Spiritual gifts can be a very controversial subject.  The gift of tongues can be an even greater controversial topic.  Many times we interpret the scriptures based upon our own experience or our own presuppositions.  It is important to do our best to avoid this, especially when studying the topic of tongues.  This article will try to gain a biblical understanding of the gift of tongues.

Historical Perspective:

          It is important to distinguish that there are two types of tongues the church believes in today.  The first is that of Acts chapter 2.  In Acts chapter 2 the Apostles were given the gift of tongues, or foreign languages, to preach the Gospel.  This is the widely accepted view of the Holy Spirit on Pentecost.  God gave the Apostles the miraculous ability to speak foreign languages to the people at the feast of Pentecost.  This view is not typically disputed within the church.  The second view is the source of much controversy in the church today.

          The second view is that of speaking an unknown heavenly, or angelic, language.  The modern church has landed on both sides of this issue.  It will become very clear shortly that this writer believes in the first view, but not the second.  Here are some difficult questions you might consider when studying the gift of tongues.

1. Why did tongues as an unknown heavenly language exist before Christianity? 

   • There are numerous examples of tongues spoken in religious services prior to Christianity (the birth of Christ).  If the Holy Spirit imparted this gift on Pentecost, why did it exist before?

2. Why do non-Christian religions practice the gift of tongues in their worship?

   • Did God copy pagan religions, or does God have something different in mind?

3. If interpretation is mandatory (1 Cor. 14:28), why do we almost never see interpreted tongues?

   • Most churches today that speak in tongues do not make any attempt at interpretation.  This is directly against what the Apostle Paul taught.

4. Why are there no examples of unknown heavenly languages throughout church history?

   • Nearly every historical example of tongues in church history is that of speaking a known foreign language.

5. Why does the babbling language heard in modern tongues, when studied with science, have no distinguishable linguistic features?

   • There have been numerous studies of Christian and Non-Christian tongues (glossolalia).  The research shows that they have very similar characteristics and cannot be categorized as a language.

6. If tongues is a real heavenly language, why are different interpretations given for the same phrase?

   • The same studies mentioned previously tested the interpretation.  When compared with science the interpretations do not hold true.

7. Why can people be trained to speak in tongues, apart from supernatural intervention?

   • If this is a gift of the Holy Spirit, why are tongues almost always taught?

8. Why did Jesus forbid prayer with babbling/long vain repetitions (Matt. 6:7) if he was going to give it as a special gift later?

   • Jesus clearly taught not to pray with a babbling repetitive language.  The word for vain is battologeō, which means, "to stammer, use idle words, babble" (Thayer's - G945)

          These are very important questions to answer.  Without being able to answer these questions it would be hard to justify the use of tongues as an unknown heavenly language.  However, these questions alone do not pose the only problem with tongues as a heavenly language.  A good study of the scripture will demonstrate the same. 

Biblical Uses:

          The Greek word for tongues is glōssa, which literally means, "the tongue" as an organ of the body.  The secondary definition is, "a language" (Strong's Dictionary - G1100).  This word is used 50 times in the New Testament and 112 times in the Septuagint Old Testament.  The Hebrew word for tongues is lâshôn which literally means, "the tongue."  The secondary definition is, "language" (Strong's Dictionary - H3956).

          In every instance in the Septuagint Old Testament where the word glōssa is used it is referring to the physical tongue or a known language.  There is not one example of this word used to describe an unknown language or heavenly language.  In every instance in the New Testament where the word glōssa is used it is referring to the physical tongue or a known language as well.

           The only example given in the scripture of someone speaking in tongues is found in Acts chapter two.  Here the Apostles met in Jerusalem at the Feast of Pentecost (Acts 2:1, 5).  The Holy Spirit fell upon the Apostles and they began to speak in tongues (Acts 2:4).  It is clear from the text that these are known languages.  In fact, the languages are listed in Acts 2:8-11.  The only examples given in the scripture regarding the use of tongues is that of a known language.

