Exegetical and Hermeneutical Commentary of 1 Corinthians 14:37
If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
37. If any man think himself to be a prophet ] Since there were many appointed teachers (see ch. 1Co 12:28-29) who were not prophets, the test of the prophetic character was not ordination, but the possession of the prophetic gift. If any man fancied he possessed that gift, he was required to submit himself to the test of his willingness to obey God’s appointed founder and ruler of the Church.
or spiritual ] i.e. possessed of any special spiritual gift.
the commandments of the Lord ] i.e. Christ. See ch. 1Co 7:10; 1Co 7:12; 1Co 7:40 , 1Co 11:2.
Fuente: The Cambridge Bible for Schools and Colleges
If any man think himself to be a prophet – See the note at 1Co 14:1. If any man claim to be divinely endowed. Macknight renders it, be really a prophet. But the more correct meaning here is, doubtless, If any man profess to be a prophet; or is reputed to be a prophet. Bloomfield. The proper meaning of the word dokeo is to seem to oneself; to be of opinion, to suppose, believe, etc.; and the reference here is to one who should regard himself, or who should believe and profess to be thus endowed.
Or spiritual – Regarding himself as under the extraordinary influence of the Spirit.
Let him acknowledge … – He will show that he is truly under the influence of the Holy Spirit, by acknowledging my authority, and by yielding obedience to the commands which I utter in the name and by the authority of the Lord. All would probably be disposed to acknowledge the right of Paul to speak to them; all would regard him as an apostle; and all would show that God had influenced their hearts, if they listened to his commands, and obeyed his injunctions. I do not speak by my own authority, or in my own name, says Paul. I speak in the name of the Lord; and to obey the commands of the Lord is a proof of being influenced by his Spirit. True religion everywhere, and the most ardent and enthusiastic zeal that is prompted by true religion, will show their genuineness and purity by a sacred and constant regard for the commands of the Lord. And that zeal which disregards those commands, and which tramples down the authority of the Scriptures and the peace and order of the church, gives demonstration that it is not genuine. It is false zeal, and, however ardent, will not ultimately do good to the cause.
Fuente: Albert Barnes’ Notes on the Bible
Verse 37. If any man think himself to be a prophet, c.] He who is really a spiritual man, under the influence of the Spirit of God, and capable of teaching the Divine will, he will acknowledge that what I now say is from the same Spirit and that the things which I now write are the commandments of God, and must be obeyed on pain of his displeasure.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If there be any amongst you who hath a conceit that he is inspired by God, and from that inspiration understandeth the mind and will of God, he must acknowledge, that I also am an apostle, and know the mind and will of God as well as he; and being so, that what I tell you
are the commandments of the Lord.
Fuente: English Annotations on the Holy Bible by Matthew Poole
37. prophetthe species.
spiritualthe genus:spiritually endowed. The followers of Apollos prided themselves as”spiritual” (1Co3:1-3; compare Ga 6:1). Hereone capable of discerning spirits is specially meant.
things that I write . . .commandments of the Lorda direct assertion of inspiration.Paul’s words as an apostle are Christ’s words. Paul appeals notmerely to one or two, but to a body of men, for the reality ofthree facts about which no body of men could possibly be mistaken:(1) that his having converted them was not due to mere eloquence, butto the “demonstration of the Spirit and of power”; (2) thatpart of this demonstration consisted in the communication ofmiraculous power, which they were then exercising so generally as torequire to be corrected in the irregular employment of it; (3) thatamong these miraculous gifts was one which enabled the “prophet”or “spiritual person” to decide whether Paul’s Epistle wasScripture or not. He could not have written so, unless the facts werenotoriously true: for he takes them for granted, asconsciously known by the whole body of men whom he addresses [HINDS,On Inspiration].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If any man think himself to be a prophet,…. Or “seems to be a prophet”, and is really one; for the apostle does not so much design to strike at the pride, vanity, and appearances of false prophets, as to observe, that those that are really prophets, have the gift of prophesy, either of foretelling future events, or a peculiar gift of preaching the Gospel, and explaining the Scriptures, will allow what he had said to be right:
or spiritual; not merely one that has the Spirit of God, is regenerated and sanctified by him, in opposition to a natural and carnal man; or one that has a larger knowledge of spiritual things, in distinction from a babe in Christ; but one that is endued with spiritual gifts, with the extraordinary gifts of the Spirit, with a discerning of spirits; as there were such among them no doubt, as well as prophets, and who were distinct from them, having the word of wisdom and knowledge:
let him acknowledge that the things that I write unto you are the commandments of the Lord; if he is a true prophet, and really a spiritual man, he will clearly see, and therefore ought to own, that the rules here prescribed concerning speaking with tongues and prophesying, and concerning the intolerableness, unlawfulness, and indecency of women’s speaking in public assemblies, are perfectly agreeable to the commands of Christ, and are to be esteemed as such, being delivered under the influence and direction of his Spirit; and which the prophet and spiritual man must discern and allow, if they have the Spirit of God; for whatever was commanded by the apostles under divine inspiration, was all one as if immediately commanded by Christ himself.
