In the law it is written, “By men of strange languages and by the lips of strangers I will speak to this people. They won’t even hear me that way, says the Lord.” Therefore other languages are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe. If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in, won’t they say that you are crazy? But if all prophesy, and someone unbelieving or unlearned comes in, he is reproved by all, and he is judged by all. And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed.
What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or has an interpretation. Let all things be done to build each other up. If any man speaks in another language, let it be two, or at the most three, and in turn; and let one interpret. But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself, and to God.
John Calvin 1540 · Public Domain On vv22–28 22. Therefore tongues are for a sign This passage…
22. Therefore tongues are for a sign This passage may be explained in two ways, by considering the word therefore as referring merely to the preceding sentence, or as having a bearing generally on the whole of the foregoing discussion. If it is a particular inference, the meaning will be — “You see, brethren, that what you so eagerly desire is not a blessing bestowed by God upon believers, but a punishment, by which he inflicts vengeance upon unbelievers.” In this way, Paul would not be viewed as taking in the use of tongues under all circumstances, but simply as touching upon what had in one instance occurred. Should any one, however, prefer to extend it to the whole discussion, I have no objection, though I do not dislike the former interpretation.
Taking it in a general way, the meaning will be “Tongues, in so far as they are given for a sign — that is, for a miracle — are appointed not properly for believers, but for unbelievers.” The advantages derived from tongues were various. They provided against necessity — that diversity of tongues might not prevent the Apostles from disseminating the gospel over the whole world: there was, consequently, no nation with which they could not hold fellowship. They served also to move or terrify unbelievers by the sight of a miracle — for the design of this miracle, equally with others, was to prepare those who were as yet at a distance from Christ for rendering obedience to him. Believers, who had already devoted themselves to his doctrine, did not stand so much in need of such preparation. Hence, the Corinthians brought forward that gift improperly and out of its right place, allowing prophecy in the meantime to be neglected, which was peculiarly and specially set apart for believers, and ought, therefore, to be familiar to them, for in tongues they looked to nothing farther than the miracle.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv21, 22, 23, 26, 27 By the Law he understandeth all the whole Scripture.
By the Law he understandeth all the whole Scripture.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21–28 21 In the law it is written, With men…
21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
Ver. 21. With men of other tongnes] God threatened the Jews, that since they would not hearken to their own prophets, they should hear foreign enemies, Isa 28:11; Jer 5:15. So those that will not obey the sweet command of Christ, "Come unto me," shall have one day no command to obey, but that dreadful discedite, " Depart from me," &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv21–28 In the law it is written: by the law…
In the law it is written: by the law here is meant the Old Testament, (as in many other texts, Joh 10:34; 15:25), so called (as some think) in opposition to the words of the scribes. The words following are quoted out of Isa 28:11,12; For with stammering lips and another tongue will he speak to this people. To whom he said: This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But there is nothing more ordinary, than for the penmen of the Scriptures of the New Testament to quote passages out of the Old, keeping not so much to the words as to the sense; nor quoting them all, but so many of them as serve for their purposes. The words in the prophet are a threatening, that because God had brought the Jews into Canaan, and promised them rest there, upon their obedience to his commandments, and they would not hear, he would now take another course with them, speaking to them with men of stammering lips, and of another language; meaning the Chaldeans and Babylonians, with whom in captivity they conversed afterwards for seventy years. The sense is much the same (as some think); for they that speak to others in and with strange tongues, are like those that stammer at others, which looks more like a mocking them than an instructing them. Others make the gift of tongues, under the New Testament, to be within the prophecy of Isaiah; as if the prophet’s words contained both a threatening, to speak to the Israelites with the strange tongues of the Chaldeans; and a promise under the gospel, to speak to them with the tongues of the apostles and others, tuned to various tunes, as men of several nations could understand. Others make this the sense, as if the prophet complained, that the people were so mad, that they regarded no more God speaking to them, than they would have regarded one chattering with a strange tongue. And they think, the apostle checks them for being so ambitious of speaking with strange tongues, whenas their being so spoken to was by the prophet threatened as a judgment upon them.
