The phenomenon of speaking in tongues, technically referred to as glossolalia (based on its meaning in Greek), is a spiritual gift described in the conversion experiences of Acts (2:4; 10:44–46; 19:6) and discussed by Paul in 1 Corinthians 12–14. The gift of tongues is closely associated with edifying speech and the gift of hearing or interpretation (12:3-6, 9-13, 19, 27-28). It is a manifestation of the Holy Spirit and contrary to uncontrolled ecstatic expressions typical of ancient cults. Despite slight differences between the various accounts in Acts and 1 Corinthians, the references to “speaking in tongues” in the New Testament should be understood as a reference to the same phenomenon.
Tongues in Acts: In Acts, “speaking in tongues” is not a learned experience. It is a gift given to believers that is an outward manifestation of the indwelling of the Holy Spirit. At the Pentecost event, the “speaking in other tongues” was the ability given to the apostles that enabled them to speak in different human languages. The purpose of this gift was so that the crowds of Jews who had traveled to Jerusalem from “every nation under heaven” (Acts 2:5) might be able to hear the good news about Jesus in their native languages (vv. 8, 11). Later in Acts, “speaking in tongues” also becomes the sign that the Holy Spirit is present in Gentile converts (10:44-46) or disciples of John the Baptist that have accepted Jesus (19:6).
Tongues in 1 Corinthians: For Paul, “speaking in tongues” is a spiritual gift granted by the Holy Spirit on “each one individually as he wills” (1 Cor. 12:10-11). Paul’s categorization of “speaking in tongues” as a spiritual gift along with the use of the singular pronoun “to another” (v. 10), as well as the absence of “speaking in tongues” in Paul’s other lists of spiritual gifts (Rom. 12:6-8; Eph. 4:7-12), indicate that “speaking in tongues” is an individual gift rather than a collective experience. In 1 Corinthians 14, Paul corrects some misunderstandings and misuses of the gift of tongues:
1) The Corinthians seem to have overemphasized the gift of tongues concerning other spiritual gifts. Paul does not deny the value of “speaking in tongues,” but he considers, for example, the gift of prophecy as more beneficial (vv. 5, 19).
2) “Speaking in tongues” benefits the individual himself (vv. 4, 28b) but hinders the growth of the community, particularly in worship. Paul calls the Corinthians to act together in the “building up of the church” (vv. 5, 12, 26). “Speaking in tongues” without interpretation does not support this aim.
3) “Speaking in tongues” is a gift focused on unbelievers (v. 22). The worship service—a gathering of believers—is not the best place to exercise “speaking in tongues” if there is no interpretation (v. 5).
4) Paul gives scriptural support for the gift of “speaking in tongues” by citing Isaiah 28:11-12: God uses “people with other tongues” to convict His people of their wrongs. The term “other tongues” here and in Acts 2 refers to foreign languages. Paul considers “speaking in tongues” to be a point of connection with the foreigner but unintelligible to those unacquainted with the foreign language (1 Cor. 14:9). As such foreign languages without translation can make church members foreigners to each other (vv. 10-11).
5) Contrary to the ecstatic trances in the worship setting of pagan cults (e.g., the oracle of Delphi), order and mindfulness should characterize the Christian worship gathering (vv. 14, 19, 23, 33).
Paul closes the section on “speaking in tongues” with practical advice. He suggests a limit of two to three individuals who speak in turns and with interpretation (vv. 27-28). This list indicates the deep sense of self-control that needs to be exercised with this and other spiritual gifts: The individual knows beforehand when he or she would speak in tongues and needs to wait for his or her turn. The one who speaks in a tongue also is responsible for making sure an interpretation is available for the community and may even need to remain quiet if the above conditions are not met. Above all, Paul stresses that the peace of God and the building up of all members of the community need to prevail over the worship service.