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“There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” (Galatians 3:28)
It should be obvious that the women of the New Testament church share eternal life with Jesus Christ in the same manner as do the men. Therefore, both men and women are highly valued members of the ecclesia of God. Nevertheless, the Apostle Paul made an interesting statement. To some it might appear to lessen the role of women in the church. He said, “… for God is not a God of confusion but of peace, as in all the churches of the saints. The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church. Was it from you that the word of God first went forth? Or has it come to you only?” (1 Corinthians 14:33-36) While the words of the Apostle Paul to the ecclesia in ancient Corinth might initially appear to diminish the role of women in the New Testament church, it was not his intent. Rather than advocating a decrease for the role of women in the New Testament church, his words were intended to encourage the church body, men and women alike, to emphasize the preeminence of Christ in their gatherings. Biblical Context Women served an important role throughout the Bible. The significance of their role is documented in the Old Testament books of law, history, poetry, and prophecy. (cf. Genesis 1:27; 2:20-24; 5:1-2; Exodus 20:12; Leviticus 19:3; Joshua 6:25; 1 Samuel 1; Ruth; Esther; Proverbs 19:14; Ecclesiastes 9:9; Isaiah 8:3-4; Ezekiel 24:15-27; Daniel 5:10-12; et al.) The New Testament also clarifies that women served an important role in the plan of God. It is revealed in the Gospels (cf. Matthew 9:20-22; Luke 7:37-50; 8:1-3; 10:38-42; John 4:7-27), the book of Acts (cf. Acts 1:14; 2:18; 5:14; 8:3, 12; 9:2; 36; 12:12-15; 16:13-15; 17:4, 12; 18:26; 21:8-9) and the Epistles (cf. Romans 16:1-6; 1 Corinthians 11:11-15; Galatians 3:28; Ephesians 5:25-31; Philippians 4:2-3; 2 Timothy 1:5; 1 Peter 3:7). Book Context Although the Apostle Paul’s first letter to the Corinthians is corrective, it inadvertently revealed an order of practice for early church gatherings. In 1 Corinthians 11-14 Paul first addressed prayer and prophesying. (1 Corinthians 11:2-16) It was followed by the celebration of the Lord’s Supper as a full meal (1 Corinthians 11:17-34) and then interactive ministry (1 Corinthians 12-14). Therefore, prayer, prophesying, the celebration of the Lord's Suppler, and interactive ministry were the apostolic priorities for early New Testament church practice. |
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Prayer and Prophesying The Apostle Paul’s primary concern about Corinthian prayer and prophesying in church gatherings involved their lack of submission to divine authority. (1 Corinthians 11:2-16) He clarified that a head covering on women while praying and prophesying was symbolic of a personal choice to submit to the authority of church headship. (11:10) Therefore, women praying and prophesying in church gatherings without a head covering were considered rebellious. It is important to note, Paul indicated that naturally long hair served as a proper head covering for women who prayed and prophesied in the collective gatherings of the New Testament church. (11: 15) Paul added an interesting phrase in verse 10. He said that a head covering for women was necessary, “… because of the angels.” In contrast to the rebellion of the devil and his angels, the women in the Corinthian church were to exhibit a proper relationship to authority. Revealed symbolically by means of a head covering, they were to demonstrate submission to divine authority. As a result, the women in the Corinthian church would serve to vindicate the nature of God from the angelic challenge and accusation of His nature. The Apostle Paul’s teaching in 1 Corinthians 11:2-16 was not a prescription for women to wear a literal head covering when praying and prophesying in the assembly but an exhortation to practice submission to proper authority. He said, “Judge for yourselves: is it proper (orderly) for a woman to pray to God uncovered (in rebellion)?” (1 Corinthians 11:13) Concordant with apostolic tradition (11:2), Paul’s instruction about head coverings applied to all the assemblies of the Body of Christ (11:16-17). Biblical Headship Immediately preceding his specific exhortation about prayer and prophesying, Paul had clarified that the authority of God over the earth is unveiled through a distinctly ordered hierarchy. (1 Corinthians 11:3) He plainly stated that the heavenly Father is the authoritative, representative head of the earthly Son; the Son is the authoritative, representative head of man; and man is the authoritative, representative head of woman. The principle of authoritative, representative headship not only applies to the early church but to the New Testament church