TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
Complete Jewish Bible
In the Torah it is written,
“By other tongues,
by the lips of foreigners
I will speak to this people.
But even then they will not listen to me,”
says Adonai.
“By other tongues,
by the lips of foreigners
I will speak to this people.
But even then they will not listen to me,”
says Adonai.
Berean Standard Bible
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.”
American Standard Version
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.
World English Bible Messianic
In the law it is written, “By men of strange languages and by the lips of strangers I will speak to this people. Not even thus will they hear me, says the Lord.”
Geneva Bible (1599)
In the Lawe it is written, By men of other tongues, and by other languages will I speake vnto this people: yet so shall they not heare me, sayth the Lord.
Young's Literal Translation
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;'
See on the biblical-era map
In the KJVVerse 28,700 of 31,102
Study This Verse
Commentary on 1 Corinthians 14 verses 21–25
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.
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.
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?
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:
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.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–25. Public domain.
Copy as
TertullianAD 220
Against Marcion Book V
When he mentions the fact that "it is written in the law," how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction. In precisely the same manner, when enjoining on women silence in the church, that they speak not for the mere sake of learning (although that even they have the right of prophesying, he has already shown when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience.
Origen of AlexandriaAD 253
COMMENTARY ON 1 CORINTHIANS 4.65
Note that Paul refers to the prophetic writings also as the “law.” In this passage he is quoting Isaiah [28:11] according to Aquila’s translation, and not according to the Septuagint.
Apostolic ConstitutionsAD 380
Apostolic Constitutions (Book VIII), Section 1, I
These gifts were first bestowed on us the apostles when we were about to preach the Gospel to every creature, and afterwards were of necessity afforded to those who had by our means believed; not for the advantage of those who perform them, but for the conviction of the unbelievers, that those whom the word did not persuade, the power of signs might put to shame: for signs are not for us who believe, but for the unbelievers, both for the Jews and Gentiles. For neither is it any profit to us to cast out demons, but to those who are so cleansed by the power of the Lord; as the Lord Himself somewhere instructs us, and shows, saying: "Rejoice not because the spirits are subject unto you; but rejoice, because your names are written in heaven." [Luke 10:20] Since the former is done by His power, but this by our good disposition and diligence, yet (it is manifest) by His assistance. It is not therefore necessary that every one of the faithful should cast out demons, or raise the dead, or speak with tongues; but such a one only who is vouchsafed this gift, for some cause which may be advantage to the salvation of the unbelievers, who are often put to shame, not with the demonstration of the world, but by the power of the signs; that is, such as are worthy of salvation: for all the ungodly are not affected by wonders; and hereof God Himself is a witness, as when He says in the law: "With other tongues will I speak to this people, and with other lips, and yet will they by no means believe." [Isaiah 28:11; 1 Corinthians 14:21] For neither did the Egyptians believe in God, when Moses had done so many signs and wonders; nor did the multitude of the Jews believe in Christ, as they believed Moses, who yet had healed every sickness and every disease among them.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
The Lord said this about those whom he knew in advance would not believe in the Savior. For to speak in other tongues and with other lips is to preach the New Testament.
John ChrysostomAD 407
Homily on 1 Corinthians 36
Yet surely it is no where written in the Law, but as I said before, he calls always the whole of the Old Testament, the Law: both the prophets and the historical books And he brings forward his testimony from Esaias the prophet, again covertly detracting from the glory of the gift, for their profit; nevertheless, even thus he states it with praise. For the expression, "not even thus," hath force to point out that the miracle was enough to astonish them; and if they did not believe, the fault was theirs. And wherefore did God work it, if they were not to believe? That He might in every case appear to do His part.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying 1 Corinthians 14:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
In 1 Corinthians 14:21, the Apostle Paul strategically quotes from the Old Testament, specifically Isaiah 28:11-12, to illuminate the true purpose and historical precedent of speaking in tongues within the Corinthian church. This verse serves as a crucial theological anchor, demonstrating that the phenomenon of foreign languages, or "other tongues," was intended by God as a sign—often one of judgment—to a disobedient people, rather than primarily as a means of edification for believers without interpretation. It underscores the tragic reality that even when God speaks in extraordinary ways, human hearts can remain hardened and unwilling to hear.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul's use of Quotation is the most prominent literary device in this verse. By directly quoting Isaiah 28:11-12, Paul lends immense authority to his argument regarding the function of tongues. This is not merely an opinion but a principle established in God's prior dealings with His people. Furthermore, there is a powerful element of Allusion to Israel's history of disobedience. The Isaiah passage itself is an allusion to God's judgment on a rebellious nation. Paul's application of this prophecy to the Corinthian context (and the broader purpose of tongues) serves as a subtle warning: even miraculous signs can be a harbinger of judgment for those who refuse to hear. Finally, the verse contains a profound Irony: God speaks in an extraordinary, attention-grabbing manner ("other tongues and other lips"), yet the very people He is addressing "will they not hear me." This highlights the tragic paradox of human stubbornness, where even divine intervention can be met with profound spiritual deafness.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological significance of 1 Corinthians 14:21 extends beyond the specific debate about spiritual gifts in Corinth, touching upon the very nature of God's communication and human responsibility. It reveals a God who persistently seeks to engage with humanity, even when His people are resistant. His methods may vary, from clear prophetic utterance to miraculous signs, but His aim is always to draw people to Himself and to reveal His will. The verse also underscores the profound truth that divine signs, while powerful, do not inherently guarantee belief or obedience. They serve as a witness, a call to attention, but ultimately, the human heart retains the capacity to harden itself against God's voice. This passage, therefore, serves as a sobering reminder of the gravity of rejecting God's word, whether spoken plainly or manifested miraculously, and emphasizes the ongoing need for humility and responsiveness to divine truth.
