Exegetical and Hermeneutical Commentary of 1 Corinthians 14:32
And the spirits of the prophets are subject to the prophets.
32. And the spirits of the prophets are subject to the prophets ] The possession of a special gift from on high has, from Montanus in the second century down to our own times, been supposed to confer on its possessor an immunity from all control, whether exercised by himself or others, and to entitle him to immediate attention to the exclusion of every other consideration whatsoever. St Paul, on the contrary, lays down the rule that spiritual, like all other gifts, are to be under the dominion of the reason, and may, like all other gifts, be easily misused. A holy self-restraint, even in the use of the highest gifts, must characterize the Christian. If a man comes into the assembly inspired to speak in an unknown tongue, the impulse is to be steadily repressed, unless there is a certainty that what is said can be interpreted, so that those present may understand it. If he comes into the assembly possessed with some overmastering idea, he must keep it resolutely back until such time as he can give it vent without prejudice to Christian order, without injury to that which must be absolutely the first consideration in all public addresses the edification of the flock. Estius justly remarks that the difference between God’s prophets and those inspired by evil spirits is to be found in the fact that the latter are rapt by madness beyond their own control, and are unable to be silent if they will. And Robertson illustrates by a reference to modern forms of fanaticism the truth that “uncontrolled religious feeling” is apt to “overpower both reason and sense.”
Fuente: The Cambridge Bible for Schools and Colleges
And the spirits of the prophets – See in 1Co 14:1 for the meaning of the word prophets. The evident meaning of this is, that they were able to control their inclination to speak; they were not under a necessity of speaking, even though they might be inspired. There was no need of disorder. This verse gives confirmation to the supposition, that the extraordinary endowments of the Holy Spirit were subjected to substantially the same laws as a mans natural endowments. They were conferred by the Holy Spirit; but they were conferred on free agents, and did not interfere with their free agency. And as a man, though of the most splendid talents and commanding eloquence, has control over his own mind, and is not compelled to speak, so it was with those who are here called prophets. The immediate reference of the passage is to those who are called prophets in the New Testament: and the interpretation should be confined to them.
It is not improbable, however, that the same thing was true of the prophets of the Old Testament; and that it is really true as a general declaration of all the prophets whom God has inspired, that they had control over their own minds, and could speak or be silent at pleasure. In this the spirit of true inspiration differed essentially from the views of the pagan, who regarded themselves as driven on by a wild, controlling influence, that compelled them to speak even when they were unconscious of what they said. Universally, in the pagan world, the priests and priestesses supposed or feigned that they were under an influence which was incontrollable; which took away their powers of self-command, and which made them the mere organs or unconscious instruments of communicating the will of the gods. The Scripture account of inspiration is, however, a very different thing. In whatever way the mind was influenced, or whatever was the mode in which the truth was conveyed, yet it was not such as to destroy the conscious powers of free agency, nor such as to destroy the individuality of the inspired person, or to annihilate what was special in his mode of thinking, his style, or his customary manner of expression.
Fuente: Albert Barnes’ Notes on the Bible
Verse 32. And the spirits of the prophets, c.] Let no one interrupt another and let all be ready to prefer others before themselves; and let each feel a spirit of subjection to his brethren. God grants no ungovernable gifts.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By the spirits of the prophets the apostle either meaneth their spiritual gifts, as to the use and exercise of them, and the actions to be done by them; or, the actions themselves, or interpretations pretendedly done and given by the exercise of those gifts, their doctrines; or, that instinct, or impetus, by which they pretend themselves to be moved to prophesy: these (he saith)
are subject to the prophets themselves, so as they may themselves govern their gifts, or (which most think is the rather here intended) they are subject to the judgment and censure of others that are endued with the same gift. But here ariseth a difficulty, how the gifts of the Holy Spirit, flowing immediately from the Spirit, should be subject to any human judgment or censure? This indeed they could not, if the Divine revelation to this or that man were full and perfect, and ran as clearly in the stream always, as it was in the fountain. But God giveth his Spirit to us but by measure, and in the exercise of our gifts there is always aliquid humani, something of our own; and this maketh them subject to the prophets, viz. whether what they pretended to have from the Spirit of God were indeed from it, yea or no? Prophets were obliged to prophesy, Rom 12:6, but according to the analogy of faith: now, whether they did so or not, might be judged by other prophets, according to that rule. Others think this text is to be interpreted restrainedly, viz. as to this thing in this matter of plain, natural order, commanding, while one speaks, all the rest to hold their peace.