          The only exception to this typically comes from 1 Corinthians chapters 12 through 14.  In this section of scripture it seems common to assume that tongues is now referring to an unknown heavenly language.  This is very unfortunate.  If Paul were speaking of a different type of tongues he would have undoubtedly explained so, but he did not.  A more thorough exegesis of this section of scripture will clearly show a different understanding.

Proper Interpretation:

          Whenever we study the scripture it is always important to have a biblical perspective.  Peter said it this way, "Knowing this first, that no prophecy of the scripture is of any private interpretation" (2 Pet. 1:20).  When we interpret the scripture we need to seek God's interpretation, not our own.  This is critical.  This means we need to understand the scripture in light of all other scriptures.  If there is a quote from the Old Testament, then we need to study the source of the quote in the proper context, and then apply it to our text.  This will almost always point us to the correct understanding.  In First Corinthians fourteen there is a quote from the Old Testament that gives us the proper understanding of the gift of tongues.  Unfortunately, most never take the time to look up that quote.

          This key verse is 1 Corinthians 14:21.  Here Paul quotes the Mosaic Law.  He says, "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, says the Lord" (1 Cor. 14:21).  The tongues Paul is speaking of is the same tongues from this quotation.  It is important for us to understand the source of this quote.  Paul is quoting Isaiah 28:11, which is a quotation from Deuteronomy 28:49.  Isaiah 28:11 says, "For with stammering lips and another tongue will he speak to this people."  Isaiah is speaking judgment against Jerusalem.  To do so, he quotes the law.  The law quoted says, "The LORD shall bring a nation against you from far, from the end of the earth, as swift as the eagle flies; a nation whose tongue you shall not understand;" (Deut. 28:49).  These two quotes make it very clear that Paul is referring to a language from a foreign nation and not an unknown prayer language.  To properly understand the gift of tongues we need to keep this context in mind for their is no doubt that Paul is not misquoting the law.

Tongues in 1 Corinthians:

          The passage in question starts in 1 Corinthians chapter 12.  Here Paul brings up the topic of "spiritual gifts" (1 Cor. 12:1).  In chapter 12 Paul speaks of the church body and how God has arranged the use of His gifts as a whole.  There is a purpose and plan for the church and the use of these gifts.  Paul states, "But the manifestation of the Spirit is given to every man to profit withal" (1 Cor. 12:7).  The gifts of the spirit are designed to profit all members of the church.  These gifts are not to be used privately, but rather publically so all can benefit.  Using tongues as a private prayer language contradicts what Paul is here saying.  The rest of the chapter explains how these gifts are used to benefit the body of Christ.  These gifts are used corporately to benefit the whole body, not individually to benefit the individual.  This is made more clear later in chapter 14, but first, we will look at chapter 13.

           In chapter 13 Paul compares all the gifts to something far greater, that is, love (1 Cor. 13:1).  The word for love here is agapē, which means, "keeping the commandments" (1 John 5:3).  Paul's point is that the use of these gifts, if you don't keep God's commandments, is meaningless.  For more on the definition of love please read my article, The Love of God.  The point to chapter 13 is that these spiritual gifts take a clear second place to love.  After all, people will know who follow the Messiah by their love, or, keeping the commandments (John 13:35).  The proof that we follow the Messiah is that we keep His commandments, not whether or not we speak in tongues.  Paul made it clear that not every believer will speak in tongues (1 Cor. 12:28-30).

