1 Corinthians 14:32
1 Corinthians 14:32 in Multiple Translations
The spirits of prophets are subject to prophets.
And the spirits of the prophets are subject to the prophets.
and the spirits of the prophets are subject to the prophets;
And the spirits of the prophets are controlled by the prophets;
It is for those who speak for God to control their prophetic inspiration,
And the spirits of the Prophets are subiect to the Prophets.
and the spiritual gift of prophets to prophets are subject,
The spirits of the prophets are subject to the prophets,
And the spirits of the prophets are subject to the prophets.
And the spirits of the prophets are subject to the prophets.
Those who speak messages that come directly from God are in control of their own spirits, so they can wait for their turn to speak.
You see, if you have power from the Holy Spirit to tell God’s messages, you can control your own spirit, and you will wait for the right time to talk.
Berean Amplified Bible — 1 Corinthians 14:32
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1 Corinthians 14:32 Interlinear (Deep Study)
BIB
GRK
και
πνευματα
προφητων
προφηταις
υποτασσεται
και
kai
G2532
and
Conj
πνευματα
pneuma
G4151
spirit/breath: spirit
Noun-NPN
προφητων
prophētēs
G4396
prophet
Noun-GPM
προφηταις
prophētēs
G4396
prophet
Noun-DPM
υποτασσεται
hupotassō
G5293
to subject
Verb-PPI-3S
Greek Word Study
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Greek Word Reference — 1 Corinthians 14:32
και
kai
G2532
"and"
Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
πνευματα
pneuma
G4151
"spirit/breath: spirit"
Noun-NPN
The Greek word for spirit or breath refers to the vital principle or mental disposition of a person, as seen in John 3:8 and 1 Corinthians 5:5. It can also mean a superhuman spirit, like the Holy Spirit in Acts 2:2.
Definition: πνεῦμα, -τος, τό, [in LXX chiefly and very frequently for רוּחַ ;] __1. of air in motion; __(a) wind: Jhn.3:8; pl., Heb.1:7 (LXX); __(b) breath: π. ζωῆς, Rev.11:11; π. τοῦ στόματος, figuratively, 2Th.2:8 (cf. Ps 32 (33)6). __2. Of the vital principle, the spirit (Arist., Polyb., al.): Luk.8:55, Jhn.19:30, Act.7:59, al.; opposite to σάρξ, Mat.26:41, Mrk.14:38, 1Co.5:5, al.; to σῶμα, Rom.8:10, 1Co.6:17 7:34, 1Pe.4:6; to ψυχή, Php.1:27, Heb.4:12; τὸ π. καὶ ἡ ψ. καὶ τ. σῶμα, 1Th.5:23 (M, Th., in l.); dative, τῷ π., in spirit, Mrk.2:8 8:12, Jhn.11:33 13:21, Act.18:25, Rom.12:11, 1Co.7:34, 1Pe.3:18, al.; of the human spirit of Christ, Rom.1:4, 1Ti.3:16. __3. spirit, i.e. frame of mind, disposition, influence: Luk.1:17, Rom.8:15, 1Co.4:21, Gal 6:1, Eph.2:2, 2Ti.1:7, 1Jn.4:6, al. __4. An incorporeal being, a spirit: Luk.24:37, 39 Act.23:8; π. ὁ θεός, God is spirit, Jhn.4:24; πατὴρ τῶν π., Heb.12:9; of disembodied human beings, Heb.12:23, 1Pe.3:19 (ICC, in l.; DB, iii, 795); of angels. Heb.1:14; of demons or evil spirits, Mat.8:16, Mrk.9:20, Luk.9:39, al.; π. πύθυωνα, Act.16:16; πνεύματα δαιμονίων, Rev.16:14; π. δαιμονίου