1 Corinthians 14:30

1Co 14:30. Καθημένῳ) while he sits, listening.—ὁ πρῶτος, the first) who formerly spoke.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_14:30. But two prophets were never to speak together. The order ought, on the contrary, to be this, that if a revelation shall have been imparted to another prophet (ἄλλῳ) while he sits listening, the first shall be silent (not simply soon cease, as Neander, Maier, and others would take it; comp., too, Hofmann) and let the second speak. Paul thus does not enjoin that the second shall wait until the first is finished, to which meaning Grotius, Storr, and Flatt twist the words (comp. 1Co_14:28; 1Co_14:34); on the contrary, he attaches more importance to the fresh undelayed outburst of prophetic inspiration, than to the further continuance of the address after the first outburs.

καθημ.] for the prophets spoke standing, Luk_4:17. See Grotius in loc.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co_14:29, 1Co_14:30

Let the prophets speak two or three, and let the others judge. If (any thing) be revealed to another that sitteth by, let the first hold his peace.

The number of prophets who were to speak at any one meeting was also limited to two or three. The others were to judge, i.e. exercise the gift of the discerning of spirits, 1Co_12:10. From this passage it may be inferred that this latter gift was a concomitant of the gift of prophecy; for the other prophets, i.e. those who did not speak were to sit in judgment on what was said, in order to decide whether those claiming to be prophets were really inspired. The case, however, might occur that a communication from the Spirit might be made to one prophet while another was speaking. What was to be done men? As it was contrary to order for two to speak at the same time, the one speaking must either at once stop, or the receiver of the new revelation must wait until his predecessor had concluded his discourse. The imperative form of the expression (ὁ πρῶτος σιγάτω), let the first be silent, is in favor of the former view. This would suppose that the fact of a new communication being made, indicated that it was entitled to be heard at once. There are two reasons, however, which may be urged for the second view. The interruption of a speaker was itself disorderly, and therefore contrary to the whole drift of the apostles directions; and secondly, what follows is most naturally understood as assigning the reason why the receiver of the new revelation should wait. The meaning may be, Let the first be silent before the other begins.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

If any thing--Translate, "But if any thing."

another that sitteth by--a hearer.

let the first hold his peace--Let him who heretofore spoke, and who came to the assembly furnished with a previous ordinary (in those times) revelation from God (Co1 14:26), give place to him who at the assembly is moved to prophesy by a sudden revelation from the Spirit.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 30. Be revealed to another that sitteth by] Probably those who were teachers sat on a particular seat, or place, from which they might most readily address the people; and this may be the meaning of sitting by. If such a person could say, I have just received a particular revelation from God, then let him have the liberty immediately to speak it; as it might possibly relate to the circumstances of that time and place.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

30. But if anything be revealed to another. Here is another advantage — that whenever there will be occasion, the way will also be open to them. Hence they have no longer any occasion to complain, that the Spirit is bound, or that his mouth is shut. For all have opportunity and liberty allowed them of speaking, when there is occasion for it, provided only no one unseasonably intrudes — having it in view to please himself, rather than to serve some useful purpose. Now he requires this modesty on the part of all — that every one in his place shall give way to another that has something better to bring forward. For this only is the true liberty of the Spirit — not that every one be allowed to blab out rashly whatever he pleases, but that all, from the highest to the lowest, voluntarily allow themselves to be under control, and that the one Spirit be listened to, by whatever mouth he speaks. As to the certainty of the revelation, we shall see ere long.

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.

30. If any thing be revealed to another] If it should appear that some special message from God had been sent to one of the prophets during the discourse of another, the first was to bring his discourse to an end as soon as might be, in an orderly manner, so as to give the other an opportunity of saying what had occurred to him.

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.

For ye may all prophesy one by one,.... Not every member of the church, but everyone that had the gift of prophecy; so that they were not confined to two or three prophets at a meeting, but as many as would, or as had anything to deliver, and as time would allow; only care must be taken that confusion be avoided, and order preserved by exercising in turns one after another. This was agreeably to the custom of the Jewish synagogue, in which more might read and speak, though but one at a time; for

"it is forbidden to read in the book of the law, except one only, that all may hearken, and be silent, that so they may hear the words from his mouth, as if they had heard them that very moment from Mount Sinai.''

So here,

that all may learn; more of the doctrine of Christ, and of the mind and will of God, and attain to a greater knowledge in the mysteries of the Gospel, and in the duties of religion, even prophets and teachers as well as private members and common hearers; for there are none who know ever so much, but are capable of being further taught and instructed, and that sometimes by such whose gifts are interior to them:

and all may be comforted; or exhorted, or receive exhortation. The word used signifies both; and prophecy is useful both for exhortation and comfort, and that both to preachers and people.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30 If any thing be revealed to another that sitteth by, let the first hold his peace.

