1 Corinthians 14:32

1Co 14:32. Καὶ) and indeed; so καὶ, 2Co 5:15; 1Jn 3:4.—πνεύματα προφητῶν, the spirits of the prophets) The abstract for the concrete, the prophets, even while they are acted upon (under the Divine impulse).—προφήταις, to the prophets) He does not say, to the spirits of the prophets.—ὑποτάσσεται, are subject) not that a prophet would for the sake of another deny or cast away the truth of his prophecy; 1Ki 13:17, etc.: for the word of prophecy is above the prophets, 1Co 14:37; but that he should not demand that he alone should be heard, but should do his endeavour to hear others also, while they are speaking, and should learn from them, what communications they have received [from God] in preference to himself: subjection is shown by keeping silence and learning,[128] 1Co 14:34-35, [1Ti 2:12]. Every act of teaching involves a degree of absolute authority [authentiam]: they are subject, he says; not merely they ought to be subject. The Spirit of God teaches the prophets this.

[128] This is the translation according to the printing of the London Ed., 1855; but according to the Tubingen Ed., 1773, and the Berlin Ed., 1855, which were afterwards consulted, the translation is as follows:—“But not to demand that he alone should be heard, but to endeavour to hear others also, while they are speaking, and to learn from them what they have received more than he himself, is the subjection of a man who is silent and is learning.”—T.

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

1Co_14:32. The second part of the establishment of the precept (γάρ, 1Co_14:31). And prophets spirits are obedient to prophets. The indicative presents the normal relationship as it is, not as it ought to be (Olshausen and others).

πνεύματα προφ.] cannot be workings of the Divine Spirit in the prophets (Chrysostom, Erasmus, Estius, and others, including Flatt, comp. de Wette), nor does it mean the spirits which the prophets have received, so that the one πνεῦμα appears as if divided among them (Rückert), or created angelic spirits in the service of the Holy Spirit (Hahn, Theol. d. N. T. p. 307), or even actually several Holy Spirits (Hilgenfeld; see, however, on 1Co_14:12); but (comp. the genitival relation, 1Co_14:14) it is the prophets own spirits, filled, however, by the Holy Spirit. Persons prophetically inspired are, as such, raised to a higher spiritual potency, and have prophets spirits. Comp. Rev_22:6, and Düsterdieck in loc. But their free-will is not thereby taken away, nor does the prophetic address become something involuntary, like a Bacchantic enthusiasm; no, prophets spirits stand in obedience to prophets; he who is a prophet has the power of will over his spirit, which makes the ὁ πρῶτος σιγάτω in 1Co_14:30[20] possible; ἐπὶ τοῖς προφήταις ἐστὶ τὸ σιγᾶν ἢ λαλεῖν, Theophylact. Comp. Hofmann in loc., and Schriftbew. I. p. 312. Others, again (Theophylact gives both interpretations alongside of each other), refer προφήταις to other prophets: τὸ ἔν σοι χάρισμα … ὑποτάσσεται τῷ χαρίσματι τοῦ ἑτέρου τοῦ κινηθέντος εἰς τὸ προφητεύειν, Theophylact. So Theodoret, Calvin, Calovius, Estius, Rosenmüller, and others, including Heydenreich, Bleek, Rückert, and Ritschl, altkath. K. p. 473. But if Paul had conceived of the prophets becoming silent as conditioned by the will of another, and so objectively,which the expression, taken simply in itself, might imply,then plainly his admonition ὁ πρῶτος σιγάτω would be entirely superfluous. He must, on the contrary, have conceived of it as conditioned subjectively by the will of the subjects themselves who spoke; and with this our view alone accords, which is found in as early expositors as Origen, Jerome, and Oecumenius.

The absence of the article in the case of all the three words depends upon the fact that the relation is conceived not in concreto, but generically.

Observe, further, the strict, measured form of expression, πνεύματα προφητῶν προφήταις, which is designed not simply for rhetorical emphasis, but for definiteness and clearness of meaning, separating the prophets spirits from the subjects who have them. Αὐτοῖς would not have marked this so strongly.

[20] Comp. Luther in the gloss: They should and may well give place, since the gifts of the Spirit stand under their control, not to use them in opposition to unity, so that they may not say that the Spirit drives and compels them.

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 14:32 . The maxim πνεύματα προφητῶν προφήταις ὑποτάσσεται , is coupled by καὶ to 1Co 14:31 under the regimen of γάρ ; it gives the subjective , as 1Co 14:31 the main objective , reason why the prophets should submit to regulation. “How can I prophesy to order ?” one of them might ask; “how restrain the Spirit’s course in me?” The Ap. replies: “(for) also the spirits of the prophets are subject to the prophets”; this Divine gift is put under the control and responsibility of the possessor’s will, that it may be exercised with discretion and brotherly love, for its appointed ends. An unruly prophet is therefore no genuine prophet; he lacks one of the necessary marks of the Holy Spirit’s indwelling (see 1Co 14:33 ; 1Co 14:37 ). This kind of subjection could hardly be ascribed to the ecstatic Glossolalia. On the pl [2164] πνεύματα , signifying manifold forms or distributions (1Co 12:4 ; 1Co 12:11 ) of the Spirit’s power, see note on 1Co 12:10 . ὑποτάσσεται is the pr [2165] of a general truth: “a Gnomic Present” (Bn [2166] , § 12); cf. 1Co 3:13 , 2Co 9:7 .

[2164] plural.

[2165] present tense.

