As in all the churches of the saints, the women are to keep silent in the churches, for they are not permitted to speak, but are to subject themselves, just as the Law also says. But if they desire to learn anything, let them ask their own husbands at home, for it is disgraceful for a woman to speak in church. (1 Corinthians 14:33b-35 LSB)
We want to submit ourselves to God’s word. Whether we like it or not, Christ’s followers must be willing to join our Savior by saying, “Not my will, but yours be done.” So when we come to a passage like this, it’s no surprise that there is a great deal of confusion on how, exactly, we obey Christ with this biblical command.
Though there are many common interpretations of this, they usually fall into two groups.
Complementarian/Patriarchal interpretation
First, people see this as a command that women must be silent observers in a church service. There are varying degrees to this, from “no public speaking (unless it’s announcing a women’s event)” to an extreme “no speaking during the service, period.”
Egalitarian interpretation
The second is that we misunderstand the passage. Some insist scribes added it later, even though every ancient manuscript of 1 Corinthians 14 includes it. Others might argue that it was only relevant to women at this particular church. Other explanations may exist, but most of them insist that God would never command something so oppressive and sexist.
Fortunately, God’s intention behind this command becomes apparent if we’re willing to go beyond tradition, preference, and opinion.
Some potential issues
I won’t explicitly address egalitarian arguments since the article will naturally answer them. However, a more complementarian interpretation often creates a few contradictions with the rest of 1 Corinthians that we must point out. We cannot ignore these two points when interpreting the command to be silent.
What about the single ladies?
This article is brought to you because a good friend made a fantastic observation while trying to interpret Paul’s meaning in 1 Corinthians 14:33-35. The issue comes from what Paul commands earlier in this letter:
But I say to the unmarried and to widows that it is good for them if they remain even as I. (1 Corinthians 7:8 LSB)
Paul says it’s better to stay single. However, he later says that women should only bring biblical questions to their husbands. So, is Paul leaving single women unable to dig deeper into their faith? Can they only ask questions in a women’s Bible study? Is he speaking out of both sides of his mouth? If God’s word doesn’t contradict itself, our interpretation of it likewise cannot be contradictory.
Paul acknowledges that women aren’t supposed to be silent
The other interpretive issue we run into is that while he commands women to be silent in church, he previously gave parameters for women speaking in church.
But every woman who has her head uncovered while praying or prophesying, shames her head, for she is one and the same as the woman whose head is shaved. (1 Corinthians 11:5 LSB)
Judge for yourselves: is it proper for a woman to pray to God with her head uncovered? (1 Corinthians 11:13 LSB)
In the fuller text of 1 Corinthians 11:5-16, Paul isn’t condemning the act of women praying or prophesying in public. Instead, he condemns their disrespect for God and their husbands for how they did it. Namely, his issue was that they publicly prayed and prophesied with their heads uncovered. This article won’t dig into the discussion on head coverings, but we must note that Paul didn’t restrict a woman’s public participation in the church as long as she did so without dishonoring the authority over her.
So, we must consider these two issues when interpreting what the Holy Spirit led Paul to command. The same man who seems to call for a woman’s silence is the same one who gives guidelines for their Christ-honoring participation in public worship. Whatever we conclude about one must be consistent with the other.
Important observations about 1 Corinthians 14:33-35
We want to respect the larger context as we try to interpret a single line in a passage. That means looking at the entire statement, but also everything surrounding it. That being said, here are some important observations that must factor into our interpretation of this text:
As in all the churches of the saints, the women are to keep silent in the churches, for they are not permitted to speak, but are to subject themselves, just as the Law also says. But if they desire to learn anything, let them ask their own husbands at home, for it is disgraceful for a woman to speak in church. (1 Corinthians 14:33b-35 LSB)
It applies to all churches
Some Bible translations place “as in all the churches” at the end of the previous sentence.[1] However, three things make it likely that this belongs at the beginning of the command for women:
- Paul uses a similar phrase in 1 Corinthians 11:16 when addressing women and head coverings, saying to those who disagree: But if one is inclined to be contentious, we have no other practice, nor have the churches of God. (1 Corinthians 11:16 LSB)
- Paul uses similar corrective language to those who might think their situation should be exempt from God’s commands in his comment immediately following the command for silence: Was it from you that the word of God first went forth? Or has it arrived to you only? (1 Corinthians 14:36 LSB)
- This command to women concerns functioning in Christ’s church. It flows far more logically here than if it were attached to the end of the previous sentence: For God is not a God of confusion but of peace. (1 Corinthians 14:33a LSB)
The rest of this article will further cement why this wasn’t a unique command to a single church. However, this statement clarifies that the order and silence Paul calls for at Corinth are the same expected at every church. His statements here and in 11:6 imply that the church had a unique issue with what some women were doing, and the correction he gives will bring them in line with how all churches ought to function.
