TRV
Translation
King James Version
But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
Complete Jewish Bible
And if there is no one present who can interpret, let the people who speak in tongues keep silent when the congregation meets — they can speak to themselves and to God.
Berean Standard Bible
But if there is no interpreter, he should remain silent in the church and speak only to himself and God.
American Standard Version
but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
World English Bible Messianic
But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself, and to God.
Geneva Bible (1599)
But if there be no interpreter, let him keepe silence in the Church, which speaketh languages, and let him speake to himselfe, and to God.
Young's Literal Translation
and if there may be no interpreter, let him be silent in an assembly, and to himself let him speak, and to God.
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In the KJVVerse 28,707 of 31,102
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Commentary on 1 Corinthians 14 verses 26–33
26 ¶ How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
29 Let the prophets speak two or three, and let the other judge.
30 If any thing be revealed to another that sitteth by, let the first hold his peace.
31 For ye may all prophesy one by one, that all may learn, and all may be comforted.
32 And the spirits of the prophets are subject to the prophets.
33 For God is not the author of confusion, but of peace, as in all churches of the saints.
In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future.
I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts (Co1 14:26): When you come together every one hath a psalm, hath a doctrine, hath a tongue, etc.; that is, "You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has a doctrine, or revelation;" or else, "You are apt to be confused in the same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, Let all things be done to edifying."
II. He corrects their faults, and lays down some regulations for their future conduct. 1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. And even this was not to be done unless there were some one to interpret (Co1 14:27, Co1 14:28), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself (Co1 14:28), that is (as I think) in private, at home; for all who are present at public worship should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship. 2. As to prophesying he orders, (1.) That two or three only should speak at one meeting (Co1 14:20), and this successively, not all at once; and that the other should examine and judge what he delivered, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not - what was of divine inspiration and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine afflatus, he could not be judged; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment. (2.) He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent (Co1 14:30), before the inspired assistant uttered his revelation. Indeed, it is by many understood that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man's being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, upon producing his vouchers; but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed (Co1 14:31): That all might prophesy, one by one, or one after another, which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be if he who was afterwards inspired forbore to deliver his new revelation till the former prophet had finished what he had to say. And, to confirm this sense, the apostle quickly adds, The spirits of the prophets are subject to the prophets (Co1 14:33); that is, the spiritual gifts they have leave them still possessed of their reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not, like the diabolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves; but are sober and calm, and capable of regular conduct. The man inspired by the Spirit of God may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion.
III. The apostle gives the reasons of these regulations. As, 1. That they would be for the church's benefit, their instruction and consolation. It is that all may learn, and all may be comforted or exhorted, that the prophets were to speak in the orderly manner the apostle advises. Note, The instruction, edification, and comfort of the church, is that for which God instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes. 2. He tells them, God is not the God of confusion, but of peace and good order, Co1 14:33. Therefore divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which yet would be unavoidable if several inspired men should all at once utter what was suggested to them by the Spirit of God, and not wait to take their turns. Note, The honour of God requires that things should be managed in Christian assemblies so as not to transgress the rules of natural decency. If they are managed in a tumultuous and confused manner, what a notion must this give of the God who is worshipped, to considerate observers! Does it look as if he were the God of peace and order, and an enemy to confusion? Things should be managed so in divine worship that no unlovely nor dishonourable notion of God should be formed in the minds of observers. 3. He adds that things were thus orderly managed in all the other churches: As in all the churches of the saints (Co1 14:33); they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most churches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules. Thus far they may be proposed as examples, and it is a shame not to follow them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–33. Public domain.
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John ChrysostomAD 407
Homily on 1 Corinthians 36
"And if any man speaketh in a tongue, let it be by two, or at the most by three, and that in turn; and let one interpret. But if there be no interpreter, let him keep silence in the Church; and let him speak to himself, and to God."
What sayest thou, tell me? Having spoken so much of tongues, that the gift is a thing unprofitable, a thing superfluous, if it have no interpreter, dost thou command again to speak with tongues? I do not command, saith he, neither do I forbid; as when he saith, "if any of them that believe not bid you to a feast and ye be disposed to go," he saith it not laying down a law for them to go, but not hindering them: so likewise here. "And let him speak. to himself and to God." If he endure not to be silent, saith he, but is so ambitious and vain-glorious, "let him speak by himself." And thus, by the very fact of so permitting, he greatly checked and put them to shame. Which he doth also elsewhere, discoursing of converse with a wife and saying, "But this I say because of your incontinency." But not so did he speak, when he was discoursing of prophecy. How then? In a tone of command and legislation: "Let the prophets speak, two or three." And he no where here seeks the interpreter, nor doth he stop the mouth of him that prophesies as under the former head, saying, "If there be no interpreter, let him keep silence;" because in fact he who speaks in a tongue is not sufficient of himself. Wherefore if any hath both gifts, let him speak. But if he hath not, yet wish to speak, let him do so with the interpreter's aid. For the prophet is an interpreter, but of God; whereas thou art of man. "But if there be no interpreter, let him keep silence:" for nothing ought to be done superfluously, nothing for ambition. Only "let him speak to himself and to God;" i.e., mentally, or quietly and without noise: at least, if he will speak. For this is surely not the tone of one making a law, but it may be of one who shames them more even by his permission; as when he saith, "but if any hunger, let him eat at home:" and seeming to give permission, he touches them hereby the more sharply. "For ye come not together for this purpose," saith he, "that ye may show that ye have a gift, but that ye may edify the hearers;" which also he before said, "Let all things be done unto edifying."
