Speaking In Tongues (part 29)

Fifteen thousand words of foundational material in this study allow for what comes next from Paul to be quite readily consumed, grasped, and comprehended, with proper conclusions readily drawn.  So moving along then, Paul writes “What should you do then, brothers and sisters?  When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation” (1 Corinthians 14:26a). 

Here, Paul again deploys “brothers and sisters,” which feels like a way for him, as this is discerned from the contextual and textual flow of the entire letter, to produce unity of mind and of purpose within the congregation gathered at their standard assembly to hear this letter read in its entirety and as a group.  With this, one cannot escape the fact any more than the divided and possibly stratified Corinthian believers could escape the fact, that Paul emphasizes and expects an equal participation by all in the events of the assembly. 

One must not take it lightly when Paul says that “each one” should have a song, a lesson, a revelation, a tongue, or an interpretation.  This does not mean that each should have the ability to demonstrate all of these things, though this would not be problematic and could certainly be encouraged as long as it did not result in an unwarranted accrual of honor to anybody but the Creator God and His Christ, but that each one is encouraged to participate at some level, doing so, at least initially one would expect, in one of the ways that is being recognized as being influenced and directed by the covenant God through the Holy Spirit. 

Of course, the rest of verse twenty-six falls directly in line with all that Paul has said concerning tongues to this point, which is “Let all these things be done for the strengthening of the church” (14:26b).  This is always the crux of the matter for Paul in his letter to Corinth.  The strengthening of the church is the matter at hand in this letter.  What they have been doing, which is what Paul is criticizing on multiple levels, apparently exacerbated with the elevation of the speech act of glossolalia, has led to, in his opinion, the weakening of the church.  One is then able to come to the conclusion that Paul sees a weakened and discouraged church through his constant exhortation that expresses the need for strengthening and encouraging. 

If the church is weakened, then by definition the kingdom of the Creator God (the bringing of heaven to earth---causing the overlap of God’s realm of existence with man’s realm of existence, manifested whenever selfless and sacrificial love that reveals the character of God that is also to be the calling card of those that are His image-bearers is being put on display) is damaged, as it is the church that functions as the ambassadorial arm of that kingdom. 

It is with such thoughts (including in these thoughts that there were problems, including the bestowal of honor in competition with other spiritual gifts or other factions within the church, being created and exacerbated through the displays of speaking in tongues) under consideration that one then goes on to hear “If someone speaks in a tongue, it should be two, or at the most three, one after the other, and someone must interpret” (14:27).  

Speaking In Tongues (part 25)

So though tongues are a sign for unbelievers, in at least the ways that have been here discussed, it is in this context that Paul has indicated that prophecy is for believers.  How and why is this so?  It is because prophecy serves to strengthen the church, which, by definition, are those that call Jesus Lord.  It is those that call Jesus Lord who constitute the church, and therefore it is they who are the believers. 

An unbeliever is not a component of the church, so they are not necessarily going to be concerned with making the Creator God’s kingdom present, though they may be physically present in the assembly (attending a church service is distinct from being a member of the entity that is understood as the body of Christ).  The activity of prophecy however, because all are encouraged to participate without regard to position or status or honor (with no divisions at the table as befitting the messianic banquet which the church is called to model), should make a substantial impression on the unbeliever, which is something that will be addressed by Paul.   

The twenty-third verse begins with “So if the whole church comes together and all speak in tongues” (1 Corinthians 14:23a).  Stopping right there, it must be said that this would be quite the unusual event.  It would be well outside the normal range of religious experience to have the entire assembly of an association demonstrating glossolalia.  In the recorded history of this type of activity, the ecstatic utterances associated with the idea of being possessed by the spirit of a god, it was always a limited occurrence.  As one understands that honor was a limited good, and that honor would accrue to the individual or individuals said to be employed by the god for communication that was in need of interpretation, it is more than sensible that the activity would be a limited to a select few individuals and would not occur prolifically or haphazardly.  Such a thing would be quite novel.   

Now if speaking in tongues was being used to create a spiritual hierarchy within the kingdom of the covenant God, this makes it possible to easily comprehend why there may have been a desire on the part of each person to engage in the practice, especially if this was the very Creator God, who had inhabited physical form in the person of Jesus of Nazareth, now speaking through another person by His Spirit. 