Fuente: English Annotations on the Holy Bible by Matthew Poole
32. Andfollowing up theassertion in 1Co 14:31, “Yecan (if ye will) prophesy one by one,” that is, restrainyourselves from speaking all together; “and the spirits of theprophets,” that is, their own spirits, acted on by the HolySpirit, are not so hurried away by His influence, as to cease to beunder their own control; they can if they will hear others, and notdemand that they alone should be heard uttering communications fromGod.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the spirits of the prophets are subject to the prophets. Meaning either that the doctrines which the prophets deliver, the explanations they give of passages of Scriptures, the revelations they declare, are subject to the examination, judgment, and censure of other prophets; who have a right to try and judge them, either according to a more clear revelation they may have, or rather according to the sure word of prophecy, the Scriptures of truth; and indeed they are subject to the trial and judgment of the whole church, and therefore ought not to be stiff in their own sentiments, and obstinately persist in them, but cheerfully and readily submit them to be examined, and approved or disapproved by others; and particularly when one that sits by signifies he has something revealed to him, which will better explain, or give further light into what the speaker is upon, he ought to submit and give way to him; and thereby truth may be made manifest and established, instruction, edification, and comfort promoted, and peace and order preserved: or else the sense is, that the spiritual gifts of the prophets, and the inspirations and instincts by which they are acted, and the affections which are excited in them, are subject to themselves, so that they can use, or not use those gifts; though they have the word of the Lord they can forbear speaking, as Jeremy did, for a while, and as the case of Jonah shows; or they can refrain themselves and be silent, and wait till they have proper opportunity of speaking, being not like the prophets of false gods, who are acted by an evil spirit, and observe no order or decorum, but with a sort of fury and madness deliver involuntarily what is suggested to them: but such is not the case of true prophets that are influenced and directed by the Spirit of God, who will give way to one another; one will be silent while the other speaks, and by turns prophesy one after another; and where there is not such a subjection, it is a sign that the Spirit of God is not in them, for the reason that follows.
Fuente: John Gill’s Exposition of the Entire Bible
The spirits of the prophets are subject to the prophets ( ). A principle that some had forgotten.
Fuente: Robertson’s Word Pictures in the New Testament
The spirits. The movements and manifestations of the divine Spirit in the human spirit, as in ch. 12 10.
Are subject. “People speak as if the divine authority of the prophetic word were somehow dependent on, or confirmed by, the fact that the prophets enjoyed visions…. In the New Testament Paul lays down the principle that, in true prophecy, self – consciousness, and self – command are never lost. ‘The spirits of the prophets are subject to the prophets ‘” (W. Robertson Smith, ” The Prophets of Israel “).
Fuente: Vincent’s Word Studies in the New Testament
1) “And the spirits of the prophets. “ (kai pneumata propheton) “And spirits of prophets,” The charisma of prophecy, as all charismatic gifts, distributed by the Holy Spirit, was to be used for edifying the church body.
2) “Are subject to the prophets.” (prophetais hupotassetai) “Are under control of or subject to (the) prophets.” And this gift, like all divinely distributed gifts, was under the control and responsibility of the will or volition of the possessor, 1Co 12:4; 1Co 12:11; 1Co 14:34; Psa 39:2-3.
Fuente: Garner-Howes Baptist Commentary
32. And the spirits of the Prophets. This, too, is one of the reasons, why it is necessary for them to take turns — because it will sometimes happen that, in the doctrine of one Prophet, the others may find something to reprove. “It is not reasonable,” says he, “that any one should be beyond the sphere of scrutiny. In this way it will sometimes come to a person’s turn to speak, who was among the audience and was sitting silent.”
