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Role of Tongues in Evangelistic Ministry and Outreach

The gift of tongues at Pentecost was granted in fulfillment of Christ's promise to his disciples, enabling them to address the diverse peoples gathered in Jerusalem in their own languages [1]. Luke's account makes clear that this was not merely symbolic but involved actual linguistic communication: the crowd heard the apostles speaking in the specific languages of their regions [1]. This initial manifestation established tongues as a sign gift with evangelistic implications, though its precise role in ongoing ministry has been interpreted differently across Christian traditions.

Tongues as a Sign for Unbelievers

Paul explicitly identifies tongues as "a sign, not to them that believe, but to them that believe not" [3]. This statement in 1 Corinthians 14:22 has shaped much of the discussion about tongues in evangelistic contexts. Adam Clarke interprets this to mean that "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" [5]. The sign function points unbelievers toward divine authentication of the gospel message.

However, Paul's argument in 1 Corinthians 14 complicates any straightforward evangelistic application. He warns that when the whole church speaks in tongues and unbelievers enter, they will think the believers are mad (1 Cor 14:23). The Tyndale commentary notes this tension: "Paul argues that even unbelievers are more likely to be convicted by a word of prophecy than by speaking in tongues" [8]. The sign value of tongues, then, does not automatically translate into effective evangelistic communication.

The Priority of Intelligibility

Paul's overarching concern in 1 Corinthians 14 is edification through intelligible speech. He acknowledges that "he that speaketh in an unknown tongue edifieth himself" but insists that "he that prophesieth edifieth the church" [4]. The Jamieson-Fausset-Brown commentary emphasizes that Paul wished the Corinthians to speak in tongues but "rather" that they should prophesy, "because more useful" [6]. This comparative evaluation places intelligible proclamation above unintelligible utterance in the context of gathered worship and, by extension, in evangelistic settings where communication is paramount.

The Anglican tradition codified this principle liturgically, requiring that "Common Prayers and Sacraments ought to be ministered in a known tongue" [11]. Augustine similarly emphasized the necessity of linguistic knowledge for understanding Scripture, noting that Latin speakers needed Hebrew and Greek to resolve textual ambiguities [10]. These traditions prioritize comprehension over the mere exercise of spiritual gifts.

Historical and Theological Perspectives

Thomas Aquinas argued that the first disciples received the gift of tongues precisely because they were "being sent to teach others" and it was unfitting that they "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" [9]. This view frames tongues as a missionary endowment for cross-cultural proclamation, not as an ongoing feature of worship or evangelism in contexts where a common language exists.

Matthew Henry, drawing on Old Testament references, suggests that tongues could function as "a token of judgment from God than mercy to any people" when misused [7]. The allusion to Isaiah 28:11 and Deuteronomy 28 frames unintelligible speech as potentially alienating rather than evangelistically effective. This cautionary reading warns against assuming that the mere presence of tongues guarantees evangelistic fruit.

Practical Implications for Ministry

The New Testament pattern suggests that tongues served an authenticating function at key moments of gospel expansion—Pentecost, the Samaritan reception of the Spirit, Cornelius's household, and the Ephesian disciples. Yet Paul's regulatory instructions in 1 Corinthians 14 indicate that even where tongues were present, interpretation was required for corporate benefit. Without interpretation, the speaker edifies only himself [2], limiting the evangelistic utility of the gift in public settings.

The Augsburg Confession locates the means of grace in "the Ministry of Teaching the Gospel and administering the Sacraments," through which "the Holy Ghost is given" [12]. This sacramental emphasis places the intelligible Word at the center of evangelistic ministry, with or without accompanying sign gifts. The question of tongues in evangelism thus depends partly on whether one views the gift as normative for all eras or as a foundational sign that authenticated the apostolic message in the church's infancy.

Sources

  1. 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”
  2. I Corinthians “I Corinthians 14:4 (BBE) — He who makes use of tongues may do good to himself; but he who gives the prophet's word does good to the church.”
  3. I Corinthians “I Corinthians 14:22 (KJV) — Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.”
  4. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 14:4: He that speaketh its an unknown tongue,.... Be it the Hebrew language, or any other; some copies, and the Ethiopic version, read, "with tongues": edifieth himself; his heart may be warmed, his affections raised, his devotion kept up, and he be in a very spiritual and comfortable frame, knowing and understanding what he himself says: but he that prophesieth, edifieth the church: which is the great end of the Gospel ministry, which is for the edifying the body of the church: wherefore that which tends to the edification of more, even the whole church, must be”
  5. 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”
  6. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 14:5: Translate, "Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather IN ORDER THAT (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodie (as NEANDER fancied): for Paul could never "wish" for the latter in their behalf. greater--because more useful. except he interpret--the unknown tongue which he speaks, "that the Church may receive edifying (building up)."”
  7. 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”
  8. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 14:21: 14:21-25 Paul used this quotation from Isa 28:11-12 to show that speaking in tongues is a sign, not for believers, but for unbelievers. However, in 1 Cor 14:23-25, Paul argues that even unbelievers are more likely to be convicted by a word of prophecy than by speaking in tongues. His point is that, in public worship, the gift of prophecy is of greater usefulness than the gift of tongues.”
  9. 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 ”
  10. 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”
  11. 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.”
  12. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 1 That we may obtain this faith, the Ministry of Teaching the: 1 That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as through instruments, 2 the Holy Ghost is given, who works faith; where and when it pleases God, in them that hear 3 the Gospel, to wit, that God, not for our own merits, but for Christ’s sake, justifies those who believe that they are received into grace for Christ’s sake.”
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