1 Corinthians 14:22
in 1 Corinthians 14Tongues, then, are a sign, not for believers, but for unbelievers. Prophecy, however, is for believers, not for unbelievers.
BSB
The same verse in ASV and KJV ▾
ASV
Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign, not to the unbelieving, but to them that believe.
KJV
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.
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This verse in 1 Corinthians 14
Commentary
17 notes on this verseWherefore tongues are for a sign,.... Of wrath and punishment inflicted on a rebellious and unbelieving people, and not of grace and kindness, as prophesying, or speaking to them by the prophets, was; and so this is an inference from what is said in the preceding verse, and shows, that there was no reason why believers should be so very desirous of them.
This site's exposition
It is written in the Law
on 1 Corinthians 14:21-22
Paul cites Isaiah 28:11-12, where foreign tongues were Israel's sign of judgment, Assyrian speech overtaking a people who would not hear their own prophets. Verse 22 draws the surprising conclusion that tongues are a sign, not for believers, but for unbelievers, applying Isaiah's judgment-sign inside Corinth's own assembly. Tongues without interpretation work on an unbeliever as Isaiah's foreign speech worked on unbelieving Israel, a sign of judgment rather than an invitation.
This site's exposition
Tongues, then, are a sign
Believers have long divided over the kind of sign meant. Wesley reads tongues as a sign that catches the attention of unbelievers and convinces them. Hodge and Godet read tongues through Isaiah 28, the passage quoted in verse 21, as a sign of judgment on people who will not listen.
The record, by era
The Church Fathers4 voices
A commentator
Severian of GabalaPAULINE COMMENTARY FROM THE GREEK CHURCH · Written before 425.
proposed
Tongues are a miracle in themselves. Prophecy, however, is a miracle in the substance of what it contains but not in the way in which it is uttered.
The utterances of God are hidden beneath the veil of an unknown tongue, so that they should not be seen by unbelievers. Paul was saying that tongues are useful for hiding ideas from unbelievers.
A commentator
Apostolic ConstitutionsApostolic Constitutions (Book VIII), Section 1, I · Written before 380.
proposed
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.
Having shown then even from the prophecy, that the sign in question is not of great use, he adds, "Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign not to the unbelieving, but to them that believe." Great in this place is the difficulty which one seems to find arising from what is said. For if tongues are for a sign to them that believe not, how saith he, if they that believe not should see you speaking with tongues, they will say that "ye are mad?" And if prophecy be "not for the unbelieving, but for them that believe," how shall also the unbelievers gain thereby? And not only this, but also after this another question hence springs up: since the tongue will appear on the contrary greater than the prophecy. For if the tongues are for a sign to the unbelieving, but prophecy to them that believe, that which draws in aliens and makes of the household, is greater than that which regulates those of the household. What then is the meaning of that expression? Nothing difficult nor obscure, nor contrary to what went before, but rather very agreeable to it, if we give heed: viz., that prophecy is suitable to both, but then tongue not so. Wherefore having said of the tongue, "it is for a sign," he adds, "not to them that believe, but to the unbelievers," and to them "for a sign," i. e., for astonishment, not so much for instruction. "But in the case of prophecy too," saith some one, "he did the very same thing, saying, 'but prophesying serveth not for the unbelieving, but for them which believe.' For the believer hath no need to see a sign, but requires only teaching and catechizing. How then sayest thou," saith he," that prophecy is of use to both, when Paul saith 'not to the unbelieving, but to them which believe?'" If thou wilt accurately examine, thou wilt understand what is said. […]
The Medieval Church1 voice
A sign amazes, but does not instruct and does not bring benefit, and often even harms, like a tongue without interpretation, which is why further on (1 Cor. 14:23) he also says: "will they not say that you are mad?" Moreover, signs were also given …
9 more voices on this verse
The Medieval Church3 voices
Prophecy, he says, is useful for believers, because it instructs them. But does prophecy also serve for unbelievers? How then does he say (1 Cor. 14:24) that if all prophesy, and someone "unbelieving" enters? Behold, prophecy is also for unbelievers. To this one can answer: …
What then, my brethren, because you do not these signs, do you not believe? But these things were necessary in the beginning of the Church. For that faith might grow, it needed to be nourished by miracles, because we also, when we plant shrubs, pour water on them only until we see that they have taken root in the ground; and once they have fixed their roots, we cease watering. Hence it is that Paul says: Tongues are for a sign, not to believers, but to unbelievers.
