What is the gift of speaking in tongues? Is it for today?

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.

"Kinds of tongues" is next. These of course are intelligible languages, unknown naturally to the speaker, but in which he was given ability to speak his own thoughts. In any true sense of what these were, no doubt they have ceased; but being another sign-gift, its significance remains emphatically for us. They were first given in Acts 2 to promote an understanding between those naturally unable to communicate. The Corinthians were using such gifts in the interests of factions and of self-exaltation, but all gift is given for the opposite reason, that of unity and understanding. Though we do not have this gift literally today, yet are there not those who are gifted with such grace as to encourage a proper understanding and fellowship between saints naturally aloof from one another? How much better is this than speaking in a way that none can understand!

"The interpretation of tongues" involves an explanation of what was not understood by some, at least. This was a sign gift also, and a spiritual application would be that of making more plain for some the ministry of another, which tended to be difficult for uninstructed saints. Let us remember that all gift has the blessing of the body of Christ in view, not by any means merely that of the person gifted. And all of these are the work of "the selfsame Spirit," whose object is unity in His diversely giving each his special function, "as He will."

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.

It is evident from the contents of this chapter that the Corinthians had unduly magnified the gift of speaking in a strange tongue. It had a spectacular aspect which they enjoyed. He therefore shows them that the gift of prophecy is more to be coveted than speaking in an unknown tongue. The speaking in an unknown tongue is intelligible to God, but he that prophesieth speaketh unto men to edification, exhortation and comfort. While the Apostle does not deny the value of speaking with tongues, he would rather that they prophesied "for greater is he that prophesieth than he that speaketh with tongues." Speaking with tongues edifies the speaker alone but prophecy edifies the church. What is the profit in speaking with an unknown tongue to believers unless the tongue has a real meaning. Musical instruments, which give forth sound, like a pipe or an harp, have no meaning whatever unless there be distinction in the tunes. Thus he shows the uselessness of the gift of tongues for edification unless the tongue is intelligible to all. "Even so ye, for as much as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. Wherefore let him that speaketh in an unknown tongue pray that he may interpret."

What the speaking in tongues really was we do not know positively. It was probably an ecstatic form of speech, or some foreign language. As a distinctive gift it has passed away, notwithstanding the fact that from time to time the restoration of this sign-gift has been claimed. (During the middle ages; at the time of the Wesley's; during the days of Edward Irving, when it was proven to emanate from evil spirits; and in our own days, thousands claim to possess it.) But what is prophesying? , In the Old Testament prophecy, it was foretelling coming events. In the New Testament, it has a different meaning. It is not foretelling, but forthtelling. it is one who is speaking as from God and for God; the one who possesses this gift must therefore be in communication with God through the Spirit so as to be able to communicate to others His mind and His will. The exercise of this gift necessitates a close walk with God. This gift the Apostle desired the Corinthians to have. Instead the Corinthians had the inferior gift, which they valued on account of the display and perhaps the mysteriousness of it.

Now, while it is true that there was such a gift as speaking in an unknown tongue in the apostolic age, and no Christian believer would doubt the power of God to impart to a person the gift to preach the Gospel in a foreign tongue, we do not believe that this gift of speaking in an unknown tongue was to abide in the church. Repeatedly claims were made in years gone by that it had been restored (for instance during the Irvingite delusion in England), but in every case it was found to be spurious or emanating from the enemy. The present day "apostolic or pentecostal movement" with its high pretensions and false doctrines, lacking true scriptural knowledge and wisdom, creating new schisms in the body, with its women leaders and teachers, has all the marks of the same great counterfeiter upon it. (For a closer examination of the speaking in tongues see our larger work on Acts.)

In the case of communities 1, 3 and 4 baptism with the Spirit was accompanied by the miraculous gift of speaking with "tongues." This, as we learn from Acts 2, was speaking in foreign languages. (The word "other" in verse 4 has the force of "foreign," and is so rendered by some translators.) This is clearly to be distinguished from the speaking with tongues in 1 Corinthians 12:30; 13:8 and 14:2-28, 39. We do not read of any speaking with other (i.e., foreign) tongues except as a manifestation attending the baptism with the Spirit of the original representatives of three of the above-mentioned communities. It is, therefore, not to be expected today.

Every manifestation of the Spirit - thus also speaking in tongues - is given for profit (12:7). Not all spoke in tongues, but the Spirit gave this to some (12:8-11, 28-30). Speaking in tongues is at the very bottom of God's Word's order of rank (12:8-10, 28-30). That this is truly an order of rank becomes evident in the reading of these sections. Both in verses 28 and 29 the apostles are mentioned first. One should in no wise conclude from this that speaking in tongues would be a lasting gift, for the apostles, who are mentioned first, also were only for the beginning. According to 1 Corinthians 9:1 (see also Acts 1:21, 22) it was necessary for an apostle to have seen the Lord. Thus no new apostles could arise. But besides this 1 Corinthians 3 and Ephesians 2 and 3 tell us that the apostles laid the foundation of the assembly. Now it is evident that this happens only once, and that at the beginning. The gift of tongues was not given to be exercised in the assembly, but rather as a sign to unbelievers (1 Cor. 14:19-25). And not for unbelievers, either, who would not be able to understand it (14:23), but on the contrary for such who could understand it, where it would truly be a sign of the power of God. This is thus in full accord with that which we have seen in Acts 2.

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).

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.

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. Communion between souls in a common subject, through the unity of the Spirit, did not exist when he who spoke did not understand what he said. The individual speaking did not himself enjoy, as from God, what he communicated to others. If others did not understand it either, it was child's play to utter words without meaning to the hearers. But the apostle desired to understand himself that which he said, although he spoke in many tongues; so that it was not jealousy on his part. He spoke more foreign tongues, by the gift of the Holy Ghost, than they all. But 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.