1 Corinthians 14:34

Here the apostle, 1. Enjoins silence on their women in public assemblies, and to such a degree that they must not ask questions for their own information in the church, but ask their husbands at home. They are to learn in silence with all subjection; but, says the apostle, I suffer them not to teach, Ti1 2:11, Ti1 2:12. There is indeed an intimation (Co1 11:5) as if the women sometimes did pray and prophecy in their assemblies, which the apostle, in that passage, does not simply condemn, but the manner of performance, that is, praying or prophesying with the head uncovered, which, in that age and country, was throwing off the distinction of sexes, and setting themselves on a level with the men. But here he seems to forbid all public performances of theirs. They are not permitted to speak (Co1 14:34) in the church, neither in praying nor prophesying. The connection seems plainly to include the latter, in the limited sense in which it is taken in this chapter, namely, for preaching, or interpreting scripture by inspiration. And, indeed, for a woman to prophesy in this sense were to teach, which does not so well befit her state of subjection. A teacher of others has in that respect a superiority over them, which is not allowed the woman over the man, nor must she therefore be allowed to teach in a congregation: I suffer them not to teach. But praying, and uttering hymns inspired, were not teaching. And seeing there were women who had spiritual gifts of this sort in that age of the church (see Act 22:9), and might be under this impulse in the assembly, must they altogether suppress it? Or why should they have this gift, if it must never be publicly exercised? For these reasons, some think that these general prohibitions are only to be understood in common cases; but that upon extraordinary occasions, when women were under a divine afflatus, and known to be so, they might have liberty of speech. They were not ordinarily to teach, nor so much as to debate and ask questions in the church, but learn in silence there; and, if difficulties occurred, ask their own husbands at home. Note, As it is the woman's duty to learn in subjection, it is the man's duty to keep up his superiority, by being able to instruct her; if it be her duty to ask her husband at home, it is his concern and duty to endeavour at lest to be able to answer her enquiries; if it be a shame for her to speak in the church, where she should be silent, it is a shame for him to be silent when he should speak, and not be able to give an answer, when she asks him at home. 2. We have here the reason of this injunction: It is God's law and commandment that they should be under obedience (Co1 14:34); they are placed in subordination to the man, and it is a shame for them to do any thing that looks like an affectation of changing ranks, which speaking in public seemed to imply, at least in that age, and among that people, as would public teaching much more: so that the apostle concludes it was a shame for women to speak in the church, in the assembly. Shame is the mind's uneasy reflection on having done an indecent thing. And what more indecent than for a woman to quit her rank, renounce the subordination of her sex, or do what in common account had such aspect and appearance? Note, Our spirit and conduct should be suitable to our rank. The natural distinctions God has made, we should observe. Those he has placed in subjection to others should not set themselves on a level, nor affect or assume superiority. The woman was made subject to the man, and she should keep her station and be content with it. For this reason women must be silent in the churches, not set up for teachers; for this is setting up for superiority over the man.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Co_14:34-35

Let your women keep silence in the churches.

Woman

I. Her sphere.

1. Not in public, but at home.

2. Not (except in extraordinary eases, 1Co_11:5) to teach, but to learn.

3. Not to command, but obey.

II. Her obligation to keep within it.

1. Arises out of her natural position.

2. Is confirmed by the command of God.

3. Should be dictated by modesty. (J. Lyth, D. D.)

Women in the Church

I. Women have a place in the church. Christianity found woman degraded: it exalts her. In Christ there is neither male nor female.

II. Women have many ministries connected with the Church. If excluded from some positions how many are still open to women! In not a few of these she is unrivalled by man, who cannot do what she does. The Church owes a vast debt to its holy women.

III. Women are debarred by the apostle from speaking in Church assemblies. On the ground of propriety. Does not accord with womans true position (Gen_3:16; 1Co_11:1-34.). It had been foretold that your sons and daughters shall prophesy, and we read that Philips daughters prophesied; but in neither case is anything said about prophesying in public and mixed assemblies, which is what Paul forbids, inasmuch as it would conflict with modesty and womans rightful position, and would lead to many evils

IV. Womans instructioin encouraged. To supplement instruction of the sanctuary, women may ask questions at home of their husbands or relatives (R.V.). We have here incidentally indicated--

1. A special and most important sphere of woman--the home. A beautiful temple for her ministry. Oratorical females are frequently poor housewives.

2. A suggestion that husbands should be well furnished with religious knowledge. The head of the household should not be an empty head.

3. Evidence that women in the religious sphere are not to be mere automata. They are not to be dupes of priests. They are to ask questions, and not to be kept in ignorance. Intelligent service is expected from them. (E. Hurndall, M. A.)

Do the Scriptures forbid women to preach?

I. There are three views of this matter.

1. That this utterance is official and conclusive. Women are not to speak, however gifted they are.

2. That the authority of the apostle cannot settle the question. Paul forbad women to speak, but he had no business to.

3. That while the Scriptures are of binding authority in matters of faith and morals, this and other injunctions are local, national, and therefore transient.

This latter is the position now to be proved.

I. It was not the design of Christianity to determine manners, customs, forms of government and ecclesiastical institutions. Its aim was to build a new man in Christ Jesus, and to this inspired manhood was left the utmost liberty in respect to externals. This view is corroborated by the whole testimony of history. The modern Church is totally different from the assemblies of the first Christians. The civil state has been revolutionised since the time of Christ. The family has changed, and no one organisation resembles the organisations of two thousand years ago. The presumption is that when Christ was leaving everything else to the wisdom and experience of after times it did not step in with this single exception and fix the position of women. Such a course would have been contrary to its genius in every other direction.

II. Such a universal, limitation could not have taken place without violence to Jewish ideas. Woman was far more nearly equal to man among the Hebrews than among other Oriental nations. She was a public instructor. Note the cases of Miriam, Deborah, Hannah, Huldah, Anna, and the prediction of Joel, Your sons and your daughters shall prophesy, with Peters comment in Act_2:1-47. So when the Spirit of God rests upon them, and they have a message to give, if you undertake to set up the letter of Paul round about them, I will set up the message which says, On My handmaidens will I pour out My Spirit, and they shall prophesy. True, in the synagogue it was forbidden women to teach, but the service was not extemporary, but liturgical and expository; and women had not the technical education for it. But outside the synagogue it was eminently in accordance with the Hebrew sentiment that women should speak out--and speak in meeting too.

