Speaking in Tongues Biblically

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Speaking in Tongues

When It Is, And Is Not, Biblically Based

Introduction

As one of the listed (see 1 Cor. 12:4-11, 27-31; Romans 12:3-8) gifts of the Holy Spirit, speaking in tongues has in some quarters become a much misunderstood and misused sign of an indwelling of the Holy Spirit. As with all the gifts of the Holy Spirit, certainly for today speaking in tongues is valid, but only for those who are truly gifted with it, and are correctly applying it as Biblically directed.

The gift of tongues has both specific purposes (1 Cor. 14:22) and certain restrictions in its application (1 Cor. 14:27-28), all in the name of edification of the body of believers. Speaking in tongues is Biblically distinguished from the groanings of the Holy Spirit (Romans 8:26-27) in one’s personal prayer life when one clearly discerns the need to pray, but does not know how or what to pray.

We must turn to the Biblical record for correct application of the giftings from the Holy Spirit, and realize that not all believers are gifted identically or even similarly. This is of course by design and for the purpose of edifying the body and advancing the purposes of God.

Finally, speaking in tongues is not in and of itself to be used or portrayed as indicating a “higher level” of spirituality. This would apply to any of the gifts of the Spirit. In actuality, the gift of speaking in tongues appears as a lower priority, and less a preferred manifestation of the Holy Spirit than a number of the other giftings (see, e.g., 1 Cor. 14:18-19; 12:27-31). The greatest gift of all is love (1 Cor. 12:31; 13:1-3, 13). Any of the gifts of the Holy Spirit, when exercised in the absence of love, are being misused.

Historical Background

Within the Tanakh there is no record directly of speaking in tongues. Within the Apostolic Scriptures there is no record of Yeshua speaking in tongues. However, as we will see below, there are words and terms in connection with the subject matter of speaking in tongues found in the Apostolic Scriptures that can be defined from their first use in the Tanakh. This of course is simply the principle that the dictionary for the Apostolic Scriptures is the Tanakh.

Within the whole of post-modern Christendom, and since the events of Acts Chapter 2 at the time of Shavuot or Pentecost, the occurrence of speaking in tongues is a relatively new phenomenon. Its rebirth in terms of frequency seems to have begun in 1901 with the advent of the Pentecostal churches, a break-away from the 1738 Methodists. In 1907 Pentecostal Assemblies began to form, and in 1914 Assemblies of God, followed in 1927 by the Foursquare Gospel Assemblies. In turn, the Charismatic movement began to form as another break-away with Calvary Chapel in 1965, and later the Vineyard Ministries in 1983. While the latter Charismatic movement did not subscribe to the same views on speaking in tongues as the Pentecostals, they generally tended to be more demonstrative than most other of the mainstream Christian denominations.

Pentecostals in their strict sense have viewed speaking in tongues as the initial evidence of baptism in the Holy Spirit, and vary in the extent in which it is exercised across its sub-denominations. Certain groups do believe that speaking in tongues is necessary as evidence of indwelling of the Holy Spirit. Some Charismatics tend to accept speaking in tongues, but don’t necessarily view it as the only evidence of baptism in the Holy Spirit.

Definitions

In order to explore the subject of speaking in tongues, or for that matter any Biblical subject matter, one needs to understand the correct definitions of certain words or terms associated with that subject. Accordingly, before proceeding we will provide definitions for a few of the terms that are pertinent to this subject. What follows are Biblically based definitions, or definitions of commonly accepted English words using an unabridged English language dictionary.

Speaking in Tongues – the Bible defines speaking in tongues as either one of two possible scenarios: 1.) Being supernaturally (via the Holy Spirit) empowered to speak in an intelligible foreign language that the one speaking does not know; or 2.) Being supernaturally empowered to speak in one’s native intelligible language, and being heard and understood by others in their own but differing native language (e.g., Acts 2:5-12).

Utter or Utterance – to articulate words as in speaking or pronouncing in an intelligible language; the act of uttering vocal expression; a manner of speaking or expressing a statement or vocal communication.

Groan or Groaning – to voice a deep, inarticulate and unintelligible sound, as of one in pain or distress, being of either physical, emotional or spiritual origins.

