Speaking in Tongues

By Fransisco Msonge (MD), 2023

Content

• Introduction
• Glossolalia and Xenolalia
• Ancient and contemporary religions
• Biblical purpose for speaking in tongues
• Biblical characteristics of tongue-speaking
• Biblical accounts of tongue-speaking
• Misuse of tongues at Corinth: 1 Corinthians 14.
• Praying in tongues
• Conclusion

Introduction

Paul opens chapter twelve of 1 Corinthians by saying, “Now concerning spiritual gifts, brethren, I would not have you ignorant.” And he continues to say: Now there are diversities of gifts, but the same Spirit, and there are differences of administrations, but the same Lord, and there are diversities of operations, but it is the same God which worketh all in all.

But the manifestation of the Spirit is given to every man to profit withal. To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these worketh that one and the self-same Spirit, dividing to every man severally as he will.

James 1:17 (KJV)

“Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.”

1 Corinthians 12:28 (KJV)

“And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.”

The question is: can this phenomenon of tongue-speaking still occur today? The answer is absolutely yes. Mark 16:17 (KJV) says “And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues”. Speaking in tongues is a hallmark of several Pentecostal denominations worldwide, including Catholic and charismatic churches and other traditional churches like Baptist and Methodist.

Another question is: What is the biblical meaning of the phrase “new tongues,” or the gift of speaking in tongues? Does the Bible refer to the ecstatic utterances commonly seen in today’s world, or does it mean a new tongue that is an actual and ordinary human language?

Many Pentecostal and charismatic practices include speaking in tongues in their worship. This is done by having emotional preaching and music, active movement, praying with their arms raised, and trying to pray down the spirit. Slowly, they become possessed by the spirit. This is followed by babbling, unintelligible words that no one can understand. Some may simply whisper these words, while others may shout with ecstatic movement.

Some preachers would tell you that it is only natural that you won’t understand a person who speaks in tongues. The reason for this, they argue, is that they are speaking a divine language. Some would say that they are speaking the language of heaven or of the angels. But is this what the Bible teaches about speaking in tongues? The answer is obvious: no, this noise and chaotic type of worship is not biblical.

If you attend many churches, they will tell you that speaking in tongue is a sign that you have the Holy Spirit. If you can’t speak in tongues, you don’t have the Holy Spirit. The truth is that, speaking in tongues is one of the spiritual gifts having this gift means that you have the Holy Spirit working in you. However, it is definitely wrong to say that speaking in tongues is the only sign that the Holy Spirit is in you.

Think about Jesus, our Savior; he didn’t speak in tongues. Why? Because there was no need for him to speak in tongues. He spoke to his own people when he preached. His audience readily understood the dialect he used. Now, would you say that Jesus lacked spiritual gifts simply because He didn’t speak in tongues? Does this mean that he didn’t have the Holy Spirit? Of course, the answer is no!

Even in the Old Testament, speaking in tongues was never recorded. This shows that the gift of tongues is a spiritual gift given out of necessity. The spiritual gift of speaking in tongues was needed to accelerate the preaching of the gospel to people of different languages and nations.

By definition, the gift of tongues is a miraculous ability to speak a new or foreign, ordinary human language for the proclamation of the gospel, not an ecstatic or mystical utterance (Acts 2:4–11; 1 Cor. 12:7; 1 Cor. 14:6–13, 14–19).

The disciples, even after three and a half years at the feet of the greatest Teacher in the universe, were powerless to carry on His work (Matt. 28:19). Jesus therefore instructed them, saying, “And, behold, I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49, KJV). A key activity of the promised Holy Spirit was the bestowal of spiritual gifts, for “the manifestation of the Spirit is given to each one for the profit of all” (1 Cor. 12:7).

Acts 1:8 (KJV)

“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.”

Glossolalia and Xenolalia

The phenomenon of speaking in tongues is commonly called glossolalia. Glossolalia is of Greek origin. It is a compound of two Greek words: glossa, meaning “tongue” or “language” and laleō, “to speak, talk, or to make a sound”.

Glossolalia: This is a phenomenon in which people who believe to be possessed by the spirit utter words or mystery speech-like sounds that are unknown to the speaker and to the listeners. In religious practice, it is believed to be a divine language unknown to the speaker. Glossolalia is practiced in Pentecostal and charismatic Christianity, as well as in other religions. It’s believed to be a “language of the spirit”, a “heavenly language”, or perhaps the language of angels, and not related to any languages spoken on earth such as English, French, German, Swahili, Mandarin, Bengali, or Urdu

Analysis of glossolalics reveals a pseudo-language that lacks consistent syntax and semantic meaning and is usually rhythmic or poetic in nature. Samples of glossolalia show a lack of consistency needed for meaningful comparison or translation. It is also not used to communicate between fellow glossolalia speakers.

