meeting was also limited to two or three. The others were to judge^ i. e. exercise the gift of " the discerning of spirits," 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 then ? 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 (6 irpwro'i o-tyaTw), let the first he silent^ is in fa- vour 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, how- ever, which may be urged for the second view. The inter- ruption of a speaker was itself disorderly, and therefore contrary to the whole drift of the apostle's directions ; and secondly, what follows is most naturally understood as assign- ing the reason why the receiver of the new revelation should wait. The meaning may be, ' Let the first be silent before the other begins.''
31. For ye may all prophesy one by one, that all may learn, and aU may be comforted.
This verse assigns the reason why two prophets should not speak at the same time. They could all have the oppor- tunity of speaking one by one. Not indeed at the same meet- ing, for he had before limited the number of speakers to two or three for ajay one occasion. That all may learn^ and all may be comforted. This is the end to be attained by their all speaking. The discourse of one might suit the wants of some hearers ; and thai of another might be adapted to the case of others. Thus all hearers would receive instruction and consolation. The latter word {consolation) , however, is not so comprehensive as the original, which means not only to comfort, but also to exhort and to admonish.
32. And the spirits of the prophets are subject to the prophets.