Fuente: John Gill’s Exposition of the Entire Bible
The commandment of the Lord ( ). The prophet or the one with the gift of tongues or the disturbing woman would be quick to resent the sharp words of Paul. He claims inspiration for his position.
Fuente: Robertson’s Word Pictures in the New Testament
1) “If any man thinketh himself to be a prophet, or spiritual,” (ei tis dokei propetes einai e pneumatikos) “if anyone thinks or seems (himself) a prophet or spiritual man to be” A high value of self-esteem or self-estimation had been assumed by some of the brethren, Rom 12:5.
2) “Let him acknowledge that the things that I write unto you.” (epiginosketo ha grapho humin) Let him clearly recognize that the things which I write to you all,” The true prophet of God, having a kindred spirit with true prophets, speaks harmoniously with others, not contradictory, and will know welI of Divine things, Joh 7:17; Joh 8:31.
3) “Are the commandments of the Lord.” (hoti kuriou entole) “that they are commandments of the Lord,” or what the Lord commands. This is a firm, direct claim to inspiration, by the superintending Holy Spirit, charismatic gift direction and control, under which Paul wrote this Corinth letter, to correct errors of moral and ethical nature and actions among the Corinth brethren, and to instruct them in proper conduct of daily life and service and public worship and service, 1Co 2:10-16; 1Co 7:40.
Fuente: Garner-Howes Baptist Commentary
37. If any one thinks himself. Mark here the judgment, which he had previously assigned to the Prophets — that they should receive what they recognised as being from God. He does not, however, desire them to inquire as to his doctrine, as though it were a doubtful matter, but to receive it as the sure word of God, inasmuch as they will recognize it as the word of God, if they judge rightly. Farther, it is in virtue of apostolical authority, that he takes it upon himself to prescribe to them the sentence which they ought to pronounce. (888)
There is still greater confidence in what he immediately adds — He that is ignorant, let him be ignorant. This, it is true, was allowable for Paul, who was fully assured as to the revelation that he had received from God, and he ought also to have been well known to the Corinthians, so that they should have looked upon him in no other light, than as an Apostle of the Lord. It is not, however, for every one to advance such a claim for himself, or if he does, he will, by his boasting, throw himself open to merited derision, for then only is there ground for such confidence, when what is affirmed with the mouth shows itself in reality. It was with truth that Paul affirmed, that his precepts were those of the Lord. Many will be prepared to pretend the same thing on false grounds. His great object is this — that it may be clearly perceived, that he who does not allow himself to be under control, speaks as from the Holy Spirit, not from his own brain. That man, therefore, who is no other than a pure organ of the Holy Spirit, will have the courage to declare fearlessly with Paul, that those who shall reject his doctrine, are not Prophets or spiritual persons; and this he will do in virtue of a right that belongs to him, in accordance with what we had in the beginning of the Epistle — he that is spiritual, judgeth all things. (1Co 2:15.)