It should be noted that both ancient and modern glossolalia in our churches have nothing to do with Scriptures, especially Act 2. It should be remembered that not only that the truth tongue speaking (xenolalia) is very uncommon in our generation, but modern Pentecostal and charismatic Christianity speak the wrong type of tongue speaking (glossolalia). This type of tongue speaking is an inheritance of the problems and misuse of tongues at Corinth, which is also rooted in paganism.

It should be noted that both ancient and modern forms of glossolalia practiced in churches today bear no resemblance to the tongues that occurred on the Day of Pentecost in Jerusalem, at the conversion of Cornelius, or during the Ephesian rebaptism.

It’s too important to understand and make a distinction between “glossolalia” and “xenoglossy” also known as xenolalia. Xenoglossy; is a paranormal phenomenon in which a person is able to speak and understand a foreign human language that was not acquired by natural means. Or simply, a paranormal ability to speak and understand unlearned language. The term is derived from ancient Greek words: xenos; meaning “foreigner” and glōssa; meaning “tongue” or “language

This phenomenon, xenolalia was definitely spoken in Acts 2 at Pentecost in Jerusalem, and the disciples expressed themselves in languages other than Galilean to be understood by strangers from around the world.

In several studies, glossolalia is found to be meaningless but phonetically structured human utterance, believed by the speaker to be a real language but bearing no systematic resemblance to any natural language. Most charismatics, therefore, have accepted that modern glossolalia is not an ordinary human language, and they believe it is a heavenly language.

Ancient and contemporary religions

Glossolalia has been documented in both ancient and modern non-Christian religious traditions. It is particularly prevalent in practices associated with paganism, shamanism, and other occult religious systems. In such contexts, pagan priests, witch doctors, shamans, and related religious functionaries engage in tongue-speaking during various ceremonial and ritual activities.

In both ancient and contemporary belief systems, speaking in tongues typically consists of articulate yet unintelligible speech produced by adherents in a state of religious ecstasy(Glossolalia), during which they believe themselves to be possessed or controlled by a spiritual power—much like the phenomenon observed among modern Christian groups today.

The crucial question is: Was the New Testament gift of tongues the same as modern glossolalia? The answer is clear: it was not. The tongues described in the New Testament were a form of xenolalia, in which the disciples spoke actual foreign languages. These servants and saints of God did not engage in ecstatic or unintelligible speech; they did not exhibit the contemporary Christian practice of glossolalia or the utterance of gibberish.

Biblical purpose for speaking in tongues

Two main reasons can be gleaned from the Scriptures as to why the gift of tongues-speaking was given to the disciples and early church believers.

1.To equip the church for expansion and mission

Tongues prepared the early church for missionary work, giving them supernatural means to communicate God’s message to people who had never heard it before.

2.To break cultural and linguistic barriers

Tongues demonstrated that God’s message was universal, transcending language and ethnic boundaries. It also confirmed the divine origin of the gospel message to those hearing it in their native tongues.

Biblical Characteristics of Tongue-Speaking

1.Tongues must be an ordinary human language

The new tongue must be a recognizable human language, not a mystical or unknown sound.
Scripture: Acts 2:5–8, 11

2.Tongues must be heard, understood, or interpreted

The spoken tongue must be comprehensible to listeners, either directly or through interpretation.
Scripture: Acts 2:8, 11; 1 Corinthians 14:5, 13, 27

3.Tongues must be used for church and missionary work

The gift should serve the proclamation of the gospel and the edification of the church. It is not intended for personal prayer or spiritual growth.
Scripture: Acts 2:4–11, 41; 1 Corinthians 12:7; 1 Corinthians 14:5, 11–12

4.Tongues do not involve ecstatic utterances or uncontrollable gestures

Genuine tongue-speaking is orderly and controlled, not marked by wild, uncontrollable actions or meaningless repetitions.
Scripture: Matthew 6:7; 1 Kings 18:20–40; 1 Corinthians 14:29–31, 23, 33, 40

5.The speaker must be Spirit-filled and align with Scripture

Only those empowered by the Holy Spirit and speaking in accordance with God’s Word should exercise the gift.
Scripture: Acts 1:8; Luke 24:49; Acts 2:4; Isaiah 8:20; 1 Corinthians 14:32; Ezekiel 36:27

6.Tongues-speaking is not for all

This gift is selectively given to certain believers and is not meant for every member of the church.
Scripture: 1 Corinthians 12:4–7, 11, 18–20, 28–31; 1 Corinthians 14:23, 29–30

Biblical accounts of tongue-speaking

The gift of tongues is mentioned in the Gospels once in Mark 16:17; it appears in five texts in the Book of Acts (2:4–11; 10:46; 19:6), and 20 times in 1 Corinthians 12–14.