Gifts of the Holy Spirit

The gifts of the Holy Spirit are varied and numerous, all being given with the principal objective of edifying the body of believers, and secondarily with the purpose of wooing in those who are not yet a part of the body. The Apostle Paul outlines for us in several places what the gifts of the Spirit are. For example, we read in 1 Cor. 12:28-31:

And God has appointed these in the church [Body]: first apostles, second prophets, third teachers, after that miracles, then gifts of healing, helps, administration, varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret? But earnestly desire the best [greater] gifts. And yet I show you a more excellent way [love] (see 1 Cor. 13:1-10, 13).”

Also, we read in 1 Cor. 12:7-11, that the gifts of the Spirit are “… given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge, to another faith, …gifts of healings, …working of miracles, … prophecy, … discerning of spirits, … different kinds of tongues, … interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills.

Again, we read in Romans 12:4-8:

“For as we have many members in one body, but all the members do not have the same function … Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us use prophecy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.”

From the above, we can draw some self-evident conclusions:

1. The Holy Spirit sourced giftings seem to have been given with some order of preference or hierarchy.

2. Not all believers have all the gifts of the Spirit, but each has received the gift(s) by the will of the Spirit. Our task is to discover which gift(s) has been imparted, and to then use it in accord with Scriptural instruction, always in love and for the primary purpose of edifying others.

3. We are to desire the greater gifts, yet be content with, and correctly apply, the gifts we have been given, recognizing from Whom they have come.

4. The gifts of the Holy Spirit are not to be used for self-serving purposes.

Further, we read from Ephesians 4:3-5, and 11-16, that we are to endeavor to keep the unity of the Spirit in the bond of peace, as there is one body and one Spirit; we, having been “…called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all.” Paul goes on to state that He Himself gave some to be apostles, some prophets, some evangelists, some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Yeshua, till we all come to the unity of faith and knowledge of the Son of God. We are to speak the truth in love, so that we may grow up in all things into Him Who is the Head – Yeshua; thus, causing growth of the body for the edifying of itself in love.

The English word “gifts,” as used by Paul in 1 Cor. 12:4, for example, is the Greek word “charisma,” Strong’s No. 5486, is closely akin to the Greek Charis, which means grace or favor; thus, charisma denotes that which has been ‘graciously given.’ Paul often used charisma somewhat interchangeably with the Greek word “pneumatikos,” Strong’s No. 4152, meaning “the Spiritual things (see, e.g., Romans 1:11).”

The Gift of Tongues

The focal point for the giving of the gift of speaking in tongues occurs in Acts 2:1-12, and is explained in 1 Cor. 14 by the Apostle Paul. In Acts 2:4, specifically, we learn that the Spirit filled the Apostles and they began to “…speak with other tongues…” Note the text says “… the Spirit gave them utterance.” Does this mean that the Spirit Himself spoke directly through the apostles; or, that the Spirit gave them each the ability to speak in languages that they did not previously know; or, that they were speaking in their native language, but being heard by others in the others’ native language? It would seem that because the text indicates “other tongues,” that what is implied is they were speaking in languages not their own, but doing so through the empowering of the Holy Spirit. This would seem to be confirmed by the fact that the question was raised by the hearers (v. 7) that “… Look, are not these who speak Galileans?” We know that the Galileans had a unique dialect, one identifiable by those from other parts of the known world at that time. Additionally, the text of verse 8 tells us that those who gathered there could each hear in his own language in which he was born. Further, this is repeated in v. 11. Additionally, we see from the above that what was being spoken was a wide variety of intelligible, human languages in use at that time in the known world; and for the purpose wooing those present into the “… wonderful works of God.” This point of an intelligible human language will become important below as we discuss and distinguish the other aspect of utterances from the Holy Spirit, which are not of an intelligent, known human language.

One could say that the events of Acts Chapter 2, amounted to a reversal of the events surrounding the Tower of Babel, found in Gen. Chapter 11; and, that the objectives of those involved with the Tower of Babel, viz., making a name for themselves and not acknowledging the Creator God, was just the opposite of the events of Acts Chapter 2, viz., wherein God was wooing His created beings to Himself and the benefits of His Kingdom living, thus underscoring His objective of equipping and using the saints for universal outreach through the truth of God’s Word, being lived out and exemplified before the world.

The English word ‘tongues’ that we read in Acts 2:4, in “other tongues…,” is the Greek word Glossa, or Glossia, Strong’s No. 1100. It is also found in Acts 10:46 (household of Cornelius), and in Acts 19:6 (the new disciples of Ephesus), and elsewhere. It means an intelligible, recognized human language or “tongue.” The import of this point is brought out from the statements found in Romans 8:26-27. Here, Paul speaks of “…groanings which cannot be uttered (the CJB uses “…groanings too deep for words.”). We have previously defined and made the distinction between speaking in tongues, and groanings sourced in or from the Holy Spirit. In the former, there is intelligible spoken words being uttered, and in the latter there are utterings which do not represent a spoken, intelligible language. Therefore, there is no known language implied here, only the inner groanings of the Spirit, which are not interpretable.

