Adventist University of Africa

Theological Seminary

SHOULD WOMEN REMAIN SILENT IN CHURCH?

AN EXEGETICAL STUDY OF 1 CORINTHIANS 14:34-35

A Thesis

presented in partial fulfilment

of the requirements for the degree

Masters in Biblical and Theological Studies

By

Akinwande M. Oluseyi

January 2016
 TABLE OF CONTENTS

Chapter

1. INTRODUCTION

Background
Statement of the Problem
Purpose of Study
Significant of Study
Delimitation
Method of study
History of Interpretation
Overview of the Paper

2. REVIEW OF LITERATURE

Introduction
Early Church Fathers on 1Cor. 14: 34-35
Middle Ages Reformers
Modern Day Theories
Conclusion

3. BACKGROUND STUDY OF THE PASSAGE

Introduction
Authorship of 1 Corinthians
Time and Place
Recipients
Corinth
Paul at Corinth
Occasion
Corinthian Correspondence
Unity of the Letter
Canonicity
Literary Features
Conclusion

4. EXEGETICAL INTERPRETATION OF 1 COR. 14: 34-35

 Introduction
Analysis of textual problem
The Boundary of the passage
Textual Criticism
Knowing the Passage Thoroughly
Outline of the Passage
Structure of the Passage
Grammatical Analysis
Analysis of important words
Theological Implication
Application for today
Conclusion

5. SUMMARY AND CONCLUSION

Summary
Conclusion
Further Study

BIBLIOGRAPHY

APPENDIX
 CHAPTER ONE

INTRODUCTION

Background

Thomas Schreiner wrote that the role of women in the church is the most

controversial and sensitive issue within the evangelicalism today.1 There is no doubt

about it that this subject has generated intense and divisive debates which have

resulted in significant changes occurring in women’s roles in the church in the last half

century.

Many people have used Paul’s writing to mean that women should not preach

nor teach and that they should remain silent throughout the church service. First

Corinthians 14: 34-35 is one of the texts from the New Testament often used as a

major argument against women preaching; or teachings in the church.2 Much has been

written explaining the saying concerning women that is attributed to Paul in 1 Cor. 14:

34-35. This passage seems to deny to women speaking and active role in church life.3

It may be a difficult but possible task to interpret 1 Corinthians 14:34-35

because if it seems to deny speaking to women in church then what do we say about

1
J. Greenbury, “1 Corinthians 14:34-35: Evaluation of Prophecy Revisited,” Journal of the
Evangelical Theological Society 51, no. 4 (2008): 721–31.; see also Walker William O. “1 Corinthians
11:2-16 and Paul’s views regarding women,” Journal of the Biblical Literature 94, no 1 (1975): 94-110
2

Angel Manuel Rodriguez, “1 Corinthians 14: 34, 35,” Biblical Research Institute, accessed 11th
July 2015, https://adventistbiblicalresearch.org/materials/bible-nt-texts/1-corinthians-1434-35 He argues
that if that text is interpreted absolutely, women would basically disappear from the church. To him
such an understanding of the text is not supported by the Bible; see also Patrick Stitt, “Women in
Leadership Examined in 1 Corinthians,” American Journal of Biblical Theology, accessed 30 March
2016, http://www.biblicaltheology.com/Research/StittP02.pdf He argues that 1 Cor. 14: 34, 35 are harsh
and extremely restricting that, if taken literally, interdict all women preachers, evangelists and worship
leaders.
3

K. A. Gerberding, “Women Who Toil in Ministry, Even as Paul,” Currents in Theology and
Mission 18, no. 4 (1991): 285–91.
the fact that the Bible actually supports speaking, and the women active roles in

church life.

Throughout history God has used women in different roles. Particularly

important is the fact that prophetesses proclaimed their messages to God’s people in

public.4 Some of them are mentioned in connection with periodic or momentary

prophetic ministry. Miriam, Moses’ sister, led Israel in a hymn of praise and delivered

message from God to people (Exodus 15:20-21). Deborah was called by God to

deliver a message from God to Barak (Judges 4-5). Huldah was given a revelation by

God to be given to Hilkiah the Priest regarding the coming judgment (2 Kings).5

In the New Testament there were several women Paul names as Ministry

leaders. In Rom. 16: 1, Paul commends “our sister Phoebe, who is a deacon of the

church of Cenchrea.” Paul as well ministered extensively with Priscilla and Aquila and

he lived and worked with them for at least one and half years in Corinth (Acts 18: 1-3,

11, and 18). They were his fellow workers.6

Still in Romans 16 Paul greets Junia, ostensibly the wife of Andronicus (v.7).

He says they are his “compatriots,” “prominent among the apostles,” and in Christ

before he was. To Paul this couple was outstanding among the apostles. Paul also

mentions the ministerial labours of Mary (v6), and lastly in this chapter he greets Julia,

who may have been married to Philologus (v. 15)7

4
Angel Manuel Rodriguez, “1 Corinthians 14: 34, 35,”
5

Ed Boschman, “Women’s Role In Ministry in the Church,” Direction 18, no. 2 (1989): 44-53
6

Phillip B. Payne, Man and Woman One In Christ: An Exegetical and Theological Study of
Paul’s Letters (Grand Rapids: Zondervan, 2009), 61-64; see also Perry, Greg, “Phoebe of Cenchrea and
Women of Ephesus: Deacons in the Early Churches,” Presbyterion 36, no. 1 (2010): 9-36
7

Todd D. Still, “Jesus and Paul on Women: Incomparable or Compatible?,” Priscilla Papers 27,
no. 3 (Summer 2013): 16–19. Yet, there is more. In 1 Corinthians 1:11, Pauls refers to “Chloe’s
people.” Chloe was seemingly a female Christian Leader who lived in Ephesus, or Corinth. In
Colossians 4:15, the apostle also extends his greetings to Nympha and to the Laodicean assembly that
gathered in her home. Additional in Philemon 2 Paul addresses Apphia a “sister.”
 In the New Testament, still, women prophecy, and there may even be some

indication that it was a common thing for them to do. The prophetess Anna

appreciated God and spoke of Him when Jesus was brought into the temple (Luke

2:36-38). Peter cites Joel’s prophecy that when the Spirit is poured out both “sons and

daughters will prophecy… Even on my servants, both men and women, I will pour out

my Spirit in those days, and they will prophecy” (Acts 2: 17-18; cf. Joel 2:28-32).8

Philip’s four daughters are one indication that this promise by God was

fulfilled, for they all prophesied (Acts 21:9)9 Paul himself even encourages women to

pray and prophesy in church as long as their heads are covered.10 Thus, all the

available evidences indicate that women played an active role in preaching, teaching,

and prophesying both in Old and New Testament and especially in the early Pauline

communities.11

Admittedly, in the light of the above evidences of women active role in

preaching, teaching and prophesying 1 Corinthians 14:34-35 is a difficult text. How

can Paul acknowledge women praying and prophesying in church setting without one

word of prohibition or condemnation in chapter 11 and then command them to keep

silent in chapter 14? Adding to this difficulty is the reason given in this passage for

silencing women: “just as the Law says.” What Law?12 So our interpretation of 1

Corinthians 14:34-45 must be shaped by the immediate context. Then it must be tested

8
Thomas R. Schreiner, “The Valuable Ministries of Women in the Context of Male Leadership:
A Survey of Old and New Testament Examples and Teaching,” in Recovering Biblical Manhood and
Womanhood: A Response to Evangelical Feminism (Wheaton, Illinois: Crossway Books, 1991), 211
9

Ibid, 211
10

Craig S. Keener, Paul, Women Wives ( Massachusetts: Hendrickson Publishers, 1992), 74

11

Richard B. Hays, First Corinthians: Interpretation ( Louisville, Kentucky: John Knox Press,
1997) 246
12

C. S. Cowels, A Woman’s Place? Leadership in the Church (Kansas City: Beacon Hill Press,
1993) 128
against the larger context of the New Testament’s expressed view on the role of

women in church.13

Statement of the Problem

In view of the foregoing remarks if the Bible supports women speaking and

active roles in church life then can 1 Corinthians 14:34-35 be used to silence women

during church service? Therefore an adequate, biblical explanation must be offered for

the apparent prohibition of 1 Corinthians 14: 34-35

Purpose of Study

In order to answer this question 1 Corinthians 14: 34-35 will be contextually,

exegetically, and theologically interpreted in the light of the overall biblical teaching

about God’s views of women in church life.

Significant of Study

Resolving this issue is essential for a proper understanding of how ministry in

church is intended to be carried out thereby resolving tensions among Christians and

Scholars.

Delimitation

While there is more than one text used in silencing women in church this thesis

will focus primarily on the passage of 1 Corinthians 14: 34-35.

Method of study

This study uses exegetical-theological method. The methodology is seen in the

following procedures. It will be divided into five chapters. First, we will introduce the

context of 1 Cor. 14:34-35 thereby bringing out the purpose of the study. Second, how

13
Sue and Larry Richards, Every Woman in the Bible ( Nashville: Thomas Nelson Publishers,
1999) 224-5
scholars and authors from the ancient time to the contemporary time have seen the text

will be evaluated in order to get closer to the meaning of the passage. Third, we will

try to establish the historical background of the passage. Fourth, the exegesis of 1

Corinthians 14:34-35 shall be carefully and properly done and then the Summary

History of Interpretation

Throughout history, the majority of scholars and commentators have held to a

literal interpretation of 1 Cor. 14:34-35 and as a result women are not generally

involved in the public ministry in the church. However, in conjunction with the

changing church practises over the past four or five decades many scholars have

reassessed this passage and proposed a new interpretation. Some believe the passage is

culturally conditioned, other say 1 Cor. 14:34-34 only prohibits disruptive speech

while others say the passage is a quote by some in Corinthian Church.14

Abbot argues that the Apostolic and early Greek Fathers did not understand the

passage to mean absolute silence in the church. It was not until late second century

when Western Church Fathers began referencing the text to silence women and

combat the heretical Montanist sect which was known by its woman prophets.15

14
Greenbury, “1 Corinthians 14.” For a summary of the various interpretations, see D. A.
Carson, “Silent in the Churches: on the Role of Women in 1 Corinthians 14:33b-36,” in Recovering
Biblical Manhood and Womanhood (ed. J. Piper and W. Grudem; Wheaton: Crossway, 1991)140-51;
David E. Garland, 1 Corinthians (BECNT; Grand Rapids: Baker, 2003) 664-74; Anthony C. Thiselton,
The First Epistle to the Corinthians (NIGTC; Grand Rapids: Eerdmans, 2000) 1146-61
15

Phillip J. Abbot, Bringing Order to 1 Corinthians 14:34-35 https://www.academia.edu/

10345962/Bringing_Order_to_1_Cor_14_34-35 accessed 11th Jan. 2016; William O Walker, “1
Corinthians 11:2-16 and Paul’s Views Regarding Women,” Journal of Biblical Literature 94, no. 1
(March 1975): 94–110.
 Overview of the Paper

Thus, the apparent contradiction of 1 Corinthians 14:34-35 shall be

contextually and exegetically interpreted after various theories concerning the passage

have been surveyed and evaluated.

 CHAPTER TWO

REVIEW OF LITERATURE

Introduction

Scholars and commentators have through the centuries struggled to understand

the text of 1 Corinthians 14:34-35. If Paul wrote of women “praying and prophesying”

in 1 Corinthians 11: 5 and then commanded women to “keep silent” and not “to

speak” in 1 Corinthians 14:34-35, how does one understand this seemingly

contradiction of Pauline statement? This controversial statement about the silencing of

women in 1 Corinthians 14: 34-35 has generated a multitude of theories concerning its

origins.

In this chapter the interpretative history of 1 Corinthians 14: 34-35 will be

examined. An historical perspective of this text will perhaps help us move closer to

resolving the apparent seemingly contradiction between 1 Corinthians 11 and 1

Corinthians 14.

The Early Church Fathers

Many of the Church Fathers were familiar with the text of 1 Corinthians 14:

34-35. They commented on it and try to give their explanation of what Paul meant on

the text. Unlike this modern day it appears the Church Fathers had no reason to doubt

the authenticity of 1 Corinthians 14: 34-35 and to question Pauline authorship of the

text.
 Origen

Origen acknowledges the existence of female prophets like the daughters of

Phillip and Deborah (Judges 4: 4). But he however said that there is no indication that

these prophetesses ever corporately addressed the believers as did Jeremiah and Isaiah.

