I Corinthians 14:21 · Bible study
1 Corinthians 14:21 Commentary: Foreign Tongues as Judgment and Sign
Greek · 10 what the commentators say
Meaning in one sentence
Paul quotes Isaiah 28 to show tongues are a sign of judgment, not primarily for believers' edification.
Research Summary
- Meaning: Paul quotes Isaiah to argue that speaking in foreign tongues without interpretation mirrors God’s judgment on Israel, a sign for unbelievers, not for building up the church.
- Key words: Law (νόμος), here the entire Old Testament; other tongues (ἑτερογλώσσοις), foreign languages; will they hear (εἰσακούσονται), to listen with compliance, not just auditory reception.
- Main debate: How directly does the Isaiah prophecy apply to New Testament tongues? Some see a direct prediction; others, a typological analogy; still others, a borrowing of language without prophetic reference.
- Theological theme: God’s sovereignty in communication, He can use unintelligible speech as judgment or, through interpretation, as revelation.
- Best use: A corrective for any church that prizes spectacular gifts over clear, edifying teaching. It calls worship leaders to prioritize understanding over display.
Translation Comparison
BSB Berean Standard Bible 2020
It is written in the Law: “By strange tongues and foreign lips I will speak to this people, but even then they will not listen to Me, says the Lord.”
WEB World English Bible 2000
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 listen to me that way, says the Lord.”
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
in the law it hath been written, that, `With other tongues and with other lips I will speak to this people, and not even so will they hear Me, saith the Lord;'
Darby Darby Bible 1890
It is written in the law, By people of other tongues, and by strange lips, will I speak to this people; and neither thus will they hear me, saith the Lord.
Douay-Rheims Douay-Rheims Bible 1899
In the law it is written: In other tongues and other lips I will speak to this people: and neither so will they hear me, saith the Lord.
Translations in other languages (10 available)
En la ley está escrito: En otras lenguas y en otros labios hablaré á este pueblo; y ni aun así me oirán, dice el Señor.
Na Lei está escrito: A este povo falarei por gente de outras línguas, e por outros lábios; e ainda assim não me ouvirão, diz o Senhor.
Il est écrit dans la loi:
Im Gesetz steht geschrieben: Ich will mit andern Zungen und mit andern Lippen reden zu diesem Volk, und sie werden mich auch also nicht hören, spricht der HERR.”
In de wet is geschreven: Ik zal door lieden van andere talen, en door andere lippen tot dit volk spreken, en ook alzo zullen zij Mij niet horen, zegt de Heere.
Egli è scritto nella legge: Io parlerò a questo popolo per mezzo di gente d’altra lingua, e per mezzo di labbra straniere; e neppur così mi ascolteranno, dice il Signore.
W zakonie napisano: Iż obcemi językami i obcemi wargami mówić będę ludowi temu; a przecię mnie i tak nie usłuchają, mówi Pan.
В законе написано: иными языками и иными устами буду говорить народу сему; но и тогда не послушают Меня, говорит Господь.
律法 上 記著：主 說：我要用 外邦人的舌頭 和 外邦人 的嘴唇 向這 百姓 說話；雖然 如此，他們還 是不 聽從 我。
In the law it is said, By men of other tongues and by strange lips will my words come to this people; and not even so will they give ear to me, says the Lord.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 14:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Paul uses “the law” here as a broad term for the Old Testament, as he and other New Testament writers often do (John 10:34; Romans 3:19). The quotation from Isaiah 28:11, 12 originally warns rebellious Israel that God will speak through the foreign language of the Assyrian invaders, a sign of judgment because they refused to hear His clear word through the prophets. Barnes, Clarke, and the Cambridge Bible note that Paul applies this principle to the Corinthian church: tongues spoken in worship without interpretation function as a similar sign of unbelief. Vincent adds that the point is not that Isaiah predicted New Testament tongues, but that God’s use of strange speech in Isaiah’s day illustrates the effect of unintelligible language, a sign for those who will not believe. Wesley sees a secondary fulfillment at Pentecost. While the quotation differs slightly from both the Hebrew and the Septuagint (as Gill and Vincent observe), the apostolic meaning is clear: tongues, when misused, become a token of divine displeasure rather than a means of building up the church.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Direct Prophecy View: Isaiah 28 is seen as a direct prediction of tongues at Pentecost and afterward; Wesley and some Pentecostal interpreters lean this way.
