Is speaking in tongues the evidence of the baptism of the Holy Spirit?
Speaking in tongues as evidence of the Holy Spirit's baptism is one of those topics that has created confusion and division within Christianity. Just imagine walking into three different churches and hearing three completely different messages: "You can't be filled with the Spirit - you've never spoken in tongues." "Speaking in tongues died out centuries ago." "Unless you speak in tongues, you're missing out on God's power."
Three churches. Three completely different messages. All claiming to be biblical. All affecting real people, real faith, real lives. Today, we're opening Scripture to discover what it actually says about tongues and the Holy Spirit - and the answer brings both clarity and freedom to one of Christianity's most confusing controversies.
Welcome back to Word for Word. I'm Austin Duncan, and I'm so glad you've joined us for this important discussion about speaking in tongues and the baptism of the Holy Spirit. This is actually our third episode focusing on the Holy Spirit, completing what we might call our "Holy Spirit trilogy." Two weeks ago, we examined what it means to say the Holy Spirit is in you, and last week we explored the difference between the indwelling and infilling of the Spirit. Today, we're addressing one of the most practical and sometimes controversial questions: Is speaking in tongues the evidence of the baptism of the Holy Spirit? This is more than just a theological curiosity. For many Christians, this question affects how they view their own relationship with God. I've met countless believers who wonder if they're somehow "second-class Christians" because they've never spoken in tongues. Others have shared heartbreaking stories of being told they don't truly have the Holy Spirit because they lack this particular experience. And on the flip side, I've met people who've been told their tongues-speaking is nothing but emotional excess or even deception.
That's why this matters. Real people. Real faith. Real lives. And before we dive in, I want to acknowledge that sincere, Bible-loving Christians hold different positions on this topic. My goal today isn't to attack any particular tradition or denomination, but to carefully examine what the Bible actually teaches. We'll look at several key passages, consider early church history, and compare different theological perspectives.
And so I want to be clear, right off the bat that based on a thorough examination of Scripture (which we’ll walk through in a little bit), I believe the Bible presents righteousness and the fruit of the Spirit, not speaking in tongues, as the normative evidence of the Spirit's work in a believer's life. So as we talk about this in depth, we'll anchor ourselves in Romans 8:5-6, which says, "Those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind of sinful man is death, but the mind controlled by the Spirit is life and peace." This passage gives us a beautiful picture of what it truly means to be "in the Spirit" - it's about our mindset, our character, and the spiritual fruit that results.
Biblical Foundations: Spirit Baptism and Its Evidence
To address our question properly, we need to start with some foundational biblical truths about the Holy Spirit and His work in believers. Let's begin with a fundamental question: Who has the Holy Spirit?
Every True Believer Has the Holy Spirit
The Bible is remarkably clear on this point. Romans 8:9 states plainly,
"You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him."
Let's pause and really absorb what Paul is saying here. This isn't complicated theological language - it's a straightforward statement: if you belong to Christ, you have the Holy Spirit. And the flip side is equally clear: if you don't have the Holy Spirit, you don't belong to Christ. This is is both pastoral and reassuring - if you are in Christ, the Spirit of God lives in you. It's not something you have to seek as a separate experience after salvation. The presence of the Holy Spirit isn't a special achievement for super-spiritual elite mega-Christians; it's the birthright of every true believer.
1 Corinthians 12:13 reinforces this:
"For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit."
Notice the inclusive language here - "we were all baptized" and "all were made to drink." Paul emphasizes that every believer has been baptized in the Holy Spirit, entering into Christ's body (which is the Church). This isn't describing an elite experience reserved for a spiritual few; it's the universal reality for all who are in Christ. The implications of this are huge. According to the New Testament, the baptism in the Holy Spirit occurs at regeneration when the Spirit brings a person into Christ's life. It is simultaneous with salvation and common to all who are born again. This provides the support for our entire discussion: the Holy Spirit is not a "bonus" for some Christians, but the birthright of every true believer.
"Not All Speak in Tongues": The Diversity of Gifts
With that foundation established, let's turn to a passage that directly addresses our question about tongues. In 1 Corinthians 12:29-30, Paul asks a series of rhetorical questions:
"Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tongues? Do all interpret?"
The implied answer to each rhetorical question is clearly "No." Paul plainly taught that no single gift (including tongues) is possessed by every Christian. Tongues, like apostleship, prophecy, teaching, and healing, is given as the Spirit wills (1 Cor. 12:11), and believers have different gifts. This is an important distinction and point that’s being made here. In the Corinthian church, not everyone spoke in tongues—and Paul did not expect them to. If speaking in tongues were the universal evidence of being baptized in the Spirit, and all believers are baptized in the Spirit (as we saw in 1 Cor. 12:13), then Paul would be contradicting himself. [MORE EXPLANATION/CLEARER LANGUAGE NEEDED HERE] So the conclusion here is that tongues cannot be the necessary evidence of Spirit baptism.