But it may be asked here, how it is that Paul declares those things to be commandments of the Lord, as to which no statement is to be found in the Scriptures? Besides this, there is also another difficulty that presents itself — that if they are the commandments of the Lord, they are necessary to be observed, and they bind the conscience, and yet they are rites connected with polity, as to the observance of which no such necessity exists. Paul, however, merely says, that he enjoins nothing, but what is in accordance with the will of God. Now God endowed him with wisdom, that he might recommend this order in external things at Corinth, and in other places — not that it might be an inviolable law, like those that relate to the spiritual worship of God, but that it might be a useful directory to all the sons of God, and not by any means to be despised.
(888) “ En cest endroit;” — “In this case.”
Fuente: Calvin’s Complete Commentary
(37) If any man think himself . . .The best evidence of the possession of these gifts would be that their conduct was the very opposite of what they seemed to think the possession of these gifts should make it. The Apostle asserts positively that what he is now writing to them are the commandments of the Lord. There could be no clearer or more emphatic statement of St. Pauls claim to inspiration.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
37. A prophet, or spiritual Endowed in either case with inspiration.
Let him acknowledge As he can if his inspiration is true.
That I write In this whole section of three chapters, in which spiritual gifts according to Church order are discussed.
The commandments of the Lord Delivered not to you in his own person, but through his commissioned and inspired apostle. This is a very peremptory claim to divine inspiration. This passage confirms our view, that the canon is sustained by the double authority of the inspired apostle and the charismatic Church. See note, 1Co 4:21.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If any man thinks himself to be a prophet, or spiritual, let him take knowledge of the things which I write to you, that they are the commandment of the Lord. But if any man is ignorant, let him be ignorant (or ‘he is not recognised’).’
Manuscripts of equal weight contain either the present passive indicative or the present active imperative, thus ‘he is not recognised’ or ‘let him be ignorant’.
So Paul now challenges those who claim authority, if they really are prophets or spiritual, to consider what he says and recognise that it is the commandment of the Lord. He is claiming that his letter is a ‘revelation’ directly from Jesus Christ. If they do not so recognise it they are merely showing their ignorance in spiritual things. So they may choose. Agree with what God has shown him, or manifest that they have no true spirituality but are spiritually ignorant. In which case they may go on in their ignorance for they have no place in the true church of Christ (or they simply are not recognised).
Fuente: Commentary Series on the Bible by Peter Pett
1Co 14:37. Or spiritual, The spiritual man, in St. Paul’s sense, in this place, is one who founds his knowledge in what is revealed by the Spirit of God, and not in the bare discoveries of his natural reason and parts. See ch. 1Co 2:15.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 14:37 . He now, after the digression regarding the women, adds the authority of Christ to the section upon the charismata, which has been already previously brought to a conclusion, but to which he looks back once mor.
] If any one bethinks himself (1Co 3:18 , 1Co 8:2 , 1Co 10:12 ) to be a prophet, or spiritually gifted in any way, then let him also prove himself to be such by his recognising, etc. Not to acknowledge this would show him to be not a prophet or not inspire.
] quite general: “ dotibus Sp. St. instructus ;” not, as Billroth, David Schulz, Baur, and Wieseler would have it, equivalent to . (comp. on 1Co 12:1 , 1Co 14:1 ). is: or generally . Hofmann is wrong in saying that the is not suited for thus linking on a general statement. Why not? Comp. 1Co 4:3 ; Luk 12:11 ; Mat 16:14 . There is all the less reason for assuming, with Hofmann, that Paul uses the expression in the vaguer sense of one going even beyond the prophet , because he had found it so used in the letter from Corint.
.] refers to the whole section regarding the . To refer it, as Billroth and Olshausen do, to the command that the women should keep silence, does not harmonize with the introduction , and involves the awkwardness of only this intervening matter being thus confirmed with such solemnity, and the principal and far more important section not at al.
(see the critical remarks): proceed from the Lord . In his communion of spirit with Christ , Paul was conscious that what he had been writing, from chap. 10 onwards, regarding spiritual gifts and the right use of them, was the result not of his own meditation and desire, but of the working of Christ upon him that he wrote as an interpres Christi . There is thus no reason for making refer to God (Grotius, Billroth, Olshausen), seeing that Christ had in fact given no rules regarding the charismata. Paul is affixing here the seal of apostolic authority, and upon that seal we must read Christ .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
Ver. 37. The commandment ] And therefore to be obeyed by the best of you. Aut faciendum, aut patiendum: Aut poenitendum, aut pereundum. Either do it, or die for it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
37 .] , one spiritually endowed: not quite as in ch. 1Co 2:15 .