There exists the Biblical interpretation principle that the Hebrew Scriptures, or Tanakh, serve as the dictionary for the Apostolic Scriptures. This is a well-accepted principle. Unfortunately, we know of no extant autographic (original) writings for many of the books of the Apostolic Scriptures. This principle will be applied to the books of the Apostolic writings wherein we find instruction specifically on the subject matter of speaking in tongues. Through the use of Bible software, we do have the ability to seek intended word meanings, that is definitions, for words used in the Apostolic writings by consulting similar usages in the Tanakh. The bridge used for this is the LXX, or Septuagint. The Septuagint is the Hebrew to Greek language translation commissioned by the King Ptolemy II Philadelphus of Egypt, beginning in the Third Century, B.C.

For this exercise we will use the word tongue, and cross-compare the word language (i.e., a spoken, intelligible language), to investigate if the use of the word ‘tongues’ in the Apostolic writings, when similarly used in the Hebrew Scriptures, is carrying the same or similar meaning. Using Acts 4:2, and the word ‘tongues’ therein, we see where the Greek word Glossa, Strong’s No. 1100, is identified. It means, once again, an intelligible, spoken human language. The corresponding Hebrew word, used in the Tanakh for the same or similar meaning is leshonah, or lashon, Strong’s No. 03956, meaning, again, a spoken, intelligible human language. This usage is repeated over and again in many places throughout the Tanakh. For example, it is found in Gen. 10:31, Psalm 5:9, Isaiah 3:8, 32:4, and 66:18, and also in Revelations 17:15. Let’s look specifically at one of these examples, Isaiah 66:18: “For I know their works and their thoughts. It shall be that I will gather all nations and tongues [lashon, in the Hebrew; glossa, in the Greek]; and they shall come and see My glory.” Both words, in the Greek and in the Hebrew, carry the same meaning, one of speaking in an intelligible, known human language.

What is the purpose here of the above example in determining the meaning of a Greek word used in the Apostolic Scriptures, and checking it against a similar word used in the Hebrew Tanakh? The purpose is to verify that the specific word example used, glossa in Greek, meaning a spoken, intelligible language, has a similar and corresponding word in the Hebrew, lashon, which carries the same meaning in the Hebrew as in the Greek. This proves that in the many usage instances the translation from the Hebrew to the Greek retained the same, intended meaning. But more importantly, it establishes that when we read in the Apostolic Scriptures about speaking in tongues, what has been intended is that that specific gift of the Holy Spirit was intended to be applied through use of intelligible, spoken tongues or languages, in specific settings, as outlined by the Apostle Paul in 1 Cor. Chapter 14; and, distinguished from the “groanings too deep for words [CJB]”, or “groanings which cannot be uttered [NKJ],” which specifically do not entail intelligible, spoken language, and should not be used in a public setting or meeting of the body of Yeshua, according to the instructions of Paul in Romans 8:26-27, and 1 Cor. 14:9-11, 18-19, 22-24, and 27-28.

Biblical Instruction in the Use of Speaking in Tongues

For the bulk of instruction in the use of speaking in tongues, as properly defined, we must turn to Paul’s discourse on the subject found in 1 Cor. Chapter 14, and as supported by related comments found in the above referenced chapters and verses. Chapter 14 is somewhat rambling and disjointed, but the information is there when thoroughly studied, and understood in context. Let’s read chapter 14 and break down the various aspects of the subject in the form of summary statements made by Paul, and then compare and contrast these with related chapters and verses previously cited, above. What can we reasonably conclude from the text of this chapter?

1. That we are to pursue love in all the gifts of the Holy Spirit, and that the gift of prophesy is of a greater desire than the others.

2. He who speaks in a tongue speaks not to men but to God, for no one understands him, unless there is interpretation; in the (his) spirit he speaks mysteries.

3. He who prophesies speaks edification and exhortation, and comforts men.

4. He who speaks in a tongue edifies himself, but he who prophesies edifies the church [body of believers].

5. He who prophesies is greater than he who speaks with tongues, unless he (the AENT and CJB use someone) interprets, that the church [body] may receive edification.

