What Is the Gift of Tongues in 1 Corinthians 14?
“This book will make or break me,” I remembered thinking to myself. Perhaps I was a bit too dramatic, but the reality was that if this book was correct, it would alter my world. The book was Charismatic Chaos by John MacArthur. I was a very young 21-year-old Christian who had been sitting under the preaching of a local Assemblies of God church since I became a believer. I did not know much theology at the time but was in the process of devouring books by MacArthur and Sproul. While many of those books should have challenged what I was learning on Sundays, the fact was that I was oblivious to the differences between what I was reading and what I was hearing on a typical Sunday from the pulpit. But a book arguing against “tongue-speaking” was a direct challenge I was aware of since I had heard of the phenomena quite often. It literally felt like a watershed moment. I grabbed the book and dove in. Needless to say, it did not end with me nailing a thesis nailed to a door or anything of the kind, but it did begin a shift in my thinking as a young Christian interested in theology. While I still know many beloved Christians in the denomination, that book began my exit out of the Assemblies of God church—as short as the time was.
What I have learned since then it that there is a plethora of books written on this subject. I have also learned that it is not only those in the Pentecostal tradition that hold that the gift of tongues is still operative today. Continuationists—those that believes the charismatic gifts still continue—come in all denominational shapes and sizes. While there is much to be said regarding the charismatic gifts, the gift of tongues is often a discussion that comes up. What is the gift? Is there more than one kind of gift of tongues? It was these kinds of questions that I sought to wrestle with early on in my Christian walk, and particularly what I would like to address in this article. The book of Acts and 1 Corinthians are two key places where tongues are mentioned,[1] and 1 Corinthians specifically prompts questions about the nature of this gift. Are the tongues of Acts the same as the tongues of 1 Corinthians? Does 1 Corinthians postulate two different kinds of tongue-speaking? Is there a gift of tongues that is particularly private in nature and one that allows the individual to communicate with God for personal edification? Many would suggest that 1 Corinthians 14:2 argues for the latter. For example, continuationist Sam Storms writes:
Paul’s statement in 1 Corinthians 14:2 is crucial for understanding tongues…first, tongues-speech is directed or addressed to God, not to men. Tongues, whether spoken or sung, are fundamentally worship and intercession![2]
According to Storms, one manifestation of the gift of tongues presented in Scripture is a private communion with God that is particularly for worship and intercession. The idea behind this is that there are actually two different manifestations of tongues presented in the Bible. The general understanding is that there is one manifestation of tongue language that was given on the Day of Pentecost that were actual human languages, while there are others that are of heavenly origin[3] and are for private use. The questions that we want to ask in this article are: (1) Is the gift of tongues in the book of Acts the same as the one in 1 Corinthians? (2) Does Paul suggest that there is a private form of tongues that can be edifying to the one speaking them? (3) Finally, how do we understand the gift of tongues in the context of 1 Corinthians 14?
Are the Tongues in Acts and 1 Corinthians the Same?
Some commentators argue that the tongues in the book of Acts and 1 Corinthians are not necessarily the same. In fact, Storms goes as far as to say that “only in Acts 2 are tongues explicitly said to be human languages not previously learned by the speaker.”[4] There is no question that the tongues spoken of in Acts 2 were human languages. This is not only derived from the context (Acts 2:5-11), but also from the use of the word διαλέκτῳ in verses 6 and 8. Our word “dialect” derives from this term and it is clear that this can refer to nothing other than human language.[5]
But even if Acts 2 was clearly the only case where the tongues were human language, the burden of proof would rest upon those who would attempt to argue that other occasions in Acts are anything but human language. This is not only refuted from implicit evidence in Acts itself,[6] but the majority of commentators, continuationists included, would argue that tongues in Acts were actual human language.[7] But what about the tongues in 1 Corinthians? While the book of Acts could consistently refer to human languages, is it not possible that Paul could be referring to another kind? It does not seem likely. Again, the burden of proof is on those suggesting there is a difference. Where are the passages of Scripture that demonstrate Paul had a fundamental different kind of theology of tongues in mind?