And this isn’t just my opinion that I’m sharing here. The early church understood this as well. John Chrysostom, a 4th-century Church Father, noted the New Testament evidence that not every Christian was expected to speak in tongues. He observed the apparent tension that in Acts some groups spoke in tongues when they received the Spirit, yet Paul says plainly "not all speak in tongues." From Scripture's teaching on gifts, we must conclude: speaking in tongues is not a required sign for all believers. It is one of the various manifestations of the Spirit, meant for the edification of the church when exercised with interpretation (1 Cor. 14:5,27). Any claim that tongues-speaking is the definitive evidence of being Spirit-filled runs contrary to Paul's explicit teaching that God distributes different gifts to different people.
As Bible teacher John Stott succinctly put it,
"Not all believers spoke in tongues… which means it absolutely is not to be used as evidence that a person is either saved or unsaved."
We should never tell a sincere Christian lacking the gift of tongues that they don't have the Holy Spirit—such a claim mistakes a particular gift for the Giver Himself.
The Example of Acts: When and Why Tongues Occurred
Now, some might be thinking, "But what about the book of Acts? Doesn't it show tongues as the evidence of the Spirit's baptism?" This is a fair question, so let's examine the instances where tongues accompanied the coming of the Spirit in Acts.
Acts 2 – The Day of Pentecost (Jerusalem, Jews)
The first and most dramatic occurrence was on the Day of Pentecost. Acts 2:4 tells us, "They were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance."
This was an extraordinary, unrepeatable event marking the birth of the Church. The international crowd in Jerusalem was astonished because they heard the disciples speaking in many human languages, declaring the wonders of God (Acts 2:6,11). Tongues here served as a sign that Jesus had indeed sent the promised Holy Spirit from the Father (Acts 2:33) and as a signal that the gospel would go out to all nations and languages.
This initial event is sometimes called the "Jewish Pentecost," as it involved Jewish believers and proselytes.
Acts 8 – The Samaritan Believers
The next significant event occurred when the gospel reached Samaria. Acts 8:14-17 describes new Samaritan believers who had "received the word of God." The apostles Peter and John came from Jerusalem, prayed for them to receive the Holy Spirit, and laid hands on them.
Interestingly, the text doesn't explicitly mention tongues here, but something visibly powerful happened because Simon the sorcerer "saw that the Spirit was given through the laying on of the apostles' hands" and tried to buy this power (8:18-19).
This event is often called the "Samaritan Pentecost," signifying that the previously despised Samaritans were now fully included in the Church, validated by the same Holy Spirit. God sovereignly waited to give the Spirit until the Jerusalem apostles were present, ensuring the Samaritans were embraced as brethren rather than forming a separate sect.
Acts 10 – Cornelius and the Gentiles
The third significant instance occurred when Peter preached to the first Gentile (non-Jewish) converts at Cornelius's house. Acts 10:44-46 records, "The Holy Spirit fell on all who heard the word...they were hearing them speaking in tongues and extolling God."
This dramatic repeat of Pentecost in a Gentile household confirmed to Peter and the church that Gentiles who believe in Jesus are accepted by God on equal footing. Tongues in this case functioned as divine proof to the Jews that these uncircumcised Gentiles had truly received the Spirit and should be baptized into the church. As Peter said, "Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?" (Acts 10:47).
This is often called the "Gentile Pentecost." Its purpose was not to establish a pattern that every Christian must speak in tongues, but rather to break a huge barrier in salvation history – showing that God gives the Holy Spirit to Gentiles by faith, apart from the Jewish law.
Acts 19 – Disciples of John at Ephesus
The final instance occurred when Paul encountered about a dozen disciples in Ephesus who had received John the Baptist's baptism but had not heard of Jesus or the Holy Spirit (Acts 19:1-3). Paul instructed them about Jesus, they believed, were baptized in water in Jesus' name, and then "Paul laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying" (Acts 19:6).
This episode is sometimes described as the "Ephesian Pentecost." These individuals represent Old Testament believers (followers of John) who needed to hear the full gospel of Christ. When they did, God authenticated their new faith in Jesus with a mini-Pentecost event.
The Pattern and Purpose in Acts
From these accounts in Acts, we observe an important pattern: tongues accompanied the initial outpouring of the Spirit on key new groups as the gospel advanced (Jews, Samaritans, Gentiles, and followers of John). Each of these can be seen as a foundational event in the establishment of the Church.
But here's the crucial point: after these milestones, Acts does not record tongues occurring every time someone believes. In fact, the vast majority of new converts in Acts did not have any recorded tongues experience.
For example, after Peter's sermon at Pentecost, about 3,000 people believed and were baptized – the text makes no mention of them speaking in tongues (Acts 2:41). Later, 5,000 believed in Acts 4:4 without mention of tongues. The Ethiopian eunuch (Acts 8:36-39), the Philippian jailer and his family (Acts 16:32-34), Lydia (Acts 16:14-15), and many others came to faith with no note of tongues.
It's reasonable to conclude that tongues were not a universal or necessary accompaniment to salvation; rather, Luke highlights tongues in Acts at those four pivotal moments to teach theological truths: the unity of the Church and the inclusive scope of the gospel (Jews, Samaritans, Gentiles, and people of John's era all brought in on equal terms).
These narratives are descriptive of what happened in the church's infancy; they are not presented as prescriptive commands that all Christians in all ages must replicate. As Bible teacher John Stott observed, Acts records unique events in redemptive history; today, with the church established across the world, we do not expect each new believer or people group to have a personal Pentecost with tongues.
