Let your Women Keep Silence

The following document was NOT written as a post for Substack, but as a reference document for a church discussion. There are lots of formatting issues, which I will work on as I have time, but I thought it was worth publishing now for reference.

The Immediate Context

As someone trained in linguistics, my first rule of exegesis when it comes to the definition of words is: look for the definition in the context first; especially the immediate context.

1Co 14:34   Let your  women keep silence G4601  in  the  churches: for  it is not G3756  permitted G2010  unto them to speak; G2980  but they are commanded to be under obedience, G5293  as also saith  the  law. 

The immediate context of the word ‘silence in the churches’ is ‘for it is not permitted unto them to speak’. Thus the kind of ‘silence’ we are talking about here is the kind of silence one observes when one is not permitted to speak. 

This leads to the immediate question,  what does it mean to ‘speak’? Again we look to the immediate context. In this case the part of the chapter immediately prior:

1Co 14:1  

Follow after   charity,   and   desire   spiritual   gifts, but   rather   that   ye may prophesy. 

1Co 14:2  

For 

• he that speaketh G2980  in an unknown tongue G1100  

• speaketh G2980  not   unto men, but unto God: for no man   understandeth G191  him; howbeit in the spirit 

• he speaketh G2980  mysteries.  

1Co 14:3  

But   he that prophesieth   

• speaketh G2980  unto men  to edification,  and  exhortation,   and   comfort. 

1Co 14:4  

• He that speaketh G2980  in an unknown tongue  edifieth   himself;   but   he that prophesieth   edifieth   the church.  

1Co 14:5  

I( would   that 

• ye   all   spake G2980  with tongues,   but   rather   that  ye prophesied:   for   greater   is he that prophesieth   than   

• he that speaketh G2980  with tongues,   except    he interpret,   that   the   church   may receive  edifying. 

1Co 14:6  

( G1161 ) Now,  brethren,   if   

• I come   unto   you   speaking G2980  with tongues,   what   shall I profit   you,   except 

• I shall speak G2980  to you   either   by  revelation,   or   by   knowledge,   or   by   prophesying,   or   by   doctrine? 

1Co 14:7  

And even   things without life   giving   sound,   whether   pipe   or   harp,   except   they give   a distinction   in the   sounds,   how   shall it be known   what is piped   or   harped?  

1Co 14:8  

For  if   the trumpet   give   an uncertain   sound, G5456  who   shall prepare   himself to   the battle? 

1Co 14:9  

So   likewise   ye,   except   ye utter   by   the   tongue   words   easy to be understood, G2154  how   shall it be known 

•   what is spoken? G2980  for   

• ye shall speak G2071 G2980  into   the air.  

1Co 14:10  

There are,   it may be,    so many   kinds   of voices   in   the world,   and   none   of them   is without signification.  

1Co 14:11  

Therefore   if   I know   not   the   meaning   of the   voice,   I shall be   unto 

• him that speaketh G2980  a barbarian,   and   

• he that speaketh G2980  shall be a barbarian   unto   me.  

1Co 14:12  Even   so   ye,   forasmuch as   ye are   zealous   of spiritual   gifts, seek   that   ye may excel   to   the   edifying   of the   church.  

1Co 14:13  Wherefore   let 

• him that speaketh G2980  in an unknown tongue   pray   that   he may interpret.  

1Co 14:14  

For   if   I pray   in an unknown tongue,   my   spirit   prayeth,   but   my   understanding   is   unfruitful.  

1Co 14:15  

What   is   it then?   I will pray   with the   spirit,   and   I will pray   with the   understanding   also:   I will sing   with the   spirit,   and   I will sing   with the   understanding   also.  

1Co 14:16  

Else   when   thou shalt bless   with the   spirit,   how   shall he that occupieth   the G3588  room   of the   unlearned   say   Amen   at   thy   giving of thanks,   seeing   he understandeth   not   what   thou sayest?  

