For God is not a God of confusion but of peace. As in all the churches of the saints, the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church. Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. If anyone does not recognize this, he is not recognized. So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order (1 Corinthians 14:33-40).
ORDERLINESS
This passage is hotly debated, not for lack of clarity, but because it offends many people. It may also conflict with the culture of Corinth in Paul’s time. Remember that much of our survey traces Jewish history as recorded in the Bible. But Corinth is a Greek city and Greeks have their own traditional roles (Acts 17:4, 12). Coming into the church of God, they learn about God’s way for worship and for the family. Some converts may resist God’s choice, which causes Paul—as an inspired apostle (1 Corinthians 1:1; 2:10; 9:1)—to speak clearly and forcefully. Earlier, he roots spiritual roles in the Creator and the creation order (1 Corinthians 11:7-12). Here, he emphasizes God’s orderliness. We see this in the heavens. The sun and the moon “rule” in dependable cycles (Genesis 1:16-18). Stars and planets faithfully follow their circuits. All of nature has its laws and systems. In the spiritual realm, God also creates order, part of which we see in this survey course on roles. We differ from nature in that, if we comply with God’s order, we do so voluntarily. Satan, as the leader of rebellion, revels in non-compliance. We see the result in a world torn by conflict, confusion and chaos. But in Christ, we return to orderliness, decency and peace.
SOLUTIONS OF SILENCE
At Corinth, one of the solutions to disorderliness is for three classes of people to be “silent” at appropriate times.
But if there is no one to interpret, let each of them [the speakers in tongues] keep silent in church and speak to himself and to God. (1 Corinthians 14:28)
If a revelation is made to another sitting there, let the first [prophet] be silent (1 Corinthians 14:30).
The women should keep silent in the churches [assemblies] (1 Corinthians 14:34).
Do the “prophets” here include the female prophets of 1 Corinthians 11:5, and if so, how can Paul tell such women to be silent? Are these regulations permanent for all churches everywhere? What is happening at Corinth, especially with the women?
GUESSWORK
We do not know exactly what is happening in Corinthian assemblies and reconstructions by the best researchers vary greatly. Some suggest a Jewish synagogue arrangement where women are shouting across the room to their men. According to this scenario, the women should be “silent” for the same reason prophets and tongue-speakers should be “silent,” namely to avoid noisy confusion. Just as a prophet can be released from the command to be silent if he fits into an orderly procedure, so a woman can speak in the assembly if she goes about it properly or with permission. The silence imposed on the women—so goes this theory—is just for the immediate purpose of restoring order in that local situation. It has no force in other, more orderly situations.
This explanation seems attractive. It fits the context of restoring order and seems to treat the three “silenced” groups consistently. Unfortunately, this is just guesswork, imagining that rowdiness is the reason that women must be silenced. Certainly, confusion results from tongue-speakers using languages no one understands. Certainly, confusion results from prophets who compete or speak over each other (1 Corinthians 14:23, 29-32). But in the text, there is no word for women shouting across the room or brashly challenging their men. All that is conjecture. So, let’s go back to what can be known.
SPEAKING
“Speaking” should be defined by its context. Through much of this chapter, “speak” means to address the congregation. When tongue-speakers speak, their message must be made understandable so that others can learn and add their sincere “amen” to the message (1 Corinthians 14:16). When the prophets speak, others are to listen and “weigh what is said” (1 Corinthians 14:29). Prophets should speak one at a time. Why? “For you can all prophesy one by one, so that all may learn and all be encouraged” (1 Corinthians 14:31). Clearly, “speaking” in this context carries the idea of speaking before all the assembly in such a way as to take the lead. Likewise, the complete cessation of this kind of speaking (“keep silent”) means, “You must not (or no longer) take the lead.” In our terms, one prophet hands over the public address system to the next prophet. Some have strange ideas about “silence” meaning there can be no singing, or any quiet discussion, or any responses. Those ideas ignore the obvious meaning of speaking and silence as defined by the setting here. Yes, this is a strong word for silence, equivalent to “shut up.” But “shut up” in what respect? In respect of taking the floor to address the congregation.
All three groups—tongue speakers, prophets and women—are subject to the very same command. But are all three prohibitions for the very same reason? The passage itself shows that different dynamics are at work. Notice the conditional term in the first two:
If there is no one to interpret, let each of them [the speakers in tongues] keep silent in church and speak to himself and to God (1 Corinthians 14:28).
If a revelation is made to another sitting there, let the first [prophet] be silent (1 Corinthians 14:30).
But when we come to the women (1 Corinthians 14:34-35), there is no such condition linked to the prohibition. For tongues-speakers and prophets, the “if” suggests that when the cause of confusion no longer exists, the command to “keep silent” no longer applies. But there is no corresponding “if” in regard to the command for women to be silent. There is no condition that, when reversed, releases a woman to become the speaker.
INSPIRED REASONS
Nor do we have to go far to find the inspired reasoning. The apostle gives enduring reasons grounded in the Scriptures.
…the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says (1 Corinthians 14:34).
“For” shows that the reason is being given. We don’t have to guess. The reason has at least two parts:
- “They are not permitted to speak”—this is the apostolic command (1 Corinthians 14:37).
- This command continues the precedent—“as the Law also says.”
Where does the Law tell women to be silent? The Law of Moses offers no direct quote. That is where many people stop. But there is more to consider. “The Law” can refer to all five Books of Moses (the Torah or Pentateuch). Also, it is not the first phrase about silence, but the second phrase about “submission” to which Paul ties his expression, “as the Law also says.” Does the Torah speak of woman’s submission? Yes. The Law’s record of creation means that man is the head of woman, as Paul establishes in the recent discussion related to “authority” (1 Corinthians 11:3-10). This, then, is the reason that women should not speak in the assembly. “Speak” in this context means to take the lead through public address, and such leading is not appropriate to the role given her from the beginning of the Torah or “the Law.” Even in the rest of the Torah the principle of official male leadership is virtually without exception. The prophetess Miriam is prominent, but she leads the women in praise. When she and Aaron challenge Moses, she is the one singled out by God for punishment because of the “shame” involved (Numbers 12:1-14).
SHAME
That leads to the next “for”—the third reason:
For it is shameful for a woman to speak in church [assembly] (1 Corinthians 14:35).
Why is such strong language not used of the others who must keep silence? For tongue-speakers to speak unintelligibly is disorderly in that it causes confusion. For prophets to monopolize the time is disorderly in creating unseemly competition for attention. For a woman to address the assembly is disorderly because that within itself is disgraceful. The principle that God is not a God of disorder applies to more than noise. It applies also to keeping the basic creation order. That sort of confusion or disorder calls forth the strongest rebuke in this chapter, a rebuke of “shame.”
The rule about silence with its three reasons applies “in all the churches of the saints” (1 Corinthians 14:33). The Corinthians are not exceptional (1 Corinthians 14:36; 4:17; 7:17). Those who claim to be spiritual should be the first to “acknowledge that the things [Paul writes] to you are a command of the Lord” (1 Corinthians 14:37). Any person who does not accept this divine command “is not recognized” (1 Corinthians 14:38). The same truths remain valid today. The rules for decency and order apply in “all the churches.” Those who teach and practice otherwise are “not recognized.”