Tyndale Open Bible Dictionary

TONGUES, Speaking in

Supernatural manifestation of speech in a language not known to the speaker; the Greek term is glossolalia.

Tongues-speaking was first manifested in the early church on the Day of Pentecost, when the Holy Spirit filled 120 Christians meeting together. They burst out in praise to God in a multitude of different languages. According to Acts 2:8-11, the audience of Jerusalem could understand them, since they were communicating the gospel in the hearers’ own languages. (Verses 9-11 list about 16 nations whose representatives in Jerusalem hear the disciples speaking in their own language.) In subsequent occurrences, when a group of people were baptized in the Holy Spirit, the book of Acts indicates that they spoke in tongues (10:46; 19:6). But not all spoke in tongues when they received the Spirit (see 8:15-17), so it wasn’t the unique sign for having received the Holy Spirit. The Scripture teaches that all believers are baptized by the Spirit as they become integrated into the body of Christ, the church (1 Cor 12:13). The genuine evidence of the work of the Holy Spirit is the “fruit of the Spirit” as defined in Galatians 5:22-23.

In the days of the early church, some Christians spoke in tongues and some didn’t. According to Paul, speaking in tongues, when practiced in the church meetings, required interpretation. If no one could give an interpretation, it was to be practiced as a private devotional exercise, for one’s own edification. As a means of private worship, the practice of glossolalia is tantamount to speaking to oneself and to God (1 Cor 14:28). However, under certain conditions formulated by Paul, glossolalia may become one of the spiritual gifts to be used in ministry to the church for the common good. In this case, the main concern is that the public use of glossolalia not be reduced to praying in tongues or speaking in tongues without interpretation.

In order to establish firmly the public practice of glossolalia as a ministry to the church and to prevent its abuse as a quest for personal fulfillment, Paul put forth a set of rules designed to control its corporate exercise (1 Cor 14:27-33):

1. A limit of one, two, or three persons is set for participation in tongues per worship session.

2. The one, two, or three tongues-speakers are to make their contribution in sequence, “one at a time” or “in turn,” never simultaneously.

3. Before a worshiper decides to speak in tongues, he or she is to secure an interpreter. Should no such person be available, he or she is to refrain from speaking in tongues.

4. The person speaking in tongues should not be the one to provide the interpretation (1 Cor 12:10).

5. If there are too many believers speaking in tongues and not enough interpreters, the former should pray, instead, for the power to interpret (1 Cor 14:13).

6. When the contribution in tongues has been interpreted in intelligible language, it becomes a prophecy that needs to be evaluated by the recipients.

7. The genuineness of the experience is to be tested by those who have the ability to distinguish between spirits (1 Cor 12:10) so that they can test everything, hold fast to what is good, and abstain from every form of evil.

Persons participating in worship should be in control of their conduct at all times. They may not appeal to ecstatic states to excuse disorderly conduct or infractions to the rules of worship. Disorder and confusion are not inspired by God, since he is a God of peace and unity.

The gift of tongues is not to be desired or sought after. Only the “higher gifts” involving communication through directly intelligible speech are to be earnestly desired (1 Cor 12:31; 14:1, 5). However, should the gift of tongues be present, it should not be stifled, provided it can be used according to the rules and for the common good.

See Baptism of the Spirit; Spiritual Gifts.