Thomas Aquinas Commentary 1 Corinthians 14:34-40

"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? If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord. But if any man is ignorant, let him be ignorant. Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. But let all things be done decently and in order." — 1 Corinthians 14:34-40 (ASV)

Here the Apostle mentions the people to whom the use of prophecy is forbidden. He does two things in this regard: first, he shows to whom the use of prophecy is forbidden; second, he addresses a potential objection (v. 35). Concerning the first point, he again does two things: first, he states the command to forbid them; second, he gives a reason for it (v. 34b).

He says, therefore: I want men to use the gift of prophecy in this manner, but I do not want women to speak in the church, so women should keep silent in the church. As he says elsewhere, I permit no woman to teach or to have authority over men (1 Timothy 2:12). Chrysostom provides the reason for this, saying: woman has spoken once and subverted the entire world.

On the other hand, it seems that many women are recorded to have prophesied, such as the Samaritan woman (John 4:39), Anna the wife of Phanuel (Luke 2:36), Deborah (Judges 4:4), Huldah the prophetess (2 Kings 22:14), and the daughters of Philip the evangelist (Acts 21:9). Above, it also says, Any woman who prays or prophesies with her head unveiled dishonors her head (1 Corinthians 11:5).

The answer is that there are two aspects to prophecy: revelation and its manifestation. Women are not excluded from revelation, for many things are revealed to them just as to men. But manifestation is of two kinds. One is public, and from this they are excluded. The other is private, and this is permitted to them, because it is not preaching but simply sharing what was revealed.

He gives the reason for this, saying: for they are not permitted to speak, namely, by the authority of the Church, but their function is to be subject to men. Therefore, since teaching implies leadership and presiding, it is not suited to those who are subjects. The reason they are subject and not in leadership is that they are considered deficient in reasoning, which is especially necessary for those who preside. For this reason, the Philosopher says in his Politics that the corruption of rule occurs when rule comes to women.

Next, when he says, if there is anything they desire to know, he addresses those who might say that women should at least be able to ask the Church about their doubts. He excludes this and does two things: first, he removes the objection; second, he gives the reason (v. 35b). He says, therefore: I say that women should be silent in the church, but if they wish to learn about things they doubt, let them ask their husbands at home. As it is written, let women learn in silence (1 Timothy 2:11).

The reason for this is that it is shameful for a woman to speak in Church, and not merely unbecoming, for in women the natural feeling of shame is commended. If, therefore, they were to ask and dispute in public, it would be a sign of shamelessness, which is shameful for them. From this it also follows that in law, the office of advocate is forbidden to women.

Then, when he asks, What? Did the word of God originate with you?, he answers those who contradict him. Because they could all contradict at once, or at least the wise among them could, he addresses this in two ways: first, he refutes the entire church; second, he refutes only the wise among them (v. 37).

Regarding the first point, it should be noted that people were accustomed to contradict the Lord or a ruler out of a sense of uniqueness. This uniqueness can be caused by a sense of priority in some good or by a sense of excellence. Therefore, the Apostle, wishing to refute the contradicting Corinthians, first dismisses any claim of priority from their church when he asks, Did the word of God originate with you? It is as if to say: If I had made rules in the church of the Jews that went against their own rules, they could contradict me, because they had the word of God before you did; the word of God did not originate from you. Second, he dismisses any claim of excellence from them, saying, or are you the only one it has reached? It is as if to say: You are not the only ones who have believed; others have also. Therefore, you do not excel them. Their sound went forth in all the earth (Psalms 19:5), and so, you ought to do as the others do.

Next, when he says, If anyone thinks that he is a prophet or spiritual, he refutes the prominent members in particular. In this regard, he does two things: first, he refutes them; second, he answers a silent objection (v. 31).

He says, therefore: Suppose that the entire Church does not contradict, except for someone who seems to be a prophet. He says "seems" because if he contradicts, he is not really a prophet, or wise, or spiritual, because many are spiritual who are not prophets, although all prophets are spiritual. He, I say, who seems to be a prophet and spiritual does not contradict, but should know—that is, recognize—that the things I am writing to you are commands of the Lord and not mine alone. It is as if to say: Since no one would dare to contradict the commands of the Lord, and the things I write are the commands of the Lord, no one should dare to contradict them. Do you desire proof that Christ is speaking? (2 Corinthians 13:3). From this we can gather that the Apostle’s words come from a direct revelation of the Holy Spirit and of Christ and, therefore, are to be obeyed as commands of Christ. This is why the Apostle is careful to distinguish things he commands on his own, as when he says, About virgins I have no command of the Lord.

But they could say, "O Apostle, how am I to know that these are commands of God? I am unable to know this." The Apostle excludes this, saying that this excuse is of no value, because you should not be ignorant. Why? Because anyone who does not recognize this is not recognized. Amen, I say to you: I know you not (Matthew 25:12). From this it is clear that all are bound to know the things necessary for salvation, which he previously commanded, as are the apostles and prophets.

Alternatively, the phrase If anyone thinks he is a prophet can be seen as a confirmation of the preceding point. It is as if to say: So I write; but you cannot recognize these things on account of their difficulty and because you are simple. But so that you may know that the things I write are just and honest, I wish to cite the testimony of the prophets and spiritual men who live among you. And therefore he says, If anyone thinks that he is a prophet, for The spiritual man judges all things (1 Corinthians 2:15). And lest anyone should say, "We are not instructed in knowing such things," he adds that they are bound to know, because anyone who does not recognize this will not be recognized. My people go into exile for want of knowledge (Isaiah 5:13); They have neither knowledge nor understanding; they walk in darkness (Psalms 82:5).

So, my brethren, earnestly desire to prophesy. Here the Apostle concludes his general admonition. In this, he does three things. First, he admonishes them to desire the gifts, saying that to speak in tongues is good, but you should earnestly desire to prophesy. The reason for this, as it says in Proverbs 29:18, is: Where there is no prophecy, the people cast off restraint. Here, "prophecy" is to be understood as it has been explained throughout this entire chapter. And yet, although you may desire to prophesy, do not forbid speaking in tongues, lest dissension arise.

Second, he urges them to adopt the correct method, when he says, but all things should be done decently. This means that when one is speaking, the others should be silent, and that women should not speak in the church, and so on. Let us conduct ourselves becomingly as in the day (Romans 12:13). Third, he urges them to follow the correct order, when he says, and in order. This means that one should speak and then another, in turn, along with the other things I have said. From the heavens fought the stars, from their courses they fought against Sisera (Judges 5:20).