Furthermore, the case can be made that 1 Corinthians, like Acts, associates the gift of tongues with human language. In Acts, it is clear that these specific tongues were languages (Acts 2:5-11). Similarly in 1 Corinthians, Paul alludes to Isaiah 28:11 in 14:21, which is a clear description of a foreign human language.[8] If Paul was talking about something other than known human language, his citation of the prophet would have been unintelligible. Paul also uses the term φωνή (language) in 1 Corinthians 14:10-11 that leaves no doubt Paul is connecting the gift of tongues to human language. These kinds of reasons render the idea that Paul has any other kind of tongues in mind improbable.
Tongues of Angels?
One may object to our reasoning by suggesting that Paul does have other kinds of tongues in mind, particularly when he uses the phrase “tongues of angels” (1 Cor. 13:1). Was this a kind of special tongue that a believer could speak in? Both Sam Storms and New Testament scholar Gordon Fee maintain that this is a special kind of dialect that believers are given by the Spirit.[9] In response, it should be noted that Paul does not define these tongues of angels, nor does he specifically connect these to the gift of tongues. Therefore, without a specific definition, the context ought to help navigate how to interpret this passage. Paul is emphasizing things to the extreme in this verse to make a point. He describes himself in a hypothetical case as knowing all of the languages of men and even going beyond this and conceiving of the ability to speak in the celestial language of angels.[10] He then continues his hypothetical to conceive of knowing all of the mysteries of God, having the highest of faith and being burned as a martyr.
In a hyperbolic fashion, Paul is describing someone who is an impeccable Christian, yet one that has no love. The point of the hyperbole is that, even if someone was an amazing Christian with unsurpassable wisdom and knowledge, all of it would be meaningless without the most important Christian virtue, that of love. Paul’s hyperbolic example was one that transcended even Paul himself and would certainly not have been something that was a part of the common Christian experience. It is also important to note what else this passage is not saying. Paul is not saying he possessed this language of angels any more than he possessed all faith, or knowledge, or mysteries (13:2). Furthermore, it is important to point out that we have no basis to say that the tongues of angels were anything other than a real language. As Busenitz points out:
If one insists on taking the phrase “tongues…of angels” as a reference to the language of heaven, it is important to note that whenever angels spoke in the Bible, they spoke in a real language that people could understand (Gen. 19; Exod. 33; Joshua 5; Judges 13).[11]
Thus we would argue that even if one connects the “tongues of angels” with a heavenly language, the only thing we can infer from Scripture is that they were real genuine languages. However, we believe ultimately that there is no basis to connect the phrase “tongues of angels” with a heavenly language, let alone a language that was a part of the gift of tongues given to believers.
Paul and Private Tongues?
Another argument to consider is that Paul himself used tongues as a form of private prayer.[12] This argument is extracted from 1 Corinthians 14:18-19 where Paul writes:
I thank God that I speak in tongues more than all of you. Nevertheless, in the church I would rather speak five words with my mind.
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Become a Theological Myth Buster
‘Urban Legends of Theology’ is a profoundly useful book for a wide audience. Pastors and seasoned saints can, like I have, become overconfident that they wouldn’t fall prey to urban legends, especially if they’ve spent years in theological study. This book can also serve the church well as an early introduction to theological thinking. Newer believers and prospective teachers can observe the precision Wittmer uses in making arguments and thus learn to carefully approach challenging doctrinal questions.
“God will never give me more than I can handle.”
The grieving spouse sighed in resignation as we sat together preparing for a funeral.
The moment didn’t call for theological precision, so I turned the conversation to prayer; however, I left the room saddened by the reliance on a theological urban legend during a time of loss. God’s Word has so much more for us than these common misconceptions allow.
In Michael Wittmer’s book Urban Legends of Theology: 40 Common Misconceptions, he examines false beliefs in light of Scripture. As a pastor, professor, and author of many books, Wittmer brings a wealth of experience to the task.
The book covers an array of issues in four sections: (1) God and theological methods, (2) humanity and sin, (3) Jesus and salvation, (4) the church and last things. Wittmer’s consistent pastoral sensitivity guides his theological precision as he serves as both myth buster and caretaker of the soul.
Confronts Obvious Problems
According to Wittmer, an urban legend is “something popularly believed—in the church or culture or both—that is not true” (xi). Some of these legends rob us of peace and joy, while others have more damaging consequences for our souls.
Urban legends of theology range widely. Wittmer argues against heady assertions like “doctrine doesn’t matter” and more practical contentions like “God helps those who help themselves.” He undermines the culture’s rejection of shame and dismantles the myth that Jesus never addressed homosexuality.
