Here's an old item that used to surface from time to time. Remember how we used to emphasize the phrase "stammering lips" from Isaiah 28:11 (KJV)? In those marathon seekers services at campmeeting, chronic seekers were said to have "come close"--they had stammering lips--but they didn't speak in tongues clearly (which is an odd conclusion, when you stop to think about it, for folks who didn't even speak English all that well, let alone some other language in the world).
In any case, here's perhaps a better alternative understanding of that enigmatic phrase.
It really starts in the Deuteronomic code of blessings and curses for covenant obedience and disobedience. One of the curses for covenant violation was eventual invasion by a foreign army (Deut. 28:49). "Yahweh will bring a nation against you from far away...a nation whose language you will not understand." Isaiah then picks up this theme of judgment (and virtually all the prophets were Deuteronomic in one sense or another). The context of the oracle in Isaiah 28 is clearly a judgment within history. The spiritual leaders of the nation were so befuddled that their teaching role to the people was nearly nonsensical. Those who should have been spiritual leaders, the priests and prophets, were drunk like everyone else. They had visions, but their visions were the hallucinations of alcohol (28:7-8, 1, 3). Prophetic communication was no more than gibberish (28:9-10). It was like baby-talk (28:10). The Hebrew tsaw latsaw tsaw latsaw qaw laqaw qaw laqaw is virtually nonsensical. Most scholars take the words to be a mockery against the gibberish of either the wine-sodden prophets described in Isa. 28:7 or the drunken people trying to mimic Isaiah's words. A number of suggestions for translation have been made, including the ideas that 1) the words are a type of onomatopoeia, 2) that they are the meaningless words with which children are taught to walk, 3) that they are the babyish teaching of the Hebrew alphabet, or 4) that they are a string of nonsensical verbiage approximating the English, "Burble, burble." The NEB offers the dynamic equivalence, "It is all harsh cries and raucous shouts," which strictly is no translation at all. Some scholars only transliterate the words without attempting any English equivalents. The NIV footnote is quite appropriate when it says the sounds are "probably meaningless sounds; perhaps a mimicking of the prophet's words."
Therefore, since the people could not (or would not) understand God's message, God now would speak to them more plainly in the savage language of the Assyrians (28:11)! The foreign tongue of invaders, in fact, was precisely what the Deuteronomic code had threatened (cf. Deut. 28:49). The very people who had been promised the land of Canaan as a resting place (cf. Deut. 12:9-10; cf. 25:19) had refused to listen to God. They had allowed his word to become nothing but gibberish (Deut. 28:12-13a). Consequently, their future was a judgment within history (Deut. 28:13b), and the tool of that judgment would be the Assyrian foreigners.
The Pentecostal-Charismatic interpretation that Isa. 28:11 is a prediction of tongues-speaking in the New Testament, therefore, can only be regarded as a mistake. To be sure, St. Paul quotes this passage in the New Testament (cf. 1 Co. 14:21), but he mentions it in order to caution the Corinthians that foreign tongues, as for ancient Israel, are not necessarily a sign of God's approving presence. Sometimes, and this time in particular, tongues-speaking can be a sign of God's judgment to those who refuse to believe (1 Cor. 14:22a). Tongues-speaking has no congregational value in and of itself, but only consists of unintelligible sounds (1 Cor. 14:6-12). Hence, edification requires understandable content, which tongues does not offer (1 Cor. 14:13-14).
Consequently, Paul appeals to the Torah and the Prophets. Strange languages were a sign of judgment upon the ancient Israelites. Even though God had promised them the land of Canaan as a place of rest, they would be injured, snared and captured by foreign invaders as a divine discipline for their covenant disobedience (Isa. 28:12-13). Hence, tongues-speaking, in itself, was not necessarily a sign of blessing. In the case of ancient Israel, it served as an indication of God's displeasure, a negative sign pointing to the unbelieving hearts of the people (1 Cor. 14:21-22a). Paul does not seem to intend that tongues-speaking is always a sing of divine displeasure, but he does wish to point out that tongues-speaking should not automatically be taken as a sign of God's approval.
Hence, If unbelievers attend a Christian worship service, tongues-speaking will not encourage them to confess their sins, but will prompt them to dismiss Christians as insane (1 Cor. 14:23). Only a clearly worded and understandable message would serve to bring an unbeliever to repentance and the knowledge that God was truly at work among Christians (1 Co. 14:24-25).
OK, that that slant out for size and see what you think!