Exegetical and Hermeneutical Commentary of 1 Corinthians 14:31
For ye may all prophesy one by one, that all may learn, and all may be comforted.
31. For ye may all prophesy one by one ] Not necessarily at the same meeting of the Church, which would be in contradiction to what has just been said ( 1Co 14:29), nor that the permission was extended to the whole Christian body. All were not prophets, the Apostle tells us (ch. 1Co 12:29), and it is clear that none but prophets could prophesy, since prophecy (ch. 1Co 12:28, 1Co 13:2, 1Co 14:1 ; 1Co 14:5; 1Co 14:22) was a special gift of the Spirit.
comforted ] The word has the sense of comfort and exhortation combined, and is most nearly equivalent to our encourage or cheer. See 2 Corinthians 1 where the word and the verb from which it is derived are translated indifferently comfort and consolation. In ch. 1Co 4:16 of this Epistle it is rendered beseech. In a great many passages, as for instance in Act 2:40, it is rendered exhort. From this word is derived the title Paraclete, rendered Comforter in St John 14, 15, , 16 and Advocate in 1Jn 2:1. The derivative is rendered exhortation in 3, and another word is employed for comfort,
Fuente: The Cambridge Bible for Schools and Colleges
For ye may all prophecy … – There is time enough for all; there is no need of speaking in confusion and disorder. Every person may have an opportunity of expressing his sentiments at the proper time.
That all may learn – In such a manner that there may be edification. This might be done if they would speak one at a time in their proper order.
Fuente: Albert Barnes’ Notes on the Bible
Verse 31. For ye may all prophesy one by one] The gifts which God grants are given for the purpose of edification; but there can be no edification where there is confusion; therefore let them speak one by one.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ye may not all prophesy in the same day, or hour, or moment of time, but orderly and successively
ye may all prophesy, the end of it being for the instruction and consolation of all; which may mind you so to govern yourselves in the exercise of that gift, as not to lose your end,
but that all may learn, and all may be comforted. Which lets us know, that though their receiving the gift of prophecy obliged them to an exercise of it, yet it did not oblige them to an exercise of it in or at this or that particular time. judged by the law of God, or the light of nature, or the common custom of other churches, to be done indecently or confusedly, without order. It is very observable, that though the apostle, in these things, hath given rules, yet he hath determined nothing shameful or uncomely, but what he hath made to appear so, either from the Divine law, (as in the case of the womens prophesying, 1Co 14:34), or from nature and reason, (as in the case of many speaking at the same time), it being useless to the end, which was teaching and instructing those to whom they spake, and what unbelievers would count the effect of madness, 1Co 14:23.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. For ye mayrather, “Forye can [if ye will] all prophesy one by one,” giving wayto one another. The “for” justifies the precept (1Co14:30), “let the first hold his peace.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For ye may all prophesy one by one,…. Not every member of the church, but everyone that had the gift of prophecy; so that they were not confined to two or three prophets at a meeting, but as many as would, or as had anything to deliver, and as time would allow; only care must be taken that confusion be avoided, and order preserved by exercising in turns one after another. This was agreeably to the custom of the Jewish synagogue, in which more might read and speak, though but one at a time; for
“it is forbidden to read in the book of the law, except one only, that all may hearken, and be silent, that so they may hear the words from his mouth, as if they had heard them that very moment from Mount Sinai.”
So here,
that all may learn; more of the doctrine of Christ, and of the mind and will of God, and attain to a greater knowledge in the mysteries of the Gospel, and in the duties of religion, even prophets and teachers as well as private members and common hearers; for there are none who know ever so much, but are capable of being further taught and instructed, and that sometimes by such whose gifts are interior to them:
and all may be comforted; or exhorted, or receive exhortation. The word used signifies both; and prophecy is useful both for exhortation and comfort, and that both to preachers and people.
Fuente: John Gill’s Exposition of the Entire Bible
One by one (‘ ). Regular idiom.
Fuente: Robertson’s Word Pictures in the New Testament
1) “For ye may all prophesy one by one,” (dunasthe gar kath’ ena pantes propheteuen) “For you are all able (just one at a time) or singly to prophesy,” to speak forth in testimony and experience.