          Unfortunately, the first verse of chapter 13 is commonly used to teach that tongues are a heavenly language.  This is very unfortunate because the context is not that of tongues, but of love.  Paul said, "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 Cor. 13:1).  This verse is used to say that tongues is an angelic language of heaven, but is this the point Paul is making?  First, throughout scripture whenever we see the interaction between angels and man the message is clear and concise.  What scriptural evidence is their to suggest that angels speak differently?  They clearly speak in a way that the message recipient can understand.  Second, the truth is, Paul is using what we call today a hyperbole.  A hyperbole is exaggerating something so much to emphasize a point.  Paul is saying if he speaks with the tongues of men, or even of angels, but without love it is pointless.  Paul uses hyperboles quite often.  In Galatians 1:8, Paul says, "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."  This is clearly a hyperbole.  Paul is not saying an angel from heaven might contradict the gospel.  He mentions this to emphasize his point.  Even if an angel did contradict the gospel, we should not believe him.  Paul also was not saying that we should speak in angelic languages.  He mentioned this to emphasize a point.  That is, no matter how impressive your speaking in tongues is, love is greater.  We need to be careful not to build doctrines contrary to the intended purpose of biblical texts.  Nowhere in this verse does it say that we should speak in angelic languages.

          Chapter 14 is where most of the confusion on the gift of tongues begins.  The problem with most interpretations of chapter 14 is the entire chapter is not taken into consideration.  In fact, to have a complete understanding you need to consider the entire chapters of 12, 13, and 14.  Unless you study these chapters as a whole, it will be difficult to fully understand the gift of tongues.  Likewise, unless you study the use of tongues in the Old Testament you will likely lack a full understanding of the gift of tongues as well.  Here is a look at the often misunderstood 1 Corinthians chapter 14.

          The first thing to be aware of is the use of the word "unknown" in the King James Bible.  This word is in italics, which means it was added and not part of the translation.  Keep this in mind throughout this part of the study.  I will remove this word when I quote for clarity sake.  Paul starts with the statement, "Follow after charity (love), and desire spiritual gifts, but rather that you may prophesy" (1 Cor. 14:1).  As stated in chapter 13, the most important thing is that we love, or, keep the commandments, but it is good to desire spiritual gifts.  The gift to be sought out the most is prophesy.  Why?  because, "For he that speaks in a tongue speaks not unto men, but unto God: for no man understands him; howbeit in the spirit he speaks mysteries" (1 Cor. 14:2).  Many try to use verse two as evidence of a prayer language we use to speak only to God.  However, this is not the point and we need to be careful not to make doctrines out of inference.  Paul's point is not to say that we can speak in a prayer language to God.  This is nowhere in the text.  The reason those who speak in a tongue are only speaking to God is given within the verse.  They are speaking to God only because "no man understands."  Paul is not saying there is a special prayer language for you to speak to God with.  The Corinthian believers were speaking to other men, however, they were speaking only to God because other men could not understand them.  Paul says the same thing later when he says their speaking in tongues is like "speaking into the air" (1 Cor. 14:9).  Speaking into the air and unto God are the same thing.  The point is regarding a lack of understanding.  The main purpose of spiritual gifts is the edification of the body of Christ (1 Cor. 12:7, 14:3-4), and there is no edification without understanding (1 Cor. 14:12, 14).

          Paul continues, "But he that prophesies speaks unto men to edification, and exhortation, and comfort. He that speaks in a tongue edifies himself; but he that prophesies edifies the church.  I would that you all spoke with tongues, but rather that you prophesied: for greater is he that prophesies than he that speaks with tongues, except he interpret, that the church may receive edifying"  (1 Cor. 14:3-5).  Those who speak in tongues, and cannot interpret, edify only themselves.  The Greek word for interpret is diermēneuō, which means, "to explain thoroughly; by implication to translate" (Strong's Dictionary - G1329).  This word would better be rendered as translate.  Keep in mind, you can speak a foreign language with understanding, yet still not be able to interpret or translate.  This does not mean that you can speak in a tongue without understanding.  Neither does this mean you can edify yourself by speaking an unknown language that you don't even understand yourself.  When you speak in tongues you do understand the language.  This understanding will edify yourself, but those who do not understand will not be edified.  If you can speak the language you have understanding, but you just may not be able to translate for others.  There are many articles explaining the very difficult task of translating from one language to the next.  It takes time after learning a second language to be able to translate that language for other people because not all words or concepts simply translate from one language to another.