And yet they will not hear me, nor hearken to and obey me.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv21, 23, 26, 27 Observe here, How the apostle, to take the Corinthians…
Observe here, How the apostle, to take the Corinthians off from their fond admiration of the gift of tongues, tells them, That in the law, that is, in the writings of the Old Testament, particularly in Isa 28:11 it is declared, that because the people of Judah would cause them to be spoken to in an unknown language; namely, by outlandishing enemies and armies, whose language they should not understand: from whence he infers, that strange tongues were not given for a sign of any good to believers, but they were given as a token rather of God’s displeasure to unbelievers; insomuch that, by the just judgment of God, their ignorance by this means would be the more increased: but the gift of prophecy serveth not only for the conversion of unbelievers, but for the edification of believers also; therefore prophecy, or preaching intelligibly, is to be preferred in the church before speaking with tongues.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv21, 26 In this passage the apostle pursues the argument, and…
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 interpret the other. The meaning in this view is that it is an evidence that a people are abandoned of God when he gives them up to this sort of instruction, to the discipline of those who speak in another language. And surely the apostle's discourse implies, "You should not be fond of the tokens of divine displeasure. God can have no gracious regards to those who are left merely to this sort of instruction, and taught in language which they cannot understand. They can never be benefited by such teaching as this; and, when they are left to it, it is a sad sign that God gives them over as past cure." And should Christians covet to be in such a state, or to bring the churches into it? Yet thus did the Corinthian preachers in effect, who would always deliver their inspirations in an unknown tongue.
Read full note →
II. Tongues were rather a sign to unbelievers than to believers, Co1 14:22. They were a spiritual gift, intended for the conviction and conversion of infidels, that they might be brought into the Christian church; but converts were to be built up in Christianity by profitable instructions in their own language. The gift of tongues was necessary to spread Christianity, and gather churches; it was proper and intended to convince unbelievers of that doctrine which Christians had already embraced; but prophesying, and interpreting scripture in their own language, were most for the edification of such as did already believe: so that speaking with tongues in Christians assemblies was altogether out of time and place; neither one nor the other was proper for it. Note, That gifts may be rightly used, it is proper to know the ends which they are intended to serve. To go about the conversion of infidels, as the apostles did, had been a vain undertaking without the gift of tongues, and the discovery of this gift; but, in an assembly of Christians already converted to the Christian faith, to make use and ostentation of this gift would be perfectly impertinent, because it would be of no advantage to the assembly; not for conviction of truth, because they had already embraced it; not for their edification, because they did not understand, and could not get benefit without understanding, what they heard.
III. The credit and reputation of their assemblies among unbelievers required them to prefer prophesying before speaking with tongues. For, 1. If, when they were all assembled for Christian worship, their ministers, or all employed in public worship, should talk unintelligible language, and infidels should drop in, they would conclude them to be mad, to be no better than a parcel of wild fanatics. Who in their right senses could carry on religious worship in such a manner? Or what sort of religion is that which leaves out sense and understanding? Would not this make Christianity ridiculous to a heathen, to hear the ministers of it pray, or preach, or perform any other religious exercise, in a language that neither he nor the assembly understood? Note, The Christian religion is a sober and reasonable thing in itself, and should not, by the ministers of it, be made to look wild or senseless. Those disgrace their religion, and vilify their own character, who do any thing that has this aspect. But, on the other hand, 2. If, instead of speaking with tongues, those who minister plainly interpret scripture, or preach, in language intelligible and proper, the great truths and rules of the gospel, a heathen or unlearned person, coming in, will probably be convinced, and become a convert to Christianity (Co1 14:24, Co1 14:25); his conscience will be touched, the secrets of his heart will be revealed to him, he will be condemned by the truth he hears, and so will be brought to confess his guilt, to pay his homage to God, and own that he is indeed among you, present in the assembly. Note, Scripture - truth, plainly and duly taught, has a marvellous aptness to awaken the conscience, and touch the heart. And is not this much more for the honour of our religion than that infidels should conclude the ministers of it a set of madmen, and their religious exercises only fits of frenzy? This last would at once cast contempt on them and their religion too. Instead of procuring applause for them, it would render them ridiculous, and involve their profession in the same censure: whereas prophesying would certainly edify the church, much better keep up their credit, and might probably convince and convert infidels who might occasionally hear them. Note, Religious exercises in Christian assemblies should be such as are fit to edify the faithful, and convince, affect, and convert unbelievers. The ministry was not instituted to make ostentation of gifts and parts, but to save souls.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv21–28 Wherefore tongues are for a sign,.... Of wrath and…
Wherefore tongues are for a sign,.... Of wrath and punishment inflicted on a rebellious and unbelieving people, and not of grace and kindness, as prophesying, or speaking to them by the prophets, was; and so this is an inference from what is said in the preceding verse, and shows, that there was no reason why believers should be so very desirous of them. But if these words refer to all that is said before on this subject, the word "sign" may be taken for a miracle; and so a new argument is formed against an over fondness for divers tongues, and the use of them in public worship, showing the preferableness of prophecy to them; for speaking with divers tongues was used in a miraculous way,
