Pentecost (Part 2): Tongues

In the first part on this series on Pentecost, I looked at how the outpouring of the Spirit on the day of Pentecost was a unique transitional event that inaugurated a new era. In this second part, I would like to take a closer look at the signs that accompanied the outpouring of the Spirit, especially the gift of tongues. 

Pentecost was accompanied by several unique signs. There was a sound like a mighty rushing wind. It came from heaven. It came suddenly. It filled the house where they were meeting. There were also divided tongues as of fire. These tongues of fire appeared to them and rested on each one of them. And they spoke in other tongues as the Spirit gave them utterance. Here are ten observations on speaking in tongues. 

1. The gift of tongues was the ability to speak foreign languages previously unknown to the speaker. The word “tongues” can refer to the body part or to languages spoken by it. 
2. This gift is described in Acts and 1 Corinthians. In Acts, it is mentioned with the outpouring of the Spirit on the day of Pentecost (Acts 2) and as this outpouring came upon the Gentiles (Acts 10) and the disciples of John (Acts 19). 
3. The content of what was said in tongues was the praise of God inspired by the Spirit (2:4, 11). They spoke as the Spirit gave them utterance. The words were given by God and they told of God's mighty works. The gift of tongues was the gift of prophecy in another language. 
4. This gift was given to the whole church on Pentecost, but after the initial outpouring, it was given as a gift to some members for the benefit of the church and a sign to unbelievers (1 Cor. 12, 14).
5. The languages were foreign languages, not the “free vocalization” passed off as tongues speaking today. Early Pentecostals believed that they were speaking foreign languages, until it became evident that they weren’t. Then they claimed they were speaking the tongues of angels. But the only biblical reference to the tongues of angels is where Paul is speaking in an exaggerated and hypothetical way (1 Cor. 13:1). It is clear from Acts that the "tongues" were the native languages of these people who had traveled from many nations. The situation was different in Corinth, which was not an international gathering like Pentecost. In a local church, what was said in tongues had to be interpreted to be understood. The interpretation of a language not previously known was also given by the Spirit to some (1 Cor. 12:10). 
6. This miracle was a sign of the Spirit like the sound and fire (Acts 2:2-4). Its importance did not lie in its practical usefulness, but in its function as a sign. It was a sign that demonstrated that the Spirit was being poured out, and was being poured out for all the nations. 
7. The significance of speaking in many languages was that the new covenant church would include all nations. This was a joy to believing Jews, but it was a judgment against those who rejected the gospel. In 1 Corinthians 14, Paul explains the significance of the tongues by quoting Isaiah 28:11-12, “In the Law it is written, ‘By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.’ Thus tongues are a sign not for believers but for unbelievers…” 
8. There is no more gift of tongues today. Why? Since it marked that period of transition and what it symbolized has been fulfilled. The church was established by the apostles among the nations, so that the church does speak the languages of the nations. This is how Augustine put it in the early 5th century: “Isn’t the Holy Spirit being given nowadays, then, brothers and sisters? … It certainly is given nowadays. So why is nobody speaking with the tongues of all nations, as people spoke who were filled with the Holy Spirit at that time? Why? Because what that signified has been fulfilled.”
9. At Babel, the languages of the nations were divided to disperse them. But right after that, we read of the promise to Abraham for the blessing of the nations. At Pentecost, what God did at Babel is not exactly reversed - the diversity of the nations remains, with the existence of different languages. But now God is praised in all the languages. Rather than coming together in rebellion against God, they come together in Christ to praise him (Rev. 7:9-10). They worship God in one Lord, one faith, one baptism.
10. Another reason the gift of tongues has ceased is that the revelation of the gospel given through the apostles and prophets has been delivered to the church and is recorded in Scripture (Eph. 2:19-21, 3:5, Heb. 1:1-2, 2:1-4). Their work was accomplished, and so no additional revelation is given. Since revelation is complete, and speaking in tongues was a form of revelation from God, therefore speaking in tongues has ceased. 

Pentecost (Part 1): A New Era

This summer I have been preaching through the Acts of the Apostles. One of these sermons (here) was on Acts 2:1-21 and the outpouring of the Spirit on the day of Pentecost. I plan to adapt the sermon for this blog, posting it in three parts: (1) a new era, (2) tongues, (3) abiding effects. 

The outpouring of the Spirit was an event that had been prophesied in Joel 2:28-32, which Peter quoted on that day. It was the last days - the prophesied outpouring of the Spirit on all flesh had come. This was indicated by the sound of wind, the appearance of fire, and the church prophesying in tongues at this event. The signs in heaven had taken place at Christ’s death. The signs on earth took place at Pentecost. The last verse of the quotation points to the application: "And it shall come to pass that everyone who calls on the name of the LORD shall be saved."  

Other prophets had spoken of this too. Isaiah had prophesied that the Spirit of the Lord would come upon the messianic Servant of the Lord (11:1-2, 41:1, 61:1), and that the Spirit would be poured out upon his people to revive them and make them like a fruitful field (32:15, 44:3). Ezekiel had foretold how God would sprinkle clean water to cleanse his people and put his Spirit within his people to write his laws on their hearts, restoring his people and building a new temple.

