The pentecostal and charismatic traditions are distinguished by a Holy Spirit-baptism with the evidence of speaking in tongues. In their statement of faith, the Pentecostal and Charismatic Churches of North America (PCCNA) affirm, “We believe that the full Gospel includes holiness of heart and life, healing for the body, and baptism in the Holy Spirit with the evidence of speaking in tongues as the Spirit gives the utterance.” Articles 7 and 8 of the Assemblies of God 16 Fundamental Truths declare,
All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian Church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry. . . . This experience is distinct from and subsequent to the experience of the new birth. . . . The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance.
There are a few points to make here. First of all the AOG makes reference to the “baptism in the Holy Spirit and fire.” This reference comes from John the Baptist who, referring to Jesus, said, “I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire” (Matthew 3:11). Probably John refers to two separate baptisms, one baptism with the Holy Spirit and another baptism with fire, instead of a single baptism in the Holy Spirit and fire. This interpretation is supported by rest of the sentence in the next verse: “Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire” (Matthew 3:12). These appear to be parallel statements. In that case, the baptism with the Holy Spirit corresponds to the gathering of wheat into the garner and the baptism with fire corresponds to the burning up of the chaff with unquenchable fire. So the baptism of fire is a reference to judgment, distinct from the baptism of the Holy Spirit. John the Baptist had a mixed crowd made up of both wheat (those who were being baptized in water for repentance) and chaff (the unrepentant Pharisees and Sadducees). One group (the repentant) will be baptized by the Holy Spirit and the other group (the unrepentant) will be baptized with fire. If this is what is intended by John’s statement, then the “baptism in fire” or “fire-baptism” is not something that Christians should desire. One is left wondering why in the NAR and Charismatic movements, they actually cry out, “Fire fall on us! We pray!” (See these videos of Reinhard Bonnke or Todd White or Patricia King).
Second, the AOG noted that “this experience is distinct from and subsequent to the experience of the new birth.” Ed Stetzer of Christianity Today also noted,
The majority of Pentecostals generally hold that the Baptism of the Holy Spirit is a separate experience of grace and the evidence of the baptism of the Spirit is speaking in tongues.
This “second” spiritual baptism is also espoused by the New Order of the Latter Rain (NOLR), Charismatic Renewal Movement (CRM) and New Apostolic Reformation (NAR). But there is no second baptism of the Holy Spirit, as the Apostle Paul elsewhere explained that there is “one Lord, one faith, one baptism” (Ephesians 4:5). The Scriptures teach that the baptism of the Spirit is connected with water baptism upon conversion and entrance into the kingdom of God. Jesus said, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. . . . Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:3, 5). Thus, the new birth consists of being born of water, i.e., water baptism, and of the Spirit, i.e., the baptism of the Spirit. Similarly, the Apostle Paul said, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5). Again, the washing of regeneration refers to water baptism and the renewing of the Spirit to Spirit-baptism. Paul plainly stated in 1 Corinthians 12:13: “For by one Spirit are we all baptized into one body.” In other words, we (that is “the church of God”) were all baptized into one body by one Spirit. That means everyone who is a Christian has received the baptism of the Holy Spirit. Those that are in the body of Christ have already been Spirit-baptized and should not look for a second baptism. Paul is not talking about some sort of secondary experience or second work of grace following salvation. The entrance into the community of faith is through baptism of water and Spirit. Christians are “all baptized by one Spirit into one body” (1 Corinthians 12:13), yet not all who believe speak in tongues (1 Corinthians 12:10, 30).
Third, the AOG believes that “baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues.”
Pentecost
The day of Pentecost is recorded in Acts 2:
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. (Acts 2:1-11).
Here the word “tongues” (Gr. glossa) in verse 3 and 11 is used synonymously and interchangeably with “language” (Gr. dialektos) in verses 6, 7 and 8. Thus, the spiritual gift of speaking in tongues is the miraculous ability to speak another language so that the hearers can understand it. Verses 6 and 11 make both of these observations unmistakable: “every man heard them speak in his own language [Gr. dialektos]” (Acts 2:6); “we do hear them speak in our tongues [Gr.glossa] the wonderful works of God” (Acts 2:11). It is also evident that the supernatural ability of speaking in tongues served as a sign to unbelievers (cf. 1 Corinthians 14:22).
After the Apostle Peter preached a message on Pentecost, the account continues:
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call (Acts 2:38-39).
Thus, all who repent and are baptized in water receive the forgiveness of sins and the gift of the Holy Spirit, them and their children. This is the straightforward and normative biblical pattern for salvation.
There are three notable instances in the book of Acts where believers receive the Holy Spirit with the evidence of speaking in tongues. And the gift of tongues never becomes something other than earthly languages.
