Why are tongues considered a sign for unbelievers in 1 Corinthians 14:22? Canonical Text and Immediate Context “Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers.” (1 Corinthians 14:22) Paul frames this statement inside a tight sequence (vv. 20-25) that quotes Isaiah 28:11-12 immediately beforehand (v. 21) and supplies two case studies afterward (vv. 23-25). The apostle’s logic hinges on (1) a biblical precedent, (2) the Corinthian worship setting, and (3) God’s redemptive strategy for Jews and Gentiles in the present age. Old Testament Precedent: Foreign Tongues as Covenant Judgment Isaiah 28:11-12 reads, “For with stammering lips and foreign tongues He will speak to this people, to whom He has said, ‘This is the place of rest; let the weary rest; this is the place of repose,’ but they would not listen.” Isaiah warns Judah that if they persist in unbelief, God will address them through the unintelligible language of Assyrian invaders—a punitive “sign” that the covenant curse has arrived (cf. Deuteronomy 28:49; Jeremiah 5:15). Paul imports that imagery wholesale: uninterpreted tongues in the assembly replicate the sound of covenant judgment that falls on those who refuse the clear word of God. Pentecost Pattern: A Positive and Negative Sign Acts 2 sets the paradigm. • Positive: Jews “from every nation” hear “the wonders of God” in their native languages (vv. 5-11), authenticating the gospel’s divine origin (v. 12). • Negative: Others sneer, “They are drunk on new wine” (v. 13), revealing unbelief that solidifies their guilt (v. 23). Thus tongues serve both as gracious proof and judicial exposure, depending on the hearer’s heart—a dual edge Paul preserves in 1 Corinthians 14. Glossolalia versus Xenolalia The New Testament employs “tongues” (glōssai) to describe Spirit-enabled speech in known human languages (Acts 2) and possibly heavenly dialects (1 Corinthians 13:1). Either way, the phenomenon is supernaturally produced and not naturally acquired. Its very otherness qualifies it as an arresting signpost for those outside the faith, while interpretation (v. 13) converts it into an edifying message for believers. New-Covenant Economy of Signs Throughout Scripture, signs (sēmeia) authenticate divine revelation (Exodus 4:8-9; John 20:30-31). Under the new covenant, two premier signs dominate: (1) the resurrection of Christ (Matthew 12:39-40) and (2) Spirit-empowered manifestations (Hebrews 2:3-4). Tongues belong to the latter stream, announcing that the eschatological Spirit has been poured out (Joel 2:28-32; Acts 2:17-18). Why Unbelievers Need the Sign 1. Authentication: Unbelievers demand evidence (1 Corinthians 1:22). Miraculous speech—especially in a language the speaker never learned—forces the observer to grapple with divine agency. 2. Revelation of Hidden Heart: Confronted with an unambiguous miracle, the skeptic’s response reveals whether he “suppresses the truth” (Romans 1:18) or turns to it (cf. Acts 10:44-46). 3. Judicial Exposure: Echoing Isaiah, uninterpreted tongues in the gathered church produce confusion rather than clarity (1 Corinthians 14:23). That confusion itself is a sign of God’s displeasure with persistent unbelief. Prophecy for Believers—and Ultimately for All Who Will Believe Prophecy (intelligible speech inspired by the Spirit) functions oppositely: it “strengthens, encourages, and comforts” believers (v. 3) and pierces the conscience of inquirers so that they declare, “God is really among you!” (v. 25). Hence Paul prioritizes prophecy for corporate worship, not because tongues have ceased to be valid, but because their optimal audience is outside or resistant to the covenant community. Corrective to Corinthian Abuse The Corinthians prized ecstatic gifts as status symbols. Paul redirects them: • Gift hierarchy: love > prophecy > tongues (ch. 13-14). • Orderly worship: two or three tongue-speakers at most, each followed by interpretation; otherwise “let him keep silent” (v. 28). • Missional lens: corporate meetings must aim at mutual edification and evangelistic clarity, not individual exhibitionism. Historical Witness • Irenaeus (Against Heresies 5.6.1) reports contemporaries “who through the Spirit speak all kinds of languages.” • The fourth-century historian Eusebius cites early Montanist excess to show how lack of interpretation led to censure, illustrating Paul’s concerns. • Modern missionary records—e.g., the 1906 Azusa Street revival—contain verified cases of xenolalia where indigenous hearers understood the gospel in their mother tongue, leading to conversions. These episodes reaffirm the sign function among unbelievers. Do Tongues Continue? While some argue for cessation after the apostolic era, the text itself grounds the gift’s purpose in evangelistic witness until “the perfect comes” (1 Corinthians 13:10). Documented occurrences in contemporary mission fields (e.g., among Dani tribes of Papua per Wycliffe field notes) indicate that God still wields the sign where Scripture is scarce and external validation is needed. Pastoral and Practical Implications 1. Pursue Love First: Gifts without love equal “a clanging cymbal” (13:1). 2. Guard Interpretation: Provide translation or keep silent; intelligibility remains paramount. 3. Expect Evangelistic Impact: Arrange outreach events—street evangelism, unreached-people-group encounters—where tongues may serve as initial attention-getters, followed by clear proclamation. 4. Teach Discernment: Evaluate every manifestation against Scripture (14:37-38) to avoid spurious displays. Summary Tongues are a sign for unbelievers because they reprise the biblical motif of God speaking through foreign speech to a resistant audience, simultaneously authenticating His message and exposing the hearer’s heart. When interpreted, tongues edify the church; when uninterpreted, they warn the unbelieving. Properly ordered, the gift magnifies the gospel, anticipates the universal confession of Christ, and glorifies the triune God who alone grants the understanding that leads to saving faith. |
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