2) “That all may learn,” (hina pantes manthanosin) “in order that all may learn, by sharing practical testimonies and experiences” – Each redeemed may speak forth at times to help others, Psa 107:2.
3) “And all may be comforted.” (kai pantes paraklontai) “And in order that all may be encouraged,” In this type of testimony, experience, and problem sharing hour, as prophets spoke, all members of the congregation might share, Mat 5:15-16; 2Co 1:3-4; Php_2:1.
Fuente: Garner-Howes Baptist Commentary
31. You can all, one by one. In the first place, when he says all, he does not include believers universally, but only those that were endowed with this gift. Farther, he does not mean that all ought to have equally their turn, but that, according as it might be for the advantage of the people, each one should come forward to speak either more frequently or more seldom. (868) “No one will remain always unemployed; but an opportunity of speaking will present itself, sometimes to one and at other times to another.”
He adds, that all may learn. This is applicable, it is true, to the whole of the people, but it is particularly suited to the Prophets, and Paul more especially refers to them. For no one will ever be a good teacher, who does not show himself to be teachable, as no one will ever be found who has, in himself alone, such an overflowing in respect of perfection of doctrine, as not to derive benefit from listening to others. Let all, therefore, undertake the office of teaching on this principle, that they do not refuse or grudge, to be scholars to each other in their turn, whenever there shall be afforded to others the means of edifying the Church.
He says, in the second place, that all may receive consolation. Hence we may infer, that the ministers of Christ, so far from envying, should rather rejoice with all their heart, that they are not the only persons that excel, but have fellow-partakers of the same gift — a disposition which Moses discovered, as is related in sacred history. (Num 11:28.) For when his servant, inflamed with a foolish jealousy, was greatly displeased, because the gift of prophecy was conferred upon others also, he reproves him: “Nay,” says he, “would that all the people of God were sharers with me in this superior gift!” And, undoubtedly, it is a special consolation for pious ministers, to see the Spirit of God, whose instruments they are, working in others also, and they derive also from this no small confirmation. It is a consolation, too, that it contributes to the spread of the word of God, the more it has of ministers and witnesses.
As, however, the word παρακαλεῖσθαι, which Paul here employs, is of doubtful signification, (869) it might also be rendered may receive exhortation. (870) Nor would this be unsuitable, for it is sometimes of advantage to listen to others, that we may be more powerfully stirred up to duty.
(868) “ Ainsi qu’il sera auise pour le mieux;” — “As it shall be judged for the better.”
(869) “ Ha double signification;” — “Has a double signification.”
(870) Thus in Act 15:32, παρεκάλεσαν means exhorted, while the noun παρακλήσις is used in the immediately preceding verse in the sense of consolation. — Ed
Fuente: Calvin’s Complete Commentary
(31) For ye may all prophesy one by one.Better, For it is in your power all to prophesy one by one. How it is in their power is explained by the following verse. This orderly prophesying will accomplish the instruction and comforting of all; words of instruction will be interspersed with words of comfort, and so the teaching be suited to every condition of mind and soul of those present.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. Ye may Rather, ye are able. St. Paul has given the above directions for preserving order, for they thereby were able, if they took proper care, all to prophesy, who had the gift, not simultaneously, but one by one, and so all the congregation may, by hearing a variety of discourse, learn and be comforted, or instructed.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 14:31. That all may learn, Yet so as all may learn.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 14:31 f. Establishment of this precept by setting forth the possibility of its observance. The principal emphasis is laid upon , which is for this reason placed first (not upon , as Rckert holds), for in it lies the pith of the proof. Next to it has the emphasis. The sense is: “ For in my . I am enjoining nothing which is impossible for you; on the contrary, it stands in your power that, one after another, you may all come to give a prophetic address ,” et.
] always one at once, singulatim . Act 21:19 ; see Ast, Lex. Plat. I. p. 639 f.; Bernhardy, p. 240. The subject addressed in is the prophets in the church, not the members of the church generally (Hofmann), seeing that prophecy was a special [19] which did not belong to all (see 1Co 12:29 ; Act 13:1 ; Eph 4:11 ). The inspiration of the prophets does not compel them to speak on without a break, so as not to allow another to take speech at all or to speak alone, but it is in their power to cease when another begins, so that by degrees all may come to speak not, of course, in the same assembly (1Co 14:29 ), but in successive meetings.
