Speaking in tongues
Speaking in tongues is both a controversial and emotive issue. It is a gift of the Holy Spirit which many claim is invaluable in prayer. They become passionate when others seek to discredit tongues. While some prize this gift, others go as far as to label it ‘demonic’. The debate continues.
The first reference to tongues in the New Testament occurs in Mark 16:17 when Jesus gives ‘The Great Commission’. It is shortly after this, when approximately 120 people gather in the upper room in an attitude of prayer, that the gift of tongues dynamically accompanies the ‘mighty rushing wind’ of the Holy Spirit on the day of Pentecost. Luke records that ‘devout men from every nation under heaven’ were present and heard their own native languages spoken. In their own languages they heard those who were speaking in tongues proclaiming ‘the mighty works of God’
Speaking in tongues is not specifically mentioned again until Acts 10, although it is possibly implied in Acts 8:18 when Simon the Sorcerer ‘saw that the Spirit was given through the laying on of the apostles' hands’. When Peter preached the gospel to Cornelius and his house, Luke records specifically that the Holy Spirit fell on those present and they spoke in tongues as a result. The last reference to speaking in tongues in Acts occurs when Paul visited Ephesus in Acts 19. Having met certain disciples and questioned their belief and baptism, Paul prayed for them and they received the Spirit, and spoke in tongues and also prophesied.
The remaining references in the New Testament to speaking in tongues all occurs in First Corinthians, but before examining them, it’s important to note that, many Pentecostals build a case for speaking in tongues to be evidence of receiving or being ‘baptized in the Holy Spirit’. Their case is essentially built using narratives from Acts. While all Scripture is ‘God breathed’, the book of Acts is primarily not to be used in establishing a doctrine. Luke’s intent in writing Acts is to demonstrate how a tiny Jewish sect grew and expanded outside of Judaism and apart from ‘the law’ to become ‘the church’. For Luke, the Holy Spirit is central to the birth and growth of the church.
Before one can attempt to gain insight as to how the early church understood this gift, it’s helpful to recognize that Corinthian church in particular was influenced by Hellenistic dualism. Wrong theology in conjunction with Hellenistic dualism was at the heart of the Corinthian problem. Their experience of the Spirit and in particular the gift of tongues led them to believe that they had arrived spiritually. It would appear that they believed they had achieved angelic status. This is possibly reflected when Paul writes ‘if I speak in the tongues of men and of angels.’
In 1 Corinthians 12:10, speaking in tongues is introduced as a manifestation of the Holy Spirit. In verse 7, Paul speaks of the manifestation of the Spirit being given to each one. In essence, the manifestation is a gift where God reveals Himself in and through His people. It’s important to note that the word ‘manifestation’ is in the singular and not plural, so that the focus is placed upon God the Holy Spirit and not His activity. This is signficant because it becomes apparent that the Corinthians exhibit an ‘obsession’ with tongues and seem to place its importance above all other manifestations, or gifts of the Spirit. Paul highlights the danger of this:
‘So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind?’
(1 Cor. 14:23).
Paul’s solution to this obsession is not prohibition, but simply correction:
‘If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret’ (v. 27).
So what exactly is ‘speaking in tongues’ and what does it involve?
Glossolalia, is the term frequently used to refer to this phenomenon and ‘has been coined as a descriptive expression of the phenomenon of speaking languages that one does not know by the enablement of the Spirit of God, from γλωσσαι (tongues) and λαλειν (to speak)’.[1]
From the outset, it is important to note that the Holy Spirit does not take over a person’s will and mouth and compel them to speak. On the day of Pentecost we read that they began to speak as the Spirit gave them utterance. Also it should be noted that the one who speaks in tongue remains in control (1 Cor. 14:15-19, 32). In chapter 14 verse 27 Paul envisages the tongues speaker retaining control, hence the command that clearly audible speaking in tongues in the church is to be limited to only two or three persons at most. Paul writes this in a context where there was loud, unfettered speaking in tongues en masse, which led to confusion and the potential of outsiders labeling the church as ‘mad’.
