Distinguishing Between Gift of Tongues and Other Languages
The gift of tongues described in the New Testament refers to a divinely granted ability to speak in languages not previously learned. At Pentecost, the disciples "did really hear themselves addressed in their own special language," according to Luke's account in Acts 2:9 [1]. This event fulfilled Christ's promise in Mark 16:17 that believers would "speak with new tongues" [1]. Paul lists "divers kinds of tongues" and "the interpretation of tongues" as distinct spiritual gifts in 1 Corinthians 12:10 [2, 3], indicating that the ability to speak and the ability to interpret were separate charisms.
The Linguistic Character of the Gift
The Greek term glōssa carries three meanings: the physical organ of speech, a foreign word naturalized into Greek, and in Hellenistic usage, "speech" or "language" itself [4]. The traditional interpretation, which understands the gift as "a distinctly linguistic power," finds support in the Pentecost narrative where multiple ethnic groups heard the gospel in their native languages [4]. Aquinas argued that the first disciples received this gift because "they might disperse throughout the whole world, and preach His faith everywhere," making it unfitting "that they who were being sent to teach others should need to be taught by others" about how to speak to different peoples [6]. Chrysostom observed that "the many tongues frequently met in one man, and the same person used to discourse both in the Persian, and the Roman, and the Indian, and many other tongues" [9].
Tongues as Spiritual Language
Paul's discussion in 1 Corinthians 14 introduces complexity. One Protestant commentary notes that "the ability to speak in unknown languages here refers to spiritual language" [5], suggesting a distinction between known human languages and ecstatic speech directed toward God. Paul emphasizes that without interpretation, tongues do not edify the congregation [7]. Adam Clarke observes that "the miraculous gift of tongues was never designed for the benefit of those who have already believed, but for the instruction of unbelievers" [8], though Paul also warns that misuse of the gift could result in judgment rather than blessing.
The distinction between these interpretations remains contested. Calvin insisted that worship "ought to be used for the edification of the whole Church, which cannot be in the least degree benefited by a sound not understood" [10], a principle reflected in the Anglican Articles' requirement that "Common Prayers and Sacraments ought to be ministered in a known tongue" [11].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Tongues, Gift of — Granted on the day of Pentecost (Acts 2:4), in fulfilment of a promise Christ had made to his disciples (Mark 16:17). What this gift actually was has been a subject of much discussion. Some have argued that it was merely an outward sign of the presence of the Holy Spirit among the disciples, typifying his manifold gifts, and showing that salvation was to be extended to all nations. But the words of Luke (Acts 2:9) clearly show that the various peoples in Jerusalem at the time of Pentecost did really hear themselves addressed in their own special la”
- King James Version “[KJV] 1 Corinthians 12:10 — 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:”
- I Corinthians “I Corinthians 12:10 (KJV) — 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:”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Tongues, Gift Of — I. glotta, or glossa, the word employed throughout the New Testament for the gift now under consideration, is used-- (1) for the bodily organ of speech; (2) for a foreign word imported and half-naturalized in Greek; (3) in Hellenistic Greek, for "speech" or "language." The received traditional view, which starts from the third meaning, and sees in the gift of tongues a distinctly linguistic power, is the more correct one. II. The chief passages from which we have to draw our conclusion as to the nature and purpose of the gift in question are-- + (Ma”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 12:10: 12:10 The ability to prophesy does not refer primarily to predicting the future, but to speaking a special message directly from God (see 11:4-5; 13:2, 8; 14:1-25, 29-33; 1 Thes 5:20; cp. Acts 13:1-2; 21:4, 10-11). • The ability to discern whether a message is from the Spirit of God or from another spirit is a necessary gift for any Christian community that is open to hearing a word directly from God (see 1 Cor 14:29; 1 Thes 5:19-21; cp. Acts 16:16-18; 1 Jn 4:1-3). • For Paul, the ability to speak in unknown languages here refers to spiritual language that”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Grace of Tongues, Art. 1: Article: Whether those who received the gift of tongues spoke in every language? I answer that, Christ's first disciples were chosen by Him in order that they might disperse throughout the whole world, and preach His faith everywhere, according to Mt. 28:19, "Going . . . teach ye all nations." Now it was not fitting that they who were being sent to teach others should need to be taught by others, either as to how they should speak to other people, or as to how they were to understand ”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 14:13: Wherefore let him that speaketh in an unknown tongue,.... The Hebrew, or any other, the gift of speaking with which is bestowed upon him: pray that he may interpret; that he may have also the gift of interpretation of tongues; for as has been before hinted, these two gifts were distinct; and a man might have the one, and not the other; a man might speak in an unknown tongue, so as to understand himself, what he said, and be edified, and yet not be capable of translating it at once into the common language of the people; and if he could not do this, he would ”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:22: Wherefore tongues are for a sign - The miraculous gift of tongues was never designed for the benefit of those who have already believed, but for the instruction of unbelievers, that they might see from such a miracle that this is the work of God; and so embrace the Gospel. But as, in the times of the prophet, the strange Babylonish tongues came in the way of punishment, and not in the way of mercy; take heed that it be not the case now: that, by dwelling on the gift, ye forget the Giver; and what was designed for you as a blessing, may prove to you to be a c”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: and with so great display; it was not however therefore to be esteemed above all the others. Wherefore then did the Apostles receive it before the rest? Because they were to go abroad every where. And as in the time of building the tower the one tongue was divided into many; so then the many tongues frequently met in one man, and the same person used to discourse both in the Persian, and the Roman, and the Indian, and many other tongues, the Spirit sounding within him: and the gift was called the gift of tongues because he could all at once speak”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: been every where practised), but in the vulgar tongue, so that all present may understand them, since they ought to be used for the edification of the whole Church, which cannot be in the least degree benefited by a sound not understood. Those who are not moved by any reason of humanity or charity, ought at least to be somewhat moved by the authority of Paul, whose words are by no means ambiguous: “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”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 9.That Common Prayers and Sacraments ought to be ministered in a known tongue.: 9.That Common Prayers and Sacraments ought to be ministered in a known tongue.”