6. Speaking in tongues must be interpreted, otherwise there is no benefit, no edification.

7. All spoken languages of the world have significance, for those who understand them.

8. If one is zealous for any of the Spiritually empowered gifts, let it be used for edification of the church [body], that he or she seeks to excel in.

9. Speaking in tongues must result in conveying a meaning, through understanding, or else it fails to edify or help those who hear.

10. Paul clearly views speaking in tongues as secondary in importance to other gifts of the Spirit which impart understanding directly.

11. Do not be children (immature) in understanding, but rather be mature in your understanding of the gifts of the Spirit.

12. The use of speaking in tongues has value when applied correctly, but in some cases has in post-modern settings been abused in a public setting, thus the congregation has not been edified.

13. Speaking in tongues are for a sign, not to those who believe, but to unbelievers; prophesying is not for unbelievers, but for those who believe.

14. If anyone speaks in a tongue, let there be two or at the most three, each speaking in turn, and let one [the CJB says “someone”] interpret. If there is no interpreter let all keep silent (i.e., no speaking in tongues) in the body, constraining him to speak to himself or to God.

15. God is not the author of confusion but of peace, as in all the churches [bodies of believers] of the saints.

16. Believers so gifted should desire earnestly to prophesy, but not forbid to speak with tongues, so long as it is done in accord with Biblical instruction.

17. Let all things be done decently and in order.

Biblical Instruction When Unsure of What to Pray

The subject of the Holy Spirit interceding when one does not know what or how to pray is specifically addressed by Paul in Romans 8:26-27. Here it is stated that the Spirit Himself makes intercession with groanings which cannot be uttered [the CJB uses groanings too deep for words]. We have previously defined these groanings to be deep, inarticulate and unintelligible sounds, not of a known human language. What is portrayed here is a private communication between the one who earnestly desires comfort and counsel from God through prayer, and is open to allowing the Holy Spirit to direct in this regard. Note here that there is no call for interpretation. Why? Because there is no known, spoken human language involved, and this is a one-on-one transaction between the one praying and the Holy Spirit’s leading; and, this is done in a private setting, not a public meeting before the body of believers. By this instruction Paul is distinguishing for us the differences between speaking in tongues in a public setting, and the Spirit’s intercession for one in a distressed situation, or at a quandary as to how or what to pray, in a strictly private setting. Too often these two settings, and the specific Biblical instructions for each, have been comingled into one and labeled as “speaking in tongues.” This has served to create confusion and division, operating to counter Paul’s clear and overriding instruction that there be order and edification resulting from the exercise of all three oral giftings (i.e., prophesy, tongues and interpretation of tongues).

Misuses and Abuses of Tongues

The Apostle Paul tells us in 1 Cor. 14:1 that we should pursue love and desire the spiritual gifts. We have already reviewed the virtues and directives of pursuing love in all that we do; this from 1 Cor. Chapter 13, and in many other places found within the Scriptures. But why should we desire the spiritual gifts? Because they present an ideal forum through which we can bless and edify others. Moreover, when properly exercised, the gifts of the Spirit demonstrate to ourselves and to others that we have truly chosen to be led of the Holy Spirit, are being obedient to Him, and have been empowered by Him to bless others and to edify the body as a whole. The gifts of the Spirit were given as God has willed (1 Cor. 12:11), so that we each can be His obedient servants. The gift of tongues specifically was given to some for the purpose of blessing, praise and thanksgiving, all in honor and recognition of the Source, and for uplifting of the body as each member exercises his or her particular gift(s) to unify the body. The exercise of all gifts must constantly be tested against the Written Word by the body.

Unfortunately, certain movements have historically surfaced wherein abuses, misuses or misunderstandings regarding tongues have crept into teachings. As previously noted, the fertile ground for these abuses seems to have been primarily in the Pentecostal realms, and to a lesser degree in some Charismatic circles.

Principal abuses and misrepresentations surrounding tongues specifically includes the fallacy that unless one speaks in tongues he or she has not been indwelled with the Holy Spirit, is not “spiritual,” or in some cases simply is not saved. These accusations are not Biblically grounded or supported, and therefore have often resulted in discord and division in many instances; all contrary to the instruction found in Paul’s writings on the subject.

Another problem with improper exercise of the gift of tongues has been either a lack of interpretation in a public setting, absence of an orderly presentation where two or more are speaking simultaneously, followed by incomplete interpretation and often with no testing of the interpretation(s) given. Additionally, there have been cases where confusion over, and co-mingling of, the speaking in tongues with private groanings of the Spirit have occurred. Most usually in these cases the term “tongues” or “speaking in tongues” has been confused as being one-and-the-same with the groanings of the Spirit defined herein and above. None of these circumstances have brought order, unity or edification to the body or to its individual members.