This passage has been misunderstood by some, as if Paul had said, that the Lord’s Prophets were not like persons taken with a sudden frenzy, who, when a divine impulse ( ἐνθουσιασμὸς) had once seized them, (871) were no longer masters of themselves. (872) It is indeed true that God’s Prophets are not disordered in mind; but this has nothing to do with this passage of Paul’s writings. For it means, as I have already stated, that no one is exempted from the scrutiny of others, but that all must be listened to, with this understanding, that their doctrine is, nevertheless, to be subjected to examination. It is not, however, without difficulty, for the Apostle declares that their spirits are subject. Though it is of gifts that he speaks, how can prophecy, which is given by the Holy Spirit, be judged of by men, so that the Spirit himself is not judged by them? In this manner, even the word of God, which is revealed by the Spirit; will be subjected to examination. The unseemliness of this needs not be pointed out, for it is of itself abundantly evident. I maintain, however, that neither the Spirit of God nor his word is restrained by a scrutiny of this kind. The Holy Spirit, I say, retains his majesty unimpaired, so as to
judge all things, while he is judged by no one. (1Co 2:15.)
The sacred word of God, too, retains the respect due to it, so that it is received without any disputation, as soon as it is presented.
“
What is it, then,” you will say, “that is subjected to examination?”’ I answer — If any one were furnished with a full revelation, that man would undoubtedly, along with his gift, be above all scrutiny. There is, I say, no subjection, where there is a plenitude of revelation; but as God has distributed his spirit to every one in a certain measure, in such a way that, even amidst the greatest abundance, there is always something wanting, it is not to be wondered, if no one is elevated to such a height, as to look down from aloft upon all others, and have no one to pass judgment upon him. We may now see how it is, that, without any dishonor to the Holy Spirit, his gifts admit of being examined. Nay more, where, after full examination, nothing is found that is worthy of reproof, there will still be something, that stands in need of polishing. The sum of all, therefore, is this — that the gift is subjected to examination in such a way, that whatever is set forth, the Prophets consider as to it — whether it has proceeded from the Spirit of God; for if it shall appear that the Spirit is the author of it, there is no room left for hesitation.
It is, however still farther asked — “What rule is to be made use of in examining?” This question is answered in part by the mouth of Paul, who, in Rom 12:6, requires that prophecy be regulated according to the proportion of faith. As to the passing of judgment, however, there is no doubt, that it ought to be regulated by the word and Spirit of God — that nothing may be approved of, but what is discovered to be from God — that nothing may be found fault with but in accordance with his word — in fine, that God alone may preside in this judgment, and that men may be merely his heralds.
From this passage of Paul’s writings, we may conjecture how very illustrious that Church was, in respect of an extraordinary abundance and variety of spiritual gifts. There were colleges of Prophets, so that pains had to be taken, that they might have their respective turns. There was so great a diversity of gifts, that there was a superabundance. We now see our leanness, nay, our poverty; but in this we have a just punishment, sent to requite our ingratitude. For neither are the riches of God exhausted, nor is his benignity lessened; but we are neither deserving of his bounty, nor capable of receiving his liberality. Still we have an ample sufficiency of light and doctrine, provided there were no deficiency in respect of the cultivation of piety, and the fruits that spring from it.
(871) “ Depuis que leur folie les prenoit, laquelle ils appeloyent vn mouuement Diuin;” — “Whenever their folly seized them, which they called a Divine impulse.”
(872) The reference here is manifestly to those who practiced divination, ( Θεομαντεία) of whom there were three sorts among the Grecians, distinguished by three distinct ways of receiving the divine afflatus, ( ἐνθουσιασμὸς.) See Potter’s Grecian Antiquities, volume 1, pp. 349-354. Virgil describes in the following terms the frantic state of the Sibyl, when pretending to be under divine impulse: —
“
Non comtaee mansere comae; sed pectus anhelum, Et rabie fera corda tument: majorque videri, Nee mortale sonans, attlata est numine quando Jam propiore dei.”
“
But when the headstrong god, not yet appeased, With holy frenzy had the Sibyl seized, Terror froze up her grisly hair; her breast Throbbing with holy fury, still expressed A greater horror, and she bigger seems, Swoln with the afflatus, whilst in holy screams She unfolds the hidden mysteries of fate.”