Huldah he claims did not speak to people but only to a man who consulted her at home

and Anna herself did not speak publicly. Origen goes ahead to say that even if a

woman is to show any sign of prophecy, she is nevertheless not allowed or permitted

to speak in an assembly.16 While one might dispute Origen comment about women it is

very clear that he saw a distinction between the ministry of prophecy and the use of

the gift in a public, corporate setting.17

Tertullian

Tertullian abhorred the notion of women expressing themselves in any shape

or form in official church business. In his treatise, On the Veiling of Virgins, he makes

this statement very clear and bases his belief on the text of 1 Corinthians 14: 34-35.

Tertullian argues that it is not permitted for a woman to speak in church, nor to teach,

baptize, offer (eucharist), nor to take upon herself any male function, least of all the

priestly office.18 Although Tertullian makes no comment regarding the seemingly

contradiction of 1 Corinthians 11 and 1 Corinthians 14, he clearly opines that the

16
Daniel Doriani, “A History of Interpretation of 1 Timothy 2,” in Women in the Church : A
Fresh Analysis of 1 Timothy 2: 9-15, ed. Andreas J., Thomas R. Schreiner and Others ( Grand Rapids:
Michigan, 1995), 222-3; See also Origen, “Fragments on 1 Corinthians,” in Roger Gryson, The Ministry
of Women in the Early Church, trans. Jean Laporte and Mary Louise Hall ( Collegeville, Minn.:
Liturgical Press, 1976), 28
17

J. Carl Laney, “Gender Based Boundaries for Gathered Congregations: An Interpretative

History of 1 Corinthians 14: 34-35,” Journal for Biblical Manhood and Womanhood 7/1 (Spring 2002)
4-13. Accessed 30 Mach 2016. http://cbmw.org/wp-content/uploads/2013/05/7-1.pdf.

18
Angelo Nicolaides, “Assessing Tertullian on the Status of Women in Third Century Church,”
Pharos Journal of Theology ISSN 2414-3324 Vol. 97 2016 5. Accessed 30 March 2016.
http://www.pharosjot.com/uploads/7/1/6/3/7163688/pharos_article_7_vol_97_2016.pdf
participation of women in teaching and the administration of sacrament is

inappropriate.19

Cyprian

Quirinus, son of Cyprian asked his father to gather for him instruction from the

Holy Scriptures some heads bearing upon the religious teaching of their school.

Cyprian went ahead and did what his son does ask for. In his reply to his son, Cyprian

writes, “I have collected certain precepts of the Lord, and divine teachings, which may

be easy and useful to the readers, in that a few things digested into a short space are

both quickly read through, and are frequently repeated.”20

On the role of women in public church life Cyprian wrote to his son

concerning 1 Corinthians 14:34-35 “Let women be silent in the church. But if any

wish to learn anything, let them ask their husbands at home.” Although Cyprian did

not make reference to the law in verse 35 he did understand the text to mean absolute

silence for women during worship.21

Chrysostom

Chrysostom makes it very clear and literal that silence is expected of a woman

in the assembly. He interprets 1 Corinthians 14: 34-35 quite literally. Chrysostom says

that Paul represses the babbling of women and he sews up their mouth. He argues that

Paul not only commands them to be silent but silence with fear and that they are not

even to ask questions in the church. He further argues that Paul is so strict on women

19
J. Carl Laney, “Gender Based Boundaries for Gathered Congregations: An Interpretative
History of 1 Corinthians 14: 34-35,” 4-13

20
Cyprian, “The Treatises of Cyprian” in Ante Nicene Fathers vol. 5. ed. Alexander Roberts
and James Donaldson (Massachusetts: Hendrickson Publishers, 1886), 528
21

Cyprian, “The Treatises of Cyprian”546 Also to Timothy: “Let a woman learn with silence, in
all subjection. But I permit not a woman to teach, nor to be set over the man, but to be in silence. For
Adam was first formed, then Eve; and Adam was not seduced, but the woman was seduced.”
because a woman is in some sort a weaker being and easily carried away and light

minded.22

Chrysostom states that Paul is not only exhorting or giving counsel in 1

Corinthians 14: 34-35 but that he is laying his command on them vehemently, by the

recitation of an ancient law on the subject. Where does the law say this? Chrysostom

directs us to Genesis 3: 16 “Yet your desire shall be for your husband, and he shall

rule over you” (NASN). In commenting on verse 35, Chrysostom points out that if the

women are not to ask any question in the church, their speaking at pleasure is even

contrary to the law.23

ST. Cyril of Jerusalem

On his lecture of exorcism St. Cyril of Jerusalem wrote that during actual

exorcism, while waiting for others, men should be with men, and women should be

with men. Men should have some profitable book in their hands while they sit waiting,

and one should read from it and another listen. He suggested further that if there is no

book available, let one pray and another talk about useful thing.24 Cyril later wrote of

virgins. “Let the virgins likewise form a separate band, singing hymns or reading;

silently, however, so that, while their lips speak, no other’s ears may hear what they

say. For, “I suffer not woman to speak in church. He continues on the married woman

by saying “Let the married woman imitate them: let her pray, and her lips move, but

her voice not be heard.” While St. Cyril may not have commented directly on 1

22
Chrysostom, “Homilies on the Epistles of Paul to the Corinthians, Homily 37,” ed. Philip
Schaff, NPNF, First Series, 12:222
23

Chrysostom, “Homilies on the Epistles of Paul to the Corinthians, Homily 37,” ed. by Philip
Schaff, NPNF, First Series, 12:222

24
Cyril, The works of Saints Cyril of Jerusalem, in the Fathers of the Church vol. 1, trans. Leo
P. McCauley, S.J. and Anthony A. Stephenson (Catholic University of America: Washington, ) 80-
81
Corinthians 14:34-35, he definitely understood the position of women in church as

silence.25

Apostolic Constitution

About eight books on church pastoral and liturgical practice constitute what is

known as the constitutions of the Holy Apostles or Apostolic Constitutions. They are

attributed to Clement of Rome (90-100), but were compiled a century or two later.26

The author declared that they do not permit their women to teach in the church but

only to pray and hear those that teach. He argues that Jesus sent out the Twelve for

public preaching, He did nowhere sends out women to preach, because He did not

want such. He goes to point out that of the many women who were associated with

Jesus ministry none of them was commissioned to preach in the churches.27

The Reformers

Throughout the Middle Ages interpretation was bound to the church tradition

and multiple meanings. The reformers as well were familiar with the text of 1

Corinthians 14:34-35 and many of them recognized the Bible as the supreme and sole

authority.

John Calvin

Calvin, a French reformer was a prolific commentators and expositor. He

wrote commentaries on the 23 books of the Old Testament and all the New Testament

books except Revelation in addition to his most important work, The Institutes of

25
Cyril, The works of Saints Cyril of Jerusalem, 81
26

J. Carl Laney, “Gender Based Boundaries for Gathered Congregations: An Interpretative

History of 1 Corinthians 14: 34-35,” 4-13.
27

Ibid, 4-13. See also Apostolic Constitutions, Book III, section vi; Ante Nicene Fathers, vol.
VII, 427.
Christian Religion (1536).28 Calvin commented on the role of women in the assembly.

In his commentary on the First Corinthians 14:33, he writes “Paul accordingly forbids

them to speak in public, either by way of teaching or prophesying.”29 Nevertheless

Calvin believed there were also opportunities for women to minister publicly outside

the meeting of the established church but didn’t specify the opportunities.30

Calvin in his commentary on verse 34 argues it is not compatible for women

under subjection to teach in public. He writes “For how unsuitable it would be for a

woman, who is in subjection to one of the members to be in an authoritative position

over the whole body!” Calvin declares “It is therefore an argument based on

incompatibilities; because, if the woman is under subjection, she is therefore debarred

from having authority to teach in public.”31

Martin Luther

Martin Luther, the great German reformer did not write a commentary on 1

Corinthians but he did address the issue of women in ministry in one of his work.

Luther acknowledged the fact that the Old Testament women (especially the

prophetesses) had the right to teach and to rule and that God worked with them with

signs and great deeds because He permitted them. Luther further writes, “But in the

New Testament the Holy Spirit, speaking through St. Paul, ordained that women

28
J. Carl Laney, “Gender Based Boundaries for Gathered Congregations: An Interpretative
History of 1 Corinthians 14: 34-35,” 4-13.
29

John Calvin, Commentaries on The Epistle of Apostle Paul to the Corinthians, trans. John W.
Fraser ( Grand Rapids: Michigan, Eerdmans, 1979), 306

30
John Calvin, Commentaries on the Epistle of Apostle Paul to the Corinthians 306. For a
situation can arise where there is a need of such a kinds as calls for a woman to speak. But Paul is
confining himself to what is fitting in a properly organized congregation
31

John Calvin, Commentaries on The Epistle of Paul to the Corinthians, 306

should be silent in the churches and assemblies [I Cor. 14:34], and said that this is the

Lord’s commandment.32

Although Luther noted that Paul knew according to Joel [2:28.], God would

pour out His Spirit also on handmaidens which is perhaps the reason why the four

daughters of Phillip prophesied (Acts 21 [:9]), but he declares, “but in the

congregations or churches where there is ministry women are to be silent and not

preach [I Tim. 2:12].

Although Luther did not make comment on the law of 1 Corinthians 14: 34, he

nevertheless attributes the subjection of a woman to her husband to the original sin. He

writes, “Now there is also added to those sorrows of gestation and birth that Eve has

been placed under the power of her husband, she who was very free and, as the sharer

of all the gifts of God, was in no respect inferior to her husband.” He declares further,

“The rule remains with the husband, and the wife is compelled to obey him by God’s

command.”33

John Wesley

John Wesley was the founder of Methodist Church. Although he didn’t write a

commentary on 1 Corinthians 14:34-35 his comments about role of women in church

public life might have been derived from 1 Corinthians 14: 34-35. In his letter to Mrs

Crosby in February 14, 1971, he writes, “The Methodists do not allow of women

Preachers: Neither do I take upon me any such character.” But later he advised the

women to go an unqualified audience to speak a few words.34

32
Martin Luther, Church and Ministry II, ed. Conrad Bergendoff, vol. 40 (Philadelphia:
Muhlenberg Press, 1958) 390.
33

Martin Luther Lectures on Genesis Chapters 1-5, ed. Jaroslav Pelikan vol. 1 (Saint Louis:
Concordia Publishing House, 1958) 202.
34

John Wesley, The Works of John Wesley Vol. 12 (Salem, Ohio: Schmul Publishers, 1872) 353
 In another letter written to the woman in March 18, 1769, he advised her,

“Pray in private or public, as much as you can. Even in public, you may properly

enough intermix short exhortations with prayer; but keep as far as from what is called

preaching as you can: therefore, never take a text; never speak in a continued

discourse, without some break, above four or five minutes.”35 However, the opinion of

John Wesley on woman preaching does not really sound rigid for he had given some

support to women whose work resulted into conversion.36

35
John Wesley, Selections from the Writings of the Rev. John Wesley, M.A. arrang. Herbert
Welch rev ed. (Nashville, New York: Abingdon Press, ) 370.
36

John Munsey Turner, John Wesley: The Evangelical Revival and the Rise of Methodism in
England (Peterborough, Epworth Press, 2002)128. He could not deny the ‘extraordinary providence of
God’ in Mary Bosanquet (1739-18150). She was involved in the London revival of 1761-2 with Sarah
Crosby (1729-1804) and Sarah Ryan (1724-68). A Christian community was established at
Leytonstone, later moving to Cross Hall, Morley, near Leeds. Mrs Bosanquet never became itinerant
preacher in the technical sense, nor did any other woman, but she claim a genuine if extraordinary
‘call’, trenchantly defending it in a letter to Wesley in 1771.
The Modern Theories

There has been a paradigm shift in the interpretation of 1 Corinthians 14: 34-

35. Until recent times, most scholars and commentators regarded 1 Corinthians as

authentic and genuine and that it prohibited women from public teaching and

preaching during church meeting. To accommodate women who are gifted to freely

preach and teach in public 1 Corinthians 14:34-35 has been reinterpreted by most

modern commentators. This section will examine and evaluate various modern

theories regarding 1 Corinthians 14: 34-35.