Cornelius the Centurion
In Acts 10, we are introduced to Cornelius the Gentile centurion. At the bidding of an angel, Cornelius sent a delegation for the Apostle Peter. The next day Peter had a vision three times in which a voice told him to kill and eat animals which were declared unclean according to the Mosaic Law. The voice spoke to him, “What God hath cleansed, that call not thou common” (Acts 10:15), this relating to the Gentiles soon being included in the New Covenant beginning with Cornelius. The Apostle Peter was then summoned to Caesarea, where he met Cornelius and preached to his household.
While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days (Acts 10:44-48).
In this case, the Gentiles received the gift of the Holy Spirit and spoke with tongues. This was the indication for Peter to baptize them, as he said, “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” (Acts 10:47). Later when Peter was questioned by the Apostles at Jerusalem about why he went to Gentiles and ate with them, Peter recalled,
And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life (Acts 11:15-18).
Again, notice Peter said, “God gave them the like gift as he did unto us” (Acts 11:17). Finally, at the Jerusalem Council, Peter declared,
Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith (Acts 15:7-9).
In all three cases, Peter called attention to the fact that the Gentiles received the Holy Spirit “as well as we” (Acts 10:47) or “as he did unto us” (Acts 11:17; 15:8). In other words, God gave the gift of the Holy Spirit and speaking in tongues to the Gentiles in order to demonstrate to Peter and the other Apostles that the Gentiles were also included in the New Covenant. Even Samaritans, with whom “the Jews had no dealings” received the Holy Spirit in Acts 8:14-17 as the Gospel spread and the Church grew.
The Ephesian Disciples
There is one more reference in the Book of Acts which records Spirit-baptism and speaking in tongues. This is the account of the Apostle Paul at Ephesus:
And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied (Acts 19:1-6).
Here we have some disciples who had followed John the Baptist and received his baptism. Paul gave the disciples of John the gospel of Jesus Christ and they immediately were both baptized in the name of Christ (v. 5) and simultaneously received the Holy Spirit (v. 6). In other words, they received the baptism of the Spirit when they heard and believed the Gospel, being baptized in the name of the Father, and of the Son, and of the Holy Spirit (cf. Matthew 28:18-20). John’s baptism wasn’t sufficient for the receiving of the Holy Spirit, only the Gospel of Jesus Christ.
Not What We Find in Pentecostal Charismatic Tradition
Altogether there are really there are only three occurrences in the Book of Acts where tongues are recorded (Acts 2:1-11; 10:44-48; 19:5-7). And these instances are very different than what is typically observed in Pentecostalism.
First and foremost, the spiritual gift of speaking in tongues (Gr. glossa) was not unintelligible gibberish, but known human languages, as the Book of Acts records. In other words, the Apostles were not uttering nonsense like Charismatic preachers Rodney Howard-Browne and Kenneth Copeland in this video of “Dueling Tongues.”
Dueling Tongues from Acts2031 on Vimeo.
Secondly, those who spoke in tongues in the Book of Acts were not expecting tongues, but totally surprised when the Holy Spirit came. For example, in Acts 2:1-11, the early disciples had no expectation that they were going to speak in tongues. Also, when the Holy Spirit fell upon the Gentiles, Luke said the Jewish Christians “were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues” (Acts 10:45-46). This disagrees with the AOG which proclaim that Christians “should ardently expect and earnestly seek” this supernatural experience of Spirit-baptism with the evidence of speaking in tongues. Sid Roth is one Charismatic who offers the DVD and 3-CD “Personal Trainer for Tongues” for a $49 donation.
Third, when the Holy Spirit fell in the Book of Acts, it was always on groups of people (Acts 2:1; 10:44; 19:7). But Pentecostalism violates its own prescriptive use of the Book of Acts by applying the spiritual gift of tongues to individuals in every case.
Fourth, speaking in tongues in the Scriptures is a gift of the Holy Spirit, but among Pentecostal Charismatics it appears to be an imitated behavior. Teaching or prompting somebody to “speak in tongues” is not what happens in the Book of Acts.
Finally, there is no corroborating evidence in any of the epistles that the Apostles or churches taught that all spoke with tongues when they were filled with the Holy Spirit. Actually, there is strong evidence against this idea. For instance, the Apostle Paul asks the rhetorical question to Christians, “Do all speak with tongues?” (1 Corinthians 12:30). The context of the question makes it clear that the answer is, “of course not!” In the preceding verses in 1 Corinthians 12:14-29, the thrust of Paul’s argument is that the members of the body of Christ have differing functions and gifts. In other words, not all speak with tongues.
Paul’s Letter to the Corinthians
It is based upon the first appearance of tongues (Gr. glossa) in the Book of Acts as known human languages that we are to understand other passages in which it is mentioned, such as Paul’s treatment of spiritual gifts in 1 Corinthians 12-14.
For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; To another faith by the same Spirit; to another the gifts of healing by the same Spirit; To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will (1 Corinthians 12:8-11).
