31. You can all, one by one. In the first place, when he says all, he does not include believers universally, but only those that were endowed with this gift. Farther, he does not mean that all ought to have equally their turn, but that, according as it might be for the advantage of the people, each one should come forward to speak either more frequently or more seldom. (868) “No one will remain always unemployed; but an opportunity of speaking will present itself, sometimes to one and at other times to another.”
He adds, that all may learn. This is applicable, it is true, to the whole of the people, but it is particularly suited to the Prophets, and Paul more especially refers to them. For no one will ever be a good teacher, who does not show himself to be teachable, as no one will ever be found who has, in himself alone, such an overflowing in respect of perfection of doctrine, as not to derive benefit from listening to others. Let all, therefore, undertake the office of teaching on this principle, that they do not refuse or grudge, to be scholars to each other in their turn, whenever there shall be afforded to others the means of edifying the Church.
He says, in the second place, that all may receive consolation. Hence we may infer, that the ministers of Christ, so far from envying, should rather rejoice with all their heart, that they are not the only persons that excel, but have fellow-partakers of the same gift — a disposition which Moses discovered, as is related in sacred history. (Numbers 11:28.) For when his servant, inflamed with a foolish jealousy, was greatly displeased, because the gift of prophecy was conferred upon others also, he reproves him: “Nay,” says he, “would that all the people of God were sharers with me in this superior gift!” And, undoubtedly, it is a special consolation for pious ministers, to see the Spirit of God, whose instruments they are, working in others also, and they derive also from this no small confirmation. It is a consolation, too, that it contributes to the spread of the word of God, the more it has of ministers and witnesses.
As, however, the word παρακαλεῖσθαι, which Paul here employs, is of doubtful signification, (869) it might also be rendered may receive exhortation. (870) Nor would this be unsuitable, for it is sometimes of advantage to listen to others, that we may be more powerfully stirred up to duty.
(868) “ Ainsi qu’il sera auise pour le mieux;” — “As it shall be judged for the better.”
(869) “ Ha double signification;” — “Has a double signification.”
(870) Thus in Acts 15:32, παρεκάλεσαν means exhorted, while the noun παρακλήσις is used in the immediately preceding verse in the sense of consolation. — Ed