1Co 14:17  

For   thou   verily   givest thanks   well,   but   the   other   is not   edified.  

1Co 14:18  

I thank   my   God,  

• I speak G2980  with tongues   more   than ye   all:  

1Co 14:19  

Yet   in   the church   

• I had   rather speak G2980  five   words   with   my   understanding,   that   by my voice I might teach G2727  others   also,   than   ten thousand   words   in   an unknown tongue.  

1Co 14:20  

Brethren,   be   not   children   in understanding:   howbeit   in malice   be ye children,   but   in understanding   be   men.  

1Co 14:21  

In   the   law   it is written,   With   men of other tongues   and   other  lips   will 

• I speak G2980  unto this   people;   and   yet for all that   will they not   hear G1522  me,   saith   the Lord.  

1Co 14:22  

Wherefore   tongues   are   for   a sign,   not   to them that believe,   but   to them that believe not:   but   prophesying   serveth not   for them that believe not,   but   for them which believe.  

1Co 14:23  

If   therefore   the   whole   church   be come together   into   one place,   and   

• all   speak G2980  with tongues,   and   there come in   those that are unlearned,   or   unbelievers,   will they not   say   that   ye are mad?  

1Co 14:24  

But   if   all   prophesy,   and   there come in   one   that believeth not,   or   one unlearned,   he is convinced   of   all,   he is judged   of   all:  

1Co 14:25  

And   thus   are the   secrets   of his   heart   made   manifest;   and   so   falling down G4098  on   his face   he will worship   God,   and report   that   God   is   in   you   of a truth.  

1Co 14:26  

How   is   it then,   brethren?   when   ye come together,   every one   of you   hath   a psalm,   hath   a doctrine,   hath   a tongue,   hath   a revelation,   hath   an interpretation.   Let all things   be done   unto   edifying.  

1Co 14:27  

If G1535  

• any man G5100  speak G2980  in an unknown tongue,   let it be by   two,   or   at the   most   by three,   and   that by   course;   and   let one   interpret. G139 

1Co 14:28  

But   if   there be   no   interpreter,   let him keep silence G4601  in  the church;   and   let 

• him speak G2980  to himself,   and   to God.  

1Co 14:29  

Let( G1161 ) 

• the prophets G4396  speak G2980  two G1417  or G2228  three, G5140  and G2532  let the G3588  other G243  judge. G1252 

1Co 14:30  

If   any thing be revealed   to another   that sitteth by,   let the   first   hold his peace.  

1Co 14:31  

For   ye may   all   prophesy   one by one,    that   all   may learn,   and   all   may be comforted.  

1Co 14:32  

And   the spirits   of the prophets   are subject   to the prophets.  

1Co 14:33  

For   God   is   not   the author of confusion,   but   of peace,   as   in   all   churches   of the   saints.  

—

1Co 14:34  

• Let your   women   keep silence G4601  in   the   churches:  

• for   it is not   permitted G2010  unto them   to speak; G2980  but   they are commanded to be under obedience, G5293  as   also   saith   the   law.  

1Co 14:35  

• And   if   they will   learn   any thing,   let them ask   their   husbands   at   home: G3624  for   it is   a shame   for women   to speak G2980  in   the church.  

When I did my word search I was amazed to find that I Cor 14 is one of the most ‘speak’ rich passages in Scripture. The Greek word is a common one, occurring 295 times in the NT, but it was still amazing to find it used 21 times in this chapter prior to verse 34. This Greek word is used more in this chapter than in any other chapter in the New Testament. (The Greek word doesn’t seem to be used at all in the Old Testament. Funny, that.)

So when Paul pulled the word ‘speak’ into this text in verse 34, he was using a word that he had just been using over, and over, and over. One could argue it was the theme of the preceding passage. The way the verb ‘to speak’ was used in that passage was directly referring to speaking:

1) In tongues

2) In prophecy

3) For edification (or not)

And then In the context of verse 26 it was used indirectly to refer to the entire worship of the church: Psalm, tongue, doctrine, revelation, interpretation, edification.