And this circumstance, that , has for its design ( ), that all the members of the church (which includes also other prophets along with the rest) may learn , etc., that none may remain without instruction and encouragement. For modes of prophetic inspiration, very different from each other in substance and form, will then find expression, whereby satisfaction will be given to the most different want.
] what God has revealed to those speaking propheticall.
.] be encouraged, aroused . Comp. , 1Co 14:3 . Paul describes here the effects of prophecy from the theoretical ( .) and practical ( .) sides. The latter he had already stated more specially in 1Co 14:3 .
[19] It is not correct to say, “on the contrary, whoever receives a revelation becomes a prophet” (Hofmann); for the prophetic endowment is habitual , belonging to one and not to another. Whoever has it receives revelations to be communicated for the edification of others; he is the vessel divinely prepared for this reception and communication.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
31 For ye may all prophesy one by one, that all may learn, and all may be comforted.
Ver. 31. That all may learn ] The most learned may learn something by the discourses of others less learned than themselves. Apollos, a learned teacher, may yet be taught by a tentmaker. The Jewish rabbins acknowledge that they came to understand Isa 14:23 , by hearing an Arabian woman mention a besom in her language to her maid, (R. David in Radic.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
31, 32. ] He shews that the is no impossibility , but in their power to put into effect . For ye have the power (the primary emphasis of the sentence is on , which is not merely permissive, as E. V., ‘ ye may ,’ but asserts the possession of the power ; the secondary on ) one by one all to prophesy (i.e. you have power to bring about this result you can be silent if you please), in order that all may learn and all may be exhorted (or, comforted ):
Fuente: Henry Alford’s Greek Testament
1Co 14:31 . By economy of time, every one who has the prophetic gift may exercise it in turn; so the Church will enjoy, in variety of exhortation, the full benefit of the powers of the Spirit conferred on all its members: “For you can (in this way) all prophesy one by one ( : singulatim , Cv [2163] ), in order that all may learn and all may be encouraged”. Stress lies on the repeated ( cf. 1Co 12:12 f.): let every prophet get his turn, and every hearer will receive benefit ( cf. 1Co 14:26 b ); even if the Church members were all prophets, as Paul imagined in 1Co 14:24 , and thinks desirable (1Co 14:1-5 ), by due arrangement, and self-suppression on the part of the eloquent, all might be heard.
[2163] Calvin’s In Nov. Testamentum Commentarii .
Fuente: The Expositors Greek Testament by Robertson
may = can.
one by one. Greek. kath’ (App-104.) hena.
Fuente: Companion Bible Notes, Appendices and Graphics
31, 32.] He shews that the is no impossibility, but in their power to put into effect. For ye have the power (the primary emphasis of the sentence is on , which is not merely permissive, as E. V., ye may, but asserts the possession of the power;-the secondary on ) one by one all to prophesy (i.e. you have power to bring about this result-you can be silent if you please), in order that all may learn and all may be exhorted (or, comforted):
Fuente: The Greek Testament
1Co 14:31. , one by one) so that one person may always give way to another.- , all may learn) by conversing, inquiring, speaking, listening: all, being prophets. A man learns by teaching: he learns by speaking, and asking questions, 1Co 14:34-35. [Many continue to be foolish and languid in spiritual things, because they almost never speak about such things.-V. g.]-, may be comforted) Sometimes the speaking of another produces in us more awakening effect, sometimes our own.
Fuente: Gnomon of the New Testament
1Co 14:31
1Co 14:31
For ye all can prophesy one by one, that all may learn, and all may be exhorted;-All having gifts may prophesy, one at a time, so that all might know what had been revealed to each and all. The same things were not revealed to the different prophets. This was true of the apostles. Some things were revealed to one, other things revealed to another. A conference of all was needful that the full revelation of God might be known. So of these prophets or gifted persons, each should hear what was revealed to the others. So that each would learn all that was revealed to all and to be comforted thereby.