] the things which I am writing , viz. ‘ these regulations which I am now making.’
, emphatic: the Lord’s (commandment) : carrying His authority. No more direct assertion of inspiration can be uttered than this. “Paul stamps here the seal of apostolic authority : and on that seal is necessarily Christ .” Meyer.
Fuente: Henry Alford’s Greek Testament
1Co 14:37-38 . , in the apodosis, includes, beside the last particular (1Co 14:34 ff.), the other instructions of this Ep.; and in the protasis recall esp. the directions of chh. 12 14: cf. 1Co 11:4 , 1Co 12:1 , 1Co 14:1 . , as in 1Co 3:18 (see note), is putat, sibi videtur (not videtur alone, Vg [2205] ), denoting self-estimation. The term includes every one endowed with a special gift of the Spirit; cf. the pl [2206] , 1Co 14:12 . Hf [2207] and Hn [2208] think however that the disjunctive narrows the ref [2209] of “spiritual,” by contrast with “prophet,” to the sense of “speaker with tongues”; but this is a needless inference from the part [2210] ; the Ap. means “a prophet, or a man of the Spirit (in any sense)”. The adj [2211] (in masc.: see parls.) refers not to spiritual powers ( , 1Co 12:1 , etc.), but to spiritual character (= , , Rom 8 .), which gives insight in matters of revelation ( cf. Joh 7:17 ; Joh 8:31 f.). While the true “prophet,” having a kindred inspiration ( cf. 1Co 14:29 ), will “know well of the things” the Ap. “writes, that they are a commandment of the Lord” ( , “are what the Lord commands”; cf. 1Co 2:10-16 , 1Co 7:40 , and notes, 2Co 8:3 ), this ability belongs to “the spiritual” generally, who “judge all things” (1Co 2:15 ); being “of God,” they hear His voice in others ( cf. Joh 8:42 f., etc.; 1Jn 2:20 ; 1Jn 4:6 ). The “Lord” is Christ, the Head of the Church, who “gives commandment to His Apostles” ( cf. 1Co 7:10 ; 1Co 7:25 , 1Co 11:23 , 1Co 12:3 , etc.; Mat 28:20 , etc.). For – , cf. 1Co 13:12 “judicet atque agnoscat” (Est.); the pr [2212] impv [2213] asks for a continued acknowledgment of Christ’s authority in His Apostle. “But if any one is ignorant (of this), he is ignored ” ( ) a retribution in kind. The professor of Divine knowledge who does not discern Paul’s inspiration, proves his ignorance; his character as “prophet” or “spiritual” is not recognised, since he does not recognise the Apostle’s character; cf. Mat 10:14 f., Mat 10:41 , Joh 13:20 , for this criterion as laid down by Christ; the Ap. John assumes it in 1Co 4:6 . , is pr [2214] in tense, ignoratur (not ignorabitur , Vg [2215] ), affirming an actual rejection sc. by the Lord , who says to such despisers of His servants, “I know you not” ( cf. 1Co 8:3 ; 2Ti 2:19 ; Joh 5:42 , etc.); but by His Apostle too, who cannot acknowledge for fellow-servants men who repudiate the Lord’s authority in him ( cf. 3Jn 1:9 f.). Christ foretold that He would have to disown “many who had prophesied ” in His name (Mat 7:22 f.). If be read (still preferred by Mr [2216] , Bt [2217] , Ev [2218] , Gd [2219] , with R.V. txt.), the impv [2220] is permissive , as in 8:15: “sibi suque ignoranti relinquendos esse censeo” (Est.) a counsel of lespair; contrast 2Ti 2:24 ff.
[2205] Latin Vulgate Translation.
[2206] plural.
[2207] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).
[2208] C. F. G. Heinrici’s Erklrung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).
[2209] reference.
[2210]art. grammatical particle.
[2211] adjective.
[2212] present tense.
[2213] imperative mood.
[2214] present tense.
[2215] Latin Vulgate Translation.