III. Only to Greek Churches were there such limitations to womans rights And privileges. The text and 1Ti_2:11-12 were addressed not to Jewish, but to Greek assemblies. Why this distinction? Look at the condition of Greek women. The highest thought of womanhood that the Greeks had was that a woman should remain at home, that she should serve her husband and his household, and that she should not be known beyond her own family. She was not permitted to go into the street unless veiled, otherwise her reputation for virtue was destroyed. For a woman to do what is done by women in modern civilised nations--to develop that which the poorest man toils to give his daughters--to learn music, poetry, art, and philosophy, was to stamp her as a courtesan. Such being the popular feeling and custom, what would have been the effect if a Greek had looked in on a Christian meeting and seen a woman rise uncovered and pour out her heart? He would have said, That is Christianity, is it? Why, then the Church is but a house of orgies. I understand your new religion. It teaches our wives that they must forsake their virtue, and go out into public exposure and do as courtesans do. Therefore it was that Paul said, You shall not violate the customs of your country. You shall not bring into discredit the religion of Christ by doing that which can be interpreted but in one direction by every man who sees it. I forbid your women to teach in Greek communities.

IV. What, then, may be considered a fair interpretation of this?

1. Is it right to say that this is the last word which the genius of Christianity had for women? Are you to take a command which had a peculiar interpretation in one province of the globe and in no other, and make it the criterion for judging of womans position and instruction everywhere? Shall this be done where Christianity has raised and inspired woman, and shall a manacle, which belonged to the degradation of the Greek period, be put upon the limbs of enfranchised womanhood? You might as well say that the command of the physician to the leper is the prescription that you should take care of your children by.

2. Scripture commands are binding only where they apply: e.g., we are commanded to honour the king, but what about countries where there is no king? And you cannot give a rigid interpretation to the text without running against the whole fruit of civilisation for the last 1,800 years. Are you going to put back the shadow on the dial? Christianity has made woman a prophetess, and no false interpretation of the text can ever close her mouth.

3. It is fair to apply to this subject the argument of Peter in Act_11:17. If in the providence of God women are called to preach, if their discourse is accompanied with power from on high, and blessed to the salvation of souls, then the Spirit itself bears witness to the right of woman to speak, and who are we that we should resist God?

4. Pauls doctrine in Gal_3:27-28, is the Christian doctrine for the future. In Christ there is neither male nor female. Faith, hope, love, learning, eloquence, etc., have no sex. Whoever can bring the kingdom of God nearer to men has the right to do so. We have trumpets enough; let us have some flutes. Women can sing and speak in the secular sphere often to mightier effect than men; why not, then, in the Divine? (H. W. Beecher.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 14:34-35. Let your women, &c. — The last clause of the preceding verse is by some critics, and among the rest Bishop Pearce, joined with this, so as to make this sense; as in all the churches of the saints, let your women keep silence in the churches, namely, of Achaia. According to this reading, by the churches of the saints, are meant the churches of Judea, in which the public worship and discipline was most perfect, because they had been planted and regulated by the apostles. The sense of this clause, let your women keep silence, &c, evidently is, that they were to be silent unless they had an extraordinary revelation to communicate, made to them by the Holy Spirit; to which revelations, chiefly predicting future events, what is said of their prophesying with their heads uncovered, (1Co 11:5,) evidently refers; and therefore implies no contradiction to what is here enjoined. For — In other cases, when no particular revelation is made to them; it is not permitted unto them to speak — By way of teaching in public assemblies; but to be under obedience — Greek, υποτασσεσθαι, to be under subjection to the superior authority of the man, whose proper office it is to lead and to instruct the congregation. As also saith the law — In recording that early sentence on Eve and her daughters for the first transgression, Gen 3:16, To him shall be thy desire subjected, and he shall rule over thee. And if they desire to learn any thing — Still they are not to speak in public, but to ask their husbands at home — That is the place, and these the persons to inquire of. See note on 1Ti 2:11-14. For it is a shame — Αισχρον, indecent; for a woman to speak in the church — In an assembly of people, being inconsistent with that modesty, which is the woman’s greatest ornament.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

d. This Church order must not be disturbed by the garrulity of their women, 1Co_14:34-35.

“Paul,” says Calvin, (note 1Co_11:5,) “attends to one thing at a time.” Truly said; for as in 1Co_11:3-16 he regulated the praying and prophesying of the gifted women, so here he prohibits the garrulity of the ungifted commonalty of the sex. It was not given to Orientalism, but to our Teutonic races, to assign to woman her higher place. The Indian brahmin, the Jewish rabbi, the Greek poet, and the Roman senator, alike spoke of her with contempt, and prescribed silence as her cardinal virtue. Their penalty was to lose the blessings that cultured womanhood does now, and can still more abundantly, confer upon man. St. Paul treats the sex with the severity accordant with its then character; but no vision is vouchsafed him of woman’s better future. The Spirit, however, in persistently bestowing upon woman the gift of prophecy, clearly indicated a gracious hope. Act_2:18.

How the rabbins crushed woman with false exegeses of the Old Testament let the following quotation show, given by Wetstein from Kidduschim, folio 29, 2: “Whence is it proved to us that a mother may not be held to teach her own son? Because it is written in Deu_5:1, ‘Ye shall teach, and ye shall learn,’ the verbs being in the masculine. Whoever are commanded to learn are commanded to teach: whoever are not commanded to learn are not commanded to teach. That a woman is not commanded to teach herself, whence is it proved? From Deu_11:19, where it is said: ‘And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.’ Whence, also, is it proved that others should not teach a woman? Because it is said, Deu_11:19, ‘Ye shall teach them to your sons; it is not said, also your daughters.’ Megilla, fol. 23, 1. The wise men say: ‘Women should not read in the law for the sake of the honour of the synagogue.’ Bloomfield quotes Bammidhar rabba, sec. 9, fol. 204, 4, “A certain matron asked Rabbi Eleazar, ‘Wherefore were the Israelites, who committed but one crime about the golden calf, punished with a threefold penalty?’ Rabbi responded: ‘Women ought to know nothing but the distaff,’ as in Pro_31:19. The same rabbi also spake thus: ‘May the words of the law rather be burned than placed in the hands of women!’”

So the old Roman in Valerius Maximus, 1Co_3:8 : “What has a woman to do with public haranguing? If our ancient customs prevail, nothing.” So the Greek Euripides: “For a woman silence, sobriety, and indoors, are a beauty.” Callistratus says, “The ornament of trees is foliage; of sheep, wool; of horses, the mane; of men, the beard; of women, silence.” A very extended anthology of such admonitions to women can be quoted from old eastern literature. The philosophy was the same as slavery taught in regard to negroes: keep them in ignorance and degradation, and then make that ignorance and degradation a ground of reproach, and a reason for still-continued ignorance and degradation.