Non Pauline Interpolation

Many Scholars have considered 1 Corinthians 14:34-35 as a work of post

Pauline editor.37 This view which has become very popular in recent years views the

words of 1 Corinthians 14:34-35 as a non-Pauline interpolation,38 and so some

scholars are very sure that this is the case.39 The claim is that the text was not original

to Paul but stems from an early marginal gloss written by someone wishing to impose

the views expressed in 1 Tim. 2:11-15 on church gatherings and copyists later inserted

the gloss into the text at these different places 40 i.e. either before verse 36 of 1

Corinthians 14 or after 14:40.41

37
L Ann Jervis, “1 Corinthians 14:34-35: A Reconsideration of Paul’s Limitation of the Free
Speech of Some Corinthian Women,” Journal for the Study of the New Testament 58 (June 1995): 51–
74.

38
Greenbury, “1 Corinthians 14.”
39

Klyne Snodgrass, “A Case for the Unrestricted Ministry of Women,” The Covenant Quarterly
67, no. 2 (May 2009): 26–44.
40

David E. Garland, 1 Corinthians (Grand Rapids: Baker Academic, 2003) 666 See also Gordon
D. Fee, The Epistle to the Corinthians (Grand Rapids: Eerdmans, 1987) 705 Since the phenomenon of
glosses making their way into the biblical text is so well documented elsewhere in the NT (e.g., John
5:3b-4; 1 John 5:7), there is no reason to reject the possibility here.
41

Antoinette C. Wire, The Corinthians Women Prophets (Minneapolis: Fortress Press, 1990)
149. The presence of these verses at the end the chapter in several manuscripts rather than in their
numerical order has been used as evidence of their secondary nature.
 The textual support for this is that Bezan codex (D) and related early Western

Greek manuscripts place verse 34-35 at the end of the chapter. The explanation put

forward for this non- Pauline interpolation theory is that the text appears to be an

interruption to the flow of the passage and it does not fit in the immediate

context.42This view is taken by Fee, 43Payne44and Hans Conzelmann.45

Fee argues that the two verses of 1 Corinthians 14:34-35 stand in obvious

contradiction to 11: 2-16, where it is assumed without reproof that women pray and

prophesy in the assembly, not to mention that such is also assumed in the repeated

“all” of vv. 23-24 and 31 and the “each one” of v. 26. He reasons that the problem is

so manifest that most interpretations that consider these words authentic engage much

of their energy in “getting around” their plain meaning so as to allow the two passages

to exist side by side in the same letter.46

Furthermore, it is also argued that the two verses of 1 Corinthians 14:35-35 (1)

allegedly differs from the main theme or themes of 12:1-14:40; (2) they supposedly

interrupt the flow of instructions about the prophets, as the Western copyists perceive

(and a few MSS place them after 14:40, e.g., D, F, G); (3) to appeal to “the law” to

endorse or to validate church discipline is “non- Pauline”.

42
C. S. Cowels, A Woman’s Place? Leadership,129
43

Gordon D. Fee, The Epistle to the Corinthians (Grand Rapids: Eerdmans, 1987) 699
44

Philip B. Payne, Man and Woman, One in Christ: An Exegetical and Theological study of
Paul’s Letters, 227
45

Hans Conzelmann, 1 Corinthians: A Commentary on the First Epistle to the Corinthians

(Philadelphia: Fortress Press, 1975) 246
46

Gordon D. Fee, The Epistle to the Corinthians, 702 On the two verses of 1 Corinthians 14:34-
35Fee argues that there is not a single internal hint that deal with gifts of manifestations of the Spirit in
any way. The linguistic ties that do exist (“speaking, silence, submission”) are used in such completely
different ways as to make them suspect in any case. For example, there is not a single absolute use of
the verb “to speak” in its other 21 occurrences in this chapter, yet it is twice so used here; and the
enjoined “ silence” in vv. 28 and 30 is of an otherwise legitimate activity that in some circumstances is
being curtailed, whereas here the injunction to silence is absolute. Thus, these two verses simply lack
any genuine correspondence with either the overall arguments of chaps. 12-14 or the immediate
argument of vv. 26-40.
 Similarly, Payne also concludes that understanding 1 Corinthians 14:34-35 as

an interpolation makes perfect sense of the entire passage and resolves all the

problems of other various theories about the passage. He argues that it is only

interpolation that solves the contextual problem that these verses disrupt the flow of

Paul’s argument; everything else in chapter 14 is about tongues and prophecy.47

Unfortunately, Garland finds fault with this non-Pauline interpolation theory.

According to him treating 1 Corinthians 14: 34-35 a later addition to the text may

expunge a difficult passage; but it does not erase the fact that no ancient manuscript

lacks it, which raises canonical issues. He questions, what status does a text have that

may not be original but is represented in every extant manuscript? He opines that

identifying 14:34-35 as an interpolation seems driven more by the difficulty of finding

a “viable solution” to the meaning of these verses than by the weight of the textual

evidence.48

Moreover, Garland argues that the external evidence is too weak to support

this theory. Arguments claiming that it “interrupts the theme of prophecy and spoils

the flow of thought” are also insubstantial and ignore evidence that points to its close

ties to the context.49As Jervis put it, “Paul wrote them next to his words about

prophecy (1 Cor. 14:29-30) because the behaviour he found reprehensible took place

47
Philip B. Payne, Man and Woman, One in Christ: An Exegetical and Theological study of
Paul’s Letters, 225 Many who study the NT are unaware that the oldest surviving NT manuscripts
differ, sometimes significantly, and various passages do not appear in the most reliable texts at all,
which has led virtually all biblical scholars to conclude that some passages are interpolations. Since
interpolations do not belong in the original text, they are not authoritative for anyone who assigns
authority to the original text.

48
David E. Garland, 1 Corinthians, 666.
49

Ibid
during the exercise of that charism.”50 So, the argument that the text is an

interpolation cannot be taken seriously.

Pauline Interpolation

This theory is that Paul does not write 1 Corinthians 14:34-35 but that it is a

later interpolation and that it was Paul who added it in the margin while rereading. It

is argued that the lapse in time and context between his first writing and this

correcting explains how Paul can conflict with his first writing and this correcting

explains how Paul can conflict with his own instructions on head covering in 11:5 and

insert words about women into a chapter on spiritual gifts.51

The gloss is then said to have been inserted into the text at different places but

others date the marginal gloss at the turn of the century, attributing it to the collector

of Paul’s letters or to copyist propagating the views and vocabulary of the writer of 1

Timothy. But the truth is 1 Corinthians is in circulation across the Mediterranean

before Paul’s letters are collected, as 1 Clement, Ignatius and Didache already show,

and no copy survives without this passage in some location.52

Disruptive Speech

Perhaps, the most commonly held a view is that which sees the problem as

some of disruptive speech. It is claimed support is found in v. 35, that if the women

wish to learn anything, they should ask their own husband at home.53 The largely

uneducated women of that day were interrupting proceedings with irrelevant

50
L Ann Jervis, “1 Corinthians 14:34-35: A Reconsideration of Paul’s Limitation of the Free
Speech of Some Corinthian Women,” Journal for the Study of the New Testament 58 (June 1995): 51–
74.

51
Antoinette Clark Wire, The Corinthian Women Prophets: A Reconstruction through Paul’s
Rhetoric ( Minneapolis: Fortress Press, 1990) 230
52

Ibid 230
53

Gordon D. Fee, The Epistle to the Corinthians, 703

questions that would be better dealt with at home. Perhaps the women were

“chattering,” or even gossiping, as some Jewish women sitting in their synagogue

balconies reputedly like to do or perhaps they were caught up in subtly promoting

false teaching.54

Craig S. Keener, one of the chief proponents of this view opines that “what is

almost certainly in view is that the women are interrupting the Scripture exposition

with questions.”55 He says that this would have caused an affront to more conservative

men or visitors to the church, and it would have also caused a disturbance to the

service due to the nature of the questions.56 Similarly, some interpreters also think that

Paul is checking these women’s garrulousness in church gatherings. Something

fascinating might have been taught or communicated, and they began to chatter about

it as the worship continued.57

Keener argues further that the women silence in (14:34) does not mean they

could not be prophetically inspired in their speech (cf. 14:28). The point is rather that

preserving church order (14:40) means preserving the common good by not

scandalizing the culture. It was “shameful” or “disgraceful” for a woman to interrupt

the service with her questions (14:35) the same way that it was “shameful” or

“disgraceful” for a woman to have her head uncovered or hair cropped short (1:6): it

54
Graig Blomberg, 1 Corinthians: The NIV Application Commentary (Grand Rapids:
Zondervan, 1994), 280 See also Gordon Fee, 703 That the setting was something like the Jewish
synagogue, with women on one side and men on the other and the women shouting out disruptive
questions about what was being said in a prophecy or tongue; or that they were asking questions of
men other than their own husbands; or that they were “chattering” so loudly that it had disruptive
effect.
55

Craig S. Keener, Paul, Women and Wives: Marriage and Women’s Ministry in the Letters of
Paul (Massachusetts: Hendrickson Publishers, 1992) 81
56

Ibid, 81
57

David Prior, The Message of 1 Corinthians: Life in the Local Church (Downers Grove: Inter-
Varsity Press, 1985) 252
offended the cultural sensitivities of those whom the church wanted to reach with the

gospel.58

While some interpreters have found fault with this interpretation, this view is

the most probable correct contextually as chapter four of this work will demonstrate

this in detail exegetically.

Corinthian Quote

Several interpreters also suggest that Paul is quoting 1 Corinthians 14:34-35

by some in Corinth only to refute the men in 1 Corinthians 14:36 in Corinth who want

to silence women.59 It is claimed verses 34 and 35 are not in fact expressing Paul’s

opinion but a quote, perhaps from a letter, the views of one group within the church.

In this instance ‘the law’ is seen as the Jewish oral law. 60Charles Trombley defended

this view extensively in his book “Who said Women can’t teach? His take is that Paul

was answering one of the questions the Corinthians asked him in their letter, and that

verses 34 and 35 are one of those questions or statements.61

One of the chief defenders of this view is D.W. Odell-Scott. He regards the

key particle Or, at the beginning of v. 36, as offering a resounding rhetorical

rejoinder to the conservative patriarchal rule expressed by a group at Corinth in the

words of vv.34-35: Or was it from you that the word of God went out? According

58
Craig S. Keener, Paul, Women and Wives: Marriage and Women’s Ministry in the Letters of
Paul, 85-6
59

Antoinette Clark Wire, The Corinthians Women Prophets (Minneapolis: Fortress Press, 1990)
229

60
Mary J. Evans, Woman in the Bible (Downer Grove: Inter-Varsity Press, 1983) 99
61

Charles Trombley, Who Said Women Can’t Teach? (South Plainfield: Bridge Publishing Inc.
1985) 45. It might be paraphrased like this: “Paul, these Corinthian women are prophesying publicly,
praying out loud, speaking tongues. The oral law says it is shameful for a woman to speak in public.
Tell them to be silent and stop this talking.
to Odell-Scott, the passage authoritatively allows women to speak in public

congregation since it can be understood as a strong rebuttal of vv. 34-35.62

It is true that this interpretation has tried to avoid the contradiction between

the seemingly contradiction of chapters 11 and 14 by reading the passage as Paul’s

quotation of the Corinthians’ position but there is no indication in the text that Paul is

quoting anything (unlike 7:1) or that the Corinthians held such views about women.

