TRV
Translation
King James Version
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?
KJV (with Strong's)
If G1437 therefore G3767 the whole G3650 church G1577 be come together G4905 into G1909 one place G846, and G2532 all G3956 speak G2980 with tongues G1100, and G1161 there come in G1525 those that are unlearned G2399, or G2228 unbelievers G571, will they G2046 not G3756 say G2046 that G3754 ye are mad G3105?
Complete Jewish Bible
So if the whole congregation comes together with everybody speaking in tongues, and uninstructed people or unbelievers come in, won’t they say you’re crazy?
Berean Standard Bible
So if the whole church comes together and everyone speaks in tongues, and some who are uninstructed or some unbelievers come in, will they not say that you are out of your minds?
American Standard Version
If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad?
World English Bible Messianic
If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in, won’t they say that you are crazy?
Geneva Bible (1599)
If therefore when the whole Church is come together in one, and all speake strange tongues, there come in they that are vnlearned, or they which beleeue not, will they not say, that ye are out of your wittes?
Young's Literal Translation
If, therefore, the whole assembly may come together, to the same place, and all may speak with tongues, and there may come in unlearned or unbelievers, will they not say that ye are mad?
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In the KJVVerse 28,702 of 31,102
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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.
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Basil of CaesareaAD 379
THE LONG RULES 45
Even if a stranger should address his inquiries through ignorance to some other person and although he who is questioned by mistake is able to make a satisfactory reply, yet, for the sake of good order, he should keep silence and direct the stranger to him whose function it is, as the apostles did when the Lord was present. In this way, speech will be employed in a well-ordered and fitting manner.
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.
John ChrysostomAD 407
Homily on 1 Corinthians 36
And to show thee that he introduced the term "sign" here, not as a thing which of course did some good, he added that which resulted from it. And what was this? "They will say," saith he, "that ye are mad" This however not from the nature of the sign, but from their folly. But when thou hearer of unbelievers, do not suppose that the same persons are in every case intended, but at one time they which are incurably diseased and abide uncorrected, and at another they which may be changed; such as were they who in the times of the Apostles admire the mighty things of God which they hear of; such as in the case of Cornelius. His meaning accordingly is this; that prophecy avails both among the unbelieving and among them that believe: as to the tongue, when heard by the unbelieving and inconsiderate, instead of profiting by it, they rather deride the utterers as madmen. For, in fact, it is to them but for a sign, i.e., in order to astonish them merely; whereas they who had understanding used also to profit by it: with a view to which the sign was given. Even as then there were not only certain who accused them of drunkenness, but many also admired them as relating the wonderful works of God. It appears then that the mockers were those without understanding. Wherefore also Paul did not simply say, "they will say that ye are mad," but added, "unlearned and unbelievers."
Having said then, that a tongue profited not, and having again qualified this statement by turning the charge upon the Jews, he proceeds to signify that it even doth injury. "And wherefore was it given?" That it might go forth with interpretation: since without this, it hath even the contrary effect among them that are without understanding. "For if," saith he, "all speak with tongues, and there come in unbelievers or unlearned, they will say that ye are mad;" as indeed even the Apostles incurred the suspicion of being drunken: for "these men," it saith, "are filled with new wine;" but it is not the fault of the sign, but of their unskilfulness; therefore he added, "unlearned and unbelievers," to show that the notion belongs to their ignorance and want of faith; for, as I before said, his object is to rank that gift not among things that are disparaged, but among those which do not greatly profit, and this, in order to repress them, and bring them to a necessity of seeking for an interpreter.
PelagiusAD 418
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 14
On the day of Pentecost the Jews said that the apostles were full of new wine. It is more or less the same thing here.
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.
