The Tongues of Angels

Article: The Tongues of Angels by Nathan Busenitz (original source here)

… we are considering the continuationist claim that tongues in the New Testament were not necessarily real human foreign languages. One leading evangelical proponent of this position is Sam Storms, who articulates his views in The Beginner’s Guide to Spiritual Gifts. In this series, we have been responding to the arguments presented by Storms in that book.

In today’s post, we will consider one of the most common arguments for a type of tongues-speech that is non-earthly and non-human in character.

Continuationist Argument 4: The reference to “tongues of angels” in 1 Cor. 13:1 demands the possibility of heavenly (non-earthly) languages.

Sam Storms articulates this argument as follows:

Paul referred to ‘tongues of men and of angels’ (1 Cor. 13:1). While he may have been using hyperbole, he just as likely may have been referring to heavenly or angelic dialects for which the Holy Spirit gives utterance.

I am thankful that Storms (as well as other continuationists like D. A. Carson) allow for the possibility of hyperbole in 1 Corinthians 13:1, because I am convinced from the context that that is exactly how the phrase ought to be understood. Why?

The phrase in 1 Corinthians 13:1 is parallel to Paul’s subsequent statements (in v. 2) of knowing “all mysteries and all knowledge” and of having “all faith so as to [literally] remove mountains.” Both of those statements articulate hyperbolic impossibilities (since no one can know all mysteries or have all knowledge or possess all faith). In verse 3, Paul gives additional extreme examples: giving “away all my possessions” and giving “my body to be burned.” While martyrdom is obviously possible, it still fits the pattern of Paul’s use of extreme examples in order to illustrate a crucial point: even the most superlative expression of any gift (including that which is impossible) would be worthless if it is devoid of love. As John Calvin observed in his commentary on 1 Corinthians 13:1: “When he [Paul] speaks of the tongue of angels, he uses a hyperbolical expression to denote what is singular, or distinguished.”

One of the things that is important to note about the grammar of 1 Corinthians 13:1 is that, in the Greek, it literally reads: “If with the tongues of men I speak and of angels.” That construction is unique and occurs only here in the New Testament. The grammar suggests that Paul intentionally separated the tongues of men from the tongues of angels, articulating the normal expression of the gift of foreign languages before emphatically inserting a hypothetical hyperbole. This pattern is seen in Paul’s subsequent examples as well.

A simple chart shows the parallel between 1 Corinthians 13:1 and Paul’s other superlative statements in the immediate context:

Based on a comparison of all of Paul’s hypothetical examples in 1 Corinthians 13:1-3, a strong case can be made that the apostle was using superlative, hyperbolic, and extreme examples to showcase the superiority of love. This contextual consideration leads us to conclude that the “tongues of angels” was a rhetorical expression, used by Paul to make a point. It did not describe the actual gift of tongues, which consisted only of “the tongues of men.”

However, for the sake of argument, if one insists on taking the phrase “tongues of angels” literally, there are still two important factors to consider:

(1) It represents the rare exception and not the rule, as evidenced by both the unique grammatical construction of 1 Corinthians 13:1 and the other parallel examples Paul included in vv. 2–3. Consequently, this verse cannot be used to establish “angel-speech” as the normal expression of the gift of tongues.

(2) When angels spoke in the Bible, they spoke in a real language that people could understand (cf. Gen. 19; Exod. 33; Joshua 5; Judges 13). Thus, this phrase “tongues of angels” does not support the notion of non-cognitive speech.

It should be noted that some charismatics, including Sam Storms, point to an ancient document called the “Testament of Job” to buttress their case. The Testament of Job was likely written by a group of mystical Jews in Egypt shortly before the time of Christ. It is an apocryphal expansion of the story of Job, and in a couple places it mentions that Job’s daughters sang in the language of the angels.

The assertion is then made that Paul may have been familiar with this apocryphal work and was referencing a similar phenomenon when he wrote 1 Corinthians 13:1.