[2166] E. Burton’s Syntax of the Moods and Tenses in the N.T. (1894).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_14:32

And the spirits of the prophets are subject to the prophets.

This verse is connected by and to the preceding as containing an additional reason for the injunction in 1Co_14:31. You need not speak together, because you can all have the opportunity of speaking successively, and you are not compelled to speak by any irresistible impulse. The spirits of the prophets. The word spirit is used here (comp. 1Co_14:12, 1Co_14:14, 1Co_14:15) for the divine influence under which the prophets spoke. That influence was not of such a nature as to destroy the self-control of those who were its subjects. It did not throw them into a state of frenzy analogous to that of a heathen pythoness. The prophets of God were calm and self-possessed. This being the case, there was no necessity why one should interrupt another, or why more than one should speak at the same time. The one speaking could stop when he pleased; and the one who received a revelation could wait as long as he pleased. The spirits of the prophets are subject to the prophets, i.e. under their control. According to another interpretation the spirits of the prophets means their own spirits (or minds), considered as the organs of the Holy Spirit. But this is contrary to the use of the word in the context; and moreover it is inconsistent with the sense assigned to the word by the advocates of this interpretation. They say that spirit means the higher powers of the mind in distinction from the understanding. In this sense every man, whether the subject of divine influence or not, has a spirit. In other words, according to their theory it is not because the higher powers of the mind are the organs of the Spirit of God that they are called spirits. It is therefore inconsistent to assign that reason for the use of the word here. The interpretation above given of this verse is the one commonly adopted. Many commentators, however, understand the apostle to say, that the spirits of the prophets are subject to one another, i.e. to other prophets; and therefore if one is speaking he should yield to another who wishes to speak. This idea is not suited to the context. It would suggest merely a reason why one ought to yield to the other. What the apostle says and wishes to prove is, that one can yield to the other. A prophet was not forced to speak by the spirit which he had received.

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

The doctrine which the Prophets bring which are inspired with God’s Spirit.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

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.

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

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.

(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.

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.

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);

"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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

32. καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται. 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.’

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.

32.] He shews that the ὁ πρῶτος σιγάτω is no impossibility, but in their power to put into effect. For ye have the power (the primary emphasis of the sentence is on δύνασθε, which is not merely permissive, as E. V., ‘ye may,’ but asserts the possession of the power;—the secondary on καθʼ ἕνα) one by one all to prophesy (i.e. you have power to bring about this result—you can be silent if you please), in order that all may learn and all may be exhorted (or, comforted):

32.] and (not, for: but a parallel assertion to the last, ‘ye have power, &c. and’) spirits of prophets (i.e. their own spirits, filled with the Holy Spirit: so Meyer, and rightly: not, as De Wette, the Spirit of God within each: and so ver. 12: the inspired spirit being regarded as a πνεῦμα in a peculiar sense—from God, or otherwise. See the distinction plainly made 1Jn 4:2: ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ. πᾶν πνεῦμα κ.τ.λ. The omission of the art. generalizes the assertion, making it applicable to all genuine Christian prophets) are subject to prophets (i.e. to the men whose spirits they are. But very many Commentators, e.g. Theophyl. (alt.), Calvin, Estius, and more recently Bleek and Rückert, take προφήταις to signify other prophets—τὸ ἔν σοι χάρισμα, καὶ ἡ ἐνέργεια τοῦ ἔν σοι πνεύματος, ὑποτάσσεται τῷ χαρίσματι τοῦ ἑτέρου τοῦ κινηθέντος εἰς τὸ προφητεύειν (Theophyl.). But the command ὁ πρῶτος σιγάτω would be superfluous, if his gift was in subjection to another).

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

32. καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται. ‘And prophets’ spirits are subject to prophets. The present tense states an established fact or principle. The spirits of sibyls and pythonesses were not under their control; utterance continued till the impulse ceased. But this is not the case with one who is inspired by God; a preacher without self-control is no true prophet: and uncontrolled religious feeling is sure to lead to evil. This therefore is a second justification of ὁ πρῶτος σιγάτω: he can hold his peace, for prophets always have their own spirits under the control of their understanding and their will.

Some would make προφητῶν refer to those who speak, and προφήταις to those for whom the speakers have to make room. But the juxtaposition of the two words is against this. Moreover, he does not say ‘ought to be subject to,’ as a matter of order, but, ‘are subject to,’ as a matter of fact. Again, why say ‘spirits of prophets’ instead of ‘prophets’? It would have been much simpler to say ‘Prophets must be in subjection to one another’ if this had been his meaning. It is probable that πνεύματα means the prophetic charismata rather than the spirits of the persons who possess them, although the interpretation of the sentence is much the same in either case: comp. 12:10 and see Swete on Rev 22:6. The omission of the article in all three places makes the saying more like a maxim or proverb; comp. ‘Jews have no dealings with Samaritans’ (Joh 4:9).

πνεύματα(א A B K L, Vulg. Copt.) may safely be preferred to πνεῦμα (D F, Aeth.), which probably was substituted under the influence of 12:4-13. Novatian has spiritus prophetarum prophetis subjectus est (De Trin. 29.).

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

The spirits. The movements and manifestations of the divine Spirit in the human spirit, as in ch. 12 10.

Are subject. "People speak as if the divine authority of the prophetic word were somehow dependent on, or confirmed by, the fact that the prophets enjoyed visions.... In the New Testament Paul lays down the principle that, in true prophecy, self - consciousness, and self - command are never lost. 'The spirits of the prophets are subject to the prophets '" (W. Robertson Smith, " The Prophets of Israel ").

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