          Paul continues by saying, "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?  For if the trumpet give an uncertain sound, who shall prepare himself to the battle?" (1 Cor. 14:7-8).  Paul now compares the use of instruments to that of language.  If you make a sound that is unknown or uncertain, the sound will not be understood.  How would the soldier know to prepare for battle if he did not understand the trumpet sound alerting him to do so.  "So likewise, except you utter by the tongue words easy to be understood, how shall it be known what is spoken? for you shall speak into the air.  There are, it may be, so many kinds of voices in the world, and none of them is without signification.  Therefore if I know not the meaning of the voice, I shall be unto him that speaks a barbarian, and he that speaks shall be a barbarian unto me" (1 Cor. 14:9-11).  Here Paul clearly is speaking of known languages.  The word for "voices" is phōnē, which literally means, "a sound, or tone, voice, or speech" (Strong's Dictionary G5456).  This word can be used of any sound made to communicate.  It is most often translated as "voice."  The context here is of any sound used to communicate.  This is clear evidence that Paul is speaking of known languages.  If this was a language that only God knows and we do not have understanding of, this word could not be used.  This is why when you don't understand the meaning of the language you become as a foreigner (barbarian).

          The point to all this so far is the edifying of the church.  "Even so, forasmuch as you are zealous of spiritual gifts, seek that you may excel to the edifying of the church" (1 Cor. 14:12).  This was the point to chapter 12.  The spiritual gifts have a purpose.  They are designed to benefit the whole congregation (1 Cor. 12:7).  Which is why Paul says, "wherefore let him that speaks in a tongue pray that he may interpret" (1 Cor. 14:13).  Without the interpretation the only one that benefits, or is edified, is the one speaking the tongue.  "For if I pray in a tongue, my spirit prays, but my understanding is unfruitful" (1 Cor. 14:14).  Keep in mind, the Greek word for spirit is pneuma, which means, "a current of air, that is, breath" (Strong's Dictionary - G4151).  Praying in the spirit means praying with breath, or out loud.  John Gill, commentator, says this about verse 14, "I pray with my breath vocally; or else with affection and devotion, understanding what I say myself, and so am edified;"  This refers to praying out loud in public.  The one who prays has understanding, but his understanding is unfruitful.  That is, not understood by others.  John Gill continues saying, "what I say with understanding to myself is unprofitable to others, not being understood by them."  The understanding spoken of here is not the speakers understanding, but the hearers understanding.  Paul's conclusion, "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 Cor. 14:15).  When you pray or sing in public, be sure to do so in a manner that all can understand.  If you don't, "how shall he that occupies the room of the unlearned say Amen at thy giving of thanks, seeing he understands not what you say?" (1 Cor. 14:16-17).  This is clearly speaking of praying out loud in public.  This is not a private prayer language.

          "I thank my God, I speak with tongues more than you all: Yet in the church I had rather speak five words with my [mind], that by my voice I might teach others also, than ten thousand words in a tongue" (1 Cor. 14:18-19).  The phrase, "I speak with tongues more than you all" means Paul speaks more languages than the people of the Corinthian church.  John Gill said it this way, "he could speak with more tongues than any of those that had them, and spoke them oftener than they did; having occasion for them through his travelling into different countries, and preaching the Gospel to people of divers languages" (John Gill's Exposition of the Bible, 1 Corinthians 14).  After all, Paul was a Pharisee and was well-educated (Phil. 3:4-6).  He could speak many foreign languages, but he is saying that he would rather speak a language all could understand than to speak many words that are not understood.  The point again is understanding.  Which is why they are to "be not children in understanding: howbeit in malice be children, but in understanding be men" (1 Cor. 14:20).  Their understanding should be mature and their sinfulness should be naive.

