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Introduction
The gift of tongues was divinely bestowed upon believers by God, making them able to speak in a human language that was not learned by the one speaking it. When believers use the gift of speaking in tongues, they are instructed to speak one at a time, and only two to three people are allowed to go so in a given service. Moreover, when tongues are spoken in church, they should be interpreted by people who were given the gift of interpretation in order for the rest of the public to receive the message given by God. Therefore, tongues should not serve as a private language used for prayer. Instead, it is a spiritual gift that should be used for serving and edifying the body of Christ (Corinthians 12:7). For he who speaks in a tongue does not speak to men but to God, for no one understands him;& He who speaks in a tongue edifies himself (1 Corinthians 14:2). There have been debates on whether speaking in tongues was intended for today. However, it will be argued that the gift is still relevant and can be applied to those who profess the teaching of Jesus Christ the Savior and the Lord.
The Gift
Speaking in tongues is a gift that is given to people from God spiritually. Jesus himself foretold the emergence of the gift stating, An these signs will follow those who believe& they will speak with new tongues (Mark 16:17). The first time that the gift was witnessed was the day of Pentecost, which was characterized by the Holy Spirit pouring out the apostles. They spoke the gospel to the people of Jerusalem, and the language they spoke could be understood by crowds who spoke different languages and could not communicate with each other. As said in Acts 2:11, we hear them speaking in our own tongues the wonderful works of God. When Paul Later wrote about the gift in 1 Corinthians 12 and 14, he stated that the persons speaking in tongues do not use an understandable language: no one understands him; however in his spirit, he speaks mysteries (1 Corinthians 14:2).
In itself, the gift can be interpreted as a positive one and benefit people greatly. It serves as a way of enlightenment and expressing ones Spirit in the way that words cannot express. The gift can be a profit for all in a Christian gathering if it is interpreted with the help of ordinary language. Let all things be done for edification. If anyone speaks in a tongue, let there be two or at least the most three, each in turn, and let one interpret (1 Corinthians 14:26-27). When the gift is used in such a way, it can underline the support from from the Holy Spirit, and not due to mere emotions. Rather, others beside the person who is speaking in tongues can be edified.
Pentecostal religious groups value the gift of speaking in tongues even today. The Day of the Pentecost portrays the event during which the disciples receive the Holy Spirit and then performed great miracles, demonstrating the power that was promised by Jesus. The disciples combined the gifts given by the Holy Spirit that allowed them to speak in tongues, which were real human languages. At they were preaching on the day of Pentecost, the crowd listened to them and could not understand why they were speaking several languages at the same time despite them not being natives.
The congregation question why the Galilean disciples were speaking in the congregations native languages (Acts 2:7-8). While some made fun of the speaking, Peter, one of the disciples, informed the people that the fellow men were filled up by the Holy Ghost, who gave them power. In this way, the word of God could be spread beyond Israel and received by millions of others. The gift allowed the disciples to preach the Gospel of God across many languages, and their followers could receive baptism to be forgiven for their sins and healed. Thanks to the gift of speaking in tongues, the Jesuss disciples could reach more people than they could not have achieved without it.
Modern Perspective
In modern times, the Pentecostal speaking in tongues that is practiced by modern religious groups is considered to be a kind of prayer. A significant body of linguistic, sociological, and psychological analysis on tongue-speaking has not come to a conclusion as to whether the process can be seen as either positive or negative. It is believed that through such a prayer, it is possible to praise the Lord and be understood. The uttering of unknown words, the believers let the Spirit place them with a perfect prayer that would have been impossible in the absence of tongues.
Although, it is essential to note that the inspired apostle stated that the gift would cease to exist, which suggests that the modern practice of speaking in tongues could not come from the same source that was included in the Scripture. One can explained this idea by the idea that not all miraculous works that are done in the name of Jesus come directly from him. As said in Matthew 7:22, 23, Many will say to me in that day, Lord, Lord, did we not prophesy your name, and expel demons in your name, and perform many powerful works in your name? And yet [&] I never knew you! Therefore, the experience of speaking in tongues today may be seen as a unique experience that some believers impose upon themselves.
