1 Corinthians 14:34

Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν : “Let women (Gr [2182] generic art [2183]) keep silence in the church assemblies, for it is not allowed them to speak”; cf. 1 Timothy 2:12, where the “speaking” of this passage is defined as “teaching, or using authority over a man”. The contradiction between this veto and the language of 1 Corinthians 11:5, which assumes that women “pray” and “prophesy” in gatherings of Christians and forbids their doing so “with uncovered head,” is relieved by supposing (a) that in 1 Corinthians 11:5 P. refers to private gatherings (so Cv [2184], Bg [2185], Mr [2186], Bt [2187], Ev [2188], El [2189]), or means specifically at home (Hf [2190]), while here speaking ἐν ἐκκλησίᾳ is forbidden (1 Corinthians 14:35); but there is nothing in ch. 11 to indicate this distinction, which ex hyp. is vital to the matter; moreover, at this early date, the distinction between public and private Christian meetings in church or house was very imperfectly developed. Or (b), the instances admitted in 1 Corinthians 11:5 were exceptional, “où la femme se sentirait pressée de donner essor à un élan extraordinaire de l'Esprit” (Gd [2191]): but πᾶσα γυνή (1 Corinthians 11:5) suggests frequent occurrence. (c) Hn [2192] supposes participation in the ecstatic manifestations forbidden, as though γλώσσῃ were understood with λαλεῖν. (d) Ed [2193] thinks the tacit permission of 1 Corinthians 11:5 here withdrawn, on maturer consideration. But (e), in view of the words that follow, “but let them be subject ” and “if they want to learn ” (contrasted with λαλεῖν by δέ), and on comparison with the more explicit language of 1 Timothy 2:12, in view moreover of the principle affirmed in ch. 1 Corinthians 11:3 ff., it appears probable that P. is thinking of Church-teaching and authoritative direction as a rôle unfit for women. ὑποτασσέσθωσαν is the key-note of Paul's doctrine on the subject (cf. also Ephesians 5:22 ff., etc.). This command cannot fairly be set aside as a temporary regulation due to the state of ancient society. If the Ap. was right, there is a ὑποτάσσεσθαι which lies in the nature of the sexes and the plan of creation; but this must be understood with the recollection of what Christian subjection is (see Galatians 5:13 b, Ephesians 5:22 ff.; also note on 1 Corinthians 11:3 above). What “the law says” was evidently in Paul's mind when he grounded his doctrine in ch. 11. on the O.T. story of the creation of Man and Woman. For Jewish sentiment in the matter, see Wetstein ad loc [2194], Vitringa, Synag., p. 724; Schöttgen, Hor., p. 658. For Gr [2195] feeling, cf. Soph., Ajax, 293, γυναιξὶ κόσμον ἡ σιγὴ φέρει (Ed [2196]); for Early Church rule, Const. Apost., iii., 6, Conc. Carthag., iv. 99 (quoted by El [2197]).

[2182] Greek, or Grotius' Annotationes in N.T.

[2183] grammatical article.

[2184] Calvin's In Nov. Testamentum Commentarii.

[2185] Bengel's Gnomon Novi Testamenti.

[2186] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[2187] J. A. Beet's St. Paul's Epp. to the Corinthians (1882).

[2188] T. S. Evans in Speaker's Commentary.

[2189] C. J. Ellicott's St. Paul's First Epistle to the Corinthians.

[2190] J. C. K. von Hofmann's Die heilige Schrift N.T. untersucht, ii. 2 (2te Auflage, 1874).

[2191] F. Godet's Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[2192] C. F. G. Heinrici's Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer's krit.-exegetisches Kommentar (1896).

[2193] T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2

[2194] ad locum, on this passage.

[2195] Greek, or Grotius' Annotationes in N.T.

[2196] T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2

[2197] C. J. Ellicott's St. Paul's First Epistle to the Corinthians.