But there is no reason to assume that Paul was influenced by the Testament of Job or that the Corinthians knew anything about it. Nor is it safe to build our exegetical conclusions on passages from a highly imaginative, mystical, non-Christian, apocryphal account. It is much better to interpret 1 Corinthians 13:1 in its immediate context, as an example of hyperbole used for rhetorical effect to accentuate the superiority of love—rather than insisting that Paul was influenced by a group of heterodox Jewish mystics from Egypt.

When the grammatical and contextual evidence is considered, the “tongues of angels” simply does not provide charismatics with biblical support for a non-human form of tongues.

The Sons of God

Article by Dr. R. C. Sproul (original source here)

In the twentieth century, the German biblical scholar Rudolf Bultmann gave a massive critique of the Scriptures, arguing that the Bible is filled with mythological references that must be removed if it is to have any significant application to our day. Bultmann’s major concern was with the New Testament narratives, particularly those that included records of miracles, which he deemed impossible. Other scholars, however, have claimed that there are mythological elements in the Old Testament as well. Exhibit A for this argument is usually a narrative that some believe parallels the ancient Greek and Roman myths about gods and goddesses occasionally mating with human beings.

In Genesis 6, we read this account: “When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose… . The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown” (vv. 1–4).

This narrative is basically a preface to the account of the flood God sent to eradicate all people from the earth, except for the family of Noah. Of course, the flood narrative itself is often regarded as mythological, but this preparatory section, where we read of the intermarriage of “the sons of God” and “the daughters of man,” is seen as blatant myth.

The assumption in this interpretation of Genesis 6 is that “the sons of God” refers to angelic beings. Why do some biblical interpreters make this assumption? The simple answer is that the Scriptures sometimes refer to angels as sons of God, and it is assumed that the reference in Genesis 6 means the same. This is certainly a possible inference that could be drawn, but is it a necessary inference? I would answer no; I do not believe this text necessarily teaches the idea of sexual relations between angels and human beings.

To understand this difficult passage, we have to look at the broader application of the phrase “sons of God.” Pre-eminently, it is used for Jesus Himself; He is the Son of God. As noted, it is sometimes used to refer to angels (Job 1:6; 21:1; Ps. 29:1). Also, it is sometimes used to speak of followers of Christ (Matt. 5:9; Rom. 8:14; Gal. 3:26). So, the concept of divine sonship in the Scriptures is not always linked to a biological or ontological relationship (relationship of being). Rather, it is chiefly used to set forth a relationship of obedience. This means Genesis 6 could simply be speaking about the intermarriage of those who manifested a pattern of obedience to God in their lives and those who were pagans in their orientation. In other words, this text likely describes marriages between believers and unbelievers. The immediate context of Genesis 6 supports this conclusion. Continue reading

Angels Believe in the Perseverance of the Saints

“Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin which I had lost!’ In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents.” — Luke 15:8–10

“If angels did not believe this doctrine, they could have no ground on which to rejoice. They must wait till the sinner gets to heaven.

The true penitent will certainly arrive safe at the mansions of the blessed. A firm belief of this doctrine lays the only foundation for joy in heaven over his repentance. If angels did not believe this doctrine, their joy would be unfounded. Their language would be: That sinner has truly repented. He is now a child of God—an heir of heaven. But whether he will ever reach this happy place—whether he will ever sing with us in glory, is a matter of great uncertainty. He may yet become a child of the devil, and an heir of hell. Could we know that he would certainly arrive safe at heaven, we might now tune our harps, and sing: Glory to God in the highest. But since we have already been disappointed, and devils and damned spirits are now triumphing over some at whose repentance we once rejoiced, it is best to wait and see how he holds out. Hear them triumph in the regions of despair: ‘Ye angels,’ say they, ‘ye may suspend your songs, and hang up your harps. Let your joy be turned into mourning. Victory is ours.’

What think ye, my hearers? Has there been joy in heaven over some who are now in hell? If they so rejoiced at the news of the sinner’s repentance, what messenger shall carry back the mournful tidings that he is lost?” — Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 207–208.

HT: Thirsty Theologian