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[1] Paul uses the same Greek word that is translated “silent” in v. 34. James Hurley notes that “there is no intention that the first [person] should speak no more in the worship service. He or she may certainly sing hymns, pray, etc…. Paul left it to his readers to grasp the context” (Man and Woman in Biblical Perspective [Zondervan, 1981], 190).

[2] The NIV translation obscures the fact that Paul has used the same Greek word for silence. Again, Paul did not intend to prohibit all subsequent speaking by the person—he called for silence only for the immediate situation.

[3] This point probably applies to tongues-speakers, too. The Greek verb is hypotassō, here translated as “subject to the control of,” but more commonly translated as “submit.”

[4] Gordon Fee and a few other scholars have suggested that Paul did not write these verses—a small number of old manuscripts have these verses in a different place, as if they have been added to the text from a marginal comment. However, all manuscripts DO have these verses, and we accept them as part of the canonical epistle. Scribes occasionally made mistakes when they copied manuscripts, and corrections were written in the margin, and these corrections were sometimes incorporated into the text on subsequent copying, not always in the right place.
A few scholars have suggested that Paul is here quoting some Corinthians, and disagreeing with them, but this seems unlikely. These verses are neither stylistically or theologically like the other places where Paul probably quotes the Corinthians (e.g., 6:12-14). Neither hypothesis is necessary, for there are adequate explanations for why Paul would write these words.

[5] “The question is, what kind of ‘silence’ does Paul mean in 1 Corinthians 14:34? It cannot be silence of all speech… Paul says in 1 Corinthians 11, just three chapters earlier, that women who pray and prophesy should have their heads covered, which assumes that they could pray and prophesy aloud in church services” (Wayne Grudem, Evangelical Feminism and Biblical Truth [Multnomah, 2004], 232-33). Similarly, Craig Keener writes, “Once you protest that Paul did not mean to prohibit all speaking, you have already raised the interpretive question of what he actually did mean in his historical context and how it might be applied in our context today” (“Women in Ministry,” in Two Views on Women in Ministry [ed. James R. Beck and Craig L. Blomberg; Zondervan, 2001], 41).

[6] Craig Blomberg suggests this as a possibility: “Perhaps they were ‘chattering,’ or even gossiping, as some Jewish women…reputedly liked to do” in the synagogues (1 Corinthians [NIV Application Commentary; Zondervan, 1994], 280).

[7] Grudem writes, “There is nothing in 1 Corinthians that says women were being disruptive” (243). That is technically true—but it is also true that nothing in the epistle says that tongue-speakers were causing problems, either. Paul describes that problem in conditional clauses: “If I did this… If everyone spoke in tongues… If you are praising God with your spirit…” Despite this style of argumentation, scholars generally agree that Paul is dealing with a real situation. His instructions imply a problem that he was trying to correct; so also with his comments about women.

[8] Josephus says that Scripture taught women to submit (Against Apion 2:24), and it was probably widely assumed that it did, though specific verses could not be cited. The idea is that the male has authority over the female either because he was created first (Genesis 2) or because subordination was part of the curse against the woman (Genesis 3). Historically, most scholars have cited the curse, but traditional scholars today generally base their explanations on Genesis 2, perhaps because they do not want to say that women in Christ are subject to the curse. Garland writes, “Gen. 3:16 is predictive, not prescriptive, and Jewish exegetes did not ground the subordination of women in the creation narrative” (1 Corinthians, 672). Hurley says that Paul “uniformly appealed to the relation of Adam and Eve before the fall rather than after it, to Genesis 2 rather than to Genesis 3” (192).

However, even if the first man had authority because of being created first, it is far from clear in Genesis whether 1) all subsequent males have authority over all subsequent females, or 2) their authority is limited to spiritual matters, or 3) is limited to marriage. The Old Testament gives examples of women who had some authority over men in civil and religious matters.

[9] The Greek words for man and woman often mean husband and wife; the meaning is determined by the context. Gordon Fee notes that one ancient manuscript adds “to their husbands,” but he comments, “It is not at all clear that this is what the author intended” (The First Epistle to the Corinthians [New International Commentary on the New Testament; Eerdmans, 1987], 699).

[10] E.g., Eph. 5:22. As discussed in a previous paper, Paul balances this command with the admonition for husbands to love their wives in a self-sacrificial way (v. 25).

[11] “Official religion of the Roman variety was closely supervised. The women who participated were carefully organized and their activities strictly regulated” (Linda Belleville, “Women in Ministry,” in Beck and Blomberg, 119). Richard and Catherine Clark Kroeger cite Plutarch, Cicero, and Livy for evidence that Rome had laws regulating the behavior of women in worship (“Pandemonium and Silence at Corinth,” Reformed Journal 28[June 1978], p. 9). References are Plutarch, Lives, on Solon; Cicero,Laws, II.xv; Livy, XXXIX.xv; and Phintys, Stobaeus, IV.23.61.