Moreover, the other Corinthian views cited by Paul are always short slogans, not

extended didactic arguments.63

Evaluation of Prophecy

This view which is also held by many scholars see 1 Corinthians 14:34-35 as

allowing women to prophesy but that now those women are being excluded from the

weighing of prophecies because that could possibly put them in the “unbiblical”

position of sitting in authority over their own husbands.64

This view which has also being supported by Carson similarly argues that

Paul has just been requiring that the church in Corinth carefully weigh the prophecies

presented into it and that the women of course, may join in such prophesying; that

was established in chapter 11 but Paul point is that women may not participate in the

oral weighing of such prophecies. That is not permitted in any of the churches and in

that connection they are not allowed to speak “as the law says.”65

62
Odell-Scott, “Let the Women Speak in Church: An Egalitarian of 1 Cor. 14:33b-36,” 90-93.
63

Richard B. Hays, First Corinthians: Interpretation ( Louisville: John Knox Press, 1997) 248
64

Gordon D. Fee, The Epistle to the Corinthians, 704

65
D. A. Carson “Silent in the Churches’’: On the Role of Women in 1 Corinthians 14:33b-36
in Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism, ed. John
Piper and Wayne Grudem (Wheaton: Crossway Books, 1991) 151-152 The major objection to this
view is that it seems inconsistent for Paul to prophesy and then to forbid them to weigh prophecies. But
Carson opines that the objection carries little weight provided that such prophecy does not have the
same authority status that the great writing prophets of the Old Testament enjoyed. 153
 A slight variation to this is that Paul forbids the women the right to “judge

prophecies in the assembly (14:29), since this would include an authoritative teaching

as well as a prophetic function. Thus, though teaching is not mentioned in the context,

on this view Paul prohibits the women from anything authoritative like teaching.

This view has own weaknesses. First of all, this explanation allows women to

prophesy but not evaluate prophecy or teach when the former exercise more authority.

Moreover, Paul’s words, “if they want to learn anything,” seem incompatible with the

authoritative evaluation of prophecies. Rather than denoting an audible evaluation, it

is far more likely that in verse 29 is a silent appraisal of prophecy by the

congregation, and lastly Paul’s unqualified use of  is incompatible with a

limited form of speaking such as weighing of prophecies66

Demand for absolute silence

Some continue to see 1 Corinthians 14:34-35 as absolute universal silence

prohibition of women against speaking in church. It is claimed this was a rule taken

from over from the synagogue and maintained in the primitive Church. In support of

this view are the facts that the wording seems to suggest this interpretation, and that 1

Timothy 2:11-15 seems to favour this interpretation.67

This view seeks to avoid the tension between 11:2-16 and 14:33b-36 by

arguing that only the latter passage has reference to the public assembly and that the

former deals with the home or small group gatherings. It is argued in that nothing in 1

Corinthians prevents the interpreter’s taking the prohibition of chapter 14 absolutely,

so far as the church assembly is concerned. Therefore neither the context nor the

66
J. Greenbury, “1 Corinthians 14:34-35: Evaluation of Prophecy Revisited,” 721–31.
67

Andrew B. Spurgeon, “Pauline Commands and Women in Corinthians 14, “ Bibliotheca

Sacra, no. 671 (July 2011):317-33
grammar of chapter 14 limits the interpreter from taking the command as an absolute

rule.68

On the other hand this interpretation does not seem very likely, for: (a) Paul

thinks of prophecy primarily as revelation from God delivered through believers in

the context of the church, where the prophecy may be evaluated (14:23-29). (b)

Differentiating “small house groups” and “church” may not have been all that

intelligible to the first Christians, who commonly met in private homes. (c) The

language of 11:16 seems to suggest a church concern, not merely the concern of

private or small-group piety.69

Conclusion

The major interpretative issues of the seemingly contradiction between 1

Corinthians 11 and 14 have been highlighted. The evidences above are very clear;

there has been paradigm shift in the interpretation of 1 Corinthians 14: 34-35. In the

past most scholars and commentators, even the Church fathers regarded 1

Corinthians as authentic and genuine and that it prohibited women from public

teaching and preaching during church meeting.

To accommodate women who are gifted to freely preach and teach in public 1

Corinthians 14:34-35 has been reinterpreted by most modern commentators. But

unlike in the past the modern interpretations of 1 Corinthians 14:34-35 are numerous

and diverse. This chapter has examined and evaluated various modern theories

regarding 1 Corinthians 14: 34-35.

68
D. A. Carson “Silent in the Churches’’: On the Role of Women in 1 Corinthians 14:33b-36
145
69
Ibid, 145
 CHAPTER THREE

BACKGROUND STUDY OF THE PASSAGE

Introduction

Preparing to read and do study on a specific passage in the book of 1

Corinthians might be a challenging task, since to truly comprehend what is going on

in this truly foreign communication one must understand a variety of background

matters. Given the distance between the original readers of this letter and ours in 21st

century, the question of who, what, when, where, and why was the book written

becomes important.70 Here in this chapter we will come to terms with some

background issues in the book of 1 Corinthians.

Author

Apart from ultra-radical critics who doubted the existence of Paul, the Pauline

authorship of 1 Corinthians has been widely and generally accepted.71 All scholars

accept 1 Corinthians as written by Paul.72 The opening verses of both the Corinthians

letters identify Apostle Paul as the author.73 The book not only is marked by his style

70
Marion L. Soards, 1 Corinthians (Michigan: Grand Rapids, 1999) 1.
71

“The Epistle of Paul to the Corinthians”, Seventh-day Adventist Bible Commentary (SDABC),
rev. ed., ed. Francis D. Nichol (Hagerstown, MD: Review and Herald, 1956-1980), 655. In fact along
with 2 Corinthians, Romans and Galatians, is believed to be the attested of all Paul’s letters. The name
of the author appears at both the beginning and end of this letter (1 Cor. 1:1, 2; 16:21)

72
Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2nd ed. (Downers
Grove, IL: Inter-Varsity Press, 2014) 459; See also Dorothy Kelly Patterson and Rhonda Harrington
Kelly, ed., Women’s Evangelical Commentary: New Testament, 414.
73

Thomas D. Lea and David Alan Black, The New Testament: Its Background and Message, 2nd
ed. (Nashville, Tennessee: Broadman and Holman Publishers, 2003) 403. Few have contested this
claim to Pauline authorship. Some scholars have insisted that various parts of 2 Corinthians may not all
have been written on the same occasion, but they generally accept Pauline authorship.
but also bears his signature at both the beginning and end of the letter (1 Cor. 1:1;

16:21.74 It is generally acclaimed that, whether the material we have in 1 Corinthians

is as it came from Paul he was the author. Early external evidence from the following

church fathers confirms this conclusion: Clement of Rome, To the Corinthians (ch.47)

Polycarp, To the Philippians (ch. 11), Irenaeus, Against Heresies, 4, 27 (45).75

Moreover, the degree of relationship between the letter itself and the account

in Acts of Paul’s dealings with the church in Corinth is sufficient to establish our

confidence in the Acts account. The Acts of the Apostles not only confirms that Paul

was the founder of the Corinthians Church (Acts 18: 1-11), but also confirms the

subsequent role of Apollos in the development of the Church (cf. Acts 18:27-19:1

with 1 Cor. 3:5-10).76

Time and Place

In about 50 A.D., at the end of the second missionary of Paul, Apostle Paul

travelled to Corinth and lived there for about eighteen months. At first Paul mainly

preach to the Jews in Corinth, but when most of them discarded his teaching, Paul left

the Jewish synagogue and began to preach among the Gentiles (Acts 18:1, 4-7,9-11).

After he had established a church in Corinth Paul left the city in about 52 A.D. and

went to Ephesus where he stayed for two years (Acts 19:8-10). Ephesus was located

across the Aegean Sea, three hundred miles east of Corinth.77

74
Dorothy Kelly Patterson and Rhonda Harrington Kelly, ed., Women’s Evangelical
Commentary: New Testament ( Nashville, Tennessee: Broadman and Holman Publishers, 2006) 414

75
“1 Corinthians: Introduction”, The Expositors Bible Commentary (EBC), vol.10 ( Grand
Rapids: Zondervan, 1976) 179
76

James D.G. Dunn, 1 Corinthians ( Sheffield, England: Sheffield Academic Press, 1995) 13
77

Thomas Hale and Stephen Thorson, The Applied New Testament Commentary ( Colorado:
David C. Cook, 1996) 623 Since both the cities were important, many people travelled by boat and
forth between them
 During that period Apollos had arrived in Corinth and had conducted a

substantial ministry there and then had also moved on (1 Cor. 16:12). Paul had earlier

written an earlier letter (1Cor. 5:9) which is almost certainty lost.78 And there had

been some coming and going between Paul and Corinth, presumably across the

Aegean (between Ephesus and Corinth) - Timothy (1 Cor. 4:17), Apollos (1 Cor.

16:12), Sosthenes (? 1 Cor. 1.1), Chloe’s people (1 Cor. 1.11) and another Corinthian

delegation consisting of Stephanas, Fortunatus and Achaicus (1 Cor. 16:17), probably

bringing with them a letter from the church in Corinth (1 Cor. 7:1).79

In the light of this these facts Paul wrote this letter probably from

Ephesus80near the end of his stay there (1 Cor. 16:8; Acts 20:31) and before his

departure for Macedonia (1 Cor. 16:5; Acts 20:1) about AD 56, and not later than AD

57. Although feeling it unwise to leave the work in Ephesus, Apostle Paul freely sent

and received letters. This letter addressing conduct and responding and answering

questions were an effective means for him to mentor the congregation he founded.81

Recipients

For any letter to be written it must surely have an audience, so also is the

Letter to the First Corinthians. The internal evidence of the work shows Paul wrote it

to the Corinthian believers (1 Cor. 1:2). But Paul wrote the Corinthians a letter that

we do not possess but we learn about the letter in 1 Corinthians (5:9-12). Often this

letter is referred to as the previous letter. So what the Bible calls the 1 Corinthians is

78
James D.G. Dunn, 1 Corinthians 14-15
79

Ibid, 14-15
80

David E. Garland, 1 Corinthians, 20. See also Albert Banes, Barnes’ Notes on the New
Testament (Grand Rapids: Kregel Publications, 1980) 671; Tom Udo Tom Ekpot and Sampson M.
Mwaomah, Paul: His Ministry and His Writings (Jos, Plateau: Fab Anieh Nigeria Limited, 2015) 137
81

Dorothy Kelly Patterson and Rhonda Harrington Kelly, ed., 414

in fact Paul’s second letter to them.82 The story of the beginnings of this church is

recorded in Acts 18:1-7. Paul had come alone to Corinth after difficult experiences in

Thessalonica and Berea (Acts 17: 1-15) and a less than satisfactory reception in

Athens (Acts 17:16-34). Paul supported himself by making tents and along with a

Jewish couple, Acquilla and Priscilla, who had fled Rome because Emperor Claudius

required all Jews to leave.83

Some of the Jews, including notable leaders had accepted Paul’s message. The

Church in Corinth was large and filled with members who were self-willed, rebellious

against authority, and arrogant. It is into this unfavourable climate, and guilt that Paul

introduced forgiveness, redemption, and Joy.84

Corinth

Corinth was one of the major urban centres of the ancient Mediterranean and

one of the most culturally diverse cities in the empire. Corinth, a Greek City by

location, the capital of Achaia (which made of Ancient Greece), has been a Roman

Colony for nearly a century, officially resettled by Romans long after its destruction,

and Greek and Latin cultures existed side by side.85

Corinth had roughly eighty thousand people with an additional twenty

thousand in nearby rural areas. Because it was strategically located near an isthmus,

which enabled sailors to drag boats across the dangerous coastline of southern Greece,

it regained its prominence very fast. In Paul’s day, it was probably the wealthiest city

in Greece and a major, multicultural urban centre. Every two years Corinth played
82
J. Paul Sampley, ‘’The First letter to the Corinthians,’’ In the New Interpreter’s Bible, ed. by
Leanders E. Keck and others. Nashville: Abingdon Press, 2002, 773-1003

83
Kenneth L. Chafin, The Communicator’s Commentary: 1,2 Corinthians, (Waco, Texas:
Word Books Publisher, 1985), 17
84

Dorothy Kelly Patterson and Rhonda Harrington Kelly, ed. 414-5

85

Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2nd ed. 456
host in its massive stadium to the Isthmian games, competition which was second

only to Olympics in prominence.86

The Romans were dominant in Corinth: they brought with them not only their

laws but also their religions and culture. But the Roman world had been thoroughly

