REPLY TO OBJECION (1): MODERN GLOSSOLALIA IS GIBBERISH, NEVER A MODERN LANGUAGE
Modern speaking in tongues can at times express modern languages. (a) In his book "Jesus in Beijing," NYT reporter David Aikman reports a message in tongues in Hebrew in a Pentecostal church in Almonte, CA. The preacher's wife who gave the message didn't know Hebrew, but the message was understood by a visiting American Jew. It called Dennis Balcombe to be a missionary to China. Tens of thousands were converted to Christian Charismatics through his secret mission work there. (b) I traveled with Loren Cunningham, founder of Youth with a Mission. He was given a message in tongues in the language of a remote Amazon tribe his team was visiting. The result was a great witness and healing of a woman with a severe cataract problem. (c) A family in Saskatchewan received a message in tongues in Swahili, the language of the remote tribe where their daughter had been very sick, but could not be contacted. An African present in the meeting confirmed that the message in tongues was in Swahili. It confirmed that the daughter was OK and would return home soon. Such examples could be multiplied.
REPLY TO OBJECTION (2): SPEANING IN TONGUES (= GLOSSOLALIA) IS A GIFT NOT INTENDED FOR EVERY BELIEVER.
In 1 Corinthians Paul acknowledges that in actual fact not everyone speaks in tongues or prophesies (12:29-30). But he doesn't mean that God never intended us to speak in tongues or prophesy; rather, he means that if you look around, you'll notice that not every believer takes advantage of the opportunity to exercise these 2 gifts. Indeed, he encourages us to seek the best gifts (12:31: 14:1), which include prophecy and tongues because these gifts are for everyone. Thus, after teliing us to seek "the best gifts" Paul immediately references tongues and prophecy (13:1). Paul commands us to "strive for spiritual gifts, especially that you may prophesy (14:1)." But though prophecy is the best gift, it finds its equal in speaking in tongues, when that gift is interpreted (14:5). Thus, Paul tells us "we can all prophesy one by one (14:31)" and tells us he wants us all to prophesy and speak in tongues (14:5). Paul even thanks God that he speaks in tongues more than anyone (14:18). Private prayer in uninterpreted tongues is encouraged because it "builds up" or edifies the speaker (14:4, 28--so Hans Conzelmann in his respected Commentary on 1 Corinthians, p. 245(3)). This fact is not undermined by Paul's preference for prophesying and interpreted tongues in corporate worship.
Acts records 4 cases in which believers receive the Holy Spirit. In 3 of the 4 cases, speaking tongues is cited as the initial evidence for receiving the Spirit (Acts 2:4ff.; 10:44-47, and 19:5-6). In the 4th case (8:17-19), speaking in tongues is not mentioned, but Simon the magician is so impressed by the new believers' experience of receiving the Spirit that he offers Peter money to give him this power! So it is reasonable to conclude that in all 4 cases those who received the Holy Spirit displayed the initial evidence of speaking in tongues. In the rabbinic Judaism at the time the Holy Spirit was primarily conceived as the Spirit of prophecy, and so, they would expect to prophesy if they received the Spirit. Well, in Acts 2:17 speaking in tongues is considered a type of ecstatic prophesying that fulfills Joel 2:28. Now I don't agree with the standard Pentecostal claim that glossolalia is a necessary condition for Spirit baptism, but speaking in tongues does seem to be a gift that any believer can expect to exercise.