not to them that believe; who have no need of miracles to raise their attention to what is said, and that it may gain credit with them, or to confirm their faith in it:
Read full note →
but to them that believe not; to prepare them to listen to what might be suggested to them, when they see the persons speaking were endued with miraculous powers, and to engage their assent to it, and belief of it; and so with such persons, and for such purposes, was the gift of speaking with divers tongues used by the apostles, Act 2:4 but inasmuch as the Corinthian church consisted of believers, there was no need of such a sign or miracle among them; wherefore, if they desired such gifts, and to make use of them, they should choose to do it, not in the church, but among unbelievers:
but prophesying serveth not for them that believe not; that is, not for them only; for prophesying or explaining the prophetic writings, or preaching the word, may be, and often is, the means of converting unbelievers; yet this is not the only use, nor does it serve for, or administer comfort to unbelievers as such; but is profitable to, and serves
for them which believe: it is for their edification, exhortation, and comfort, Co1 14:4 it is the means of building them up on their most holy faith; of quickening and stirring them up to the exercise of grace, and performance of duty; of comforting them under various distresses, inward and outward; and of establishing, strengthening, and settling them, and therefore much more eligible to be used in a church of Christ, than speaking with tongues.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21–28 It is written in the Law - The word…
It is written in the Law - The word here, as frequently, means the Old Testament. In foreign tongues will I speak to this people - And so he did. He spake terribly to them by the Babylonians, when they had set at nought what he had spoken by the prophets, who used their own language. These words received a farther accomplishment on the day of pentecost. Isaiah xxviii, 11.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21–28 Verse 21. In the law it is written] But…
Verse 21. In the law it is written] But the passage quoted is in Isa 28:11. Here is no contradiction, for the term torah, LAW, was frequently used by the Jews to express the whole Scriptures, law, prophets, and hagiographia; and they used it to distinguish these sacred writings from the words of the scribes.
With men of other tongues] Bishop Pearce paraphrases this verse as follows: "With the tongues of foreigners and with the lips of foreigners will I speak to this people; and yet, for all that, will they not hear me, saith the Lord." To enter into the apostle's meaning we must enter into that of the prophet. The Jewish people were under the teaching of the prophets who were sent from God; these instructed, reproved, and corrected them by this Divine authority. They however became so refractory and disobedient that God purposed to cast them off, and abandon them to the Babylonians: then, they had a people to teach, correct, and reprove them, whose language they did not understand. The discipline that they received in this way was widely different from that which they received while under the teaching of the prophets and the government of God; and yet for all this they did not humble themselves before their Maker that this affliction might be removed from them.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv21, 22, 23, 26, 27 1Co 14:21. In the law it is written —…
1Co 14:21. In the law it is written — The law here signifies the whole Jewish Scriptures. The passage quoted is taken from Isa 28:11, (where see the note.) With stammering lips and another tongue will he speak to this people. And so he did: he spake terribly to them by the Babylonians, (whose language, strange and unintelligible to the Jews, is here referred to,) when they had set at naught what he had spoken by the prophets, who used their own language. Some critics have observed, that the Hebrew words in this passage of Isaiah, ought to be translated, in labiis irrisionis, with mocking lips; in which sense the LXX. understood the phrase, rendering it, δια φαυλισμον χειλεων. But that translation makes no alteration in the meaning; for they who speak to others in an unknown language, seem to the persons to whom they speak, to stammer and to mock them. The same thing is predicted, Deu 28:49, and Jer 5:15; where see the notes. According to Diodati the meaning is, “Because they would not attend to plain messages, God would speak to them by such as they could not understand;” and which they would hate to hear: and then the apostle’s argument will be, “Since God threatens this as a curse, do not voluntarily bring it upon the church, merely to make ostentation of your own gifts.” Isaiah’s words, however, may be considered as an intimation of the purpose God had of sending one last message to them by his servants, endued with the gift of tongues. This, according to Macknight, is the primary meaning of the prophet’s words. “Isaiah evidently foretels,” says he, “the methods which God, in future times, would use for converting the unbelieving Jews; and among others, that he would speak to them in foreign languages, that is, in the languages of the nations among whom they were dispersed. The passage, therefore, is a prediction of the gift of speaking foreign languages, to be bestowed on the first preachers of the gospel.” The prophecy thus understood had its accomplishment at the day of pentecost. Yet for all that — Though I shall do this extraordinary thing to awaken, convince, and alarm them; they will not hear me — They will not hearken and obey me. This the Lord foresaw, and foretold repeatedly by Moses and the prophets.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv21–28 In the law it is written - This passage…
In the law it is written - This passage is found in Isa 38:11-12. The word “law” here seems to mean the same as revelation; or is used to denote the Old Testament in general. A similar use occurs in Joh 10:34, and Joh 15:25.