          The next few verses solidify the exact context of what Paul is speaking of.  This is the key verse of this chapter as shown earlier.  "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, says the Lord" (1 Cor. 14:21).  Paul quotes Is. 28:11 to verify what these tongues are really about.  If you read Isaiah chapter 28 you will see that this chapter is about God's judgment.  How does God judge?  One way is with foreign languages.  This we know from the curse of the law.  The curses are listed in Leviticus 26 and Deuteronomy 28.  In Deuteronomy 28:49 it says, "The LORD shall bring a nation against you from afar, from the end of the earth, as swift as the eagle flies; a nation whose tongue you shall not understand."  The context of tongues in the New Testament is that of a warning of judgment.  God is warning the unbelieving Jews that their rejection of the Messiah will not be forgotten.  This is confirmed in the very next verse.  "Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serves not for them that believe not, but for them which believe" (1 Cor. 14:22).  The tongues in the New Testament are foreign languages designed to be a sign to unbelieving Jews that judgment is coming because of their rejection of the Messiah.  This might be referring to the destruction of the Temple in 70 AD.  This was a common theme throughout the Old Testament.  Many times God warned Israel through foreign languages in the land.  Here are some examples to look up (Is. 28:11, Jer. 5:15, Is. 33:19, Jer. 4:16, Is. 5:26).  God clearly warns nations with foreign languages from afar.

          The conclusion is simple, if the whole church comes together, and everyone speaks in foreign languages, those who are outside the church will think you are crazy (1 Cor. 14:23).  But if everyone prophesies, those who are outside will be convinced of all and will praise God (1 Cor. 14:24-25).  If someone has a psalm, a doctrine, a tongue, a revelation, or an interpretation, "all things [should] be done unto edifying" (1 Cor. 14:26).  Again, the purpose is edification, or understanding.  If anyone speaks in a tongue (foreign language), let it be done only by two or three at the most, but always with an interpreter (1 Cor. 14:27).  "But if there be no interpreter, let him keep silent in the church; and let him speak to himself, and to God" (1 Cor. 14:28).  Foreign languages should never be spoken in the church without an interpreter.  This is just common sense.  Can you image going to court and allowing several different people to speak at the same time, let alone in a different language?  This would be absurd.  This is why "all things [should] be done decently and in order" (1 Cor. 14:40).

          "Let the prophets speak two or three, and let the other judge.  If any thing be revealed to another that sits by, let the first hold his peace.  For you may all prophesy one by one, that all may learn, and all may be comforted.  And the spirits of the prophets are subject to the prophets.  For God is not the author of confusion, but of peace, as in all churches of the saints" (1 Cor. 14:29-33).  God is a God of order.  The prophets should only speak two or three at a time.  The others are to judge what is spoken.  Those who have something to say are to wait until a time is open.  Why?  Because the spirit (breath) of the prophets are subject to the prophets.  Women are also to keep quiet in church and learn from their husbands at home (1 Cor. 14:34).  This concept comes from the law (Gen. 3:6).  Women are to allow their husbands to be the head of their marriage (Eph. 5:23), which is why women are to learn from their husbands at home.  Again, God has an order to all things.  This is not to be construed as unequality, but order.

          Paul then challenges them by saying, "What? came the word of God out from you? or came it unto you only?  If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.  But if any man be ignorant, let him be ignorant" (1 Cor. 14:36-38).  Paul says this is commanded from the LORD.  He concludes with a harsh statement, "But if any man be ignorant, let him be ignorant."  The ISV puts it this way, "But if anyone ignores this, he should be ignored."  Paul tells the Corinthians that if anyone ignores this teaching they are to be ignored by the church.  Anyone who speaks in a foreign language without an interpreter should be ignored.  At least, what they are saying should be ignored.  Paul concludes with, "Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.  Let all things be done decently and in order" (1 Cor. 14:39-40).  He concludes how he began in chapter 12, the gifts of the spirit have a purpose and an order.  That purpose is edification of the body in an orderly manner.  The church should not deviate from this.

What was going on in Corinth?

