Its proper interpretation will necessarily harmonize with the rest of Scripture. It would parallel the case of a man gifted with tongues. 11. It applies to “all” churches. {4BC 1137.1} Bible Commentary. Therefore we cannot assume that this passage necessarily permits women to pray and to prophesy, and we certainly cannot use this passage to invalidate a contrary teaching found in other clear passages which explicitly teach on the subject, namely, 1 Corinthians 14:33-37 and 1 Timothy 2:8-15.”. Examining the authenticity of 1 Corinthians 14:34-35… Part 5: An Interpretation Within Context and Without Contradiction 1. 1 Corinthians 14:33b-35 is in every known Greek MSS. . First, the church at Corinth was primarily Gentile. It is not proper for them to speak. They were certainly more familiar with the cultural setting and the linguistic nuances of Paul’s letters. Here are a few of the questions I have received over the years and the answers I attempted to provide. They are not to address the church at all with respect to delivering a tongue. Again quoting Fee, “all the previous directions given by the apostle, including the inclusive ‘each one’ of v. 26 and the ‘all’ of v. 31, were not to be understood as including women.”  (New International Commentary on the New Testament:  The First Epistle To The Corinthians,  Grand Rapids:  Eerdmans Publishing  p. 706). Accordingly, 1 Corinthians 10 goes back to the main subject of meat sacrificed to idols (and not presenting a stumbling block). It is a fluid term. It has been suggest that this supposed quotation comes from Jewish writings, such as the Talmud, which the Corinthian church was supposedly following. We cannot infer that it would be proper for her to pray or prophesy in church if only she were veiled. Head coverings, in 1 Corinthians 11a, are said to be a mere “sign” of submission to authority. 14. Warfield put it this way, “‘It is not permitted’ is an appeal to a general law, valid apart from Paul’s personal command, and looks back to the opening phrase – ‘as in all the churches of the saints.’ He is only requiring the Corinthian women to conform to the general law of the churches. It does not. 15. “they are not allowed to speak” Even inquiries are prohibited. 4. Acts 18:1-18 indicates the founding of the Corinthian Church during Paul’s second missionary journey. This indicates that the women in Corinth, as well as all other churches, were already silent. For they are not permitted to speak, but should be in submission, as the Law also says. A gloss is usually detected when some Greek manuscripts omit what others include. According to W. Harold Mare, “in chapter 11 Paul does not say that women were doing these things in public worship as discussed in chapter 14” (Expositor’s Bible Commentary, Vol 10, p277). Some argue that in 1 Corinthians 14, “brothers” refers to both men and women. They are not allowed to speak, but must be in submission, as the Law says. It has been suggested that the correct place to begin is not with this passage at all, but rather back in 1 Corinthians 11a (regulations … The Context of First Corinthians 14. It seems fair to infer that if she prays or prophesies veiled she does not dishonor her head. The desired application is, “Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak” (11:9). You cannot have a part in the both the Lord’s table and the table of demons” (10:16, 21). May it be expressed in the gathering of the whole church on the Lord’s Day? For they are not permitted to speak, but a should be in submission, as b the Law also says. Similarly, Paul is not here prohibiting private laleo (conversation) between two women in 14:33b-35, but rather public laleo. RayStedman.org/permissions. D.  “it is a disgrace for a woman to speak in the church”. 10. “Women” are not always “brothers.”  In many contexts the word brothers can refer to both men and women. For God is not a God of confusion but of peace. Paul begins with a warning from Israel’s history, “these things occurred as examples to keep us from setting our hearts on evil things as they did” (10:14). Ultimately, how do we know what pleases our Lord unless He tells us? “For the sake of reasoning this matter out, we will suppose for the moment that 1 Corinthians 11:2-16 does indeed discuss what to do in the gathered assembly. In the first place, I hear that when you come together as a church . Warfield wrote that “precisely what the apostle is doing is forbidding women to speak at all in the church . 16. The question before us now is, “Does this particular passage actually teach that women do pray or prophesy?” Read the passage carefully. ΄αθεῖν, to learn) by speaking.— θἑλουσιν, they wish) This is the figure (130) occupatio.— ἰδίους) their own, rather than others.— ἐπερωτάτωσαν) let them ask. Rather than special dietary restrictions, now all food is clean. 12. It is also a common one letter word (Strong’s #2228) that is usually translated “or” (as in 14:5, 6, 7, 19, 23, 27, & 29). It would be supplied more pungently, however, by its contrasting term here – ‘let them be silent’ (verse 34). 