Hellenized; and since Corinth was a historically Greek city, it maintained many of

those ties--religion, philosophy, and the arts. And from the East came the mystery

cults of Egypt and Asia and the Jews with their synagogue and “peculiar” belief in a

single God.87

As the residents of the city that was undergoing continual rebuilding and that

was increasing in fame, the people of Corinth had both growing civic pride and

individual pride (Plutarch Mor. 831). All sorts of Corinthians, even slaves are

mentioned in inscriptions, often paid for and erected by and for themselves that

describe their contributions to building projects or their status in clubs (collegia). The

number of such inscriptions is staggering. The City of Corinth was a city where public

boasting and self-promotion had become an art form.88

The city to which Paul then preached was a cosmopolitan place, an important

city; it was intellectually alert, materially prosperous, but morally corrupt. There was

a pronounced tendency for its inhabitants to indulge their desires of whatever sort.89

The account of Strabo and of Pausanias, the second century writer, indicate that the

city supported numerous sites of pagan worship and was adorned by magnificent
86
Graig Blomberg, 1 Corinthians: The NIV Application Commentary, 19
87

Gordon D. Fee, The First Epistle to the Corinthians, 2

88

Ben Witherington III, Conflict and Community in Corinth: A Social-Rhetorical Commentary

on 1 ad 2 Corinthians (Grand Rapids, Eerdmans, 1995) 8 The Corinthian people thus lived within an
honor-shame cultural orientation, where public recognition was often more important than facts and
where the worst thing that could happen was for the one’s reputation to be publicly tarnished. In such a
culture a person’s sense of worth is based on recognition by others of one’s accomplishments, hence
the self-promoting public inscriptions.
89

Leon Morris, The First Epistle of Paul to the Corinthians: An introduction and Commentary
(Grand Rapids: Inter-Varsity Press, 1985) 19
status of gods and goddesses in public places, including a large statue of Athena in the

middle of the agora (marketplace). This was very usual because every city in the

Greco-Roman world displayed similar temples and statuary. Athens, for example is

described in Acts 17:6 as being “full of idols.”90

Although, Corinth had a reputation for commercial prosperity, she was also a

byword for evil living. The very word korinthianzesthai, to live like a Corinthian, has

become a part of the Greek language, and meant to live with drunken and immoral

debauchery. The word actually penetrated to the English language, and, in Regency

times, a Corinthian was one of the wealthy young bucks who lived in reckless and

riotous living.91

Aelian, the Greek writer, makes us to know that if ever a Corinthian was

shown upon the stage in a Greek play he was shown drunk. The very name Corinth

was synonymous with debauchery and there was one source of evil in the city which

was known all over the civilized world.92 Corinth was dedicated and devoted to the

principal deity worshipped in city, Venus. The temple of Venus was erected on the

north side or slope of the Acrocorinthus, a mountain about half a mile in height on the

south of the city.93 To that temple there were attached one thousand priestesses who

were sacred prostitutes, and in the evenings they descended from the hill and plied

90
Richard B. Hays, First Corinthians: Interpretation, 4 The Corinthians Christians would have
been confronted on a daily basis by these imposing symbolic reminders of the religiopolitical world out
of which they had been called. When Paul wrote of “many gods and many lords” in the world (1 Cor.
8:5), his words brought vivid images to mind for his readers. Consequently, Paul was faced with a
major task of reshaping the thinking of his Corinthian converts into the symbolic world of Judaism and
the emergent Christian movement, in which one God alone was to be worshiped.
91

William Barclay, The Letters to the Corinthians, rev ed. (Philadelphia: Westminster Press,
1975) 2
92

Ibid, 2-3
93

Albert Banes, Barnes’ Notes on the New Testament, 669

their trade with people, until it became a Greek proverb, “It is not every man who can

afford a journey to Corinth.”94

Paul at Corinth

Paul planted the church in Corinth during his second missionary journey, soon

after preaching at Athens (Acts 18: 1-17). He worked as a tent maker the trade he

shared with his fellow Jews Aquila and Priscilla, who he had met in Corinth (vv.2-3).

As was his custom he began to preach to local Jews in their synagogue, but upon

opposition he moved to the nearby Gentile home and ministered predominantly to the

non-Jewish peoples of the town (vv.4-70.95

Paul’s preaching to the local Jews was not without success as Crispus, the

synagogue ruler, believed, together with his household (Acts 18:8). But these are the

only Jewish converts we read in Acts (unless Aquila and Priscilla got converted

there). This factor may be responsible of the fact that Jewish names do not figure

largely in the Corinthian Epistles. But many of the Corinthians also believed and were

baptized.96Paul had been encouraged by a vision, perhaps at his expulsion from the

synagogue, assuring him that God had many people in this city (Acts 18:10). He

remained in Corinth for eighteen months and evidently made many converts.97

94
William Barclay, The Letters to the Corinthians, rev ed. (Philadelphia: Westminster Press,
1975) 3.

95
Graig Blomberg, 1 Corinthians: The NIV Application Commentary, 21.
96

Leon Morris, The First Epistle of Paul to the Corinthians: An introduction and Commentary
(Grand Rapids: Inter-Varsity Press, 1985) 20.

97
Ibid, 20. We are not told expressly, but it seems likely that here, as elsewhere, the bulk of the
believers came from group of devout pagans who attached themselves loosely to the synagogue. They
were dissatisfied with paganism and found themselves attracted by Judaism’s lofty morals and pure
monotheism, but repelled by its narrow nationalism and by ritual practices like circumcision. Such
people found in Christianity a faith that satisfied and was free from what they found objectionable in
Judaism.
 Occasion

How Paul came to hear of some of the problems in the church we cannot be

sure. But it appears in response to a communication from them, he wrote them a letter

(referred to in 1 Cor. 5:9), most of whose contents are lost, but which forbade

association with sexual immoral persons. This letter, sometimes referred to as the

“previous letter,” we may designate Corinthians A. Most scholars agree that it was a

lost letter. Perhaps the Corinthians had posed a question about church discipline and

Paul answered this questions but it appears his readers misinterpreted him (1 Cor. 5:9-

13).98

At some points during his Ephesian ministry, Paul had received reports from

“some from Chloe’s household” (1:11) about the ugly quarrels in Corinth. The three

official delegates of the church, namely, Stephanas, Fortunatus, and Achaicus (16:17)

brought not only the gift from the Corinthians but also the church’s letter and their

own verbal reports, which together established Paul’s agenda as he wrote 1

Corinthians (which might be referred to as Corinthian B).99 It is also clear enough that

the structure of the letter is determined by the need to respond to issues put to Paul by

the two embassies.100

98
D.A Carson and Douglas J. Moo, An Introduction to the New Testament (Leicester, England:
Inter-Varsity Press, 2005) 422
99

Ibid, 422
100

James D. G. Dunn, 18 The clearest indication comes in 7:1—‘Now concerning the matters
about which you wrote.’ A letter had evidently been brought to Paul outlining certain questions or
putting forward a Corinthian viewpoint on a number of issues. As already noted, the likelihood is that it
had been brought by the group referred to in 16:17—Stephanas, Fortunatus and Achaicus. Paul’s strong
affirmation of them (‘Give recognition to such,’ 16:18) may imply that they were able to function both
as Paul’s spokesperson and as emissaries of the Corinthian Church. We are able to gain a clear idea of
what was in the letter brought by this group, for the subject matter of the letter is introduced by a
formula (peri de) which is then repeated in 1 Corinthians (7:25; 8:1; 12:1; 16:1,12) as Paul evidently
moves through a sequence of further topics. In other word, the Corinthian letter probably put to Paul a
series of questions or viewpoints on the following subjects and in the following order: (1) sexual
relations between husband and wife (7:1-24), (2) the unmarried (7:25-40), (3) food offered to idols
(8:1-11:1, (4) spiritual gifts (12:1-14:40),(5( the collection (16:1-4), and (6) Apollos (16:12)
 Chloe report presumably included alarming information about other problems

within the Corinthian church: sexual immorality (5:1-8; 6:12-20), legal disputes (6:1-

11), abuses of the Lord’s Supper (11:17-34), and controversies about the resurrection

of the dead (15:1-58). Corinthians themselves had written to Paul asking for his

advice. They asked questions such as sex within marriage (7:1b-40) and eating meat

that had been offered to idols (8:1-11:1); it also raised the issues of spiritual gifts in

the church.101

Corinthian Correspondence

One thing that should be remembered always is that 1 and 2 Corinthian as we

have them today do not comprise the entire correspondence at least from their

testimony.102 Mention is made of a letter previous to 1 Corinthians. At the end of 2

Corinthians Paul talks of paying the Corinthians a third visit: the first is that described

by Luke in Acts 18, but the second is unknown. In 2 Corinthians 7:8 Paul talks of

another letter of such sternness that Paul almost wished he had never sent it. This

cannot be 1 Corinthians, and the first nine chapters of 2 Corinthians are certainly not

stern: indeed they are probably the tenderest, warm and of all his human

correspondence.103 This leaves 2 Corinthians 10-13 which, by his own admission,

contain very traumatic material which could well be the material Paul wishes he had

never despatched. This leaves us with the following possible sequence of events as

laid out by Barclay:104

101
Richard B. Hays, First Corinthians: Interpretation, 5
102

For a full discussion of the complex details within the correspondence between Paul and the
Corinthian Church see William Barclay, The Letters to the Corinthians (Philadelphia: Westminster
Press, 1975) 5-8
103

David Prior, The Message of the 1 Corinthians, 17-18

104

Ibid
 (I)The ‘previous letter’, which may be contained in 2 Corinthians, 6:14-7:1

(N.B. runs very smoothly into7:2). (ii) ‘Chloe’s people’ (1 Cor. 1:11) bring to Paul at

Ephesus news of division at Corinth. (iii)1 Corinthians chapters 1-4 were written in

reply and Timothy is about to take it to Corinth (1 Cor. 4:17). (iv) Three men

(Stephanas, Fortunatus and Achaicus: 1 Cor. 16:17) arrive with more news and a

letter from Corinth: Paul immediately writes chapters 5 and 6 and pens chapters 7-16

in reply to this letter. Timothy then takes the whole of 1 Corinthians to Corinth. (v)

The situation gets worse and Paul makes a disastrous visit to Corinth after which

things get even more painful for Paul (cf. 2 Cor. 2:1). (vi) He then sends the ‘Severe

Letter’ (2 Cor. 10-13) by the hands of Titus (2 Cor. 2:13; 7:13). (vii) Paul is so

worried that he cannot wait for Titus to return; he sets out to meet him in Macedonia

(2 Cor. 7: 5-13), and then writes 2 Corinthians 1-9, the ‘Letter of Reconciliation’.105

Unity of the Letter

During the past century it has by no means always been agreed that 1

Corinthians is a single letter. Of course tensions within 1 Corinthians have

encouraged attempts to trace the elements of the former letter within 1 Corinthians

itself. A case in point is the awkward transition from chs. 4 to 5 and tension between

4:19 (a visit to Corinth soon) and 16: 5-9 (a delay and lengthy trip). Or again the

105
David Prior, The Message of the 1 Corinthians, 18; See also Graig S. Keener, 1-2
Corinthians (New York: Cambridge University Press, 2005) 8 Although the majority of scholars still
find at least two letters in 2 Corinthians, most commentators accept the unity of 1 Corinthians; See also
Mark Keown, New Testament Introduction (
The authorship of 1 and 2 Corinthians is generally accepted. However, the integrity of 2 Corinthians is
disputed (integrity relates to the unity of the letter, some think it is a composite letter).
Many consider that 2 Corinthians acomposite letter, made up of more than one letter, all by Paul, but w
ritten at different times and put together as a unit. Some consider that 2 Cor 6:147:1 is a portion 
or all of the earlier letter encouraging disassociation with sin referred to in 1 Cor 5:9. It also considered 
that 2Cor 1013:10 is a separate letter, on the basis of the sharp shift in tone at 2 Cor 10:1. However, the
re is no textual evidence that the letters existed independently and there are adequate explanations whic
h can be given to explain the letter in its canonical form; See also C.K Barret, A Commentary on the
First Epistle to the Corinthians, 2nd ed. (London: Adam and Charles Black, 1971) 12-14
tension between 10:14-22 forbidding participation in temple meals, and the more open

attitude in the paragraph immediately following.106

As a result there have been varieties of theories analysing 1 Corinthians into

two or more theories. Others have tried to resolve the tension by suggesting that

certain passages were interpolated at a later stage (notably 11:2-16 or 14:33b-34).