The character of the women of Christian congregations in eastern Europe in the fourth century, under such a regimen, may be estimated by the following passages from Chrysostom: “Then, indeed, the women, from such teaching, kept silence; but now there is apt to be great noise among them, much clamour and talking, and nowhere so much as in this place. They may all be seen here talking more than in the market or at the bath. For, as if they came hither for recreation, they are all engaged in conversing upon unprofitable subjects. Thus all is confusion, and they seem not to understand that unless they are quiet they cannot learn any thing that is useful. For when our discourse strains against the talking, and no one minds what is said, what good can it do them?” Of present eastern women Dr. Anderson, on Oriental Churches, gives (vol. ii, p. 277) the following specimen describing an American missionary lady’s meeting with seventy or eighty females: “The chapel was nearly full of women, all sitting on the floor, and each one crowding up to get as near her as possible. They were very much like a hive of bees. The slightest thing would set them all in commotion, and they resembled a town-meeting more than a religious gathering. When a child cried it would enlist the energies of half a dozen women, with voice and gesture, to quiet it. When some striking thought of some speaker flashed upon the mind of some woman, she would begin to explain it in no moderate tones to those about her, and this would set the whole off into a bedlam of talk, which it would require two or three minutes to quell.”

Of the Palestinian women of the present day Mr. Thomson says: “Oriental women are never regarded or treated as equals by the men. This is seen on all occasions; and it requires some firmness to secure to our own ladies proper respect, especially from menservants. They pronounce women to be weak and inferior in the most absolute terms, and in accordance with this idea is their deportment toward them. Even in polite company the gentlemen must be served first. So the husband and brothers sit down and eat, and the wife, mother, and sisters wait and take what is left. If the husband or the brothers accompany their female relatives anywhere, they walk before, and the women follow at a respectful distance. It is very common to see small boys lord it over both mother and sisters in a most insolent manner, and they are encouraged to do so by the father. The evils resulting from this are incalculable. The men, however, attempt to justify their treatment of the women by the tyrant’s plea of necessity. They are obliged to govern the wives with the utmost strictness, or they would not only ruin their husbands, but themselves also. Hence, they literally use the rod upon them, especially when they have, or imagine they have, cause to doubt the wife’s fidelity. Instances are not rare in which the husband kills the wife outright for this cause, and no legal notice is taken of the murder; and, in general, the man relies on fear to keep the wife in subjection, and to restrain her from vice. She is confined closely, watched with jealousy, and every thing valuable is kept under lock and key; necessarily so, they say, for the wife will not hesitate to rob her husband if she gets an opportunity. There are many pleasing exceptions, especially among the younger Christian families. But, on the whole, the cases are rare where the husband has not, at some time or other, resorted to the lash to enforce obedience in his rebellious household. Most sensible men readily admit that this whole system is a miserable compensation to mitigate evils flowing from the very great crime of neglecting the education of females; and, during the last few years, a change has taken place in public sentiment on this subject among the intelligent Christians in Lebanon and the cities along the coast, and a strong desire to educate the females is fast spreading among them.”—The Land and the Book, vol. i, p. 187.

What Teutonic Christianity will do for woman we do not predict. It will never cause her to cease to be woman; but as her sphere enlarges she may very possibly bring some things within the circle of gracefulness and modesty which were once rightly held a shame for women (1Co_14:35) to attempt. Even now women in the Lyceum are able to address an admiring audience in full accordance with the sense of a most fastidious propriety. And no women in modern times present more perfectly the ideal of female modesty than the women of that sect which has always had its female preachers—the Friends.

34. Your women—If we suppose the mind’s eye of the apostle to be “isolated” upon such a set of women as Chrysostom, Dr. Anderson, and Thomson describe, we should utter a hearty amen to his keep silence! That he does not expressly except cases like Phoebe, whom he commended to a whole Church, or the daughters of Philip, is explicable on the ground that such a class have already been provided for in chapter 11. The New Testament contains no case of public preaching more unequivocal, and scarce any more successful, than that of the woman of Samaria to her townsmen.

Not permitted—Either by custom, propriety, or divine law.

Speak—The verb λαλειν, the root of which is λαλ, lal, is a word like prattle, chatter, and jabber, formed from imitation of senseless or childish utterances. In the classic Greek it usually retains that import, but in New Testament Greek it signifies, as here, to talk or discourse in any mode, usually with the idea of continuance. No argument can be drawn from the word in regard to the nature of the utterances which St. Paul forbids.

Under obedience—Under control both of the proper decorum of the meeting and of the regulative authority of the other sex.

Saith the law— ”Thy desire [or request] shall be to thy husband, and he shall rule over thee.” Gen_3:16. See note, 1Co_11:3-16. The law is permanent, but the application of the law may vary from age to age. When obedience to, or concurrence with, the will of the other sex requires a lady of talent to lecture before an audience or preach before a congregation, it may be as proper as it was for Miriam, in obedience to Moses, to prophesy upon the timbrel before the camp of Israel.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

14:34-35 This aside in the discussion on using spiritual gifts reflects a perspective on women’s roles similar to that of the Pastoral Letters (see 1 Tim 2:11-15). • Paul advises women to be silent and submissive in church meetings. This instruction is to be understood in light of 1 Cor 11:5, which clearly implies that women are permitted to pray and prophesy publicly. • just as the law says: Possibly referring to Gen 3:16.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 14:34. Αἱ γυναῖκες, the woman) Paul uses the same expression, 1Ti 2:11-12, and yet it was expedient, that this should be written especially for the Corinthians; comp. note at 1Co 11:16.—ὑμῶν ἐν ταῖς ἐκκλησίαις) in your church assemblies; when there are men present, that can speak.—ἐπιτέτραπται) it is committed [permitted, Engl. Vers.]—ὑποτάσσεσθαι, to be subject) so as to submit their own will to that of another, Gen 3:16. The application (desire) of the woman is to her husband משוקת, and that too as to her lord.—καὶ) also; comp. 1Co 3:8, note.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_14:34. Appendix to the regulative section regarding the gifts of the Spirit (1Co_14:26-33): directed against the public speaking of women. Corinthian women, with their freer mood inclined towards emancipation (comp. 1Co_11:2 ff.), must have presumed on thi.