REFLECTION AND APPLICATION
1 Corinthians 14:21 challenges contemporary believers to critically examine the purpose and practice of spiritual gifts within their own communities. It reminds us that while God is sovereign in bestowing gifts, their exercise must always be governed by the principles of love and edification. Are our worship services and spiritual expressions truly understandable and beneficial to all, especially those who are new to faith or are unbelievers? The verse serves as a powerful call to prioritize clarity and order in our communication of the Gospel and in our corporate worship, ensuring that everything we do points people to Christ and builds up the body. Furthermore, the tragic reality that "they will not hear me" serves as a somber warning against spiritual apathy and hardened hearts. It prompts us to cultivate a spirit of humility and responsiveness to God's voice, recognizing that even the most profound manifestations of His presence can be ignored. We are called to pray not only for the effective communication of the Gospel but also for open hearts to receive it, both our own and those of others.
Questions for Reflection
FAQ
Why does Paul quote Isaiah 28:11-12 in this context?
Answer: Paul quotes Isaiah 28:11-12 to provide an Old Testament precedent and authoritative basis for his argument regarding the purpose of tongues. In Isaiah's original context, God threatened to speak to disobedient Israel through the foreign language of the invading Assyrians as a sign of judgment. Paul applies this principle to the New Testament gift of tongues, indicating that it functions primarily as a sign to unbelievers, particularly those who are resistant to God's clear word, rather than solely for the edification of believers without interpretation. It demonstrates that God has historically used foreign speech as a sign, often one of judgment, for a rebellious people.
What does "In the law it is written" refer to?
Answer: "The law" in this context refers to the Old Testament Scriptures, specifically the book of Isaiah from which Paul is quoting. Paul's phrase "In the law it is written" (Greek: En tō nomō gegraptai) is a common formula used by New Testament writers to introduce an authoritative Old Testament passage. It signifies that the principle being discussed is not a new idea but is rooted in God's long-standing revelation to His people, underscoring the continuity of divine truth.
Does this verse mean that speaking in tongues is only for unbelievers?
Answer: Not exclusively, but it clarifies a primary purpose. Paul states in 1 Corinthians 14:22, immediately following this verse, that "tongues are for a sign, not to them that believe, but to them that believe not." This indicates that a significant, if not primary, function of tongues is as a miraculous sign to unbelievers, particularly those who are hardened against the Gospel. While tongues can also be a form of private prayer or worship (1 Corinthians 14:2), Paul's emphasis in the public assembly is that uninterpreted tongues are unedifying for believers and primarily serve as a sign to those outside the faith, or as a sign of judgment for those who refuse to believe.
CHRIST-CENTERED FULFILLMENT
The profound truth embedded in 1 Corinthians 14:21, that God speaks in diverse ways yet humanity often refuses to hear, finds its ultimate fulfillment and tragic culmination in the person and work of Jesus Christ. He is the very Word of God made flesh (John 1:1-14), the clearest and most direct communication from God to humanity. The Old Testament prophecy of God speaking through "other tongues and other lips" to a disobedient people foreshadows the ultimate divine communication in Christ, who came to His own, yet "His own received Him not" (John 1:11). God, who "at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son" (Hebrews 1:1-2). Yet, just as Israel refused to hear the prophets, so too did many reject Christ, despite His miraculous signs and clear teachings. The "not hearing" of Isaiah's prophecy reaches its apex in the rejection of Jesus, the ultimate divine sign and speaker. His parables, His miracles, and His very presence were signs, yet many remained spiritually deaf. Thus, 1 Corinthians 14:21 not only explains the purpose of tongues but also points to the persistent human rebellion against God's voice, a rebellion that finds its most grievous expression in the world's refusal to hear and believe in the Son of God, who alone offers salvation. The judgment implied in Isaiah's "other tongues" is fully realized for those who, even after Christ's coming, "reject Me and do not receive My words" (John 12:48).