1 Corinthians 14:21

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.

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.

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.

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.

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.

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.

1Co 14:21. Νόμῳ, in the law) comprehending also the prophets.—ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέροις) Isa 28:11, LXX. διὰ φαυλισμὸν χειλέων διὰ γλώσσης ἑτέρας, ἑτερογλώσσοις; masculine or neuter. The paraphrase accommodating the text of Isaiah to this passage of Paul may be as follows: This people do not hear Me, though I speak to them in the language, to which they have been accustomed; I will therefore speak to them in other tongues, namely, of the enemies that are sent against them; but even then they will not listen to me, comp. Jer 5:15. Since God is said to speak in the tongues of enemies, the parity of reasoning holds good from them to the gift of tongues.—οὐδʼ οὕτως εἰσακούσονται μου) Isa 28:12, καὶ οὐκ ἠθέλησαν ἀκούειν, And they would not hear.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_14:21. You go against Scripture with your foolish doings! This is the theological side of the judgment, which Paul now further brings forward, before he imparts in 1Co_14:26 ff. the final precepts for the right procedur.

νόμος] of the O. T. generally. See on Rom_3:19; Joh_10:34.

The passage is Isa_28:11-12 in a very free[11] variation from the LX.

ὅτι] for, כּי, belongs, with the rest, to the Scriptural quotation (LXX.: ὍΤΙ ΛΑΛΉΣΟΥΣΙ Τῷ ΛΑῷ ΤΟΎΤῼ), and has here therefore no reference in the context.

The historical sense of the original text (in which Jehovah threatens to send foreign-speaking men, i.e. barbarians, upon the kingdom of Judah, etc.) is taken up typically by Paul in such a way that he, looking back from the phenomenon of the present upon that prophetic utterance, recognises in it the Christian glossolalia divinely foreshadowed, as regards its substance, namely, in the characteristic ἘΝ ἙΤΕΡΟΓΛΏΣΣΟΙς … ἙΤΈΡΟΙς, and, as regards its destination, in καὶ οὐδʼ οὕτως εἰσακ.

ἐν ἑτερογλώσσοις κ.τ.λ.] in peoples of another tongue (conceived of as organs of the visiting God, who speaks in their persons; hence ἐν, comp. 2Co_13:3; Heb_1:2) and in lips of others (ἙΤΈΡΩΝ, see the critical remarks) will I speak to this nation. According to the original text, the reference is to people who speak a foreign language (the Assyrian, comp. 33:19), and to lips of foreigners (other than Israelites); but the similarity of the relation, which presents itself in the type and antitype, consists in the extraordinary phenomenon of the strange divine speaking, which becomes perceptible in the case of the type in the foreign language, in that of the antitype in the character of the glossolalia, so wholly different from ordinary intelligible speech. In virtue of this unintelligibility, the speaking in tongues also was for the hearers a speaking in strange tongues, and he who spoke was not one like-tongued, i.e. using the like language (ὁμόγλωσσος, Xen. Cyrop. i. 1. 5; Herod. i. 17, viii. 144; Lucian, Scyth. 3, de Salt. 64), but a strange-speaking man (ἑτερόγλωσσος, Polyb. xxiv. 9, 5; Strabo, viii. p. 333; Aq. Psa_113:1), and his lips a strangers lips. What is in the original text: בְּלָשׁוֹן אַחֶרֶת, Paul renders more freely than the LXX. (ΔΙᾺ ΓΛΏΣΣΗς ἙΤΈΡΑς), and making it personal, by ἘΝ ἙΤΕΡΟΓΛΏΣΣΟΙς;[12] the Hebrew בְּלַעֲגֵּי שָׁפָה, again (through stammerers of the lip, i.e. through men speaking unintelligibly, because in a strange tongue), he renders more correctly as regards the general sense than the LXX. (who have erroneously διὰ φαυλισμὸν χειλέων, on account of mockery of the lips, comp. Hos_7:16) by ἘΝ ΧΕΊΛ. ἙΤΈΡ., putting it, however, impersonally, and reversing the order of the two clauses. It may be added that it is clear from the parallel ΧΕΊΛΕΣΙΝ that Paul conceived of ΓΛῶΣΣΑ in ἙΤΕΡΟΓΛΏΣΣΟΙς as tongue, as לָשׁוֹן also is conceived of in the original text,both as instrument of the λαλεῖν. The tongue is ἄγγελος λόγων, Eur. Suppl. 205.