Speaking in tongues is praying with one’s spirit and it brings edification particularly in the private devotional life (v. 4).
To edify means to build up which suggests that speaking in tongues enables one to be built up spiritually. While believers are corporately built up when they meet together as a local church, they need ongoing edification daily.
Scripture demonstrates that tongues are used in prayer and praise.
Praying in tongues bypasses the mind in that it is the believer’s spirit praying and not his understanding.
‘For if I pray in a tongue, my spirit prays but my mind is unfruitful’ (v. 4).
Not only is this gift used for prayer, but also for praise. On the day of Pentecost, the onlookers heard one hundred and twenty believers praise and magnify God in different languages. Paul even spoke of singing in other tongues (v. 15).
The gift of tongues serves two purposes. Firstly it helps the believer in prayer. The believer is built up spiritually in his personal devotional life. Secondly, there is a corporate aspect to the gift of tongues where this gift is employed in a gathered assembly in conjunction with the gift of the interpretation of tongues. It should be noted that Scripture does not teach that there are two kinds of tongues. Some view the tongues bestowed at Pentecost (Acts 2:4) as different from the gift of tongues manifested in the church (1 Cor. 12:10). There is a tendency amongst pentecostals to make a distinction and claim two different kinds of tongues – the distinction being that speaking in tongues serves as evidence that one has been ‘baptized in the Holy Spirit’, while the gift of tongues when used with it’s companion gift of interpretation of tongues edifies the church. Scripture teaches however that there is only one gift of tongues, but it has two uses. Consider:
‘I thank God that I speak in tongues more than all of you. But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue ‘(1 Cor. 14:18-19).
When Paul claims to speak in tongues more than the Corinthians, it is clearly an obvious reference to his personal devotional life. By using the words ‘but in the church’ clearly shows that speaking in tongues when interpreted has a role to bring edification to the gathered assembly.
Good hermeneutics further dictates that there is only one gift of tongues with two uses, when we contrast this claim with the gift of prophecy. In Acts 19:6 when the disciples at Ephesus received the Spirit, they not only spoke in tongues but also prophesied. I am not aware of anyone suggesting that the gift of prophecy or the mechanics of prophesying in Acts 19:6 are different from the gift of prophecy and prophesying in the Corinthian Church. Like the gift of tongues, the gift of prophecy could be manifest inside and outside the church. William G Macdonald states that the ‘distinction would lie only in the purpose of the Spirit, on the one hand being individual communion with God, on the other hand being such speech as intended to minister edification to the gathered congregation.’[2].
The issue of tongues coupled with interpretation is a key issue with Paul. It is only speech that is understood in the gathered assemble which will edify and clearly this was not the case. Gordon Fee says ‘the problem is not speaking in tongues per se but speaking in tongues without interpretation’.[3] Craig Keener echoes this sentiment in saying ‘intelligible speech profits others in public worship, whereas unintelligible speech, no matter how inspired, is profitable only privately or if interpreted’[4].
If tongues are spoken in the gathered assembly and there is no interpretation, then no-one will know ‘what the tongues-speaker is saying, and cannot join in with the corporate “amen”’.[5]
To recapitulate, speaking in tongues greatly enhances the believer’s personal devotional life as a means of edification, and secondly, with the gift of interpretation of tongues, it edifies the assembled church.
The New Testament makes plain that speaking in tongues was not speaking primarily in a known language. This is significant as it is commonly believed by some today that speaking in tongues is a gift given to enable one preach the gospel in a foreign language.
Scripture states that tongues is a language spoken in the Spirit.
‘For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit’ (1 Cor. 14:2) (Emphasis mine).
Note the phrase ‘for no one understands him’. Speaking in tongues as described in the above Scripture is clearly not confined to a known human language. It should also be stated that speaking in tongues is not directed towards man, but towards God.