of today. The submission of its members to authoritative representation is necessary for peaceful gatherings of eternal significance. The near context of Paul’s letter to the Ephesians revealed that submission to authoritative representation was the fruit of being “filled with the Spirit.” (Ephesians 5:18-24) Among other things, the fullness of the Spirit was evidenced by the fellowship of the Spirit, participatory worship in song, abundant thankfulness, and mutual submission. (Ephesians 5:19-21) Scripturally, submission to authoritative, representative headship is never compulsory. The Father did not compel the incarnate Christ to submit. Instead, the Son freely “emptied Himself” and “humbled Himself” in submission to the authority of the Father. (Philippians 2:7-8) So likewise, men in the early church had the freedom to subject themselves to the authoritative representation of the headship of Christ, women in the church to the headship of man, and both men and women in the church to one another. By grace through faith, it was a privileged choice facilitated by the fullness of the indwelling Spirit. Ordered Equality The submission of the incarnate Son to the headship of the heavenly Father provided an example of ordered equality. Although equal in status, the Son on earth willingly chose to submit to the authority of His heavenly, indwelling Father. By design, the gatherings of the early New Testament church were also characterized by the ordered equality of its members. They were equal in status but ordered in authority. As a result, every member of the church was equipped to serve in a variety of equally important roles. The ordered equality of early New Testament church gatherings was facilitated by mutual submission to the immediate headship of Christ and one another. The ordered equality of the New Testament church was inclusive of gender. Males and females were equal in status. “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28). Nevertheless, while equal in status, both males and females were ordered by authority. Mutual submission to the appointed hierarchy of authority by every member of the church body facilitated church gatherings that were both peaceful and edifying. (cf. 1 Corinthians 12:12-26; Ephesians 11-16; Colossians 2:19) Without mutual submission to ordered equality, there was no possibility of church gatherings that were spiritual, peaceful, edifying, or fruitful. Instead, they would have been characterized by the pursuit of the individual agenda and, therefore, conflict and confusion. |
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Lord’s Supper
After his corrective comments about the lack of submission to divine authority in prayer and prophesying, the Apostle Paul followed with instruction regarding the celebration of the Lord’s Supper. (11:17-34) From the context of his instruction, it must be clarified that the New Testament church in ancient Corinth celebrated the Lord’s Supper as a full meal. The primary problem with the Corinthian celebration of the Lord’s Supper was that some of the Corinthians arrived early and selfishly consumed all of the food and drink. Consequently, those who arrived later were without the means to celebrate the Lord’s Supper. After giving a brief explanation of the order and purpose of the Lord’s Supper, Paul provided corrective measures. He explained that the Corinthians should wait for one another. If they were to hungry to wait, however, they should eat beforehand at home. During his discussion, he did not indicate that men and women are less than equal in the celebration of the Lord’s Supper. Ministry The Apostle Paul progressed from his discussion about a lack of submission to divine authority in prayer and prophesying and the selfish celebration of the Lord’s Supper to misdirected ministry. (12:1-14:25) It was apparent that the ministry of the Corinthian believers was also self-centered. Paul first corrected the Corinthian believers with instruction about their spiritual status in Christ (12:1-3); the gracious source of their spiritual gifts (12:4-6); the divine empowerment necessary for selfless ministry with spiritual gifts (12:7-11). His correction progressed to the ordered equality of the spiritual gifts (12:12-31); the proper motive for spiritually gifted ministry (13:1-13); the purpose of spiritual gifts (14:1-25); and the proper order of ministry with spiritual gifts in church gatherings (14:26-33). Paul made no distinction between the ministry of spiritually gifted men and women in the New Testament church body. Instead, he clarified that every member of the early New Testament church, both male and female, was gifted by the Spirit to edify the body. It is important to summarize 1 Corinthians 11-14 by clarifying that the gatherings of the early New Testament church in Corinth involved three fundamental, organic practices. According to Paul, the men and women of the ecclesia in ancient Corinth were to pray and prophesy together in submission to divine authority, celebrate the Lord’s Supper together as a full meal, and, by the Spirit, to minister to one another in a selfless manner. |