Τῷ ΛΑῷ ΤΟΎΤῼ] applying in its historical meaning to the disobedient people of Israel, which, however, is a type of those who reject the Christian faith, represents therefore the latter in the view of the apostl.

Καὶ οὐδʼ οὕτως] and not even so, dealt with by such a measure, will they hearken to me (obey me, Sir_3:6; Sir_39:3; and in classical writers). This second half of the passage is, for the demonstration, the main point. See 1Co_14:22.

[11] Hence (and on account of the quite general ἐν τ. νόμῳ) Ewald derives the words from a source now nnknown to us. Still, for a typical reference to the speaking with tongues, Isa_28:11 f. is characteristic enough. But if Paul had this passage in his eye, he must have understood it of men speaking foreignly, not, as Ewald explains the prophetic words, of the language of the thunder and of terrible punishment.

[12] Wieseler in the Stud. u. Krit. 1838, p. 734 ff., infers from our passage that Paul recognises a double formula for the gift of tongues, a shorter one, γλ. λ., and a longer, ἑτέρ. γλ. λ. Certainly too wide an inference, since in no other place does the apostle bring forward the characteristic element of ἑτέραις. He was using the quotation in order to prove the destination of the glossolalia for unbelievers, but could not use διὰ φαυλισμὸν ξειλέων, which besides the LXX. has incorrectly, and therefore altered it in accordance with the parallel in the passage, διὰ γλ. ἑτέρας. We may infer consequently from our passage only thus much, that the glossolalia as regards its nature could be described in the way of application by ἐν ἑτερογλώσσοις and ἐν χείλεσιν ἑτέρων λαλεῖν, but not that γλ. λαλ. and ἑτέρ. γλ. λαλ. were two current formulae for denoting the speaking with tongues. Hence also we are not, with Hirzel in the Stud. u. Krit. 1840, p. 121 ff., to infer from this passage the originality of the designation ἑτέραις γλώσσαις λαλεῖν.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 14:21-25 . § 47. THE STRANGE TONGUES AN OCCASION OF UNBELIEF. The Ap. has striven to wean the Cor [2122] from their childish admiration of the Tongues by showing how unedifying they are in comparison with Prophecy. The Scripture quoted to confirm his argument (1Co 14:21 ) ascribes to this kind of manifestation a punitive character. Through an alien voice the Lord speaks to those refusing to hear, by way of “sign to the unbelieving” (1Co 14:22 ). These abnormal utterances neither instruct the Church nor convert the world. The unconverted see in them the symptoms of madness (1Co 14:23 ). Prophecy has an effect far different; it searches every heart, and compels the most prejudiced to acknowledge the presence of God in the Christian assembly (1Co 14:24 f.).

[2122] Corinth, Corinthian or Corinthians.