Those who claim that the use of the gift of tongues is to enable one to preach the gospel in a foreign language, appeal to the day of Pentecost for justification. The reality is no-one preached in other tongues on Pentecost, but rather praised God in other tongues. Upon hearing tongues, the onlookers were amazed, but upon hearing Peter’s sermon in his own native language, they were convicted of their sin. If the gift of tongues is given for the purpose of preaching the gospel in a foreign language not previously learned, then who were Cornelius and the new believers in his house preaching to when they all spoke in tongues? (Acts 10:46).
On the day of Pentecost and indeed likely in Cornelius’ household, onlookers did hear their own languages spoken. However I would suggest that given the signifciance of Pentecost and the gentile conversion in Caesea in Salvation history and God’s purpose for the church, that this should not be used as a model to insist that speaking in tongues is the ability to preach the gospel in a foreign language, nor should it be used to say that tongues are always known languages. Although scripture is not explicit on this, it may be just possible, that on Pentecost and in Cornelius’ home, the miracle may have been in the onlooker’s hearing in contrast with those speaking in tongues. Could God have caused the onlookers to miraculously ‘hear’ their own languages being spoken?
If speaking in tongues enables one to communicate in a known language, then logically, it’s for the benefit of those who hear the message. Why then, if tongues are a known
language, does Paul spend much time praying in tongues in private where there is no-one to hear him? (1 Cor. 14:18-19).
When Paul cites various manifestations of the Holy Spirit, the gift of tongues appears last. This has led many to believe and claim that tongues are is the least important. However from reading 1 Corinthians as a whole, it becomes obvious, that Paul cites it last simply, because it is the gift which is creating problems. However as he concludes his discussion on tongues, he says that the practice must not be forbidden (v. 39).
[1] Macdonald, William G. ‘Glossolalia in the New Testament’ in Journal of the Evangelical Society Volume JETS 07:2.
[2] Ibid.
[3] Fee, Gordon D. The First Epistle to the Corinthians. Grand Rapids: Wm B. Eedrmans Publishing Co, 1987, p659.
[4] Keener, Craig. The IVP Bible Background Commentary. Downers Grove: IVP Academic, 1993, p480.
[5] Carson, D.A. Showing the Spirit. Grand Rapids: Baker Books, 1987, pp104-105.
The first reference to tongues in the New Testament occurs in Mark 16:17 when Jesus gives ‘The Great Commission’. It is shortly after this, when approximately 120 people gather in the upper room in an attitude of prayer, that the gift of tongues dynamically accompanies the ‘mighty rushing wind’ of the Holy Spirit on the day of Pentecost. Luke records that ‘devout men from every nation under heaven’ were present and heard their own native languages spoken. In their own languages they heard those who were speaking in tongues proclaiming ‘the mighty works of God’
Speaking in tongues is not specifically mentioned again until Acts 10, although it is possibly implied in Acts 8:18 when Simon the Sorcerer ‘saw that the Spirit was given through the laying on of the apostles' hands’. When Peter preached the gospel to Cornelius and his house, Luke records specifically that the Holy Spirit fell on those present and they spoke in tongues as a result. The last reference to speaking in tongues in Acts occurs when Paul visited Ephesus in Acts 19. Having met certain disciples and questioned their belief and baptism, Paul prayed for them and they received the Spirit, and spoke in tongues and also prophesied.
The remaining references in the New Testament to speaking in tongues all occurs in First Corinthians, but before examining them, it’s important to note that, many Pentecostals build a case for speaking in tongues to be evidence of receiving or being ‘baptized in the Holy Spirit’. Their case is essentially built using narratives from Acts. While all Scripture is ‘God breathed’, the book of Acts is primarily not to be used in establishing a doctrine. Luke’s intent in writing Acts is to demonstrate how a tiny Jewish sect grew and expanded outside of Judaism and apart from ‘the law’ to become ‘the church’. For Luke, the Holy Spirit is central to the birth and growth of the church.