Augustine (5th century) similarly taught that tongues at Pentecost was a one-time sign "that has been satisfied," given to show the Holy Spirit's arrival and the church's future multi-language mission. Now that the church "is speaking in all languages" across the world, Augustine said, that miracle is no longer needed in each believer.
The True Marks of the Spirit's Work: A Transformed Life
If speaking in tongues is not a universal sign of the Spirit, what does the New Testament point to as evidence of the Holy Spirit in one's life? The consistent answer is a transformed heart and holy living. The fruit of the Spirit and the confession of Christ in word and deed are the primary indicators that someone has the Holy Spirit.
The Fruit of the Spirit
Galatians 5:22-23 gives us the clearest picture of what the Spirit produces in a believer's life: "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law."
Here Paul contrasts life in the Spirit with life in the flesh. Instead of listing miraculous gifts or ecstatic experiences, he lists character traits as the fruit (evidence, outcome) of the Spirit's presence. A person indwelt and led by the Holy Spirit will increasingly bear this kind of fruit in their attitudes and actions.
In other words, the Holy Spirit's work in us is most clearly seen in the transformation of our character to be more like Christ. The early Christians understood "fruit" in this way: a 19th-century commentator noted, "The fruit of the Spirit defines for us … the outstanding evidences of a life changed from the inside and lived outwardly to the glory of God."
Notice that love leads the list, echoing Paul's teaching that without love, even the greatest "spiritual" feats (tongues of angels, prophetic powers, mountain-moving faith) are nothing (1 Corinthians 13:1-2). Love is the chief evidence of the Spirit (cf. Romans 5:5), for "God's love has been poured into our hearts through the Holy Spirit."
Confessing Jesus as Lord
Another clear sign of the Spirit's work is found in 1 Corinthians 12:3: "No one can say 'Jesus is Lord' except in the Holy Spirit."
A genuine, persevering faith in Christ's lordship is possible only by the Spirit's enabling. The very fact that a person truly exalts Jesus and trusts Him is evidence the Holy Spirit is at work within them. This ties to 1 John 4:2, which says confessing Christ's coming in the flesh is from God's Spirit. A Christ-centered faith and testimony is a hallmark of the Spirit.
Repentance and Obedience
The Spirit's role is to convict of sin (John 16:8) and to produce obedience (1 Peter 1:2). When someone repents of sin and strives to obey God's commands, it shows the Spirit's sanctifying power in them. Acts 11:18 notes that God "granted repentance" leading to life, and this too is a Spirit-wrought gift.
A lifestyle of turning from sin and pursuing righteousness demonstrates that one is "walking by the Spirit" (Gal 5:16). By contrast, persistent works of the flesh are evidence one is not yielding to the Spirit (Gal 5:19-21).
Holiness and Righteousness
Romans 8:5-6 says those who live according to the Spirit set their minds on the things of the Spirit, resulting in life and peace. The presence of the Spirit brings about a mindset change and a desire for holiness. Verse 13 adds that by the Spirit we put to death the deeds of the body.
Thus, victory over sinful habits and growth in holiness are signs of the Spirit's indwelling power.
Assurance of Salvation and Prayer
Romans 8:15-16 tells us: "For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, 'Abba! Father!' The Spirit himself bears witness with our spirit that we are children of God."
The cry to God as Father – a confident, intimate prayer life – is prompted by the Spirit in our hearts. The Spirit's inner witness and our instinct to turn to God in prayer and dependence is evidence of His work.
Spiritual Understanding
The "mind controlled by the Spirit" (Rom 8:6) results in life and peace, and 1 Corinthians 2:14-16 indicates the Spirit gives believers discernment to accept and understand the things of God. A growing grasp of spiritual truth and a love for God's Word signal the Spirit's illumination.
Power to Witness
While not every Christian will speak in tongues, every Christian is called to be a witness, and the Spirit empowers us for that mission (Acts 1:8). Boldness in testifying about Christ, even in the face of opposition, can be a sign of being "filled with the Spirit" – as seen when the early disciples, filled with the Spirit, spoke God's word boldly (Acts 4:31).
In sum, the primary biblical evidence of the Spirit's baptism is a life that confesses Christ, exhibits growing Christlike character (the fruit), and is marked by love, holiness, and power for godly living. Jesus taught that "you will recognize them by their fruits" (Matthew 7:20) – a principle that certainly applies to recognizing the Spirit's work.
A tongue can be faked or even counterfeited, but a consistently holy, loving life is far harder to counterfeit. As J.I. Packer said – the Spirit's true work directs attention to Christ's work on the cross and produces cross-shaped lives, rather than always drawing attention to Himself through overt signs.
The fruit of the Spirit, visible in our character and conduct, is the evidence of the Spirit's residence within. This is not to disparage spiritual gifts, which are God-given and have their place. But Scripture teaches that gifts without fruit are empty (1 Cor 13:1-3).
A person could potentially speak in tongues or prophesy and yet be spiritually immature or carnal (as the Corinthian church demonstrates). By contrast, someone who displays Christlike humility, love, and obedience shows the unmistakable fingerprints of the Holy Spirit.
Jesus said that even miracles done in His name can be done by those He "never knew" (Matthew 7:22-23), but "By this all people will know that you are my disciples, if you have love for one another" (John 13:35). Love is the "more excellent way" that Paul urges us to pursue over any single gift (1 Cor 12:31, 13:13).