Fuente: Old and New Testaments Restoration Commentary
all may learn: 1Co 14:3, 1Co 14:19, 1Co 14:35, Pro 1:5, Pro 9:9, Eph 4:11, Eph 4:12
all may be: Rom 1:12, 2Co 1:4, 2Co 7:6, 2Co 7:7, Eph 6:22, 1Th 4:18, 1Th 5:11, 1Th 5:14
Reciprocal: Rom 12:6 – whether 1Co 12:10 – prophecy
Fuente: The Treasury of Scripture Knowledge
1Co 14:31. All of the men who had the gift of prophecy were to be given opportunity to speak in their turn, since prophesying was so highly esteemed (verses 1, 2), so that all might be comforted.
Fuente: Combined Bible Commentary
1Co 14:31. For ye all may prophesy one by onewho possess that gift,that all may he comforted (see 1Co 14:3).
Fuente: A Popular Commentary on the New Testament
Vers. 31-33a. For ye may all prophesy one by one, that all may learn, and all may be comforted. 32. And the spirits of the prophets are subject to the prophets. 33a. For God is not a God of confusion, but of peace.
Ver. 31 might be understood in this sense: Thus it may happen that those who prophesy to-day will in their turn be taught and exhorted to-morrow. Each member will alternately play an active and a passive part. But in that case Paul would have said: , and so, rather than , for. The true meaning seems to me to be this: For you must all have it in your power to fill the prophet’s function one after another (of course: those who have the gift of prophecy); now this is what could not be done except by observing the rule given in 1Co 14:30. Supposing, indeed, that a prophet had spoken indefinitely, he would have prevented the others from declaring what God revealed to them for the instruction or comfort of the Church. And thus is explained the second part of the verse: many members of the Church would have been deprived of the light and strength God wished to communicate to them by means of those other prophets who had been prevented from uttering their message. But this arrangement, of course, rested on a supposition: to wit, that the prophet was able to exercise the control necessary to restrain, if it was needed, the outburst of the prophetic inspiration which animated him. And this supposition the apostle now lays down as a reality in 1Co 14:32.
Vv. 32. The here signifies: and indeed. The terms: of the prophets and to the prophets, have sometimes been referred to different persons, as if Paul meant that the prophets should be humble enough to subordinate themselves to the other prophets, either by accepting their judgment (1Co 14:29), or by consenting to give place to them (1Co 14:30). So Calvin, Bleek, Rckert, etc. But it would be impossible to explain on this view why Paul should say: the spirits of the prophets, rather than the prophets themselves. And instead of are subject or subject themselves, it would require to run: should subject themselves. Hofmann also justly remarks that Paul would have said in this sense simply : should subject themselves to one another. It is not without purpose that he brings the term prophets in the Greek into immediate contact with itself, as if to describe the reaction which every prophet is capable of producing on himself. The fact here enunciated by the apostle is of a psychological nature. He declares that the prophetical breathings or inspirations do not carry the prophet away without his consent or against his will. In chap. 1Co 12:2, he began by reminding the Corinthians of the state of passivity to which they were formerly accustomed when, in the midst of heathenism, they were carried away blindly by diabolical inspirations. It is not so with the operation of the Divine Spirit; this does not deprive the prophet of his liberty. Consequently he has no right to make inspiration a pretext for refusing to submit to the rules laid down by the apostle. The plural , spirits, here denotes, as in 1Co 14:12, the particular impulses and revelations granted to the prophets. Heinrici and Holsten contrast the prophet with the glossolalete, who, according to them, did not enjoy the same liberty in regard to his inspirations. This surely is a mistake; for 1Co 14:27-28 would be unintelligible if he did not enjoy his full liberty in relation to the Spirit. Divine inspiration differs from diabolical, in the fact that the latter takes man from himself,it is a possession,whereas the former restores him to himself. The present signifies, not are subject, but subject themselves, and that at the very moment when the prophet wills it.
Vv. 33a. The general maxim stated in this verse is the foundation of all the preceding injunctions. The term denotes the disorder of a whole whose parts are at strife with one another, and , peace, harmony of a whole, all whose parts act in concert. God dwells only in a whole of this second kind. The axiom justifies the rules which Paul has been giving, for without them the Church could only present a spectacle of complete disorder, which would banish God out of it.