Constructively, Wittmer weaves his robust theology of creation through the chapters. This positive work is necessary because many of the urban legends relate to the nature of this world and truths about death, heaven, and the new creation. Preachers and teachers will be helped to avoid errors common among evangelical believers.
Corrects Subtle Errors
As I read this book, my own theology didn’t escape correction. My heart experienced “oomph!” moments as I recognized urban legends that have accumulated in my theology.
For example, the book critiques the myth that Christians are called to be the hands and feet of Jesus in the world. As Wittmer writes, “Paul does not use the body metaphor to depict the church’s witness to the world (as the hands and feet of Jesus) but to describe our mutual belonging and interdependence” (226).
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10 Key Bible Verses on Ministry
1 Peter 5:3- not domineering over those in your charge, but being examples to the flock. Peter now gives three exhortations to elders as to how they are to carry out the responsibilities entrusted to them: (1) elders are to “shepherd” the church gladly or willingly, in accord with God’s will, instead of doing it out of a sense of compulsion; (2) they are to do the work eagerly and not out of greed or for shameful gain (Gk. aischrokerdōs, “in fondness for dishonest gain, greedily”); (3) they are to serve as examples to the congregation, and not use their place of leadership as a means to be domineering.
All commentary notes adapted from the ESV Study Bible.
1. Matthew 28:18–20
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” Read More
The Risen Jesus’ Great Commission. As the resurrected Lord, Jesus calls upon his followers to make disciples of all people groups through the preaching of the gospel of the kingdom.
All authority. In his risen state, Jesus exercises absolute authority throughout heaven and earth, which shows his deity. His authority has been given by the Father, which indicates that he remains subject to the Father.2. Ephesians 4:11–13
And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ. Read More
Christ gives specific spiritual gifts to people in the church whose primary mission is to minister the Word of God (Eph. 4:12). Regarding prophets, different views on the nature of the gift of prophecy in the NT affect one’s understanding of this verse (see notes on Eph. 2:20; 1 Cor. 12:10). Since the Greek construction here is different from Eph. 2:20 and Eph. 3:5, some see this verse as a broader reference to the gift of prophecy generally in the NT church, rather than a reference to the “foundational” prophets mentioned in Eph. 2:20 and Eph. 3:5. From the Greek word for the “gospel” (euangelion), evangelists denotes people like Philip and Timothy who proclaimed the gospel (Acts 21:8; 2 Tim. 4:5). shepherds (or “pastors” [ESV footnote]). In the OT these are kings and judges (2 Sam. 5:2; 7:7). In the NT, elders “shepherd” by watching over and nurturing the church (Acts 20:28; 1 Pet. 5:1–2). There is some uncertainty as to whether “shepherds and teachers” refers here to two different ministry roles or functions, or whether the reference is to a single “shepherd-teacher” ministry role (cf. ESV footnote), since Paul uses a different Greek conjunction at the end of the list, joining the two nouns more closely together than the other nouns in the list. If “teachers” are a separate group, they can be understood as a special branch of shepherds (overseers, elders) responsible for instruction in God’s Word (cf. 1 Tim. 5:17).
Those church leaders with various gifts (Eph 4:11) are to equip the saints (all Christians) so that they can do the work of ministry. All Christians have spiritual gifts that should be used in ministering to one another (1 Cor. 12:7, 11; 1 Pet. 4:10).
The diversity of gifts serves to bring about the unity of Christ’s people. Mature manhood extends the body metaphor used earlier for the church and contrasts with “children” in the next verse (see Heb. 5:11–14). Some people think that the learning of doctrine is inherently divisive, but it is people who divide the church, whereas the knowledge of the Son of God (both knowing Christ personally and understanding all that he did and taught) is edifying and brings about “mature manhood” when set forth in love (Phil. 3:10). The work of the gifted ministers (Eph. 4:11) was to proclaim and teach the word centered on Christ rather than on speculative or eccentric teachings of their own (cf. 1 Cor. 2:2). measure. Christ Jesus is the standard of the maturity to which the church must aspire. Christ’s fullness is the full expression of his divine and human perfection (see Eph. 1:23; 3:19; Col. 1:19; 2:9).