With men of other tongues ... - This passage, where it occurs in Isaiah, means, that God would teach the rebellious and refractory Jews submission to himself, by punishing them amidst a people of another language, by removing them to a land - the land of Chaldea - where they would hear only a language that to them would be unintelligible and barbarous. Yet, notwithstanding this discipline, they would be still, to some extent, a rebellious people. The passage in Isaiah has no reference to the miraculous gift of tongues. and cannot have been used by the apostle as containing any intimation that such miraculous gifts would be imparted. It seems to have been used by Paul, because the “words” which occurred in Isaiah would “appropriately express” the idea which he wished to convey (see the note at Mat 1:23), that God would make use of foreign languages for some “valuable purpose.” But he by no means intimates that Isaiah had any such reference; nor does he quote this as a fulfillment of the prophecy; nor does he mean to say, that God would accomplish “the same purpose” by the use of foreign languages, which was contemplated in the passage in Isaiah. The sense is, as God accomplished an important purpose by the use of a foreign language in regard to his ancient people, as recorded in Isaiah, so he will make use of foreign languages to accomplish important purposes still. They shall be used in the Christian church to effect important objects, though not in the same manner, nor for the same end, as in the time of the captivity. What the design of making use of foreign languages was, in the Christian church, the apostle immediately states; 1Co 14:22-23.
Read full note →
Yet for all that ... - Notwithstanding all this chastisement that shall be inflicted on the Jews in a distant land, and among a people of a different language, they will still be a rebellious people. This is the sense of the passage, as it is used by Isaiah; see Isa 28:12. It is not quoted literally by the apostle, but the main idea is retained. He does not appear to design to apply this to the Corinthians, unless it may be to intimate that the power of speaking foreign languages did not of necessity secure obedience. It might he that this power might be possessed, and yet they be a sinful people; just as the Jews were admonished by the judgments of God, inflicted by means of a people speaking a foreign language, and yet were not reformed or made holy.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v26 When you come together, &c. St. Paul here settles…
When you come together, &c. St. Paul here settles the rules, which they are to observe in their meetings: one hath a psalm, the Spirit inspiring him with some psalm, or spiritual canticle, whereby to praise God: another hath the gift of doctrine, to instruct all there present: another the gift of tongues, which he will not have him to make use of, unless when there is one to interpret, that all things may be done in the most profitable manner unto edification. Two or three at a meeting may speak with tongues, if another interpret. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv21–28 In the law--as the whole Old Testament is called,…
In the law--as the whole Old Testament is called, being all of it the law of God. Compare the citation of the Psalms as the "law," Joh 10:34. Here the quotation is from Isa 28:11-12, where God virtually says of Israel, This people hear Me not, though I speak to. them in the language with which they are familiar; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to Me; which Paul thus applies, Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [GROTIUS]; they who speak in foreign tongues are like "children" just "weaned from the milk" (Isa 28:9), "with stammering lips" speaking unintelligibly to the hearers, appearing ridiculous (Isa 28:14), or as babbling drunkards (Act 2:13), or madmen (Co1 14:23).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv21–28 21. The law—The Old Testament as a whole; as…
21. The law—The Old Testament as a whole; as in Joh_10:34; Joh_12:34; Joh_15:25. The passage alluded to by Paul is Isa_28:13. The Israelites had complained that Jehovah had drilled them like children, with precept upon precept and line upon line; and Jehovah retorts, with terrible sarcasm, that he would give them instructors with another tongue, namely, the Assyrian armies, and yet they will not hear. St. Paul quotes this as an impressive type, indicating that foreign tongues spoken in the Church, though intended for the conversion of unbelievers, had a fearful precedent of failing of the effect. Other tongues—Gentile tongues, like those of the charismatic Corinthians; not miraculous tongues, however, yet brought by God’s overruling providence upon Israel.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21–28 21. In the law it is written] The law…