The first to speak about the gift of tongues was Jesus himself. Concerning His followers, He said, “And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues” (Mark 16:17). The fulfillment of Mark 16:17 is found in Acts 2, in which the disciples spoke in new tongues. Therefore, tongues in Mark 16:17 carry the same meaning as in Acts 2. The purpose of these new tongues was the proclamation of the gospel.

The day of Pentecost:

The first account of speaking in tongues took place on the day of Pentecost in Jerusalem. And when the day of Pentecost fully came, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Act 2:1–4).

Acts 2:4-11 (KJV)

4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.
6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.
7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?
8 And how hear we every man in our own tongue, wherein we were born?
9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,
10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.

At Pentecostal in Jerusalem, there were men from all over the Mediterranean and other parts of the world who spoke a number of different languages. The disciples had been commissioned by God to preach the gospel to every creature (Mark 16:15, Matthew 28:19). Obviously and clearly, God had given the command, but how to fulfill it was another thing. How could the disciples preach to people who couldn`t understand their language? It was in this context that we first read of the gift of tongues or the gift of foreign languages.

They were all filled with the Holy Spirit and began to speak. There was no period of apprenticeship; there was no period of being taught, and there was no time of learning; they began to speak right away “in other tongues,” i.e., in foreign languages (Acts 2:6, 8, 11). While some interpreters see ecstatic utterances in Acts 2, the Scriptures are clear, and most scholars agree that this was an ordinary foreign language. The tongues in 2:4 are best understood as ‘languages’. It was other languages but of ordinary human origin. The languages were pure, simple, and accurate, without any ecstatic utterances.

Speaking in tongues means speaking a foreign language that people would understand or that can be translated. This biblical practice of speaking in tongues (xenolalia) is rarely needed and rarely practiced in our world today. According to the Bible, speaking in tongues is not a mysterious babbling, whispering, or shouting of words that no one can comprehend.

This is further proven when you read Acts 2:5-8: And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together and were confounded, because every man heard them speak in his own language. And they were all amazed and marveled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born?

In verse Act 2: 11, we read: “…. we do hear them speak in our tongues the wonderful works of God.” The gift of tongues was specifically given to overcome a huge barrier in presenting the gospel so people could hear the good news about Christ, His crucifixion, and resurrection. The bible tells us how effective this gift of foreign language was “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.” (Act 2; 41).

The gift of tongue-speaking was also considered evidence of baptism with the Holy Spirit. In Acts 1:5, Jesus had told them they would be baptized with the Holy Spirit; at Pentecost, this baptism took place. In Acts 19:6, “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.”

Based on Jesus’ prediction recorded in Mark 16:17 and its immediate context, the purpose of the gift of tongues was the proclamation of the gospel. Acts 2 serves as the key passage for interpreting the gift of tongues in the New Testament, as it presents the phenomenon in a clear and easily understandable manner.

We should also note two important facts from all recorded instances of tongues-speaking in the book of Acts. In Acts 2, believers received the Holy Spirit after water baptism (Acts 2:38–41), whereas in Acts 10, they received the Holy Spirit before water baptism (Acts 10:47–48). In both Acts 2 and Acts 10, the Holy Spirit was received without the laying on of hands. However, in Acts 19, the believers received the Holy Spirit only after Paul laid hands on them.

The conversion of Cornelius:

In Acts 10:44–48, Cornelius and his family received the Holy Spirit when they accepted Christ. Yes, these Gentiles spoke in tongues and magnified God (Acts 10:44–48). Tongues at Cornelius House were not ecstatic utterances or mystical languages (glossolalia), but a new foreign language of human origin (xenolalia). This is as Peter explained to the apostles: “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.” (Acts 11:15), by saying this, Peter referred to what took place on the day of Pentecost in Jerusalem (Acts 2:4–11). Read also Acts 10: 47-48.

Acts 10: 47-48 (KJV)

“Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.”

God’s purpose in this incident was to convince the Jews that the Gentiles had also received the Holy Spirit and therefore had a share in the kingdom of God. Cornelius, a centurion in the Roman army, lived in Caesarea—the political capital of Judea under Herod and Roman rule. If the purpose of the gift of tongues in this context was to persuade Peter’s delegation, and later the Jerusalem church, of God’s acceptance of the Gentiles, it is unlikely that God would have replaced the clearly understood experience they had at Jerusalem with unintelligible, ecstatic utterances. Indeed, how could ecstatic utterances serve as a divine sign to them at all?

In the absence of clear evidence to the contrary, we must conclude that the tongues spoken at Cornelius’ conversion were known human languages. After all, at least three languages were likely represented in that gathering—Aramaic, Greek, and Latin—and possibly other local languages as well. The experience of tongues at Cornelius’ conversion has rightly been described as “the Pentecost of the Gentiles.” In this way, God used tongues as a means of overcoming human prejudice and opening the door to the Gentile mission.