[12] “‘Submission’ and ‘silence’ are two sides of the same coin. To be silent is to be submissive—and to be submissive (in the context of worship) is to be silent. Control over the tongue is most likely what Paul is talking about” (Belleville, 119). The idea is that when Paul told women to be in submission, he meant the same thing as when he told prophets to be in submission. Ralph Martin writes, “What Paul is rebuking is the way women were upsetting the good order of the worship…. The merit of this view is that it enables us to take ‘be in subjection’ as referring not to their husbands but to their own spirits” (The Spirit and the Congregation [Eerdmans, 1984], 85).

[13] The Greek word is manthanō, usually translated “learn.” The NASB translates it literally: “If they desire to learn anything…”

[14] Blomberg, 280. Although some first-century women were well-educated, most were not. They married young and stayed at home. Keener advocates this as the primary problem—the women were 

Schreiner also notes that Plutarch encouraged students to interrupt lectures with questions, and says that Paul would have been unfair to silence only the women (350-351). But Paul said that only one person should speak at a time; he probably did not want anyone to interrupt the speakers; he was not following the advice Plutarch gave for lectures.

[15] Belleville, Women Leaders and the Church (Baker, 1999), 161.

[16] Grudem notes that this does not necessarily imply that the women were asking other men. “When Paul says that wives should ‘submit to your own husbands, as to the Lord’ (Ephesians 5:22), does that imply that the wives at Ephesus were all submitting to other women’s husbands? Of course not” (244). However, 1 Cor. 14 is a more corrective passage than Eph. 5 is.

[17] D.A. Carson asks, “We must ask why Paul then bans all women from talking. And were there no noisy men?” (“Silent in the Churches,” in John Piper and Wayne Grudem, Recovering Biblical Manhood and Womanhood [Crossway, 1991], 147). Grudem has a similar objection: “To say that only women and no men were disorderly is merely an assumption with no facts to support it” (246). However, we could equally ask why Paul forbids all questions, even though not all questions are disrespectful. See later in this paper for evidence that Paul sometimes gives commands to an entire class of people when only some are the problems.

We can see in chapter 11 that Corinthian women had some behavioral problems that men did not have, and we have to consider the possibility that this might be true in chapter 14, too. We do not think that Paul unfairly singled women out; we therefore (in response to Carson’s question) conclude that women were the ones who happened to be causing a problem in Corinth by talking and asking questions. Since Greco-Roman culture gave men many opportunities for public meetings, but women had few, it is to be expected that women would have the most problems in what was for them a new situation. L. Ann Jervis writes, “Paul evidently singled out ‘the women’ here simply because in his eyes, they were the culprits in the situation” (“1 Corinthians 14.34-35: A Reconsideration of Paul’s Limitation of the Free Speech of Some Corinthian Women,”Journal for the Study of the New Testament 58 [1995]: 71).

[18] Grudem, 235. 1 Cor. 7 shows that the congregation included widows and other single women. We should not expect Paul to address every possible situation when that is not his main point.

[19] If Paul is using “husbands at home” as an illustration, not as a prescription, which seems likely, then he is not dealing with a husband-wife problem.

[20] Craig Keener notes, “Whereas questions at public lectures were expected, ancient literature testified that unlearned questions were considered foolish and rude—and women generally possessed inadequate education and were most often unlearned” (51). Noisy or disorderly women would not be considered “in submission,” even if they were not breaking any particular command. “It would be particularly embarrassing to a husband for his wife to transgress social boundaries and question him in public. This behavior still makes persons uncomfortable in cultures that have an unwritten rule between spouses that one does not shame or embarrass the other in public” (David Garland, 1 Corinthians [Baker, 2003], 670).

[21] Linda Belleville, Women Leaders, 157-58. Garland expresses the majority view: “The repetition of ekklesiai seems clumsy, but it is easier to understand how church custom applies to a wife…than it does to the statement that God is a God of peace” (669-70).

[22] Grudem suggests that Paul “seems to be referring to the Old Testament generally as ‘the Law,’ probably especially the Creation order in Genesis 2, and understanding it as teaching a principle of male leadership” (234). But as we discussed in an earlier paper, it is far from clear that Genesis 2 teaches a hierarchy based on sequence of creation. When scholars say that women are not allowed to have spiritual or ecclesiastical authority, they are basing that conclusion on 1 Tim 2:12. It may or may not be a valid conclusion (we will discuss that in our next paper), but it is exegetically incorrect to say that this is taught in Genesis 2, which makes no such limitation.