If the Creator God had taken human form in the person of His Messiah, and if that Messiah had been resurrected from the dead and was being proclaimed as having received all power and all authority as Lord of all, and if that God was now speaking through another human by means of ecstatic utterances, then it is not at all difficult to understand why an entire congregation would have wanted to be viewed as the human vessel somehow inhabited by that God.  If one thinks along these lines, and if this way of thinking represents reasonable speculations, then one is not left to wonder at the particular elevation of those that spoke in tongues.

Speaking In Tongues (part 23)

Paul then makes his now rather familiar point by writing “Otherwise, if you are praising God with your spirit, how can someone without the gift say ‘Amen’ to your thanksgiving, since he does not know what you are saying?  For you are certainly giving thanks well, but the other person is not strengthened” (1 Corinthians 14:16-17).  It returns to this.  Paul wants to see the church strengthened through every activity that is said to be rooted in the gifting of the Spirit of the Creator God. 

Paul wants every member (taking up and employing his language from chapter twelve) to be able to participate equally, on equal footing, with nobody feeling like a foreigner, with nobody marginalized as second-class spiritual citizens of the kingdom of the covenant God, and certainly nobody being held up or looked to as a superior within the body of the Christ simply because they engage in one or more particular activities that have been honorifically pre-designated by that body as gifts of the Spirit. 

Time and again, Paul, as he deals with what is happening in this church body because of the glossolalia that is occurring there, refocuses his audience on the strengthening of the church (which can also be seen in his dealings with the problems at the church meal and the Lord’s Supper in chapter eleven).  It is the strengthening of the entire body that should be the motivation and the result of speaking in tongues.  If that motivation and result is not achieved, regardless of the gift under consideration (with this going beyond speaking in tongues), then it’s place in the assembly needs to be reconsidered and carefully examined.  To circle back around to the issue of honor, it can easily be said that if one is concerned with accumulation of honor through the exercise of what are considered to be the gifts of the Spirit, then the strengthening of the church is probably not going to be in sight. 

Bringing honor back into consideration at this point allows what comes next to dovetail quite nicely, as Paul writes “I thank God that I speak in tongues more than all of you, but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue” (14:18-19).  Paul knew that speaking in tongues would gain him honor, but this he did not seek, so he did not engage in this publicly, which his hearers would probably think quite odd.  If there was no public display and no witnesses, then what would be the point?  Paul did not want to limit his impact within the church to only those gifted with the ability to interpret or understand, thus contributing to a division and a spiritual hierarchy of elevation and exclusion (based on honor accumulation).  If he spoke plainly in church, then no matter how much or how little he spoke, all could share equally in the instruction.     

Speaking In Tongues (part 20)

Why?  The reason is at least two-fold.  Paul wants all to prophesy because it leads to the strengthening, encouragement, and consolation of the entire body of believers, whereas ecstatic speech, historically among other religions and within this early church, generally leads to the elevation of one person above the rest.  With this sensibility created, it feels as if Paul engages in a bit of shaming of those that are vaunted or vaunting themselves owing to their glossolalia, writing “The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened” (1 Corinthians 14:5c).  With this, it becomes apparent that interpretation was not a regular component of the glossolalia in Corinth.  Without interpretation, there could be no strengthening of the church, only of the individual, for it is interpretation that turns the ecstatic speech into prophecy.  Commensurately, the necessity of interpretation reduces the honor of the ecstatic speaker, as the interpreter is elevated in honor as well. 

Paul’s concern is with that which is good for the body, and ultimately, with that which brings honor to Jesus as Lord of all.  A strengthened body, rooted in equality and preference of others and completely unconcerned with honor and shame competitions, would accomplish this quite well.  With what can be heard from Paul, it becomes clear that some of the members of this church had highly elevated that which they referred to and classified as the “spiritual gifts,” which is reflected in what was probably their own list recited by Paul in chapter twelve.  Owing to the extensive treatment that it is going to receive, it appears that the ability to speak in tongues was the most prominent of those abilities---affording the highest degree of honor to those engaging in the activity. 