1Co 14:21 . This O.T. citation is adduced not by way of Scriptural proof, but in solemn asseveration of what P. has intimated, to his readers’ surprise, respecting the inferiority of the Glossolalia; cf. the manner of quotation in 1Co 1:19 , 1Co 2:9 , 1Co 3:19 . The passage of Isaiah reveals a principle applying to all such modes of speech on God’s part. The title ὁ νόμος Jewish usage extended to Scripture at large; see Rom 3:19 , Joh 10:34 . P. shows here his independence of the LXX: the first clause, ὅτι … τούτῳ , follows the Heb., only turning the prophet’s third person (“He will speak”) into the first, thus appropriating the words to God ( λέγει Κύριος ); Origen’s Hexapla and Aquila’s Gr [2123] Version run in almost the same terms (El [2124] ). Paul’s second clause, καὶ οὐδʼ οὕτως εἰσακούσονταί μου , is based on the latter clause of 1Co 14:12 (translated precisely in the LXX, καὶ οὐκ ἠθέλησαν ἀκούειν ), but with a new turn of meaning drawn from the general context: he omits as irrelevant the former part of 1Co 14:12 . The original is therefore condensed, and somewhat adapted. Hf [2125] and Ed [2126] discuss at length the Pauline application of Isaiah’s thought. According to the true interpretation of Isa 28:9 ff. (see Cheyne, Delitzsch, or Dillmann ad loc [2127] ), the drunken Israelites are mocking in their cups the teaching of God through His prophet, as though it were only fit for an infant school; in anger therefore He threatens to give His lessons through the lips of foreign conquerors (1Co 14:11 ), in whose speech the despisers of the mild, plain teaching of His servants (1Co 14:12 ) shall painfully spell out their ruin. The ὅτι ( κῖ ) is part of the citation: “For in men of alien tongue and in lips of aliens I will speak to this people; and not even thus will they hearken to me, saith the Lord“. God spoke to Israel through the strange Assyrian tongue in retribution , not to confirm their faith but to consummate their unbelief. The Glossolalia may serve a similar melancholy purpose in the Church. This analogy does not support, any more than that of 1Co 14:10 f. (see notes), the notion that the Tongues of Corinth were foreign languages. εἰσακούω , to hear with attention, effect , shares the meaning of ὑπακούω ( obedio ) in the LXX and in cl [2128] Gr [2129]

[2123] Greek, or Grotius’ Annotationes in N.T.

[2124] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[2125] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

[2126] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[2127] ad locum , on this passage.

[2128] classical.

[2129] Greek, or Grotius’ Annotationes in N.T.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

21. ἐν τῷ νόμῳ γέγραπται. ‘In the Law it stands written.’ The reference is to Isa 28:11, Isa 28:12, and ὁ νόμος here means Scripture generally; Rom 3:19; Joh 10:34, Joh 12:34, Joh 15:25. See Orig. Philocalia ix. 2; Suicer, 2. p. 416: πᾶσαν τὴν παλαιάν, οὐ μόνον τὰ Μωσαϊκά (Theoph.). But the connexion of the quotation with the argument here is not easy: perhaps something of this sort; ‘I have pointed out that Tongues are a blessed experience to the individual believer, and that, if interpreted, they may benefit the believing congregation. Tongues have a further use, as a sign to unbelievers; not a convincing, saving sign, but a judicial sign. Just as the disobedient Jews, who refused to listen to the clear and intelligible message which God frequently sent to them through His Prophets, were chastised by being made to listen to the unintelligible language of foreign invaders, so those who now fail to believe the Gospel are chastised by hearing wonderful sounds which they cannot understand.’ If this is correct, we may compare Christ’s use of parables to veil His meaning from those who could not or would not receive it. The quotation is very free, and is not from the LXX.*

1Co 14:21. LXX of Isa 28:11, Isa 28:12.

Ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ καὶ οὐδʼ οὕτως εἰσακούσονταί μου, λέγει Κύριος. διὰ φαυλισμὸν χειλέων, διὰ γλώσσης ἑτέρας· ὅτι λαλήσουσιν τῷ λαῷ τούτῳ λέγοντες αὐτοῖς, Τοῦτο τὸ ἀνάπαυμα τῷ πεινῶντι καὶ τοῦτο τὸ σύντριμμα, καὶ οὐκ ὴθέλησαν ἀκούειν.

‘For with alien-tongued men and with lips of aliens will I speak to this people, and not even thus will they hearken unto Me, saith the Lord.’ The ὅτι is not recitative, but is part of the quotation, representing what might be rendered ‘Yea’ or ‘Truly for.’ In Isaiah the men with alien tongue are the Assyrians. Isaiah’s opponents are supposed to have jeered at him for repeating the same simple message; “We are not children, requiring to be told the same thing over and over again.” Then he threatens them with the terrible gibberish (like stammering) of foreign invaders. See W. E. Barnes, ad loc. The main part of the application here is the conclusion, οὐδʼ οὕτως εἰσακούσονταί μου, where the compound is stronger than the simple ἀκούειν, and perhaps represents ‘willing to listen’ Luk 1:13; Act 10:31; Heb 5:7—of God’s listening to prayer.

