1 Corinthians 14:34–35
First Corinthians 14:34–35 is one of the two texts from the New Testament often used as a major argument against preaching, teaching, and leadership ministries for women in the church. If one believes that the Bible supports women in ministry, then an adequate, biblical explanation must be offered for this apparent prohibition.
It should be recalled that Paul has already indicated in this letter—1 Corinthians—that women did participate in prayer and prophecy with the authority in the church (1 Corinthians 11:5, 10; 14:3–5). This fact alone shows that 1 Corinthians 14:34–35 cannot be a general, absolute, and timeless prohibition on women speaking in church.
It was common at one time to “dismiss” the evidence of 1 Corinthians 11:5, 10 (and a few would still argue this position). It was suggested that 1 Corinthians 11:2–16 did not refer to a meeting of the church but only to a private non-church gathering. The whole context of 1 Corinthians 11:2–14:40, the argument of 1 Corinthians 11:16, and the parallel between 1 Corinthians 11:2 and 11:17 make such an idea most untenable. Some have even suggested that 1 Corinthians 11:5 was only hypothetical, but such an approach is clearly an argument of desperation.
The silence enjoined in 1 Corinthians 14:34–35 must be a specific, limited silence. Numerous suggestions have been offered, but only the major alternatives can be reviewed here (some scholars, with slight evidence, have also suggested either that 1 Corinthians 14:34–35 was not written by Paul but was inserted by a copyist or that it is a question from Paul’s opponents in Corinth which Paul denounces in 1 Corinthians 14:36). One view is that the speaking prohibited here is mere babbling. There is, however, nothing specific in the context to support this meaning of “speak,” and such nonsense would certainly have been prohibited to all persons in the worship Paul described. Another view suggests that the speaking prohibited is speaking in tongues (glossolalia) since that is frequently mentioned in the preceding context (1 Corinthians 14). However, glossolalia is always referred to as “tongues” or “speaking in tongues” and never simply as speaking.
Probably the most popular view today among those who oppose women speaking with authority in the church is to identify the speaking prohibited with the judgment of the prophets mentioned in 1 Corinthians 14:29. Thus, it is argued that women may prophesy (1 Corinthians 11:5) but may not judge or evaluate prophecy. The evaluation of prophecy is seen as the truly authoritative level of speech in the church from which women are to be excluded.
This view has two major difficulties. First, the word “speak” in 1 Corinthians 14:34 has no implication within the word itself or in its immediate context (14:34–35) to support identifying it with the concept of prophetic evaluation. Second, the idea of two levels of speech in the church—prophecy and the judgment of prophecy—with the understanding that one is higher than the other and is for men only has no clear or implied support elsewhere in Paul. In fact, Paul’s own definition and defense of prophecy (1 Corinthians 14:1–25) implies directly that prophecy itself is authoritative speech of the highest level in the church.
The view that seems best to me is to understand the speaking prohibited here to women to refer only to disruptive questions that wives (usually uneducated in the culture of Paul’s time) were asking their husbands. This corresponds precisely with the resolution Paul offers (1 Corinthians 14:35): “if they want to inquire about something, they should ask their own husbands at home. . . .” Such disruptive questioning was also considered a disgrace in Paul’s day in which it was widely believed that it was morally indiscreet for any wife to say anything on any subject in public. This view of disruptive questioning also fits well the specific context (1 Corinthians 14:26–40) in which Paul is concerned about appropriateness and order, which permit genuine edification (note that 1 Corinthians 14:26 expects everyone to participate). Thus, there are actually three injunctions to silence (1 Corinthians 14:2, 30, 34), although many Bible translations use “silent” only in 1 Corinthians 14:34.