21. In the law it is written] The law here stands for the whole Old Testament, as we might naturally expect from St Paul’s habit of regarding the whole of the Mosaic dispensation as a progressive order of things having its completion in Christ. See Rom_3:19; Gal_3:23-24; Gal_4:5; Heb_9:8; Heb_9:10. St John uses the word in the same manner; Joh_10:34, Joh_12:34, 1Co_15:25. The passage is from Isa_28:11-12.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv21–28 (21, 22) In the law it is written.—The preceding…
(21, 22) In the law it is written.—The preceding teaching is illustrated and enforced by an appeal to Jewish history. The Old Testament as a whole was not infrequently thus designated “the Law.” (See Joh_10:34; Joh_12:34; Joh_15:25.) The words are scarcely a quotation, but rather an illustration taken from Isa_28:9-12. The passage there refers to the refusal of Israel to hearken to Jehovah when He spoke to them with clearness and simplicity, and His judgment on them taking the form of declaring that He would make a foreign people—the Assyrians—be His mouthpiece to them in the future, in a language which they knew not. It is as if the Apostle said: Remember there was a time in Jewish history when an unintelligible language was a sign sent by God, and proved unavailing as regards the conversion of Israel. The gift which you so exalt now is equally useless by itself for that same purpose.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv21–28 In the Law. The quotation is from Isa_28:11, Isa_28:12,…
In the Law. The quotation is from Isa_28:11, Isa_28:12, but the term "the Law" was applied generally to the Old Testament, (as in Joh_10:34 Joh_12:34 Joh_15:25; Rom_3:19) With men of other tongues, etc. The application of this Old Testament quotation furnishes one of the many singular instances of quotation which prove that the Jews often referred to the words without any direct reference to their context or original meaning. He here wishes to show that glossolaly had little or no value except as an evidence to unbelievers, and illustrates this by Isa_28:11, Isa_28:12. Now, in that passage Isaiah tells the drunken priests, who scornfully imitated his style, that, since they derided God"s message so delivered to them, God would address them in a very different way by the Assyrians, whose language they did not understand; and that even to this stern lesson, taught them by people of alien tongue, they would remain deaf. In the original, therefore, there is not the least allusion to any phenomenon resembling the "gift of tongues." But the mere words of a scriptural passage always came to Jews with all the force of an argument, independently of their primary meaning; and it was enough for St. Paul"s purpose that in Isaiah the allusion is to unintelligible utterance, and to the fact that the teaching which it was meant to convey would be in vain. And other lips. St. Paul does not quote the LXX The Hebrew has "with stammerings of lips and another tongue will he speak". (comp. Deu_28:49)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv21, 24, 26 In the law it is written, With men of…
1Co_14:21-23
In the law it is written, With men of other tongues … will I speak;… and yet … will they not hear Me.
Read full note →
The use of tongues
Examine--
I. The quotation.
1. Its original force (Isa_28:11-12).
2. The apostles use of it indicates generally that the use of tongues was a disadvantage and not a blessing to the hearer.
II. The inference.
1. Tongues a sign--not for the believer who did not require it, but for the unbeliever, as a proof of Divine power.
2. Prophesying, on the contrary, could not benefit the unbeliever, who resisted the truth, but the believer by promoting his edification. (J. Lyth, D. D.)
Gods dealings with a rebellious people
Observe--
I. How God speaks to them.
1. By strange instrumentalities.
2. With a strange tongue.
II. How they persist in their impenitence.
1. They harden their hearts.
2. Refuse to listen.
3. Aggravate their guilt and punishment. (J. Lyth, D. D.)
Wherefore tongues are for a sign, not to them that believe … but prophesying serveth … For them which believe.