8, 9). Regarding the harmonization of  both 1 Timothy 2 and 1 Corinthians 14 with 1 Corinthians 11a, Warfield observed, “In the face of these two absolutely plain and emphatic passages, what is said in 1 Corinthians 11:5 cannot be appealed to in mitigation or modification. Instead, that which is being prohibited is public speaking intended for the whole church to hear. First Corinthians 11:5 refers to general praying and … He surely did not teach one thing and practice another. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.”, 1 Corinthians 14:33b-35 must not be studied in isolation. Women (“they”) are not to make comments designed for the whole church to hear. Letting the clear interpret the unclear, the logical conclusion is to understand the prayer and prophecy of 1 Corinthians 11a to occur informally, outside the meeting, at a time when women can speak. ◄1 Corinthians 14:33 ► For God is not the authorof confusion, but of peace, as in all churches of the saints. Some are of the conviction that the early church fathers held to silence based on their hideous and erroneous views of the inferiority of women. It is my hope that this brief survey will help many in understanding the difficulties involved in answering the question with which we began. Thus, before they ever read Paul’s letter, the Corinthians were aware of Paul’s beliefs regarding women speaking in church. The New Covenant brought new freedom and liberty not found in the Old Covenant. Silence is the Lord’s command. Hellenistic culture just happened to be consistent with God’s order at this point. He stayed with them about two years, teaching and making disciples. The questions have been lightly edited for brevity, clarity and confidentiality. All the churches are composed of saints (those set apart for God), and should be governed by the same principle of orderly conduct” (The Expositor’s Bible Commentary, Vol. The evidence for the setting of 1 Corinthians 11a will be considered below. But this is incompatible with Paul’s other uses of “speaking” in the chapter (vv.5, 6, 9, et al. Can this be so? If it is true that the way to flag a quotation mark is with the ayta, then why does every major English translation (NIV, NAS, KJV, RSV, etc.) . It simply does not! For they are not permitted to speak, but should be subordinate, as even the law says. This is certainly the case in the matter of the woman's role in the church. No long explanation was needed. 33 For God is not a God of xconfusion but of peace. We are piling up a chain of inferences. Where does it say women can pray or prophesy while covered? . ), which imply public utterances as in prophesying (v.5)” (p. 276). It is, however, the duty of elders to make the final decision of what is to be taught. Contrary to his culture, Paul certainly did assert the equality of the sexes (Ga 3:28), but he still maintained the God-ordained subordination of wives to their husbands (1 Corinthians 11, 1 Corinthians 14, Ep 5:22ff, Col 3:18, 1 Ti 2:11-13). Others go further and accuse the church of history of telling “lies” to women and of creating an oppressive situation that actually brought about the modern feminist movement. Find Top Church Sermons, Illustrations, and Preaching Slides on 1 Corinthians 14:33-35. Do not cause anyone to stumble . We can say at once that the New Testament clearly indicates that both men and women receive the gifts of the Holy Spirit without distinction in regard to sex. Instead, there is the command for silence; a command not based on the culture of Paul’s day, but upon the universal practice of all the churches, upon the general tenor of the Hebrew Scriptures (the “Law,” v 34), and upon the “Lord’s command” (14:37). In contrast, 1 Corinthians 14 clearly does refer to a church meeting and teaches the silence of women. Message transcript and recording © 1976 by Ray Stedman Ministries, owner of sole copyright by assignment from the author. Evidently, some in Corinth also questioned Paul’s previously given verbal instructions about the proper role of the sisters in a church meeting. Jonathan Lindvall, president of Bold Christian Living, comments, “consider how the early church interpreted this. An appeal is made for the women to be submissive “as the Law says” (14:34). 2. Thus, “we did not use this right. 1 Corinthians 14:33-35 NET. Women prophets are referred to both in the Old and New Testaments, and older women are instructed by the Apostle Paul to teach the younger women. (1 Corinthians 14: 33-35) The word translated here as 'keep silence' is sigaó (σιγάω). He suspects it was added later, by some overzealous (and chauvinistic?) Chapter 14 In this chapter the apostle directs them about the use of their spiritual gifts, preferring those that are best and fitted to do the greatest good. This same word, sigao, is used throughout 1 Corinthians 14. The social movements of every age seem to be used by God to force Christians to re-examine (and clarify) their understanding of what the Scriptures teach. Its proper interpretation will necessarily harmonize with the rest of Scripture. It says: If men pray or prophesy while covered, then they dishonor Christ – their Head. We are only saying that this is one possible explanation which cannot be disproved. 