what is speaking in tongues in the bible

This gift was in the early church, and was a sign 'to them that believed not,' in fulfilment of Isa. 28:11-12: cf. 1 Cor. 14:21. The gift was exhibited in a special way on the day of Pentecost, when people of many lands heard the wonderful things of God each in his own language. In the assembly these gifts were not to be exercised unless there was present an interpreter, that the saints might be edified. Paul thanked God that he spake with tongues more than all at Corinth; but in the assembly he would rather speak five words through his understanding, that he might teach others, than ten thousand words in a tongue. 1 Cor. 12:10, 28, 30; 1 Cor. 13:1, 8; 1 Cor. 14:2-39.

The expression 'unknown tongue' is unhappy, because it has led some to think that the gift of tongues consisted of a sort of unintelligible gibberish. The word 'unknown' has been added in the A.V., where it should read simply 'tongue.' At Pentecost it was shown that the gift of 'tongues' was in a person speaking a language which he had never learnt, but which was at once understood by those who knew it.

Tongues were as plainly language as possible - not always consequently understood by the speaker, though he felt the influence and presence of God, and perhaps certain apprehensions; hence his understanding (nous) was unfruitful. If he could interpret (or another) well - but even the prophets, where there was no question of language, had to search out their own prophecies to have their minds fully fruitful through them.

In the same epistle to the Corinthians we have used the expression, "speaking with tongues," and our excuse is that the thing designated by this term is as unusual as the term itself. To speak languages, or in different languages, is not at all the apostle's meaning. The divine gift, by which they spoke divers languages without having learnt them, required a name of its own.

Even men, in making musical instruments, do not intend them to be merely noisemakers, though the Corinthians were using tongues as though God had designed them to be used with no discrimination. If, when serious danger threatens, the military trumpeter blows a confused jargon on his trumpet, who can possibly take to heart the message? Similarly, if one did not use distinct speech, understandable to others, he would be merely speaking into the air. This is a reproof too to those who like to use university language, with unusual words and involved sentences, in speaking to the common people: he might as well be silent unless he explains simply what he means.

Verses 10 and I1 show that whatever tongue it was with which God gifted a man, it was a genuine language, of which there were many kinds in the world, and all of them significant to someone, but not to everyone. For if one did not know the meaning of my voice, 1 should be to him as a barbarian, and he to me: there is no fellowship because no understanding.

Verse 2 is by no means a doctrinal statement of what is properly true in God's giving the gift of tongues; but speaks of the case of one speaking in the assembly, where the Corinthians were all of one language (Greek). If one should use the gift of tongues there, no one would understand him. He would be speaking to God, no doubt, and to himself, for only God and himself would understand. Compare verse 28. In the Spirit he would be speaking mysteries - not mysteries to himself or to God, but to the assembly. And I must seriously remember that gift is not given merely for my own blessing, but for the help of others. We shall understand much better the force of this chapter if we keep in mind that we are here considering the gathering of the assembly, and that which is becoming as regards ministry for the sake of all.

How much more valuable then was prophecy, which brings edification (building up), exhortation (stirring up), and comfort (binding up), all of which are so necessary for the assembly. For one who spoke in a tongue edified himself because he understood, but did not edify the assembly, because the assembly did not understand. The tongue here is a genuine language, just as is seen in Acts 2:6, but one which the speaker did not normally understand. The wonder of the gift was that God gave him ability to speak his own thoughts, by the power of the Spirit, in this foreign language, he himself being in thorough control of his words. The value of this in speaking to a foreigner whose language this was, is evident, as Acts 2 shows; and in this respect Paul spoke with tongues more than others; but in the assembly, where aIl understood Greek, other tongues were unnecessary (vv. 18,19).

The disciples were given power to speak their own thoughts in bearing witness to the reality of the death and resurrection of Christ, but in a language they had never learned. They knew what they were saying, for they were witnesses. And they spoke that which was intended for the true, pure blessing of all who heard it. Beware of imitations Many since then have sought to imitate this great miracle. But these disciples were not seeking any such thing as speaking in tongues. This was the spontaneous, real work of God by His Spirit and the speaking in tongues was a precious sign that the Gospel of Christ was to be available for every nation under heaven, not only for Israel. It signifies that in the church there would now be a precious understanding brought about among believers of all nations, therefore a sign to promote blessed unity.

Speaking in other languages (tongues) without having learned these languages does not occur in the Old Testament. Only one prophecy in reference to it (Isa.28:ll-13) is found, and if this were not cited in 1 Corinthians 14:21 with express reference to speaking in tongues we would in all likelihood not even have connected it therewith. The sense of the passage becomes clear from its context. Because the priests and prophets in Israel no longer were open to true knowledge and the divine report (v. 7-10), God would speak to them through people with unintelligible speech and strange tongue. These are their enemies who would bring judgment upon them. And the Holy Spirit uses this passage in order to make clear in 1 Corinthians 14 that tongues are a sign to unbelievers and not to believers (v. 21, 22).

From this follows that the Holy Spirit - in accord with the announcement by the Lord Jesus (John 15:26; 16:7-14) - manifests Himself in the character of a testimony: "Parted tongues, as of fire." It is not one, but rather parted tongues. The testimony thus will no longer be limited to one language as before Pentecost (see, for example, Matt. 10:5), but rather will go out to many peoples. And as a consequence of this they speak in other languages, and all the foreign Jews hear them speaking in their own languages the great things of God. This gives us to know the purpose of the speaking in tongues, namely that the glad tidings of God's grace is breaking through the boundaries of Israel and is now going out to all peoples and nations and tongues, and is thereby being used of the Holy Spirit as the means to take away the hindrance existing since the confusion of tongues at Babel (Gen. 11:1-9), the hindrance to preaching the Gospel to all peoples (Acts2:7, 8). The disciples, who were unlettered and uninstructed men (Acts 4:13), speak of God to men of strange tongue in the languages. Through this the supernatural divine character of their message is demonstrated. And convinced thereby, the men listen devoutly as Peter speaks to them, and three thousand souls are converted.

The object of this was by no means their own personal enjoyment. In fact, those of many nationalities were present and heard them speak in their own tongues "the wonderful works of God". The disciples were given power to speak their own thoughts in bearing witness to the reality of the death and resurrection of Christ, but in a language they had never learned. They knew what they were saying, for they were witnesses. And they spoke that which was intended for the true, pure blessing of all who heard it.

Since the confusion of language which Jehovah inflicted upon men in the plain of Shinar shortly after the deluge (Gen. 11:1-9), free intercourse among nations was impeded on that account to that extent. And the existence of so many diverse tongues in the earth in the time of the apostles constituted a serious hindrance to the easy and speedy execution of their commission to go into all the world and preach the gospel. But at the outset these servants of the Lord were shown that this difficulty was as nothing when met by the energy of the Spirit of God. He was able in a moment to endow the disciples with the power of addressing men in their native dialect concerning the “wonderful works of God.” Thus in that one Pentecostal day, there was an open demonstration in Jerusalem of the operation of the gospel scheme whereby the news of salvation was to be carried quickly to the ends of the earth. It was shown that He who made man's mouth could tame the tongue, that unruly member which no man can tame, and as its Lord use it to speak the words of life to men in their diverse dialects.