ἑτέραις γλώσσαις F G, Vulg. in aliis linguis, Tert.) for ἑτερογλώσσοις, and ἐτέροις (D E F G K L P, Latt.) for ἑτέρων (א A B 17 and other cursives) are probably corrections of scribes. Ἑτερόγλωσσος is found, in Aquila, but not in LXX.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

1Co_14:21

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.

In the law. The word law signifies that which binds; especially that which binds the conscience as a rule of faith and practice. That rule may be revealed in our hearts, in the whole Scriptures, in the Pentateuch, or in the moral law; and hence the word as used in Scripture may refer to any one of these forms in which the will of God is made known; or it may include them all. The context must decide its meaning in each particular case. Here, as in Joh_10:34. Rom_3:20, and elsewhere, the reference is not to the Pentateuch, but to the Old Testament. The passage quoted is Isa_28:11, Isa_28:12, which in our version stands thus, 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. The apostle gives the 11th verse in a free translation, and the concluding words of the 12th. He does not quote the passage as having any prophetic reference to the events in Corinth; much less does he give an allegorical interpretation of it in order to make it a condemnation of speaking with tongues. It is a simple reference to a signal event in the Jewish history from which the Corinthians might derive a useful lesson. The Jews had refused to hear the prophets speaking their own language, and God threatened to bring upon them a people whose language they could not understand. This was a judgment; a mark of displeasure designed as a punishment and not for their conversion. From this the Corinthians might learn that it was no mark of the divine favor to have teachers whose language they could not understand. They were turning a blessing into a curse. The gift of tongues was designed, among other things, to facilitate the propagation of the gospel, by enabling Christians to address people of various nations each in his own language. Used for this purpose it was a blessing; but to employ it for the sake of display, in addressing those who could not understand the language employed, was to make it a curse. The Spirit of God often confers gifts on men, and then holds them responsible for the way in which they exercise them.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

By the Law he understandeth all the whole Scripture.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

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.

(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.

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.

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:

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

21. ἐν τῷ νόμῳ. 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. St John uses the word in the same manner; Joh 10:34, Joh 12:34, Joh 15:25. The passage is from Isa 28:11-12. It is freely made from the Hebrew.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

21-25.] By a citation from the O. T. he takes occasion to shew that tongues are a sign to the unbelieving only: and that even for them they are profitless in comparison with prophecy.

21.] έν τῷ νόμῳ, as Joh 10:34; Joh 12:34; Joh 15:25;—where the Psalms are thus quoted. The passage stands in the LXX: διὰ φαυλισμὸν χειλέων, διὰ γλώσσης ἑτέρας ὅτι λαλήσουσι τῷ λαῷ τούταῳ … κ. οὐκ ἠθέλησαν ἀκούειν. The context is thus: The scoffers in Jerusalem (see ver. 14) are introduced as scorning the simplicity of the divine commands, which were line upon line, precept upon precept, as if to children (vv. 9, 10). Jehovah threatens them that, since they would not hear these simple commands, He would speak to them by men of other tongues, viz. the Assyrians, their captors.

Here as in many other cases, the historical sense is not so much considered, as the aptness of the expressions used for illustrating the matter in hand; viz. that belief would not be produced in the unbelieving by speaking to them in strange tongues. The ὅτι answers in the LXX to כִּי, ‘for;’ or ‘yea verily,’ as Louth. It forms part of the citation, not of the text.

ἐν ἑτερ.] in (in the person of) men of other tongues: Heb. with another tongue;—and it is placed second. The Apostle personifies it and gives it the prominence.

ἐν χ. ἑτ.] in (as speaking in, using as the organ of speech) lips of others (strangers, see reff.): Heb. in (by) stammerers of lip: Louth, with a stammering lip.

τῷ λαῷ τούτῳ] in Isa., the Israelites: here taken generally for the unbelieving world.