Then when he says: Therefore, tongues are a sign not for believers, but for unbelievers, he argues to his conclusion by using the authority quoted. As if to say: from this it is clearly evident that the gift of tongues was given not for believers …
The Puritans and the Awakening3 voices
Tongues are intended for a sign to unbelievers - To engage their attention, and convince them the message is of God. Whereas prophecy is not so much for unbelievers, as for the confirmation of them that already believe.
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?
He blames them for the disorder and confusion they had brought into the assembly, by their vanity and ostentation of their gifts; and directs them in using the gifts both of tongues and prophecy,
The Nineteenth Century3 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
Since they will not understand, they shall not understand. prophesying . . . not for them that believe not, but . . . believe--that is, prophesying has no effect on them that are radically and obstinately like Israel (Isa 28:11, 12), unbelievers, but on them that are either in receptivity or in fact believers; it makes believers of those not wilfully unbelievers (1Co 14:24, 25;
quarantine:debris (2026-07-29) — unbalanced-parens
Wherefore tongues are for a sign - The miraculous gift of tongues was never designed for the benefit of those who have already believed, but for the instruction of unbelievers, that they might see from such a miracle that this is the work of God; and so embrace the Gospel.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Wherefore - Thus, (Ὥστε Hōste), or wherefore. The apostle does not mean to say that what he was about to state was a direct conclusion from the passage of Scripture which he had quoted, but that it followed from all that he had said, and from the whole view of the subject. “The true statement or doctrine is, that tongues are for a sign,” etc. Tongues - The power of speaking foreign languages. Are for a sign - An “indication,” an evidence, or a proof that God has imparted this power, and that he attends the preaching of the gospel with his approbation. It is a “sign,” or a “miracle,” which, like all other miracles, may be designed to convince the unbelieving world that the religion is from God. Not to them that believe - Not to Christians. They are already convinced of the truth of religion, and they would not be benefited by that which was spoken in a language which they could not understand, But to them that believe not - It is a miracle designed to convince them of the truth of the Christian religion. God alone could confer the power of thus speaking; and as it was conferred expressly to aid in the propagation of the gospel, it proved that it was from God; see the note on Act 2:1-15. But prophesying - Speaking in a calm, connected, didactic manner, in language intelligible to all under the influence of inspiration; see notes on 1Co 14:1. For them that believe not - Is not particularly intended for them; but is intended mainly for the edifying of the church. It is not so striking, so replete with proofs of the divine presence and power as the gift of tongues. Though it may be really under the influence of the Holy Spirit, and may be really by inspiration, yet it is not so evidently such as is the power of speaking foreign languages. It was, therefore, better adapted to edify the church than to convince gainsayers. […]
The words behind it
21 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ὥστε | hoste | So then | G5620 → | 83 times |
| αἱ | hai | <the> | G3588 → | 19766 times |
| γλῶσσαι | glossai | tongues | G1100 → | 49 times |
| εἰς | eis | for | G1519 → | 1755 times |
| σημεῖόν | semeion | a sign | G4592 → | |
| εἰσιν | eisin | are | G1510 → | 2333 times |