So the verb ‘be silent’ in church is defined by the immediate instruction ‘forbidden to speak’, which I have addressed above.  It is important, then, when one goes through the dictionary definitions and commentators speaking on the issue, that we ask ourselves, “When they define ‘silent’, are they using the definition of, ‘The kind of silence where one is not permitted to speak”?

We need to apply the same rule to the examples, to other verses that use these words. When the crowd becomes silent when Paul starts speaking to them in Hebrew (Acts 21:40, 22:2), we understand that that is a ’the kind of silence that happens when one is interested in what someone will say’, not ‘the kind of silence one does when one is not permitted to speak’… since we know full well that they were permitted to speak, indeed they had just been speaking.

When the party of circumcision becomes silent at the end of Paul’s story,(Acts 11:18) we can have no thought that it was because they had been forbidden to speak: because they immediately start praising God! The word ‘silent’ there means that they ‘stopped arguing’.

Many times we hear of people becoming silent because something amazing had happened, because they had been asked a hard question, because something was a secret, because someone wants to talk…

However there are two times in Scripture, outside of the instruction to women, when a verb for being ‘silent’ (one of the two Greek words used in instruction to women) is used in the immediate context of being forbidden to ‘speak’ (the same Greek word used in the instruction to women), and they both are in the same chapter as the instruction to women (I Cor 14). They apply to men:

1) The man who would ‘speak’ in tongues is told to ‘keep silence’ if there is no interpreter present (I Cor 14:27) and

2) The prophet who has just been ‘speaking’ is to ‘hold his peace’ when another prophet rises with a message from God. (I Cor 14:29-30)

These passages are directly parallel to the instruction to women, using both of the same Greek words, and they are very clear: stop or don’t even start talking. The tongue speakers is NOT to give voice to his tongue, and the prophet is to STOP giving voice to his prophecy.

The words used for the women are exactly parallel as that for the speaker of tongues for whom there is no interpreter: they are to be silent in the church, they are not permitted to speak.

Whereas the instruction for the prophet and the speaker in tongues is in the context of their particular gift and setting (there being no interpreter or another speaker); the instruction for women is general: in the church.

Other Context

The idea of ‘silence’ in this passage is further defined by other aspects of the context, including: ‘to be in obedience’, ‘as also says the law’, ‘learn anything’, ‘asking their husband at home’ instead, and the general admonition of ‘shame’.

Let’s hold those in abeyance for a second while we bring forward another of the relevant passages:

1Ti 2:11  

• Let the woman G1135  learn   in  silence G2271 

• with  all  subjection. G5292 

1Ti 2:12  

But   I suffer   not   a woman   to teach, G1321  nor   to usurp authority over G831  the man,  

• but   to be   in   silence. G2271 

1Ti 2:13  

For  Adam   was first  formed,   then   Eve.  

1Ti 2:14  

And   Adam   was not   deceived,   but   the   woman   being deceived   was   in  the transgression.  

1Ti 2:15  

Notwithstanding   she shall be saved G4982  in   childbearing, G5042  if   they continue   in  faith G4102  and G2532  charity G26  and   holiness G38  with  sobriety. G4997 

From this passage we add to our list of immediate context the ideas of, ‘Adam was formed first’, ‘Adam was not deceived’, ‘the woman being deceived’,  ‘with all subjection’, and in direct contrast to teaching and usurping authority over the man. 

The Reason in the Context

Another rule that I have for exegesis is this: don’t go looking for reasons in history and culture when there are reasons given right in the Biblical text. Reasons from history and culture may add to those reasons, and shape them, but we should look first to the immediate context.

Three things come to mind from the immediate context as far as reasons. The first is ‘as also says the law’ (ie God has already spoken on this matter, and has not changed His mind.). The second and third are like it, “For Adam was first formed” and “Adam was not in the deception”.

