I Corinthians 14:2 · Bible study
1 Corinthians 14:2 Commentary: Speaking to God in Mysteries
Greek · 10 what the commentators say
Meaning in one sentence
What does Paul mean by speaking to God in tongues and uttering mysteries? Greek, context, and key interpretive questions explored.
Research Summary
- Meaning: The tongue speaker's words are directed to God, not understood by others, but uttered by the Spirit.
- Key words: λαλῶν (speaking), γλώσσῃ (tongue/language), ἀκούει (hears/understands), μυστήρια (mysteries).
- Main debate: Is the tongue a known human language or a heavenly/ecstatic prayer language?
- Theological theme: Edification of the church versus personal spiritual expression.
- Best use: Interpreted tongues build up the church; uninterpreted tongues serve personal devotion.
Translation Comparison
BSB Berean Standard Bible 2020
For he who speaks in a tongue does not speak to men, but to God. Indeed, no one understands him; he utters mysteries in the Spirit.
WEB World English Bible 2000
For he who speaks in another language speaks not to men, but to God, for no one understands, but in the Spirit he speaks mysteries.
KJV King James Version 1769
For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
ASV American Standard Version 1901
For he that speaketh in a tongue speaketh not unto men, but unto God; for no man understandeth; but in the spirit he speaketh mysteries.
YLT Young's Literal Translation 1898
for he who is speaking in an unknown tongue--to men he doth not speak, but to God, for no one doth hearken, and in spirit he doth speak secrets;
Darby Darby Bible 1890
For he that speaks with a tongue does not speak to men but to God: for no one hears; but in spirit he speaks mysteries.
Douay-Rheims Douay-Rheims Bible 1899
For he that speaketh in a tongue speaketh not unto men, but unto God: for no man heareth. Yet by the Spirit he speaketh mysteries.
Translations in other languages (10 available)
Porque el que habla en lenguas, no habla á los hombres, sino á Dios; porque nadie le entiende, aunque en espíritu hable misterios.
Porque o que fala língua estranha ,não fala aos seres humanos, mas sim a Deus; porque ninguém o entende, mas em espírito fala mistérios.
En effet, celui qui parle en langue ne parle pas aux hommes, mais à Dieu, car personne ne le comprend, et c’ est en esprit qu’ il dit des mystères.
Denn der mit Zungen redet, der redet nicht den Menschen, sondern Gott; denn ihm hört niemand zu, im Geist aber redet er die Geheimnisse.
Want die een vreemde taal spreekt, spreekt niet den mensen, maar Gode; want niemand verstaat het, doch met den geest spreekt hij verborgenheden.
Perché chi parla in altra lingua non parla agli uomini, ma a Dio; poiché nessuno l’intende, ma in ispirito proferisce misteri.
Albowiem kto mówi językiem obcym, nie ludziom mówi, ale Bogu; bo żaden nie słucha, lecz on duchem mówi tajemnice.
Ибо кто говорит на незнакомом языке, тот говорит не людям, а Богу; потому что никто не понимает его, он тайны говорит духом;
那說 方言的，原不 是對人 說，乃是對 神說，因為 沒有人 聽出來。然而，他在心靈 裡卻是講說 各樣的奧祕。
For he who makes use of tongues is not talking to men but to God; because no one has the sense of what he is saying; but in the Spirit he is talking of secret things.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 14:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators largely agree that the tongue in this verse is a human language not understood by the hearers. Barnes notes that the speaker's address is effectively to God alone, since no one in the congregation can grasp what is said. Calvin and the Cambridge Bible point out that the word 'unknown' is not in the Greek; Paul refers simply to a foreign language. Gill and Lightfoot argue the tongue is specifically Hebrew, a dead language restored through the gift. The phrase 'in the Spirit he speaks mysteries' is taken by Barnes and Gill as deep truths of God uttered under the Holy Spirit's influence, but hidden from the hearers because the language is unfamiliar. There is a shared conviction that uninterpreted tongues in the gathered assembly do not serve edification, the central criterion for valuing spiritual gifts.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Foreign human language (specific: Hebrew): Clarke, Gill, Lightfoot note that Hebrew was a dead language unknown to most Jews; the gift restored its knowledge for use in assemblies.
- Foreign language (any): Barnes, Calvin, and the Cambridge Bible argue 'tongue' means any language not understood by the congregation; context of Corinthian diversity supports this.