[2216] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[2217] J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882).
[2218] T. S. Evans in Speaker’s Commentary .
[2219] F. Godet’s Commentaire sur la prem. p. aux Corinthiens (Eng. Trans.).
[2220] imperative mood.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 14:37-38
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.
1Co 14:37-38 Paul is asserting that those with true spiritual gifts should recognize others who speak and are gifted from God (cf. 1Co 14:32; Mat 11:15; Mat 13:9; Mat 13:15-16; Mat 13:43). Paul’s description of his sense of leadership is expressed in 1Co 7:40; 1Co 14:38. Paul recognized his Apostolic gift and its authority to speak for Christ. His apostleship was being questioned and challenged by some at Corinth.
1Co 14:38 implies a divine curse (present passive indicative) on those who reject Apostolic authority (cf. Wayne Grudem, The Gift of Prophecy in 1 Corinthians, p. 52 footnote #104).
“if. . .if” These are both first class conditional sentences, which are assumed to be true from the author’s perspective or for his literary purposes. Some at Corinth “think” they are “spiritual” (i.e., pneumatikos, cf. 1Co 12:1), but their actions and their relationship to Apostolic authority (i.e., Paul’s authority) show they are not. If they do not recognize and submit to Paul’s authority then they should not be recognized as spiritual leaders.
1Co 14:38
NASB”he is not recognized”
NKJV”let him be ignorant”
NRSV”is not to be recognized”
TEV”pay no attention to him”
NJB”that person is not recognized himself”
There is a variation in the verb tense in the Greek manuscripts, between present passive indicative (MSS *, A*) and present active imperative (MSS P46, cf8 i2, Ac, B, D2) . The passive indicative implies “ignored or unrecognized by God.” The imperative commands the believers at Corinth to reject the person who rejects Paul’s authority or possibly Paul’s authority represented in his advocate and representative, Timothy. The UBS4 gives the indicative a “B” rating (almost certain).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
acknowledge. App-132.
the. All the texts omit.
Lord. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
37.] , one spiritually endowed: not quite as in ch. 1Co 2:15.
] the things which I am writing, viz. these regulations which I am now making.
, emphatic: the Lords (commandment): carrying His authority. No more direct assertion of inspiration can be uttered than this. Paul stamps here the seal of apostolic authority: and on that seal is necessarily Christ. Meyer.
Fuente: The Greek Testament
1Co 14:37. , a prophet) The species; spiritual, the genus. The former endowed more than the latter with eloquence.-, let him perceive [acknowledge]) Paul does not allow the question now at last to be raised, whether he be writing correctly.- ) of the Lord) Jesus.
Fuente: Gnomon of the New Testament
1Co 14:37
1Co 14:37
If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord.-Having given these rules regulating the use of the spiritual gifts showing that they were liable to be misused and abused, he lays down this rule by which all claims to prophetic or spiritual powers were to be tested. Doing this he will, of course, be regulated by these rules. If he refused to do this he might know, and others too, that he had no gift of the Spirit.
To accept and obey the commandments of God as revealed in the Scriptures is the rule for all at this day by which to test their claims to spirituality. Men are probably more liable to deceive themselves as to whether they are spiritual in the sense of being led by the Spirit than they were in reference to miraculous gifts of the Spirit. The rule is good for all ages.
Fuente: Old and New Testaments Restoration Commentary
any: 1Co 8:2, 1Co 13:1-3, Num 24:3, Num 24:4, Num 24:16, Rom 12:3, 2Co 10:7, 2Co 10:12, 2Co 11:4, 2Co 11:12-15, Gal 6:8
let: 1Co 7:25, 1Co 7:40, Luk 10:16, 1Th 4:1-8, 2Pe 3:2, 1Jo 4:6, Jud 1:17
Reciprocal: Mat 28:20 – them Luk 8:18 – seemeth to have Act 8:31 – How Act 15:28 – it 1Co 2:15 – he that 1Co 9:3 – them 1Co 12:1 – spiritual 1Co 14:1 – prophesy 2Co 12:20 – debates Gal 6:1 – spiritual 1Th 5:20 – General 2Th 3:4 – that
Fuente: The Treasury of Scripture Knowledge
1Co 14:37. No spiritual gift is more important nor based on any more authority than the writings of an apostle. If the claimants for spiritual gifts were genuine, they would acknowledge the writings of Paul to be divine commandments. Furthermore, if they go that far, they will be required by the rule of consistency to bring. their conduct under the teaching of the same.
