What Is the Spiritual Gift of “Tongues” and Is It for Everyone?

The gift of "tongues" is one of the most hotly debated topics in Christianity, especially between Pentecostal and non-Pentecostal Believers. Some assert that speaking in tongues is the definitive sign of being baptized in the Holy Spirit, while others believe it is merely one of many gifts given according to God's will. This article explores the biblical definition of tongues, addresses the common misconceptions surrounding it, and demonstrates that not every Believer is meant to speak in tongues.

Understanding the Gift of Tongues

In layman’s terms, the gift of tongues is a supernatural language imparted by the Holy Spirit. It is a multifaceted manifestation because it can take the form of an understandable language, as seen in Acts 2, where the disciples were supernaturally enabled to speak in foreign tongues. However, it can also function within the Church when accompanied by interpretation or be used privately in prayer. The New Testament describes at least three distinct expressions of tongues, each serving a unique purpose:

1. Speaking in Tongues with Interpretation

This form is characterized by a public utterance of an unknown language that is subsequently interpreted for the edification of the assembly. In 1 Corinthians 14, Apostle Paul provides the following instruction in relation to this type of tongues: Now I wish you all spoke with tongues, but rather that you might prophesy: for he that is prophesying is greater than he that speaketh with tongues, except he interpret, that the church may receive upbuilding (1 Cor. 14:5).

Paul further limits the number of speakers to two or three, and stresses that each utterance should be followed by an interpretation so that the whole congregation may be built up (1 Cor. 14:13, 27).

2. Speaking in Other Tongues without Interpretation

This type involves the spontaneous utterance of a foreign language by the divine power of the Holy Spirit. Consider Acts 2: And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance… and ...every man heard them speak in his own language... (Acts 2:4–8).

In this scenario, God sometimes equips missionaries with the supernatural ability to communicate in the native language of the people they are reaching. Because the hearers naturally understand their own tongue, no interpretation is necessary. This manifestation also serves as a sign to unbelievers, often carrying a dual message of divine judgment and a final call to repentance (see also 1 Cor. 14:21 and Isa. 28:11–13).

3. Praying in an Unknown Tongue

Often described as an "angelic" prayer language, this type of tongues is a deeply personal and supernatural prayer experience. Apostle Paul writes:

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 (1 Cor. 14:2).

The following verses are relevant to the practice of praying in tongues:

He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church (1 Co. 14:4).

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 (1 Co. 14:5).

For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. 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 (1 Co. 14:14-15).

I thank my God, I speak with tongues more than ye all: 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 (1 Co. 14:18-19).

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal (1 Co. 13:1).

But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost (Jud. 1:20).

But if there be no interpreter [for the one praying or speaking in tongues], let him keep silence in the church; and let him speak to himself, and to God (1 Co. 14:28).

Paul refers to this type of tongues as a celestial prayer language that only God understands (1 Cor. 13:1; 14:2-15; Eph. 6:18). In this way, those who pray in tongues are spiritually edified while “speaking mysteries in the Spirit” (1 Cor. 14:2-4). Paul not only had this gift but also practiced it regularly (1 Cor. 14:18). He further explains that while this practice edifies the individual (“he that speaketh in an unknown tongue edifieth himself” – 1 Cor. 14:4), it should be exercised with proper order—in private when no interpretation is available (1 Cor. 14:28). While he expressed a desire for all Christians to speak or pray in tongues (1 Cor. 14:5), he made it clear that this gift is not for everyone (1 Cor. 12:30; 14:5). Similarly, Jude encouraged the Body to pray in the Spirit consistently as a means of building up their faith (Jude 1:20). Given its significance, praying in tongues should never be despised, forbidden, or neglected (1 Cor. 12:31; 14:39).

Importantly, speaking in tongues is not a matter of self-generated babbling or mindless repetition prompted by others. Some Pentecostals encourage their members to vocalize whatever comes to mind, but this practice is not scriptural. Nowhere do we see Paul using techniques like "repeat after me" or "just say whatever comes to mind" in the ministry of the Holy Spirit. True praying in tongues is a supernatural encounter—a divine communication in the language of heaven that strengthens the Believer’s inner life. As the apostle himself declared, "I thank my God, I speak with tongues more than ye all" (1 Cor. 14:18), emphasizing the value of this gift while also highlighting the greater importance of prophecy for the edification of the assembly.

