TRV
Translation
Berean Standard Bible
Two or three prophets should speak, and the others should weigh carefully what is said.
American Standard Version
And let the prophets speak by two or three, and let the others discern.
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In the KJVVerse 28,708 of 31,102
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Commentary on 1 Corinthians 14 verses 26–33
26 ¶ How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
29 Let the prophets speak two or three, and let the other judge.
30 If any thing be revealed to another that sitteth by, let the first hold his peace.
31 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.
33 For God is not the author of confusion, but of peace, as in all churches of the saints.
In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future.
I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts (Co1 14:26): When you come together every one hath a psalm, hath a doctrine, hath a tongue, etc.; that is, "You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has a doctrine, or revelation;" or else, "You are apt to be confused in the same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, Let all things be done to edifying."
II. He corrects their faults, and lays down some regulations for their future conduct. 1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. And even this was not to be done unless there were some one to interpret (Co1 14:27, Co1 14:28), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself (Co1 14:28), that is (as I think) in private, at home; for all who are present at public worship should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship. 2. As to prophesying he orders, (1.) That two or three only should speak at one meeting (Co1 14:20), and this successively, not all at once; and that the other should examine and judge what he delivered, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not - what was of divine inspiration and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine afflatus, he could not be judged; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment. (2.) He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent (Co1 14:30), before the inspired assistant uttered his revelation. Indeed, it is by many understood that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man's being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, upon producing his vouchers; but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed (Co1 14:31): That all might prophesy, one by one, or one after another, which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be if he who was afterwards inspired forbore to deliver his new revelation till the former prophet had finished what he had to say. And, to confirm this sense, the apostle quickly adds, The spirits of the prophets are subject to the prophets (Co1 14:33); that is, the spiritual gifts they have leave them still possessed of their reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not, like the diabolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves; but are sober and calm, and capable of regular conduct. The man inspired by the Spirit of God may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion.
III. The apostle gives the reasons of these regulations. As, 1. That they would be for the church's benefit, their instruction and consolation. It is that all may learn, and all may be comforted or exhorted, that the prophets were to speak in the orderly manner the apostle advises. Note, The instruction, edification, and comfort of the church, is that for which God instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes. 2. He tells them, God is not the God of confusion, but of peace and good order, Co1 14:33. Therefore divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which yet would be unavoidable if several inspired men should all at once utter what was suggested to them by the Spirit of God, and not wait to take their turns. Note, The honour of God requires that things should be managed in Christian assemblies so as not to transgress the rules of natural decency. If they are managed in a tumultuous and confused manner, what a notion must this give of the God who is worshipped, to considerate observers! Does it look as if he were the God of peace and order, and an enemy to confusion? Things should be managed so in divine worship that no unlovely nor dishonourable notion of God should be formed in the minds of observers. 3. He adds that things were thus orderly managed in all the other churches: As in all the churches of the saints (Co1 14:33); they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most churches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules. Thus far they may be proposed as examples, and it is a shame not to follow them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–33. Public domain.
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DidacheAD 100
The Didache, Chapter 10
But permit the prophets to make Thanksgiving as much as they desire.
CyprianAD 258
Epistle LXX
Neither must we prescribe this from custom, but overcome opposite custom by reason. For neither did Peter, whom first the Lord chose, and upon whom He built His Church, when Paul disputed with him afterwards about circumcision, claim anything to himself insolently, nor arrogantly assume anything; so as to say that he held the primacy, and that he ought rather to be obeyed by novices and those lately come. Nor did he despise Paul because he had previously been a persecutor of the Church, but admitted the counsel of truth, and easily yielded to the lawful reason which Paul asserted, furnishing thus an illustration to us both of concord and of patience, that we should not obstinately love our own opinions, but should rather adopt as our own those which at any time are usefully and wholesomely suggested by our brethren and colleagues, if they be true and lawful. Paul, moreover, looking forward to this, and consulting faithfully for concord and peace, has laid down in his epistle this rule: "Moreover, let the prophets speak two or three, and let the rest judge. But if anything be revealed to another that sitteth by, let the first hold his peace." In which place he has taught and shown that many things are revealed to individuals for the better, and that each one ought not obstinately to contend for that which he had once imbibed and held; but if anything has appeared better and more useful, he should gladly embrace it. For we are not overcome when better things are presented to us, but we are instructed, especially in those matters which pertain to the unity of the Church and the truth of our hope and faith; so that we, priests of God and prelates of His Church, by His condescension, should know that remission of sins cannot be given save in the Church, nor can the adversaries of Christ claim to themselves anything belonging to His grace.
Victorinus of PettauAD 304
Victorinus Commentary on the Apocalypse of the Blessed John
"Seven thunders uttered their voices." The seven thunders uttering their voices signify, the Holy Spirit of sevenfold power, who through the prophets announced all things to come, and by His voice John gave his testimony in the world; but because he says that he was about to write the things which the thunders had uttered, that is, whatever things had been obscure in the announcements of the Old Testament; he is forbidden to write them, but he was charged to leave them sealed, because he is an apostle, nor was it fitting that the grace of the subsequent stage should be given in the first. "The time," says he, "is at hand." For the apostles, by powers, by signs, by portents, and by mighty works, have overcome unbelief. After them there is now given to the same completed Churches the comfort of having the prophetic Scriptures subsequently interpreted, for I said that after the apostles there would be interpreting prophets.
For the apostle says: "And he placed in the Church indeed, first, apostles; secondly, prophets; thirdly, teachers," and the rest. And in another place he says: "Let the prophets speak two or three, and let the others judge." And he says: "Every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head" And when he says, "Let the prophets speak two or three, and let the others judge," he is not speaking in respect of the Catholic prophecy of things unheard and unknown, but of things both announced and known. But let them judge whether or not the interpretation is consistent with the testimonies of the prophetic utterance. It is plain, therefore, that to John, armed as he was with superior virtue, this was not necessary, although the body of Christ, which is the Church, adorned with His members, ought to respond to its position.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul allowed others to ask questions about ambiguous matters, so that they might be elucidated by clearer discussion.