A critical feature of all three of the reasons actually given in the text is that they have nothing to do with the immediate context of either the Corinthian or Ephesian churches. One of them literally refers back to the creation of man and woman, one to the fall, and one to the law.

Those Ephesian Women

Thus when commentators say, “Whatever… quietness means, it must be understood against the backdrop of the Ephesian women…” I must emphatically disagree. Whatever it means it must be first read in the immediate context of ‘as also says the law’, ‘Adam was formed first’, ‘Adam was not in the deception’, and the repeated emphasis on authority, obedience, and subjection particularly that of the wife to her husband. This text says nothing at all about ‘those Ephesian women’, but it gives multiple other reasons for its instruction, including one creation ordinance.

(I find it especially interesting that he would bring up the busybody young women of I Timothy 5, as the instruction there is very clearly stated: not that they would ‘have a quiet demeanor’ in church, but that they get married!)

Authority

Instead they all have to do with authority, particularly teaching authority. I would be very interested in seeing someone make the case, “All women should have a quiet demeanor because Adam was formed first.” However the Scriptures make the case clearly, right from the creation, that Adam was in authority over Eve. He named her.

Nor does a ‘quiet demeanor’ seem to have much to do with the issue of the woman having been deceived in the fall. However the issue of being deceived would very directly relate to a prohibition on teaching and having authority.

And one would search the law in vain for a general command to women to have a ‘quiet demeanor’ when they taught in the temple. It would be much easier to find passages which illustrated that they were not to be teaching in the temple at all.

So one overarching theme that we see in these verses is a concern for authority, particularly teaching authority. We see a similar theme in I Cor 11:

1Co 11:1  Be ye followers of me, even as I also am of Christ.

1Co 11:2  Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

1Co 11:3  But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

1Co 11:4  Every man praying or prophesying, having his head covered, dishonoureth his head.

1Co 11:5  But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

1Co 11:6  For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

1Co 11:7  For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

1Co 11:8  For the man is not of the woman; but the woman of the man.

1Co 11:9  Neither was the man created for the woman; but the woman for the man.

1Co 11:10  For this cause ought the woman to have power on her head because of the angels.

1Co 11:11  Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

1Co 11:12  For as the woman is of the man, even so is the man also by the woman; but all things of God.

1Co 11:13  Judge in yourselves: is it comely that a woman pray unto God uncovered?

1Co 11:14  Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

1Co 11:15  But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

1Co 11:16  But if any man seem to be contentious, we have no such custom, neither the churches of God.These passages teach that the woman is to remain covered in worship as a reflection of the authority she is under. Her position was that she was created for the man. As the head of man is Christ, and the head of Christ is God, so is the head of the woman the man.

And in I Peter 3 we read:

1Pe 3:1  Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;

1Pe 3:2  While they behold your chaste conversation coupled with fear.

1Pe 3:3  Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;

1Pe 3:4  But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

1Pe 3:5  For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

1Pe 3:6  Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.Again the idea of subjection is related to the idea of ‘without a word’. And the idea of authority is taken to the level of calling her husband ‘Lord’, a word in Greek used for God Himself.

Shame

It is seen as a shame both for women to speak in church and for them to worship (literally: to pray or prophecy) with their head uncovered.  The only other place this Greek word seems to be used is in the context of speaking of the unfruitful words of darkness:

Eph 5:11  And G2532  have no fellowship G4790 G3361  with the G3588  unfruitful G175  works G2041  of darkness, G4655  but G1161  rather G3123  ( G2532 ) reprove G1651  them.

Eph 5:12  For G1063  it is G2076  a shame G149  even G2532  to speak G3004  of those things which are done G1096  of G5259  them G846  in secret. G2931 Summary

The linguistic form of these passages means that  all of the texts surrounding the command to be silent can appropriately be read both as a modifier of the command to be silent, and as reasons for the command. This is normally true of a reason: it helps define the activity it promotes. When one ‘cuts a board’ to make a cabinet, that helps define the type of cut; as compared, for example, to when one ‘cuts down’ a tree to get it out of one’s garden. One would be very careful and straight when making the cabinet cut, using a table saw, for example; whereas one might use an axe and be pretty haphazard when cutting down the tree in the garden.