ἀκαθάρτου, Luk.4:33; π. ἀσθενείας (Bl., §35, 5), Luk.13:11; π. ἀκάθαρτον, Mat.10:1, Mrk.1:23, Luk.4:36, Act.5:16; π. ἄλαλον (καὶ κωφόν), Mrk.9:17, 25; πονηρόν, Luk.7:21, Act.19:12, al. __5. Of the Holy Spirit, π. ἅγιον, τὸ ἅ. π., τὸ π. τὸ ἅ. τὸ π., π. (the article as a rule being used when the Spirit is regarded as a Person or a Divine Power, and omitted when the reference is to an operation, influence or gift of the Spirit; see WM, 151:5; Bl., §46, 7): anarth., Mat.1:18 3:11, 16 4:1, Mrk.1:8 (Swete, in l.), ib.10, Luk.1:15, Jhn.7:39, Act.19:2, Rom.5:5, 1Co.2:4, al.; with art., Mat.4:1 12:31, 32 Mrk.1:10 3:29, Luk.2:26, Jhn.7:36 14:26, Act.4:31 5:3, Rom.8:16, al.; (τὸ) π. (τοῦ) θεοῦ, Mat.3:16, Rom.8:9, Eph.3:16, 1Jn.4:2, al.; τὸ π. τ. πατρός, Mat.10:20; π. θεοῦ ζῶντος, 2Co.3:3; (τὸ) π. τοῦ κυρίου, Luk.4:18, Act.5:9 8:39; τὸ π. Ἰησοῦ, Act.16:7; Χριστοῦ, Rom.8:9; Ἰησοῦ Χριστοῦ, Php.1:19; τὸ π. τ. ἀληθείας, Jhn.15:26 16:13, 1Jn.4:6; λείγει (μαρτυρεῖ) τὸ π. (τὸ ἅγιον), Act.21:11 28:25, 1Ti.4:1, Heb.3:7 10:15, Rev.14:13; before τ. ἐκκλησίαις, Rev.2:7, 11 17, 29, 3:6, 12, 22; ἐν τ. π., Luk.2:27; κατὰ πνεῦμα, Rom.8:4, 5; ἐξ ὕδατος καὶ π., Jhn.3:5, διὰ πνεύματος αἰωνίου, Heb.9:14; ἐν ἁγιασμῷ πνεύματος, 2Th.2:13, 1Pe.1:2; ἓν π., 1Co.12:13, Eph.2:18 4:4; ὁ δὲ κύριος τὸ π. ἐστιν, 2Co.3:17; of that which is effected or governed by the Spirit, opposite to γράμμα, Rom.2:29 7:6, 2Co.3:6. SYN.: νοῦς, which in NT is contrasted with π. as "the action of the understanding in man with that of the spiritual or ecstatic impulse" (DB, iv, 612); ψυχή — the usual term in cl. psychology—in NT, "expresses man as apart from God, a separate individual, π. expresses man as drawing his life from God" (DB, 1-vol., 872). (AS)
Usage: Occurs in 350 NT verses. KJV: ghost, life, spirit(-ual, -ually), mind See also: 1 Corinthians 2:4; Acts 7:59; 1 Peter 1:2.
προφητων
prophētēs
G4396
"prophet"
Noun-GPM
A prophet is someone who acts as an interpreter of God's will, as seen in Matthew 5:12 and Romans 11:3. They speak forth God's message to others.
Definition: προφήτης, -ου, ὁ [πρόφημι, to speak forth), [in LXX chiefly for נָבִיא ;] one who acts as an interpreter or forth-teller of the Divine will (see Lft., Notes, 83f.; Tr., Syn., §vi), a prophet; __1. in cl. (Æsch., Hdt., Plat., al.), of the interpreters of oracles. __2. In NT, __(a) of the OT prophets: Mat.5:12, Mrk.6:15, Luk.4:27, Jhn.8:52, Rom.11:3, al.; __(b) of prophets in general: Mat.10:41 13:57 21:46, Mrk.6:4, Luk.13:33, al.; __(with) of John the Baptist: Mat.21:26, Mrk.6:15, Luk.1:76; __(d) of Christ: Mat.21:11, Jhn.6:14, Act.3:22, 23 7:37" (LXX) ; __(e) of Christian prophets in the apostolic age: Act.15:32, 1Co.12:28, Eph.2:20, al.; __(f) by meton., of the writings of prophets: Luk.24:27, Act.8:28, al.; __(g) of a poet: Tit.1:12 (on the use of the term in π. and Inscr., see Deiss., BS, 235f.; MM, xxii). (AS)
Usage: Occurs in 142 NT verses. KJV: prophet See also: 1 Corinthians 12:28; Luke 9:19; 1 Peter 1:10.