Virg. Aen.VI. 48-51. — Ed.
Fuente: Calvin’s Complete Commentary
(32) The spirits of the prophets . . .They might have said it was impossible to carry out St. Pauls instructions; that the rushing Spirit of God overcame themshook them, so that they could not control themselves. To this St. Paul replies (1Co. 14:31; see above) that it is not so; that they can prophesy one by one; that the spirits of the prophets are under the control of the prophets.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. And Additional to the above ability of self-control, is the fact that the human spirits of the inspired prophets are not, from their inspiration, irrepressible and disorderly, but are subject to the prophets, exercising their rational powers. This means, not that the divine Spirit should be overruled; but that the disorder of the human spirit, under divine influence, should be steadied and ruled by the rational faculty, in accord with the principles of order and becomingness. This is true of each individual prophet. It is possible to be true of the collective body. So that let no one claim that he is obliged by the powerful and uncontrollable impulses of the Spirit to overbear reason, order, or decency.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 14:32. The spirits of the prophets are subject, &c. Those who were actuated by the Holy Spirit, in the very moment of inspiration, still retained the free use of themselves,andcontinuedmastersoftheirrationalandpersuasivefaculties.Butitwas just the contrary with the heathen oracles. The Delphic prophetess was a mere organ, her prophesies being delivered in a fit of extacy, when the presence of the god or devil was supposed to obliterate all the impressions of human ideas.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 14:32 . The second part of the establishment of the precept ( , 1Co 14:31 ). And prophets’ spirits are obedient to prophets . The indicative presents the normal relationship as it is , not as it ought to be (Olshausen and others).
.] cannot be workings of the Divine Spirit in the prophets (Chrysostom, Erasmus, Estius, and others, including Flatt, comp. de Wette), nor does it mean the spirits which the prophets have received , so that the one appears as if divided among them (Rckert), or created angelic spirits in the service of the Holy Spirit (Hahn, Theol. d. N. T. p. 307), or even actually several Holy Spirits (Hilgenfeld; see, however, on 1Co 14:12 ); but (comp. the genitival relation, 1Co 14:14 ) it is the prophets’ own spirits, filled, however, by the Holy Spirit . Persons prophetically inspired are, as such, raised to a higher spiritual potency, and have prophets’ spirits . Comp. Rev 22:6 , and Dsterdieck in loc. But their free-will is not thereby taken away, nor does the prophetic address become something involuntary, like a Bacchantic enthusiasm; no, prophets’ spirits stand in obedience to prophets; he who is a prophet has the power of will over his spirit, which makes the in 1Co 14:30 [20] possible; , Theophylact. Comp. Hofmann in loc. , and Schriftbew. I. p. 312. Others, again (Theophylact gives both interpretations alongside of each other), refer to other prophets: , Theophylact. So Theodoret, Calvin, Calovius, Estius, Rosenmller, and others, including Heydenreich, Bleek, Rckert, and Ritschl, altkath. K . p. 473. But if Paul had conceived of the prophet’s becoming silent as conditioned by the will of another, and so objectively , which the expression, taken simply in itself, might imply, then plainly his admonition would be entirely superfluous. He must, on the contrary, have conceived of it as conditioned subjectively by the will of the subjects themselves who spoke; and with this our view alone accords, which is found in as early expositors as Origen, Jerome, and Oecumenius.
The absence of the article in the case of all the three words depends upon the fact that the relation is conceived not in concreto , but generically .
Observe, further, the strict, measured form of expression, , which is designed not simply for rhetorical emphasis, but for definiteness and clearness of meaning, separating the prophets’ spirits from the subjects who have them. would not have marked this so strongly.