In the modern view, speaking in tongues that is exercised by Pentecostal groups today is not scriptural and acknowledged by the Nazarene clergyman Timothy Smith, a renowned John Hopkins historian. Smith admitted that tongue-speaking could be attractive because it is mysterious and transcends rational thought. Also, Smith mentioned that in the New Testament, speaking in tongues is associated with using known dialects rather than unknown tongues. This can supported by the fact that the genera; influence of the Scripture should be based on its clarity and reasonableness, and obscure speech would limit understanding. Furthermore, it should be mentioned that there is limited evidence of the gift in the New Testament or history in general. Therefore, speaking in tongues in modern times is rather a symbolic act that allows believers to practice their faith. As God is really among you (1 Corinthians 14:24), faithful followers of Jesus Christ could speak their hearts our minds in any way that they prefer.
In the Pentecostal tradition, it is expected that prophets can control their own spirits (1 Corinthians 14:32). Because they are certain rules for prophesying, they should also apply to those who speak in tongues. On the other hand, Scripture is clear about people not limiting their Spirit. Therefore, it is possible to reduce the manifestation of the spiritual gift without quenching the Spirit if one desires. This means that the occasion on which one is given the gift is not the same when one should use it. For example, when one is a pastor and receives and insight from the Spirit when at home, the sermon should not be preached the very moment. Rather, the insight can be used as an important message when preparing a sermon. The same approach can apply to speaking in tongues.
Furthermore, it is important to consider the perspective that when a gift given to a person overrides his or her free will, then it is possible that it was not given by God. While this does not immediately mean that the gift is of demonic nature, although such an assumption is also a possibility. The most likely explanation for the immediate use of a gift lies within the vanity of a person, and the desire to be praised or esteemed as gifted or wise, or to be loved. Gods message is not intended to override the free will of a person. God wants people to learn how to they can apply the gifts given to them. Moreover, people should test the spirits to see whether they are from God. If a Spirit says that its gift should be exercised at the very moment and must not be tested, the gift is more likely not being from God. Finally, if the gift of tongue-speaking is from God Himself, then there would be plenty of time to examine it and decide on how it can be used. Therefore, urgency should not be applied when it comes to the gift, and one may use it as he or she wishes.
Therefore, the Old Testament (specifically Isaiah 28:11-12) alleged by Paul has prophesized that speaking of tongues was a God-given sign to the Jewish nation. According to this, directed at unbelieving people, the gift can function as a sign to unbelievers . Therefore, tongues represent a sign not only for those who believe but also those who do not. The gift could benefit people attending religious gatherings but have not yet committed to God. In the book of Acts, there are descriptions of occurrences in which people who were baptized received the gift of spoking in tongues from the Spirit.
Conclusion
To summarize, the gift from the Holy Spirit that allows believers to speak in tongues continues to have value in the Christian tradition, despite the criticism. It represents the connection between a person and the Spirit that has given an insight into faith and knowledge, which is powerful and beneficial While some may see the modern speaking in tongues as babbling, the value that it brings to believers in terms of prayer and the connection to God is immeasurable. Those can pray in tongues, without necessarily preaching their divine revelations to others, should not be seen as strange. The key response to any odd behavior that seemed to be inspired by the Holy Spirit should be love and acceptance, which are fundamental principles of the Christian faith.
Bibliography
Bozung, Douglas. The Pentecostal Doctrine of Initial Evidence: A Study in Hermeneutical Method. The Journal of Ministry & Theology 1, no. 1 (2004): 89-107.
Busenitz, Nathan. The Gift of Tongues: Comparing the Church Fathers with Contemporary. Masters Seminary Journal 17, no. 1 (2006): 62-78.
Clearwaters, Richard. The Gift of Tongues and Prophecy. Central Bible Quarterly 15, no. 2 (1972): 35-39.
Hodges, Zane. A Symposium on the Tongues Movement Part I: The Purpose of Tongues. Bibliotheca Sacra 120, no. 479 (1963): 227-233.
Luhrmann, Tanya. Why We Talk in Tongues. The New York Times, 2013. Web.
Poythress, Vern. Linguistic and Sociological Analyses of Modern Tongues-speaking: Their Contributions and Limitations. Westminster Theological Journal 42, no. 2 (1980): 367-388.
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