Abstract
This book is a recent addition to the already extensive literature on the subjects of glossolalia and prophecy in New Testament studies. It takes as its focus the key Pauline text of 1 Corinthians and in particular chapter 14 verses 26-40. It seeks to understand the nature of the regulations expressed within these verses and then asks to what extent the regulations may be applied to other New Testament church contexts.
In order to achieve this goal, the author first of all considers the religious influences upon Christian inspired speech from both Hellenism and Judaism. He concludes that Christian glossolalia was probably unique, that the influence of Hellenistic practices was minimal and that there had been a revival in Jewish expectations concerning the restoration of prophecy during the New Testament period. With this background the study discusses glossolalia and prophecy in the New Testament texts themselves. He concludes that glossolalia existed in congregations outside Corinth (Acts 10.46 and 19.6) and possibly into the second century (Mark’s longer ending - 16.17). It can be classified functionally as ‘different kinds’ of speech, for example praise or prayer and only rarely unlearned human languages (as in Acts 2). The early church’s understanding of prophecy was consistent with Judaism in that it was regarded it as inspired speech for advancing God’s purposes in specific situations.
The heart of the book looks at the regulations in the context of the Corinthian congregational worship practices. There is an interaction with the most recent scholarship, with the author arguing that the injunction pertaining to women remaining silent being an important contextual element. This is because for Paul orderly worship is the key value and norm. The scope of the verses 14.36-40 are subsequently discussed, that is, whether the injunction refers only to tongues or to prophecy or to both, or whether it initiates a wider injunction concerning the silence of women in general. The scope of these regulations is subsequently explored in relation to the churches in Jerusalem, Caesarea, Antioch, Ephesus, Colossae, Rome, Thessalonica and Philippi. The author concludes that the principles of order, decency and edification are applicable beyond the Corinthian church and appear to be operational in these other contexts.
This is an important addition to the literature on the subject of New Testament glossolalia and prophecy. It offers a fresh perspective by taking 1 Corinthians 14.26-40 as a hermeneutical key and reads other passages in relation to it. My only reservation with this approach is that sometimes the evidence for glossolalic and prophetic practices in these other church contexts is rather limited. The author is on more solid ground when focusing on the Corinthian material. There are of course exegetical choices to be made, for example as to whether to follow Thiselton’s understanding of the ‘interpretation’ of glossolalia in Corinth or not. As always, not everyone will follow the various exegetical moves that are made. Nevertheless, this book deserves to be widely read and moves the discussion of the New Testament texts forward, which is to be commended.