The context of the command
As with other confusing passages, it’s tempting to read this in isolation and try to figure out what Paul means. Yet doing so is like taking a pair of scissors, cutting these verses out, and then staring at our little paper clipping and trying to discern its meaning. When we do this, personal traditions and assumptions (and even social or political leanings) will significantly guide our interpretation.
However, when we look at the discussion before and after the command, we allow God’s word to have the proper authority in our understanding. Here’s the fuller context of the passage:
What is the outcome then, brothers? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has a translation. Let all things be done for edification. If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must translate; but if there is no translator, he must keep silent in the church, and let him speak to himself and to God. And let two or three prophets speak, and let the others pass judgment. But if a revelation is made to another who is seated, the first one must keep silent. For you can all prophesy one by one, so that all may learn and all may be exhorted. And the spirits of prophets are subject to prophets; for God is not a God of confusion but of peace.
As in all the churches of the saints, the women are to keep silent in the churches, for they are not permitted to speak, but are to subject themselves, just as the Law also says. But if they desire to learn anything, let them ask their own husbands at home, for it is disgraceful for a woman to speak in church. Was it from you that the word of God first went forth? Or has it arrived to you only? If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. But if anyone remains ignorant about this, he is ignored by God. Therefore, my brothers, earnestly desire to prophesy, and do not forbid to speak in tongues. But all things must be done properly and in an orderly manner. (1 Corinthians 14:26-40)
This command is nested amid a discussion about properly handling supernatural gifts in the church. Paul emphasizes the importance of orderliness, not confusion, because chaotic worship doesn’t honor God’s character. Immediately following that, he says women must be silent in the church. He concludes with more comments about the proper use of prophecy in the church.
Perhaps most noteworthy is that this command for silence immediately follows verse 32. Here, Paul reminds them that prophecies are subject to the judgment of other prophets. This implies that prophets submit themselves to the authority of other prophets, which informs his later clarification for women.
The question now becomes: “Was Paul going on a rabbit trail?” When we read the fuller context of this section, telling women to be silent in the church may seem incredibly out of place. This is especially true when we remember Paul giving positive guidelines about women prophesying in 1 Corinthians 11. We must assume that whatever Paul says in verses 34-35 is based on what he just said and builds into what he’s about to say. Considering the entirety of 1 Corinthians 14:26-40 puts necessary guard rails on our interpretation.
The context of “silent”
As we read 1 Corinthians 14:26-40, we may notice that the word “silent” occurs more than once. Notice the three instances sitting in close proximity to one another:
- If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must translate; but if there is no translator, he must keep silent in the church, and let him speak to himself and to God. (1 Corinthians 14:27-28 LSB)
- But if a revelation is made to another who is seated, the first one must keep silent. (1 Corinthians 14:30 LSB)
- the women are to keep silent in the churches, for they are not permitted to speak, but are to subject themselves, just as the Law also says. (1 Corinthians 14:34)
In the first two instances, the call for silence refers to how people engage with supernatural gifts. Repeating it three times calls us to consider the statements together. Thus, when understanding what Paul expects of women in the church, similar commands will help us apply the text correctly.
Why is it disgraceful?
Whatever Paul means by these women keeping silent, his Spirit-led rationale is that women speaking in the church creates shame or disgrace. But what is at stake if a woman speaks in a way contrary to what God desires? We can better understand how to honor Christ if we identify what standard we risk violating.
Once again, we can return to Chapter 11’s similar discussion about men and women behaving disgracefully.