Thus, righteousness and the fruit of the Spirit—not tongues—are the normative evidence of the Spirit's work in a believer's life.
Early Church Perspectives on Tongues and Spirit Baptism
What did the early church after the apostles think about speaking in tongues and the baptism of the Holy Spirit? Understanding their perspective can illuminate whether the idea of "tongues as necessary evidence" was present or not in early Christianity.
Irenaeus (2nd Century)
Irenaeus, bishop of Lyons, was a disciple of Polycarp (who in turn knew the Apostle John). Writing around AD 180, Irenaeus affirmed that miraculous gifts, including tongues and prophecy, were operative in the church of his day. In his work Against Heresies, he testified:
"We hear of many brethren in the Church who possess prophetic gifts and through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men and declare the mysteries of God."
This remarkable quote shows that speaking in tongues (real languages) was known among Christians in Irenaeus's time, and it was understood as one of the Spirit's gifts for edification of the church. Irenaeus saw such phenomena as genuine manifestations of the Holy Spirit, not as meaningless babble or mere emotionalism.
However, it's important to note that Irenaeus did not suggest that all Christians spoke in tongues. Rather, "many" did – implying it was not universal. He treats tongues as one of the "prophetic gifts" distributed among believers.
In short, Irenaeus confirms that tongues and prophecy continued in the post-apostolic church and were valued, but we have no indication he taught that tongues were the mandatory initial evidence of Spirit baptism for every believer.
Tertullian (late 2nd – early 3rd Century)
Tertullian of Carthage provides one of the earliest explicit mentions of a theology of Spirit baptism outside the New Testament. Tertullian became a leader in the Montanist movement later in life – a movement that strongly emphasized the ongoing work of the Holy Spirit, prophecy, and a call to stricter holiness.
In his treatise Against Marcion (Book 5, ch. 8), Tertullian discusses the gifts of the Spirit as listed in 1 Corinthians 12. He correlates those gifts with Isaiah's prophecy about the Spirit of the Lord (Isaiah 11:2) and highlights "to another various kinds of tongues, to another the interpretation of tongues" as part of the one Spirit's work.
Tertullian clearly acknowledges tongues-speaking as a legitimate gift in the church. In fact, Montanist Christians (whom Tertullian joined) experienced ecstatic revelations; some historians think they may have practiced a form of speaking in tongues or at least ecstatic prophecy.
He even describes in one work how new converts, after baptism in water, would pray for the Spirit and receive spiritual gifts: "hands are laid on [the new believer] invoking and inviting the Holy Spirit through benediction" and "the Holy Spirit willingly descends from the Father on bodies that are cleansed and blessed."
This suggests early Christians prayed for a new believer to be filled with the Spirit at conversion – sometimes accompanied by gifts. But again, there is no evidence Tertullian claimed tongues in particular must occur.
Augustine (4th–5th Century)
By Augustine's time (late 300s to early 400s AD), speaking in tongues had become rare in the church. Augustine addresses this directly. In one of his sermons, he poses the question people had in his day: "Why don't people speak in tongues when they receive the Holy Spirit now, as they did in the time of the apostles?"
Augustine's answer was that tongues were a sign given to demonstrate something at the beginning of the church, and that sign is no longer necessary now that the gospel has spread. He wrote, "Why then is no one speaking in the tongues of all the nations just as [the apostles] did... ? Why? Because this was a sign that has been satisfied."
In a homily on 1 John, Augustine mocked the idea of expecting every new believer to speak in tongues: when the church baptizes infants and lays hands on them, no one anticipates babbling in foreign languages!
Instead, Augustine said, the Holy Spirit now gives different gifts for the building up of the church, and the miracle of languages at Pentecost symbolized that "the Church was about to be in every language" – "now the entire body of Christ is speaking in all languages" as the gospel is preached worldwide.
Augustine even noted two theological standards we considered earlier: (1) "Should everyone speak in tongues?" – he firmly answered no, refuting any expectation that all Christians would have that gift. (2) The shift from individual to corporate – he emphasizes that the whole Church collectively fulfills what was seen in embryo at Pentecost (speaking the gospel in all tongues).
Other Early Church Witnesses
The pattern from the second through fourth centuries is that tongues and other miraculous gifts gradually became less frequent, but there was no immediate, universal "cut-off." Early writers like Origen (3rd century) remarked that the spectacular signs of the apostolic age were not commonly seen in his time, yet he and others still believed in healing and prophecy to some extent.
John Chrysostom (4th century), in his commentary on 1 Corinthians, candidly admitted that the details of speaking in tongues were "obscure" to him because the practice had largely ceased by then. He treated it as a temporary sign gift.
In summary, the early church fathers valued the Holy Spirit's work and witnessed various gifts (including tongues) in the first few generations. They understood Spirit baptism to be part of becoming a Christian (initiated at faith/baptism), and they did not teach that speaking in tongues is the necessary evidence of Spirit baptism. Rather, they echoed Paul's teaching: the Spirit gives diverse gifts and not everyone gets the same gift.
By the time of Augustine, the idea that everyone should speak in tongues was explicitly rejected. They pointed instead to the fruit of the Spirit in righteous living and the unity of the church across nations as the true enduring signs of the Spirit's presence.
