Expositor's Bible Commentary Commentary 1 Corinthians 14:29-36

"And let the prophets speak [by] two or three, and let the others discern. But if a revelation be made to another sitting by, let the first keep silence. For ye all can prophesy one by one, that all may learn, and all may be exhorted; and the spirits of the prophets are subject to the prophets; for God is not [a God] of confusion, but of peace. As in all the churches of the saints, let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law. And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church. What? was it from you that the word of God went forth? or came it unto you alone?" — 1 Corinthians 14:29-36 (ASV)

(29–33a) As for regulating prophesying in church, only a limited number—not over three—should speak, lest so much be said as to cause confusion. The mention of revelation (v.30) suggests that the prophecy in mind involved a revelation, a special deep teaching, which, however, was distinct from the kind of revelation of inspired Scripture (2 Timothy 3:14–17). Such teaching should be heard even from one who had not been on his feet to speak. In some way the person with this revelation was a spokesman for God in giving some edifying message to the church. The “spirits of the prophets” (v.32) are the spirits of those who were guided by the Holy Spirit in using this special gift. And these prophetic utterances were subject to being checked by other prophets for accuracy and orthodoxy. All this would lead to the peace and order of which God is the author (v.33). Paul was afraid of unregulated worship that might lead to disorderly conduct and belie the God of peace who had called them to be orderly.

(33b–36) Paul now turns to the role of women in public worship, the implication being that men were to lead in worship. Paul indicates that his instruction for Corinth was followed in all the churches, thus emphasizing the universality of the Christian community. All the churches were composed of “saints” (those set apart for God), and should be governed by the same principle of orderly conduct. The command seems absolute: Women were not to do any public speaking in the church. This restriction was not to be construed as demoting women, since the expressions “be in submission” (GK 5718) and “their own husbands” are to be interpreted as simply consistent with God’s order of administration (cf. 11:7– 8; Ephesians 5:21–33). “The Law says” must refer to the law as set forth in such places as Ge 3:16; 1 Corinthians 11:3; Ephesians 5:22; 1 Timothy 1:12; Titus 2:5. A woman’s request for knowledge was not to be denied, since she was a human being equal to the man. Her questions could be answered at home rather than by asking her husband in the public service and so possibly interrupting the sermon. The word “woman” (GK 1222) has the general meaning of an adult female, but it also means “wife.” Paul uses the word here in the general sense when he states that “women should remain silent in the churches.” That he assumes there were many married women in the congregation is evident from his reference to “their husbands” (v.35). He does not address himself to the question of where unmarried women (cf. 7:8, 36ff.) were to get their questions answered. We may assume, however, that they were to talk in private with other qualified persons, such as Christian widows (7:8), their pastor (cf. Timothy as a pastor, 1 Timothy 5:1–2), or elders who were “able to teach” (1Ti. 3:2). At any rate, a woman’s femininity must not be disgraced by her trying to take a man’s role in the church. But what about the seeming contradiction between these verses and 11:5ff., where Paul speaks of women praying and prophesying? The explanation may be that in ch. 11 Paul does not say that women were doing the sort of things in public worship that are discussed in ch. 14. Paul’s rhetorical questions (v.36) are ironical and suggest that the Corinthians had their own separate customs regarding the role of women in public worship and were tending to act independently of Paul’s other churches. They were presuming to act as though they had originated the Word of God (i.e., the Gospel) and as if they could depart from Paul’s commands and do as they pleased in these matters of church order.