But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. Every man who has something on his head while praying or prophesying, shames his head. But every woman who has her head uncovered while praying or prophesying, shames her head, for she is one and the same as the woman whose head is shaved. For if a woman does not cover her head, let her also have her hair cut short. But if it is disgraceful for a woman to have her hair cut short or her head shaved, let her cover her head. For a man ought not to have his head covered, since he is the image and glory of God, but the woman is the glory of man. For man does not originate from woman, but woman from man. For indeed man was not created for the woman’s sake, but woman for the man’s sake. Therefore the woman ought to have a symbol of authority on her head, because of the angels. Nevertheless, in the Lord, neither is woman independent of man, nor is man independent of woman. For as the woman originates from the man, so also the man has his birth through the woman, but all things originate from God. Judge for yourselves: is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him, but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering. But if one is inclined to be contentious, we have no other practice, nor have the churches of God. (1 Corinthians 11:3-16 LSB)
Notice that Paul invokes the created order to make his point. He reminds them of God’s design for male headship in marriage and how that design is reflected in the physical distinctions between man and woman, with each glorying in both how and why He designed them. To go against God’s created order in either situation is disgraceful because it is against the design of our Designer.
As we consider how women should be silent to prevent shame or dishonor, the similarities to chapter 11 are worth noting. Paul discusses how different genders participate in public worship, calls upon headship and submission, and emphasizes the disgrace of failing to honor God’s purpose for men and women.
If a woman speaking in the church violates God’s created order, we must consider what aspect of her speaking will violate it. Is it the fact that she makes noise? That she asks the pastor a question? That she’s disruptive? Considering Paul’s emphasis on submission, dishonor, and gender differences, the root issue seems to be that whatever “silence” she breaks will put her in a position of authority within the church and, if married, over her husband.
Explaining 1 Corinthians 14:34
However difficult it was to study the passage, I think our conclusion is relatively straightforward:
Women can pray or prophesy in church but cannot judge prophecy or the prophets who give them. Doing so violates God’s design for men and women by putting them in an authority role over a man. It may also cause them to stand against their husband and correct his prophecy publicly. Thus, she holds any concerns about a prophecy until she and her husband can speak privately. In this way, the church exalts God’s design for both women and marriage.
If there is still confusion, allow me to connect some dots.
This command is part of a discussion about prophecy. It comes immediately after Paul’s reminder that prophets have authority over other prophets. Paul clarifies how to maintain order during this activity by reminding them that while women can publicly prophesy, judging is a form of teaching and authority. Thus, women must withhold from publicly judging prophecy to maintain God-honoring order in the church.
To understand why, remember Paul’s words to Timothy:
Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. (1 Timothy 2:11-12 LSB)
With that, recall Paul’s reminder in 1 Corinthians:
But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. (1 Corinthians 11:6 LSB)
God demands that His people maintain His designed order. Part of that order is how He wants men and women to function within the church and in their marriages. Women are gifted to participate in the gathering of believers, but we must all respect God’s purposes and not go beyond them.
However, we deviate from this designed order when women wield authority over men. While this obviously includes being a pastor, judging prophecy also violates it. Thus, as Paul gives guidelines for honoring God with supernatural gifts in the church, he reminds them that men and women have specific functions in the church and within marriage.
Where did this leave single women? In the same place as a married woman who hears a prophecy from someone she’s not married to. The command to “ask their own husbands at home” reminds us that husbands and wives have a unique relationship that encourages a wife to learn the validity of her husband’s prophecy without dishonoring his headship.
Considerations for today
We’ve seen Paul’s command to a church nearly 2,000 years ago. But what do we do with it now? There are a few things worth considering.
Prophecy isn’t teaching
Women could prophesy without violating the command in 1 Timothy 2:12, yet they couldn’t judge other prophets. Thus, we must conclude that prophecy isn’t the same as teaching or carrying any form of authority. And this makes sense – a prophet is like an ancient messenger who delivered the exact words of a king, yet didn’t have authority themselves. Conversely, a pastor or teacher is like a king’s officer who travels to a city and instructs them in complying with the king’s will. One conveys the king’s words, and the other explains his will.
