Instruction for the Church

      20Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature. 21In the Law it is written, “BY MEN OF STRANGE TONGUES AND BY THE LIPS OF STRANGERS I WILL SPEAK TO THIS PEOPLE, AND EVEN SO THEY WILL NOT LISTEN TO ME,” says the Lord. 22So then tongues are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign, not to unbelievers but to those who believe. 23Therefore if the whole church assembles together and all speak in tongues, and ungifted men or unbelievers enter, will they not say that you are mad? 24But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all; 25the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you.

      26What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. 27If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; 28but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. 29Let two or three prophets speak, and let the others pass judgment. 30But if a revelation is made to another who is seated, the first one must keep silent. 31For you can all prophesy one by one, so that all may learn and all may be exhorted; 32and the spirits of prophets are subject to prophets; 33for God is not a God of confusion but of peace, as in all the churches of the saints.

      34The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. 35If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church. 36Was it from you that the word of God first went forth? Or has it come to you only?

      37If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. 38But if anyone does not recognize this, he is not recognized.

      39Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues. 40But all things must be done properly and in an orderly manner.

Parallel Verses

New American Standard Bible (©1995)
however, in the church I desire to speak five words with my mind so that I may instruct others also, rather than ten thousand words in a tongue.

GOD'S WORD® Translation (©1995)
Yet, in order to teach others in church, I would rather say five words that can be understood than ten thousand words in another language.

King James Bible
Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.

Douay-Rheims Bible
But in the church I had rather speak five words with my understanding, that I may instruct others also; than ten thousand words in a tongue.

Darby Bible Translation
but in the assembly I desire to speak five words with my understanding, that I may instruct others also, rather than ten thousand words in a tongue.

English Revised Version
howbeit in the church I had rather speak five words with my understanding, that I might instruct others also, than ten thousand words in a tongue.

Webster's Bible Translation
Yet in the church I had rather speak five words with my understanding, that by my voice I may teach others also, than ten thousand words in an unknown language.

Weymouth New Testament
but in the Church I would rather speak five words with my understanding--so as to instruct others also--than ten thousand words in an unknown tongue.

World English Bible
However in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in another language.

Young's Literal Translation
but in an assembly I wish to speak five words through my understanding, that others also I may instruct, rather than myriads of words in an unknown tongue.

Cross References

Luke 1:4 so that you may know the exact truth about the things you have been taught.

1 Corinthians 14:18 I thank God, I speak in tongues more than you all;

1 Corinthians 14:20 Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 15-20

The apostle here sums up the argument hitherto, and,

I. Directs them how they should sing and pray in public (v. 15): What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, etc. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood.

II. He enforces the argument with several reasons.

1. That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, v. 16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying Amen, So be it. God grant the thing we have requested; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. propè fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (v. 17) by what they understand not.

2. He alleges his own example, to make the greater impression, concerning which observe, (1.) That he did not come behind any of them in this spiritual gift: "I thank my God, I speak with tongues more than you all (v. 18); not only more than any single person among you, but more than all together." It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet, (2.) He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousand words in an unknown tongue, v. 19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity.

3. He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: Brethren, be not children in understanding; in malice be you children, but in understanding be men, v. 20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness (Heb. 5:13), though they should be unskilful in all the arts of mischief.

Calvin's Commentary

18. I thank my God, I speak with tongues more than ye all:

18. Gratias ago Deo meo, quod magis quam vos omnes linguis loquor:

19. Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.

19. Sed in Ecclesia volo quinque verba mente mea loqui, ut et alios instituam, potius quam decem millia verborum, lingua.

20. Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

20. Fratres, ne sitis pueri sensibus, sed malitia pueri sitis: sensibus vero sitis perfecti.

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.

21. In lege scriptum est: (Ies. 28:11,12;) Alienis linguis et labiis alienis loquar populo huic: et ne sic quidem audient me, dicit Dominus.

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.

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