Tongues at the Ephesian rebaptism:

The third and final episode that Acts records of the giving of the gift of tongues is the experience of the rebaptism of 12 men by Paul at Ephesus (Acts 19: 1-7). In the time of the apostles, the western portion of Asia Minor was known as the Roman Province of Asia. Ephesus, the capital, was the great commercial center of the West. Its harbor was crowded with shipping, and its streets were thronged with people from every country. Like Corinth, it presented a promising field for missionary effort.

On his arrival at Ephesus, Paul found twelve brethren, who, like Apollos (Acts 18: 24-26), had been disciples of John the Baptist, and, like him, had gained some knowledge of the mission of Christ. They had not the ability of Apollos, but with the same sincerity and faith, they were seeking to spread abroad the knowledge they had received. These brethren knew nothing of the mission of the Holy Spirit. When asked by Paul if they had received the Holy Ghost, they answered, “We have not so much as heard whether there be any Holy Ghost.” “Unto what then were ye baptized?” Paul inquired; and they said, “Unto John’s baptism”

Then the apostle Paul set before them the great truths that form the foundation of the Christian’s hope. He instructed them more fully about Jesus the Messiah—His life, death, and resurrection. He also spoke of Christ’s promise to send the Comforter, through whom mighty signs and wonders would be accomplished, and he described how gloriously this promise had been fulfilled on the day of Pentecost.

With deep interest and grateful, wondering joy, the brethren listened to Paul’s words. By faith, they grasped the wonderful truth of Christ’s atoning sacrifice and received him as their Redeemer. They were then rebaptized in the name of Jesus; and as Paul “laid his hands upon them,” they received also the baptism of the Holy Spirit, by which they were enabled to speak the languages of other nations, and to prophesy.

It appears that God used the gift of tongues as an authentication of these men’s new experience. This served a threefold purpose: first, as a sign to fellow believers, demonstrating divine acceptance; second, as a sign to the wider church, which may have been hesitant to receive these Jewish converts from Ephesus; and third, as a confirmation to the men themselves of the genuineness of their experience.

The gift of tongues thus served to overcome human resistance and prejudice at Ephesus, just as it had in Jerusalem and Caesarea. These 12 men, after they truly believed in Jesus Christ and received the Holy Ghost, were qualified to labor as missionaries in Ephesus and its vicinity and also to go forth to proclaim the gospel in Asia Minor (Acts 19:8–20). Once again, the gift of tongues served a practical and strategic evangelistic purpose.

Misuse of tongues at Corinth: 1 Corinthians 14.

After many cities such as Jerusalem (Acts 2), Caesarea (Acts 10), and Ephesus (Acts 19), Corinth became the fourth metropolitan city in which speaking in tongues was manifested in the New Testament. People from all over the Mediterranean world converged in Corinth. So there were all kinds of people in the city. They brought their own religious beliefs. The religious background of Corinth was a mix of Greek, Roman, and Oriental.

The church at Corinth had many problems. But all of the problems stemmed from one central problem. The people could not detach themselves from the world they lived in; they could not shake off the ways they lived before they were introduced to Jesus Christ. They were bringing the world into the church. The church in Corinth was founded on Paul’s second missionary journey (Acts 18:1–18). Before analyzing this chapter, we must first mention some of the problems in Corinth.

Some of the key problems in the Corinthian church included divisions and the exalting of various apostles (Chapters 1–3), immorality such as fornication (Chapter 5), court cases among believers (Chapter 6), marital issues, and the offering of food to idols (Chapters 7–8). Other concerns were the abuse of the Lord’s Supper (Chapter 11) and misunderstandings about the resurrection (Chapter 15). The misuse of spiritual gifts, particularly the gift of tongues discussed in Chapter 14, was another significant issue. Many in Corinth were misusing this gift, and Paul had to correct them and provide guidance on its proper use.

1 Corinthians 14:1-5 KJV

1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
5 I would that ye all spake with tongues but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

The “unknown tongues” in 1 Corinthians 14:1–5 are best understood as xenolalia (real human languages), not the ecstatic speech commonly practiced today, because God understood the language, the speaker also understood what he spoke, the tongues required interpretation, and Paul’s primary concern was the edification of the church.

In fact, Paul was correcting the Corinthian believers and restraining their misuse of tongues. 1 Corinthians 14:2 functions as a corrective explanation and warning, not as an order or doctrinal instruction to practice mystical or unintelligible speech in the church.

The verse employs descriptive rather than prescriptive language. Paul is describing the outcome of speaking an uninterpreted language in the assembly, not instructing believers to do so. His tone is explanatory and corrective, laying the foundation for his argument that speech without interpretation is unprofitable and fails to edify the church.