This means pastors aren’t prophets, and women with the gift of prophecy aren’t pastors or teachers.
Will we let feminism interpret this passage?
In studying this passage, I noticed how frequently others interpreted it in light of feminism. I shared one of the most obvious ways at the beginning, with people claiming this was either a later addition or somehow only applied to this particular church. Even if interpreters don’t explicitly say it, there’s an underlying motivation to align the Bible with specific definitions of equality and oppression.
However, I also found complementarians and patriarchists interpreting it in light of feminism. Rather than making the text agree, they submitted their interpretation to the fear of feminism. Yet by worrying that a woman’s public participation would inevitably lead to a church allowing female pastors, we allow a modern worldview to have more authority in our interpretation than the historical context.
As readers consider this passage for themselves, don’t let the “what ifs” of feminism cloud what God is saying. As we’ve seen, this passage rubs against egalitarianism by maintaining God’s firm restriction on women teaching or having authority over men. However, this also agitates the other side by prohibiting women from only some forms of public participation in church gatherings. We must allow God to establish how He wants to order the church, and we must not add or remove things to suit our preferences.
Do we have a healthy view of women in the church?
Similar to the previous point, this passage should challenge how we view women in the church. The New Testament clearly shows a God-exalting order in how genders function in marriage and the church. At the same time, we must understand that when we seek to stay within God’s order, women are a blessing to the church rather than a threat to it.
Rather than seeing women’s participation as a strict “all or nothing,” we must agree with God’s restrictions and freedoms. That doesn’t mean women must participate, as though God expects a church to meet a certain gender participation quota. However, a church must not allow a woman to serve where God has forbidden nor restrict her from serving where God allows.
Honoring God’s command as a cessationist
If you believe that prophecy’s God-directed purpose has ended, how do we obey a command that is no longer relevant? Although we are less concerned with the specifics of honoring God with the use of prophecy in the church, the principles are still valuable.
Jesus Christ purchased the church with His blood. We honor our God when we conduct the church in a way that honors something so precious to Him. Paul chastised this church (twice!) for thinking they were special and that they could do whatever felt right to them during the gathering. The same God who demanded order when judging prophecy is the same God who desires order elsewhere in the church.
In addition to pleasing God by not allowing what He’s forbidden, we must likewise not forbid what He allows.
Closing thought
Whether we like it or not, God prohibits women from serving certain public functions in the church.
Whether we like it or not, God does not prohibit women from serving any public function in the church.
He calls men and women to maintain marriage by His standards, with the wife submitting to her husband. He also calls them to serve their roles in Christ’s church. In this way, we honor God by honoring His designed order.
Beyond that, however, we must also not say “yes” or “no” where God hasn’t. If 1 Corinthians 11 affirms women weren’t silent in all aspects of the church, we are irresponsible when we jump ahead a few pages and say women must be silent in all ways. Likewise, we must honor God’s restrictions, no matter how much it may defy secular culture.
1 Corinthians 14:34-35 seems incredibly controversial and difficult to understand. However, that may be because it challenges what we want Christ’s church to look like. When we allow God’s divinely inspired word to reveal His will, we find more joy in allowing our local body of believers to function by God’s design instead of our own.
A side note that didn’t fit elsewhere in this article: All women or just married women?
Though the context makes it clear what is restricted, it’s slightly less clear precisely who God restricts from doing it. The text says “women,” but part of the command is only possible for married women. I take this to mean that no woman is permitted to judge prophecy because it violates a broader command against having authority (see 1 Timothy 2:12). I then see clarification that married women may “learn” more about the nature of their husband’s prophecy at home.
However, others have a valid argument that only married women are prohibited. The difference comes because the language used could mean that weighing prophecy only violates submission within marriage. Thus, in the early church, “the spirits of prophets are subject to prophets” meant that male prophets submitted themselves (or at least their prophecy) to single female prophets.
Whatever group you believe this speaks to, remember that the most important thing is being convinced through the text, not by what makes us most comfortable.
[1] The translation used in this article places “as in all the churches of the saints” at the end of verse 33. I have adjusted this article’s punctuation to reflect what I believe is the best rendering.