- Typological Application: Paul uses the historical event as a type or analogy; God’s speaking through Assyrian language prefigures the principle that tongues are a sign for unbelievers. Meyer and Hodge support this view.
- Illustrative Quotation: Paul borrows the wording without claiming prophetic fulfillment, using it as an apt illustration of how strange speech can function as a sign of judgment. Barnes and Vincent take this position.
What is clear: Paul’s central point is clear: tongues without interpretation do not build up the church and can function as a negative sign, echoing God’s Old Testament warning through foreign speech.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of “the law” in this verse | Christians agree Paul uses the term broadly for the Old Testament, not just the Pentateuch. | Some traditions emphasize that this reflects a unified canonical view (Scripture as law); others note Jesus and Paul used the same flexible language (John 10:34). No substantive disagreement on the point. |
| How Paul applies Isaiah 28 to tongues | All major traditions acknowledge Paul is drawing a parallel between God speaking through a foreign language (Assyrian) and the gift of tongues. | Some Reformed commentators (Barnes, Hodge) argue it is a loose, illustrative use of the text, not a prophecy about tongues. Others (Wesley, many Pentecostals) see it as a direct prophetic fulfillment, at least in principle. The difference touches the degree of continuity between Old Testament judgment and New Testament gifts. |
| Tongues as a sign for unbelievers | All interpreters agree Paul states tongues are a sign for unbelievers, not believers, and that the sign can be negative (confirming unbelief). | Cessationists argue this means tongues were primarily a temporary authenticating sign for Jewish unbelief. Continuationists hold that tongues still function as a sign to unbelievers when interpreted properly. Both groups affirm the text’s teaching, but differ on present-day application. |
| Textual variation in the quotation | All note the quotation differs from both the Hebrew and the Septuagint of Isaiah 28:11-12. | Some attribute this to Paul quoting from memory or using a different version, while others see it as an intentional adaptation to make the point about “other tongues” more clearly. Both views respect the apostle’s authority, differing over the degree of precision required. |
Historical & Cultural Context
First Corinthians 14 addresses disorder in the Corinthian assembly, where the gift of tongues was prized and practiced without restraint. Paul argues that speaking in a language no one understands does not edify the church (14:4, 5). To make his point, he reaches back to a defining moment in Israel’s history. In Isaiah 28, the prophet confronts the leaders of Jerusalem who mock his simple, repetitive teaching, “line upon line, precept upon precept.” They consider themselves too mature for such instruction. God responds by promising to send a people of “stammering lips and another tongue”, the Assyrians (Isaiah 28:11, 12). That foreign invasion would be a harsh lesson, yet even then, the prophet says, “they would not hear.”
For Paul, the parallel is pointed. The Corinthians, like Isaiah’s audience, were enamored with a spectacular display of tongues. But if those tongues remain untranslated, they become as unintelligible to the congregation as Assyrian was to Jerusalem. The gift that should signal God’s presence (as at Pentecost, Acts 2) instead becomes a sign of judgment, God speaking in a way that confirms unbelief. Paul’s quotation of Isaiah is not a prooftext for the gift of tongues; it is a warning. The historical context of Isaiah’s threat gives weight to Paul’s argument: the Corinthians should not be proud of a sign that God once used as a curse. By citing the prophet, Paul reframes tongues not as a badge of spirituality but as a potential mark of spiritual deafness.