ὡς ἐν πάσ. τ. ἐκκλ. τ. ἁγ.] is referred by the Fathers and most of the older expositors, Rückert, Osiander, Neander, Maier, to what precedes (comp. 1Co_4:17, 1Co_7:17, 1Co_11:16). But since the preceding οὐ γὰρ … εἰρήνης is quite general, and hence contains no special point of reference for ὡς (for which reason this ὡς has been got rid of in various ways, and even διδάσκω has been added in some codd. and versions); since, on the other hand, the passage which follows offers this point of reference in the fact of its being a command for the Corinthians; and since 1Co_14:36 manifestly glances back at the argument implied in ἐν π. τ. ἐκκλ. τ. ἁγ.,therefore it is preferable to connect the clause with what follows, as is done by Cajetanus and most modern expositors: As in all church assemblies of the saints, your women ought to be silent in the church assemblies. To place a comma, with Lachmann, before τῶν ἁγίων, puts an incongruous emphasis upon τῶν ἁγ.

Regarding the matter itself (1Ti_2:11), comp. the parallels from Greek, Roman, and Rabbinical writers in Wetstein in loc.; Vitringa, Synag. p. 724; Schoettgen, Horae, p. 658.

οὐ γὰρ ἐπιτρέπεται] for it is (permanently) not allowed. To take ἐπιτρέπεσθαι as mandari (Reiche) would be linguistically correct in itself, but against the usage of the whole N. T. (comp. 1Co_16:7; 1Ti_2:12).

ἀλλʼ ὑποτάσσεσθαι] namely, is incumbent upon them, in accordance with a current Greek brevity of expression. Comp. 1Ti_4:3; see Kühner, II. p. 604 f.; Dissen, ad Demosth. de Cor. p. 222 f. The ὑποτάσσεσθαι, excludes, in Pauls view, the speaking in the assemblies, inasmuch as the latter appears to him as an act of uncomplying independenc.

ὁ νόμος] Gen_3:16.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 14:34-40 . § 49. FINAL INSTRUCTIONS ON CHURCH ORDER. In 1Co 14:34 ff. P. returns to the matter which he first touched upon in reproving the disorderly Church life at Cor [2180] , viz ., the irregular behaviour of certain Christian women (1Co 11:2-16 ): there it was their dress , now it is their tongue that he briefly reproves. 1Co 14:37 f., glancing over the injunctions of Div. IV. at large, commend their recognition as a test of the high pretensions to spiritual insight made at Cor [2181] 1Co 14:39 recapitulates Paul’s deliverance on the vexed question of Tongues versus Prophecy. 1Co 14:40 adds the final maxim of propriety and order , a rule of administration as comprehensive and important as the πάντα πρὸς οἰκοδομὴν of 1Co 14:26 .

[2180] Corinth, Corinthian or Corinthians.

[2181] Corinth, Corinthian or Corinthians.

1Co 14:34 . Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν : “Let women (Gr [2182] generic art [2183] ) keep silence in the church assemblies, for it is not allowed them to speak”; cf. 1Ti 2:12 , where the “speaking” of this passage is defined as “teaching, or using authority over a man”. The contradiction between this veto and the language of 1Co 11:5 , which assumes that women “pray” and “prophesy” in gatherings of Christians and forbids their doing so “with uncovered head,” is relieved by supposing ( a ) that in 1Co 11:5 P. refers to private gatherings (so Cv [2184] , Bg [2185] , Mr [2186] , Bt [2187] , Ev [2188] , El [2189] ), or means specifically at home (Hf [2190] ), while here speaking ἐν ἐκκλησίᾳ is forbidden (1Co 14:35 ); but there is nothing in ch. 11 to indicate this distinction, which ex hyp . is vital to the matter; moreover, at this early date, the distinction between public and private Christian meetings in church or house was very imperfectly developed. Or ( b ), the instances admitted in 1Co 11:5 were exceptional , “où la femme se sentirait pressée de donner essor à un élan extraordinaire de l’Esprit” (Gd [2191] ): but πᾶσα γυνή (1Co 11:5 ) suggests frequent occurrence. ( c ) Hn [2192] supposes participation in the ecstatic manifestations forbidden, as though γλώσσῃ were understood with λαλεῖν . ( d ) Ed [2193] thinks the tacit permission of 1Co 11:5 here withdrawn , on maturer consideration. But ( e ), in view of the words that follow, “but let them be subject ” and “if they want to learn ” (contrasted with λαλεῖν by δέ ), and on comparison with the more explicit language of 1Ti 2:12 , in view moreover of the principle affirmed in ch. 1Co 11:3 ff., it appears probable that P. is thinking of Church-teaching and authoritative direction as a rôle unfit for women. ὑποτασσέσθωσαν is the key-note of Paul’s doctrine on the subject ( cf. also Eph 5:22 ff., etc.). This command cannot fairly be set aside as a temporary regulation due to the state of ancient society. If the Ap. was right, there is a ὑποτάσσεσθαι which lies in the nature of the sexes and the plan of creation; but this must be understood with the recollection of what Christian subjection is (see Gal 5:13 b , Eph 5:22 ff.; also note on 1Co 11:3 above). What “the law says” was evidently in Paul’s mind when he grounded his doctrine in ch. 11. on the O.T. story of the creation of Man and Woman. For Jewish sentiment in the matter, see Wetstein ad loc [2194] , Vitringa, Synag ., p. 724; Schöttgen, Hor ., p. 658. For Gr [2195] feeling, cf. Soph., Ajax , 293, γυναιξὶ κόσμον ἡ σιγὴ φέρει (Ed [2196] ); for Early Church rule, Const. Apost ., iii., 6, Conc. Carthag ., iv. 99 (quoted by El [2197] ).

[2182] Greek, or Grotius’ Annotationes in N.T.

[2183] grammatical article.

[2184] Calvin’s In Nov. Testamentum Commentarii .

[2185] Bengel’s Gnomon Novi Testamenti.

[2186] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

[2187] J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882).

[2188] T. S. Evans in Speaker’s Commentary .

[2189] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[2190] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

[2191] F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[2192] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

[2193] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[2194] ad locum , on this passage.

[2195] Greek, or Grotius’ Annotationes in N.T.

[2196] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[2197] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_14:34

Let your women keep silence in the churches: for it is not permitted unto them to speak; but (they are commanded) to be under obedience, as also saith the law.