2. In 1 Corinthians 14:34-35, Paul wrote: “As in all the congregations of the saints, women should remain silent in the churches. The chapter is still written to him, for he is a true brother, and the truth of participatory meetings still applies, but his contribution to the meeting would be limited. This pronoun shift can be easily accounted for if the word brothers throughout 1 Corinthians 14 refers primarily to the men. Website © 2021 by Ray Stedman Ministries. Similarly, all the women are to be silent (sigao) in the assembly. For they are not permitted to speak, but ashould be in submission, as bthe Law also says. And as has been previously observed, the women were already silent in the church meetings. They are given the gift of teaching as freely as it is given to men, and they must exercise those gifts. Rather, let them be in submission, as in fact the law says. Accordingly, before reading this article on silence, it may be best to first read the NTRF articles “Sisters In Service” and “Women As Teachers & Prophets.”  That said, what is the correct application of 1 Corinthians 14:33b-35? For they are not permitted to speak, but … they.”  Why did Paul not write directly to the sisters, if they were included in the term brothers? However, the inspired text goes even further in 1 Corinthians 14, and associates any public speaking by a woman in a church meeting as an non submissive activity. .” (10:31-32). The silence of women is not what the Law teaches. For it is shameful for a woman to speak in church. It is a simple fact that nothing in 1 Corinthians 11a (prayer and prophecy) specifically states that the setting is a church meeting. Yet they understood that women were not to speak publicly.”  Not only the early church, but also the vast majority of believers throughout the past two thousand years have understood 1 Corinthians 14:33-34 in this way. This is only an assumption which some persons, because of their presuppositions, infuse into the text. As pointed out above, the same Greek word translated “silent” (sigao) in 14:34 is also used with reference to the tongues speakers (14:28) and prophets (14:30). A. “They are not allowed to speak, but must be in submission” (14:34). The paragraph on women’s silence is moved to the end of 1 Corinthians 14 in a few mss (it seems to fit better there), but it is nevertheless present and accounted for in every known Greek MSS (The Greek New Testament, UBS, 1975, p 611). As in y all the churches of the saints, 34 z the women should keep silent in the churches. 1 Corinthians 14:33b-35 is not a quotation. Indeed, such is expressly prohibited in 1 Timothy 2:11-12. Such private laleo is encouraged, not condemned. If they want to inquire about something, they should ask their own husbands at home, for it is disgraceful for a woman to speak in the church. Chapter and verse, please! 2, 3. For they are not permitted to speak, but should be in submission, as the Law also says. Taken by themselves, apart from their contexts, these two passages do seem to prohibit any kind of teaching ministry for women, especially in any public way, within the church. The word is in its right place in 1 Corinthians 14:33ff, therefore, and necessarily bears there its simple and natural meaning. This is not the case at all with 1 Corinthians 14:33b-35. 4. It was a proof of the people’s perversity that they manifested less gratitude, less attachment, less acknowledgment of ownership, toward God than the animals of the field manifest toward their masters…. Women should not be permitted the role of authoritative definers of doctrine within the church. If we needed anything to fix its meaning, however, it would be supplied by its frequent use in the preceding part of the chapter, where it refers not only to speaking with tongues (which was divine manifestation and unintelligible only because of the limitations of the hearers), but also to the prophetic speech, which is directly declared to be to edification and exhortation and comforting (verses 3-6). The verb sigao is used three times in this chapter. An important question concerns where that prayer and prophecy is to occur. 1 Corinthians 14:33-35 New International Version (NIV) 33 For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people. Paul had already taught the church, in person, about women’s silence. . Given this historical context, if Paul had actually intended for women to be allowed to speak in church, he probably would have had to write extensively to convince his readers of such an abnormal practice. There is no reason whatever for believing that ‘praying and prophesying’ in church is meant” (The Presbyterian, Oct. 30, 1919, pp. (1 Corinthians 14:33b-35 NIV), A woman should learn in quietness and full submission. We must, therefore, read the prohibition of Chapter 14 as applying to something other than the ministry of women permitted in Chapter 11. The church of Corinth was noted for the disorder rampant in that assembly (verse 33). If there is anything they desire to learn, let them ask their husbands at home. Those who understand the prayer and prophecy by women in 1 Corinthians 11a to have occurred in a church meeting obviously are forced to reject a face value requirement of women’s silence in 1 Corinthians 14. “women should remain silent in the churches” Further, it is a