An Interpretation of "γλῶσσα" written in the 1 Corinthians ④

Ⅱ. The theory of "foreign language (s)"

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Those who believe this theory consider that the “tongue (s)” of the modern church has no biblical basis, because the “tongue (s)” (γλῶσσα) in New Testament means “foreign languages as a gift.”

Most medieval fathers take the theory of "foreign language as a gift." Fathers Irenaeus, Origen, and Augustine asserted "tongue (s) as foreign languages as a gift.” On the other hand, Tertullian not only considered “tongue (s)” as "foreign languages which are gifts", but also admits that it includes praise, vision, and prayers in spiritual emotion. He also claims that these gifts are consistent with God's commands, teachings, and lessons. Judging from the expression “the language of men and angels” in 1 Corinthians 13: 1, the apostle Paul seemed to take a similar position to Tertullian.

In his life's masterpiece, “the Commentary of the New Testament”, John Calvin said, “In 1 Corinthians 14: 2, Paul's point is to say that those who speak 'tongue (s)' have to say to God, which means a foreign language. The reason he said 'not to man' is because nobody can understand what it means.”[18] He sees “γλώσσῃ” in 1 Corinthians 14: 2 as a foreign language. Likewise, ‘γλωσσῶν” as a gift in 12:10 is also foreign languages in plural form. Whether it is used in a single or plural form, he thought that it is used in the meaning of “foreign language.”

In relation to the “tongue (s)” of the Corinthian church, Kwon Kihyun claims that people misinterpreted 1 Corinthians 14: 2. He asserted that they misinterpreted “tongue (s) (γλῶσσα) as foreign languages” as “an incomprehensible mysterious heavenly language”. What matters here is also the interpretation of 1 Corinthians 14: 2, which he said, "tongue (s)" is "to speak in secret as an instrument" and not "to speak of the secret as an object." He also said that this “secret” is”'μυστήριον” in Greek, “the word is always used in the meaning of the Jesus Christ’s Gospel as its core content throughout the New Testament, or a false gospel in direct contrast to it” (2 Thess. 2: 7; Rev.17: 5). That is why he insists that all "tongue (s)" (γλῶσσα) used throughout the New Testament are "foreign languages ​​as a gift."[19] In other words, he maintains that "tongue (s)" (γλῶσσα) are related to “gospel.”

Joseph H. Thayer viewed “tongue (s)” (γλῶσσα) as the language used by a particular people, unlike the language of other general peoples. This logic is plausible, because sometimes it is found out in the “modern church tongue (s) phenomenon” that it was a language of a minority. He added, "It is the gift of those who immerse themselves in unconsciousness and speak of spiritual emotions that have risen with strange words without controlling their feelings or reason." And he also said, “It's annoying, ambiguous, and very inappropriate words to influence the hearts of others.” [20] He seems to have recognized the “tongue (s)” (γλῶσσα) as a language of an unknown family, only on the negative side.

R. G. Gromacki criticized the following negatively; “Advocates of the 'modern church's tongue (s) phenomenon' admit that speaking in foreign languages ​​was a phenomenon in Acts. Nonetheless, they claim that 1 Corinthians “tongue (s)” (γλῶσσα) refer to both 'unknown tongue' and 'foreign languages'.” He also claims that “tongue (s)” in the entire New Testament as well as in 1 Corinthians 14 mean foreign languages. He said,

It is very bad that the adjective “unknown” in KJV was inserted by translators. In the English text it appears in italics, in which case the word is not found in the original Greek text. The translators thought that the Corinthian “tongue (s) phenomena” were made of unknown, ecstatic words, so they added the words of this explanation. Actually it means that any of them who attend the gathering did not understand the words.[21]

He criticized the translation of KJV and said that all “tongue (s)” (γλῶσσα) in 1 Corinthians 14 should be viewed in a foreign language. His theory asserts that “tongue (s)” in 14: 2 (γλῶσσα) was also a foreign language not known to the believers in the church, but was not an “ecstatic word or language”. At first glance, it seems to be reasonable. However, if interpreted like this, his argument cannot explain the reason why 1 Corinthians 13: 1 “even though I speak the language of angels” and “tongue (s)” (γλῶσσα) in Chapter 14 are clearly divided into singular and plural.

As we mentioned before, John Calvin considered “tongue (s)” (γλῶσσα) as a gift of foreign languages. Taking his words as an example, pastor No Uho said, "Judging that Paul commented the necessity of interpretation with it, he also seemed to consider “tongue (s)” as “foreign languages as a gift .” This means that Paul was initially ignorant of the reality of the Corinthian church “tongue (s).” [22] However, this point seems to be wrong. Because he was familiar with the situation of Corinth through a year and a half of ministry in Corinth. He even grasped personal and detailed mistakes of the Corinthians. This is because Paul uses “tongue (s)” (γλῶσσα) accurately in singular and plural in 1 Corinthians 14. He admonishes by using expressions for foreign languages in plural forms ​​and for a singular “tongue” (utterances of an ecstatic or unknown sound). Therefore, Paul might have heard from Timothy that the members of the Corinthian church speak a lot of foreign languages in the church, and also speak of the ecstasy of the unknown. So he must have felt the need to set guidelines for the chaotic Corinthian church. This can be traced from the fact that he devoted considerable space in 1 Corinthians, referring to “tongue (s)” (γλῶσσα), as well as concluded in 14:26 and below, “Be orderly in the church”. The story of this “order” reappears in 2 Corinthians 12:20, “I fear that there is chaos in the church.”

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