Common Pentecostal Misconceptions

Within Pentecostal circles, many believe that the evidence of tongues is required to validate the baptism of the Holy Spirit. Some even go so far as to insist that a person must speak in tongues in order to be saved. However, others—including myself—hold that tongues is merely one of several possible manifestations of the Spirit’s baptism. In other words, there is a range of supernatural phenomenon that may mark this spiritual experience such as prophecy, miracles, dreams, and visions. Here are a few key points to consider:

Salvation and the New Birth: All Christians must be born again or regenerated for salvation. Jesus spoke of being “born of water” as the natural birth and “born of the Spirit” as the spiritual rebirth (Jn. 3:3–5). After His resurrection, Jesus blew on His disciples and said, "Receive ye the Holy Ghost" (Jn. 20:22). This marked the very point in time when the disciples were spiritually regenerated or born again, enabling them to abide in prayer as they awaited the Holy Spirit’s promised outpouring on Pentecost. Notice that this act was relatively mild compared to the dramatic outpouring in Acts 2, where a mighty rushing wind and supernatural signs, such as "tongues of fire", accompanied the event.

The assertion that Spirit baptism with speaking in tongues is evidence of the new birth (regeneration) is unprovable and based on debatable inferences rather than clear biblical teaching. Rather than equating it with regeneration, Jesus associated Spirit baptism with empowerment for the work He intended to accomplish in and through His followers. What IS directly connected to salvation, however, is “the gift of the Holy Spirit” (Acts 2:38), which can be understood as the indwelling presence of the Spirit—a “one Spirit” union between God and the Believer. Under the Old Covenant, God would come upon or fill a person much like water filling a cup or soaking a sponge. The vessel contained the water, but there was no intrinsic union between them. However, in the New Covenant, the Spirit of God and the spirit of man are fused together: “He that is joined unto the Lord is one spirit” (1 Cor. 6:17).

The true evidence of the new birth is described in several ways in 1 John: "By this we know that we know Him, if we keep His commandments." "Whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him." "If you know that He is righteous, you know that everyone who practices righteousness is born of Him." "In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother." "We know that we have passed from death to life because we love the brethren." "My little children, let us not love in word or in tongue, but in deed and in truth. And by this we shall know that we are of the truth, and shall assure our hearts before Him."

Someone might ask, "But apostle John, isn’t the evidence of the new birth speaking in tongues?" John's response might sound like this: "Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God."

Baptism of the Holy Spirit: The baptism of the Holy Spirit is a subsequent work that often follows conversion. It is not the moment of salvation but a deeper, empowering experience meant to equip Believers for service. Jesus Himself promised, “But ye shall receive power, after that the Holy Ghost is come upon you” (Acts 1:8) and commanded His disciples to wait for that power (Luke 24:49), a command that remains relevant for all Believers even today. Therefore, every Believer should earnestly seek for the baptism of the Spirit, recognizing it as indispensable to their walk with God—a power they can't afford to be without. However, while tongues may serve as evidence of this baptism in some cases, it is by no means the sole or mandatory indicator, as will soon be demonstrated.

The Varied Outpouring of the Holy Spirit in Acts

A careful study of the Book of Acts reveals that the outpouring of the Holy Spirit was a diverse and dynamic event, not bound to one single manifestation. Consider the following examples:

Acts 2:1-4 (Pentecost) – The apostles spoke in foreign languages, accompanied by tongues of fire and a rushing wind—signs never repeated elsewhere.
Acts 4:31 (Apostles) – The place where the apostles were gathered was shaken, and they were all filled with the Holy Spirit and spoke the word of God boldly (no mention of tongues).
Acts 8:14-17 (Samaritans) – They received the Spirit through the laying on of hands, yet no tongues are mentioned.
Acts 10:44-46 (Cornelius’ Household) – They spoke in tongues and magnified God (no mention of foreign languages).
Acts 19:6 (Ephesians) – They spoke in tongues and prophesied.