| οὐ | ou | not | G3756 → | 1664 times |
| τοῖς | tois | to those | G3588 → | 19766 times |
| πιστεύουσιν | pisteuousin | believing | G4100 → | 237 times |
| ἀλλὰ | alla | but | G235 → | 635 times |
| τοῖς | tois | to the | G3588 → | 19766 times |
| ἀπίστοις, | apistois | unbelieving, | G571 → | 23 times |
| ἡ | he | <the> | G3588 → | 19766 times |
| δὲ | de | but | G1161 → | 2765 times |
| προφητεία | propheteia | prophecy | G4394 → | 19 times |
| οὐ | ou | [is] not | G3756 → | 1664 times |
| τοῖς | tois | to the | G3588 → | 19766 times |
| ἀπίστοις | apistois | unbelieving | G571 → | 23 times |
| ἀλλὰ | alla | but | G235 → | 635 times |
| τοῖς | tois | to the | G3588 → | 19766 times |
| πιστεύουσιν. | pisteuousin | believing. | G4100 → | 237 times |
ὥστεSo then
hosteG5620 →83 times
αἱ<the>
haiG3588 →19766 times
γλῶσσαιtongues
glossaiG1100 →49 times
εἰςfor
eisG1519 →1755 times
σημεῖόνa sign
semeionG4592 →
εἰσινare
eisinG1510 →2333 times
οὐnot
ouG3756 →1664 times
τοῖςto those
toisG3588 →19766 times
πιστεύουσινbelieving
pisteuousinG4100 →237 times
ἀλλὰbut
allaG235 →635 times
τοῖςto the
toisG3588 →19766 times
ἀπίστοις,unbelieving,
apistoisG571 →23 times
ἡ<the>
heG3588 →19766 times
δὲbut
deG1161 →2765 times
προφητείαprophecy
propheteiaG4394 →19 times
οὐ[is] not
ouG3756 →1664 times
τοῖςto the
toisG3588 →19766 times
ἀπίστοιςunbelieving
apistoisG571 →23 times
ἀλλὰbut
allaG235 →635 times
τοῖςto the
toisG3588 →19766 times
πιστεύουσιν.believing.
pisteuousinG4100 →237 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Mark 16:17And these signs will accompany those who believe: In My name they will drive out demons; they will speak in new tongues;
it leads to
- Acts 5:16
Crowds also gathered from the towns around Jerusalem, bringing the sick and those tormented by unclean spirits, and all of them were healed.
- 1 Corinthians 12:28
And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, and those with gifts of healing, helping, administration, and various tongues.
- Luke 10:17
The seventy-two returned with joy and said, “Lord, even the demons submit to us in Your name.”
- Acts 8:7
With loud shrieks, unclean spirits came out of many who were possessed, and many of the paralyzed and lame were healed.
- John 14:12
Truly, truly, I tell you, whoever believes in Me will also do the works that I am doing. He will do even greater things than these, because I am going to the Father.
- Acts 5:16
Through
1 Timothy 1:9We realize that law is not enacted for the righteous, but for the lawless and rebellious, for the ungodly and sinful, for the unholy and profane, for killers of father or mother, for murderers,
it leads to
- Galatians 3:19
Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator.
- 1 Peter 4:18
And, “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?”
- Galatians 3:19
Through
1 Corinthians 14:1Earnestly pursue love and eagerly desire spiritual gifts, especially the gift of prophecy.
it leads to
- 1 Timothy 4:14
Do not neglect the gift that is in you, which was given you through the prophecy spoken over you at the laying on of the hands of the elders.
- 1 Timothy 4:14
Where this verse is studied
On this page
About 1 Corinthians
This page draws on 15 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Apostolic Constitutions, Apostolic Constitutions (Book VIII), Section 1, I; Charles Hodge, An Exposition of the First Epistle to the Corinthians; Frederic Godet, Commentary on First Corinthians; Gregory the Dialogist, Forty Gospel Homilies, Homily 29; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on 1 Corinthians 36; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Severian of Gabala, PAULINE COMMENTARY FROM THE GREEK CHURCH; Theophylact of Ohrid, Commentary on 1 Corinthians and Thomas Aquinas, Commentary on 1 Corinthians.