Different modes of dealing with men
Here are--
I. Different conditions of human mind.
1. Unbelief.
2. Faith.
II. Different requirements.
1. In the one case conviction.
2. In the other edification.
III. Different modes of dealing.
1. In the former there must be a sign of Divine power.
2. In the latter the proclamation of Divine truth. (J. Lyth, D. D.)
If therefore … all speak with tongues … will they not say that ye are mad?--
Confusion in the Church
I. How it may arise,
1. Instance the case supposed.
2. Some errors of modern times.
II. Why it should be avoided.
1. It produces a false impression.
2. Brings reproach.
3. Prevents good. (J. Lyth, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv21–28 21. In the law it is written. See Isaiah…
21. In the law it is written. See Isaiah 28:11, 12, for the quotation. The Jews were there told that for their sins they would be carried into the Assyrian captivity, where they would hear strange languages. This was a judgment. Wherefore, do not force the church to listen to listen to strange tongues which serve to remind of the judgment of Israel.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv22, 25, 26 22-25. “So tongues are for a sign, not to…
A NORMAL GOSPEL MEETING
22-25. “So tongues are for a sign, not to the believers, but to the unbelievers, and prophecy is not for the unbelievers, but for the believers.” These spiritual gifts are quite latitudinous in their signification and sphere of operation. Limitation is the prevailing error in Biblical interpretation, arising from the fact that we are so apt to expound the Bible like other books which finite men have made, forgetting that the illimitable and incomprehensible God is the Author of the Scriptures. Hence it is a great mistake to lay upon the Bible the restrictions and disabilities peculiar to human productions.
Read full note →
Here we see, evidently, a phase of this gift of tongues, peculiar to the normal gospel meetings under the leadership of the Holy Ghost in the apostolic ministry. New experiences invariably confer new language. When the sinner passes through the crucible of regeneration and sweeps triumphantly into the kingdom of God, if the work is genuinely wrought by the Holy Ghost, and not simply by human manipulation, he at once begins to speak a new language never before heard nor used. It is the language currently spoken by the members of God’s family, and utterly novel to the man who has spent all his life among the children of the devil and speaking the shibboleth of Hell. When the Canaan-bound pilgrim passes through the retreating floods of the divided Jordan into Beulah land he immediately adopts the language of Canaan, which to him is utterly new, as he never heard it in the howling wilderness. I have a thousand times seen this Scripture verified in revival work. A lot of people get blessed and all begin to shout and speak vociferously in the new languages of their newly found joy; every sinner that hears the uproarious shouts not only runs to the scene of conflict, but brings with him all his neighbors, crowding the house to overflowing. “Therefore if the whole church may come together and all may speak with tongues, and the idiots or infidels may come in, will they not say, that you are gone mad?” When the power falls and the people all get happy and shout aloud, speaking the newly received language of their newly found joy, that is the very thing to arouse and attract the idiots, i. e., the poor, lost people who are utterly idiotic to the mysteries of Christian experience, whether regeneration or sanctification, and the infidels, i. e., the people who do not believe in any Christian profession, hear them, they all come running, actuated by sheer curiosity. When they arrive at the scene of sweeping revival power, and see sinners who have been gloriously converted leaping, and hear them speaking words and phrases to them utterly new and strange, and using a language they had never before heard, and Christians, flooded with the baptism of the Holy Ghost and fire, shouting uproariously the language of Canaan, so unlike that of old Ashdod, the effect of their new experiences and their shouting testimonies in their new languages, and perhaps foreign languages then conferred on them to qualify them to preach the gospel in the “regions beyond”; even though the idiots and infidels pronounce them crazy, yet these new tongues and uproarious shouts have brought them together where the people of God can have access to them with the message of truth. “But if all may prophesy, [i. e., preach, exhort and testify] and some idiot or infidel may come in, he is convicted by all, he is discerned by all,
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv21–28 In the law it is written, By men of…
In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On vv21, 26 Strange tongues may become dangerous:
Strange tongues may become dangerous:
v. 21. In the Law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear Me, saith the Lord.
Read full note →
v. 22. Wherefore tongues are for a sign, not to them that believe, but to them that believe not; but prophesying serveth not for them that believe not, but for them which believe.
v. 23. If, therefore, the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
v. 24. But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all;
v. 25. and thus are the secrets of his heart made manifest; and so, falling down on his face, he will worship God, and report that God is in you of a truth.
