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First Corinthians 14:21-25

The abuse of speaking in tongues in the assembly in Corinth - whether genuine or counterfeit - was
contributing to the stagnation of the church there.
How could the believers grow in the grace and knowledge of the Lord in a disorderly assembly dominated
by unintelligible utterances? And how could they praise and worship the Lord in unison together when
they cant understand what each other is saying? They couldnt - and Paul was determined to rectify the
problem, albeit long-distance, from Ephesus.
Paul encouraged the Corinthians to be truly spiritual, loving the fellow members of their assembly by
seeking to edify others - instead of glorifying themselves. And for this purpose, Paul urged them to value
spiritual speaking abilities that were intelligible by others - such as teaching - and most notably,
prophesying.
Prophesying, an intelligible declaring of the Word of God as the Spirit gives utterance, provided the perfect
contrast to speaking in tongues, which could not be understood by other members of the assembly. Paul
stressed the one acceptable case for speaking in tongues in the assembly would be if there was
interpretation of the tongue - in which case, it would have the ability to edify the church, as others could
understand what was being said.
Pauls insistence on interpretation of any tongue spoken would serve to rein in the abuse of this speaking
grace in the assembly, for if the Holy Spirit was not giving the utterance, there would be no translation of
the language available. In addition, interpretation would also serve to quench the pagan ecstatic utterance there can be no translation of gibberish!
With a final exhortation to the Corinthian believers as sons of God to use their self-control regarding
tongues in the assembly, Paul then moved on to a second point concerning tongues - this time, not
pertaining to believers, but unbelievers.
This begins in verse 21, with a quotation from the prophet Isaiah.
[First Corinthians 14:21-25]
Now, you might notice that although Paul mentions believers here for the sake of comparison, this section
is really about unbelievers - in relation to tongues, and to prophesying. And a careful reading of this
passage brings to mind a few questions.
First of all, if tongues are for a sign to unbelievers, why would believers all be speaking it among
themselves, in a church gathering? And why wouldnt it have acted as a sign there, to unbelievers? Also, if
prophesying is not for unbelievers, as Paul says in verse 22, then why does Paul go on to show that
prophesying would apparently benefit unbelievers who heard it? These things seem contradictory.
This section of Pauls letter does not give us answers to those questions, directly. But as we explore the
passage from which Paul draws his quote in Isaiah, and review the history of tongues in the book of Acts,
well begin to see a pattern emerge that Paul is expanding upon to support his statements concerning
tongues and prophesying - and to reinforce the value of prophesying, for the Corinthians.

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Turn to Isaiah chapter 28. To grasp Isaiahs prophesy, we need a little history lesson, first. Isaiah
prophesied during the time of the divided kingdom. Isaiah was from Jerusalem, so most of his prophecies
had direct bearing on Judah, to the south; but indirectly, Isaiah prophesied about the ten tribes to the north,
as well - they are called Ephraim in this prophecy, after the largest tribe.
Ephraims history was marked by the continual pursuit of idolatry, which was about to take them into the
LORDs judgment. The kingdom of Judah had occasional reforms under righteous kings, but was gradually
following the course of Ephraim, into the path of destruction.
In their pursuit of idols, both Ephraim and Judah had removed themselves from under the protective hand
of the LORD, which left them exposed to the ambitions of powerful nations, around them. But did that cause
them to turn to the LORD? No; both Ephraim and Judah turned instead to earthly rulers, gambling for their
survival on shaky alliances with other nations.
The LORD spoke through prophet after prophet, to both Ephraim and Judah, warning them of His pending
judgment, which would come through these powerful nations; but did they heed Him? No.
Isaiah prophesied during the last three decades of Ephraims existence, before they were taken into
captivity by Assyria, in 722 BC. This prophecy of Isaiah foretells of Ephraims imminent destruction, and
also foretells of that which will eventually come upon Judah, through the Babylonians - in 586 BC.