Severian of GabalaAD 425
PAULINE COMMENTARY FROM THE GREEK CHURCH
The person who speaks in the Holy Spirit speaks when he chooses to do so and then can be silent, like the prophets. But those who are possessed by an unclean spirit speak even when they do not want to. They say things that they do not understand.
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
1 Corinthians 14:28 provides a clear directive from the Apostle Paul concerning the public exercise of the spiritual gift of tongues within the gathered Christian assembly. It mandates that if no one is present to interpret a message spoken in tongues, the speaker must refrain from public utterance, instead confining their expression to private communion with themselves and with God. This instruction underscores Paul's overarching concern for order, intelligibility, and the corporate edification of the church, ensuring that all spiritual manifestations contribute to the spiritual growth of the entire body.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices to convey his instruction with clarity and authority. The primary device is the Conditional Clause ("But if there be no interpreter"), which sets a clear boundary for the subsequent action. This is immediately followed by the Imperative Mood in "let him keep silence" and "let him speak," conveying direct commands that are non-negotiable for the sake of order. There is also a strong element of Contrast in the verse, distinguishing between public expression "in the church" and private expression "to himself, and to God." This contrast serves to regulate the venue and purpose of the gift's exercise rather than prohibiting the gift itself. The overall rhetorical strategy is one of Didactic Instruction, where Paul, as an apostle, provides authoritative teaching to correct disorder and guide the Corinthian church toward mature, edifying worship practices.
THEOLOGICAL AND THEMATIC CONNECTIONS
The instruction in 1 Corinthians 14:28 is deeply rooted in the theological conviction that God is a God of order, not confusion, and that all spiritual gifts are given for the common good and the edification of the body of Christ. It underscores the principle that divine revelation and spiritual manifestation, when expressed publicly, must be intelligible to be beneficial. This passage highlights the corporate nature of Christian worship, where individual expressions are to be submitted to the needs and understanding of the entire community. It also implicitly teaches the concept of self-control under the Holy Spirit's influence, demonstrating that spiritual gifts are not uncontrollable impulses but are to be exercised responsibly and in accordance with divine wisdom. The ultimate aim is to ensure that worship services are accessible, orderly, and genuinely conducive to spiritual growth for all participants, including unbelievers who might be present.
REFLECTION AND APPLICATION
1 Corinthians 14:28 offers timeless principles for corporate worship that extend beyond the specific context of the gift of tongues. It challenges us to consider whether our contributions to public worship are truly edifying and comprehensible to others. In any church gathering, whether through preaching, teaching, music, or prayer, the primary goal should be the spiritual growth and understanding of the entire congregation. This verse calls us to prioritize clarity and accessibility, ensuring that our expressions of faith are not self-serving but are aimed at building up the body of Christ. It also reminds us that while private spiritual practices are vital for personal communion with God, public ministry carries a greater responsibility to consider the collective good. We are encouraged to exercise discernment, humility, and self-control, always asking how our actions contribute to the peace, order, and spiritual fruitfulness of the gathered church.
Questions for Reflection
FAQ
Does this verse forbid speaking in tongues entirely?
Answer: No, this verse does not forbid speaking in tongues entirely. Instead, it places a specific regulation on the public exercise of the gift within the gathered assembly. Paul explicitly states that if there is no interpreter, the person should "keep silence in the church" but is permitted to "speak to himself, and to God." This indicates that private prayer or devotion in tongues is not prohibited. The emphasis throughout 1 Corinthians 14 is on order and edification for the entire congregation, not on suppressing spiritual gifts.
Why is interpretation so important for the public use of tongues?
Answer: Interpretation is crucial because, without it, a message spoken in tongues is unintelligible to the listeners, rendering it useless for corporate instruction, encouragement, or conviction. Paul's primary concern is that all things done in the church should contribute to the edification (building up) of the body of Christ (1 Corinthians 14:26). If a message cannot be understood, it cannot edify, nor can it serve as a sign to unbelievers (1 Corinthians 14:23). The goal is clear communication that benefits everyone.
Does this verse apply to all forms of communication in church services today?
Answer: While the specific context is the spiritual gift of tongues, the underlying principles of order, intelligibility, and edification are broadly applicable to all forms of public communication within a church service. Whether it's preaching, teaching, testimonies, or prayers, the message should be clear, understandable, and aimed at building up the congregation. The spirit of 1 Corinthians 14:28 encourages all participants to consider how their contributions serve the common good and the spiritual growth of the entire body of Christ.
CHRIST-CENTERED FULFILLMENT
The principles articulated in 1 Corinthians 14:28 find their ultimate fulfillment and purpose in Christ, who is the Head of the Church and the source of all spiritual gifts. Jesus consistently ministered in ways that were accessible and edifying to His listeners, often using parables and clear teaching to ensure understanding (Matthew 13:34). The Holy Spirit, poured out by Christ, distributes gifts not for individual display but for the building up of Christ's body (Ephesians 4:11-12). Thus, the call for order and intelligibility in worship reflects the very character of God, who is not the author of confusion but of peace (1 Corinthians 14:33), a peace established through Christ's reconciling work (Colossians 1:20). The church, as the body of Christ, is called to reflect His unity and purpose, ensuring that all its functions, including the exercise of spiritual gifts, point to Him and draw people into a clearer understanding of His gospel (John 16:13-14). Therefore, the regulation of tongues ensures that worship remains Christ-focused, edifying His people, and effectively proclaiming His truth to the world, ultimately glorifying the One who gave the gifts.