Gift of Tongues in New Testament Examples and Descriptions
The "gift of tongues" (Greek: glossa or glotta) in the New Testament refers to a miraculous ability to speak in languages previously unknown to the speaker [2]. This phenomenon is prominently featured in the book of Acts and discussed in Paul's first letter to the Corinthians.
The most significant biblical account of the gift of tongues occurs on the Day of Pentecost, as described in Acts 2. Following Jesus' ascension, his disciples were gathered together when "there appeared to them tongues as of fire distributing themselves, and they rested on each one of them" [3]. Subsequently, "they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance" (Acts 2:4). The immediate effect was that Jewish pilgrims from various nations, who had gathered in Jerusalem for the feast, heard the disciples speaking in their own native languages [1]. Luke's account explicitly states, "And how is it that we each hear them in our own language in which we were born? Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them in our own tongues speaking of the mighty deeds of God" (Acts 2:8-11). This passage strongly suggests that the gift involved speaking actual human languages [1].
The purpose of this manifestation at Pentecost has been a subject of discussion. Some interpret it as primarily an outward sign of the Holy Spirit's presence, symbolizing the universal reach of salvation [1]. Others emphasize the linguistic aspect, seeing it as a direct fulfillment of Christ's promise that his disciples would "speak with new tongues" (Mark 16:17) [1]. The ability to communicate the "mighty deeds of God" in diverse languages facilitated the evangelistic mission to a multinational audience [1].
Beyond Pentecost, the gift of tongues is discussed extensively by the Apostle Paul in 1 Corinthians 12-14. Paul lists "varieties of tongues" and "interpretation of tongues" among the spiritual gifts given by the Holy Spirit (1 Corinthians 12:10). He emphasizes that these gifts are for the common good and that not all believers will possess the same gifts (1 Corinthians 12:7-11, 29-30).
Paul's discussion in 1 Corinthians 14 provides further insight into the nature and proper use of this gift within the church. He contrasts speaking in tongues with prophecy, stating that "one who speaks in a tongue speaks not to men but to God; for no one understands, but in his spirit he speaks mysteries" (1 Corinthians 14:2). This suggests a form of communication that is not immediately intelligible to human listeners without interpretation. He further states, "Unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into air" (1 Corinthians 14:9). This highlights the need for intelligibility in public worship.
Paul prioritizes prophecy over speaking in tongues in the assembly, arguing that prophecy edifies the church, while speaking in tongues without interpretation only edifies the speaker (1 Corinthians 14:4-5). He explicitly states, "I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edification" (1 Corinthians 14:5). John Gill, a Baptist/Reformed commentator, notes that if Paul himself were to come speaking only in tongues, it would not profit the Corinthians without revelation or knowledge [7].
The apostle also connects the gift of tongues to a sign for unbelievers. He quotes from Isaiah 28:11-12, stating, "In the Law it is written, 'By men of strange tongues and by the lips of strangers I will speak to this people, and even then they will not listen to me,' says the Lord" (1 Corinthians 14:21) [4]. Adam Clarke, a Methodist/Wesleyan commentator, interprets this to mean that the miraculous gift of tongues was intended for the instruction of unbelievers, serving as a sign of God's work to lead them to embrace the Gospel [5]. The Tyndale House commentary on Isaiah 28:11 similarly notes that Paul applied this text to the spiritual gift of tongues as a sign of judgment to unbelievers [6]. However, Paul also cautions that if an unbeliever enters a church where everyone is speaking in tongues without interpretation, they might conclude that the believers are out of their minds (1 Corinthians 14:23).
The precise nature of the "tongues" in 1 Corinthians has been a point of theological divergence. While Acts 2 clearly depicts speaking in known human languages, some interpretations of 1 Corinthians 14 suggest a different phenomenon. Some scholars propose that the tongues in Corinth might have been ecstatic utterances or a "heavenly language" not necessarily understood by any human population [2]. However, the traditional view, as noted by Smith's Bible Dictionary, holds that glotta (or glossa) in the New Testament generally refers to "speech" or "language," and that the gift of tongues is a distinctly linguistic power [2].
Thomas Aquinas, a prominent scholastic theologian, compared the gift of tongues to an "imaginary vision" and argued that the gift of prophecy surpasses the gift of tongues in three ways, primarily because prophecy directly conveys intelligible truth [8]. This perspective emphasizes the communicative and edifying aspect of spiritual gifts.