fair statement that our sisters’ prayers are as important to God as are any brother’s.) First, in Jewish synagogues women were not allowed to speak publicly, and many of the early believers came from such a background. Indeed, the ideal starting point is the first chapter of Genesis. Painful as they may be, every such re-examination results ultimately in stronger and clearer statements on the subjects in question than the church has ever had before. Browse Sermons on 1 Corinthians 14:33-35. This is what he prohibited, as Verse 37 makes crystal clear: He then closes the whole section with the admonition, "But everything should be done in a fitting and orderly way," (1 Corinthians 14:40 NIV). As in all the churches of the saints, the women should keep silent in the churches. “Disgrace” (14:35) does not mean “obscene.”  In an apparent effort to make a face value reading of the command for silence to appear improbable, some have suggested that the proper translation here should be “obscene.”  They then cry, “Our sister’s voices are not obscene!”  The simple fact is that the Greek underlying “disgrace” (1 Corinthians 14: 35) does not mean “obscene.”  “Obscene” is too strong a word. 14:28). However, no such argument can be found in the New Testament. 1. Arguably, ayta is used in 6:16 & 6:19 in a manner very similar to 1 Corinthians 14:36. D.  Recently some have published their belief that a “Greek symbol”,ayta, found in 14:35, is the equivalent to the English quotation mark sign, thus proving 1 Corinthians 14:33-34 to be not Paul’s own words, but merely a quotation. Would God give a prophet a prophecy that the prophet was not free to deliver? But let us look at some guidelines of interpretation which will help us in understanding just what the apostle means: Nothing in the above quoted passages can be taken in such a way as to contradict what the apostle himself permitted, or referred to with approval, in the practice of the church. That women were “silent” in all first century church meetings everywhere (and not just Corinth) is evident from the way the paragraph begins, “As in all the churches of the saints, women should remain silent in the churches” (14:33b). C.  “they should ask their husbands at home” This private setting runs all the way back to 1 Corinthians 8 (food sacrificed to idols). This disparaging application oflaleo, however, never occurs in the New Testament, although the word is used very frequently. .”   Such statements imply that the previous information was about prayer and prophecy uttered apart from a church meeting. Painful as they may be, every such re-examination results ultimately in stronger and clearer statements on the subjects in question than the church has ever had before. Each time sigaois used in 1 Corinthians 14, it is carefully qualified (limited in scope). Only men can be uncovered in the gathered assembly without shaming or dishonoring anyone. A People Professedly Serving God—[Isaiah 1:2, 3 quoted.] Begin> Series: Examining the … Harvey Bluedorn has well written, “An obscure passage of Scripture is one which does not directly teach on a particular subject with one clear meaning. 35If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. Included among these is the gift of teaching, and other related gifts, such as prophesying (basically, preaching), exhortation, and the word of wisdom and of knowledge. Question 1: Hey Pastor Paul! Anyone who speaks prophecies is to be silent (sigao) if another person receives a revelation (14:30). Rather than just male Levitical priests, now all believers, men and women, are priests. For God is not a God of confusion but of peace. If Paul, under the inspiration of the Holy Spirit, declares a certain activity to be “disgraceful,” then it is as if Christ Himself were declaring it to be disgraceful. The word to Timothy (who was probably living at Ephesus) is similar in character. To put the obscure passage in control is to stand all methods of understanding on their head. Other times, it refers only to believing men (as it clearly does in 1 Corinthians 7:29, 9:5). Apart from niceties of merely philological interest, these words stand related to one another just as the English words speak and say do; that is to say, laleoexpresses the act of talking, while lego refers to what is said. Submission, not silence, is an Old Testament principle. They must not be permitted to do this, even though they may mean well, for the role of authoritative interpreters is given by the Holy Spirit to the apostles and elders, who, in the New Testament, were invariably men. Here, he supposedly would be completely refuting it. . 1 Corinthians 14:33-35 ESV. No woman may participate in this. B. Some people use 1 Corinthians 14:34, 35 to say that women should not have leadership positions. In First Corinthians 14 he says, As in all the congregations of the saints, women should remain silent in the churches. One who has the gift of tongues is to keep silence if he has no interpreter to use with his alien audience (1 Cor. 1 Corinthians 14:33-35 33For God is not a God of disorder but of peace. C.  