The words as in all the churches of the saints, if connected with 1Co_14:33, contain a proof of what had just been said. I may appeal to all the churches of the saints in proof that God is the God not of commotion, but of peace. Most commentators, however, connect them with 1Co_14:34. As in all the churches of the saints, let your women keep silence in the churches; for it is not permitted to them to speak; but they are commanded to be under obedience, as also saith the law. The reasons for preferring this connection are,

1. That 1Co_14:33 has an appropriate conclusion in the words God is not a God of confusion but of peace.

2. The words as in all the churches of the saints, if connected with 1Co_14:33, do not give a pertinent sense. The apostle would be made to prove a conceded and undeniable truth by an appeal to the authority or experience of the church.

3. If connected with 1Co_14:34, this passage is parallel to 1Co_11:16, where the custom of the churches in reference to the deportment of women in public is appealed to as authoritative. The sense is thus pertinent and good. As is the case in all other Christian churches, let your women keep silence in the public assemblies. The fact that in no Christian church was public speaking permitted to women was itself a strong proof that it was unchristian, i.e. contrary to the spirit of Christianity. Paul, however, adds to the prohibition the weight of apostolic authority, and not of that only but also the authority of reason and of Scripture. It is not permitted to them to speak. The speaking intended is public speaking, and especially in the church.

In the Old Testament it had been predicted that Your sons and your daughters shall prophesy; a prediction which the apostle Peter quotes as verified on the day of Pentecost, Act_2:17; and in Act_21:9 mention is made of four daughters of Philip who prophesied. The apostle himself seems to take for granted, in 1Co_11:5, that women might receive and exercise the gift of prophecy. It is therefore only the public exercise of the gift that is prohibited. The rational ground for this prohibition is that it is contrary to the relation of subordination in which the woman stands to the man that she appear as a public teacher. Both the Jews and Greeks adopted the same rule; and therefore the custom, which the Corinthians seemed disposed to introduce, was contrary to established usage. The scriptural ground is expressed in the words as also saith the law, i.e. the will of God as made known in the Old Testament. There, as well as in the New Testament, the doctrine that women should be in subjection is clearly revealed.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Women are commanded to be silent in public assemblies, and they are commanded to ask of their husbands at home.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(Ti1 2:11-12). For women to speak in public would be an act of independence, as if they were not subject to their husbands (compare Co1 11:3; Eph 5:22; Tit 2:5; Pe1 3:1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Eph 5:21-22, Eph 5:24).

the law--a term applied to the whole Old Testament; here, Gen 3:16.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 34. Let your women keep silence in the churches] This was a Jewish ordinance; women were not permitted to teach in the assemblies, or even to ask questions. The rabbins taught that "a woman should know nothing but the use of her distaff." And the sayings of Rabbi Eliezer, as delivered, Bammidbar Rabba, sec. 9, fol. 204, are both worthy of remark and of execration; they are these: ישרפו דברי תורה ואל ימסרו לנשים yisrephu dibrey torah veal yimsaru lenashim, "Let the words of the law be burned, rather than that they should be delivered to women."

This was their condition till the time of the Gospel, when, according to the prediction of Joel, the Spirit of God was to be poured out on the women as well as the men, that they might prophesy, i.e. teach. And that they did prophesy or teach is evident from what the apostle says, 1Co 11:5, where he lays down rules to regulate this part of their conduct while ministering in the church.

But does not what the apostle says here contradict that statement, and show that the words in chap. 11 should be understood in another sense? For, here it is expressly said that they should keep silence in the church; for it was not permitted to a woman to speak. Both places seem perfectly consistent. It is evident from the context that the apostle refers here to asking questions, and what we call dictating in the assemblies. It was permitted to any man to ask questions, to object, altercate, attempt to refute, c., in the synagogue but this liberty was not allowed to any woman. St. Paul confirms this in reference also to the Christian Church; he orders them to keep silence; and, if they wished to learn any thing, let them inquire of their husbands at home; because it was perfectly indecorous for women to be contending with men in public assemblies, on points of doctrine, cases of conscience, c. But this by no means intimated that when a woman received any particular influence from God to enable her to teach, that she was not to obey that influence on the contrary, she was to obey it, and the apostle lays down directions in chap. 11 for regulating her personal appearance when thus employed. All that the apostle opposes here is their questioning, finding fault, disputing, c., in the Christian Church, as the Jewish men were permitted to do in their synagogues together with the attempts to usurp any authority over the man, by setting up their judgment in opposition to them; for the apostle has in view, especially, acts of disobedience, arrogance, c., of which no woman would be guilty who was under the influence of the Spirit of God.

But-to be under obedience, as also saith the law.] This is a reference to Ge 3:16: Thy desire shall be to thy husband, and he shall rule over thee. From this it is evident that it was the disorderly and disobedient that the apostle had in view and not any of those on whom God had poured out his Spirit.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

It appears that the Church of the Corinthians was infected with this fault too, that the talkativeness of women was allowed a place in the sacred assembly, or rather that the fullest liberty was given to it. Hence he forbids them to speak in public, either for the purpose of teaching or of prophesying. This, however, we must understand as referring to ordinary service, or where there is a Church in a regularly constituted state; for a necessity may occur of such a nature as to require that a woman should speak in public; but Paul has merely in view what is becoming in a duly regulated assembly.

34. Let them be in subjection, as also saith the law. What connection has the object that he has in view with the subjection under which the law places women? “For what is there,” some one will say, “to hinder their being in subjection, and yet at the same time teaching?” I answer, that the office of teaching is a superiority in the Church, and is, consequently, inconsistent with subjection. For how unseemly a thing it were, that one who is under subjection to one of the members, should preside over the entire body! It is therefore an argument from things inconsistent — If the woman is under subjection, she is, consequently, prohibited from authority to teach in public. And unquestionably, wherever even natural propriety has been maintained, women have in all ages been excluded from the public management of affairs. It is the dictate of common sense, that female government is improper and unseemly. Nay more, while originally they had permission given to them at Rome to plead before a court, the effrontery of Caia Afrania led to their being interdicted, even from this. Paul’s reasoning, however, is simple — that authority to teach is not suitable to the station that a woman occupies, because, if she teaches, she presides over all the men, while it becomes her to be under subjection.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(34) But they are commanded to be under obedience.—Better (as in some of the best MSS.), but let them be under obedience. The original precept laid down in Gen_3:16 teaches this. “The law” stands for the Old Testament generally.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. Let your women keep silence in the churches] The position of women in Christian assemblies is now decided on the principles laid down in ch. 1Co_11:3; 1Co_11:7-9.