1 Corinthians 14:6-13 KJV

6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
10 There are, it may be, so many kinds of voices in the world, and none of them is without signification.
11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.
12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

In 1 Corinthians 14:6–13, Paul condemns mystical, ecstatic utterances or meaningless speech (modern glossolalia). He argues that speech without intelligible content is useless to the church, comparing it to musical instruments producing indistinct sounds and to languages spoken without meaning to the speaker or hearers. Paul emphasizes that unless tongues convey understandable meaning—either directly or through interpretation—they fail to instruct, edify, or profit the congregation. His teaching reinforces that all spiritual gifts must operate within the bounds of clarity, understanding, and edification, rather than emotional or mystical experience.

In 1 Corinthians 14:6–13, Paul does not explicitly mention “glossolalia” as a distinct category, yet he effectively rules it out in practice by establishing criteria that non-linguistic, ecstatic speech cannot satisfy. By demanding intelligibility, semantic meaning, translatability, and the engagement of the mind, Paul excludes today’s ecstatic, non-linguistic utterance as a legitimate expression of the biblical gift of tongues.

The question today is: was “tongues” in Corinth ecstatic speech or ordinary languages? There are good arguments on both sides of the issue. They are those who say there are differences between Acts and 1 Corinthians 14. In Acts, the focus was preaching; in Corinthians, the focus was prayer and thanksgiving. It is said that praying in tongues is a personal prayer language between a believer and God (1 Corinthians 14:2) that a believer uses to edify himself (1 Corinthians 14:4).

This interpretation is unbiblical for several reasons. First, praying in tongues cannot be a private prayer language if it is meant to be interpreted (1 Corinthians 14:13–17). Second, Scripture teaches that spiritual gifts are given for the edification of the church, not the individual (1 Corinthians 12:7). Third, tongues are a “sign to unbelievers” (1 Corinthians 14:22), showing their purpose extends beyond personal use. Finally, not every believer possesses the gift of tongues (1 Corinthians 12:11, 28–30), so it cannot serve as a universal means of self-edification. All believers need to be edified, but tongues alone cannot fulfill that need

They are those who give arguments for ecstatic speech and say: In the characteristics of tongues in 1 Corinthians 14, the person speaks to God, not to other people (vss. 2, 28), no one understands him or her (vs. 2), and in the spirit, the person speaks mysteries (vs. 2), edifying himself or herself (vs. 4).

It should be remembered that all these verses (1 Corinthians 14:2, 4, and 28) are descriptive and corrective statements within Paul’s larger argument, and that there were problems and misuse of the gift of tongues in Corinth. The New Testament recognizes only one gift of tongues. In Acts, tongues are foreign languages; therefore, in 1 Corinthians 14, tongues must also be foreign languages. First Corinthians 14 must be interpreted in light of Acts and not the other way around.

Anyway, why should God communicate to humans through heavenly language? God did not communicate to Prophets and apostles in heavenly languages when writing the bible, why should He do it now? God works through human intelligence and He can`t communicate with humans through heavenly or angelic languages. Would the Lord, who warned against babbling like the heathen (Matt. 6:7), inspire meaningless gibberish? In 1 Corinthians 14:22, tongues are a sign to unbelievers, as at Pentecost. Therefore, tongues must be real languages. The gifts were given for the church (1 Cor. 12:7). This rule prohibits using a gift purely for personal gratification.

Speaking in tongues in Corinth was misused. In 1 Corinthians 14:2, Paul criticizes the Corinthians for using their gift to speak to God and not to human beings. In verse 4, he is condemning the use of tongues to edify oneself. In Cor. 14:11, Paul compares these nonsensical tongues (gibberish) with the Barbarian languages.

They are those who ask questions and quote these verses (1 Cor. 14:6, 9, 16, 23) to support ecstatic utterances. Nevertheless, all these elements can be understood in the context of the misuse of foreign languages in the church at Corinth. Instead of using their gift of tongues for missionary purposes, they used it to glorify themselves.

What happened at Corinth is what we would call modern glossolalia. Just as so-called Christians do today, they spoke meaningless gibberish, which they called the “unknown tongue”—a tongue that was not only unknown to the speaker but also not understood by the listeners. Paul’s great concern was for the church to be uplifted or edified. When people spoke in a foreign language and there was no one to interpret, no one was helped. Paul valued prophecy above tongues because people could understand prophecy in their own language.

There were those in Corinth who wanted everyone to see that they had the gift of a foreign language. They would come to church and start speaking in unknown languages that no one understood. No one was blessed or edified by the gift because there was no one there to interpret the language. Paul tells those in Corinth who are speaking in unknown languages that their communication is like throwing words to the wind.

1 Corinthians 14:14-19 (KJV)

14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
17 For thou verily givest thanks well, but the other is not edified.
18 I thank my God, I speak with tongues more than ye all
19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.