What is clear: Paul's main point is that uninterpreted tongues do not build up the gathered church, regardless of whether the language is human, Hebrew, or heavenly.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the tongue | It is a language (γλῶσσα) with real content, not meaningless sound. | Commentators like Gill and Lightfoot argue it is the Hebrew language; Barnes and Calvin say it is any foreign language unknown to the audience. |
| 'In the Spirit' | The utterance originates from spiritual influence, not mere human intellect. | Some interpret it as the Holy Spirit (Barnes, Gill); others see the human spirit as the agent (1 Cor 14:14). |
| Meaning of 'mysteries' | The content is divine truth not previously understood. | Are these mysteries hidden from all people entirely, or simply hidden from the present hearers due to the language barrier (Gill)? |
Historical & Cultural Context
First Corinthians 14 must be read against the bustling multicultural setting of Corinth. A major port city with merchants from Asia, Africa, and Europe, it offered frequent opportunities to use foreign languages. Paul himself acknowledges (1 Cor 14:22) that tongues are a sign to unbelievers, especially those who speak that language. But the Corinthians were using the gift for display among believers who all shared the same native tongue (probably Greek). The problem was not the gift itself, but its misuse in the assembly without interpretation.
Several commentators draw on a Jewish background. John Lightfoot and John Gill propose that the 'unknown tongue' was Hebrew. In synagogue practice, the Hebrew Scriptures were read and then translated into Aramaic or Greek for the people. The gift of tongues, they suggest, allowed some believers to read Hebrew with full understanding, yet they could not always explain it to the congregation. This fits Paul's concern that the church be built up (v. 4).
The Greek verb akouō (hears) carries the sense of hearing with understanding (Thayer). Paul's point: the sound may reach the ears, but meaning does not reach the mind. The phrase 'in the Spirit' (πνεύματι) is taken by Barnes and Gill as instrumental, the Holy Spirit enables the utterance. The word 'mysteries' (μυστήρια) does not mean esoteric secrets but divine truths that were once hidden and are now revealed, yet remain unintelligible to hearers because of the language barrier.
Textual Notes
The Greek text of 1 Corinthians 14:2 is consistent across major manuscripts. No significant variants affect interpretation. The main differences in English translations come from whether or not the word 'unknown' is inserted (KJV, Douay) or left out (WEB, ASV, BSB). The original Greek has only γλώσσῃ (tongue), describing a language foreign to the hearers.
Reception History
Early interpreters typically read this verse as referring to known human languages, often tied to the Pentecost narrative (Acts 2). John Chrysostom argued that the gift of tongues was a real language used for missionary purposes. In the Reformation, John Calvin stressed that 'unknown' was not Paul's word and that the passage condemns unintelligible worship. The nineteenth century saw detailed proposals: Lightfoot, Gill, and Adam Clarke identified the tongue as Hebrew, while others maintained the reference was to any foreign language. In the twentieth century, Pentecostal and charismatic movements revived a view of tongues as a private prayer language, drawing on the phrase 'he speaks mysteries' to support a heavenly vocabulary for personal edification. The verse remains central to discussions about the purpose and regulation of spiritual gifts in gathered worship.
Preaching This Verse
Three-point outline
- The tongue is for God, not for human listeners. Paul states that the speaker addresses God, not the congregation. This highlights the vertical dimension of tongues, praise, prayer, and thanksgiving directed to the One who knows every language (Barnes).
- The problem of unintelligibility. 'No one hears' means no one understands. Even the most profound truth is useless if it cannot be grasped. The assembly is not edified (Calvin).
- Mysteries in the Spirit. The speaker utters deep truths, but they remain hidden to others. This underscores the need for interpretation, so the church can share in the revelation (Gill).
Five-point outline
- The gift of tongues: a real language, not gibberish. The Greek word glōssē means a language or dialect (Cambridge Bible).
- The audience: God, not the congregation. The speaker does not speak to people, because they cannot understand.
- The barrier: lack of understanding. 'No man understands him' (KJV) or 'hears' (ASV).
- The content: mysteries of God. The Holy Spirit reveals divine truths, but they are locked behind the language barrier.
- The solution: interpretation for edification. Paul later commands that tongues be interpreted (v. 13), turning personal communion into public benefit.
Illustration hooks
- A worship leader prays in a language only a few international visitors understand. The rest feel moved by the passion but miss the meaning.
- A child speaks to a parent in a simple home language while guests are present, the parent gets the message, the guests hear only sounds.
- A lecture delivered in an academic or philosophical style that the congregation cannot follow: the speaker may be brilliant, but the hearers leave empty.