as also saith the law] In Gen_3:16.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

What? came the word of God out from you?.... That you must give laws to other churches, and introduce new customs and practices never known or used before? No; the word of the Lord came out of Zion, and the law or doctrine of the Lord, the word of the Gospel, the doctrine of the grace of God, came out of Jerusalem. The apostles that first preached it were Jews, and they preached it first in their own land, and planted churches there, before it came to the Gentiles; and therefore the apostle suggests it would be right to consider what was the practice of the churches in Judea, the first Gospel churches, concerning women's speaking in the church, and to conform thereunto; when they would be able to observe, that these first churches from whence the word of God came to them, disallowed of any such practice, but in this point agreed with the old synagogue:

or came it unto you only? no, it came to many other nations, and people, and towns, and cities besides them; and many churches were formed among the Gentiles, who had no such custom, did not permit their women to speak in the church; and therefore why should they be singular and different from all others? other churches had the word of God, had gifts, and prophesying as well as they, and yet had introduced no such custom; and therefore it became them to pay a deference to the judgment and practice of others, especially since these were under, and acted according to the direction of the apostle, which they ought to have been subject to.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

Ver. 34. Let your women, &c.] {See Trapp on "Rom 16:1"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Let your women keep silence ... - This rule is positive, explicit, and universal. There is no ambiguity in the expressions; and there can be no difference of opinion, one would suppose, in regard to their meaning. The sense evidently is, that in all those things which he had specified, the women were to keep silence; they were to take no part. He had discoursed of speaking foreign languages, and of prophecy; and the evident sense is, that in regard to all these they were to keep silence, or were not to engage in them. These pertained solely to the male portion of the congregation. These things constituted the business of the public teaching; and in this the female part of the congregation were to be silent. “They were not to teach the people, nor were they to interrupt those who were speaking” - Rosenmuller. It is probable that, on pretence of being inspired, the women had assumed the office of public teachers.

In 1 Cor. 11, Paul had argued against their doing this in a certain manner - without their veils 1Co 11:4, and he had shown, that “on that account,” and “in that manner,” it was improper for them to assume the office of public teachers, and to conduct the devotions of the church. The force of the argument in 1 Cor. 11: is, that what he there states would be a sufficient reason against the practice, even if there were no other. It was contrary to all decency and propriety that they should appear “in that manner” in public. He here argues against the practice on every ground; forbids it altogether; and shows that on every consideration it was to be regarded as improper for them even so much as “to ask a question” in time of public service. There is, therefore, no inconsistency between the argument in 1 Cor. 11: and the statement here; and the force of the whole is, that “on every consideration” it was improper, and to be expressly prohibited, for women to conduct the devotions of the church. It does not refer to those only who claimed to be inspired, but to all; it does not refer merely to acts of public preaching, but to all acts of speaking, or even asking questions, when the church is assembled for public worship. No rule in the New Testament is more positive than this; and however plausible may be the reasons which may be urged for disregarding it, and for suffering women to take part in conducting public worship, yet the authority of the apostle Paul is positive, and his meaning cannot be mistaken; compare 1Ti 2:11-12.

To be under obedience - To be subject to their husbands; to acknowledge the superior authority of the man; see the note at 1Co 11:3.

As also saith the law - Gen 3:16, “And thy desire shall be to thy husband, and he shall rule over thee.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Let women be silent, and not speak at all in public Church-meetings: and if they would ask any thing, let them ask it at home. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This rule must be restrained to ordinary prophesyings; for certainly, if the Spirit of prophecy came upon a woman in the church, she might speak. Anna, who was a prophetess, in the temple gave thanks to the Lord, and spake of him to all them that looked for redemption in Jerusalem, Luk 2:38; and I cannot tell how Philip’s daughters prophesied, if they did not speak in the presence of many, Act 21:9. The reason that is given why women should keep silence, is, because

they are commanded to be under obedience. This apostle speaketh much the same thing, 1Ti 2:11,12, because it looked like a usurping authority over the man; which indeed is true, if it had been the ordinary practice of women to speak in the assemblies of the church; but not so, if some particular women sometimes spake upon an extraordinary impulse or impression. The law to which the apostle here refers, is thought to be that, Gen 3:16, where the woman is commanded to be subject to her husband, and it is said, that he should rule over her; yet that law did neither restrain Miriam from prophesying, Exo 15:20, nor yet Huldah, to whom Josiah himself sent, 2Ch 34:22, of whom it is also said, that she dwelt in the college. But setting aside that extraordinary case of a special afflatus, it was, doubtless, unlawful for a woman to speak in the church.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 34, 35. Rules about the public teaching by women.

Let your women keep silence in the Churches. St. Paul evidently meant this to be a general rule, and one which ought to be normally observed; for he repeats it in 1Ti_2:11, 1Ti_2:12. At the same time, it is fair to interpret it as a rule made with special reference to time and circumstances, and obviously admitting of exceptions in both dispensations (Jud_1:4:4; 2Ki_22:14; Neh_6:14; Luk_2:36; Act_2:17 Act_21:9) as is perhaps tacitly implied in 1Co_11:5. But to be under obedience (Eph_5:22; Col_2:18; Tit_2:5; 1Pe_3:1) Christianity emancipated women, but did not place them on an equality with men. As also saith the Law (Gen_3:16; Num_30:3-12)

Vers. 34, 35. Women in the Church.

I WOMEN HAVE A PLACE IN THE CHURCH. Christianity exalts woman. It found her degraded; it ennobles her. In Christ there is neither male nor female. (Gal_3:28)

II WOMEN HAVE MANY MINISTRIES CONNECTED WITH THE CHURCH. If excluded from some positions, how many are still open to woman! In not a few of these she is unrivalled by the other sex. If woman may not do some work, man cannot do other. Christianity has opened to woman a most wide sphere of usefulness. It is quite an open question whether the Church has received more help from men or women; not a few would say from women. The Church owes a vast debt to the holy women who have been enrolled amongst her adherents.

III WOMEN ARE DEBARRED BY THE APOSTLE FROM SPEAKING IN CHURCH ASSEMBLIES, On the ground of propriety. Does not accord with woman"s true position. This position indicated in the, (Gen_3:16) and laid down in the eleventh chapter of this Epistle. It had been foretold, "Your sons and your daughters shall prophesy", (Joe_2:28) and in Act_21:9 we read of four daughters of Philip who prophesied; but in neither case is anything said of prophesying in public and mixed assemblies. The apostle does not prohibit women from prophesying, but only from prophesying in public. This, according to his view, would conflict with modesty and with woman"s rightful position, and would lead to many evils. It is an evasion to discriminate between women speaking in Church meetings and women addressing general congregations. The apostle"s objection was to the public character of the act, and when he is speaking of "meetings of the Church" in this very chapter, he is referring to gatherings to which unbelievers had access (ver. 24).