As has been made clear throughout this study, this particular spiritual activity was in no way confined to Christian gatherings, as it was an accepted religious practice of the day and for quite some time before Pentecost or the phenomenon of the church, so this does appear to be an instance of the believers of Corinth importing the values of their society into the gathering that was supposed to reflect their life in pursuit of the Creator God’s kingdom. 

It was not the practice that was problematic, or even the issue, or even Paul’s concern.  Rather, what was of concern to the Apostle were the values (pursuit of individual honor and status) that stood behind and motivated the practice that were the cause for concern.  As was said earlier, a common feature of religious assembly was the belief that a god could possess a believer or worshiper with their spirit, leading that person to communicate directly with the god in what sounded to onlookers and gathered hearers like unintelligible speech.  Paul echoes this common understanding with “the one speaking in a tongue does not speak to people but to God.” 

Unfortunately, what appears to be happening in this church is that the believers were allowing for the establishment of a new social hierarchy not unlike that with which they were familiar, and allowing for this on the basis of spiritual abilities---with those capable of speaking in tongues receiving the greatest honor.  Paul, as has been observed, takes great pains to repudiate this practice of creating social divisions on the basis of spiritual ability, while strongly emphasizing that these spiritual activities (even the limited list to which the Corinthian church seems to have confined and contented itself) are gifts from the Creator God and evidences of the presence of His individual-honor-eschewing kingdom.  

Speaking In Tongues (part 19)

With no break in continuity, Paul continues his line of thinking from chapter thirteen (which was continued from chapter twelve) into chapter fourteen and writes “Pursue love and be eager for the spiritual gifts, especially that you may prophesy” (1 Corinthians 14:1).  Why does Paul here highlight the activity of prophecy?  It is because “the one who prophesies speaks to people for their strengthening, encouragement, and consolation” (14:3).  The contrast to the one who prophesies, for this church, are those that are engaging in glossolalia.  Drawing out that contrast, Paul writes “the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit” (14:2). 

Because Paul is engaging in a rhetorical action here, it is not appropriate to isolate the statement here in verse two or in other verses.  It demands to be heard in context and in contrast.  So when one hears that “the one speaking in a tongue does not speak to people but to God,” and that “he is speaking mysteries by the Spirit,” the proper response is not to throw up ones hands in a glorious salute to the person so speaking, but rather, to hear it in juxtaposition to what Paul says about the one who prophesies, who “speaks to people for their strengthening, encouragement, and consolation.” 

This sufficiently directs attention away from a judgment call about the propriety of speaking in tongues, directing an observer instead to a consideration of the motivations for speaking in tongues.  With the honor accorded to public speech acts, and the honor that would be accorded to the person that is said to be possessed by the spirit of a god when engaging in the ecstatic and incomprehensible speech, the motivation of those doing so in Corinth is called into question. 

It follows then that when Paul writes “The one who speaks in a tongue builds himself up” (14:4a), he is not making this assertion as if it is a good thing.  Once again, it stands in contrast to what follows, which is “but the one who prophesies builds up the church” (14:4b).  In this case, and in consideration of the honor and shame culture, and especially what has already been seen when it comes to the meal gatherings and the divisions in the church, a person building himself up needs to be viewed as a negative (this is not a positive thing).  He builds himself up because he is more concerned about his honor and demonstrating in historically acceptable ways his special relationship with his god, whereas the person that prophesies, by engaging in strengthening, encouragement, and consolation, is concerned about the church---concerned about the body. 

Paul does not rule out speaking in tongues, but he also does not make it a litmus test for the identification of one that is filled with the Spirit of the God that raised up Jesus from the dead.  He apparently sees it as a legitimate expression, but is concerned with why it is being employed and what results from its employment within the gathered church.  To that point, he writes “I wish you all spoke in tongues” (14:5a). 

Indeed, if all spoke in tongues, then there would be no opportunity for one person to gain undue honor from the practice, thus eliminating the problem as he sees it.  Here, one must be careful not to assert that Paul desires for this to be the norm among Christians.  It must be heard from within the context, which is that of the pursuit of honor in connection with speaking in tongues.  If all speak in tongues, then there will be no special awarding or assignment of honor to the speaker.  Paul understands that it is not the case, nor is it going to be the case that all speak in tongues, and concludes his statement with “but even more that you would prophesy” (14:5b). 