Notably, the dramatic events of Pentecost (Acts 2)—with supernatural signs such as the mighty rushing wind, the spontaneous speaking in foreign languages, and tongues of fire—were never again replicated in the rest of Acts. Instead, the Spirit’s work appears in diverse forms, emphasizing that the book of Acts is a descriptive account, not a prescriptive doctrinal manual (descriptive, NOT prescriptive). It chronicles the Church’s unique experiences with God’s Spirit, and as such, should not be taken as a rigid template for today’s practice. Treating these historical events as prescriptive can lead to significant misunderstandings and errors in how we approach the Holy Spirit’s work in the present.

Must All Believers Speak in Tongues?

The belief that all Christians must speak in tongues is erroneous for several key reasons:

Paul’s Teaching on Tongues vs. Prophecy: In 1 Corinthians 14:5, Paul expresses, "Now I wish you all spoke with tongues, but rather that you might prophesy, for he who prophesies is greater than he who speaks with tongues, unless he interprets, so that the assembly may receive upbuilding." Here, Paul acknowledges the gift of tongues (a private prayer language), but he clearly indicates that prophecy is even more valuable for the edification of the Church. His wish that "all" would speak in tongues is not a prescription for all Believers to do so, but rather the expression of his desire for Believers to experience this gift. He then qualifies his statement by emphasizing that even more than tongues, he desires that all would prophesy—a gift that not all have, just as not all speak in tongues. This correlation shouldn't be missed since it underscores the reality that the private prayer language of tongues, though desirable, is not universal for all Believers.
Misinterpretation of Acts 2: If Acts 2 had read, "And the three thousand also received the baptism of the Holy Spirit and spoke in tongues," the Pentecostals might have a case. However, this is not what is recorded. Pentecostals are reading too much into the text, assuming that all must speak in tongues when the Holy Spirit is received. The occurrence in Acts 2 was a unique, historical event, and we cannot infer from it more than is reasonable.
Understanding Acts 8: In Acts 8, the Samaritans were considered born-again Believers after their repentance, conversion, and water baptism, even though they had not yet received the baptism of the Holy Spirit. This is certain because Scripture makes it clear that water baptism does not precede regeneration—water baptism symbolizes the reality of spiritual regeneration. However, there was an additional experience awaiting them, where they received the baptism of the Holy Spirit. This indicates that God had more for them. Since Philip, an evangelist, may not have had the gift of administering the baptism of the Holy Spirit through the laying on of hands (Acts 8:17), Peter and John were sent to do so. This event also challenges the erroneous Pentecostal belief that salvation and regeneration are synonymous with the baptism of the Holy Spirit. The Samaritans were indwelt by the Holy Spirit before water baptism; if not, the act of water baptism would have been meaningless. This highlights that the baptism of the Holy Spirit is a distinct work, not an automatic part of salvation.
The Nature of "Tongues" in Acts 2: It’s important to note that Luke uses the phrase lalein heterais glossais ("to speak in other languages") in Acts 2:4. This differs significantly from Paul's usage of glōssa in his epistles, where he describes a form of tongues that often requires interpretation and is sometimes presented as an angelic or celestial language (1 Cor. 14:2, 14:13-14, 14:27). Luke's phrase in Acts 2 is a more ordinary way of describing the act of speaking in a foreign language. The miracle here was that 120 people, baptized with the Holy Spirit, began to speak in various foreign languages—languages they had never learned. This miraculous event served as a unique and powerful sign at the birth of the Church. Among those 120, some spoke the languages of the Parthians, Medes, Elamites, etc., causing people from all nations to marvel. If you were to hear a crowd speaking in various languages, and one of them was clearly English, your ear would easily pick it out. This suggests that the tongues spoken on Pentecost were actual human languages, not angelic or ecstatic speech.