IV WOMEN"S INSTRUCTION ENCOURAGED. To supplement instruction of the sanctuary, women may ask questions at home of their husbands. It may be said What are those to do who have no husbands? Emphasis seems to rest upon "their own" (Revised Version) rather than upon "husbands." It would be acting in the spirit of the apostle"s injunction for the unmarried to ask their relatives or personal friends. There seems no possible reason why an unmarried woman should be allowed to speak in public mixed assemblies whilst a married woman is debarred, but rather the reverse.

1. We have here incidentally indicated a special and most important sphere of woman the home. A beautiful temple for the exercise of woman"s ministry. Oratorical females are frequently poor housewives.

2. A suggestion that husbands should be well furnished with religious knowledge. The head of the house should not be an empty head. If he glories in a superior position, he should realize its responsibilities. But many people like their office more than its duties.

3. Evidence that women are not in the religious sphere to be mere automata. They are not to be the dupes of priests. They are to think, ask questions, understand. They are not to be kept in ignorance. Intelligent service is expected from them. Highest culture is as open to them as to men. There is nothing unwomanly in being well informed. H.

Vers. 34, 35. Woman"s place in Christian worship.

Three points may be taken for due explanation and enforcement.

I The Eastern, Jewish, and pagan sentiments concerning the public position and relations of woman.

II The practical difficulties which arose when women were converted to Christianity, and became conscious of personal religious life, and the endowment of spiritual gifts.

III The ways in which St. Paul"s teachings on this subject require to be modified in adaptation to Western civilization, and the wiser, better conceptions of woman"s mission, which are happily characteristic of modern times. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Let your women be silent in the churches - Unless they are under an extraordinary impulse of the Spirit. For, in other cases, it is not permitted them to speak - By way of teaching in public assemblies. But to be in subjection - To the man whose proper office it is to lead and to instruct the congregation. Gen. iii, 16.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

obedience

Cf. Gen 3:16.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Final regulations:

v. 34. Let your women keep silence in the churches; for it is not permitted unto them to speak, but they are commanded to be under obedience, as also saith the Law.

v. 35. And if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church.

v. 36. What? Came the Word of God out from you? Or came it unto you only?

v. 37. If any man think himself to be a prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

v. 38. But if any man be ignorant, let him be ignorant.

v. 39. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

v. 40. Let all things be done decently and in order.

Both Greek and Roman as well as Jewish custom forbade the public appearance of women, especially their participation in public speaking. It seems that the Christian women of Corinth had a wrong idea of the meaning of Christian liberty, assuming that the ancient distinction made by God had been abrogated. But this rule made by God, that man is the head of woman, holds good for all time and under all circumstances. It is not a question of superiority or inferiority, but of headship and of government in the affairs of the church. Let women keep silence in the congregations; they shall take no part in public teaching in the church, they shall not be given authoritative direction. The public speaking and teaching in the congregation on the basis of the Word of God is a ruling and governing which is at variance with the position which God has given to woman, not only since the Fall, but before as well. And a Christian woman, knowing the high esteem in which she is otherwise held according to the Word of God (See Eph 5:22 -, will not attempt to break this rule, Gen 3:16, but will gladly acquiesce in His will, knowing that it is not permitted her to be a teacher in the public worship of the congregation, 1Ti 2:12, but to be under obedience, leaving the leadership, the teaching, and the government to the men. Christian women are thereby not excluded from learning, they are rather encouraged to take an intelligent interest in the work of the congregation; they should freely ask questions and discuss matters of the kingdom of God at home, with their husbands. And far from occupying a position of dishonor by this ruling of God, Christian women know that it is disgraceful, it shocks moral feeling, if women aspire to, and assume, equal footing with men in public speaking and teaching, and in church leadership. Note: Here, as in the parallel passages, the apostle refers to public teaching before the whole congregation; the work of women teachers in schools and high schools is here not condemned, and in other passages, Tit 2:3; Act 18:26, is rather, by implication, commended.

In case some of the Corinthians might now think that the apostle is exceeding his authority in giving them these regulations, he emphasizes their value, if rightly used: Or is it from you that the Word of God went out? Or did it come to you alone? The tendency among the Corinthian Christians was to be so self-complacent that they gave the impression of being the original Christians and that the wide world must learn from them. But they must remember that they were neither the first nor the only Christian congregation; the Gospel had neither gone forth from Corinth as the source, nor had it reached them alone. It behooved them, therefore, to adjust their church order to that of the other churches, to conform to the greater experience of such as had had an opportunity to try out the rules of divine worship. And if one of them persisted in being unruly, if he deemed himself as having’ prophetical or spiritual insight into matters, he should know and, if a true prophet, will admit for a certainty that the things which the apostle writes are a commandment of the Lord. The Lord of the Church, Jesus Christ, has not only given the apostles the ability to judge all things, 1Co 2:15, but He has entrusted to them such rules as will redound to the upbuilding of the congregation. If, however, any man persists in his ignorance, let him be ignorant. His willful ignorance causes the Lord to disown him, just as he will be disregarded, abandoned, to his own self-will by the members of the congregation.

And so the apostle, in conclusion, sums up once more: And so, my brethren, seek eagerly after the gift of prophesying, and to speak with tongues do not hinder. The latter is to be allowed in the congregation, but not encouraged like prophecy; no obstacle is to be put in its way, but the decided preference is to be given to the gift whose power to edify was so obvious. And so far as the public services in general are concerned: Let all things be carried on with proper Christian taste and deportment and in order. Both indecorousness and tumultuousness in a Christian assembly are at variance with the will of the Lord of the Church. Rules and orders may be mechanical, but they tend to serve the preaching of the Gospel and the edifying of the congregation, and should therefore by no means be despised.

Summary.Among all spiritual gifts Paul commends prophecy as serving for the edification of the congregation, being preferable to the gift of tongues; he proposes an order of service, forbids the public teaching of women, and emphasizes the fact that God is a God of peace and order.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

A farther rule is here given by the apostle for maintaining decency and order in the public assemblies; namely, that the women should never presume to speak or utter any thing as public teachers in the congregation; no, nor so much as ask any question publicly. Almighty God having by his law made subjection (not public instruction) their duty, of which silence is a token.