Paul provides regulations for the exercise of tongues in the church: "If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God" (1 Corinthians 14:27-28). This demonstrates a concern for order and intelligibility in corporate worship. The absence of an interpreter renders the public exercise of the gift unhelpful to the congregation.
The historical understanding and practice of the gift of tongues have varied across Christian traditions. In the early church, figures like Augustine recognized the importance of language knowledge for understanding Scripture, particularly Greek and Hebrew, to resolve ambiguities in translations [11]. While Augustine does not directly address the cessation of the Pentecostal gift, his emphasis on known languages for theological study highlights the value of intelligible communication.
Many Protestant traditions, particularly those stemming from the Reformation, have historically viewed the gift of tongues as a phenomenon primarily associated with the apostolic age, serving to establish the early church and authenticate the apostles' message. John Calvin, for instance, in his Institutes of the Christian Religion, discusses the differences between the Old and New Testaments, and while not directly addressing the cessation of tongues, his broader theological framework often implies a distinction between the foundational period of the church and subsequent eras [9]. Charles Hodge, one theologian from the Old Princeton tradition, similarly emphasizes the definite scriptural meaning of terms and rules of interpretation [10], which would apply to understanding the nature and purpose of spiritual gifts.
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”
- 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”
- Acts “Acts 2:3 (NASB) — And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them.”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 14:21: In this passage the apostle pursues the argument, and reasons from other topics; as, I. Tongues, as the Corinthians used them, were rather a token of judgment from God than mercy to any people (Co1 14:21): In the law (that is, the Old Testament) it is written, With men of other tongues and other lips will I speak to this people; and yet for all this they will not hear me, saith the Lord, Isa 28:11. Compare Deu 28:46, Deu 28:49. To both these passages, it is thought, the apostle refers. Both are delivered by way of threatening, and one is supposed to interp”
- 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”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 28:11: 28:11 God will have to speak through circumstances such as hardship, exile, and death in order to get through to his hardened people. • a strange language: In the New Testament, Paul applied this text to the spiritual gift of tongues as a sign of judgment to unbelievers (see 1 Cor 14:21-22).”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 14:6: Now, brethren, if I come unto you speaking with tongues,.... The apostle exemplifies this matter in himself, and supposes it his own case, that should he who was the apostle of the Gentiles, and to be received by them as such, when he came to them, come with this gift of tongues, which he was capable of, as much, or more than any, see Co1 14:18 and only make use of that, what shall I profit you? of what use would my ministry be to you? what instruction, comfort, and edification, could you receive by it? except I shall speak to you, either by revelation; by ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Grace of Tongues, Art. 2: Article: Whether the gift of tongues is more excellent than the grace of prophecy? I answer that, The gift of prophecy surpasses the gift of tongues, in three ways. First, because the gift of tongues regards the utterance of certain words, which signify an intelligible truth, and this again is signified by the phantasms which appear in an imaginary vision; wherefore Augustine compares (Gen. ad lit. xii, 8) the gift of tongues to an imaginary vision. On the other hand, it has been stat”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 47: 387 CHAPTER 11. THE DIFFERENCE BETWEEN THE TWO TESTAMENTS. This chapter consists principally of three parts. I. Five points of difference between the Old and the New Testament, sec. 1–11. II. The last of these points being, that the Old Testament belonged to the Jews only, whereas the New Testament belongs to all; the calling of the Gentiles is shortly considered, sec. 12. III. A reply to two objections usually taken to what is here taught concerning the difference between the Old and the New Testaments, sec. 13, 14. Sections. 1. F”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 103: to fall, or, cast on him) the iniquity of us all.” We have already seen that this is the language used in the Old Testament to express the transfer of the guilt of the offender to the victim slain in his stead. They have a definite Scriptural meaning, which cannot be denied in this case without doing open violence to admitted rules of interpretation. “If,” says Dr. J. Addison Alexander, 432 432 The Later Prophecies of Isaiah, New York, 1847, p. 264. “vicarious suffering can be described in words, it is so described in these two verses;” ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 11.--KNOWLEDGE OF LANGUAGES, ESPECIALLY OF GREEK AND HEBREW, NECESSARY TO REMOVE IGNORANCE or SIGNS.: 16. The great remedy for ignorance of proper signs is knowledge of languages. And men who speak the Latin tongue, of whom 540 are those I have undertaken to instruct, need two other languages for the knowledge of Scripture, Hebrew and Greek, that they may have recourse to the original texts if the endless diversity of the Latin translators throw them into doubt. Although, indeed, we often find Hebrew words untranslated in the boo”