3. 2 Corinthians 4:1–6
Therefore, having this ministry by the mercy of God, we do not lose heart. But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God. And even if our gospel is veiled, it is veiled to those who are perishing. In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. Read More
The New Covenant Dawning of the New Creation. In spite of those who reject his gospel, Paul does not lose heart in his ministry because through it God is bringing about the beginning of the new creation amid this fallen world.
Because Paul is not motivated in his ministry by money (2 Cor. 2:17), and because he does not crave human approval (Gal. 1:10), Paul refused to tamper(a word also used of wine merchants diluting their wares) with God’s word by watering it down or changing it to suit what people want to hear (cf. 2 Tim. 4:3).
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From the Battlefield: The Peace of Christ Is Greater than Russkiy Mir
The Lamb that was slain is also the lion who has conquered (Rev. 5:5–6). Christ’s death on the cross is at the same time his victory over death, evil and sin. Thus, we know that even through suffering and death, God’s children one day will partake in that glorious victory of our Lord over everyone who worships the beast.
On February 24, at 5:00 AM I woke up in my Kyiv apartment. “What were those sounds? Lord, I hope it’s not missiles. Please Lord, let it be something else.” I jumped out of bed, opened a window and listened. A few minutes of silence calmed me down a bit. Maybe I had just imagined it? I picked up my phone to read the messages. My colleague Valeriy from Odessa wrote: “I hear the launch of missiles from the sea. I may be wrong, but that’s what it sounds like.” One minute later at 05:12, the silence was broken by a series of sounds that shook the building. I wrote him back, “I hear explosions here in Kyiv. I hope I am wrong, but my building is shaking.” A few more explosions, this time much louder. There was no longer any doubt Russia had begun a full-scale invasion of Ukraine.
I tried to call my wife, praying that she and the kids were fine. By God’s providence and mercy, just a week before I had taken my family to Uzhgorod in the west of Ukraine because of the possibility of escalation. I did not know if her city was also under attack. Thankfully, she did not even know what was happening. My biggest desire at that moment was to see my family’s faces and hug them once again. I could only pray that it would happen. Fear, confusion, pain, and anger invaded my heart and I have been fighting against them ever since.
Should I try to find the closest bomb shelter, or is it better to stay in the building? I knew that it was highly unlikely that any nearby bomb shelter was open and ready to accept people now. I knew that ninety-five percent of the population of Kyiv had no idea what was going on and were not prepared. I wasn’t ready either. Is it even possible to prepare yourself for something like this? After another series of loud thumps, I decided to go to the closest metro station to shelter underground.
As I walked outside, I met another man who looked very confused. I asked him if he had a family and if he could give me a ride to the closest metro station. “What is going on?” he asked. I answered, “The Russians are shelling Kyiv.” He could not believe it, how could our “older brother” act so treacherously towards us? Dmytro (as I learned later) needed a few more minutes to process the information and figure out what to do next. Finally, we jumped in the car to find a better place to hide.
The Beginning Of The War?
Even though US intelligence had warned about the possibility of a full-scale invasion of Ukraine by Russia, it still came as a surprise to many people in the world, including Russians and Ukrainians. No wonder Dmytro was not ready to hear my answer. How could I even be so sure? This was not the first time I heard the “knocking” of Russkiy mir on my door.1 Back in 2014, Putin’s Russia visited my hometown, Donetsk, bringing its bombs and bullets and shells. It forced me, my pregnant wife, and children to flee. I was familiar with its real face and recognized its footsteps.
The war did not start on February 24, 2022. It started 8 years earlier when Russia annexed Crimea and occupied two eastern regions of Donetsk and Luhansk. In the spring of 2014, Donetsk was flooded with foreigners who spoke with a distinctly Russian accent. These people organized protests against the Ukrainian government. The city was overwhelmed with waves of violence. They burned buildings and beat peaceful, Ukrainian demonstrators. Not long after this, they brought in stockpiles of weapons and so the war came to Donetsk.
The Russians were filled with hatred, but they especially hated Protestant believers. Russkiy mir is proudly Russian Orthodox. It wears a cassock, not a collar. Protestant pastors were beaten in Donetsk and its regions; some were tortured to death. While they were able, many evangelical believers gathered for prayer meetings by the Kalmius river. While pro-Russian protestors attacked and threatened us, evangelical Christians prayed for peace in Ukraine.
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