TRV
Translation
King James Version
For ye may all prophesy one by one, that all may learn, and all may be comforted.
Complete Jewish Bible
For you can all prophesy one by one, with the result that all will learn something and all will be encouraged.
Berean Standard Bible
For you can all prophesy in turn so that everyone may be instructed and encouraged.
American Standard Version
For ye all can prophesy one by one, that all may learn, and all may be exhorted;
World English Bible Messianic
For you all can prophesy one by one, that all may learn, and all may be exhorted.
Geneva Bible (1599)
For ye may all prophecie one by one, that all may learne, and all may haue comfort.
Young's Literal Translation
for ye are able, one by one, all to prophesy, that all may learn, and all may be exhorted,
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In the KJVVerse 28,710 of 31,102
Study This Verse
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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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
It is a tradition of the synagogue which Paul is asking us to follow, whereby the people dispute while seated in chairs, on benches or on the floor, according to their rank. If a revelation has been given to someone sitting on the floor, he should be allowed to speak and not be despised because of his low rank.
John ChrysostomAD 407
Homily on 1 Corinthians 36
"But if a revelation he made to another sitting by, let the first keep silence. For ye all can prophesy one by one, that all may learn, and all may be comforted."
What may this be which is spoken? "If when thou prophesiest," saith he, "and art speaking, the spirit of another stir him up, be silent thenceforth." For that which he said in the case of the tongues, this also here he requires, that it should be done "in turn," only in a diviner way here. For he made not use of the very expression, "in turn?" but "if a revelation be made to another." Since what need was there further, that when the second was moved to prophesy the first should speak? Ought they then both? Nay, this were profane and would produce confusion. Ought the first? This too were out of place. For to this end when the one was speaking, the Spirit moved the other, in order that he too might say somewhat.
So then, comforting him that had been silenced, he saith, "For ye all can prophesy one by one, that all may learn, and all may be comforted." Seest thou how again he states the reason wherefore he doeth all things? For if him that speaks with tongues he altogether forbid to speak, when he hath not an interpreter, because of the unprofitableness; reasonably also he bids restrain prophecy, if it have not this quality, but createth confusion and disturbance and unseasonable tumult.
Theodoret of CyrusAD 458
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 262
This rule is still applied in the church today, in that preachers take turns to teach the people.
CassiodorusAD 585
EXPLANATION OF THE PSALMS, PREFACE 1
Clearly the prophet builds up the church when through the function of his foretelling he makes wholly clear matters exceedingly vital which were unknown. Those who have been granted the ability to understand well and to interpret the divine Scriptures are obviously not excluded from the gift of prophecy.
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 14:31 provides a foundational principle for the exercise of spiritual gifts, particularly prophecy, within the gathered assembly of believers. Paul instructs that all who are gifted may participate in sharing prophetic messages, but this must occur sequentially and orderly, not simultaneously. The ultimate purpose of such Spirit-inspired communication is twofold: to ensure that every member of the congregation can learn from divine revelation and to provide profound spiritual comfort and encouragement, thereby building up the entire body of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Didactic Instruction throughout 1 Corinthians 14, and verse 31 is a clear example, providing direct guidance on proper conduct in worship. The Emphasis through Repetition of the word "all" (Greek, pas) three times in quick succession ("ye may all prophesy," "that all may learn," "and all may be comforted") powerfully underscores the universal accessibility of the gift of prophecy and the comprehensive benefit it is intended to provide to the entire congregation, not just a select few. This repetition highlights Paul's desire for broad, yet orderly, participation and the collective good. There is also an implied Contrast between the chaotic practices Paul is correcting and the peaceful, edifying order he is advocating, which is made explicit later in the chapter (1 Corinthians 14:33).
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 14:31 profoundly shapes our understanding of the nature and purpose of spiritual gifts within the church. It underscores that spiritual manifestations are not for personal display or chaotic expression, but are divinely purposed for the common good and the building up of the body of Christ. The emphasis on "all" learning and being comforted highlights God's desire for every believer to be nourished and strengthened through the Spirit's work. This verse reveals God as a God of order, not confusion, and champions a worship environment where divine truth is clearly communicated, understood, and applied, leading to both intellectual growth and emotional and spiritual solace for the entire community. It reinforces the principle that genuine spiritual power is always accompanied by self-control and a focus on corporate edification.
REFLECTION AND APPLICATION
1 Corinthians 14:31 offers timeless wisdom for contemporary church gatherings, urging us to prioritize order, clarity, and mutual edification in all our expressions of faith. It challenges us to consider whether our contributions to corporate worship—whether through teaching, sharing, or leading—are truly serving to help others learn and be comforted, or if they inadvertently cause confusion or draw attention to ourselves. This verse reminds us that the Holy Spirit, who empowers us with gifts, also enables us to exercise them with self-control and consideration for others, fostering an environment where God's voice can be clearly heard and His presence deeply felt by every worshiper. It calls for a humble, collaborative approach to ministry, where individual gifts are submitted to the collective good, ensuring that the church functions as a healthy, growing body, nourished by divine truth and sustained by divine comfort.
Questions for Reflection
FAQ
Is the gift of prophecy still active in the church today, and if so, how does it function?
Answer: Many evangelical traditions believe that the gift of prophecy, as described in 1 Corinthians 14, is indeed still active today. While it can occasionally involve foretelling the future, its primary function, as highlighted in verses like 1 Corinthians 14:3, is to speak a Spirit-inspired message from God for the purpose of edification, exhortation, and comfort to the church. This is distinct from authoritative, infallible, new revelation (like the biblical prophets) and is always subject to discernment and testing by the congregation and leadership, as implied in 1 Corinthians 14:29. It functions as a means of God speaking directly to His people, often through a word of encouragement, a timely insight, or a gentle challenge, all aimed at building up the body of Christ.
What is the practical difference between prophecy and teaching in a church service?
Answer: While both prophecy and teaching serve to instruct and edify, their primary modes of operation differ. Teaching (e.g., Romans 12:7) primarily involves the systematic exposition and application of God's revealed Word (Scripture), drawing on careful study and theological understanding. It is foundational for grounding believers in sound doctrine. Prophecy, on the other hand, is a more spontaneous, Spirit-inspired utterance that brings a direct, timely word from God to a specific situation or to the gathered church, often for immediate encouragement, comfort, or conviction. While it must always align with Scripture, it is not typically a verse-by-verse exposition. Both are vital for the health and growth of the church, with teaching providing the anchor in truth and prophecy providing the dynamic, timely word of the Spirit.
CHRIST-CENTERED FULFILLMENT
The principles of orderly, edifying, and comforting prophecy in 1 Corinthians 14:31 find their ultimate fulfillment and pattern in the person and work of Jesus Christ. As the quintessential Prophet, Jesus perfectly "spoke forth" the words of God, revealing the Father's character and will with unparalleled clarity and authority (John 1:18). His ministry was entirely focused on teaching, bringing profound understanding to His hearers (Matthew 7:28-29), and offering unparalleled comfort and exhortation to those who were weary and heavy-laden (Matthew 11:28-30). The Holy Spirit, whom Christ sent, continues this prophetic and comforting work through His body, the church (John 16:7-15). When believers prophesy "one by one" for the learning and comfort of "all," they are participating in Christ's ongoing ministry, allowing His voice to be heard, His truth to be learned, and His divine comfort to be experienced by His people. Thus, the church's orderly exercise of prophecy is a reflection of Christ's own perfectly ordered, edifying, and comforting communication, building up His bride until she reaches the full measure of His stature (Ephesians 4:13).