To give the Corinthians the right understanding of the gift of tongues, Paul now introduces a Scripture-passage: In the Law, in the book of the Old Testament Scriptures, it is written, In men that speak a strange language and in lips of aliens I will speak to this people, and even so they will not listen to Me, give Me an attentive ear, says the Lord, Isa 28:11-12. In the original passage "the drunken Israelites are mocking in their cups the teaching of God through His prophet, as though it were fit only for an infant school; in anger, therefore, He threatens to give His lessons through the lips of foreign conquerors. " Paul quotes the passage to show that the speaking of tongues may work harm in the Church: Therefore the strange tongues are a sign, they serve for a sign, not to the believing, but to the unbelievers; by this gift God manifested His presence, not so much for the sake of the members of the congregation as for those that were still unbelievers. When God speaks in such an unintelligible way, He exhibits Himself "not as one that is opening His thoughts to the faithful, but as one who is shutting Himself up from those who will not believe. " So the hardened unbelievers, having rejected the clear and unmistakable preaching of the Cross, find themselves confirmed, and even justified, according to their opinion, by this phenomenon. On the other hand, the gift of prophecy is not for the unbelievers, but for the believing. It is not only that the proper exposition of the Gospel of salvation works faith and strengthens faith, but also that it serves as a sign of the mercy of God and changes unbelievers into believers. So Paul discountenances the gift of tongues and disapproves of its use in public services, because the purpose of edification is not accomplished through its exercise.
The apostle now shows the disastrous impression which the exercise of the gift of tongues is bound to make upon men that are in no way connected with the congregation: This being the case, if the entire congregation is assembled together at one place and all be speaking with tongues, and men, unversed, unfamiliar, with conditions, or unbelievers, come in, will they not say that you are mad, that you have all taken leave of your senses? The picture is not a bit overdrawn, but can well be imagined under the circumstances as they existed in Corinth, or as those that were anxious to possess the gift of tongues would have made them: A regular service, with teaching, praise, and prayer; all the Christians busily engaged in prayer and praise in strange languages; Gentiles that were unversed with the situation coming in, or unbelievers,—what was more natural than the supposition that these men were all talking in madness? For it was but proper for such visitors to expect a clear exposition of some Christian doctrine, and not an endless, incoherent, heterogeneous babbling. Note: This thought might be applied to many a congregation today, where the preaching service has become a fruitless babbling on half-digested topics, only remotely, if at all, connected with the doctrine of Scriptures.
But altogether different is the effect of the gift of prophecy: But if all prophesy, and there enter any unbeliever or uninitiated person, he is convicted by all, he is judged by all. The gift of prophecy included clear and unmistakable explanation and exposition, in ordinary language, of the Word of God, with proper application to the existing circumstances. And therefore any chance visitor to the service, or someone that was lying in unbelief, would be convicted by the testimony of Holy Writ as applied to his case, he would be made conscious of his sin and unbelief. And, incidentally, he would be searched by the words of omniscient wisdom, the secret things of his heart, the hidden sins would be revealed. And the result might very well be that such a one would fall upon his face and worship God, openly admitting that God was in the midst of the Christian congregation. Nothing is more powerful than the living Word of God, by which He searches hearts and minds, Heb 4:12, discerns the thoughts and intents of the heart. Thus the gift of prophecy would result not only in gaining souls for Christ, but also in giving glory to the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv22, 24, 26 Connecting Statement:
Connecting Statement:
Paul gives specific instructions on an orderly way to use gifts in the church.
Read full note →
not for unbelievers, but for believers
This can be expressed positively and combined with the other positive statement. AT: "only for believers" (See: Double Negatives and Parallelism)
would they not say that you are insane?
This can be a statement. AT: "they would say that you are insane." (See: Rhetorical Question)
translationWords
tongue
miracle
believe
believe
prophet
church
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21, 25, 26, 27 14:21-25 Paul used this quotation from Isa 28:11-12 to…
14:21-25 Paul used this quotation from Isa 28:11-12 to show that speaking in tongues is a sign, not for believers, but for unbelievers. However, in 1 Cor 14:23-25, Paul argues that even unbelievers are more likely to be convicted by a word of prophecy than by speaking in tongues. His point is that, in public worship, the gift of prophecy is of greater usefulness than the gift of tongues.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.