          The early church originally was a sect of the Jews (Acts 28:22, 24:5).  They practiced the Law of God in the same manner as the Jews, except they had faith in the Messiah and did not keep the tradition of the elders.  Epiphanius, the Bishop historian of Salamis, said,"The Nazarenes do not differ in any essential thing from them [the Jews], since they practice the custom and doctrines prescribed by Jewish law, except that they believe in Christ.”  (Baachiocchi, From Sabbath To Sunday, p. 157, Adversus haereses 29, 7, PG 41, 402)  The Nazarenes are one of the earliest recorded Christian churches (Acts 24:5).  The scripture mentions that the early church continued daily "with one accord in the temple" (Acts 2:46, Acts 5:42) and they also met in the synagogues (Acts 13:14-15, Acts 14:1, Acts 17:1-2, Acts 18:4).  When the Apostles met in Jerusalem to discuss circumcision, the decision was made for new believers to abstain from "idols ... fornication ... strangled food ... and blood" (Acts 15:19).  This is what new believers should start with.  The Apostles then concluded, "For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day" (Acts 15:20).  The clear assumption is that new believers would start with these four laws and then go the synagogues every Sabbath day to learn the rest of God's law.  The first churches met in the synagogues.  In fact, Crispus and Sosthenes, the chief rulers of the Corinthian Synagogue, were believers (Acts 18:8, 17, 1 Cor. 1:1, 14).  It is very likely that the Corinthian church met at this synagogue.  After all, the early church went to the synagogue every Sabbath day to hear Moses preached (Acts 15:20).  There is no doubt that the Corinthian believers went to the synagogue to learn God's Law as well. 

          The city of Corinth was a very multi-cultural group of people.  Commentator Adam Clarke stated it this way, "Corinth exceeded all the cities of the world, for the splendor and magnificence of its public buildings. ... not less than 1000 courtesans, who were the means of bringing an immense concourse of strangers to the place."  (Adam Clarke's Commentary on the Bible, Introduction to 1 Corinthians).  This multi-cultural city caused a variety of problems for the church to deal with.  Of course, one such problem was the use of foreign languages within each Sabbath service.  As new believers started joining the service every Sabbath day, foreign languages became very common in ancient synagogues.  This was most likely more prevalent in Corinth than any other church, which is probably why the gift of tongues is only mentioned in First Corinthians.  No other epistle mentions this gift.  This was a unique problem in the Corinthian church/synagogue mainly because of the large variety of languages in Corinth.  The gift of tongues, or foreign languages, was more needed in Corinth than any other church.

          This is why Paul quotes from the law regarding tongues, or languages.  This was predicted centuries earlier and was a curse from God Himself.  Paul says, "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, says the Lord" (1 Cor. 14:21).  This is a quote from Isaiah 28:11, in which Isaiah is quoting Deuteronomy 28:49.  Here, God warns Israel that He will "bring a nation against thee from far, from the end of the earth, as swift as the eagle flies; a nation whose tongue thou shalt not understand;" (Deut. 28:49).  Paul is directly citing a curse from the Mosaic Law.  The context of both Isaiah and Deuteronomy is clearly a regular foreign language, not a heavenly language to pray to God with.  Either Paul is misquoting the scripture, or something else other than a prayer language is what is spoken of here in First Corinthians.  It is doubtful that Paul would switch topics so abruptly. 