Hurley writes, “It is difficult to figure out how it could be said that the Law (i.e., the Old Testament) taught that women should be silent at all times in worship. It teaches the opposite (Ex. 15:20-21; 2 Sa. 6:15,19; Ps. 148:12). It is not difficult to see that the Old Testament would support the silence of women in the judging of prophets, asits whole structure teaches male headship in the home and in worship” (191-192). Hurley appeals to a generality because there is no particular verse that says what he wants it to say.

[23] Blomberg observes, “If ‘women’ is better interpreted as ‘wives,’ then these restrictions would not bar single women from the eldership, nor husbands and wives from positions of joint leadership, nor wives from offices of oversight in churches in which their husbands are not members” (286)—because none of those situations would involve wives ruling over their own husbands. He later suggests, “In Presbyterian or Episcopalian forms of church government, even senior pastors submit to larger structures of authorities over them, so presumably women’s subordination could be preserved even with a female senior pastor” (291).

[24] Craig Keener, Paul, Women, and Wives (Hendrickson, 1992), 23.

[25] Blomberg writes, “If one of the cultural explanations for Paul’s silencing the women is accepted, then contemporary Christians will silence women only where comparable problems—lack of education, interfering chatter, or the promotion of false teaching—still exist. And they will impose silence on men who fall victim to one of these problems as well” (286).

[26] Keener, 76. Donald Binder writes, “Our only clear evidence for the division of the sexes in a synagogue comes from Philo’s writings about the practices of the Therapeutae…. We can only guess to what degree these customs reflected those held outside this specialized community” (Into the Temple Courts: The Place of the Synagogues in the Second Temple Period [Society of Biblical Literature, 1999], 378-9). The Therapeutae were a religious sect and their practices were not necessarily representative of other synagogues.

[27] The view was suggested in 1965 by Margaret Thrall, professor at Cambridge, in a small commentary on 1 and 2 Corinthians. It was defended in detail by three Cambridge students: James Hurley in a dissertation in 1973, Wayne Grudem in a dissertation in 1978, and by D.A. Carson (Ph.D., Cambridge, 1975) in a book in 1987.

Thomas Schreiner, another traditionalist scholar (Ph.D., Fuller, 1983), expresses reservations about this view (in a book review in Trinity Journal 17 [spring 1996]: 120). More recently, he notes that “the specific situation that called forth these words is difficult to identify” (in Beck and Blomberg, 231). Blomberg adopts Grudem’s view, but admits, “The obvious drawback of this approach is that it must infer a meaning for ‘speaking’ which Paul never spells out. But that problem afflicts all of the views that take Paul’s words as less than absolute” (ibid.).

Richard M. Davidson opts for his view, but restricts it to marital relations: “Paul’s call for the wives to ‘be silent’ (sigaō) was a particular silence while their husband’s prophecies were being tested, and did not indicate total silence in the worship service” (“Headship, Submission, and Equality in Scripture,” in Women in Ministry [ed. Nancy Vyhmeister; Andrews University Press, 1998], 277). Mary Evans suggests the same: “What is being prohibited is not the questioning of any man by any woman, but a wife taking part in the judging of her own husband” (Woman in the Bible [InterVarsity 1983], 99).

[28] “The discussion of women has a natural place and does not appear as a sudden intrusion or as a shift of topic” (Hurley, 190). Scholars who have a different view admit that the verses “seem to rudely interrupt the topic at hand” (Belleville, Women Leaders, 155). Keener refers to “the awkward way it fits its context,” and explains: “Paul frequently digressed, and digressions were a normal part of ancient writing” (Paul, Women and Wives, 74).

[29] Keener, Paul, Women and Wives, 79.

[30] Indeed, Grudem admits that v. 29 implies that the women should be “silently evaluating the prophecies in their own minds” (“Prophecy—Yes, But Teaching—No” (Journal of the Evangelical Theological Society 30 [1987]: 21). There is no indication in the text that the evaluation is ever done out loud. Paul said that only two or three tongues-speakers should speak, and only two or three prophets should speak; he would therefore not be likely to invite an unlimited number of men to comment verbally on the prophecies. He makes no regulations for prophecy-evaluators, which suggests that this was not a formal part of the worship service.

[31] Grudem claims that vv. 33b-35 explain how to judge prophecies (Grudem, 234).

[32] Most early interpreters emphasized the silence of women, without providing for exceptions. The common complementarian interpretation and the common egalitarian interpretation are both relatively modern; both recognize that the traditional approach ignored the context.

[33] “If Paul is here referring to the ‘weighing of prophecy’ he would be advising ‘the women’ to carry out that function at home. Such private judging of prophecy would be in contravention both of the method Paul has just prescribed (the other prophets are publicly to discern prophecies) and the function of true prophecy as a community edifier (14.4) and public witness (14.24)” (L. Ann Jervis, “1 Corinthians 14.34-35,” 61).