[Isaiah 28:1-22]
v. 1 Isaiahs language in prophecy is filled with imagery. The proud crown of Ephraim - the divided
kingdom to the north - refers to its capital city, Samaria - a beautiful city on a verdant hill. Isaiah is
pronouncing woe upon it; the LORDs impending judgment.
The drunkards of Ephraim - those overcome with wine - is not meant to be taken literally. The imagery
is of those who are not walking straight; who dont see rightly, and so err in judgment.
Isaiah is speaking of Ephraims rulers and counselors. Instead of heeding the LORDs warnings to them
through His prophets to repent, they were forging political alliances in an attempt to protect themselves
from their enemies - to no avail.
v. 2-4 The mighty and strong one that the LORD has is a powerful world ruler, that will serve as an agent
of destruction with rebellious Ephraim - the king of Assyria.
The imagery of storm and tempest and flood speak of his mighty armies, that will overwhelm and destroy
Ephraim; and as a flood recedes, so the Assyrians will take the people with them back into captivity. Like
the first fruits of summer, they will be gobbled up. This is Isaiahs description of the coming Assyrian
conquest of the northern kingdom.
v. 5-6 The judgment on Ephraim came over a hundred years before that of Judah - the remnant of the
LORDs people, here - the remnant is always the part that is left.
Through the few righteous kings that Judah had, the LORD was glorified, and He blessed His people through
the reign of those kings. This included sparing them from being conquered in a subsequent invasion of the
Assyrians, during the reign of Hezekiah; the enemy was turned back by the LORD at the very gates of
Jerusalem.

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But in time, Judah became consistent in their rebellion against the LORD, careening toward the destruction
that had come upon Ephraim. The remainder of the prophecy is addressed to Judah and their leaders.
v. 7-8 Eventually, Judah followed only those spiritual leaders who were taking them further and further
from the LORD, into the idolatrous worship of their neighboring nations.
Isaiah once again describes their error in judgment under the metaphor of drunkenness - they have gone out
of the way of righteousness. Their tables - eating places - are filled with vomit and filth. The idea is that
instead of taking in the truth from the LORD, they have been taking in a steady diet of lies from the world,
until it acts like poison in them.
This is the LORDs perception of Judahs rebellious course, as spoken by Isaiah. And now, the LORD has
Isaiah record what He knows to be the contemptuous thinking of Judahs leaders - concerning the manner
in which the LORD spoke to them, by His prophets.
v. 9-10 What the leaders of Judah are saying is, What does this prophet - Isaiah - take us for - little
children? Children learn well through simple lessons taught over and over. In the Hebrew language, verse
10 contains a series of repetitious monosyllabic sounds, not conveyed in the English, emphasizing the
arrogant contempt of the leaders, for the redundancy of Isaiahs prophecies.
Isaiah just kept repeating to them the same elementary truths about God; the LORDs desire, for His people;
the way of salvation, through the Coming Christ; the blessings that come with obedience to the truth; and
the judgment that is certain, for rebellion.
You can just hear their distain - which the LORD is relating back to them, through Isaiah. And in their pride,
they would not hear him.
v. 11-13 So the LORD is saying to Judah, You wont hear my prophet, so that you can enter into the rest I
have for you, in the Coming Christ - so since you wont hear my prophet, I will send someone who will
speak to you in another tongue; perhaps that will cause you to listen. These are the verses (vv. 11-12) that
Paul paraphrases, in our passage in First Corinthians.
The one to whom Isaiah was referring was likely an envoy from Babylon with whom the leaders in
Jerusalem apparently entered into a foolish alliance, as future protection against the Assyrians (2 Ki 20:1219, Isa 39). And that, after the LORD had already once delivered them from the Assyrians!
Had they heeded Isaiahs words here - a foretelling of this one who would come speaking to them in a
foreign tongue - had they taken it as a sign from God as it was fulfilled - they would have seen in it a final
warning to return to the LORD; but instead, they just saw it as yet another opportunity to try to protect
themselves.