          The conclusion Paul made is simple.  "Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serves not for them that believe not, but for them which believe" (1 Cor. 14:22).  Then Paul appears to contradict himself by saying, "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 you are mad?" (1 Cor. 14:23).  Paul says that tongues are a sign for unbelievers, but if unbelievers come into the service and see everyone speaking in tongues they will think they are mad.  The question should be asked, why are tongues a sign for unbelievers?  The answer is simple.  This sign is for the unbelievers that seek after a sign.  These unbelievers who seek after a sign are the Pharisees (Mark 16:1).  God is bringing Gentile believers into covenant with Himself.  These Gentile believers are bringing with them foreign languages, which is why the gift of tongues is necessary.  This is a sign to unbelieving Jews (Pharisees) who reject God's New Covenant.  The sign is a warning of judgment on Jerusalem and was probably fulfilled in 70 AD when the Temple was destroyed.  God warned Israel that this would happen in Deuteronomy 28:49, but Israel did not listen.  Now God's covenant is given to all people and was designed to provoke Israel to jealousy (Rom. 10:19, Deut. 32:21).  This is the clear understanding of Tongues in First Corinthians and is supported by the scriptural citations within the text.  We should be careful not to add to scriptural interpretation because of our preconceived ideas based on how tongues is used today.  This, however, begs the question, What is going on today?

So what is going on today?

          The tongues used in churches today do not meet the biblical standards for speaking in tongues.  This use of tongues is what scientists call glossolalia.  Glossolalia has been studied by scientists for years.  "Thorough research and investigation of this phenomenon leads to a theory that glossolalia is a natural phenomenon of 'free vocalization.'  It is true that those who practice glossolalia experience a meaningful and emotional experience, however, this is not evidence of a supernatural language, because other forms of non-language vocalization, such as crying or laughing, also produce powerful emotional and meaningful experiences, yet are still very natural."  (Ten Hard Questions About Tongues, Yuriy, Stasyuk).  Most who speak in tongues today do so in what scientists call "free vocalization."  This is different than scriptural tongues.

          Today, Christians commonly use an incorrect form of tongues that the Bible does not support.  This does not mean one is not a true believer if they practice this form of tongues, but when someone realizes they are doing something contrary to Biblical Tongues, they should probably avoid such practice.  Some have stated that this form of tongues is demonic.  This is not the opinion of this writer.  Although pagan religions, witchcraft, Satanism and the such practice this form of tongues, I believe those Christians who practice such fall in the category of a "natural phenomenon of free vocalization."  I would never break fellowship with a church or even an individual who practices tongues in this manner, however, I would expect them to practice "decently and in order" (1 Cor. 14:40).

Conclusion:

          It is very unfortunate that the church today has abandoned the God given order of His gifts.  Instead of accepting the plain and simple understanding, which supports an orderly church service, we have accepted an unorganized, illogical replacement.  With a more thorough study of the relevant scriptures it becomes clear that every example of tongues is that of a known language or the physical tongue itself.  The modern babbling that we call tongues today is not from the scriptures.  The town of Corinth was a very multi-cultural group of people.  When the gospel went to this city many people, who spoke many different languages, were invited to God's plan of salvation.  This caused a very unique problem that the Apostle Paul had to deal with.  This is what First Corinthians chapters twelve through fourteen are really about.  The modern babbling form of tongues we see today is not what was happening in the early church.

          In fact, the Jewish community has always rejected this form of tongues.  I would like to finish this article with a quote from a Jewish Rabbi.  In an article titled, "Jewish Gibberish?  Babble On!", Rabbi Yirmiyahu Ullman answered the question, What do Jewish people think of tongues? by saying, "While there seems to be references to speaking in tongues in Christian sources (although many are forced interpretations or outright additions not found in the ancient Greek version), there is no reference to speaking in tongues anywhere in Tanach, the Jewish Bible.  There are only some remotely similar, but markedly different, instances.  For one, recall the well-known story of the Tower of Babel, where the people’s tongues were confused such that people spoke languages that others didn’t understand.  However, this is not comparable because each spoke an actual language, not unintelligible sounds, where it was the speaker who understood and the listeners who did not.  Also, far from expressing spiritual enlightenment, their 'babel-ing' was a punishment for brazenly challenging G-d, which resulted in discord and dispersal.  So to answer the question: Does Judaism accept gibberish?  Babel on!"

By Steve Siefken

Study to shew thyself approved unto God, a workman that needeth

not to be ashamed, rightly dividing the word of truth.

2 Timothy 2:15 KJV