Contrasting Perspectives: Pentecostal vs. Reformed Views
Over church history, most Christian traditions held that Spirit baptism coincides with conversion and is evidenced by a holy life. However, in the early 20th century the Pentecostal movement arose with a different emphasis. Let's contrast these views fairly.
The Pentecostal/Charismatic View: Tongues as Initial Physical Evidence
Classic Pentecostal teaching (held by groups like the Assemblies of God, Church of God, Pentecostal Holiness, etc.) asserts that after a person is saved, there is an additional endowment of the Holy Spirit, often called "the Baptism in the Holy Spirit," which is typically accompanied by speaking in tongues as the initial physical evidence.
This doctrine sprang from the early 20th-century revivals (Azusa Street, 1906 and earlier the Topeka outpouring, 1901) where believers sought an experience of empowerment from the Spirit and many spoke in tongues. Pentecostals looked to the Acts narratives and concluded that a pattern was there: believers who already were saved later received a baptism in the Spirit and immediately spoke in tongues (citing especially Acts 2, 10, 19).
For example, the Assemblies of God (the largest Pentecostal denomination worldwide) in their Statement of Fundamental Truths teaches:
"All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit... This experience is distinct from and subsequent to the new birth… The baptism of believers in the Holy Ghost is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance (Acts 2:4)."
In other words, Pentecostal theology separates conversion and Spirit-baptism into two stages: first comes the Spirit's work in regeneration (every Christian has the Spirit in some measure), and then a later crisis experience when one is "filled" or "baptized" with the Spirit in fullness, evidenced initially by tongues.
Why tongues? Pentecostals often answer that tongues is a uniform external evidence that one has been filled to overflowing by the Spirit. It engages the most unruly member (the tongue – James 3:8) in praise to God. They also see it as spiritually edifying for the individual (prayer language) per 1 Cor 14:4.
Pentecostal scholars and pastors today maintain that while tongues is the initial sign, it is not the only sign of the Spirit-filled life. They emphasize that after speaking in tongues, a believer should show ongoing evidences of Holy Spirit fullness such as power for service, a deepened reverence for God, love for Jesus, and manifestation of other gifts and fruit.
It's worth noting the Charismatic Movement (which spread through non-Pentecostal denominations in the 1960s-80s) and the later "Third Wave" or Neo-charismatic Movement (1980s–present, e.g. Vineyard churches) took a slightly different angle. Not all held the theology of subsequence strongly; some saw Spirit-baptism as happening at conversion and in later renewals. Third Wave leaders typically do not insist on tongues as necessary for all, though they encourage seeking the fullness of the Spirit and His gifts.
The Reformed/Evangelical View: Spirit Baptism at Conversion – Evidence in Growth and Gifts
The majority view among Protestant theologians (including Reformed, Baptists, Methodists, etc.) has been that Spirit baptism happens to all believers at the moment of salvation, uniting them to Christ, and tongues is not a necessary sign of this.
In this view, sometimes called the "initiatory baptism" view, the Holy Spirit is received at conversion in fullness sufficient for salvation and sanctification, though there may be many subsequent "fillings" of the Spirit as one grows (Eph 5:18 speaks of "be [continually] filled with the Spirit").
These subsequent fillings are not second-class baptisms but part of the normal Christian life of being empowered again and again by the Spirit.
Proponents of this view point to Scriptural silence on any command to seek a post-conversion baptism. They caution against making the descriptive Acts episodes into a universal rule. 1 Corinthians 12:13 is key: "we all were baptized in one Spirit." If all Christians have this Spirit baptism, then none should be told they lack it and must do something (like speak in tongues) to get it.
From this perspective, the primary evidence of the Spirit's work is the transformation of the believer's life – regeneration and sanctification. This view aligns with what we described in the section on the fruit of the Spirit.
One Reformed theologian, Anthony Hoekema, put it this way: "The supreme New Testament proof of the Spirit's presence in a person is the presence of the fruit of the Spirit… not speaking in tongues."
Likewise, Bible teacher John Stott wrote, "It is a mistake to ever separate the baptism of the Spirit from conversion; it is equally a mistake to insist that speaking in tongues is the necessary sign of being baptized in the Spirit. The New Testament does not support that."
Evangelical scholarship emphasizes that every believer has the Spirit, but not every believer will manifest the same gift. The Reformed view also stresses sovereignty of the Spirit – the Holy Spirit is God and He distributes gifts as He wills (Hebrews 2:4, 1 Cor 12:11). We are not to demand a particular gift as proof of His work.
Therefore, to insinuate a Christian without tongues lacks the Spirit is tantamount to saying they don't belong to Christ – a grievous error contradicting the gospel (since we are saved by grace through faith in Christ, not by receiving a particular gift).
Consider examples like Billy Graham – a Baptist evangelist who never claimed to speak in tongues, yet led millions to Christ with Spirit-anointed preaching. Or someone like Corrie ten Boom, who likewise did not speak in tongues but demonstrated extraordinary Spirit-filled forgiveness and courage under Nazi persecution. Their lives brimmed with the fruit and power of the Spirit, albeit without that specific gift.