Proponents of tongues, most often from Pentecostal backgrounds, and in some cases with sincere intentions, have even suggested that one who does not speak in tongues is fearful and simply needs to “practice” in order to become used to it. It would seem that individuals proclaiming such have lost sight of the Source of tongues, and have forgotten that the Holy Spirit does not need practice, but simply requires a vessel willing to be empowered by the Spirit’s leading.

While the Bible does not specifically preclude self-interpretation of speaking in tongues, there is an implication in certain translations that it is to be done by ‘someone [see the CJB or AENT],’ in difference with other translations which read, ‘he,’ meaning the person speaking in tongues. The reference here is to 1 Cor. 14:5, and again in 14:27, where it reads, “…let one interpret,” possibly implying one of those speaking in tongues, or another other than the two or three speaking in tongues. Also, in 14:13 it reads, “Therefore let him who speaks in a tongue pray that he may interpret.” Judging from the above it is difficult to categorically state that self-interpretation is forbidden. However, if this is the case there is fertile ground here for abuse and misuse, and clearly all the more the necessity for testing any such interpretations against the full counsel of the Written Word of God.

There has existed for some time in post-modern Christendom, at least in certain fringe circles, expressions such as “slain in the spirit,” or “drunk in the spirit,” or “laughing in the spirit.” These and similar expressions and their resultant manifestations have often been cited as being based on the language found in Ephesians 5:18, which reads: “And do not be drunk with wine, in which is dissipation; but be filled with the Spirit.” This seeming justification for spectacles such as falling backwards, exhibiting seemingly uncontrollable body motions or laughing, stammering or stuttering incoherently, all in the name of being Spirit filled, have used a misinterpreted concept from Ephesians that typically has been labeled as being “drunk in the Spirit.” It takes little more than a cursory look at Paul’s instructions for any of the gifts of the Spirit and, specifically that of tongues, to conclude that these type of activities do not conform to the overriding guidelines for exercising the gifts of the Holy Spirit found in the Bible.

There is another portion of Scripture sometimes cited in support of bazar, non-edifying behavior attributed to the filling of the Spirit. It is taken from Jeremiah Chapter 23, and verse 9, but it is taken out of context. The verse reads, in part, “…I am like a drunken man, and like a man whom wine has overcome, because of the Lord, and because of His holy words.” And in verse 16 it reads in part, “They [the people] speak a vision of their own heart, not from the mouth of the Lord.” Here, the context has been completely missed. Chapter 23 begins with, “Woe to the shepherds who destroy and scatter the sheep of My pasture, says the Lord.” It goes on to indict the false prophets of Israel, and to express the broken heart of the Prophet Jeremiah, as he has witnessed that both prophet and priest have profaned God’s Word, and the people have fallen into adultery and other abhorrent practices. The so-called drunken man of verse 9 has been misinterpreted to be ‘drunk through the filling of the Holy Spirit,’ when in fact and in correct context, it is the grief of the Prophet Jeremiah who is overcome by the actions of his fellow countrymen. Thus, once again, a verse of Scripture has been taken out of context to justify practices not in alignment with Scriptural instruction on the gifts of the Holy Spirit.

Conclusion

All too often feelings and emotions, or even personal agendas (although they may in some instances be of pure intent and honest motive) can sway one’s thinking, one’s plans or even one’s vision or understanding as a whole. Sincerity of heart is a wonderful thing, but we must not forget that it is possible to be sincerely wrong about a subject or concept. That is why there is instruction found in the Bible specifically on the subject of tongues.

There is a succinct piece of sage advice regarding the proper balance of God’s Word with the working of the Holy Spirit in each of our lives. We would all do well to heed its wisdom, and to be reminded of it on a regular basis.

Torah and the Holy Spirit

The Torah[1] without the Holy Spirit

can easily morph into legalism.

The Holy Spirit without the Torah

can easily morph into emotionalism.

Both are required, and in their proper balance,

for one to be directed in accord with God’s will,

and thereby be used for His purposes.

[1] By Torah, the implication in this instance is that it refers to the whole counsel of God’s written Word, in its entirety and in its full and proper context; textually, linguistically, historically, culturally and through proper application of literary devices employed. Through this comes the understanding intended.