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SUMMARY
The Apostle Paul, in 1 Corinthians 14:23, addresses the critical importance of order and intelligibility in corporate worship, particularly concerning the exercise of spiritual gifts. He posits a hypothetical scenario where the entire congregation speaks in uninterpreted tongues, warning that such a chaotic display would lead any visiting unlearned person or unbeliever to conclude that the believers are insane, thereby hindering the gospel witness and undermining the credibility of the Christian message. This verse underscores Paul's overarching concern for edification, clarity, and effective evangelism within the gathered church.
CONTEXT
Literary Context: This verse is situated within Paul's extensive instructions to the Corinthian church concerning spiritual gifts (chapters 12-14). Having established the unity of the Spirit and the diversity of gifts in 1 Corinthians 12, and having elevated love as the supreme guiding principle for all gift exercise in 1 Corinthians 13, Paul transitions in chapter 14 to practical guidelines for public worship. His primary concern is the edification of the church, which he argues is best achieved through intelligible speech, specifically prophecy, rather than uninterpreted tongues. Verse 23 serves as a stark illustration of the negative consequences of prioritizing self-edification or chaotic expression over the corporate good and external witness, setting the stage for his subsequent regulations on speaking in tongues and prophecy (1 Corinthians 14:26-33).
Historical & Cultural Context: The city of Corinth was a bustling, cosmopolitan port city, known for its diverse religious practices, philosophical schools, and moral laxity. The Corinthian church, though gifted, struggled with internal divisions, spiritual pride, and a misunderstanding of how to properly express their newfound freedom in Christ, often leading to disorder in their assemblies. In the Greco-Roman world, public gatherings, whether for civic or religious purposes, typically followed established norms of decorum and intelligibility. Paul's instructions here are not merely theological but also pragmatic, addressing a specific cultural context where a chaotic Christian assembly would be perceived as a cultish frenzy, confirming pagan prejudices rather than inviting serious inquiry into the gospel. The concept of "madness" (mania) was often associated with ecstatic, uncontrolled religious practices in the ancient world, which Paul seeks to distance Christian worship from.
Key Themes: The verse significantly contributes to several major themes in 1 Corinthians. It highlights the theme of Order in Worship, emphasizing that church gatherings should be characterized by decorum and intelligibility, not confusion, as summarized in Paul's later directive, "Let all things be done decently and in order" (1 Corinthians 14:40). Closely related is Edification and Clarity, where the primary purpose of spiritual gifts in public assembly is to build up the body of Christ, which cannot happen if communication is unintelligible. Furthermore, the presence of "unlearned, or unbelievers" underscores the church's Witness to Outsiders, revealing that the conduct of believers in worship has direct evangelistic implications. Finally, the stark warning, "will they not say that ye are mad?", emphasizes the critical importance of Perception and Credibility, indicating that unbridled or incomprehensible spiritual manifestations can severely undermine the Christian message and repel potential converts.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several potent literary devices in this verse to make his point. The most prominent is a Rhetorical Question, "will they not say that ye are mad?", which is designed not to seek information but to emphasize an obvious conclusion and create a strong persuasive effect. This question also functions as Hyperbole, presenting an exaggerated, worst-case scenario ("all speak with tongues") to vividly illustrate the negative impact of uninterpreted, widespread glossolalia. There is also a clear Contrast implied between the intended purpose of spiritual gifts (edification, order, clear witness) and the chaotic outcome described, which would lead to confusion and alienation. Finally, the verse clearly demonstrates Implication and Consequence, directly linking the disorderly conduct of the church to the negative perception and judgment of outsiders, thereby highlighting the evangelistic stakes involved in corporate worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates the theological truth that Christian worship is not merely an internal, private experience for believers but also a public testimony to the world. It underscores the principle that the church's practices should reflect the character of God, who is a God of order and peace, not confusion (1 Corinthians 14:33). The proper exercise of spiritual gifts, therefore, must always be subordinated to the greater goals of corporate edification and effective evangelism. When the church gathers, its conduct should be inviting and intelligible, providing a clear pathway for outsiders to encounter the truth of the gospel, rather than a barrier of incomprehensible chaos. This reflects a broader biblical concern for the church's witness to those outside the faith, ensuring that its light shines clearly in the world (Matthew 5:16).
