Gift of Tongues in Reformed Theological Perspective
The gift of tongues, or glossa, is a spiritual endowment mentioned in the New Testament, particularly in Acts and 1 Corinthians, which has been a subject of diverse interpretation within Reformed theology and broader Christian thought [1, 2]. The term glossa itself can refer to the bodily organ of speech, a foreign word, or more generally, "speech" or "language" [2].
On the Day of Pentecost, the apostles received this gift, enabling them to speak in other languages, which allowed people from various nations to understand the Gospel message in their native tongues [1]. Luke's account in Acts 2:9 emphasizes that the listeners "did really hear themselves addressed in their own special language" [1]. This event fulfilled Christ's promise to his disciples in Mark 16:17 [1].
Reformed perspectives, alongside other traditions, generally acknowledge the miraculous nature of this gift. Charles Hodge, a prominent Old Princeton theologian, categorized such gifts as "extraordinary operation of the Spirit," which included speaking with tongues, casting out devils, and healing [3]. These charismata were often communicated through the laying on of apostles' hands and were understood to be temporary, not continuing perpetually in the Church [3].
However, the precise nature and purpose of the gift of tongues, especially as described in 1 Corinthians, have led to different interpretations. John Gill, a Baptist commentator, noted that the gift of speaking in an "unknown tongue" was distinct from the gift of interpretation [4]. A person might speak in a tongue and understand it themselves, but not be able to translate it for others [4]. This highlights a key concern in 1 Corinthians 14, where Paul emphasizes that intelligible speech, or prophecy, is more beneficial for the edification of the church than speaking in tongues without interpretation [7]. As Matthew Henry, a Nonconformist commentator, observed, tongues, when used without interpretation, could be seen as a sign of judgment rather than mercy, referencing Old Testament passages like Isaiah 28:11 [6]. Adam Clarke, a Methodist commentator, similarly argued that the miraculous gift of tongues was primarily "for the instruction of unbelievers," serving as a sign to demonstrate God's work [5].
The Reformed tradition, therefore, tends to view the gift of tongues as a miraculous linguistic ability, primarily for evangelistic purposes or as a sign to unbelievers, rather than as an unintelligible ecstatic utterance for personal devotion. The emphasis is often placed on the intelligibility and edifying nature of spiritual gifts for the corporate body of believers [7, 8].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Tongues, Gift of — Granted on the day of Pentecost (Acts 2:4), in fulfilment of a promise Christ had made to his disciples (Mark 16:17). What this gift actually was has been a subject of much discussion. Some have argued that it was merely an outward sign of the presence of the Holy Spirit among the disciples, typifying his manifold gifts, and showing that salvation was to be extended to all nations. But the words of Luke (Acts 2:9) clearly show that the various peoples in Jerusalem at the time of Pentecost did really hear themselves addressed in their own special la”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Tongues, Gift Of — I. glotta, or glossa, the word employed throughout the New Testament for the gift now under consideration, is used-- (1) for the bodily organ of speech; (2) for a foreign word imported and half-naturalized in Greek; (3) in Hellenistic Greek, for "speech" or "language." The received traditional view, which starts from the third meaning, and sees in the gift of tongues a distinctly linguistic power, is the more correct one. II. The chief passages from which we have to draw our conclusion as to the nature and purpose of the gift in question are-- + (Ma”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Gifts, spiritual — (Gr. charismata), gifts supernaturally bestowed on the early Christians, each having his own proper gift or gifts for the edification of the body of Christ. These were the result of the extraordinary operation of the Spirit, as on the day of Pentecost. They were the gifts of speaking with tongues, casting out devils, healing, etc. (Mark 16:17, 18), usually communicated by the medium of the laying on of the hands of the apostles (Acts 8:17; 19:6; 1 Tim. 4:14). These charismata were enjoyed only for a time. They could not continue always in the Churc”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 14:13: Wherefore let him that speaketh in an unknown tongue,.... The Hebrew, or any other, the gift of speaking with which is bestowed upon him: pray that he may interpret; that he may have also the gift of interpretation of tongues; for as has been before hinted, these two gifts were distinct; and a man might have the one, and not the other; a man might speak in an unknown tongue, so as to understand himself, what he said, and be edified, and yet not be capable of translating it at once into the common language of the people; and if he could not do this, he would ”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:22: Wherefore tongues are for a sign - The miraculous gift of tongues was never designed for the benefit of those who have already believed, but for the instruction of unbelievers, that they might see from such a miracle that this is the work of God; and so embrace the Gospel. But as, in the times of the prophet, the strange Babylonish tongues came in the way of punishment, and not in the way of mercy; take heed that it be not the case now: that, by dwelling on the gift, ye forget the Giver; and what was designed for you as a blessing, may prove to you to be a c”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 14:21: In this passage the apostle pursues the argument, and reasons from other topics; as, I. Tongues, as the Corinthians used them, were rather a token of judgment from God than mercy to any people (Co1 14:21): In the law (that is, the Old Testament) it is written, With men of other tongues and other lips will I speak to this people; and yet for all this they will not hear me, saith the Lord, Isa 28:11. Compare Deu 28:46, Deu 28:49. To both these passages, it is thought, the apostle refers. Both are delivered by way of threatening, and one is supposed to interp”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 14:2: 14:2-4 The problem with the gift of speaking in tongues is that hearers cannot readily understand the message; the gift of prophecy, however, is immediately intelligible and beneficial as a word from God that strengthens . . . encourages . . . and comforts those who hear.”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 12:6: Having then gifts differing according to the grace given to us--Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace. whether--we have the gift of prophecy--that is, of inspired teaching (as in Act 15:32). Anyone speaking with divine authority--whether with reference to the past, the present, or the future--was termed a prophet (Exo 7:1). let us prophesy according to the proportion of faith--rather, "of our faith." Many Romish expositors and some Protestant (as CALVIN and BENGEL, and, though, hesit”