Before one can attempt to gain insight as to how the early church understood this gift, it’s helpful to recognize that Corinthian church in particular was influenced by Hellenistic dualism. Wrong theology in conjunction with Hellenistic dualism was at the heart of the Corinthian problem. Their experience of the Spirit and in particular the gift of tongues led them to believe that they had arrived spiritually. It would appear that they believed they had achieved angelic status. This is possibly reflected when Paul writes ‘if I speak in the tongues of men and of angels.’
In 1 Corinthians 12:10, speaking in tongues is introduced as a manifestation of the Holy Spirit. In verse 7, Paul speaks of the manifestation of the Spirit being given to each one. In essence, the manifestation is a gift where God reveals Himself in and through His people. It’s important to note that the word ‘manifestation’ is in the singular and not plural, so that the focus is placed upon God the Holy Spirit and not His activity. This is signficant because it becomes apparent that the Corinthians exhibit an ‘obsession’ with tongues and seem to place its importance above all other manifestations, or gifts of the Spirit. Paul highlights the danger of this:
‘So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind?’
(1 Cor. 14:23).
Paul’s solution to this obsession is not prohibition, but simply correction:
‘If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret’ (v. 27).
So what exactly is ‘speaking in tongues’ and what does it involve?
Glossolalia, is the term frequently used to refer to this phenomenon and ‘has been coined as a descriptive expression of the phenomenon of speaking languages that one does not know by the enablement of the Spirit of God, from γλωσσαι (tongues) and λαλειν (to speak)’.[1]
From the outset, it is important to note that the Holy Spirit does not take over a person’s will and mouth and compel them to speak. On the day of Pentecost we read that they began to speak as the Spirit gave them utterance. Also it should be noted that the one who speaks in tongue remains in control (1 Cor. 14:15-19, 32). In chapter 14 verse 27 Paul envisages the tongues speaker retaining control, hence the command that clearly audible speaking in tongues in the church is to be limited to only two or three persons at most. Paul writes this in a context where there was loud, unfettered speaking in tongues en masse, which led to confusion and the potential of outsiders labeling the church as ‘mad’.
Speaking in tongues is praying with one’s spirit and it brings edification particularly in the private devotional life (v. 4).
To edify means to build up which suggests that speaking in tongues enables one to be built up spiritually. While believers are corporately built up when they meet together as a local church, they need ongoing edification daily.
Scripture demonstrates that tongues are used in prayer and praise.
Praying in tongues bypasses the mind in that it is the believer’s spirit praying and not his understanding.
‘For if I pray in a tongue, my spirit prays but my mind is unfruitful’ (v. 4).
Not only is this gift used for prayer, but also for praise. On the day of Pentecost, the onlookers heard one hundred and twenty believers praise and magnify God in different languages. Paul even spoke of singing in other tongues (v. 15).
The gift of tongues serves two purposes. Firstly it helps the believer in prayer. The believer is built up spiritually in his personal devotional life. Secondly, there is a corporate aspect to the gift of tongues where this gift is employed in a gathered assembly in conjunction with the gift of the interpretation of tongues. It should be noted that Scripture does not teach that there are two kinds of tongues. Some view the tongues bestowed at Pentecost (Acts 2:4) as different from the gift of tongues manifested in the church (1 Cor. 12:10). There is a tendency amongst pentecostals to make a distinction and claim two different kinds of tongues – the distinction being that speaking in tongues serves as evidence that one has been ‘baptized in the Holy Spirit’, while the gift of tongues when used with it’s companion gift of interpretation of tongues edifies the church. Scripture teaches however that there is only one gift of tongues, but it has two uses. Consider:
‘I thank God that I speak in tongues more than all of you. But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue ‘(1 Cor. 14:18-19).
When Paul claims to speak in tongues more than the Corinthians, it is clearly an obvious reference to his personal devotional life. By using the words ‘but in the church’ clearly shows that speaking in tongues when interpreted has a role to bring edification to the gathered assembly.