If a preacher is offering grace and it is in a foreign language, how can those who don`t understand say amen at the giving of the blessing? Paul declares his desire to speak five words that are understood in everyone`s language so that others might be edified. Paul sought to help the people in Corinth understand the proper use of the gift of foreign languages.

He hoped that order and not confusion, understanding and not foolishness, would prevail in Corinth. Without an interpreter, a different language helps and edifies no one. Paul hoped that the church of Corinth would use the gift of the Holy Spirit to build the church and not tear it down. He longed for harmony, edification, and mutual charity to reign.

1 Corinthians 14:22-23(KJV)

“Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?”

1 Corinthians 14:27 (KJV)

“If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.”

1 Corinthians 14: 33 (KJV)

“For God is not the author of confusion, but of peace, as in all churches of the saints.”

1 Corinthians 14:40 (KJV)

“Let all things be done decently and in order”

We have discussed two kinds of tongues: one is the biblical gift of foreign languages (Xenolalia), and the other is an ecstatic experience—a meaningless gibberish that can be found in ancient and contemporary religions (Glossolalia). Nevertheless, it is important to remember that there is only one gift of tongues in the New Testament, and it is most reasonable to conclude that tongue-speaking throughout the New Testament is the gift of miraculously speaking unlearned foreign languages (Xenolalia), whereas today’s Christians speak the wrong type of tongues—Glossolalia.

Praying in Tongues

The Scriptures are clear on how we should pray (Isaiah 59:1; Matthew 6:5–7; Luke 18:10–14; Luke 20:46–47; Matthew 6:9–13; and Matthew 26:39). Our prayers should express deep reverence for God (Hebrews 5:7), give glory to Him (1 Corinthians 10:31), and, to be effective, should be offered with humility before God (2 Chronicles 7:14).

Prayer is talking to God in heaven; nowhere in the Scriptures is tongues-speaking described as the language of prayer. Nowhere are we shown or required to use unknown languages (Xenolalia) as a means of praying. Not only are there no biblical or human reasons for praying to God in an unknown language (Xenolalia), but using today’s Christian tongue-speaking (Glossolalia) as a language of prayer is also unbiblical.

Even though praying in tongues (Glossolalia) is unbiblical, the Bible records no example of anyone using tongues as a private language of prayer. Those who pray in unknown tongues often see themselves as “first-class Christians.” Some preachers and writers try to distinguish between the two phenomena—praying with unknown ecstatic utterances and speaking in unknown mysterious languages—but the truth is that both are the same. Both are a result of, and inherited from, the errors of the church at Corinth, and both are rooted in paganism.

Six primary Scripture passages are often cited as evidence for praying in tongues: 1 Corinthians 14:4–17, 21; Romans 8:26; Isaiah 28:11; Ephesians 6:18; and Jude 1:20.

1.Corinthians 14: 14-17 (KJV)

1 Corinthians 14:14–17 (KJV) does not support tongues as a private prayer language, contrary to many modern charismatic teachings. Paul explains that praying in an unknown tongue involves the spirit but not the understanding, so it does not edify others—or even the speaker—unless it is interpreted. His primary concern is that prayer should be intelligible and build up the church, not serve as a personal, private experience in an unknown language. These Bible verses are explained in previous sections of this article (1 Corinthians 14:4–17).

2.Ephesians 6:18 and Jude 1: 20 (KJV)

A correct reading of Eph. 6:18 and Jude 1:20 shows that these verses mention “praying in the Spirit.” And in all angles of interpretation, tongues as a prayer language is not a likely interpretation of “praying in the Spirit.”

Both in Ephesians 6: 18 and Jude 1: 20, there is no indication of speaking in tongues as praying language, rather the context is that we need the Holy Spirit to help us pray well just as we need the Holy Spirit for our daily spiritual life. The word “supplication” here refers to specific petition in prayer. The phrase “Pray in” can mean; by means of; with the help of; or in the sphere of. Praying in spirit in Ephesians: 6:18 and Jude 1: 20 does not refer to the language used in prayer or speaking unknown heavenly words, because God works through human intelligence. 1 Kings 3: 9.

The phrase pray in spirit does not means the Holy Spirit prays through our mouth while our intellect is not involved. The phrase simply means prayers must be done under the power of the Holy Spirit, because its the Holy Spirit who enables us to pray adequately (Romans 8: 26).

Ephesians 6:18 does not state that “praying in the Spirit” means praying in unknown tongues or so-called “tongues of the Spirit.” Likewise, Jude 1:20 does not equate praying in the Spirit with ecstatic utterances accompanied by uncontrollable gestures (modern glossolalia). Scripture consistently shows that God engages human intelligence and understanding in prayer. Therefore, glossolalia is not what is meant by “praying in the Spirit” in either Ephesians 6:18 or Jude 1:20.