οὐδʼ οὕτως εἰσακούσ.] This is the point of the passage for St. Paul’s argument: see ver. 23:—“for them, and not for us: but even for them, profitless in the main:”—not even under such circumstances will they listen to me: even this sign will be for them ineffectual.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

It is written, etc. From Isa 28:11, 12. The quotation does not correspond exactly either to the Hebrew or to the Septuagint. Heb., with stammerings of lip. Sept., By reason of contemptuous words of lips. Paul omits the Heb. : This is the rest, give ye rest to the weary, and this is the repose. Sept. : This is the rest to him who is hungry, and this is the ruin. The point of the quotation is that speech in strange tongues was a chastisement for the unbelief of God 's ancient people, by which they were made to hear His voice "speaking in the harsh commands of the foreign invader." So in the Corinthian Church, the intelligible revelation of God has not been properly received.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 21. “In the law it is written: With men of other tongues and lips of strangers will I speak unto this people; and yet for all that will they not hear me.”

The absurdity, the puerility of the preponderating use of tongues in the assemblies is demonstrated from this new point of view. Paul introduces the subject by quoting Isa 28:11-12. He calls the book of the prophets the law, as is sometimes done in the New Testament; comp. 1Co 14:34, and Joh 10:34. This wide meaning of the word law is due to the feeling that all the other parts of the Old Testament rest on the law, and themselves form law for believers.

This passage from Isaiah seems at the first glance to have no connection with the gift of tongues; for it applies in the prophetic context to foreign nations, particularly the Assyrians, by whose invading forces God will visit His people, after having sought in vain to bring them to Himself by the words of the prophets. It does not take long, however, in the closer study of the parallel, to understand its meaning. As to this rude and unintelligible language which, according to Isaiah, God will hold with His people, by giving them over to strange and cruel nations, it is the unbelief of His people, in the words of the prophets, which will force Him to use it; if the Israelites had listened to the prophets with faith, God would not have required to speak to them in strange tongues. So it is with glossolalia, says the apostle; this speaking in unintelligible tongues, which has suddenly sprung up in this new era of the kingdom of God, is the evidence of a separation on God’s part, not certainly from those who speak in tongues, but from those to whom He thus speaks. The fact, indeed, proves that the intelligible revelation of God has not been received as it ought to have been. As is well said by Kling: “When God speaks intelligibly, it is to reveal [open] Himself to His people; when He speaks unintelligibly, it is because He must hide [close] Himself from them.” Pentecost will be cited as an objection, where the gift of tongues appears as a blessing of grace, not as a sign of the Divine displeasure. But, first of all, on that day interpretation accompanied tongues, and transformed them immediately into preaching; but especially speaking in tongues, as it broke forth on that day, had a wholly different signification for believers from that which it had for the mass of the Jewish people. In regard to Israel, which had rejected the preaching in good Hebrew which Jesus had addressed to it for three years, this strange phenomenon was a beginning of rupture, a certification of unbelief. God, while continuing to appeal to it, now addressed Himself to other nations; the people of God was on the eve of its rejection.

The apostle’s text differs considerably from the translation of the LXX., which is altogether inaccurate; it also differs from the Hebrew text itself. It is a free reproduction, exactly corresponding, in the first part, to the meaning of the Hebrew, but differing from it sensibly in the last words. The Hebrew says: “And they would not hear;” which applies to the unbelief of the people in regard to the ancient prophetical revelations; while in Paul the words: and yet for all that will they not hear me, apply to the conduct of the unbelieving people in regard to the tongues themselves, as is proved by the: and yet for all that. The idea expressed by Paul is, therefore, that this new means, tongues, will fail as well as the former; in Isaiah, prophetical preaching; in Paul, evangelical preaching. How can we help thinking here of the persevering unbelief of Israel, even after Pentecost, an unbelief of which, after Palestine, the whole world, Greece itself, was at that moment the theatre? Paul does not mean that this plan will absolutely fail, and with all. Otherwise why should God still use it? But the use of such means supposes, not faith, but unbelief in those to whom it is applicable? What folly then, what puerility on the part of the Corinthians, to show a strong predilection for a sign of this kind in the worship of believers! It matters little whether we read ἑτέροις (other lips) with the Greco-Lats. and the Byz., or ἑτέρων (lips of others) with the Alex.

Applying the words of Isaiah, as he does here, Paul is led to the following conclusion:

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.