The Daily Importance of the Baptism of the Holy Spirit

While tongues can be a powerful sign of the Holy Spirit’s work, the true mark of spiritual vitality is a life increasingly saturated with God's presence. In summary of the above points, we may affirm the following:

Every Believer Has the Indwelling Spirit: Once saved, every Christian has the Holy Spirit dwelling within. This indwelling is not contingent upon the outward evidence of tongues.
Believers must Strive for Continuous Renewal: The baptism of the Holy Spirit is not a one-time event—it is meant to be renewed daily through fervent, intentional prayer (Luke 11:13; Acts 4:31; Eph 5:18). This daily filling helps Believers overcome spiritual lethargy and empowers them for love-driven service, echoing Paul’s exhortation in 1 Corinthians 13 that while spiritual gifts are important, the fruit of the Spirit is paramount.

The Danger of Systematizing the Holy Spirit’s Work

In our desire to understand and organize every aspect of faith, there is a risk in trying to systematize the work of the Holy Spirit. The dynamic nature of God’s Spirit defies rigid categorization:

A Living, Unsystematic Work: Just as Samson’s life defied conventional patterns—with the Spirit coming and going in mysterious ways—the workings of the Holy Spirit in the Church are not meant to be neatly systematized. Attempting to fix one single pathway (such as insisting that tongues are the exclusive evidence of Spirit-baptism) not only oversimplifies Scripture but also neglects the rich diversity of God’s manifestations.
Misplaced Emphasis on External Evidence: Some argue that without the gift of tongues, one cannot have the indwelling of the Spirit. Yet we see countless examples of Believers whose lives bear the fruit of righteousness and love without any outward display of this particular gift. The New Testament teaches that our union with Christ—our transformation into a living temple of the Holy Spirit—is the true evidence of salvation (cf. 1 Cor. 6:17).

In our pursuit of theological clarity, we must be cautious not to impose human systems on the unpredictable, vibrant work of God. We must also remember that the book of Acts is a descriptive account of historical events in the early Church, not a prescriptive checklist for every Believer today, and this is especially true of the initial outpouring of the Spirit.

A Word of Caution

I want to thank our Pentecostal Brethren for reminding us to earnestly seek the baptism of the Holy Spirit and to be zealous for spiritual gifts. This need cannot be diminished. Without this important voice, it is easy to overlook the subject or settle for less than what God intends for us. Yet, we must remember, as Paul teaches in 1 Corinthians 13, that the fruits of the Spirit are far greater than the manifestation of the gifts. Nevertheless, it would be wrong to disregard the gifts altogether. Instead, we should heed Paul's instruction to "Pursue love, and desire spiritual gifts, but especially that you may prophesy."

At the same time, I feel compelled to challenge our Pentecostal Brethren on a matter of great importance. I believe their doctrine has led to a great deal of fakery and counterfeit spirituality. Many have been encouraged with the words, "Say whatever comes to your mind," only to be told that their babbling is the speaking of tongues. When they experience doubt, they are urged to rebuke the devil and simply have faith that they are speaking in tongues. This approach, I believe, does not foster genuine growth in truth and spiritual maturity, but rather undermines it.

Final Reflections

In summary, the gift of tongues is a complex and diverse manifestation of the Holy Spirit’s work—one that can include public proclamations (with interpretation), spontaneous utterances of foreign languages, and private prayer in a celestial language. It is clear from Scripture that:

The baptism of the Holy Spirit follows the new birth, empowering Believers for service and witness.
Speaking in tongues is not a salvific requirement, nor is it the sole evidence of a Spirit-filled life.
The various manifestations of the Spirit—as recorded in Acts 2:17—demonstrate that God's Spirit manifests in more than one way.
Our focus should remain on cultivating a life marked by the fruit of the Spirit rather than on any single outward sign (Mat. 7:22-23).

As someone who comes from a Pentecostal Charismatic background and was baptized with the Holy Spirit (with the evidence of tongues) around 2007–2008, I continue to learn that true power lies not in the display of supernatural gifts but in a life transformed by love, obedience, and continual surrender to God’s will. May we all pursue a deeper relationship with Jesus—seeking His presence daily and remaining open to the diverse ways in which the Spirit moves.

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