Fuente: Combined Bible Commentary
1Co 14:37. [1] If any man thinketh himself to be a prophet, or spiritual (spiritually gifted), let him (shew it by being ready to) acknowledge that the things that I write unto you are the commandment[2] of the Lordfor inspiration cannot disown inspiration.
[1] This is not a new topic, as some deem it, but a sequel to the question of the verse before.
[2] The plural here is ill supported.
Fuente: A Popular Commentary on the New Testament
Vv. 37. The term , thinks himself to be, denotes a claim true or false.
We must not give to the word , spiritual, hence inspired, too restricted a sense, according to which it would denote a class different from the prophets, as is done by the commentators who regard this term as designating only the glossolaletes (Baur, Heinrici). It is more natural to understand the , or, in the sense: or in general, as 1Co 4:3, so that the term spiritual comprehends the prophets also. The best way for these organs of the Spirit to prove the reality of their inspiration will be, the apostle declares, their perceiving his superior wisdom and apostolic authority, not criticising his ordinances, but rendering practical homage to their excellence by conforming to them: the Spirit should acknowledge the Spirit.
The , the things that I write, is at once the object of , let him acknowledge, and the subject of the following proposition: Let him acknowledge the things that I write as being…etc.
The three families of MSS. have each their own reading in the following clause. The shortest and most sober is that of the Greco-Lats.: That the things which I write are the Lord’s. The Alex. add the idea of commandment: are a commandment of the Lord. So also the Byz., but putting the word commandment in the plural. One would naturally be inclined to give the preference to the first reading. But is it not possible that the word commandment, in the singular or plural, was rejected because it was taken in the meaning attached to it in 1Co 7:10, to denote a precept uttered on the earth by the Lord Jesus, and because no such saying was found in the Gospels? If the term , commandment, is authentic, it is hard to know whether to prefer the singular or the plural. The singular may have been substituted for the plural from regard to the Divine precept quoted 1Co 14:34. But the plural may also have been introduced in order better to bring under this term all the many preceding ordinances.
However that may be, the apostle here expresses the intimate consciousness he has of not having directed the Church, while settling these delicate questions, in ways of his own choice, but of having been guided by the light which is assured to him as an apostle charged with founding and governing the Church of the Gentiles; comp. Rom 12:3. It is with this elevated conviction of his apostolic inspiration that he adds the following words, 1Co 14:38.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
THE BIBLE ONLY AUTHORITY IN CHURCH GOVERNMENT
37. If any one seems to be a prophet, or spiritual, i. e., if any man or woman has the gift of prophecy, thus qualifying such an one to speak in public, or endued with any of these spiritual gifts, of which there are nine, let such an one know well that those things that I write unto you, they are of the Lord. Lest some think he is prohibiting the women from exercising in public, which is utterly alien to the subject he is discussing, remember that the words in this verse are common gender in Greek, showing that they include the women as well as the men among the prophets and the custodians of all the spiritual gifts. Again, in the eleventh chapter of this same epistle, Paul recognizes the women as praying and prophesying, i. e., speaking in public, just like the men, meanwhile, as some of them were in the habit of preaching bareheaded, thereby incurring unnecessary criticism, he simply advises them to have something on their heads when they speak in public.
Fuente: William Godbey’s Commentary on the New Testament
14:37 If any man think himself to be a prophet, or {u} spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
(u) Skilful in knowing and judging spiritual things.
Fuente: Geneva Bible Notes
Anyone could easily validate a Corinthian’s claim to being a prophet or spiritual. He could do so by seeing if he or she acknowledged that what Paul had written was authoritative because he was an apostle of the Lord. Submission to apostolic authority was the test, not speaking in tongues. Submissiveness to the apostles and their teaching was an expression of submission to the Lord Himself (cf. 1Co 7:10; 1Co 7:25). It still is.