Jesus was conceived in Mary`s womb by the Holy Spirit (Mat 1: 18-20). Jesus depended on the Holy Spirit power during His earthly ministry, and He prayed in spirit (Luke 3: 21-22, 4:1-14, 10:21 and Luke 22:39-46), but he did not speak unknown words as a praying language and sign of him praying in spirit. Because praying in spirit simply means while praying our intellect should be lead or influenced by Holy Spirit. God knows our desire more than us, God knows our life more than us, that is why we need the assistance of the Holy Spirit in prayer.

The Bible presents several Old Testament servants of God who were deeply prayerful and Spirit-filled, yet none prayed in unknown or mystical tongues as a sign of “praying in the Spirit.” Daniel prayed consistently and with full understanding, even when it placed his life in danger, seeking God’s mercy, wisdom and guidance through deliberate and intelligible prayer (Daniel 6:10; 9:3–19; 10:2–12).

Elijah demonstrated Spirit-empowered prayer when he called fire down from heaven on Mount Carmel through a clear and purposeful appeal that glorified God and turned Israel’s heart back to Him (1 Kings 18:36–38; James 5:17–18). David, described as a man after God’s own heart, expressed Spirit-inspired prayer in the Psalms through articulate praise, repentance, lament, and thanksgiving, all offered with understanding and emotional depth (Psalm 51:1–17; 63:1–8; 142:1–2).

Similarly, Hannah poured out her soul before the Lord in deep, earnest prayer for a child; though her prayer was silent, it was conscious and intentional, not ecstatic speech (1 Samuel 1:10–15). Together, these examples show that praying in the Spirit, as reflected in the Old Testament, involved heartfelt, faith-filled, and intelligible communication with God rather than unknown or mystical utterances.

Praying in the Spirit means allowing the Holy Spirit to guide our words, desires, and focus in prayer, especially when human understanding is limited (Romans 8:26). It involves complete submission to God and deep fellowship with Him, marked by sincere communion and true worship in spirit and truth (John 4:24).

Praying in the Spirit is characterized by faith and boldness—a confident assurance that God hears and responds—because such prayer is empowered by the Holy Spirit (Acts 4:31). It is a spiritual act that flows from a life that is continually lived in the Spirit and in obedience to God’s truth (Galatians 5:25).

Scripture does not teach that praying in the Spirit requires speaking in an unknown or mystical language. Rather, biblical prayer in the Spirit engages the mind, aligns with the will of God, and reflects a Spirit-led life, as perfectly demonstrated by Jesus.

3.Romans 8: 26

Romans 8:26(KJV) teaches us, “Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered.”

Two key points make it highly unlikely that Romans 8:26 refers to tongues as a prayer language. First, the passage emphasizes that it is the Spirit who ‘groans,’ not the believers themselves. Second, these ‘groanings’ are described as inexpressible, whereas speaking in tongues necessarily involves uttered words. Thus, the nature of the Spirit’s groaning in Romans 8:26 differs fundamentally from the practice of tongue-speaking.

In Romans 8:26, ‘groaning’ refers to an inward, spiritual, and inexpressible longing. It is not speaking gibberish; rather, it is a form of spiritual sighing and heartfelt communication between us and the Spirit of God when human words are insufficient. This experience occurs not only in prayer but also throughout our daily spiritual life (see Exodus 4:12; Matthew 10:19–20; Luke 12:11–12; Proverbs 2:6).

The Spirit of God dwells in every believer as the source of true spiritual life. Romans 8:9 (KJV) states, ‘But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.’ It is the Spirit of God who cooperates with the human spirit in bearing witness. In Romans 8:26, the term ‘helpeth’ highlights another dimension of this cooperation: the Spirit intercedes for us, working in association with our own spirit.

The context of Romans 8:26 speaks of intercession expressed in groanings that cannot be uttered or expressed, though they are fully understood by Him who searches the heart (Rom. 8:27, 1 Cor. 2:10). Plainly, therefore, these groans come from the human heart, as the Holy Spirit smoothly voice or reveal them in our minds while praying. It is with this help of the Holy Spirit that our prayers are proper, reverent, glorious, and acceptable before God.

In most cases: “We know not what to pray for” nor “can we fix and focus our desires” nor “present them as we ought.” It is to this weakness and incompleteness of our desires and prayers that the help of the Holy Spirit is directed, and not in speaking mystery tongues (Glossolalia) with uncontrolled actions and gestures.

The word infermities in Romans 8:26 includes all our weakness and indecision in prayer. It is because of our infirmities that the true object of our desires is often not clear to us, and so we err in translating it into words. It is in these infirmities that the Holy Spirit helps and intercedes for us. Let us be thankful that we pray to a God who, through the Holy Spirit, can discern the prayer within the prayer and respond to our petitions.

4. Isaiah 28: 11 (KJV)

“For with stammering lips and another tongue will he speak to this people”.