There remains a last injunction, also essential, in the apostle’s view, to the good order of the Church, that regarding the speaking of women in the assemblies. Paul has purposely reserved this point for the last. For it was not till after imposing silence conditionally on the prophets that he could think of imposing it on women.
Vers. 33b-35. As in all the Churches of the saints, 34. let your women keep silence in the Churches: for it is not permitted unto them to speak; but to be under obedience, as also saith the law. 35. If they will learn anything, let them ask their own husbands at home: for it is a shame for women to speak in the Church.
The last words of 1Co 14:33 are joined, by many commentators, to what precedes. But how could Paul say: God is not a God of confusion, but of peace, as in all the Churches of the saints? He would have required to say: God is among you a God…, or: God is a God…as is seen in all the Churches… As they stand, the words: as in all the Churches…, cannot evidently depend on the preceding clause, which is a general maxim regarding the character of God. Besides, this clause is in close logical relation to the argument of 1Co 14:36 : Did the Word go forth from you, or did it come to you only? And it is this very thing, probably, which has led several Latin copyists to transpose 1Co 14:34-35, putting them after 1Co 14:40, in order thus to connect more directly the last words of 1Co 14:33 with 1Co 14:36. The addition of the verb , I ordain, to the end of 1Co 14:33, in two of the Greco-Lat. MSS. which have made this transposition, is due to the same cause. From this point of view the clause was read as follows: So I ordain in all the Churches of the saints; then the text continued with 1Co 14:36 : Or did the Word of God come out from you…? In other terms: Do you think you have the right to put yourselves above the rules followed by all the other Churches? Thus the words of 1Co 14:33 b and of 1Co 14:36 were put as referring to all the rules given in this chapter regarding the use of glossolalia and prophecy; and as the injunction relative to women broke this connection, some Greco-Lat. documents were led to transpose 1Co 14:33-34 after 1Co 14:40. But it is to be remarked that no document rejects these verses, which guarantees their authenticity, wrongly suspected by Heinrici and positively attacked by Holsten. Moreover, the latter himself recognises the impossibility of connecting the last words of 1Co 14:33 with the preceding context. Only he does not find the connection with the sequel much more tenable: because, says he, the word Churches in 1Co 14:33 denotes the communities of believers, whereas in 1Co 14:34 it can only designate their assemblies for worship. But these two meanings are so closely connected with one another, that they may perfectly well be used here side by side. All the assemblies (groups of believers) have their customs; and to these customs belong the silence of women in the assemblies (meetings for worship). This meaning is perfectly suitable. Holsten again asks why, if these words are really Paul’s, we have here: the Churches of the saints, and not, as in 1Co 11:16 : the Churches of God. The answer is easy: The saints, distributed in Churches, locally speaking, yet form only one great spiritual whole; the Corinthians should not isolate themselves from this community of saints by adopting customs rejected by all the rest of the body, such as the speaking of women in the assemblies. The term , saints, expresses the venerable character which belongs to such customs.
Vv. 34. Here we have the principal proposition, on which depends the …, as…, of 1Co 14:33 b. The pronoun , of you (if it is authentic), must form an antithesis to , of the saints. It may be made dependent on the , in the assemblies, which follows; in this sense: Your assemblies should resemble those of the other saints. But it is more natural, seeing the position of the pronoun, to connect it with , women. Let your women behave like those of the saints in all the Churches. The authenticity of the word appears to me guaranteed by the combined authority of two of the three families of MSS., and by the support of the Peschito. Not being necessary to the clause, it was easily omitted.
There is a touch of irony in the following clause, if, with the T. R., we read the infinitive, , to be subject: It is not allowed to them to speak, but to be subject. This irony is in keeping with the context. It disappears if, with the Alex., we read the imperative: , let them be subject!