Ver. 30. That sitteth by] And is extraordinarily inspired and qualified; a little otherwise than our enthusiasts, that brag of their lumen propheticum, light of prophecy.

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.

If anything be revealed to another - If, while one is speaking, an important truth is revealed to another, or is suggested to his mind by the Holy Spirit, which he feels it to be important to communicate.

Let the first hold his peace - That is, let him that was speaking conclude his discourse, and let there not be the confusion arising from two persons speaking. at the same time. Doddridge understands this as meaning, that he to whom the revelation was made should sit still, until the other was done speaking, and not rise and rudely interrupt him. But this is to do violence to the language. So Macknight understands it, that the one who was speaking was first to finish his discourse, and be silent. before the other began to speak. But this is evidently a forced construction. Locke understands it as meaning, that if, while one was speaking, the meaning of what he said was revealed to another, the first was to cease speaking until the other had interpreted or explained it. But the obvious meaning of the passage is, that the man that was speaking was to close his discourse and be silent. It does not follow, however, that he was to be rudely interrupted. He might close his discourse deliberately, or perhaps by an intimation from the person to whom the revelation was made. At any rate, two were not to speak at the same time, but the one who was speaking was to conclude before the other addressed the assembly.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

There were two modes or sorts of prophecies; the one ordinary, when the teacher came to those assemblies furnished with a revelation from some previous impression of God upon him, enabling him to give the sense of some scripture, or to open some Divine truth; not as we are, but by some influence of the Holy Spirit upon him, without the use of such means as we use. The other was, by some present afflatus or impression. The apostle seems not to speak of the latter; or if of both, he plainly lets them know, that even such a one was under the government of natural order, and obliged to do nothing confusedly and tumultuously, but might, without any offence to God, stay until the other had finished his discourse.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

30. Revealed… sitteth by—If while one charismatic is speaking a special revelation is made to another, let the first stop and allow the latter to utter it, and not discourteously keep on talking and so create disorder. The reason why the first should promptly be silent is, that a revelation, just made, if genuine, is supposably not only more authoritative, but is given for immediate use, and should suspend, if not entirely supersede, the ordinary current of prophetic discourse.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let the first hold his peace. It would be easy enough to judge whether the revelation vouchsafed to his neighbour was more pressing and important than his own address.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

30. “And if something may be revealed to some one sitting by, let the first one be silent.” The New Testament throughout positively ignores human authority and leadership, save in the mere instrumentality of the Holy Ghost, who is the only legitimate conductor of a gospel meeting. Hence if the Holy Ghost reveal something to an auditor sitting by, the order is for the leader to keep silent till the party delivers the message revealed. Oh, what a confusion the verification of this order would bring into the deadbeat routine of a modern church service! It would knock the preacher utterly out of kilter. This is the secret of all the heresies and apostasies in all ages.

Men, inadvertently blinded by the devil, take the service out of the hands of the Holy Ghost, fix up a human ritual, devise a creed, and run the church to suit themselves. Since all that is a downright insult to the Holy Ghost, no wonder He retreats away, leaving them to paddle their own canoe.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

But if a revelation be made to another sitting by, let the first keep silence .

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.

30. If anything be revealed. If the prophetic impulse comes upon a hearer, let the first desist. Let only one speak at a time.

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.

30. ἐὰν δὲ … ἀποκαλυφθῇ. If it should appear that some special message from God had been sent to one of the prophets during the discourse of another, the first was to bring his discourse to an end as soon as might be, in an orderly manner, so as to give the other an opportunity of saying what had occurred to him.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

30.] But if a revelation shall have been made to another (prophet) while sitting by, let the first (who was prophesying) hold his peace (give place to the other: but clearly, not as ejected by the second in any disorderly manner: probably, by being made aware of it and ceasing his discourse). The rendering of Grot., al., ‘let him (the second) wait till the first has done speaking,’ q. d., ‘let the first have left off,’ is ungrammatical. See also vv. 28, 34.

31,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

30. ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ. ‘But if a revelation be made to another sitting by.’ As in the synagogue, the congregation sat to listen to reading or preaching, and perhaps we may infer that the reader or preacher stood (Luk 4:16; Act 13:16). The ἄλλος would no doubt give some sign that he had received a call to speak, and in that case the one who was then speaking was to draw to a close. The Apostle does not say σιγησάτω, ‘let him at once be silent,’ but σιγάτω, which need not mean that. Those who often addressed the congregation would be open to the temptation of continuing to speak after their message was delivered, and they would certainly need the exhortations and warnings of other inspired preachers. No one was to occupy the whole time to the exclusion of others, and each ought to rejoice that others possessed this gift as well as himself (Num 11:28).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

That sitteth. Rev., sitting by. The speaker standing.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.