Speaking In Tongues (part 12)

The language of honor and shame should heavily influence any reading of these passages in the Corinthian letter.  Also, one must take note that it is Paul’s treatment of the standard division-inducing practices that were common to their world, and their being unfortunately put on display at the Christian meal gathering that included an honoring of Jesus while also hearkening to His meal practices that were designed to show forth the messianic banquet that denoted the coming of the Creator God’s kingdom and rule, that precedes Paul’s going on to deal with “spiritual gifts” (12:1). 

An observer should most definitely hear Paul, through his treatment of meal practice and his decrial of division and giving weight to those considered more honorable, forming the basis for what comes next in his letter.  One cannot underestimate the importance of that to which Paul has been building in this letter.  To be sure, he has dealt with a number of issues, but there is nothing that takes up more of his attention than the issue of spiritual gifts, and they take up a large measure of his attention within a letter directed to a church that is overly concerned with issues of honor and shame and are allowing that construct to dictate the functioning of the church.  The “spiritual gifts” are the subject of chapters twelve, thirteen, and fourteen---the largest section of the letter by far.  The practices of the church, and the way that honor was being assigned within the church loom large when delving into chapter twelve. 

This study has prepared for this special attunement by all that has been covered to this point, especially so that Paul can be heard doing more than offering a list of spiritual gifts in the first part of the chapter.  It is now possible to join the Corinthian believers at their meal gathering that has been stratified based on honor concerns, fully realizing the potential honor gathering opportunities linked to public speech acts, and hear Paul say “With regard to spiritual gifts, brothers and sisters, I do not want you to be uninformed.  You know that when you were pagans you were often led astray by speechless idols, however you were led.  So I want you to understand that no one speaking by the Spirit of God says, ‘Jesus is cursed,’ and no one can say ‘Jesus is Lord,’ except by the Holy Spirit” (12:1-2). 

Paul makes it clear that everyone, without exception, who refers to Jesus as Lord (a public speech act) is somehow motivated to do so by the Spirit of the Creator God (the confession of Jesus as Lord is said to be evidence of the work of this Spirit, however that takes place).  This can then be heard as a leveling out of the church body.  Regardless of the quantity or type of speech acts that Paul will go on to detail, it is clear that the entire body of believers stands on equal footing, both spiritually speaking (in the area of gifts) and when it comes to honor---all have the Spirit of the covenant God operable within them---when they call Jesus “Lord.” 

Now an observer is in a position to be able to hear about the “gifts of the Spirit” in a different and perhaps more enlightened way than has perhaps been previously experienced.  Honor and shame constructs must be held in mind.  There must be an awareness of the role of ecstatic speech (glossolalia), along with a rudimentary historical knowledge of the practice.  There are divisions and factions within the church, with these factions linked to speech acts.  There are concerns regarding the meal practice, and that this meal practice, more than anything else, was a lamentable demonstration of the importation of the societal values of the surrounding culture into the life of the body of the Christ. 

It is incumbent upon the reader to bear these things in mind and to hear the words of the apostle from the position of being seated at a meal table.  Seated at that meal table, it is possible to look around and mentally register the results of the functioning of the honor and shame culture, the value placed on ecstatic speech, the divisions that Paul has referenced, and the fact that this meal practice looks quite a bit different from that of the Jesus tradition (and apparently, from that which Paul first taught them).    

Speaking In Tongues (part 3)

Corinth was a very wealthy city, as it was a center of commerce.  Naturally, a city that is a center of commerce is also an intersection of culture as well.  Corinth was situated on the isthmus that connected the area of Achaia with that of Macedonia and Thrace, all of which, taken together (along with some islands), form the area generally referred to as Greece.  Situated on the isthmus, Corinth had two harbors, east and west, thus effectively connecting Asia with Italy (Rome most importantly) and by extension the rest of the known western world. 

One can easily imagine Corinth’s being viewed as a quite attractive place to do business.  Owing to that, it would also be an ideal place from which to exert cultural influence, which probably accounts for the fact that Paul spends so much time with this body of Jesus-followers, taking great pains to influence it in its unique role as an embassy for the kingdom of the covenant God, and working diligently to see that it behaves in ways that will appropriately represent the King and the kingdom to which it claims its allegiance. 