This proved to be a fatal error in judgment; they had taken the bait, and would fall into Babylons trap.
Jeremiah also prophesied of the mighty nation that would come bringing the LORDs judgment on Judah,
whose language they did not know (Jer 5:15).
And Isaiah foretells that to enter into this covenant with this world power would be the death of them.

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v. 14-15 The rulers think that an agreement with Babylon will shield them from Assyria. But they err in
their vision; what they cant see is that Babylon is on the rise, and will conquer Assyria.
The agreement will deteriorate into Judah paying tribute to Babylon. And even then, the rulers in
Jerusalem will continue to misjudge the situation. They will begin to withhold the tribute they agreed to,
hoping they can get away with it; but that will prove to be a false hope. That is what comes of trying to
build their house on the shifting sand of alliances with this worlds powers, which are here today, gone
tomorrow.
Isaiah shows them where their true hope lies.
v. 16-17a The LORD points them to their hope; the Stone of Jacob (Gen 49:24); the Rock of Israel (2 Sam
23:3); their Messiah, who has been laid by the Master Builder from Eternity Past as the foundation for His
kingdom of sons. He is the only Rock upon which they can build, and be safe.
And notice the personal appeal that Isaiah makes - Whoever - any individual who believes - will not act
hastily - that is, they will not panic in the face of calamity - for they will know that they have the rest and
the refreshing that was promised by God; they can cast all their cares on Him, and caring for them, their
Rock will protect them.
Those who build on Him by faith will be safe from judgment. When God lays the measuring line to them,
He will see Messiahs right dealings with man; and when God drops the plummet, He will see Messiahs
perfect obedience, to Himself. Those who believe will measure up, because they are built on the only Stone
that measures up; the precious Cornerstone, their Coming Messiah.
But if they insist on building on the shifting sand of the world
v. 17b-19 Isaiahs imagery is particularly descriptive here. Judah would be assaulted and taken captive
through three waves of invasion by the Babylonians, leaving them decimated.
In verse 21, Isaiah calls this the LORDs awesome work, His unusual act; that He should bring destruction
upon His own people; a people He created for Himself. But the LORD only does so in order that Israel will
eventually be saved.
The reason we have looked at this prophecy in more detail is to understand what preceded the part that Paul
quoted in First Corinthians. What Paul was bringing out in citing this verse is that the LORD spoke to His
people over and over again through His prophets, simply telling them the way to be saved, through the
Coming Christ.
When they would not listen to His prophets, God sent them one speaking a foreign language, that they
could not understand - which was intended as a sign of warning to them, to heed the LORDs previous
words, or they would be judged. As we know, they did not heed them, and went into exile in Babylon. In
this specific way, tongues became a sign to the Jews, pointing them to God - to believe His words, or come
into His judgment.
Now lets carry this thought to the remarkable speaking in tongues on Pentecost. Turn to Acts chapter 2.
Fifty days after the resurrection of Jesus, after He ascended back to heaven, He poured out the Holy Spirit
upon His body of believers on earth - to begin the harvest of souls into the Body of Christ, a harvest that
will fulfill the feast of Pentecost.

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This pouring out of the Spirit was the anointing of the Body of Christ for their ministry of reconciling men
to God, for which they received at that time the charismata - the spiritual graces, which the Holy Spirit
distributed to each one, as He willed. At that time, all of the disciples in Jerusalem began to speak with
other tongues, in the language that the Spirit gave them utterance.
Jewish pilgrims were in Jerusalem for the feast, and had come to the temple for morning prayer. They
heard the sound of the disciples speaking in tongues - and this was their reaction.