The words. as saith the law, refer to Gen 3:16 : Thy husband shall rule over thee. It is obvious that the apostle regards speaking in public as an act of authority exercised over the congregation which listens; comp. 1Ti 2:12. And as the attitude of authority over the man is contrary to that of obedience which was imposed on the woman during the present economy, he draws the conclusion that the speaking of the woman in public is in contradiction to the position assigned to her by the Divine will expressed in the law. It is easy to see why the apostle substitutes the general idea: to be subject, which relates to the whole life of women, for that of not speaking in the assemblies; it is because the silence of women in worship is only an application of the general condition of subordination which is imposed on them in relation to man. Of course the law contained nothing regarding the part of women in the assemblies; but, by determining the character of their life in general, it had, according to Paul’s view, indirectly settled the question. Comp. Col 3:18; Eph 5:22. The , also, puts on the same level the apostle’s precept (1Co 14:34 a) and God’s declaration in Genesis, so certain is Paul that he speaks as he does in virtue of the will of the Lord (1Co 14:37).
Here, as tacitly in 1Co 14:19, the , in Church, is opposed to , at home, in private. The word , shameful, misbecoming, seems very strong. Paul sees in the public speaking of woman a mode of acting contrary to the attitude enjoined on her both by nature and the command of the Creator; comp. 1Co 11:1-16. He does not say criminal, immoral; it is a question of propriety or modesty.
Vv. 35. Several commentators, Heinrici for example, draw from this verse the conclusion that the speaking forbidden to women, 1Co 14:34, is neither teaching, nor prophecy, nor discoursing in tongues, but solely the mania of raising questions in the assembly, and so posing as teachers under pretence of asking explanations. If they have questions to put, they should reserve them for the house, and address them to their husbands. But, even in this sense, the right to teach in the Church would be none the less denied to them by the apostle. For if women cannot put questions without going out of their sphere and shocking decorum, much less can they teach without committing an impropriety. But more than this: the meaning thus sought to be given to 1Co 14:35, by restricting it by 1Co 14:36, is contrary to the true relation between the two verses. The particle , and moreover if, which begins 1Co 14:35, introduces, not a simple explanation, but a gradation: And even if they would learn something, they ought to abstain from asking in the congregation; they should reserve their questions to be submitted to their husbands in private. The form , and if, is therefore founded on the fact that questioning was the case of least gravity, the one which seemed most naturally to admit of exception. But this very exception Paul rejects; for he knows how easily, under pretext of putting questions, women could elude the prohibition which forbade their public speaking. Woman belongs to the domestic hearth, so that a simple public question on her part would alone be an impropriety; for by putting her on a public stage, as it were, such an act would go contrary to the modesty of her destined sphere. To be remarked is the adjective , their own husbands; they ought to do nothing to affect the bond of dependence which unites each of them to her husband. Holsten asks how this applies to those who have husbands insufficiently instructed, or to those who have husbands yet heathen (chap. 7), we may add: or to those who have no husband at all. But these last are regarded as living in the house of their parents, to whom they can naturally turn; and as to the others, they are special cases which will find their solution in practice, without Paul’s needing to point it out. It is enough for him to settle in a summary way woman’s moral position and duty.
Conclusion as to the preaching of women.
In chap. 11 we have already treated of the relation of this prohibition to the authorisation granted to women to prophesy or pray, implicitly contained in 1Co 14:5 of this chapter. Our study of chap. 14 confirms the idea that the word , to speak, in this chapter, cannot apply merely to simple questions, or vain gossiping, in which women might indulge with one another during worship. The term speaking in the Church, especially in a chapter where it is applied throughout to the glossolaletes and prophets, can only designate a public speaking, which has for its end to teach and edify. Thus, then, while referring to the observations presented on the subject in chapter xi., we think we shall not be far from the apostle’s view if we thus state the result of the two passages taken together: As to women, if, under the influence of a sudden inspiration or revelation, they wish to take the word in the assembly to give utterance to a prayer or prophecy, I do not object; only let them not do so without having the face veiled. But in general, let women keep silence. For it is improper on their part to speak in church.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For ye all can prophesy one by one, that all may learn, and all may be exhorted;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
31. For all are able to prophesy, one at a time, in order that all may learn and all may be comforted. Amid the wonderful enthusiasm of those people to receive, enjoy and utilize those momentous spiritual gifts and graces, they had somewhat run away with the wagon; in their incorrigible zeal lest they should have to carry home with them a burning message undelivered, they had fallen into the mistake of breaking out and delivering their messages while another was speaking, thus producing confusion and seriously conflicting with the edification of the people, which is the great end in view in all gospel meetings. Hence you see Paul corrects these irregularities and orders them to speak one at a time.