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Chapter Context
In 1 Corinthians 14, the Apostle Paul gave a general explanation of the purpose of spiritual gifts (14:1-25). He then provided details about their proper usage for ministry in church gatherings (14:26-33). Finally, Paul concluded his teaching with the statement, “…all things must be done properly and in an orderly manner.” (1 Corinthians 14:40) It was not until verse 34 that Paul indicated women should remain silent during the gatherings of the New Testament church. The context of his teaching and the original language provided enlightenment as to his intent. Immediately preceding his statement about women remaining silent, the Apostle summarized his teaching about spiritually gifted ministry within the body. He said, “When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.” Specifically emphasizing the gifts of tongues and prophecy he then said, “If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. Let two or three prophets speak, and let the others pass judgment. But if a revelation is made to another who is seated, the first one must keep silent. For you can all prophesy one by one, so that all may learn and all may be exhorted; and the spirits of prophets are subject to prophets; for God is not a God of confusion but of peace, as in all the churches of the saints.” (1 Corinthians 14:26-33) Paul revealed that there were problems with the use of spiritual gifts in the church gatherings of ancient Corinth. Because Spirit-filled submission to one another had been ignored, the spiritual gifts of tongues and prophecy were used selfishly. As a result, tongues were unintelligible and prophecy factious. Rather than contributing to the edification of the church, they merely served to cause confusion. Paul corrected the problem of unintelligible tongues in gatherings by saying that tongues speakers should only speak in tongues one at a time with interpretation. If no gift of interpretation was present, the tongues speaker should "keep silent.” (1 Corinthians 14:27-28) The Apostle then addressed the problem of disorderly prophesying by clarifying that those with a word of prophecy should speak in order, one at a time. If revelation was given to a second person with the gift of prophecy, the first person should "keep silent.” Paul noted that prophesying should not be factious or disorderly, for “the spirits of prophets are subject to prophets.” (1 Corinthians 14:29-32) In conclusion, Paul stated, “God is not a God of confusion but of peace.” (1 Corinthians 14:33) It is clear then that He would not inspire a chaotic church gathering. Apostolic Purpose Paul wrote his first letter to the Corinthians to correct problems associated with their gatherings. Therefore, it is apparent that the saints in Corinth believed they could disregard apostolic tradition and assemble to worship according to their own pattern of interpretation. (1 Corinthians 14:36) The unfortunate outcome, however, was unintelligible tongues and prophesying in a disorderly, disruptive manner. In addition to unintelligible tongues and factious prophesying, the actions of a particular group of Corinthian women were adding to the confusion. The Apostle’s admonitions, including his specific command for women to remain silent, were an attempt to correct problems associated with the specific gatherings of the church in ancient Corinth. (1 Corinthians 14:34) |
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Grammatical Continuity
The grammatical continuity created by Paul’s repeated use of specific words in 1 Corinthians 14:26-36 was indicative of a parallel meaning. In verses 28, 30 and 34 He used the same Greek word, sigao. It means “to be silent”, “to hold one’s peace” or “to keep secret”. His repeated usage of sigao was suggestive of a connected thought between verses 26-36. |
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In verses 32 and 34, Paul repeats another Greek word, hupotasso. It means “to be under obedience”, “to be in subjection to” or “to be put into subjection to”. The use of the same word within a short passage was again likely indicative of a connected thought.
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Paul’s use of words with parallel meaning in 1 Corinthians 14:26-36 was indicative of a continuity of thought between his corrective admonitions. It was suggestive of a direct relationship between his corrective admonitions regarding the misuse of spiritual gifts (28, 30, 32) and women keeping silent in the assembly (34).