[20] Comp. Luther in the gloss: “They should and may well give place, since the gifts of the Spirit stand under their control, not to use them in opposition to unity, so that they may not say that the Spirit drives and compels them.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
32 And the spirits of the prophets are subject to the prophets.
Ver. 32. Are subject to the prophets ] To be scanned and examined: which they should not be, unless they took their turns in course to prophesy. Eloquere, said one, ut quid sis videam: Speak, that I may see what is in thee.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
32. ] and (not, for : but a parallel assertion to the last, ‘ye have power, &c. and ’) spirits of prophets (i.e. their own spirits , filled with the Holy Spirit: so Meyer, and rightly: not, as De Wette, the Spirit of God within each: and so 1Co 14:12 ; the inspired spirit being regarded as a in a peculiar sense from God, or otherwise. See the distinction plainly made 1Jn 4:2 ; . . . . The omission of the art. generalizes the assertion, making it applicable to all genuine Christian prophets) are subject to prophets (i.e. to the men whose spirits they are. But very many Commentators, e.g. Theophyl. (alt.), Calvin, Estius, and more recently Bleek and Rckert, take to signify other prophets , , (Theophyl.). But the command would be superfluous, if his gift was in subjection to another ).
Fuente: Henry Alford’s Greek Testament
1Co 14:32 . The maxim , is coupled by to 1Co 14:31 under the regimen of ; it gives the subjective , as 1Co 14:31 the main objective , reason why the prophets should submit to regulation. “How can I prophesy to order ?” one of them might ask; “how restrain the Spirit’s course in me?” The Ap. replies: “(for) also the spirits of the prophets are subject to the prophets”; this Divine gift is put under the control and responsibility of the possessor’s will, that it may be exercised with discretion and brotherly love, for its appointed ends. An unruly prophet is therefore no genuine prophet; he lacks one of the necessary marks of the Holy Spirit’s indwelling (see 1Co 14:33 ; 1Co 14:37 ). This kind of subjection could hardly be ascribed to the ecstatic Glossolalia. On the pl [2164] , signifying manifold forms or distributions (1Co 12:4 ; 1Co 12:11 ) of the Spirit’s power, see note on 1Co 12:10 . is the pr [2165] of a general truth: “a Gnomic Present” (Bn [2166] , 12); cf. 1Co 3:13 , 2Co 9:7 .
[2164] plural.
[2165] present tense.
[2166] E. Burton’s Syntax of the Moods and Tenses in the N.T. (1894).
Fuente: The Expositors Greek Testament by Robertson
spirits = spiritual gifts, as in 1Co 14:12.
subject to. i.e. under the control of their possessors. So there was no warrant for the scenes of excitement sometimes exhibited in ancient, as well as in modern, days.
Fuente: Companion Bible Notes, Appendices and Graphics
32.] and (not, for: but a parallel assertion to the last, ye have power, &c. and) spirits of prophets (i.e. their own spirits, filled with the Holy Spirit: so Meyer, and rightly: not, as De Wette, the Spirit of God within each: and so 1Co 14:12; the inspired spirit being regarded as a in a peculiar sense-from God, or otherwise. See the distinction plainly made 1Jn 4:2; . … The omission of the art. generalizes the assertion, making it applicable to all genuine Christian prophets) are subject to prophets (i.e. to the men whose spirits they are. But very many Commentators, e.g. Theophyl. (alt.), Calvin, Estius, and more recently Bleek and Rckert, take to signify other prophets- , , (Theophyl.). But the command would be superfluous, if his gift was in subjection to another).
Fuente: The Greek Testament
1Co 14:32. ) and indeed; so , 2Co 5:15; 1Jn 3:4.- , the spirits of the prophets) The abstract for the concrete, the prophets, even while they are acted upon (under the Divine impulse).-, to the prophets) He does not say, to the spirits of the prophets.-, are subject) not that a prophet would for the sake of another deny or cast away the truth of his prophecy; 1Ki 13:17, etc.: for the word of prophecy is above the prophets, 1Co 14:37; but that he should not demand that he alone should be heard, but should do his endeavour to hear others also, while they are speaking, and should learn from them, what communications they have received [from God] in preference to himself: subjection is shown by keeping silence and learning,[128] 1Co 14:34-35, [1Ti 2:12]. Every act of teaching involves a degree of absolute authority [authentiam]: they are subject, he says; not merely they ought to be subject. The Spirit of God teaches the prophets this.