Questions your congregation is asking
- Is it better to pray in a language I don't understand, or to use words I can grasp?
- What should I do if someone speaks in tongues during a service and there is no interpretation?
- Does this verse mean that private prayer in tongues is okay, but public use needs interpretation?
Leading a Discussion
Paul values spiritual gifts, but he cares more about building up the church than about impressive displays. This passage sets the stage for his argument that prophecy, intelligible speech, has greater public value. As you study, ask yourselves what it means to communicate with God in a way that others cannot follow.
Discussion questions
- Why does Paul say the tongue speaker speaks 'not to men, but to God'? What does this tell us about the nature of the gift?
- What does the word 'hears' (ἀκούει) imply in this context? Is it about sound or understanding?
- What are 'mysteries' (μυστήρια) according to this verse? How does this relate to Paul's use of the term in 1 Corinthians 4:1?
- How would you explain the phrase 'in the Spirit', is it the Holy Spirit, the human spirit, or both? (See also 1 Cor 14:14.)
- How does the Corinthians' fascination with tongues reflect a tension between personal spiritual experience and community edification?
- What does this passage say about the need for interpretation? Why does Paul reserve such a high place for prophecy?
- In practical terms, how can a church ensure that all its worship practices, including tongues, build up everyone present?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 11:7 | Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.” |
| Genesis 42:23 | They didn’t know that Joseph understood them; for there was an interpreter between them. |
| Deuteronomy 28:49 | Yahweh will bring a nation against you from far away, from the end of the earth, as the eagle flies: a nation whose language you will not understand, |
| II Kings 18:26 | Then Eliakim the son of Hilkiah, Shebnah, and Joah, said to Rabshakeh, “Please speak to your servants in the Syrian language, for we understand it. Don’t speak with us in the Jews’ language, in the hearing of the people who are on the wall.” |
| Psalms 49:3 | My mouth will speak words of wisdom. My heart will utter understanding. |
| Psalms 49:4 | I will incline my ear to a proverb. I will solve my riddle on the harp. |
| Psalms 78:2 | I will open my mouth in a parable. I will utter dark sayings of old, |
| Matthew 13:11 | He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the "unknown tongue" in this passage as Hebrew, not a foreign language, and sees the gift of tongues as restoring understanding of the Old Testament's sacred language. Reading Hebrew in church without the ability to explain it, he argues, is useless, even if one understands it personally.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that Paul is not dismissing the value of speaking in tongues altogether, but only in the specific setting where everyone shares the same language. In that context, even the most Spirit-inspired utterance is useless to the church because no one can understand it, making it as if the speaker addresses God alone.
Calvin's Commentaries Reformed 1564
Calvin argues that the Corinthians prized speaking in tongues because it looked impressive, but he shows this preference is misguided. A tongue that no one understands cannot build up the church, no matter how spectacular it sounds. For him, prophecy is better precisely because it is plain and profitable for everyone.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that "unknown" in "unknown tongue" is not in the original Greek; the word itself simply means a human language. Since the hearers do not understand that language, the speaker addresses God alone, and what is said remains hidden from the audience as mysteries.
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that speaking in a tongue is directed to God, not to people, since no one hears or understands the words. The speaker communicates secret matters in the spirit, making the speech a private transaction with God rather than public instruction.
Gill's Exposition of the Bible Baptist 1748
Gill follows Dr. Lightfoot in identifying the unknown tongue as Hebrew, which had become a dead language known to few. He argues that speaking in such a tongue edifies no one but God alone, making the speaker unintelligible and his words a meaningless jumble to hearers.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that speaking in tongues is directed toward God, not toward human listeners who generally cannot understand. In Corinth's multilingual setting, the gift had practical potential but was being misused for show. Proper use requires an audience that understands the language, not mere display.
Lange's Commentary Reformed 1857
Lange argues that speaking in tongues was an ecstatic, unintelligible utterance in a new language formed by the Spirit, not in existing foreign languages. It bypassed the speaker’s understanding and required a separate gift of interpretation, serving as a sign of judgment on unbelievers rather than a tool for evangelism.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry underscores that charity is the essential grace, to be obtained at any cost through earnest pursuit. He then advises that of the spiritual gifts, prophecy—interpreting Scripture—should be sought above tongues, since it edifies the church with exhortation and comfort.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that speaking in an unknown tongue accomplishes nothing for human listeners, since no one present understands it. The speech is effectively directed to God alone, who is the only one who comprehends what is said.