The main theme of Isaiah 28: 11 is God reaching and teaching his people and not speaking in unknown tongues (xenolalia) or praying in tongues (glossolalia). Isaiah 28: 11 expresses the methods God will use to talk and teach his people-Israelites. God decided to use “Men of stammering lips and another language”. This is after God had spoken to them as parents, in a language and tone parents use, and this was through the ministry of the prophets of the Lord. But they refused the instruction of God in this plain, easy, and gentle manner. Paul repeated and quoted Isaiah 28:11 in 1 Cor.14:21.

5 Corinthians 14:21 (KJV)

“In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.”

This verse is to be understood as a response to what the dissatisfied people had said, as expressed in the previous verse. God says that he will teach them, but it should be in another tongue – a foreign language in a distant land. Since they refused to hearken to the messages which he sent to them. He would speak to them in a more severe and rougher manner in his providences; he would make use of the barbarous language of foreigners to bring them to the true knowledge of God.

God brought a people against them of a strange language they understood not, and they were carried captive into a strange land (Jeremiah 5:15). With stammering lips – The word which is used here is derived from a verb which means to speak in a foreign language (read and compare: Deut. 28: 49, Isaiah 33:19). Here it means in a foreign or barbarous tongue- the Chaldeans. Both of these verses: 1 Corinthians. 14:21 Deut. 28: 49, and Isaiah 33:19, shows that the phrase “Stammering lips and another tongue” in Isaiah 28:11 is not the modern ecstatic speaking in tongues or the praying in tongues we see in today`s world. But other people and lips with a foreign language.

Secret code language

Some understand praying in tongues to be a “secret code language” that prevents Satan and his demons from understanding our prayers and thereby gaining an advantage over us.

This interpretation is unbiblical for the following reasons: First, the New Testament consistently describes tongues as a human language, and Satan and his demons are well able to understand human languages. Second, the Bible records countless believers praying in their own language, out loud, with no concern of Satan intercepting the prayer. Even if Satan and demons hears and understands the prayers we pray, they have absolutely no power to prevent God from answering the prayers according to His will. We know that God hears our prayers, and that fact makes it irrelevant whether Satan and his demons hear and understand our prayers.

Personal edification

What, then, should we say about the many Christians who have experienced praying in tongues and find it personally edifying?

First, our faith and practice must be grounded in Scripture, not experience. We should evaluate our experiences in light of Scripture, rather than interpreting Scripture based on our experiences.

Second, speaking in tongues (glossolalia) is not unique to modern Christianity. Many cults and world religions—including Paganism, Shamanism, and other occult practices—also report occurrences of glossolalia. Since the Holy Spirit does not give gifts of tongues to these satanic believers, these instances show that the mere phenomenon of speaking in tongues does not confirm divine inspiration.

Third, research indicates that ecstatic speech or praying in tongues (glossolalia) can be a learned behavior. By observing or hearing others speak in tongues, individuals may acquire the behavior—even subconsciously. This likely explains the majority of instances among modern Christians. Some churches and ministries now conduct “tongues workshops” or “prayer seminars” in which participants are encouraged to practice speaking in tongues (glossolalia).

Fourth, the sense of personal edification often experienced during tongues can be attributed to natural physiological responses. The body releases adrenaline and endorphins during new, exciting, or emotional experiences, which can create feelings of spiritual uplift. The scriptures should be our gold standard, not tongues or our experiences.

Conclusion

Speaking in tongues is an important miracle that happened during the Day of Pentecost after the death and resurrection of Jesus Christ. It helped the apostles, disciples, and members of the church preach the gospel throughout the world.

Because there was a need for the church members to speak in a language that people understood, God gave them the gift of speaking in tongues. Today, in most cases, there is almost no need for the miracle of speaking in tongues anymore. God can use other tools and methods to have His Word proclaimed throughout the world. When you see churches claim and focus mainly on speaking in tongues, that should raise a red flag. Be careful because evil spirits can imitate spiritual gifts and use them to confuse and deceive people.

That’s why we need to heed the instruction of the Apostle John in I John 4:1: “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” Ezekiel 36: 27 (KJV) reads; “And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.” “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” Isaiah 8:20 (KJV). In John 14: 15 (KJV) Jesus answered and said “If ye love me, keep my commandments.”

Ecclesiastes 12: 13-14 (KJV) “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil”

Don’t be easily impressed with people who claim to speak in tongues (glossolalia) as a standard and sign of maturity in faith. As we have seen in the Bible, speaking in tongues means speaking in a clear and foreign language(xenolalia), and it doesn’t mean you speak gibberish and make all kinds of uncontrollable gestures and actions.

Believers and churches should not focus on speaking in tongues only because it is not available to everyone in the church. Instead, we must focus on developing our relationship with God, studying His word, seeking the truth, and following His commandments. And by God`s grace through faith, we will be saved and inherit the kingdom of God

Amen

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