[Acts 2:6-8, 12-16]
v. 6 The multitude were the Jews from the vicinity of the temple, predominantly the religious pilgrims who
had returned to Jerusalem from throughout the Roman Empire, for the feast. Why they were confused to
hear their own language spoken becomes apparent as Luke continues.
v. 7-8 And as Luke goes on, many languages are indicated - and this would just be a sampling that Luke is
providing, of all that was spoken. This was confusing to the Jewish pilgrims, since they could tell
somehow that these men were Galileans - country folk, not known for their linguistic abilities!
Now, lets think back to the passage Paul loosely quoted, from Isaiah: With men of other tongues and
other lips I will speak to this people, and yet, for all that, they will not hear Me.
Is that whats happening here? Not really. In Isaiah, Israels rulers would be spoken to by a Babylonian
envoy, in his native tongue - it would have to have been translated to them. The tongue was foreign to the
listeners. In Acts, these Jews are hearing in their own native tongue - the tongue was foreign to the
speakers.
This is not the point Paul wished to make, then. Where he saw commonality was in the fact that in each
case, the tongue spoken was intended by God to be a sign - to draw the attention of those witnessing it - to
authenticate a work of God. This is the very thing proclaimed by the disciples in every language - the
wonderful works of God (v. 11).
In the Isaiah passage, tongues was a sign of the imminent judgment of God - His unusual work, of
destroying His own people - a work strange to God, in His grace and mercy. So exactly what work of God
was tongues the sign of here? Peter goes on to explain this. Well continue in verse 12.
v. 12 Notice how the speaking in tongues caused such a stir - most of the Jews were completely caught up
by what they were hearing, and mystified as to how such a thing was possible. They were seeking to make
sense of it all. But there were some that were ready to dismiss it before they even find out what it was.
v. 13-15 So Peter dispelled the mockers with a simple point of logic - it was 9 AM, not exactly the time
people tend to get drunk!
He then proceeded to tell the Jews just what they were hearing: the fulfillment of a prophecy of Joel, in
which the Holy Spirit will be poured out on all flesh - and received by those of the nation of Israel who will
be anointed as ministers of the Word of God. Only, those anointed were not the nation Israel here, were
they? No - it was the Body of Christ, instead - which at this time, was represented by these Jewish
disciples of Jesus, in Jerusalem.

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Peter was saying, the sign - speaking in tongues - is marking this work of God, to call a new people to
Himself - those who are willing to believe in the One whom He sent - Jesus, whom God has made both
Lord and Christ (v. 36). And whoever calls on the name of the Lord will be saved (v. 21).
Unspoken was that this would result in the setting aside of the nation of Israel, for the nation would refuse
to receive their Messiah at this time.
And God continued to mark out this new work of God, through the sign of tongues. Turn to Acts chapter
10.
The Lord had prepared Peters heart to take the gospel to a God-fearing Gentile named Cornelius. A Godfearer was a Gentile that followed the God of Israel, often attending synagogue to learn about Him and
praying to Him. When Peter preached about Jesus to Cornelius and his family and friends, they
immediately believed in Him.
[Acts 10:44-48] The sign of tongues made it apparent that these Gentiles had received the Holy Spirit - just
as the Jews did, at Pentecost. The church in Jerusalem was appalled with Peter, particularly because he had
fraternized with the Gentiles, whom they viewed as unclean. Peter related the entire episode to them,
including their receiving of the Holy Spirit, and then left the Jewish brethren with this question.
[Acts 11:17-18] The gift here is the Holy Spirit, manifest to Peter and the others through the sign of
tongues. The church in Jerusalem rightly recognized that God was again using this sign to mark out the
new people of God - which included these God-fearing Gentiles on an equal footing with the Jews. No less
than a sign from God would convince the Jews of such a thing!
But the ultimate demonstration of those included as the new people of God came through the preaching of
Paul. Turn to Acts chapter 19. Paul had set out on his third missionary journey, which brought him to
Ephesus - the religious epicenter of the pagan world.
Paul first came across some disciples of John the Baptist, who, like Apollos, had received only Johns
baptism of repentance. This means they had repented of their sins, a preparation of heart for the one who
would come after John; the Savior. But they hadnt yet heard that Jesus had come; so of course, Paul told
them about Jesus. When he did, they chose to be baptized in Jesus name, for they believed in Him. This is
what happened next.
