By Angus Harley

“Two or three prophets should speak and the others should evaluate what is said.” (NET)

VS

“Let two or three prophets speak, and let the others pass judgment.” (NASB)

Many continuationists (those who believe in the continuation of the ‘Charismatic’ gifts) struggle to defend the old-school version of prophecy, saying that infallible prophecies of a ‘Thus saith the LORD’ fashion are over. That was the OT method of prophecy, and of the NT apostles. In the NT, however, the prophecies of NT prophets (not apostles) go down a different route, and are fallible and prone to inaccuracies and inconsistencies. Commentaries, elders, and Christians draw upon the type of reading given in the NET bible concerning 1 Corinthians 14:29 to vindicate their continuationist belief that prophecy, in a fallible form, is ongoing; for Paul instructed the Corinthian prophets to weigh up what one another said, to discern what was true from false, it is said. Some dispute this latter part, and maintain it was the assembly itself that was to weigh up what the prophets spoke.

However, 1 Corinthians 14:29 does not say that prophets, or the assembly, for that matter, should weigh up what the prophets said. The Greek text is rather straightforward: prophaytai de duo ay treis laleitoesan kai hoi alloi diakrinetoesan: “Then let two or three prophets speak, and the others discern.” They are not discerning, or weighing up, or judging what the other prophets say. Rather, the prophets themselves are called upon to weigh up/judge/discern. The NASB has it right.

What, then, does Paul mean when he says they ought to discern? The entire context of 1 Corinthians 14 is about orderly worship that edifies God’s assembly and witnesses of Christ Jesus. The principle of edification is laid down in vv1-19. The witness of the assembly to Christ Jesus is drawn out in vv20-25. When re-examined both vv1-19 and vv20-25 are concerned with spiritual and moral decorum in the assembly: behavior that is proper, in good taste, and upright. Built upon this thinking, in vv26-40, Paul takes up the theme of orderliness involved in who may and may not speak in the assembly. The Corinthians were in the habit of everyone speaking as they saw fit, manifesting their gifts, with the result being a form of disorder, perhaps chaos, if one reads in-between the lines. Within this sub-section on orderliness concerned with who speaks, and when to speak, Paul writes this of the Corinthian assembly:

26 What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. 27 If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; 28 but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. 29 Let two or three prophets speak, and let the others pass judgment. 30 But if a revelation is made to another who is seated, the first one must keep silent. 31 For you can all prophesy one by one, so that all may learn and all may be exhorted; 32 and the spirits of prophets are subject to prophets; 33 for God is not a God of confusion but of peace, as in all the churches of the saints.

This entire section explains the purpose of v29b, “let the others pass judgment”. Those who spoke in tongues must control themselves, so that only a couple of them should speak, and someone must interpret these manifestations of tongue speaking. The prophets, similarly, are not passing judgment on the speech, or the verbal content, of the prophecy, but on the order of the prophets in speaking. Some- two or three- prophets can speak, but no more than this. What then of the other prophets? Well, they must be discerning enough to keep quiet. Paul brings out exactly this scenario in the next verse, v30. Except, on this particular occasion, a revelation comes directly to a specific prophet in the midst of the worship service. The prophet who was doing the speaking must remain silent, and let the other prophet, who received that immediate revelatory prophecy, take over and do the speaking. For, as Paul explains, “32…the spirits of prophets are subject to prophets; 33 for God is not a God of confusion but of peace, as in all the churches of the saints.” The prioritizing of the prophet who received the “revelation” is due to the fact that God is speaking through him with a message to edify the assembly. Order and edification again.

Added to this, Paul’s use of diakrino (“discern”/”weigh”/”judge”, etc.) elsewhere in Corinthians regards persons not words:

“For who regards you as superior?” (1 Cor.4:7);
“who will be able to decide between his brethren” (1 Cor.6:5);

“For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly.” (1 Cor.11:29);

“But if we judged ourselves rightly, we would not be judged” (1 Cor.11:31).

As 1 Corinthians 14:29 is a major text held by certain continuationists, supporting their claim that NT prophets spoke fallible ‘prophecies’, it behooves these Christians to reassess their belief in this doctrine in the light of Paul’s actual meaning. For the Corinthian prophets were not judging the verbal content of prophecies, but the order of speaking, and if one ought to speak, in the assembly.