However as some scholars have shown such theories are unnecessary and

unsatisfactory.107 There are good reasons to think that 1 Corinthians as we have it

printed in our New Testament represents substantially what Paul wrote to the

Corinthians on a single occasion.108

The thought progresses in orderly fashion. Members of Chloe’s household

brought report to Paul. Next Paul responds to questions brought by the Corinthian

delegation (1 Cor. 16:17). Questions of marriage, eating meat sacrificed to idols,

disorderly public worship, spiritual gifts, and the resurrection. Remark about offering

for the poor, his travel plans, then, he closes with greetings. Obviously the letter is

connected whole.109

Canonicity

The canonicity of the Epistle is abundantly attested by early Christian

literature. It is the first one of the New Testament writings that is cited by one of the

Church fathers. Clement of Rome in his first Epistle to the Corinthians wrote that the

Corinthians should take the Epistle of the blessed Apostle Paul into their hands.110It is

106
James D. G. Dunn, 1 Corinthians, 22.
107

Ibid, 22.
108

Richard B. Hays, First Corinthians: Interpretation , 9

109

“1 Corinthians: Introduction”, The Expositors Bible Commentary (EBC), vol.10 ( Grand

Rapids: Zondervan, 1976) 179
110

Louis Berkhof, New Testament Introduction (Grand Rapids: Eerdmans, 1915) 90

freely quoted by Polycarp and Ignatius and no other Paul’s letter was quoted as

widely and early as this.111In the Muratorian canon the two epistles to the Corinthians

stand at the end of the Pauline epistles and Harnack considers this to be the original

position. In actual fact we know nothing about the collecting ad editing of the epistles

but the fact remains that Marcion knows them.112

Literary Features

Here, the literary characteristics features of 1 Corinthians shall be surveyed.

Genre

First Corinthians is a letter written by Apostle Paul to the Corinthian Church.

The letter begins with the three-part salutation typical of ancient Greco-Roman

written correspondence: name of the witter, identification of the recipients, and words

of greeting. Unlike the letter to the Romans, 1 Corinthians is not a carefully crafted

doctrinal treatise. But rather, Paul responds personally and directly to a variety of

troubling issues and problems that had developed in the Corinthian Church.113

More also, the structure in between is free and the buildup does not follow any

rule. His responses to the questions of the Corinthian are not arranged in any

systematic order unlike Romans and Galatians. Plainly, he simply follows the order of

the Corinthian letter. In fact, he relates one topic after another to the basis of

existence, to faith: the form of the community (formation of groups), the theme of

freedom, the structure of divine service and the attitude of the individual in relation to

himself and to the community, hope.114

111
Leon Morris, 28
112

Hans Conzelmann, 1 Corinthians, 2

113

Dorothy Kelly Patterson and Rhonda Harrington Kelly, ed., Women’s Evangelical
Commentary: New Testament, 413-4
114
Hans Conzelmann, 1 Corinthians: A Commentary on the First Epistle to the Corinthians, 6-
7
 Characteristics, Style and Language

The general characteristics of Paul’s style and particularly in his letters of the

Aegean period are of course markedly present in this Epistle. Though it lacks the

systematic of marshalled argument so evident in Romans; it is more personal than that

Epistle. While the feeling is not as high-wrought as it is in Galatians and Second

Epistle warmth of affection as well as warmth of remonstrance and censure marked or

characterised the Epistle throughout.115

One great general characteristics of 1 Corinthians is the firmness of touch with

which Paul handles the various matters that come before him, carrying back each

question, as it comes up for treatment, to large principles. The petty divisions at

Corinth viewed in the light of the essential character of the gospel and of the Gospel

ministry, the moral disorders in the light of Christ who bought all for Himself, and the

question of marriage, meats offered to idols and exercise of spiritual gifts viewed in

the light of the “higher expediency,” that is of the subordination of temporal to the

eternal.116

The language of this Epistle, as of St Paul generally, is the Greek of a

Hellenist Jew; not necessarily of one who thought in Hebrew but spoke in Greek, but

rather of a Jew of the Dis- persion, accustomed to use the Greek of the Jewish

community of his native city, and conversant with the Old Testament Scriptures in

their Greek version. His studies under Gamaliel had doubtless been wholly Hebraic,

and he could speak fluently in the Aramaic dialect of Palestine (Acts xxii.). But once

only, in this Epistle at least, does he certainly go behind the LXX to the Hebrew (iii.

115

Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the First
Epistle of Paul to the Corinthians 2nd ed. (Edinburg: T. and T. Clark, 1961)52
116

Ibid, 52
19). His language is not 'literary' Greek; he shows little sign of knowledge of Greek

authors.117

Major Theological Themes in the Letter

Christology. Because Paul’s letter is a response to behavioural problems rather

than with doctrine per se, the central place of Christology in this letter can sometimes

be overlooked in the study of the Epistle. From the beginning to the end of the letter

every issue is interpreted in the light of the gospel (1:6). Paul’s gospel is the story of

Jesus crucified and raised from the dead (2:2; 11:23-26; 15:3-5). The Christology of

the letter does not emphasise Jesus death as a means of atonement but as the initiator

of the new apocalyptic age.118

Apocalyptic Eschatology. The Apostle Paul seeks to continually impress upon

the Corinthians that they are living in a time of eschatological urgency, “in which the

ends of the ages have met” (10:11). The old age has been brought to an end through

the cross, and the power of the Spirit in the community is a sign of God’s order. Yet

the community still lives between the times, awaiting “the day of our Lord Jesus

Christ” (1:8) and proclaiming His death until He comes” (11:26).119

Embodied existence. Because the Corinthians were more prone to desecrate

their physical bodies, Paul repeatedly insists on the meaningfulness of the body and

its actions. God created our bodies, sanctified in the present through union with Christ

(6:12-20), and destined for ultimate redemption through resurrection (15:35-58).120

The primacy of love. As Paul reacts to the Corinthians’ overemphasis on

knowledge and wisdom, he affirms that love must rule over all other values and
117
Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the
First Epistle of Paul to the Corinthians, 53
118

Richard B. Hays, First Corinthians: Interpretation,10

119

Ibid, 10
120
Richard B. Hays, First Corinthians: Interpretation,10
virtues (8:1-13; 12:31b-13:13; 16:14).This emphasis on the primacy of love which is

of course, similar to Jesus emphasis on love sets Paul’ teaching apart from the other

philosophical and religious options that exercised such powerful fascination for the

Corinthians.121

The transformation of power and status through the cross. The Apostle Paul

repeatedly argues that the gospel overturns the world’s notions of power and social

standing. Those who accept Christ as the Lord find that God has chosen what is “low

and despised” in the world to “reduce to nothing things that are, so that no one might

boast in the presence of God” (1:28-29). As people of God the Corinthians are linked

together in love- rich and poor, slave and free in a network of mutual love and

concern.122

Outline

I. Introduction: Greeting and Thanksgiving (1:1-9)

II. Letter Body (1:10-16:4)

A. Paul Responds to Oral Reports About the Corinthian Church

(1:10-6:20)

1. Divisions in the Church (1: 10-4:21)

a. The Problem: Rival Factions (1:10-17)

b. The Cross as the Necessary Centre of the Gospel (1: 18-2:5)

c. Christian Wisdom as the Necessary Growth (2:6-3:23)

i. Spiritual People vs. Natural People (2:6-16)

ii. Spiritual Christians vs. Carnal Christians (3:1-23)

d. The Right Attitude Toward the Apostles (4: 1-21)

121

Ibid, 10
122

Ibid, 11
 2. A Case of Incest (5:1-13)

3. Lawsuits Between Believers (6:1-11)

4. The Seriousness of Sexual Immorality in General (6: 12-20)

B. Paul Responds to the Letter From the Corinthians (7:1-16:4)

1. Concerning Marriage (7:1-40)

a. To Those Currently or Previously Married (7:1-16)

b. Analogies With Circumcision and Slavery (7: 17-24)

c. To those Never Married or Contemplating Marriage (7: 25-40)

2. Concerning Food Sacrificed to Idols (8:1-11:1)

a. Introduction to the Problem and the Solution: Tempering

Knowledge With Love (8:1-13)

b. A Second Application: Money for Ministry (9:1-18)

c. The Underlying Motive: Saving as Many as Possible (9: 19-27)

d. Examples of the Danger of Licence: The Idolatry of Israel and

Idol Feasts in Corinth (10: 1-22)

e. Summary: Balancing Freedom and Restraint (10:23-11:1)

3. Concerning Worship (11:2-14:40)

a. Head-Covering (11:2-16)

b. The Lord’s Supper (11:17-34)

c. Spiritual Gifts (12:1-14:40)

i. Diversity Within Unity (12: 1-31a)

ii. The Pre-eminence of Love (12:31b-13:13)

iii. Prophecy and Tongues: Prefer Intelligibility (14: 1-

25)

iv. Prophecy and Tongues: Prefer Order (14:26-40)

 4. Concerning the Resurrection (15:1-34)

a. The Certainty of the Resurrection ( 15: 1-34)

b. The Nature of the Resurrection (15: 35-58)

5. Concerning the collection for Jerusalem (16: 5-24)

III. Conclusion: Travel Plans and Final Greetings (16:5-24)

A. The Travel Plans of Paul and His Co-workers (16:5-12)

B. The Formal Closing (16: 13-24)

Conclusion

In order to listen intelligently to Paul’s conversation with the Corinthians, we

have seen a few things about the letter’s setting and occasion. We cannot, of course,

know as much as we would like; numerous details about the background are unknown

to us, therefore the text contains many allusions that remain opaque to posterity. In

reading or studying 1 Corinthians we see at best, through a glass darkly. Nonetheless,

we have sketched in some information that provides a helpful context for the study of

our passage.

CHAPTER FOUR

EXEGETICAL INTERPRETATION OF 1 CORINTHIANS 14:34-35

 Introduction

In the midst of Apostle Paul’ directions about the use of tongues and prophecy

in the worshiping assembly, there appear an abrupt interjection commanding women

not speak in the congregation during meetings (vv. 34-35). But the weight of the

textual, contextual, and historical evidences suggest that these verses are attempt by

Paul to deal with a specific and unique set of problems that were threatening to

discredit the gospel and destroy the church at Corinth. So it is very important to

understand the context in order to make sense of these verses.

Analysis of Textual Problem

When we look at these verses (vv. 34-35) we see a number of difficulties in

getting the meaning of the verses. Does v. 33b, “Ὡς ἐν πάσαις ταῖς ἐκκλησίαις” “as in

all the churches,” go with v. 34 as in the case in most modern editions, or with v. 33a

as in all ancient Mss? What is the position of vv. 34-35 in a context of tongues and

prophecy? And what is the actual problem behind vv. 34-35. What is meant by

“silence” and can it be taken literally or not? What is meant by “to speak” and can it

also to be taken literally or not? To whom are the women to be in submission?

Also what is meant by “as the law says”? What specific law is the Apostle

referring to? How does one understand the possible seemly contradiction with 11: 2-

16 where the Apostle approves of women and prophesying? Is this message of

Apostle Paul (vv. 34-35) consistent with his Theology? One thing is very certain; any

interpretation of this passage must be in full accord with the principle of the harmony

of Scripture.

The Boundary of the Passage

Firstly, that the paragraph originally began with the imperatival sentence, “αἱ

γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν” “women are to remain silent in church,”

(v.34a) and not with the summary phrase, “Ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων”

“as in all the churches of the saints (v.33b) -- is highly probable. Secondly, that it

originally ended with the supporting statement, “αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν

ἐκκλησίᾳ” “for it is a shameful thing for a woman to speak in church” (v.35b) not

with the sarcastic questions, “ἢ ἀφ᾽ ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς

μόνους κατήντησεν;” “Did the word of God begin with you? Or, did it come to you

alone?” (v.36) -- is also highly probable.