[Acts 19:6] So once again, God used the sign of tongues to mark out the new people of God - but who
were these people? Luke does not say; they remain anonymous. As disciples of John, they could have
originally been Jews, or God-fearing Gentiles, or even pagan Gentiles; anyone who might have recognized
themselves to be a sinner in need of the Savior.
And in this way, God showed that anyone who believes in the Savior He sent would be included on an
equal basis in the Body of Christ. Christs work of redemption goes out to the ends of the earth; it is for the
entire world of men; for God so loved the world. The Spirit had indeed been poured out on all flesh (Acts
2:17), to be received by all who believe; and the final sign of tongues in pagan Ephesus attests to this.
Now lets return to First Corinthians and consider what Paul is saying.
[First Corinthians 14]

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So tongues is used as a sign by God to mark out His work - whether it may be His unusual work of the
judgment of His nation Israel by a foreign power, or His work of reconciling the world to Himself through
the gospel. In this respect, it is not difficult to see then how tongues are for a sign to unbelievers - to those
in the world - and not to those who already believe.
But what about the statement on prophesying? Paul himself shows prophesying to be effective with
unbelievers in verses 24-25. And in fact, on each of the occasions we looked at in Acts when tongues was
spoken, there is an indication that those who were doing so were additionally prophesying (Acts 2:11, 18;
10:46; 19:6). The Holy Spirit would only have had that done if it was effective.
The key is found in Pauls words in verse 23 - if the whole church comes together in one place. Once
again, what Paul is referring to is what goes on inside an assembly.
When Paul says that tongue are for a sign to unbelievers, he means its mainly of use on the outside, in the
world of men. And when he says that prophesying is for those who believe, he means particularly when
believers are gathered together as the church - for prophesying edifies its members - those inside the
church.
But this does not mean that prophesying has no effect with unbelievers. Its speaking forth the Word of
God - the Word of God is always effective; it never returns to God void, but accomplishes what He intends
(Is 55:11). Paul contrasts this to tongues, in the assembly, using a hypothetical case.
v. 23-25 Although this is a hypothetical case, one cant help but think Paul is using it because it bears some
resemblance to what actually went on in the Corinthian assembly.
Those uninformed or unbelievers likely is meant to refer to a single person; unbelievers who visit the
assembly, who are uninstructed in Christ. Why would they say the believers are out of their minds?
Because everyone is speaking at once, in different languages - or perhaps in ecstatic utterances.
Having come for the purpose of learning what it is these Christ Ones believe, all they hear is a cacophony
of - noise. Nothing is understandable. Of course, theyd think they were crazy!
But if these visitors came in, and heard everyone prophesying, instead, they would hear the Word of God
proclaimed. And the Word of God is living; and it is powerful. Its sharper than any two-edged sword. It
pierces the soul, with a conviction of sin. It unmasks the thoughts and intents of the heart, by the light of
the Spirit (Heb 4:12, Acts 2:37, Jn 16:8-11).
The unbeliever is exposed as a sinner, who must give account of himself before the true and living God.
But as his eyes behold his Judge, what else does he see? He sees the One who will save him from that
judgment; he sees his Savior. And in this way, prophesying effects repentance, and salvation - for one who
has come seeking God.
The seeker has become a worshipper - and a witness. He can give report for himself, now, based on his
own personal experience - that God is truly among the members of Christs Body.
So Paul has shown that prophesying is more valuable than tongues in the assembly - with believers, but
also with unbelievers who come seeking the Lord there. Well see next time that Paul concludes by
addressing the actual situation in Corinth, and using his apostolic authority to introduce regulation for
conduct in the assembly.

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Reading: Gen 3:1-19; 2 Cor 11:1-4, 13-15; 1 Tim 2:8-15.