Finding Balance – A Moderately Reformed Stance
From a non-denominational, moderately Reformed standpoint (which this teaching represents), we acknowledge the zeal and experiential focus of Pentecostal brothers and sisters while ultimately aligning with Scripture's teaching that righteousness and Christlike character are the true test of the Spirit's presence.
We do not deny that many Christians have been blessed and energized through experiences of spiritual renewal that involved speaking in tongues or other gifts. Those are gracious works of God in individuals.
However, we hold that such manifestations are not a required or universal sign of the Spirit. In practice, this means we welcome all the gifts God may give, including tongues (with proper biblical guidelines, 1 Cor 14:27-28), but we do not elevate any single gift as the evidence of Spirit-baptism.
We see Spirit "baptism" as that which joins a person to Christ (conversion), and "Spirit-filled living" as a continual pursuit for every Christian. A believer may be filled with the Spirit many times and display various evidences: sometimes great joy and praise (Eph 5:18-19), sometimes bold speech (Acts 4:31), sometimes miraculous answers to prayer, sometimes a fresh repentance and surrender to God.
God is sovereign and works differently in different seasons and people. The common thread is that the Spirit's work will always glorify Christ (John 16:14) and promote love and holiness.
A balanced view also avoids two opposite errors: on one hand, seeking experiences for their own sake or basing one's assurance on a past event (like "I spoke in tongues once, so I'm good with God," even if one's life lacks ongoing fruit). On the other hand, quenching the Spirit by ruling out any supernatural work today or looking down on those who have ecstatic experiences.
We ought to test all things by Scripture, but also "earnestly desire" spiritual gifts (1 Cor 14:1) in accordance with love and edification.
Thus, we conclude in harmony with Scripture and the weight of church teaching: speaking in tongues is a possible evidence of the Holy Spirit's activity, but it is not the evidence of the baptism of the Holy Spirit. The Bible presents a range of evidences of a Spirit-filled life, with Christlike character and confessing Jesus as Lord at the center.
As one Reformed pastor quipped, "I'd rather have someone who doesn't speak in tongues but does exhibit the fruit of the Spirit, than someone who speaks in tongues but doesn't show much fruit." Ideally, of course, believers can have both gifts and fruit – but gifts must never substitute for the "more excellent way" of love.
Pastoral Insights: Clarity, Unity, and Growth in the Spirit
This topic is not just theological—it's personal and pastoral. Many Christians have wrestled with feelings of inadequacy or division in the church over the issue of tongues and Spirit baptism. Here are some pastoral takeaways to foster clarity, encouragement, and unity:
No "Second-Class" Citizens in Christ
If you have trusted in Jesus Christ as your Lord and Savior, you have the Holy Spirit. Period. You are not a second-class Christian because you haven't spoken in tongues. Do not let anyone tell you that you're "missing" the Holy Spirit. Scripture assures that you belong to Christ and were sealed by His Spirit (Eph 1:13-14). Be confident in that reality.
At the same time, know that you can continually seek to be filled more with the Spirit's influence (Eph 5:18) – which leads to growing Christlikeness and devotion, not necessarily tongues.
Embrace the Fruitful Evidence
Rather than asking "Have I spoken in tongues?" as proof of the Spirit, ask "Is the fruit of the Spirit growing in my life?" Do you see an increase (even if gradual) in love, joy, peace, patience, kindness, etc., compared to before? Are you quicker to forgive, more generous, more self-controlled than you used to be? These are evidences of the Spirit's work within you. Look for these fruits and cultivate them (John 15:4-5).
Churches should celebrate and encourage these signs of spiritual growth as much as (if not more than) dramatic gifts. A "Spirit-filled church" is one abounding in love, holiness, and gospel witness, not one where everyone speaks in ecstatic utterances.
Avoid Pride and Judgment
If God has given you the gift of tongues or some dramatic spiritual experience, praise God! But do not think this makes you more spiritual or closer to God than believers who have not had that experience. Spiritual pride can subtly creep in. Remember that in Corinth, tongues became a point of pride and caused division, which is why Paul had to write 1 Corinthians 13 about the supremacy of love.
On the flip side, if you come from a cessationist or non-charismatic background, do not mock or harshly judge believers who practice tongues in a biblical manner. They should not be labeled as fanatical or deceived automatically. "Respecting different experiences" is important in the body of Christ. We can "agree to disagree" on the continuation of certain gifts and still recognize each other as Spirit-indwelt brethren. Unity in essentials, liberty in non-essentials, charity in all things.
Focus on the Core Purpose of the Holy Spirit
Jesus said the Holy Spirit would glorify Him (John 16:14) and empower us to be His witnesses (Acts 1:8). The Spirit is also called the Spirit of truth who sanctifies us. These are the core works of the Spirit.
Any authentic movement of the Holy Spirit will lead to greater exaltation of Christ, greater purity of the church, and outreach to the lost. In Acts, after believers were filled with the Spirit, they spoke the word of God boldly and lived in loving fellowship (Acts 4:31-32).
So, measure "Spirit-fullness" by Christ-centeredness, love, and mission, more than by any single manifestation.
Scriptural Teaching Brings Freedom
One of the reasons this issue matters is that some Christians have been burdened by the idea that they haven't "made it" or aren't truly Spirit-filled if they haven't spoken in tongues. This can lead to doubt, emotional strain, or sometimes even attempts to "fake it" under pressure.