προφηταις
prophētēs
G4396
"prophet"
Noun-DPM
A prophet is someone who acts as an interpreter of God's will, as seen in Matthew 5:12 and Romans 11:3. They speak forth God's message to others.
Definition: προφήτης, -ου, ὁ [πρόφημι, to speak forth), [in LXX chiefly for נָבִיא ;] one who acts as an interpreter or forth-teller of the Divine will (see Lft., Notes, 83f.; Tr., Syn., §vi), a prophet; __1. in cl. (Æsch., Hdt., Plat., al.), of the interpreters of oracles. __2. In NT, __(a) of the OT prophets: Mat.5:12, Mrk.6:15, Luk.4:27, Jhn.8:52, Rom.11:3, al.; __(b) of prophets in general: Mat.10:41 13:57 21:46, Mrk.6:4, Luk.13:33, al.; __(with) of John the Baptist: Mat.21:26, Mrk.6:15, Luk.1:76; __(d) of Christ: Mat.21:11, Jhn.6:14, Act.3:22, 23 7:37" (LXX) ; __(e) of Christian prophets in the apostolic age: Act.15:32, 1Co.12:28, Eph.2:20, al.; __(f) by meton., of the writings of prophets: Luk.24:27, Act.8:28, al.; __(g) of a poet: Tit.1:12 (on the use of the term in π. and Inscr., see Deiss., BS, 235f.; MM, xxii). (AS)
Usage: Occurs in 142 NT verses. KJV: prophet See also: 1 Corinthians 12:28; Luke 9:19; 1 Peter 1:10.
υποτασσεται
hupotassō
G5293
"to subject"
Verb-PPI-3S
This Greek word means to obey or put someone in charge, like in Romans 13:5 where we submit to authorities. It also appears in 1 Corinthians 15:27 and Ephesians 1:22, showing God's power over all things.
Definition: ὑπο-τάσσω [in LXX for דָבַר hi., דָּמַם, שׂוּם, שִׁית, etc. ;] __1. as a military term, to place or rank under (Polyb.). __2. to subject, put in subjection: 1Co.15:27, Php.3:21, Heb.2:5, 8; pass., Rom.8:20, 1Co.15:27-28, 1Pe.3:22, Eph.1:22. Mid., to subject oneself, obey: absol., Rom.13:5, 1Co.14:34; with dative of person(s), Luk.2:51 10:17, 20, Rom.8:7 10:3 13:1, 1Co.14:32 15:28 (ὑποταγήσεται; cf. M, Pr., 163), 1Co.16:16, Eph.5:21-22 (T, WH, txt., R, om.), Eph.5:24, Col.3:18, Tit.2:5, 9 3:1, Heb.12:9, 1Pe.2:18 3:1 3:5 5:5; imperat., Jas.4:7, 1Pe.2:13 5:5.† (AS)
Usage: Occurs in 32 NT verses. KJV: be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto See also: 1 Corinthians 14:32; Hebrews 2:5; 1 Peter 2:13.
Study Notes — 1 Corinthians 14:32
Show Verse Quote Highlights
- Context
- Cross References
- 1 Corinthians 14:32 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 1 Corinthians 14:32
- Jamieson-Fausset-Brown on 1 Corinthians 14:32
- Matthew Poole's Commentary on 1 Corinthians 14:32
- Trapp's Commentary on 1 Corinthians 14:32
- Ellicott's Commentary on 1 Corinthians 14:32
- Adam Clarke's Commentary on 1 Corinthians 14:32
- Cambridge Bible on 1 Corinthians 14:32
- Barnes' Notes on 1 Corinthians 14:32
- Whedon's Commentary on 1 Corinthians 14:32
- Sermons on 1 Corinthians 14:32
Context — Orderly Worship
30And if a revelation comes to someone who is seated, the first speaker should stop.