REFLECTION AND APPLICATION
First Corinthians 14:23 serves as a timeless reminder that the church's gatherings are not solely for the benefit of its members but also for the sake of those who are yet to believe. It challenges us to critically examine our worship practices, asking whether they are truly accessible, understandable, and inviting to newcomers. This means prioritizing clarity in communication, whether through preaching, teaching, or musical expression, ensuring that the message of Christ is presented in a way that can be grasped by all. It also calls for a spirit of hospitality and sensitivity towards guests, conducting services in a manner that reflects the welcoming heart of God rather than alienating those unfamiliar with Christian customs or spiritual expressions. Ultimately, our gatherings should aim to build up believers and clearly present the truth of God's Word, fostering an environment where the Holy Spirit can convict, convert, and transform, rather than confuse or repel.
Questions for Reflection
FAQ
Does this verse forbid speaking in tongues in church?
Answer: No, this verse does not forbid speaking in tongues in church. Instead, it places a crucial condition on its public use: it must be interpreted. Paul's concern is intelligibility and edification. In 1 Corinthians 14:5, he states, "I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying." The issue is not the gift itself, but its uninterpreted, chaotic, or universal use in a public assembly, which would lead to confusion and a negative witness to outsiders.
Who are the "unlearned" and "unbelievers" mentioned in this verse?
Answer: The "unlearned" (Greek: idiōtēs) refers to those who are not initiated into the specific practices or doctrines of the Christian faith; they are laypersons or those without specialized knowledge of spiritual gifts. The "unbelievers" (Greek: ápistos) are those who do not profess faith in Christ. Paul distinguishes between these two groups, but both represent outsiders who are observing the church's gathering. Their presence highlights the evangelistic dimension of corporate worship, emphasizing that the church's conduct should be understandable and attractive to those outside the faith.
How does this verse apply to modern church services where speaking in tongues might not be a prominent feature?
Answer: The principle of 1 Corinthians 14:23 remains highly relevant even if speaking in tongues is not a primary feature. The core message is about clarity, order, and effective witness in corporate worship. This applies to all aspects of a service: the clarity of preaching, the intelligibility of songs, the explanations of rituals or practices, and the overall atmosphere. If any element of a service is confusing, alienating, or appears chaotic to a newcomer, it can hinder their ability to understand the gospel or perceive the presence of God. The goal is always to ensure that the church's gathering is conducive to both the edification of believers and the evangelization of outsiders, so that when an unbeliever enters, they might be convicted, "fall down on their face, and worship God, and report that God is in you of a truth" (1 Corinthians 14:25).
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 14:23 directly addresses the proper conduct of the church in its corporate gatherings, its underlying principles find their ultimate fulfillment and purpose in Jesus Christ. Christ himself is the embodiment of divine order and wisdom, in whom "are hid all the treasures of wisdom and knowledge" (Colossians 2:3). He is the Word made flesh, the perfectly intelligible revelation of God to humanity (John 1:14), ensuring that God's message is not chaotic or obscure but clear and accessible. The church, as the body of Christ, is called to reflect this clarity and order in its worship, making Christ known to a watching world. Our gatherings, therefore, should not obscure Him through confusion but rather illuminate Him through intelligible proclamation and worship, inviting outsiders to encounter the very One who brings spiritual sanity and salvation. The purpose of all spiritual gifts, including tongues, is to build up the body for the work of ministry, leading to the unity of the faith and the knowledge of the Son of God, "unto the measure of the stature of the fulness of Christ" (Ephesians 4:11-13). Thus, the concern for order and intelligibility in worship is fundamentally Christ-centered, ensuring that the church's witness effectively points to Him as the Way, the Truth, and the Life (John 14:6).