Verse 10 speaks of the “divers kind of tongues” and “interpretation of tongues” as spiritual gifts. Thus, a Christian who had the supernatural ability to speak in another language did not necessarily understand the language in which he was speaking, but somebody with the spiritual gift of interpretation did have the supernatural ability to understand.
Charismatics emphasize 1 Corinthians 13:1-3:
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
Here the Apostle Paul refers to the “tongues of men and of angels.” The “tongues of angels” is poetic and hyperbolic language similar to “understanding all mysteries” or having “all knowledge” or “all faith, so that I could remove mountains.” All of these expressions are exaggerated statements to make a point about the importance of charity.
Next, in chapter 14, the Apostle contrasts prophecy and tongues:
Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries. But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. I would that ye all spake with tongues but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying (1 Corinthians 14:1-5).
Throughout this chapter the Apostle reiterates the purpose of spiritual gifts for being for the edification of the church (vv. 3, 4, 5, 12, 26). Prophesying is a more desirable spiritual gift because it edifies the church (vv. 1-4), whereas “he that speaketh in an unknown tongue edifieth himself” (v. 4).
In verses 6-19 of 1 Corinthians 14 the Apostle Paul requires that speaking in tongues must be interpreted.
Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. Wherefore let him that speaketh in an unknown tongue pray that he may interpret. For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified. I thank my God, I speak with tongues more than ye all: Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue (1 Corinthians 14:6-19).
In other words, if there is no interpreter those with the gift of tongues are to remain silent.
The Apostle then explained how tongues are a sign for unbelievers.
Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth (1 Corinthians 14:20-25).
Verse 21 is a quotation of Isaiah 28:11-12,
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
In context, the prophet Isaiah was uttering a prophetic judgment to those in Israel who would reject the Messiah. Isaiah continued,
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste (Isaiah 28:14-16).
The Apostle Peter quoted from this text when he said, “Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded” (1 Peter 2:6). This reiterates the messianic prophecy in Psalm 118:22, “The stone which the builders refused is become the head stone of the corner,” which is quoted by the Lord Jesus Christ in the Gospel (Matthew 21:42; Mark 12:10; Luke 20:17) and Apostle Peter in Acts 4:11 and 1 Peter 2:7 (see also Ephesians 2:20). So the spiritual gift of speaking in different kinds of languages was a fulfillment of the prophecy in Isaiah 28 as a sign for unbelieving Israel. Tongues primarily served as a warning of judgment and a call to repentance for the Jewish people when the Christians spoke in tongues on Pentecost (Acts 2:4, 21, 38–40).
Finally the Apostle required order in the church meetings.
How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God” (1 Corinthians 14:26-28).
Here Paul commands that two, or at the most three people speak in tongues, one at a time, and only if there be an interpreter. Additionally, Paul said,
Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church (1 Corinthians 14:34-35).
However, in Pentecostal Charismatic meetings there are often multiple people speaking in tongues altogether, including women, and without an interpreter. What is common practice among Pentecostal Charismatics is forbidden by the Apostle Paul in the Scriptures. Finally, Paul concluded, “Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. Let all things be done decently and in order (1 Corinthians 14:39-40).
The Fruit of the Spirit
Besides speaking in tongues, a number of other phenomena are mentioned in connection with the outpouring of the Holy Spirit such as prophecy, dreams, visions, and tongues of fire appearing on each of the disciples’ heads (Acts 2:1-18). Along with the spiritual gift of speaking in tongues, all of these phenomena alike are not normative. The normative sign for the baptism of the Holy Spirit is not speaking in tongues but the confession of Jesus Christ as Lord, repentance from sin, and obedience to God (Romans 8:1–17; 1 John 4:12–16). The Apostle Peter said in the Book of Acts, “And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him” (Acts 5:32). This is concerning the Holy Spirit and salvation for all Christians alike. The tree is “known by his fruit” (Matthew 12:33; Luke 6:44), and the fruit of the Spirit is not merely speaking in tongues, but “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self–control” (Galatians 5:22–23).
Even pagans utter unintelligible gibberish or “speak in tongues” like Pentecostals and Charismatics. Such speaking in tongues is not a guarantee that a person has been baptized in Spirit. As the Apostle Paul puts it, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1). Indeed, says the Apostle Paul, without charity, “I am nothing!” (v. 2). Peer pressure or the subtle power of suggestion can also induce ecstatic utterances entirely apart from the Holy Spirit.
Conclusion
Once again, Paul plainly stated in 1 Corinthians 12:13: “For by one Spirit are we all baptized into one body.” In other words, we (that is “the church of God”) were all baptized into one body by one Spirit. That means everyone who is a Christian has received the baptism of the Holy Spirit. Those that are in the body of Christ have already been Spirit-baptized and should not look for a second baptism. Paul is not talking about some sort of secondary experience or second work of grace following salvation. The entrance into the community of faith is through baptism of water and Spirit. Christians are “all baptized by one Spirit into one body” (1 Corinthians 12:13), yet not all who believe speak in tongues (1 Corinthians 12:10, 30).