John ChrysostomAD 407
Homily on 1 Corinthians 36
"Let the prophets speak by two or three, and let the others discern."
No where hath he added, "at the most," as in the case of the tongues. And how is this, one saith? For he makes out that neither is prophesy sufficient in itself, if at least he permitteth the judgment to others. Nay, surely it is quite sufficient; and this is why he did not stop the mouth of the prophet, as of the other, when there is no interpreter; nor, as in his case he said, "if there be no interpreter let him keep silence," so also in the case of the prophet, "if there be none to discern, let him not prophesy;" but he only secured the hearer; since for the satisfaction of the hearers he said this, that no diviner might throw himself in among them. For of this also at the beginning he bade them beware, when he introduced a distinction between divination and prophecy, and now he bids them discriminate and spy out the matter, so that no Satanic teacher might privily enter.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Corinthians 14:29 offers crucial instruction on the orderly and discerning exercise of prophetic utterances within the Christian assembly. Paul mandates a numerical limit on public prophetic speech and emphasizes the communal responsibility of the church to evaluate such messages, ensuring that all expressions contribute to the edification of the body of Christ and maintain decorum in worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices to convey his instruction effectively. The primary device is the Imperative Mood, evident in "Let...speak" and "let...judge," which conveys direct commands and authoritative instruction. This grammatical choice underscores the non-negotiable nature of these guidelines for the Corinthian church. Paul also uses Numerical Specification ("two or three") to provide a concrete, practical limit, demonstrating his concern for tangible order rather than abstract principles. This specific number serves as a pragmatic rule to manage the flow of prophetic utterances. Furthermore, there is an implicit Antithesis or Contrast in the passage: Paul is contrasting the chaotic, unregulated spiritual expressions that were occurring in Corinth with the desired orderly, discerned, and edifying worship. This contrast highlights the necessity of the proposed regulations for the health and spiritual growth of the community.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is profoundly significant for understanding the exercise of spiritual gifts and the nature of corporate worship. Theologically, it affirms that while God grants diverse gifts for the building up of His church, these gifts are not to be exercised chaotically but with divine order and purpose. It underscores the principle of corporate responsibility in discerning truth and maintaining purity within the body of Christ. The church is not merely a passive recipient of spiritual messages but an active participant in evaluating them, ensuring that all that is spoken aligns with God's revealed truth and edifies the community. This communal discernment protects the congregation from false teaching and personal error, demonstrating a high view of both the Spirit's inspiration and the church's accountability.
REFLECTION AND APPLICATION
The principles laid out in 1 Corinthians 14:29 remain profoundly relevant for the contemporary church. In an age where spiritual experiences are often highly valued, Paul's instruction provides a vital framework for ensuring that such experiences lead to genuine edification and not confusion. Churches must strive to create environments where the Holy Spirit is welcomed to move freely, yet always within the bounds of biblical order and communal discernment. This means cultivating a culture where prophetic and teaching ministries are both encouraged and carefully evaluated by mature believers, ensuring that all messages align with the unchanging truth of God's Word and contribute to the spiritual growth of the congregation. Individuals who believe they have a prophetic gift are called to exercise it with humility and submission to the body, while the wider church is called to be discerning listeners, actively testing all spiritual utterances.
Questions for Reflection
FAQ
Does "judge" in this verse mean to criticize or condemn a prophet?
Answer: No, the Greek word diakrínō (G1252), translated as "judge," carries the meaning of "to distinguish," "to discern," or "to evaluate." It is not about personal criticism or condemnation but about a careful, spiritual assessment of the prophetic message. The purpose is to determine if the message truly originates from God, aligns with His revealed Word, and is beneficial for the church. This discernment protects the congregation from false teaching or human error, ensuring that what is proclaimed is pure and edifying. This aligns with the broader biblical call to "test the spirits" found in 1 John 4:1 and to "test everything; hold fast what is good" in 1 Thessalonians 5:21.
Does this verse limit the Holy Spirit's activity or expression in the church?
Answer: This verse does not limit the Holy Spirit but rather provides divine guidance for the orderly and edifying expression of His gifts within the corporate assembly. The Holy Spirit is not a God of chaos but of peace and order (1 Corinthians 14:33). Paul's instructions ensure that the exercise of spiritual gifts, including prophecy, serves its intended purpose of building up the body of Christ, rather than causing confusion or disunity. The goal is that "all things be done decently and in order" (1 Corinthians 14:40), maximizing the benefit for all participants and observers.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 14:29, while offering practical guidelines for the church, ultimately points to the supreme prophetic ministry of Jesus Christ. He is the ultimate Prophet, the very Word of God incarnate, through whom God has spoken His final and complete revelation to humanity (Hebrews 1:1-2). All subsequent prophecy, whether in the Old Testament or the New, finds its fulfillment and ultimate validation in Him. Therefore, the church's discernment of prophetic utterances is fundamentally a Christ-centered act; any message claiming divine origin must align perfectly with the person, work, and teaching of Jesus. The Holy Spirit, whom Christ sent to guide His disciples into all truth (John 16:13), will never contradict the truth revealed in Christ. The purpose of spiritual gifts, including prophecy, is to build up the body of Christ until we all attain to the unity of the faith and of the knowledge of the Son of God, to a mature manhood, to the measure of the stature of the fullness of Christ (Ephesians 4:11-13). Thus, the call to "judge" prophecies is an imperative to uphold the supremacy and truth of Christ in all that is spoken in His name.