One way to help us see this is for us to change the linguistic form of the verses in order to focus on each of the separate parts of the text, in their ‘modifier’ and their ‘reason’ aspects.

Thus:

The kind of silence that women are to engage in at church:

The kind of silence that one engages in when one is not permitted to speak. (I Cor 14:34)

The kind of silence that one engages in when one is under obedience. (I Cor 14:34)

The kind of silence that one engages in when one is told to be silent (or to be obedient) in the law. (I Cor 14:34)

The kind of silence that one engages in when it is a shame for one to speak in church. (I Cor 14:35)

The kind of silence that one engages in when, if one were to wish to ask a question, one is supposed to ask one’s husband and home. (I Cor 14:35)

—

The kind of silence that one engages in when one is behaving ‘with all subjection’. (I Tim 2:11)

The kind of silence that one engages in when one is not to teach (the man). (I Tim 2:12)

The kind of silence that one engages in when one is not to usurp authority over the man. (I Tim 2:12)

The kind of silence that one engages in when one is a member of a sex that was created second. (I Tim 2:13)

The kind of silence that one engages in when one is a member of a sex that was deceived in the fall. (I Tim 2:14)

—

Their silence is linguistically parallel to two situations involving men:

One where someone with the gift of tongues is to be silent if there is no interpreter present (speaking instead to himself and God).

One where a prophet is to be silent if another prophet receives a revelation while the first is speaking.

Women are to be silent in church because: (See references above)

They are to be silent because they are not permitted to speak. 

They are to be silent because they are under obedience.

They are to be silent because the law also tells them to be silent. (Or to be obedient)

They are to be silent because it is a shame for them to speak.

They are to be silent because if they wish to ask a question, they are supposed to ask their husband at home.

—

They are to be silent because they are to behave ‘with all subjection’.

They are to be silent because they are not to teach (the man).

They are to be silent because they are not to usurp authority over the man.

They are to be silent because they are a member of a sex that was created second.

They are to be silent because they are a member of a sex that was deceived in the fall.

Another way to look at the passage would be to go from the core aspects to the less relevant:

1) That our worship services are to be in order, they are to follow the Biblical commands, they are not to proceed in a shameful fashion, and that part of this involves the women being silent (and covered). And in direct contrast, the men are NOT called to be silent. (In general. Two very specific exceptions are given.)

2) That the core issue in her silence is her subjection/submission/obedience, in particular to her husband.

3) The core ‘silence’ she is to observe is a prohibition on anything where it might be thought that she was exercising authority over her husband:

-Teaching, preaching, prophesying, speaking in tongues, exhorting, etc.

4) All of the parts of the (actual) worship service are included by implication: bringing a Psalm, tongue, doctrine, revelation, interpretation, edification.

5) Also part of the core is her asking questions in church, or of a man not her husband. Her husband’s teaching role with his own family is supported by his doing the teaching of his own wife in his own house.

6) This teaching is not related to some particular problems in the NT church, as the doctrinal context is the creation of Adam, the deception of Eve, and was previously taught in the Law.

7) These (and other verses) raise particularly the issue of the woman being deceived, thus again emphasizing both a denial of her role in authoritative teaching, and her need to ask her husband at home.

—

8) The speaking that is least covered by those passages would be those where she was operating under authority, particularly that of her husband, and those where no authority would be presumed.

9) Other passages make it very clear that speaking outside the church, particularly speaking to other women, especially younger women, and her own children, is not included in this prohibition. Nor is it denied that women will receive wisdom and prophecy from God… just that that is not exercised authoritatively over her husband, nor in church.

Conclusion

As I said above, this post was not written specifically as a post. I hope and pray it will serve as a helpful reference for discussions on this subject.