[34] Grudem suggests that “Paul anticipates an evasion of his teaching” (234), as if women might say, If we can’t evaluate the prophecies, can we at least ask questions? But throughout chapter 14, Paul seems to be addressing real situations, and there is no hint in v. 35 that he is switching to a hypothetical question. He does not anticipate “what if” questions about tongues-speaking, for example. If he simply wanted to silence women, v. 34 would have been sufficient.

[35] Keener says, “Paul here actually opposes something more basic than women teaching in public…he opposes them learning too loudly in public” (Paul, Women and Wives, 80).

[36] Grudem says that if Paul is addressing a problem unique to Corinth, then it would be pointless to say that “women should remain silent in the churches” (245). But it makes perfectly good sense to say that people should not interrupt worship services, no matter what church we are talking about, no matter whether it is a problem in other churches.

Grudem also objects to the idea that Paul’s main concern is order in the church: “Paul himself says that his concern is the principle of submission” (247). Paul mentions submission, yes, but he does not say that it is his primary concern. His concern throughout the chapter is on order, and it is not unreasonable to think that this might be his primary concern in vv. 34-35 as well. Carson, writing in a volume that Grudem helped edit, says: “Although the focus in the second part of the chapter is still on tongues and prophecy, it is still more closely related to the order the church must maintain in the enjoyment of those grace gifts” (152).

In vv. 34-35, Paul’s concern is the behavior of women, and his reference to submission and the law is only one of his lines of support. As we saw in 1 Cor. 11, Paul could gather support from several lines of evidence (including Scripture) for head coverings, a custom based in culture. His primary concern in that passage was not a doctrine of headship, or of God’s image, or of angels in worship services (although he mentions them), but his primary concern is women’s appearance. We should not confuse a supporting argument with the primary purpose of the passage. In 1 Cor. 14, order is the primary concern; submission is a supporting argument.

[37] Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians (Eerdmans, 1995), 287. Similarly, Richard Longenecker writes, “Paul’s words here pertain to the topic of charismatic excess discussed in chapters 12-14, are meant to restrict certain aberrations which arose within the worship of the Corinthian church, and should not be turned into a general ecclesiological principle” (New Testament Social Ethics for Today [Eerdmans, 1984], 86).

[38] Paul does not provide enough information for us to be sure about the exact nature of the problem. It might involve rude comments, chatter, noisy questions, or ecstatic shouts (which characterized women in some Greek mystery religions). As Blomberg notes, “Egalitarians and hierarchicalists alike need to stop accusing each other of being unbiblical and instead acknowledge more humbly that the biblical data simply aren’t clear enough to permit dogmatism on either side” (292).

[39] Quotes from Hurley are from page 188 of his book.

[40] Grudem has a similar objection: “If women were being disruptive, Paul would just tell them to act in an orderly way, not to be completely silent…. If noise had been the problem in Corinth, he would have explicitly forbidden disorderly speech, not all speech” (245). But not even Grudem believes that Paul tells people to be “completely silent.” His objection can be turned on his own view: If Paul meant judging prophecies, then he would have said that, rather than forbidding all speech. Actually, it is not fair for people to object to proposed interpretations by saying that the text doesn’t explicitly indicate that particular problem, because the text doesn’t pinpoint any particular problem. It is unavoidable that we have to guess what problem best accounts for Paul’s response.

[41] “We may assume that the problem was specific to Corinth and perhaps a few other cities like it. After all, his other instructions in this chapter address specific abuses of the gifts at Corinth; had they obtained generally, we can be sure that Paul would have already given these regulations during his extended stay with them” (Keener, Paul, Women and Wives, 73). Verse 36 also implies that Paul is dealing with problems that are unique to Corinth.

[42] Grudem has a similar objection: “His rule cannot be restricted to one local church where there supposedly were problems…. Paul directs the Corinthians to conform to a practice that was universal in the early church” (245). But Grudem’s objection applies to his own view, as well: There is no evidence that other churches were having problems with a prophecy-evaluation time in the worship service, nor evidence that most other churches had insubordinate women. Paul implies that a “rule” was not necessary in most churches; they were already doing what they were supposed to do. Everyone agrees that Paul is telling the Corinthians to conform to what other churches did; the question is whether the deviation at Corinth was disruption, or that women might be tempted to ask questions about the prophecies.

[43] Eugene Peterson gives this paraphrase in The Message: “Wives must not disrupt worship, talking when they should be listening, asking questions that could more appropriately be asked of their husbands at home. God’s Book of the law guides our manners and customs here. Wives have no license to use the time of worship for unwarranted speaking.”