By rooting our understanding in Scripture, we find freedom: freedom from unbiblical expectations and freedom to experience the Spirit in the way He chooses to work in us. "Where the Spirit of the Lord is, there is freedom" (2 Cor 3:17) – in context, freedom from the old covenant law, but by application, also freedom from human-imposed requirements not found in God's Word.
Prayer and Openness
It is perfectly appropriate to pray for a fuller experience of the Holy Spirit's power in your life. Luke 11:13 encourages us that the Father gives the Holy Spirit to those who ask. You can ask God to fill you anew, to give you whatever gifts will most glorify Him and build others up.
But trust His wisdom in the distribution of gifts. If you seek earnestly and don't find yourself speaking in tongues, you can conclude that God has another plan for your gifting—perhaps teaching, or serving, or showing mercy, etc. Each part of the body is vital.
On the other hand, if in prayer you do believe God has given you a tongue (especially in private prayer), thank Him and use it in line with love and scripture. Do everything in love and humility.
Maintain Church Unity
In a local congregation, this issue can be divisive if mishandled. A wise church will teach on it candidly (like we are doing now) so that people don't develop misconceptions. Those who have charismatic experiences and those who do not should not form factions. Mutual respect is key.
The one who speaks in tongues should not despise the one who doesn't, and vice versa. If the church's doctrine allows for tongues, it should ensure they are exercised orderly (1 Cor 14:40) and that no one is teaching tongues as a requirement for spirituality (to avoid wounding faithful believers who haven't experienced it).
If the church's doctrine is cessationist (believing tongues have ceased), it should still welcome charismatics as fellow Christians and focus on common ground in Christ. Both "Word" people and "Spirit" people need each other – in truth, the Word of God and the Spirit of God are inseparable. A church full of the Spirit will also be full of the Word, and vice versa.
By keeping these pastoral perspectives in mind, we ensure that our approach to the Holy Spirit's work is both biblically sound and lovingly applied. The Holy Spirit is the one who produces unity (Eph 4:3-4), so we grieve Him if we divide arrogantly over the very gifts He gives. Conversely, when we center on Christ and exhibit love, we honor the Spirit greatly.
Modern Research on Prayer and the Spirit's Work
It's fascinating that even outside of explicitly religious settings, research has observed many benefits associated with spiritual practices like prayer. While our primary motivation to pray is to know God (not just to get benefits), these findings reinforce that God designed spiritual connection for our well-being too.
Mental and Emotional Health Benefits
Numerous studies indicate that regular prayer or meditation correlates with reduced anxiety, lower stress levels, and improved mood. People who pray often report greater peace and emotional resilience.
Brain scans have shown that prayer activates the frontal lobe (the area associated with focus and calm) and can decrease activity in the parietal lobes (which orient us in time/space). In simple terms, prayer can shift our brain into a state of relaxation and trust, reducing the impact of stress.
This aligns perfectly with Philippians 4:6-7, which promises that when we pray instead of worry, God's peace will guard our hearts and minds – remarkably, science is catching up to that truth!
Improved Relationships and Empathy
Prayer doesn't just affect the one praying; it can improve our interactions with others. Research in sociology and family psychology has found that couples who pray together or for one another often experience stronger relationship satisfaction and conflict resolution.
Praying for someone tends to increase your empathy and compassion for them – it's hard to hold a grudge against someone you consistently pray blessings over. One study showed that when individuals prayed for the well-being of their spouse or friend daily, it led to increased altruistic behavior and forgiveness in that relationship.
This suggests that as we pray, God may actually be rewiring us to love others better – which is precisely what we'd expect as evidence of the Spirit's work.
Personal Growth and Self-Control
Engaging in prayer has also been linked to increased self-control and goal achievement. Psychologists speculate that the discipline of regular prayer, and the act of submitting desires to a higher ideal, strengthens one's willpower.
For example, someone praying for help to overcome a bad habit may find they have more strength to resist temptation – partly through divine help, and partly through the mental reinforcement that comes from daily recommitting to that goal in prayer.
One experiment found people who prayed before performing a task showed more patience and less impulsivity. This aligns with the fruit of the Spirit including self-control (Galatians 5:23).
In summary, modern research affirms what people of faith have experienced: prayer "works" on multiple levels. It lifts us spiritually and benefits us mentally, emotionally, and socially. While the primary goal of prayer remains connecting with God and aligning to His will, these side benefits are wonderful encouragements. They remind us that God cares about whole-person wellness.
Effective spiritual practices, then, are not only changing circumstances; they're profoundly changing us – our brains, our attitudes, our relationships – for the better. It's amazing to see science validate the power of spiritual life, but as believers we already know: "The prayer of a righteous person is powerful and effective" (James 5:16) – in more ways than one!
Application Points: Putting It Into Practice
Now, let's get very practical. How do we apply what we've learned about the Holy Spirit and the evidence of His work in our lives?
Personal Assessment
First, take time for an honest personal assessment. Instead of fixating on a particular gift or experience you may or may not have had, look for the fruit of the Spirit in your life.
Ask yourself:
Is my love for God and others growing?
Am I experiencing more joy, peace, and patience in my life?
Is there evidence of kindness, goodness, faithfulness, gentleness, and self-control?