[128] This is the translation according to the printing of the London Ed., 1855; but according to the Tubingen Ed., 1773, and the Berlin Ed., 1855, which were afterwards consulted, the translation is as follows:-But not to demand that he alone should be heard, but to endeavour to hear others also, while they are speaking, and to learn from them what they have received more than he himself, is the subjection of a man who is silent and is learning.-T.
Fuente: Gnomon of the New Testament
1Co 14:32
1Co 14:32
and the spirits of the prophets are subject to the prophets;-This no doubt was said in view of the claim frequently made that, as they were under the guidance of the Spirit, they could not restrain themselves; but the influence was not of such a nature as to destroy the self-control of those who were its subjects. The prophets of God were calm and self-possessed. This being the case there was no necessity why one should interrupt another, or why more than one should speak at the same time. The one speaking could stop when he pleased; and the one who had received the revelation could wait as long as he pleased.
Fuente: Old and New Testaments Restoration Commentary
1Co 14:29, 1Co 14:30, 1Sa 10:10-13, 1Sa 19:19-24, 2Ki 2:3, 2Ki 2:5, Job 32:8-11, Jer 20:9, Act 4:19, Act 4:20, 1Jo 4:1
Reciprocal: Num 11:25 – they prophesied Eze 1:20 – the spirit Act 11:27 – prophets Act 15:32 – being Rom 12:6 – whether 1Co 12:10 – prophecy 1Co 14:12 – spiritual gifts
Fuente: The Treasury of Scripture Knowledge
1Co 14:32. Spirits of the prophets means the spiritual gifts that they possessed. These men were not compelled to speak unless they so willed, hence there would be no excuse for their being disorderly in the exercise of the gift.
Fuente: Combined Bible Commentary
1Co 14:32. and (bear in mind that) the spirits of the prophets are subject to the prophetsnot to other prophets (as unhappily is the view of Calvin, Beza, Estius, and one or two recent critics),else how could the apostle have said, let the first keep silence? as Meyer well asks,but subject to their own control. The statement is thus in glorious contrast with demoniacal impulses, under no control of consciousness and rational will (such cases, for example, as Act 16:16-18; Act 19:13-16), and with all wild, incontrollable ravings. The Divine gift of prophecy left the gifted in full possession of their own faculties, enabling them to regulate and exercise their gift according to their own judgment of propriety as to the time and the mode of its exercise.
Fuente: A Popular Commentary on the New Testament
and the spirits of the prophets are subject to the prophets;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
32. The spirits of the prophets are subject to the prophets.
Fuente: William Godbey’s Commentary on the New Testament
Verse 32
The meaning of the verse is, that they who speak are not under an irresistible influence, but may speak or refrain from speaking, as they please.
1 Corinthians 14:34,35. In ch. 11, Paul seems to tolerate the practice of females’ taking a part in the religious services of public assemblies, under certain restrictions, which he there prescribes. In this passage, however, the prohibition of such a practice seems to be absolute and unequivocal.
Fuente: Abbott’s Illustrated New Testament
14:32 And the {t} spirits of the prophets are subject to the prophets.
(t) The doctrine which the prophets bring, who are inspired with God’s Spirit.
Fuente: Geneva Bible Notes
Prophets were to control themselves when speaking, even when giving new revelation (cf. 1Co 14:27-28). The nature of this gift was that it did not sweep the prophet into a mindless frenzy. Pagans who received demonic revelations frequently lost control of themselves. Inability to control oneself was no evidence that the prophet spoke from God. On the contrary, it indicated that he was not submitting to God’s control because God produces peace, not confusion.
"The theological point is crucial: the character of one’s deity is reflected in the character of one’s worship. The Corinthians must therefore cease worship that reflects the pagan deities more than the God whom they have come to know through the Lord Jesus Christ (cf. 1Co 12:2-3). God is neither characterized by disorder nor the cause of it in the assembly." [Note: Fee, The First . . ., p. 697.]
Again the apostle reminded his readers that what he was commanding was standard policy in the other churches (cf. 1Co 1:2; 1Co 4:17; 1Co 7:17; 1Co 11:16; 1Co 14:36). This reminds us again that this church had some serious underlying problems.
Confusion and disorder in church services are not in keeping with the character of God and so dishonor Him.