Last week, I looked at the moving of the Holy Spirit in the assembly of the Corinthian church. In 1 Corinthians 14:1, Paul encourages all to “eagerly desire gifts of the Spirit, especially prophecy (NIV).” The one seemingly discordant note is, “Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says…” (1 Cor. 14:34 NIV).

The subject of women’s ministry and work in the church requires, at least, an entire book, but I can’t do that here! What I can do here is make some observations that I hope will be helpful. [1]

Context is critical. These are but two verses (14:34-35), and yet, along with 1 Timothy 2:11-15, these verses have defined restrictions on our sisters, for centuries. More, much more, is said about our sisters in the faith, and these two passages need to be considered in that light.
The Bible tells us of many women who had important leadership and prophetic roles. Here is a short list of just some:
- Miriam, who led Israel in worship at the Red Sea.
- Deborah, who was both a judge and a prophetess. She was described in the same way that Samuel would be described.
- Huldah, a recognized prophetess, who confirmed the book of the law and instructed King Josiah.
- Mary, the mother of Jesus, who, along with Hannah, the mother of Samuel, instructs us still through their prophetic songs.
- Mary, the sister of Martha, who is blessed by Jesus, for taking a seat with the disciples.
- Mary Magdalene, who was the first evangelist of the resurrection.
- Phoebe, a deacon of the church at Corinth’s port city of Cenchreae. She carried Paul’s letter to the Roman churches, which likely meant reading the letter and answering questions about it.
- Priscilla, who, with her husband, hosted churches, and taught Apollos.
- Junia, a woman of note among the apostles.
- Philip’s four daughter who prophesied.

Such lists cannot be simply dismissed or forced to fit into our understanding of two passages.

1 Corinthians 11-14

These passages are complex and difficult to interpret. Honest and dedicated scholars disagree about what these passages meant then and mean for us now. Easy answers are not to be found, and that means we should allow for differences, showing love for those with whom we disagree. Linguistic, literary, and especially cultural considerations are vital in them all.

• 1 Corinthians 11:1-16. This passage has notorious difficulties, most of which I will not try to solve. Nevertheless, some general observations can be made:

• In chapter 11, the letter moves to issues relating to their house church assemblies. This context doesn’t change from 11-14.

• There is nothing in 11:1-16 to suggest that Paul is discussing anything other than an assembly where both men and women are present. In fact, Paul’s discussion virtually demands it.

• In whatever ways we may interpret this passage, it is clear that women, whose heads were covered, were able to pray and/or prophesy in their mixed-gender assemblies.

• 1 Corinthians 14. I include the entire chapter here because what is said about women toward the end relates to several things Paul says about worship throughout the chapter.

• Paul wants the Corinthians to allow the Spirit to guide their worship, desiring spiritual gifts, but exercising control to keep the worship from being chaotic.

• 14:27-28 is important in interpreting 14:34-36. Here is a literal translation: “If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; but if there is no interpreter, one must keep silent in the church; and let one speak to oneself and to God.” First, notice Paul says “anyone,” not “any man.” Even more relevant here is what he tells a tongue speaker to do if there is no interpretation— “keep silent in the church.” Those are exactly the same words used in 14:34 to women. Those words do not mean that the tongue speaker must forever be silent. The same thing is said to one speaking a prophetic word and another begins to speak. The first is to “keep silent.” Again, this is not to males only, nor is it a permanent ban on speaking!

• 14:31 is also critical in understanding what follows. Here, Paul says, “For you can all prophesy one by one, so that all may learn, and all may be exhorted.” “All” means all and is not gender-specific. If you exclude women from “all can prophesy,” consistency demands that you exclude them from learning and being exhorted!

• 14:34-36 are very difficult verses that have prompted a wide array of interpretations:

• Of course, one view doesn’t see this as difficult to interpret at all, just difficult for some to accept. Paul is making a permanent ban on any speech by any woman in every circumstance in the Christian assembly. But this contradicts 1 Corinthians 11:1-16.

• Others see these verses as a later insertion into the passage by one opposed women speaking. They note that although these verses are in every manuscript we have, some manuscripts have them after the final verse.

• Still others see 14:34-35 as a quotation from a letter the Corinthians sent (7:1), which Paul answers in verse 36. In other words, it is some of the Corinthians, not Paul, who call for women’s silence.

• Although these last two alternatives have been advanced by fine scholars, they may not be necessary, if Paul had a particular kind of speech in mind.

• The two previous times Paul said, “keep silent,” he was not banning all speech, but calling for an end to confusion and cross talking that makes edification impossible. There is no reason that he is doing otherwise here.

• “… But must be in submission…” is not all women to all men. The idea that a 70-year-old woman who has spent her whole adult life in faithful Christian living and study of the Word is to be in submission to a 12-year-old newly baptized boy is simply bizarre! It may be to their husbands, or, as with all of us, they needed to submit to the Spirit and principle of order.

• “… As the law says…” is a very difficult phrase to understand. Many see this as a reference to Genesis 3:16. But, that is not a command! Further, Genesis 3:16 says nothing about silence—nor does any command to women in the Old Testament! Passages calling for silence in a worship context, such as Habakkuk 2:20 and Zechariah 2:13, are directed to everyone. When the Lord speaks, all flesh should keep silence. That’s the context of this passage.

• Both before and after the passage about women, the subject is not all speech but specifically about prophetic speech. When the prophet speaks, the whole church should be silent, weigh the words, and learn. Why would Paul single out women here? Women were causing a disturbance in worship by interrupting prophetic speech with questions— “If they want to inquire about something, they should ask their own husbands at home.” (14:35 NIV)

• It is the talking out in worship by these women (wives?) that is shameful, not praying and prophesying as the Spirit inspires and Paul authorizes. If a teacher says to her students, “Stop talking in class, it is shameful to talk in class,” would we seriously think that she would not allow children to say anything when called upon or after raising their hands. Wouldn’t we all understand that the intent of her words was to stop disruptive talk? That, I believe, is what Paul is doing here.

• 14:37-38 are relevant to this issue in that Paul twice refers to “anyone.” Again, this does not mean only males. The first use is saying that anyone who considers themselves a prophet or Spirit-filled will recognize that what Paul says is the Lord’s commands. The second use of “anyone” in most modern translations is something like, “anyone who ignores (does not recognize) this is to be ignored (not recognized).” If one thinks that these prophets are only males, then only males should recognize Paul’s words. That would be a very strange interpretation, considering some of those words are directed to women!

• Finally, we come to verse 39. Paul concludes the section by using “adelphoi.” Literally, this is “brothers”, but Paul means “brothers and sisters.” He calls on all to be eager to prophesy, in the very same context in which women are told not to speak. “Not speaking,” then, cannot include “not prophesying.”

One last observation, if this was a permanent ban on women speaking, why do we carve out exceptions such as singing, saying “Amen,” making an announcement, or unison readings and prayers, like the Lord’s prayer?

This entire chapter assumes that the Holy Spirit has given gifts that lead to edifying speech in the assembly. Telling women with such gifts that they were forbidden to exercise them is simply not what Paul did here, nor what we should do…ever.

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[1] I have longer and more detailed notes here: https://docs.google.com/document/d/12WakQz6ijZKwJqsDwe7gpeVZM7RpSw_3/edit?usp=sharing&ouid=102374902165396017023&rtpof=true&sd=true.

* I also recommend this site:
https://godwords.org/does-god-use-women-in-ministry/
* I especially recommend Ben Witherington III, here: https://www.youtube.com/watch?v=u5VQe_nuNJg