Textual Notes
The supplied commentaries note that Paul’s quotation does not match exactly either the Hebrew text of Isaiah 28:11, 12 or the Septuagint. The Hebrew reads “with stammerings of lip,” while the Septuagint has “by reason of contemptuous words of lips.” Paul writes “with other tongues and with the lips of others.” He also adds the clause “says the Lord,” which is not in the original context. None of the consulted sources mention any significant manuscript variants for 1 Corinthians 14:21 itself; the variation is between Paul’s citation and the Old Testament source. This difference is widely seen as apostolic adaptation for a new audience rather than a copying error.
Reception History
In the early church, this verse was often read as a warning against proud displays of spiritual gifts. Chrysostom used it to argue that tongues without interpretation served God’s judgment, not the church’s edification. During the medieval period, the verse was cited in debates about liturgical language, though the Vulgate’s rendering did not directly support the vernacular cause. Reformation commentators like Calvin and Wesley saw in the verse a clear principle: worship must be intelligible. Wesley connected the promise to Pentecost, viewing tongues as a sign that originally addressed Jewish unbelief. In the modern charismatic renewal, the verse has been interpreted in light of ongoing spiritual gifts, with careful attention to Paul’s demand for interpretation and order. Across traditions, the verse has functioned as a check on spiritual enthusiasm that neglects understanding.
Preaching This Verse
Three-point outline
- God sometimes speaks in ways we cannot understand. In Isaiah’s day, he used the foreign Assyrian language. In Corinth, he allowed the gift of tongues. The question is not what language God uses, but whether we are listening.
- Unintelligible speech can be a sign of judgment. Like Israel hearing Assyrian commands, the Corinthian visitor who hears babbling in an unknown tongue may conclude the church is mad (v. 23). That is not a welcome; it is a warning.
- The cure is intelligible prophecy. Paul’s answer is clear: prioritize speech that builds up, encourages, and convicts. Five clear words matter more than ten thousand in an unknown tongue (v. 19).
Five-point outline
- Paul’s source: “In the law it is written.” He treats the Old Testament as one authoritative revelation, even when quoting a prophet. This shows how the early church read Scripture as a unified story.
- The original threat in Isaiah. Israel rejected clear teaching, so God sent a nation whose language they could not understand, a painful discipline that still did not produce repentance.
- Paul’s application to Corinth. Tongues without interpretation reproduce the same problem: God’s people hear sounds they cannot grasp, and the result is confusion, not faith.
- The sign for unbelievers. Verse 22 makes explicit: tongues are a sign not for believers but for unbelievers. But the effect is negative, they confirm the outsider in his or her unbelief (v. 23).
- Pastoral priority: understanding over display. The whole chapter drives toward one goal: the church must be built up. Any gift used without love or clarity works against that goal.
Illustration hooks
- A doctor delivering a diagnosis in medical jargon the patient doesn’t follow, the words are true, but they communicate nothing that heals or reassures.
- A traveller lost in a foreign city, hearing announcements in a language she does not know; the sounds are a barrier, not a bridge.
- A parent trying to warn a child who refuses to listen, finally using a harsh tone or silent treatment, communication breaks down entirely.
Questions your congregation is asking
- Does this verse mean tongues are bad? Why would God give a gift that can become a sign of judgment?
- Why did Paul quote Isaiah if the original context was about invasion, not worship? How does that apply today?
- How do I know if the worship in my church is building people up or just sounding impressive?
Leading a Discussion
This verse pulls the gift of tongues into the light of Old Testament judgment. Paul uses Isaiah not to condemn tongues but to correct their misuse. As you discuss, notice how Paul’s argument moves from Scripture to church practice. He expects the Corinthians, and us, to let God’s Word reshape what we value in worship.
Discussion questions
- Read Isaiah 28:9, 12. What was the original situation? Why did God threaten to speak through foreign lips?
- Paul says “In the law it is written.” What does that phrase tell you about how he viewed the Old Testament?
- How does Paul’s quotation of Isaiah differ from the original Hebrew and the Greek Septuagint? Do you think he was being careless, or adapting the text for a new context?