31For you can all prophesy in turn so that everyone may be instructed and encouraged.
32The spirits of prophets are subject to prophets.
33For God is not a God of disorder, but of peace—as in all the churches of the saints. 34Women are to be silent in the churches. They are not permitted to speak, but must be in submission, as the law says.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 4:19–20 | But Peter and John replied, “Judge for yourselves whether it is right in God’s sight to listen to you rather than God. For we cannot stop speaking about what we have seen and heard.” |
| 2 | 1 John 4:1 | Beloved, do not believe every spirit, but test the spirits to see whether they are from God. For many false prophets have gone out into the world. |
| 3 | 1 Samuel 10:10–13 | When Saul and his servant arrived at Gibeah, a group of prophets met him. Then the Spirit of God rushed upon him, and he prophesied along with them. All those who had formerly known Saul and saw him prophesying with the prophets asked one another, “What has happened to the son of Kish? Is Saul also among the prophets?” Then a man who lived there replied, “And who is their father?” So the saying became a proverb: “Is Saul also among the prophets?” And when Saul had finished prophesying, he went up to the high place. |
| 4 | 2 Kings 2:5 | Then the sons of the prophets at Jericho came up to Elisha and said, “Do you know that the LORD will take your master away from you today?” “Yes, I know,” he replied. “Do not speak of it.” |
| 5 | 1 Corinthians 14:29–30 | Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is seated, the first speaker should stop. |
| 6 | Jeremiah 20:9 | If I say, “I will not mention Him or speak any more in His name,” His message becomes a fire burning in my heart, shut up in my bones, and I become weary of holding it in, and I cannot prevail. |
| 7 | 1 Samuel 19:19–24 | When Saul was told that David was at Naioth in Ramah, he sent messengers to capture him. But when they saw the group of prophets prophesying, with Samuel leading them, the Spirit of God came upon them, and Saul’s messengers also began to prophesy. When this was reported to Saul, he sent more messengers, but they began to prophesy as well. So Saul tried again and sent messengers a third time, and even they began to prophesy. Finally, Saul himself left for Ramah and came to the large cistern at Secu, where he asked, “Where are Samuel and David?” “At Naioth in Ramah,” he was told. So Saul went to Naioth in Ramah. But the Spirit of God came upon even Saul, and he walked along prophesying until he came to Naioth in Ramah. Then Saul stripped off his robes and also prophesied before Samuel. And he collapsed and lay naked all that day and night. That is why it is said, “Is Saul also among the prophets?” |
| 8 | Job 32:8–11 | But there is a spirit in a man, the breath of the Almighty, that gives him understanding. It is not only the old who are wise, or the elderly who understand justice. Therefore I say, ‘Listen to me; I too will declare what I know.’ Indeed, I waited while you spoke; I listened to your reasoning; as you searched for words, |
| 9 | 2 Kings 2:3 | Then the sons of the prophets at Bethel came out to Elisha and said, “Do you know that the LORD will take your master away from you today?” “Yes, I know,” he replied. “Do not speak of it.” |
1 Corinthians 14:32 Summary
This verse means that when people are speaking on behalf of God, they should be in control of what they are saying, and not just letting their emotions or thoughts run wild. This is because God is a God of order and peace, as mentioned in 1 Corinthians 14:33, and He wants us to use our words and gifts in a way that is respectful and submissive to Him (as seen in Psalm 19:14). By being self-controlled and respectful, we can use our gifts to build each other up and bring glory to God, as mentioned in Ephesians 4:29.
Frequently Asked Questions
What does it mean for the spirits of prophets to be subject to prophets?
