What is the gift of speaking in tongues?

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.

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.

What then do we learn regarding the gift of tongues from this brief testimony by Mark? We learn therefrom that speaking with new tongues was one of five special sign-gifts which, as the Lord promised the apostles, should follow their service as vouchers of the divine character of the gospel proclamation.

The gospel of salvation through a crucified and ascended Christ was a new thing in the earth, and God was pleased to corroborate this announcement of His great salvation by outward signs of a public nature so that the hearers of the apostolic message might have no legitimate excuse for disbelief and refusal to accept its offers.

The suitability of such endowments made to these worldwide missionaries is apparent. The redeemed to God by the blood of the Lamb were in future to be sought in every kindred and tongue and people and nation (Rev. 5:9), and the servants for preaching of such varied scope were empowered to speak with new tongues. The effect of this gift in expediting the spread of the gospel message was marvellous. In about thirty years the gospel had spread to all quarters of the known world (Col. 1:6).

Let it be noted that the first scripture has to do with the inauguration of Christianity on the Day of Pentecost. The second with the introduction of the Gentile into the church of God. The gift of the Spirit with its then accompanying manifestation of tongues was confirmatory as to the middle wall of partition being broken down, and that the Gentile had an equal place with the Jew in the body of Christ. The third is a special case which fits in as a sort of addendum to the other two.

It is significant that in all three cases it is that of companies and not individuals. Further, the Spirit is given without the believer seeking for His indwelling.

Note in the enumeration of the gifts in both instances the gift of tongues is put last. This is significant. For if we examine these gifts we find that they are given in a descending scale. In each case, whether enumerating the gifts or speaking of the persons who are thus gifted, the spiritual gifts come first, and the gift of tongues comes LAST.

The apostle insists largely on the necessity for making oneself understood, whether one speaks, or sings, or prays. He desires — and the remark is of all importance in judging men's pretensions to the Spirit — that the understanding be in exercise. He does not deny that they might speak with tongues without the understanding being at all in it — a thing of evident power and utility when persons were present who understood no other language, or whose natural language it was. But, in general, it was an inferior thing when the Spirit did not act upon, and therefore by means of, the understanding in him who spoke.

His soul loved the things of God — loved to receive truth intelligently from Him — loved to hold intelligent intercourse with others; and he would rather say five words with his understanding, than ten thousand without it in an unknown tongue.

It was written in the law, in the book of Isaiah: "With other tongues and lips of others I will speak unto this people, and not even so will they bear me, saith the Lord." But to what did this refer? In fact, to their captivity among foreigners or the dominion of foreigners over them, a thing in itself which would necessarily and notably speak to a people who could only be in this condition through their own sin and failure... so that in this case tongues were for a sign not to believers, but to unbelievers.

In this same epistle (chapter 14) we are told that the gift of tongues is not for ordinary use, but as a special sign. The same is true, I doubt not, with the other supernatural gifts, of miracles and healing. They are the sign-gifts for the special authentication of the messenger.

And who of us would desire it? Do you covet, beloved brethren, a gift of tongues, or of working miracles? Do you not rather long for a fuller knowledge of the truth of God and greater wisdom and power in declaring it? God's truth abides, and the upbuilding of souls on their most holy faith and the care for Christ's beloved sheep is of more permanent value than the most marvelous sign-gifts, good and needful as those are in their place.

The miracles of Pentecost marked the inauguration of the church period, just as formerly they had signalised the beginning of Israel's national history. The "church" ship was launched and the flags flew fittingly enough. When once launched other and sterner work awaited her than flag-flying.

Miraculous power is one thing, SPIRITUAL POWER another, and vastly more important. John the Baptist had none of the former, in the latter he excelled. And the secret of such power is — what? Simply unswerving fidelity in the testimony of life and lip to Christ.