- According to verse 22, tongues are “a sign, not to those who believe, but to the unbelieving.” What kind of sign, positive or negative? Support your answer from the passage.
- If tongues can signal judgment, what does that imply for how we should use spiritual gifts in public worship?
- Paul contrasts tongues with prophecy. In what ways does prophecy (clear, understandable speech) better serve the church?
- How can your small group or church ensure that everything done in worship actually builds people up in faith?
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)
| 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, |
| Isaiah 28:11 | But he will speak to this nation with stammering lips and in another language, |
| Isaiah 28:12 | to whom he said, “This is the resting place. Give rest to the weary,” and “This is the refreshing;” yet they would not hear. |
| Jeremiah 5:15 | Behold, I will bring a nation on you from far away, house of Israel,” says Yahweh. “It is a mighty nation. It is an ancient nation, a nation whose language you don’t know and don’t understand what they say. |
| John 10:34 | Jesus answered them, “Isn’t it written in your law, ‘I said, you are gods’? |
| Romans 3:19 | Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. |
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
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What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke explains that Paul calls Isaiah 28:11 "the law" because Jews used that term for the entire Old Testament, not just the Pentateuch. The prophet warned that because Israel refused God's clear teaching through Hebrew prophets, He would speak to them through the foreign language of their Babylonian conquerors, a harsher discipline they still rejected.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Paul does not claim Isaiah prophesied about miraculous tongues. Paul borrows Isaiah's words because they express a general truth: God uses foreign languages for important purposes. The original passage in Isaiah refers strictly to judgment on rebellious Judah, not to spiritual gifts.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator points out that Paul uses "the law" here to mean the entire Old Testament, not just the books of Moses. This fits Paul's habit of seeing the whole Mosaic order as a progressive system that finds its completion in Christ, with the quotation itself taken from Isaiah.
Geneva Bible Notes Reformed 1599
The Geneva note observes that Paul quotes this Old Testament passage to show God once spoke through foreign languages as a judgment, yet Israel still refused to hear. This confirms Paul’s point that tongues are a sign for unbelievers, not a means of building up believers.
Gill's Exposition of the Bible Baptist 1748
Gill defends Paul's application of Isaiah's prophecy, arguing that Jewish usage of the word "law" included the prophets, making the citation valid. He explains the differences between Isaiah's wording and Paul's as deliberate and justified. Gill sees the prophecy as describing God's punishment through foreign languages, not a blessing for believers.
Jamieson-Fausset-Brown Commentary Protestant 1871
Paul applies Isaiah's prophecy to the Corinthians: just as God once spoke to unbelieving Israel through the foreign tongues of invading enemies as a judgment, so speaking in tongues without interpretation becomes a similar penalty, making the speaker appear ridiculous like a stammering child or a babbling drunkard.
Lange's Commentary Reformed 1857
Lange argues that speaking in tongues was not a miraculous ability to speak foreign languages. Instead, it was an ecstatic, unintelligible utterance that served as a sign of judgment for unbelievers, mirroring God's threat in Isaiah to speak to a disobedient people through foreign lips. For Lange, such speech without interpretation failed to build up the church.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry treats the ability to speak in unknown languages as a sign of judgment rather than blessing. When God speaks to people in a language they cannot understand, he argues, it is evidence they have been abandoned by him, not favored. True gracious instruction comes in plain, understandable speech.
Vincent's Word Studies Evangelical 1887
Vincent notes that Paul's quotation from Isaiah does not match the Hebrew or Greek versions exactly. The point is that speaking in strange tongues was a chastisement for Israel's unbelief, forcing them to hear God through the foreign invader. In Corinth, the intelligible revelation of God had not been properly received either.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees two distinct fulfillments of this prophecy. First, God spoke through Babylonian invaders as a terrifying judgment after Israel ignored the prophets speaking their own language. Later, the words received a further, positive fulfillment on the day of Pentecost.