There are several factors that support these two considerations. (i). There is the

history of the text itself. In those witnesses that place the paragraph after v.40, it only

consists of vv.34 and 35. The summary phrase, "as in all the churches" (v.33b),

concludes the prior paragraph, vv.26-33, and the questions which introduce the final

paragraph (vv.36- 40) link logically and immediately with vv.26-33, especially v.33b.

(ii) There is Pauline usage. On two other occasions, Paul concludes a major argument

with language comparable to v.33b: (a) 1 Cor. 4:17; and (b) 1 Cor. 11:16. (iii) If the

summary expression, “as in all the churches” (v.33b), is added to the beginning of the

paragraph, it creates an almost intolerable tautology. The opening sentence of the

paragraph then would read: “As in all the churches of the saints, the women are to

remain silent in the churches.”

Furthermore, it is more probable that St Paul would begin the paragraph with

the subject of it, as in Eph. v. 22, 25, vi. 1, 5; Col. iii. 18-22; i Pet. iii. i,

7. Assuming that it is best taken with what precedes, to which of the preceding

clauses does it belong? Possibly to .123

Textual Criticism

123
Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the
First Epistle of Paul to the Corinthians, 324
 In the self-contained unit of 1 Cor. 14: 34-35 verses 34 and 35 have

two variants in the UBS4 Greek Bible. Variant A places the verses 34 and 35 as it

appears in most English Bible (vv. 34-35 after 33) while Variant B places it after

verse 40 of 1 Cor. 14. About 44 Manuscripts are found witnessing or supporting the

placing of Variant A which is also rated B. They include Papyrus, Uncials,

Minuscules, Old Latin Versions, Vulgate, Syriac, Coptic, Armenian, Georgian, Old

Church Slavonic and Church Fathers while about nine Manuscripts are found

witnessing or supporting the placing of Variant B. They include Uncials, Old Latin

Versions and Vulgate.

Consequently, more and many early manuscripts are found witnessing to

Variant A than they do to Variant B. Most of the witnesses belong to the family of

Alexandria while some of course are Western. Variant B has few and older

manuscripts supporting it and all of them are of Western family.124

The Author’s style seems to favour Variant A that is 1 Cor. 14:34, 35 at it

appears in most English translations and not after verse 40. This is because in 1

Timothy 2 in the context of the appropriate and orderly dressing for women that is the

way Paul interrupts the argument with the idea that women should learn in silence

with all subjection (1 Tim.2:11) and obedience and question their husbands at home in

the context of orderly worship in 1 Cor. 14. 1 Cor. 14:34, 35 appear in all available

known manuscripts. The possible reading of the text is the way it appears in most

English translations. For Variant B, the placing of 33, 34 after verse 40 is probably

an intentional transposition. It is possible the scribes place verses 34,35 after 40

thinking it is an intrusion to the argument of orderly worship of 1 Cor. 14 or that the

124

The texts of the early manuscripts are likely close to the original. The texts of the Alexandria
family are also most likely reliable.
idea of silencing women in the churches does not go well with Western Tradition.

Therefore both the internal and external evidences do favour text of UBS 4.

Knowing the Passage Thoroughly (1 Corinthians 14:34-35)

Provisional Translation

34 The women in the churches should be silent, for it is not permitted them to speak,

but should be surbordinate, just also the law says.

35 If they desire to learn anything, they should ask their own husbands at home, for it

is shameful for a woman to speak in church.

Differences in Versions

Examination of different versions reveals some variations in translations of

certain words. In verse 34a σιγάτωσαν is translated “keep silent” (NKJ, ASV, ERV,

ESV, KJV, NAB, NAS) while others translated it differently. For example σιγάτωσαν

is translated “keep quiet” (MIT), “remain silent” (NIV), and “remain quiet” (NJB). To

remain silent and to remain quiet imply that the command was already in practice

only to be reiterated. The English words are not just the synonyms of each other.

Also some versions translated λαλεῖν as “to speak” (NKJ, ASV, ERV, KJG,

KJV, MRD, NAB, NAS, NIV, NJB, NLT, YLT) while MIT translated it as “to talk

out loud.” Is “to speak or to talk out loudly” the correct translation of λαλεῖν. The

word λαλεῖν is an infinitive present probably the clue as to why MIT translated it “to

talk out loud.”

ὑποτασσέσθωσαν is translated “to be submissive” (NKJ, MIT, NLT) retaining

the passive form of the word. It is translated “be in subjection” (ASV, ERV, and

MRD) and (KJV) has it as “commanded to be under obedience.” ὑποτασσέσθωσαν is

translated “be surbordinate (NAB), “subject themselves” (NAS), and “theirs is a

subordinate part” (NJB). Apart from NKJ, MIT, NLT, and NAB others do not retain

the passive nature of the word.

The provisional list of difficulties

There are difficulties that may be the cause of these differences in translations

of the passage. σιγάτωσαν is translated differently. The question is why there are

differences in translations. Similarly why will λαλεῖν be translated differently?

Majority as “to speak” while MIT as “to talk out loud.” Furthermore, in some

translations the tense of ὑποτασσέσθωσαν is retained as being passive while others

turn the verb into an active tense. The above findings call for a deeper study of this

text so that the meaning and translation of the text may be established.

The outline of the passage

I. (a) Position taken.
“αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν”
“Women are to remain silent in the churches.”
(b) Reason for the position taken.
“οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλὰ ὑποτασσέσθωσαν”
“For (gar) they are not permitted to speak. On the contrary, they are to be
submissive (as the law says).”
II. (a) Position taken.
“εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν”
“If they want to learn anything, let them ask their own husbands at home”
(b) Reason for the position taken.
“αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ.”
“For (gar) it is a shameful thing for a woman to speak in church.”

Structure of the paragraph

 I. That the “position taken” in part 1 (a), “women are to remain silent in

churches,” is paralleled by the "position taken" in part 2 (a), “they are to ask

their husbands at home.”

II. That the “reason for the position taken” in part 1 (b), “they are not

permitted to speak,” is paralleled by the “reason for the position taken” in part

2 (b), “it is a shameful thing for a woman to speak in church.”

III. That, consequently, the statement, “they are to be submissive,” (in part 1

[b]) is only a secondary “reason” intended to support the primary “reason,”

“they are not permitted to speak [in church].” This should not be

overlooked.125

Concerning the Content of the Paragraph

The clue to the perfect understanding of this text is found in its two basic

positions. The position taken in (1a) “αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν”

“Women are to remain silent in the churches and (2a) “εἰ δέ τι μαθεῖν θέλουσιν, ἐν

οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν” “If they want to learn anything, let them ask

their own husbands at home.” But then what does the clause “to remain silent in

churches” mean and the command “for they are not permitted to speak.” Do we take

them as an absolute rule as some commentators have argued? As we shall argue later

the context and the grammar of the passage say they cannot be taken as an absolute

rule.

Grammatical Analysis

Biblical Reference Text form Lexical form Grammatical Description Use/Meaning

1 Cor. 14:34 γυναῖκες 2nd P/ Plural Noun, Nom,

125
James J. C Cox, “Some Notes on 1 Corinthians 14:34-35: For the Commission of the
Ordination of Women in the Pastoral Ministry of the Seventh-Day Adventist Church,” accessed 28
June 2016, https://www.adventistarchives.org/some-notes-on-i-corinthians-14.34,-35.
 Fem.

1 Cor. 14:34 ἐν ἐν Prep, Dative

of Loc.

1 Cor. 14:34 ἐκκλησίαις ἐκκλησία Plural Noun, Fem,

Dat of Place

1 Cor. 14:34 σιγάτωσαν σιγάω Pres, Active, 3rd P, Imperative

Plural
1 Cor. 14:34 οὐ οὐ Negative
Particle
1 Cor. 14:34 γὰρ γὰρ Surbordinate
Conjuction
1 Cor. 13:34 ἐπιτρέπεται ἐπιτρέπω Pres, pass, Indicative

rd/P Plural.
1 Cor. 14:34 λαλεῖν λαλεω Pres, Act. Infinitive
1 Cor. 14:34 ἀλλὰ ἀλλὰ Superordiante
Conjuction.
1 Cor. 14: 34 ὑποτασσέσθωσαν ὑποτασσω Pres pass, Imperative
3rd/P Plural.
1 Cor. 14:34 νόμος νόμος Masc, Sing Nominative

1 Cor. 14:35 μαθεῖν Aorist, act. Infinitive

1 Cor. 14:35 θέλουσινθέλPres, act, 3p/pIndicative

Cor. 14:35 οἴκῳ οἴκMas, Sing Dat of Place

1 Cor. 14:35 ἄνδρας ἄνδρoun, Masc, Plural Accusative

1 Cor. 14:35 ἐπερωτάτωσαν ἐπερωτάω Imp, Pres, act, 3p/p

1 Cor. 14:35 αἰσχρὸν αἰσχρὸNom, neuter, sing Adjective

1 Cor. 14:35 γυναικὶ Noun, dat. Fem, Sing

1 Cor. 14:35 λαλεῖν λαλεPres, Act Infinitive

Analyses of important words

σιγάω (Sigao)

The Bible works Greek Lexicon is widely recognized as authoritative.

According to Bible works σιγάω can have varieties of meaning: Be silent, Keep Still,

Say nothing, Keep Silent, Stop speaking, Become Silent, Keep Secret. Sigao occurs

ten times in the New Testament and also about ten times in the LXX. In the New

Testament apart from Paul, Luke is the only one who uses the word. Perhaps, Luke

usage of the word may help understand Paul usage of it as well.

In two verses in the NT, sigao has the meaning of, "kept secret":
 
Luke 9:36 And when the voice was past, Jesus was found alone. And they
kept it close and told no man in those days any of those things which they had
seen. 
Romans 16:25 Now to him that is of power to stablish you according to my
gospel, and the preaching of Jesus Christ, according to the revelation of the
mystery, which was kept secret since the world began.

In these two verses, we can see that sigao is a limited silence. It does not

convey the idea of silence concerning all things; just silence in regard to not divulging

a particular secret.  All of the other occurrences of sigao concern public assemblies,

so they have great relevance to understanding the meaning of this word as it used in 1

Cor. 14:34.

Luke 20:26 And they could not take hold of his words before the people: and
they marvelled at his answer, and held their peace.
Acts 12:17 But he, beckoning unto them with the hand to hold their peace,
declared unto them how the Lord had brought him out of the prison. And he
said, Go shew these things unto James, and to the brethren. And he departed,
and went into another place.
 Acts 15:12 Then all the multitude kept silence and gave audience to Barnabas
and Paul, declaring what miracles and wonders God had wrought among the
Gentiles by them.
Acts 15:13 And after they had held their peace, James answered, saying, Men
and brethren, hearken unto me:
The last two occurrences of sigao in the NT (other than 1 Corinthians 14:34),

are of particular importance to this subject, because they are in the immediate context

of the verses that we are considering:

1 Corinthians 14:28 But if there be no interpreter, let him keep silence in the
church; and let him speak to himself, and to God.
1 Corinthians 14:30 If anything be revealed to another that sitteth by, let the
first hold his peace.

From this complete list of all of the NT verses containing the word sigao

(outside of the disputed verse), we can make several observations:

As we have already noted, in the last two verses listed above, Paul does not mean that

a speaker in tongues or a prophet cannot address the congregation again later in the

meeting. He only means that they should stop talking in a particular way. In fact there

is nothing to indicate that that the first prophet who speaks may not give another

prophecy later in the meeting. He is only instructed to be silent so that a different

prophet who also receives a revelation will have the opportunity to speak.

Outside of the disputed verse, wherever sigao is used in the New Testament

concerning a public meeting, it refers to the respectful silence required for unhindered

public speaking. In this regard it is very similar to the English word “quiet.” When we

use this word in a phrase such as “be quiet,” we usually do not mean that none of

those in the audience are permitted to speak publicly. Instead, we use the word to

bring order to a noisy crowd, and to request that disruptive speech and chattering stop.
Outside of 1 Corinthians 14:34, that is exactly the way that sigao is used in all of the

other NT passages that refer to public speech.