This means that prophets have control over the spiritual gift of prophecy, and are not controlled by it, as seen in 1 Corinthians 14:32, and is in line with the principle that God is a God of order, not disorder, as stated in 1 Corinthians 14:33
How does this verse relate to the role of women in the church, as mentioned in the next verse?
While 1 Corinthians 14:34 discusses the role of women in the church, 1 Corinthians 14:32 focuses on the orderly use of spiritual gifts, particularly prophecy, and does not directly address the role of women, but both verses contribute to the overall theme of maintaining order in worship, as God is a God of peace, as mentioned in 1 Corinthians 14:33
Is this verse saying that prophets can just make up whatever they want to say?
No, this verse is saying that prophets have control over when and how they speak, but they are still subject to the Lord and must speak in line with Scripture, as seen in Deuteronomy 18:20-22, which gives guidelines for testing a prophet
How does this verse apply to modern-day churches and the use of spiritual gifts?
This verse reminds us that even in the use of spiritual gifts, there must be order and self-control, and that those who claim to speak for God must do so in a way that is respectful and submissive to the Lord, as seen in 1 Thessalonians 5:19-21, which instructs us to not quench the Spirit, but to test everything
Reflection Questions
- What are some ways that I can ensure that I am using my spiritual gifts in an orderly and respectful manner, as described in 1 Corinthians 14:32?
- How can I balance the desire to speak and share my thoughts with the need to listen and be respectful of others, as seen in 1 Corinthians 14:30-31?
- In what ways can I submit my own desires and thoughts to the Lord, and allow Him to guide my words and actions, as mentioned in Psalm 37:7?
- What are some potential consequences of not having self-control when it comes to speaking and using spiritual gifts, and how can I avoid these pitfalls, as warned in 1 Corinthians 14:33?
Gill's Exposition on 1 Corinthians 14:32
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
Jamieson-Fausset-Brown on 1 Corinthians 14:32
And the spirits of the prophets are subject to the prophets. And - following up 1 Corinthians 14:31, 'ye can' (if ye will) restrain yourselves from speaking all together.
Matthew Poole's Commentary on 1 Corinthians 14:32
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, , 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.
Trapp's Commentary on 1 Corinthians 14:32
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.
Ellicott's Commentary on 1 Corinthians 14:32
(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 (1 Corinthians 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.
Adam Clarke's Commentary on 1 Corinthians 14:32
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.
Cambridge Bible on 1 Corinthians 14:32
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.”
Barnes' Notes on 1 Corinthians 14:32
And the spirits of the prophets - See in 1 Corinthians 14:1 for the meaning of the word prophets.
Whedon's Commentary on 1 Corinthians 14:32
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
Sermons on 1 Corinthians 14:32
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1 Corinthians 14 by John Nelson Darby | John Nelson Darby discusses 1 Corinthians 14, emphasizing the proper use of spiritual gifts, particularly tongues and prophecy. He highlights that while tongues were a sign for the |
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The Consent of the Will. by Watchman Nee | Watchman Nee emphasizes the critical role of the will in the relationship between God and humanity, asserting that both God and Satan require our consent to act in our lives. He ex |
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Epistle 267 by George Fox | George Fox emphasizes the importance of unity and love among believers who are children of the light. He urges ministers not to judge one another in public meetings, as this create |
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Epistle 347 by George Fox | George Fox preaches about the unity and obedience among the early apostles and disciples, emphasizing their willingness to be sent and their submission to the guidance of the Holy |
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Humble Yourself by Leonard Ravenhill | In this sermon, the preacher emphasizes the urgency of accepting God's call and the consequences of rejecting it. He shares stories of revival meetings where people were deeply mov |
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If Jesus Wasn't God by John Ankerberg | In this sermon, the speaker discusses the difficulty of deriving historical facts from the legends and descriptions of miracles performed by Jesus. He uses an analogy of a whisperi |
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Persecuted for Christ (Part 7) by Jim Cymbala | In this sermon, the preacher emphasizes the importance of preaching the word of God without relying on notes or following a structured order of service. He highlights examples from |