Here observe, That it is not the women’s speaking in the public assemblies, when they join with the congregation in singing of psalms and prayer, but their speaking by way of teaching and prophesying that is there forbidden.

Note farther, That the means of instruction were not denied the women; at home they might put forth questions to their husbands, for their own information and satisfaction; but to do any thing like this publicly was a shame, or indecent thing, both to the church, the husband, and herself.

Still observe, How the God of order calls for order, and delights in decency, especially in places where his religious worship is celebrated. He has unworthy thoughts of God that thinks him either a patron of, or pleased with, any disorder, either in civil affairs, or religious services.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law . [ Gen_3:16 ; Num_30:3-12 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

34–36. Let the women keep silence in the churches. This, in view of other portions of the Scriptures, is confessedly a difficult passage. In 1 Tim. 2:11, 12, We have the same teaching. On the other hand, Deborah was a judge and a prophetess; Huldah was a prophetess; Joel predicted that in the Christian dispensation “the sons and daughters should prophesy” (Joel 2:28), and Peter declared that this was fulfilled on the Day of Pentecost (Acts 2:4). In addition, the daughters of Philip prophesied (Acts 21:9), and in 1 Cor. 11:5, Paul gives directions concerning women prophesying. Probably these apparent discrepancies may be reconciled as follows: (1) Paul's prohibition of speaking to the women is, in the churches; that is, in the church assemblies when “the whole church is come together into one place” (verse 23). It is an official meeting of the church. “Church” in the New Testament always means the ecclesia. It does not apply to such informal meetings as the social or prayer-meetings, but to formal gatherings of the whole body. (2) It may be that even this prohibition was due to the circumstances that existed in Ephesus, where Timothy was, and in Corinth, and would not apply everywhere. If so, it applies wherever similar circumstances exist, but not elsewhere. Both were Greek churches. Among the Greeks public women were disreputable. For a woman to speak in public would cause the remark that she was shameless. Virtuous women were secluded. Hence it would be a shame for women to speak in the church assembly. It is noteworthy that there is no hint of such a prohibition to any churches except Grecian. Wherever it would be shameful, women ought not to speak.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

keep silent

Possible meanings are 1) stop speaking, 2) stop speaking when someone is prophesying, or 3) be absolutely silent during the church service.

Did the word of God come from you? Are you the only ones it has reached?

Paul emphasizes that the Corinthians are not the only ones who understand what God wants Christians to do. AT: "The word of God did not come from you in Corinth; you are not the only people who understand God's will." (See: Rhetorical Question)

the word of God

"Word of God" here is a metonym for the message from God. AT: "God's message" (See: Metonymy)

translationWords

church

believe

submit

law

disgrace

word of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

34. [ὑμῶν] after γυναῖκες DEFG Peshito. Text אAB, Vulg.

ἐπιτρέπεται אABDEFG, Vetus Lat. Vulg. Rec. ἐπιτέτραπται with Peshito.

ὑποτασσέσθωσαν אAB Peshito. ὑποτάσσεσθαι DFG, Vetus Lat. Vulg.

34. αἱ γυναῖκες. The position of women in Christian assemblies is now decided on the principles laid down in ch. 1Co 11:3; 1Co 11:7-9.

ἐν ταῖς ἐκκλησίαις. See note on ch. 1Co 11:18, a point particularly to be noted here.

ὑποτασσέσθωσαν. The rec. ὑποτάσσεσθαι would involve an irregular construction, which is not, however, uncommon.

ὁ νόμος. In Gen 3:16.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

34.] ἀλλὰ ὑποτάσσεσθαι, scil. κελεύεται αὐταῖς. The same construction where a second verb must be supplied from the context, occurs 1Ti 4:3. So Soph. Œd. Tyr. 236, τὸν ἄνδρʼ ἀπαυδῶ τοῦτον … μήτʼ εἰσδέχεσθαι μήτε προσφωνεῖν τινα, ὠθεῖν δʼ ἀπʼ οἴκων πάντας: Lucian, χάρων ἢ ἐπισκοποῦντες, line 49 from ,—σὲ δὲ καὶ αὐτὸν κωλύσει ἐνεργεῖν τὰ τοῦ θανάτου ἔργα, καὶ τὴν Πλούτωνος ἀρχὴν ζημιοῦν. See other examples in Kühner, § 852 k.

ὁ νόμος—ref. Their speaking in public would be of itself an act of independence; of teaching the assembly, and among others their own husbands.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

34-40. Directions as to Women; Concluding Exhortations

34. The women are to keep silence in the public services. They would join in the Amen (v. 16), but otherwise not be heard. They had been claiming equality with men in the matter of the veil, by discarding this mark of subjection in Church, and apparently they had also been attempting to preach, or at any rate had been asking questions during service. We are not sure whether St Paul contemplated the possibility of women prophesying in exceptional cases.* What is said in 11:5 may be hypothetical. Teaching he forbids them to attempt; διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, a rule taken over from the synagogue and maintained in the primitive Church (1Ti 2:12). Discarding the veil was claiming equality with man; teaching in public was αὐθεντεῖν ἀνδρός. Hence the command here.

ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. So far from their having dominion over men, ‘let them be in subjection, even as also the Law saith.’ The reference is to the primeval command, Gen 3:16; comp. Eph 5:22. Had the Apostle heard of Gaia Afrania, wife of Licinius Buccio, a contentious lady who insisted on pleading her own causes in court, and was such a nuisance to the praetors that an edict was made prohibiting women from pleading? She died b.c. 48. For Greek sentiment on the subject see Thuc. 2:65:2.

There should probably be no ὕμῶν after αἱ γυναῖκες (א A B 17, Vulg. Copt. Arm. Aeth. omit): but if it be accepted (D E F G K L, Syrr.), it is in contrast to τῶν ἁγίων. ‘Let your women (or your wives) not act differently from those among the saints.’

If ὑποτάσσεσθαι (D F G K L, Vulg. Arm.) be read instead of ὑποτασσέσθωσαν (א A B 17, Copt. Aeth.) there is a touch of irony: ‘women are not permitted to speak; they are permitted to keep their proper place’: non enim permitlitur eis loqui, sed subditas esse. So also Chrys., who with K has ἐπιτέτραπται, for ἐπιτρέπεται, perhaps on the analogy of γέλραπται.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.