The spirits of the prophets are subject to the prophets,
Parallel Translations
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The spirits of the prophets are subject to the prophets,
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For the spretes of the Prophetes are in the power of the Prophetes.
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And the spirits of the Prophets are subiect to the Prophets.
Cross-references (9)
Passages linked to 1 Corinthians 14:32 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 John 4:1 Beloved, don’t believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world.
- Acts 4:19-20 But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves, for we can’t help telling the things which we saw and heard.”
- 1 Samuel 10:10-13 When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them. When all who knew him before saw that, behold, he prophesied with the prophets, then the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?” One of the same place answered, “Who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?” When he had finished prophesying, he came to the high place.
- 1 Samuel 19:19-24 Saul was told, saying, “Behold, David is at Naioth in Ramah.” Saul sent messengers to seize David: and when they saw the company of the prophets prophesying, and Samuel standing as head over them, God’s Spirit came on Saul’s messengers, and they also prophesied. When Saul was told, he sent other messengers, and they also prophesied. Saul sent messengers again the third time, and they also prophesied. Then he also went to Ramah, and came to the great well that is in Secu: and he asked, “Where are Samuel and David?” One said, “Behold, they are at Naioth in Ramah.” He went there to Naioth in Ramah. Then God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah. He also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Therefore they say, “Is Saul also among the prophets?”
- 2 Kings 2:3 The sons of the prophets who were at Bethel came out to Elisha, and said to him, “Do you know that Yahweh will take away your master from your head today?” He said, “Yes, I know it. Hold your peace.”
- 2 Kings 2:5 The sons of the prophets who were at Jericho came near to Elisha, and said to him, “Do you know that Yahweh will take away your master from your head today?” He answered, “Yes, I know it. Hold your peace.”
- Job 32:8-11 But there is a spirit in man, and the Spirit of the Almighty gives them understanding. It is not the great who are wise, nor the aged who understand justice. Therefore I said, ‘Listen to me; I also will show my opinion.’ “Behold, I waited for your words, and I listened for your reasoning, while you searched out what to say.
- Jeremiah 20:9 If I say, I will not make mention of him, or speak any more in his name, then there is in my heart as it were a burning fire shut up in my bones. I am weary with holding it in. I can’t.
- 1 Corinthians 14:29-30 Let the prophets speak, two or three, and let the others discern. But if a revelation is made to another sitting by, let the first keep silent.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain 32. And the spirits of the Prophets. This, too,…
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, were no longer masters of themselves. 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
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judge all things, while he is judged by no one. (1 Corinthians 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 Romans 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The doctrine which the Prophets bring which are inspired…
The doctrine which the Prophets bring which are inspired with God’s Spirit.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 32 And the spirits of the prophets are subject…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain By the spirits of the prophets the apostle either…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Let your women keep silence in the churches,.... This…
Let your women keep silence in the churches,.... This is a restriction of, and an exception to one of the above rules, that all might prophesy; in which he would be understood of men only, and not of women; and is directed against a practice which seems to have prevailed in this church at Corinth, allowing women to preach and teach in it; and this being a disorderly practice, and what was not used in other churches, the apostle forbids and condemns, and not without reason:
for it is not permitted unto them to speak; that is, in public assemblies, in the church of God, they might not speak with tongues, nor prophesy, or preach, or teach the word. All speaking is not prohibited; they might speak their experiences to the church, or give an account of the work of God upon their souls; they might speak to one another in psalms, hymns, and spiritual songs; or speak as an evidence in any case at a church meeting; but not in such sort, as carried in it direction, instruction, government, and authority. It was not allowed by God that they should speak in any authoritative manner in the church; nor was it suffered in the churches of Christ; nor was it admitted of in the Jewish synagogue; there, we are told (b), the men came to teach, and the women "to hear": and one of their canons runs thus (c);
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"a woman may not read (that is, in the law), "in the congregation", or church, because of the honour of the congregation;''
for they thought it a dishonourable thing to a public assembly for a woman to read, though they even allowed a child to do it that was capable of it.
But they are commanded to be under obedience, as also saith the law. In Gen 3:16, "thy desire shall be to thy husband, and he shall rule over thee". By this the apostle would signify, that the reason why women are not to speak in the church, or to preach and teach publicly, or be concerned in the ministerial function, is, because this is an act of power, and authority; of rule and government, and so contrary to that subjection which God in his law requires of women unto men. The extraordinary instances of Deborah, Huldah, and Anna, must not be drawn into a rule or example in such cases.
(b) T. Hieros Chagiga, fol. 75. 4. & T. Bab. Chagiga, fol. 3. 1. (c) Maimon. Hilch. Tephilla, c. 12. sect. 17. T. Bab. Megilla, fol. 23. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain For the spirits of the prophets are subject to…
For the spirits of the prophets are subject to the prophets - But what enthusiast considers this? The impulses of the Holy Spirit, even in men really inspired, so suit themselves to their rational faculties, as not to divest them of the government of themselves, like the heathen priests under their diabolical possession. Evil spirits threw their prophets into such ungovernable ecstasies, as forced them to speak and act like madmen. But the Spirit of God left his prophets the clear use of their judgment, when, and how long, it was fit for them to speak, and never hurried them into any improprieties either as to the matter, manner, or time of their speaking.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 32. And the spirits of the prophets, c.]…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And the spirits of the prophets - See in…
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 man’s 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain And--following up the assertion in Co1 14:31, "Ye can…
And--following up the assertion in Co1 14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 32. And—Additional to the above ability of self-control, is…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 32. And the spirits of the prophets are subject…
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.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (32) The spirits of the prophets . . .—They…
(32) The spirits of the prophets . . .—They might have said it was impossible to carry out St. Paul’s instructions; that the rushing Spirit of God overcame them—shook 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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And the spirits of the prophets are subject to…
And the spirits of the prophets are subject to the prophets. Into this golden aphorism St. Paul compresses the whole force of his reasoning. The articles are better omitted: "Spirits of prophets are under the control of prophets." Mantic inspirations, the violent possession which threw sibyls and priestesses into contortions the foaming lip and streaming hair and glazed or glaring eye have no place in the self-controlling dignity of Christian inspiration. Even Jewish prophets, in the paroxysm of emotion, might lie naked on the ground and rave; (1Sa_19:24) but the genuine inspiration in Christian ages never obliterates the self consciousness or overpowers the reason; It abhors the hysteria and simulation and frenzy which have sometimes disgraced revivalism and filled lunatic asylums.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 32. The spirits of the prophets are subject to…
32. The spirits of the prophets are subject to the prophets. A prophet can wait his turn in silence; he is not compelled to speak at once, for his spirit is subject to him. He can be silent if he wills it.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 32. “The spirits of the prophets are subject to…
32. “The spirits of the prophets are subject to the prophets.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain and the spirits of the prophets are subject to…
and the spirits of the prophets are subject to the prophets ;
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.