If Paul had wanted the women to be completely silent, there is another Greek

word, siopao, that he could have used. It also means “to be silent,” but it seems to be

the New Testament word of choice to indicate complete absence of speech, including

public speech. Here are some instances where siopao is used in exactly that way:

Luke 1:20 And, behold, thou shalt be dumb, and not able to speak, until the
day that these things shall be performed, because thou believest not my words,
which shall be fulfilled in their season.
Luke 19:40 And he answered and said unto them, I tell you that, if these
should hold their peace, the stones would immediately cry out.
Matthew 26:63 But Jesus held his peace. And the high priest answered and
said unto him, I adjure thee by the living God, that thou tell us whether thou be
the Christ, the Son of God.
Mark 3:4 And he saith unto them, Is it lawful to do good on the sabbath days,
or to do evil? to save life, or to kill? But they held their peace.
Acts 18:9 Then spake the Lord to Paul in the night by a vision, Be not afraid,
but speak, and hold not thy peace:
In the LXX as well sigao is surely not an absence of speech:

Exodus 14:4 The Lord will fight for you, and you shall hold your peace.
Ecc. 3: 7 A time to tear, And a time to sew; a time to keep silence, and
a time to speak.
And so we conclude that the Greek word sigao indicates a limited, not a complete

silence, and that outside of the disputed verse, it always refers to the respectful silence

required for unhindered public speaking when it concerns public meetings.

The use of Λαλεlaleo) in NT and LXX

Laleo has the following range of meaning: To speak, to proclaim, to say, to

give forth sound. To be sure, laleo is often used to refer to public speech in both NT

and LXX, so the usage of this word does not at all preclude the possibility of this.
However, although laleo is less often used to refer to conversational talk, it is still

used that way many times in both NT and LXX, so this may have been what the

apostle Paul had in mind. Here are most of the examples in the NT and LXX in

which laleo refers to conversational speech: 

Luke 24:32 And they said one to another, Did not our heart burn within us,
while He talked with us by the way, and while He opened to us the
scriptures? Matthew 12:36 But I say unto you, That every idle word that men
shall speak, they shall give account thereof in the day of judgment.
Matthew 12:47 Then one said unto him, Behold, thy mother and thy brethren
stand without, desiring to speak with thee.
Mark 5:36 As soon as Jesus heard the word that was spoken, he saith unto the
ruler of the synagogue, Be not afraid, only believe.
Mark 9:6 For he wist not what to say; for they were sore afraid.
Luke 7:15 And he that was dead sat up, and began to speak. And he delivered
him to his mother.
Luke 11:14 And he was casting out a devil, and it was dumb. And it came to
pass, when the devil was gone out, the dumb spake; and the people wondered.
Luke 12:3 Therefore whatsoever ye have spoken in darkness shall be heard in
the light; and that which ye have spoken in the ear in closets shall be
proclaimed upon the housetops.
Luke 22:60 And Peter said, Man, I know not what thou sayest. And
immediately, while he yet spake, the cock crew.
John 4:26  Jesus saith unto her, I that speak unto thee am [he].
John 4:27 And upon this came his disciples, and marvelled that he talked with
the woman: yet no man said, What seekest thou? or, Why talkest thou with
her?
John 9:37 And Jesus said unto him, Thou hast both seen him, and it is he that
talketh (laleo) with thee.
Acts 22:10 And I said, What shall I do, Lord? And the Lord said unto me,
Arise, and go into Damascus; and there it shall be told (laleo) thee of all things
which are appointed for thee to do.
 Acts 23:18  So he took him, and brought [him] to the chief captain, and said,
Paul the prisoner called me unto [him], and prayed me to bring this young man
unto thee, who hath something to say (laleo) unto thee.
1 Timothy 5:13 And withal they learn [to be] idle, wandering about from
house to house; and not only idle, but tattlers also and busybodies, speaking
(laleo) things which they ought not. [Here I think the word definitely refers to
chatter, and godless chatter at that.]
James 1:19 Wherefore, my beloved brethren, let every man be swift to hear,
slow to speak, slow to wrath:
1 Peter 3:10 For he that will love life, and see good days, let him refrain his
tongue from evil, and his lips that they speak (laleo) no guile:
Revelation 17:1 And there came one of the seven angels which had the seven
vials, and talked (laleo) with me, saying unto me, Come hither; I will shew
unto thee the judgment of the great whore that sitteth upon many waters:
Revelation 21:15 And he that talked (laleo) with me had a golden reed to
measure the city, and the gates thereof, and the wall thereof. 
Genesis 17: 3 Then Abraham fell on his face and God talked to him.
Exodus 16: 11 And the Lord spoke to Moses saying,
And so disorderly conversation is certainly one of the meanings that the

apostle Paul could have had in mind when he used the word laleo. As we will see

later, the tense of laleo as it is used in I Corinthians 14:34 give us good reason to

believe that this is exactly the case.126

The NT and LXX use of ὑποτασσω

The Septuagint uses this term to translate ten different Hebrew words. Its

basic OT meaning was “to order” or “the right of command.” This is picked up in the

Septuagint (LXX). 1. God commands (cf. Lev. 10:1; Jonah 2:1; 4:6-8) 2. Moses

commands (cf. Exod. 36:6; Deut. 27:1) 3. Kings command (cf. II Chr. 31:13) In the

126
Marshall Rusty Entrekin, What Did Apostle Mean By, “Let Your Women Keep Silence in the
Churches”? accessed 28 June 2016, www. thingstocome.org/silence.htm
NT this sense continues as in Acts 10:48, where an Apostle commands. However,

new connotations are developed in the NT.

1. A voluntary aspect develops (often MIDDLE VOICE)

2. This self-limiting action can be seen in Jesus submitting to the Father (cf.

Luke 2:51)

3. Believers submit to aspects of culture so that the gospel will not be

adversely affected

a. other believers (cf. Eph. 5:21)

b. believing wives (cf. Col. 3:18; Eph. 5:22-24; Titus 2:5; I Pet. 3:1)

c. believers to pagan governments (cf. Rom. 13:1-7; I Pet. 2:13)

Believers act out of motives of love, for God, for Christ, for the Kingdom, for

the good of others. Like agapao (love) the church filled this term with new meaning

based on the needs of the Kingdom and the needs of others. This term takes on a new

nobility of selflessness, not based on a command, but on a new relationship to a self-

giving God and His Messiah. Believers obey and submit for the good of the whole

and the blessing of the family of God. What Paul is probably saying in 1 Corinthians

14: 34 is that the Corinthian women should obey and submit for the good and blessing

of the whole church.

The use of νόμος (nomos) in NT and LXX

The word νόμος appears more than 100 times in the NT. in the NT νόμος is

used (1) of the “law” in general, (1a) e.g., Rom 2:12,13, expressing a general principle

relating to “law”; (1b) 5:13, referring to the period between Adam’s sin and the given

of the Law. (2) Of a force or influence impelling to action, Rom 7:21, 23, “a different

law”. (3) Of the Mosaic Law, the “Law” of Sinai, (3a) with the definite article, e.g.,

Matt. 5:18; John 1:17; Rom 2:15, 18, 20, 26, 27; 3:19; 4:15; 7:4, 7, 14, 16, 22; 8:3, 4,
7; Gal. 3:10, 12; 1 Cor. 14:34, (3b) without the definite article, thus stressing the

Mosaic Law in its quality as “law” e.g., Rom. 2:14; 5:20; 7:9, where the stress in the

quality lies in this, that “the commandment which was unto (i.e., which he thought

would be a means of) life,” he found to be “unto (i.e., to have the effect of revealing

his actual state of) death. (4) Of the books which contain the “law”, (4a) of the

Pentateuch e.g., Matt. 5: 17; 12:5; Luke 16:16. (4b) of the Psalms, John 10:34; 15:25,

(4c) of Psalms, Isaiah, Ezekiel and Daniel, John 12; 34, (4d) of Psalms and Isaiah,

Rom 3:19.

From all this it may be inferred that in the most comprehensive sense was an

alternative title to “The Scriptures.” (6) The following phrases specify the law of

various kinds; (6a) the law of Christ, Gal 6:2 it may mean a principle by which Christ

Himself lived in the days of His flesh. (6b) Law of Faith, Rom 3:27, i.e., a principle

which demand only faith on one’s part, (6c) the law of mind Rom 7:23 the principle

which governs the new nature, (6d) the law of sin Rom 7:23 the influence to do evil,

(6e) law of liberty James 1:25 the term for all the Scriptures, (6f) the royal law Jas.

2:8 the law of love, (6g) the law of the spirit of life Rom 8:2 the animating principle

by which the Holy Spirit acts as the imparter of life. In the LXX νόμος could refer to

a specific regulation (Ex. 12:43) and also an entire regulation from God (Ex. 16:28).

What do the context and Grammar of 1 Corinthians 14:26-40 indicate

regarding the use of sigao, laleo, upotaso

As it has been demonstrated above sigao in this context is not an absence of

speech. Paul even encourages the Corinthians to prophesy (1 Cor. 14:32). And so we

conclude again that the Greek word sigao indicates a limited, not a complete silence,

and that outside of the disputed verse, it always refers to the respectful silence

required for unhindered public speaking when it concerns public meetings.

 Laleo is in the present active infinitive form lalein, which indicates action that

is in progress or is prolonged. Although it is translated “to speak,” which is very good

English, more accurate translations are “they are not permitted to continually talking,”

and “for it is a shame for women to continually talking in the church.” If Paul had

wanted to forbid individual acts of public speaking, as opposed to conversational talk

or frequent public speaking, he could have used the much more commonly used aorist

active infinitive.

Upotaso is a word the church filled with new meaning based on the needs of

the Kingdom and the needs of others. This term takes on a new nobility of

selflessness, not based on a command, but on a new relationship to a self-giving God

and His Messiah. Believers obey and submit for the good of the whole and the

blessing of the family of God. Paul tells the women 1 Corinthians 14: 34 that they

should obey and submit for the good and blessing of the whole church.

Theology and Meaning

In the context of congregational disruptions, Paul told certain women at

Corinth to “keep silent.”

“It is shameful for a woman to speak in church” (14:35). As noted before the

clues to the solution are found in this verse. While the Greek word does not indicate

any specific kind of speech, the present infinitive portrays continual speaking up.

These women continually, repeatedly, and disruptively spoke out in church meetings.

The second one is “let them ask their own husbands at home, for it is shameful for

women to speak in church.” This then follows that the word translated “women” in

14:35 should be translated “wives.” The two clues suggest that the particular problem

in Corinth involves certain wives but not all women. The wives in question were

creating inappropriately speaking up in church gatherings.

 “Let your women keep silent.” The women silence (14:34) does not mean

they might not be prophetically inspired in their speech (14:28). The point is rather

preserving church order (14:40). It was “shameful for a woman to interrupt the service

with her questions (14:35) the same way it was “shameful” for a woman to have her

head uncovered. Paul calls on the Corinthian wives to obey and submit for the good of

the whole and the blessing of the family of God.

“To be submissive as the law says” (14:34). The middle form of the verb

indicates that Paul is addressing the women, calling on them to “submit themselves.”

The phrase “as the law says” may indicate a principle understood to govern all

Christian behavior. So, it is most likely that what Paul had in mind is the principle of

mutual submission. This principle is expressed in Ephesians 5:21. Paul appealed to

the Corinthian wives whose interruptions were so disruptive that to consider others,

and voluntarily stop to consider others, that church meetings might be edifying rather

than chaotic.

Application

In light of the overwhelming evidence we have considered, my take is that

scripture does not prohibit women from publicly contributing prophetic messages and

prayers in church. Of course, while doing any of these things, they should be careful

to observe the instructions our Lord has given regarding the exercise of spiritual gifts,

including those that relate specifically to women. In the church gathering everything

should be orderly and the service must not be disrupted by disorderly speech.
 Conclusion

Because we do not know the details does not mean we should tear Paul words

in 1 Corinthians 14: 34-35 out of context and reading them as a command to all

women to “shut up” and listen.” Such an interpretation of these words does not take

the immediate and grammar of the context into consideration. We can confidently say

that, while the details of the situation in which called for wives to be silent are not

available, Paul’s word are not addressed to all women preventing them from

participating actively and vocally with men in gatherings of Christ’s church.