Good hermeneutics further dictates that there is only one gift of tongues with two uses, when we contrast this claim with the gift of prophecy. In Acts 19:6 when the disciples at Ephesus received the Spirit, they not only spoke in tongues but also prophesied. I am not aware of anyone suggesting that the gift of prophecy or the mechanics of prophesying in Acts 19:6 are different from the gift of prophecy and prophesying in the Corinthian Church. Like the gift of tongues, the gift of prophecy could be manifest inside and outside the church. William G Macdonald states that the ‘distinction would lie only in the purpose of the Spirit, on the one hand being individual communion with God, on the other hand being such speech as intended to minister edification to the gathered congregation.’[2].
The issue of tongues coupled with interpretation is a key issue with Paul. It is only speech that is understood in the gathered assemble which will edify and clearly this was not the case. Gordon Fee says ‘the problem is not speaking in tongues per se but speaking in tongues without interpretation’.[3] Craig Keener echoes this sentiment in saying ‘intelligible speech profits others in public worship, whereas unintelligible speech, no matter how inspired, is profitable only privately or if interpreted’[4].
If tongues are spoken in the gathered assembly and there is no interpretation, then no-one will know ‘what the tongues-speaker is saying, and cannot join in with the corporate “amen”’.[5]
To recapitulate, speaking in tongues greatly enhances the believer’s personal devotional life as a means of edification, and secondly, with the gift of interpretation of tongues, it edifies the assembled church.
The New Testament makes plain that speaking in tongues was not speaking primarily in a known language. This is significant as it is commonly believed by some today that speaking in tongues is a gift given to enable one preach the gospel in a foreign language.
Scripture states that tongues is a language spoken in the Spirit.
‘For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit’ (1 Cor. 14:2) (Emphasis mine).
Note the phrase ‘for no one understands him’. Speaking in tongues as described in the above Scripture is clearly not confined to a known human language. It should also be stated that speaking in tongues is not directed towards man, but towards God.
Those who claim that the use of the gift of tongues is to enable one to preach the gospel in a foreign language, appeal to the day of Pentecost for justification. The reality is no-one preached in other tongues on Pentecost, but rather praised God in other tongues. Upon hearing tongues, the onlookers were amazed, but upon hearing Peter’s sermon in his own native language, they were convicted of their sin. If the gift of tongues is given for the purpose of preaching the gospel in a foreign language not previously learned, then who were Cornelius and the new believers in his house preaching to when they all spoke in tongues? (Acts 10:46).
On the day of Pentecost and indeed likely in Cornelius’ household, onlookers did hear their own languages spoken. However I would suggest that given the signifciance of Pentecost and the gentile conversion in Caesea in Salvation history and God’s purpose for the church, that this should not be used as a model to insist that speaking in tongues is the ability to preach the gospel in a foreign language, nor should it be used to say that tongues are always known languages. Although scripture is not explicit on this, it may be just possible, that on Pentecost and in Cornelius’ home, the miracle may have been in the onlooker’s hearing in contrast with those speaking in tongues. Could God have caused the onlookers to miraculously ‘hear’ their own languages being spoken?
If speaking in tongues enables one to communicate in a known language, then logically, it’s for the benefit of those who hear the message. Why then, if tongues are a known
language, does Paul spend much time praying in tongues in private where there is no-one to hear him? (1 Cor. 14:18-19).
When Paul cites various manifestations of the Holy Spirit, the gift of tongues appears last. This has led many to believe and claim that tongues are is the least important. However from reading 1 Corinthians as a whole, it becomes obvious, that Paul cites it last simply, because it is the gift which is creating problems. However as he concludes his discussion on tongues, he says that the practice must not be forbidden (v. 39).
[1] Macdonald, William G. ‘Glossolalia in the New Testament’ in Journal of the Evangelical Society Volume JETS 07:2.
[2] Ibid.
[3] Fee, Gordon D. The First Epistle to the Corinthians. Grand Rapids: Wm B. Eedrmans Publishing Co, 1987, p659.
[4] Keener, Craig. The IVP Bible Background Commentary. Downers Grove: IVP Academic, 1993, p480.
[5] Carson, D.A. Showing the Spirit. Grand Rapids: Baker Books, 1987, pp104-105.