John the Baptist and Jesus had also foretold it. This event was the baptism with the Spirit that they spoke of (Luke 3, Acts 1:4-5, 8). As God told John the Baptist, “He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit” (John 1:33). Jesus was anointed by the Spirit for his messianic task, and when he did his work and sat down at the Father’s right hand, he poured out that same Spirit as a blessing upon his the church. The Spirit was poured out by Christ from heaven, as a consequence of his exaltation and ascension, as Peter goes on to explain in his sermon.

This outpouring of the Spirit inaugurated a new era. The outpouring of the Spirit at Pentecost was a pivotal event in redemptive history, like Christ’s resurrection and ascension. It was an unrepeatable event resulting in a new state of affairs. The covenant of grace was now administered in a new and more powerful way by the risen Christ. The Spirit had been poured out upon the church, and he had come to stay.

1. Pentecost established the new covenant administration.

This event was like the making of the old covenant at Sinai. As the old covenant was made with God’s people at Sinai, so the new covenant was made with God’s people at Pentecost. Both were foundational events. These covenants have the same substance, the same moral law, the same way of salvation. The new covenant is a new administration, with new ordinances and new organization befitting the greater clarity of the gospel and the greater outpouring of the Spirit. By comparison, the new covenant is a ministry of the Spirit (1 Cor. 3).

Jesus had already been setting up the new covenant during his earthly ministry. The gospel, baptism, and the Lord’s Supper were all set in place before Christ ascended into heaven. So how does the outpouring of the Spirit fit into this? Think of it like the filling of the tabernacle in Exodus 40. First Moses delivered the covenant to Israel and the tabernacle was set up. Then God manifested his presence among his people in accordance with his covenant by filling the tabernacle. Exodus 40:34, “Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.”

Likewise, Christ had proclaimed the new covenant and had instituted its ordinances, but now he sent the Spirit in accordance with it, making it effectual. Having chosen his apostles, he now gave them power to be his witnesses. Having organized his church, he now filled it with the Spirit as the new temple of God. The church is the tabernacle, the temple of the living God.

2. At Pentecost, the Spirit was given to the church in a new way.

The Spirit had already been active among the saints in the Old Testament (Ps. 51, 143, Is. 63). The Spirit had already been active among the disciples (Matt. 16). But at Pentecost, the Spirit was with greater fullness and to all flesh.

The Spirit was "poured out." This indicates a greater abundance, a greater fullness, a more powerful operation of the Spirit. Previously, the church received a trickle, a foretaste, but now the Spirit would be poured out like a mighty river from heaven by the risen Christ.

And this greater fullness was given to "all flesh." This new blessing was not something extra for only some of the people, but it was for those high and low, male and female, rich and poor, young and old. The whole church received it on that day, and going forward, this baptism of the Spirit would be received by all believers (1 Cor. 12:13).

"All flesh" also refers to both Jews and Gentiles. While the Spirit had previously worked among mostly Israelites, and a remnant of them at that, now the Spirit would be given to all nations. The list of nationalities represented on that occasion receives attention in the text (2:9-11). In the old covenant, the Spirit worked to save a remnant of Israelites, that the seed would be preserved, culminating in the promised Christ. At Pentecost, the Spirit was poured out so that this seed would sprout, grow, and bear fruit to the end of the earth. While the Spirit worked to save and sanctify and empower in both eras, now he was given with a new goal, a new focus, a new project. Being poured out by the Christ who had purchased redemption and obtained a kingdom, the Spirit would establish Christ’s kingdom throughout the earth. This work of the Spirit is both more extensive in the earth and also more pervasive and powerful, as Christ gathers and sanctifies his bride, the church.

In the New Testament, the Spirit is given to the church as the downpayment of its inheritance (Eph. 1:14). That is, the church has come of age and has entered into its inheritance. The church existed in the Old Testament, but it was like a child under age, managed by guardians, that is, the ceremonies of the old covenant (Gal. 3-4). But when the Son of God came in the fullness of time, he purchased redemption and sent the Spirit, giving his people the freedom and inheritance of sons. It is no longer under the guardianship of the ceremonial law. It has greater maturity and is under simpler ordinances. It can go about its Father’s business, the mission of bringing salvation to the world.

3. Pentecost was thus a unique, transitional event.

At Pentecost, the disciples entered into the full blessings of the new covenant. It is true that they were already believers, but this does not mean that believers today should expect the baptism of the Spirit as a “second blessing” at a later point after their conversion. These disciples were unique in that they straddled the change from old and new covenant administrations. Now that the Spirit has come, believers enter directly into the new covenant, receiving the baptism of the Holy Spirit at conversion.

There are a few subsequent extensions of Pentecost recorded by Acts. These are cases of the same new covenant experience being extended to Samaritans (Acts 8), the uncircumcised Gentiles (Acts 10), and the disciples of John (19). The gift of tongues is mentioned with the last two. While both Jews and proselytes were present at Pentecost, proselytes differed from God-fearers like Cornelius. Proselytes had been circumcised and partook of the feasts. But in Cornelius’ house, this same blessing would come upon the uncircumcised. 

Thus, these subsequent events in Acts were part of this unique transition as it rippled out from Jerusalem to Samaria and to the Gentiles (and to the disciples of John who had not yet made the transition to the new era), matching the outline of Acts 1:8. In this way, these groups were incorporated into the new covenant and the one body of Christ. In each case, Pentecost comes through the apostles to a new category of people. This was part of their foundational work, establishing the church of Jesus Christ. Together, these events remain one foundational event, the beginning of a new administration.