Am I becoming more like Jesus in my thoughts, attitudes, and actions?
Remember, this isn't about perfection – it's about direction. Are you growing in these areas? That's the evidence of the Spirit's work.
If you find areas where you're lacking, don't despair. The very fact that you recognize the need for growth is itself evidence of the Spirit's conviction. Pray for more of His transforming power in those specific areas.
Walking in the Spirit Daily
Second, commit to walking in the Spirit daily. Galatians 5:25 says, "If we live by the Spirit, let us also keep in step with the Spirit." This is an active, ongoing process.
Here are some practical steps:
Begin each day by surrendering to the Spirit's control
Regularly feed on God's Word, which the Spirit uses to transform us
Practice moment-by-moment dependence on the Spirit for guidance and power
When tempted, consciously rely on the Spirit's strength rather than your own
Cultivate an awareness of the Spirit's presence throughout your day
This consistent walk with the Spirit will produce far more lasting transformation than seeking a one-time dramatic experience.
Serving in Love
Third, look for ways to serve others in love. Since love is the primary fruit of the Spirit and the greatest evidence of His work, serving others is a practical way to both express and develop that fruit.
Ask the Spirit to guide you to specific needs you can meet, and to empower your service. This might mean volunteering at church, caring for a neighbor, mentoring a younger believer, or sharing the gospel with an unbeliever.
Remember, the gifts of the Spirit – whatever they may be in your life – are given for the common good (1 Cor 12:7). They're not for personal validation or spiritual status but for building up the body of Christ in love.
Building Unity in the Church
Finally, commit to building unity in the church around these central truths. Whether you're from a charismatic background or a more traditional one, focus on what unites all true believers: the gospel of Jesus Christ and the indwelling presence of His Spirit.
Resist the temptation to judge other believers based on their experiences or lack thereof. Instead, affirm the diversity of ways the Spirit works while holding firmly to the biblical evidences of His presence.
Pray for your church to be both Word-centered and Spirit-empowered, valuing both truth and spiritual vitality. And model in your own life what it means to be truly Spirit-filled: full of love, joy, peace, and all the other fruits that come from walking with Him.
Conclusion: The Freedom of Biblical Understanding
In answering our question, "Is speaking in tongues the evidence of the baptism of the Holy Spirit?", we've seen that the clear weight of biblical teaching is no – at least, not the sole or normative evidence.
The Bible shows that all who belong to Christ have been baptized with the Holy Spirit, and while some early believers spoke in tongues at that moment, many did not. Tongues is one of the gifts of the Spirit, manifesting at specific points in redemptive history as a sign of God's work, but Scripture never teaches that every Christian must speak in tongues to prove they have the Holy Spirit.
Rather, a life increasingly marked by faith in Christ, obedience to God, love for others, and growth in holiness is the truest evidence of the Spirit's indwelling.
This conclusion doesn't diminish the gift of tongues for those who have it – it simply puts it in proper perspective. We can affirm with Paul, "I thank God that I speak in tongues," and "do not forbid speaking in tongues" (1 Cor 14:18,39), and simultaneously affirm that "I would rather speak five words with my mind to instruct others than ten thousand words in a tongue" (14:19). Edification and intelligibility in the church gathering take priority, and Christlike love is the greatest aim.
For believers struggling with this issue: rest in the promise that you have the Spirit through Christ. Then, empowered by the Spirit, pursue what truly matters – a closer walk with Jesus and a character that reflects Him. As you do, you will be living proof of the Spirit's baptism, whether or not you ever speak in an unknown tongue.
In that sense, the answer brings both clarity and freedom: clarity on what God's Word teaches, and freedom from false spiritual yardsticks. "If we live by the Spirit, let us also keep in step with the Spirit" (Gal 5:25) – walking daily in His power and displaying His fruit. This, far more than any single gift, is the evidence of a Spirit-baptized life.
Next week, we'll continue our exploration of spiritual gifts by asking, "Are there apostles and prophets today?" Until then, I encourage you to reflect on the transforming work of the Spirit in your own life. Look for His fruit. Celebrate His presence. And walk in the freedom that comes from knowing you are fully His.
Let me close with a prayer:
Heavenly Father, we thank you for the gift of your Holy Spirit, who lives in every true believer in Jesus Christ. Thank you that we don't have to chase after particular experiences to prove we have your Spirit, but can rest in the finished work of Christ. We pray for unity in your church on this issue – that those with various gifts would recognize and value one another as members of the same body. Help us all to keep the main thing the main thing: loving you, loving others, and becoming more like Jesus through the Spirit's power. May the fruit of your Spirit grow abundantly in our lives as evidence of your transforming presence. In Jesus' name, Amen.
Sources
What is the baptism of the Holy Spirit? | GotQuestions.org
Sam Storms: Oklahoma City, Oklahoma > Spirit Baptism
Bible Study - Tongues in the Old Testament. | Page 2
Q208 : The Purpose of Tongues - SpiritAndTruth.org
Do I REALLY Have the Holy Spirit if I Do Not Speak in Tongues? - Tom Schmidt's Blog
Augustine on the Tongues of Pentecost
Fruit of the Spirit Portrait of Christian Character | Christian Library
Fruit of the Spirit Portrait of Christian Character | Christian Library