Paul does not necessarily disagree with the actual quotations he does cite, but merely qualifies them. 1 Corinthians 14:33-35. Evidently so, based on the inspired text (“the first speaker should stop” and “the spirits of prophets are subject to the control of prophets”). As in all the churches of the saints, 34 the women should keep silent in the churches. Indeed, he founded the church there. The real issue is, “What saith the Word of the Lord?”, Registration: Pastors' Workshop on Growth Strategies of the Ancient Church, New Testament Church Dynamics: Leader's Guide to Church Growth, Église-maison: simple, stratégique, biblique (French book), • Pastoring Strategy >>To Lead Like Jesus, • Covenant, Dispensational & New Covenant Theology Compared. Despite the fact that silence is consistent with first century culture, this is not a cultural consideration. Women may evidently pray in prayer meetings and speak or prophesy at evangelistic events. 1 Corinthians 14 (women may not speak) does not contradict 1 Corinthians 11a (woman may pray & prophesy). Click here for a discussion guide to help you teach this topic. The women were to be silent (sigao) with respect to speaking during the 1 Corinthians 14 meeting. 4. Other examples include 1 Corinthians 9:5-6, and 1 Corinthians 10:21-22 (Piper & Gruden, p. 149-150). They are not allowed to speak, but must be in submission, as the Law says. Finally, it is passing strange that no one, in the two thousand year history of the church, under the Spirit’s guidance, was smart enough or spiritual enough to have realized before now that 1 Corinthians 14:33-14 is actually an uninspired quotation. As in yall the churches of the saints, 34 zthe women should keep silent in the churches. Given the unqualified nature of the further prohibition that ‘the women’ are not permitted to speak, it is very difficult to interpret this as meaning anything else than all forms of speaking out in public . The secular Women's Liberation movement is forcing church leaders everywhere to distinguish carefully between attitudes toward women derived from customs and traditions of the past (often strongly macho-dominated) and what the Bible actually teaches and what the early church actually did. It is not up for revision any more than any other biblical command. . Since 99% of anyone’s prayer life occurs outside of a church meeting anyhow, this makes perfect sense. To conclude such is a mere assumption. However, during the regular, weekly, Lord’s Day meetings of the whole church they are not to speak out publicly. . The context is clear about what is being regulated:  situations where only one person is up addressing the whole church (“one at a time,” 14:27 &  “in turn,” 14:31). If that prohibition is interpreted absolutely, as some … There is no way by exegesis or by logic to prove the proposition. Some actual quotations that do appear in 1 Corinthians are found in 1:12, 1:19, 1:31, 2:9, 2:16, 3:4, 3:19, 3:20, 4:6, 5:13, 6:12, 6:13, 6:16, 10:7, 10:23, 10:26, 10:28, 11:24, 11:25, 12:3, 12:15, 12:16, 14:21, 15:27, 15:32, 15:35, 15:45, 15:54, and 15:55. If, in First Corinthians 11, he speaks with approval of a woman praying or prophesying in public, as he does, then, surely, in First Corinthians 14 he does not contradict himself by forbidding women even to open their mouths in any circumstance in the public meeting of the church. Davis, p. 168). If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church” (verses 33-35). (1 Timothy 2:11-12 NIV). • Therefore, if a woman prays or prophesies in the gathered assembly, then she dishonors either Christ (covered) or her husband (uncovered). If she does so, there seems to be no objection to the fact that men would be present in the congregation, or any limitation placed on her for that reason. Thus the regulations throughout 1 Corinthians 14 primarily concern instances of public laleo, not private laleo. Since Paul had no hesitation about addressing women directly in other of his letters (for instance Euodia and Syntyche in Php 4:2), the fact that he did not here makes the case above all the more compelling. These words cannot be taken as an absolute (no woman should ever teach a man) for if that were true Paul should have rebuked Priscilla for having a part in instructing Apollos. The word “Law” can refer specifically to Mosaic legislation. 7. (11:3, 5). fail to treat 1 Corinthians 14:33b-35 as a quotation? Almost all commentators agree that Priscilla and her husband Aquila were side-by-side companions of the Apostle Paul in his work both in Corinth and in Ephesus, and that of the two, Priscilla was the more gifted and capable teacher, since her name is most often listed first. The readers, throughout 1 Corinthians 14, are addressed as either “brothers” or “you” (second person pronoun). In 1 Corinthians 14:33-35 Paul spoke specifically regarding at least wives in the assemblies: they were to keep silent, to remain in subjection, and to ask whatever they would need to learn from their husbands at home; Paul considered it shameful for a woman to speak in the assembly. They are not supposed to address the church. They were, together, the instructors of the mighty Apollos in his early preaching efforts. scribe. The clear sheds light upon the obscure, not the other way around. 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