Tongues in the New Testament: Public or Private Language
The New Testament concept of "tongues" (Greek: glossolalia) refers to speaking in languages unknown to the speaker, a phenomenon primarily discussed in the book of Acts and 1 Corinthians. This spiritual gift has been interpreted in various ways, leading to different understandings of whether it is primarily a public or private expression of faith.
In Acts, the initial manifestation of speaking in tongues on the day of Pentecost is clearly presented as a public event. The disciples "began to speak in other tongues as the Spirit gave them utterance" [Acts 2:4]. The crowd gathered in Jerusalem, composed of people from "every nation under heaven," heard the apostles speaking in their native languages, proclaiming "the mighty works of God" [Acts 2:5-11]. This account emphasizes the miraculous ability to communicate the Gospel across linguistic barriers, serving as a sign to unbelievers [Acts 2:12]. Thomas Aquinas, reflecting on this event, noted that Christ's disciples were chosen to "disperse throughout the whole world, and preach His faith everywhere," and it was unfitting for them to need instruction on how to speak to or understand other peoples [8].
However, the discussion of tongues in 1 Corinthians, particularly chapter 14, introduces complexities regarding its purpose and practice within the church. Paul states, "For he who makes use of tongues is not talking to men but to God; because no one has the sense of what he is saying; but in the Spirit he is talking of secret things" [2]. This verse suggests a private, devotional aspect of tongues, where the speaker communicates directly with God, and the message is not understood by others present unless an interpreter is available. This private dimension is often understood as a means of personal edification and spiritual communion.
Despite this private aspect, Paul also addresses the public use of tongues in congregational settings. He emphasizes the need for interpretation when tongues are spoken publicly, stating, "If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret" [1 Corinthians 14:27]. Adam Clarke suggests that these "unknown tongues" might have been Hebrew, and he stresses the need for order and interpretation in public settings [6]. The purpose of interpretation is to make the message intelligible to the assembly, so that the church may be edified [1 Corinthians 14:5]. Without interpretation, Paul argues, speaking in tongues in public is unfruitful for the congregation [1 Corinthians 14:16-19].
Paul contrasts tongues with prophecy, which he considers superior for public worship because it directly edifies the church through understandable speech [1 Corinthians 14:3-5]. Prophecy, like speaking in tongues, is a divinely given word, but it is subject to the control of the speaker and is to be evaluated by others to ensure it is from God [4]. John Gill, in his commentary on 1 Peter 4:11, emphasizes that public speaking, such as preaching, should be "as the oracles of God," meaning it should be clear and understandable [5].
The apostle also connects the phenomenon of tongues to an Old Testament prophecy from Isaiah 28:11-12, which he quotes in 1 Corinthians 14:21: "In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the LORD" [1]. Jamieson, Fausset, and Brown interpret this passage as God speaking to Israel through the foreign languages of their enemies as a sign of judgment, indicating that tongues can serve as a sign to unbelievers, though not necessarily a positive one if they do not heed the message [3]. Matthew Henry similarly views this reference as a warning, suggesting that tongues, as used by the Corinthians, were "rather a token of judgment from God than mercy" [7].
Therefore, while the New Testament presents tongues as a miraculous ability to speak in real human languages, its application varies. In Acts, it is primarily a public, evangelistic sign. In 1 Corinthians, it has a private, devotional dimension for personal edification, but its public use in the church is strictly regulated, requiring interpretation to be beneficial to the community. Without interpretation, its public expression is discouraged in favor of understandable speech that builds up the body of Christ.
Sources
- King James Version “[KJV] 1 Corinthians 14:21 — In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the LORD.”
- I Corinthians “I Corinthians 14:2 (BBE) — For he who makes use of tongues is not talking to men but to God; because no one has the sense of what he is saying; but in the Spirit he is talking of secret things.”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 14:21: In the law--as the whole Old Testament is called, being all of it the law of God. Compare the citation of the Psalms as the "law," Joh 10:34. Here the quotation is from Isa 28:11-12, where God virtually says of Israel, This people hear Me not, though I speak to. them in the language with which they are familiar; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to Me; which Paul thus applies, Ye see that it is a penalty to be associated with men of a str”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 14:29: 14:29-32 Public prophesying is to be expressed in an orderly way, sensitive to the guidance of the Spirit, so that everyone may benefit from it. The others are then to evaluate what is said to assess whether it is indeed a word from God (1 Thes 5:19-21). Those with a word of prophecy are to take turns—prophecy is a divinely given word, but it is still subject to the control of the speaker.”
- 1 Peter (Baptist/Reformed) “John Gill on 1 Peter 4:11: If any man speak, let him speak as the oracles of God,.... This is an application of the above general rule to a particular case, the public ministry of the word, for that is here meant: "if any man speak"; not in any manner, or on any subject; not in a private way, or about things natural and civil; but in public, and concerning divine things: "let him speak": this is rightly supplied in our translation; and in which it is supported and confirmed by the Syriac and Arabic versions, who both supply the same way: "as the oracles of God"; by which are meant the writings”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:27: Speak in an unknown tongue - The Hebrew, as has already been conjectured. Let it be by two; or at the most by three, and that by course - Let only two or three in one assembly act in this way, that too much time may not be taken up with one exercise; and let this be done by course, the one after the other, that two may not be speaking at the same time: and let one interpret for all that shall thus speak.”
- 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”
- 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 ”