Role of Tongues in Spiritual Maturity and Growth
The role of tongues in spiritual maturity and growth is a topic with diverse interpretations across Christian traditions, often stemming from differing understandings of the nature of "tongues" itself. The biblical concept of tongues first appears prominently on the Day of Pentecost, where disciples "began to speak in other tongues as the Spirit gave them utterance" [2]. Luke's account in Acts 2:9 specifies that those present heard the apostles speaking in their own native languages, indicating that these were intelligible human languages [2].
Some traditions understand the gift of tongues primarily as the miraculous ability to speak foreign languages for the purpose of evangelism and instruction. Thomas Aquinas, for instance, argued that Christ's disciples were chosen to preach throughout the world, and it was unfitting for them to need to learn languages from others [10]. This view emphasizes the practical utility of tongues for spreading the Gospel to "all nations" [10]. Similarly, Charles Hodge refers to spiritual gifts, including tongues, as "supernatural endowments" given for the edification of the church [8]. From this perspective, the gift's primary function is outward-focused, aiding in the conversion of unbelievers and the building up of the wider Christian community [6, 7]. Adam Clarke, a Methodist commentator, states that the miraculous gift of tongues was "never designed for the benefit of those who have already believed, but for the instruction of unbelievers" [6]. He warns against focusing on the gift itself rather than the Giver, suggesting that an overemphasis could detract from its intended purpose [6]. commentators Jamieson, Fausset, and Brown also interpret tongues as actual languages, arguing that Paul would not wish for "ecstatic, unintelligible rhapsodie" for believers [7]. They emphasize that tongues are useful only if interpreted, "that the Church may receive edifying" [7].
Other interpretations focus on a more personal, spiritual dimension of tongues, particularly as described in 1 Corinthians. The apostle Paul discusses speaking in tongues where "the spirit of the speaker" is engaged, but "not his mind (because the message is not rationally intelligible)" [4]. This suggests a form of prayer or communication that bypasses intellectual understanding, allowing the Holy Spirit to speak through the individual [4]. While not directly linking this to spiritual maturity, this understanding implies a direct spiritual engagement that could contribute to an individual's spiritual life. However, even in this context, Paul prioritizes prophecy over tongues unless interpretation is present, because prophecy directly edifies the church [7].
The concept of spiritual growth itself is broadly understood across traditions as a process of renovation and restoration of God's image in the soul [8]. John Calvin describes this as Christ baptizing believers "with the Holy Spirit and with fire," regenerating them to be "new creatures" [9]. This growth involves an increase in wisdom and grace, reflecting the fulfillment of God's will [11]. The "tongue" in a broader sense, beyond the specific gift of glossolalia, is often linked to spiritual health and maturity. Proverbs 15:4 states, "A soothing tongue is a tree of life, But perversion in it crushes the spirit" [1]. John Gill interprets a "wholesome tongue" as one that delivers "salutary instructions, wholesome advice and counsel," and "healing truths to wounded consciences" [3]. Matthew Henry similarly notes that a "good tongue is healing" to consciences, to "sin-sick souls," and to broken peace and love, making the place one lives in "a paradise" [5]. This broader understanding of the tongue's role in communication and instruction is consistently seen as vital for spiritual well-being and the edification of others, which are aspects of spiritual maturity.
Therefore, while the specific gift of speaking in tongues is debated regarding its nature and primary purpose, the broader biblical teaching on the use of language emphasizes its power to build up or tear down, to heal or wound [1, 5]. A tongue used for wholesome instruction and reconciliation is consistently presented as a sign of spiritual health and a means of fostering spiritual growth in oneself and others [3, 5].
Sources
- Proverbs “Proverbs 15:4 (NASB) — A soothing tongue is a tree of life, But perversion in it crushes the spirit.”
- 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”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 15:4: A wholesome tongue is a tree of life,.... A tongue that delivers out salutary instructions, wholesome advice and counsel; a "healing tongue" (w), as it may be rendered, which pacifies contending parties, and heals the divisions between them; to have the benefit of such a man's company and conversation is like being in paradise. Such is the tongue of a Gospel minister, which delivers out the wholesome words of our Lord Jesus Christ; sound speech and doctrines, which cannot be condemned; healing truths to wounded consciences, such as peace, pardon, righteousness, and ”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 14:14: 14:14 Speaking in tongues engages the spirit of the speaker (because the Holy Spirit is speaking through the person) but not his mind (because the message is not rationally intelligible).”
- Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 15:4: Note, 1. A good tongue is healing, healing to wounded consciences by comforting them, to sin-sick souls by convincing them, to peace and love when it is broken by accommodating differences, compromising matters in variance, and reconciling parties at variance; this is the healing of the tongue, which is a tree of life, the leaves of which have a sanative virtue, Rev 22:2. He that knows how to discourse will make the place he lives in a paradise. 2. An evil tongue is wounding (perverseness, passion, falsehood, and filthiness there, are a breach in the spirit); it”
- 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”
- 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)."”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 4: § 1. Usage of the Word. The subjective change wrought in the soul by the grace of God, is variously designated in Scripture. It is called a new birth, a resurrection, a new life, a new creature, a renewing of the mind, a dying to sin and living to righteousness, a translation from darkness to light, etc. In theological language, it is called regeneration, renovation, conversion. These terms are often used interchangeably. They are also used sometimes for the whole process of spiritual renovation or restoration of the image of God, and some”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 56: say, preaching carrying spiritual quickening along with it. ( 2 Cor. 3:6 ), since teachers would cry aloud to no purpose, did not Christ, the internal teacher, by means of his Spirit, draw to himself those who are given him of the Father. Therefore, as we have said that salvation is perfected in the person of Christ, so, in order to make us partakers of it, he baptizes us “with the Holy Spirit and with fire,” ( Luke 3:16 ), enlightening us into the faith of his Gospel, and so regenerating us to be new creatures. Thus cleansed from ”
- 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 ”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 68: Chapter XXII .— Concerning His growth. He is, moreover, said to grow in wisdom and age and grace 2212 2212 St. Luke ii. 52 . , increasing in age indeed and through the increase in age manifesting the wisdom that is in Him 2213 2213 Athanas., Contr. Arian ., bk. iv.; Greg. Naz., Ep . I. ad Cled ., and Orat . 20; Cyril, Contr. Nest ., bk. iii.; Greg. Nyss., Contr. Apoll ., II. 28, &c. ; yea, further, making men’s progress in wisdom and grace, and the fulfilment of the Father’s goodwill, that is to say, men’s knowledge of Go”