At the same time, one can also understand how and why accepted practices of the wider culture could creep into this believing fellowship, as its members were constantly exposed to the ideologies and practices of practically the entire world, and almost always within what would have been a competitive commercial environment (not to mention the ongoing honor competition). 

Not only was Corinth a center of commerce, but it was also a center for sport, as it would play host to the Isthmian games (similar to the Olympics) every two years, while hosting the Imperial and Caesarean games every four years.  This, of course, would attract tourists, thereby increasing the opportunities for commerce as well as its cultural standing within the empire.  Though Corinth would have had its share of wealthy inhabitants, it would also have had its poor, with some in-between, therefore reflecting the variety of social levels which characterized the large cities of the ancient world. 

As one considers Paul’s letters to the church of Corinth, and hears him specifically dealing with the issue of speaking in tongues and what it would represent within the church and to those outside the church--- as the church lived and worshiped and exercised their spiritual gifts within a culture largely dependent on constructs of honor and shame (the pursuit of honor for social advancement in public and in private associations), care must be taken to never forget the underlying and quite visible, accepted, and enforced social stratifications and ordering of the ancient world. 

While taking care to consider the social stratifications and cultural cues of Corinth while observing Paul’s instructions to this congregation, it is also quite interesting to note that the very term “glossolalia,” which is used to denote what is generally believed to be the uniquely Christian practice of speaking in tongues, is a term that is in wide use long before this church in this city (or any church in any city) is on the scene.  This reminds an observer that it is not a term that had to originate with Christians for the purpose of explaining their ecstatic utterances, and that this church that was situated at the crossroads of the world did not have to explain itself or find a way to fit this particular practice into the ongoing honor competition of the day.  

Speaking In Tongues (part 2)

The very first recorded cases of that which can be termed as glossolalia, or ecstatic speech attributed to the activity of the gods upon a believer, goes as far back as 1100 B.C.  On that occasion, it was a worshiper of the Egyptian God Amun that was said to have attracted attention to himself through making sounds in a strange, ecstatic tongue.  He reported himself to have been possessed by the god.  Seven hundred years later, the famous Greek philosopher Plato demonstrated that he was quite well acquainted with the phenomenon of speaking in tongues, as he made reference to several families who habitually practiced ecstatic speech, with prayers and utterings offered as they were supposedly possessed by the spirit of their gods. 

Plato would also go on to point out that these practices had even been said to have brought physical healing to those who engaged in them.  Accordingly, and because they had no reason to presume otherwise, Plato and those contemporary with him casually and confidently asserted that these occurrences were in fact caused by some type of divine inspiration.  It was his suggestion that the god simply took possession of the mind during this state, inspiring the individual so possessed with utterances that he could neither understand nor interpret. 

In the century prior to the coming of the Christ, the poet Virgil, speaking of the Sybilline priestess that lived on the island of Delos, described her activity of speaking in ecstatic tongues.  This was explained by her being in some type of mysterious union with the god Apollo.  This union was reported to have happened while she meditated in a haunted cave, amidst what was described as the eerie sounds of the wind as it played strange music through the narrow crevices of the rocks. 

Several of the mystery religions that inhabited the Greco-Roman world in which the church first developed also recorded the phenomenon of speaking in tongues.  These include the Persian cult of Mithra, the Egypt-based cult of Osiris, and the Dionysian, Eulusinian, and Orphic cults of Macedonia, Thrace, and Greece.  Lucian of Samosata, a reliable historian of the ancient world that lived in the second century, to whom the church owes a debt because of his records concerning the meal practices of the Greco-Roman world, described an example of glossolalia in one of his written works.  In it, the ecstatic utterance was performed by somebody described as a roaming believer in the Syrian goddess that went by the name of “June” (the month is named after her). 

Focusing on Corinth, the prevalence of cults that spoke in tongues, especially in what is the wider geographic area by which the city of Corinth was bounded, informs an observer that there would be a high degree of familiarity with the practice within the city.  This becomes especially poignant if one was to consider the geographical and cultural position in which Corinth was situated at the time of Christ, and a short time later, of Paul.