Cultural Considerations “The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the law also says.” (1 Corinthians 14:34) Paul argued his point according to law. Uncharacteristically, however, he did not provide detail of the specific law to which he referred. Therefore, it is possible that the phrase “… just as the law also says” refers to the cultural norms and traditions of men rather than Old Testament law. In the New Testament era, women were typically uneducated and often treated as second-class citizens. In both the Jewish and Gentile world, they were frequently considered to be little more than property. Through the advent of the Gospel, however, the women in ancient Corinth enjoyed greater freedom than they had ever known before. However, they had not yet been fully educated about the meaning of Christian freedom or ordered equality within church gatherings. Therefore, the Corinthian women were apparently asserting themselves in assembled worship in a manner that was contrary to both cultural norms and peaceful, ordered assembly. It was disruptive, a poor witness to the non-believing citizens of Corinth, and the reason for Paul’s correction. Paul’s corrective measure was for the disruptive women to “keep silent” and “subject themselves.” Interestingly, he did not clarify to whom the Corinthian women were to “subject themselves.” In contrast to subjection to their own husbands (vs. 35), he could have meant that the Corinthian women were to subject themselves to the other gifted people in the assembly. (cf. Ephesians 5:21) Immediately preceding, Paul had discussed spiritually gifted ministry in which the members of the church body were to subject themselves to one another (vss. 26-32). If they were unwilling, his admonition was for them to keep silent in the assembly. “If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.” (1 Corinthians 14:35) According to Paul, women desiring to learn spiritual truth were not to disrupt the assembly but to “remain silent” and “subject themselves.” In the same manner that tongues speakers and those with the gift of prophecy were to “keep silent” through self-subjection (i.e., “the spirits of the prophets are subject to the prophets”), women were to “keep silent” and “subject themselves” to the authority of another. The apostolic admonition was for the women to ask their husbands for instruction at home. Therefore, it can be presumed that single women were encouraged to prayerfully seek a trusted male authority figure from within the ecclesia for instruction during a time outside of the regular assembly. Paul’s admonition for women to remain silent in church gatherings and seek instruction outside could have been related to a number of things. More than likely, however, it was related to an absence of formal education for women, their lack of understanding of ordered equality in church gatherings, and a resultant tendency to interrupt with well-intended but disruptive questions or dialogue. In defense of women remaining silent in the gatherings of the ancient church, it is first necessary to note that women in the Corinthian culture of the first century were not educated. Generally, they were not provided with any formal education whatsoever. Therefore, it was quite possible that the women in the Corinthian assembly had simple questions about their newfound faith. Paul’s correction was that they should be “brought up to speed” through discipleship outside of church gatherings. Relative to the general theme of 1 Corinthians, it is also possible that uneducated women were forcefully demanding answers to their questions. As a result, they were effectively disrupting the church gatherings and consequently controlling them. Additionally, the men and women of the church in ancient Corinth likely did not understand the concept of ordered equality. In a state of spiritual infancy, they could have insisted on an equal role and corresponding voice within the body. Therefore, it is very possible that some of the women in the church were directing the focus of the gathering away from the preeminence of Jesus and His ministry of eternal life (zoe) to the church body. Thus, the whole assembly would have been distracted from its sole source of edification. As a result, it would have been unedifying and even chaotic. While some might view Paul’s corrective measures for women as restrictive, it is more likely that his advice for husbands to educate their wives at home was motivated by love. “Informed listeners customarily asked questions during lectures, but it was considered rude for the ignorant to do so. Although by modern standards literacy was generally low in antiquity, women were far less trained in the Scriptures and public reasoning than men were. Paul does not expect these uneducated women to refrain from learning (indeed, that most of their culture had kept them from learning was the problem). Instead, he provides the most progressive model of his day: their husbands are to respect their intellectual capabilities and give them private instruction. He wants them to stop interrupting … because until they know more, they are distracting everyone and disrupting church order.”[1] Despite lacking a formal education, women served a significant role in the early church. Critical to its growth and development, Paul expressly identified many women by name and referred to them as “fellow workers.” (Acts 9:36-43; 16:13-15; 40; 17:4, 12; Romans 16:1, 3, 6, 12; Philippians 4:2-3; 2 Timothy 1:3-5) |
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Fundamental Priority
Paul’s fundamental reason for women keeping silent in the churches was to protect and preserve ordered, peaceful church gatherings. (1 Corinthians 14:33; 40) It is a need that transcends culture, time, and place. Therefore, the preservation of order and peace continues to apply to the collective gatherings of the New Testament church today. According to Paul, the standard for assembled worship “in all the churches of the saints” is not confusion but peace. (1 Corinthians 14:33) The opposite of peace is conflict. The source of conflict is selfish desire. (cf. James 4:1-3) Selfishness disrupts the gathering of the ecclesia. It does so by shifting the focus of the assembly from Jesus, the head of the body, to the individual members of His body. As designed in eternity, the fundamental priority of every church gathering is the pursuit of Christ. Therefore, fellowship with Him through His immediate headship and ministering presence must be cherished and protected above all else. The Apostle Paul did not diminish the role of women in the New Testament church. Instead, his intent was to protect and preserve the preeminence of Christ and the gift of His immediate headship in the gatherings of His body. When Christ is allowed to serve in His rightful position of headship, the role of women in New Testament church gatherings and church life in general is not diminished but elevated. © 2025 James Hiatt |
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