The passage in Corinthians

In this article, we look at a specific biblical passage from First Corinthians. The Bible passage reads as follows:

“As is the custom in all the called-out churches of the saints, so let the women keep silent in your called-out churches, for they are not permitted to speak; they are to be submissive, as the law also says. If they want to learn something, let them ask their own husbands at home, if it is shameful for a woman to speak in the called-out church. Or did the word of God go out from you? Or did it come to you alone?”
1 Corinthians 14:34-36

This biblical passage is often quoted in some communities because it supposedly shows the necessity of women’s subordination. This is about women in general and about the urgent need for them to be graded so that the man is at the top and the woman at the bottom. A hierarchy is introduced that puts men first and women second. It is also a justification for not allowing women to have a role in preaching or church leadership. While in many Reformed churches and for a long time now women have been on an equal footing with men, this is still not the case in at least as many other communities. All of this is justified with biblical passages, such as the one listed above.

However, it is striking that nowhere in the quoted passage is there any mention of the “subordination of women to men”. There is talk of subordination, but not under the man. Rather, it seems to be submission to peace in the church, as mentioned by Paul just one verse earlier: “For God is not a God of disorder, but of peace, as in all the assemblies of the saints” (1 Corinthians 14:33). So when we talk about subordination immediately afterwards, we are talking about restoring peace in a situation of disorder. Not in relation to men and women, but in relation to behavior in the community. Paul reacts to the situation in the church and does not introduce inequality between men and women.

Here is the basis: there was a patriarchy in society at that time. However, Paul does not get caught up in trench warfare between the sexes, nor does he concern himself with gender ideologies. He has a different concern: Peace in the community, where men and women are equal – in contrast to the situation in society. The reason for this is that it is precisely in the church that all are one in Christ (Gal 3:28). As stated earlier, there is no difference in the church between “in Christ” and “in the Lord”, as is used here and there to smuggle inequality back in through the back door.

He has another concern: Peace in the community.

Back to the subordination theory. Everything is done with the best of intentions, of course, because “it is written in the Bible” and “God is wiser than men”. Pay careful attention to how and with what arguments this doctrine is defended. The interpretation of this biblical passage is seen as a guide for everyday life with regard to the “subordination of women”. Behind this is, of course, the desire to organize one’s life according to God’s alleged will. It says here: “They should be subordinate”. It is hoped that this will be granted.

The cause seems noble. But what does it really say? Does God want to introduce something like hierarchies? And what for? What is unfortunately lost is the order of the considerations: First it is said that there is a doctrine of subordination, which is then derived from a few biblical passages. Subordination should correspond to an order of creation that is set by God and that applies to believers if they want to live happily, namely “according to God’s will”. Conclusions upon conclusions. The challenge therefore lies in at least two places, the text and the tradition, and how these interact.

Understanding the game

Of course, this seems a little strange today, so the question is whether we understand it correctly and, if so, why it should apply today. Nobody notices at first that only a few biblical passages can be quoted for this, and that they have to be quoted without their own context. However, the impact of such views has considerable consequences. It’s not just about the biblical passage and the tradition, but also about the implementation. A game also requires people who are prepared to play the game with their own lives at stake.

Entire communities try to gain an impression of biblical fidelity through “teachings of subordination”. For the game to succeed, both men and women have to play the game. The seriousness with which some biblical passages are referred to and with which this “order of God” is implemented requires that we take a closer look at these things.

For the game to succeed, both men and women have to play the game.

I have already referred to another biblical passage from the first letter to Timothy and the letter to the Ephesians, which supposedly says the same thing. These biblical passages have already been interpreted. Further information can be found here:

Text in context

A healthy rule when studying the Bible is to read the text in its own context. For the verses quoted in 1 Corinthians 14:34-36, this is of course the 14th chapter, but the theme is much broader. It is about a situation in this church, which is why Paul wrote the letter. Paul’s concern does not lie in an isolated “doctrine of subordination”. These verses are set in a broader context. This must be accepted.

If one reads these verses in the sense of a doctrine of subordination, they appear somewhat strange in the chapter. In some older Bible texts, verses 34b-35 are only mentioned at the end of the chapter, i.e. after verse 40. I suspect this is because the message of these verses is somewhat at odds with the rest of the chapter if they are interpreted in the sense of a doctrine of subordination. These few verses then have nothing to do with the previous text and seem out of place. So I can imagine that some people thought that these verses belong better at the end of the chapter, because in the middle the statement doesn’t fit with the rest.

That is one possibility. The other possibility, however, is that these verses are very much in the right place, but say something quite different from what the doctrine of subordination thinks it recognizes. The basis for a closer look is the context. What is the topic of this chapter? That would be the first question. If one recognizes the actual topic, the talk of “subordination” appears in a different light.

Paul did not know any “doctrine of subordination”. However, recognizing this requires interpreting the text in its own context and not within the framework of a single tradition. The whole chapter talks about building up the church, especially about the use of spiritual gifts. It begins with

“But be zealous for your spiritual gifts, and more zealous that you may prophesy. For he who speaks in a tongue does not speak to men but to God, for no one understands him, but in the Spirit he speaks mysteries. But he who speaks prophetically speaks to men for edification, comfort and consolation.”
1Cor 14,1-3

Paul continues and explains that he is concerned with the whole church and not with personal matters. The whole community should be built up and no ego trip, however spiritual, should stand in the way of this.

“I would that ye all spake with tongues, but more than that, that ye prophesied. … so that the church which has been called out may be built up.”
1 Corinthians 14:5

A little further on in the chapter the apostle explains:

“I thank God, for I speak in tongues more than all of you. But in the called-out church I would rather speak five words with my mind to teach others also than ten thousand words in tongues.”
1Cor 14:18-19

It helps in the exegesis if one takes this intention of the apostle into account for the further course of the chapter. Paul is concerned with the edification of the church. He does not want to hear other words, not even tongues. What is said should serve to edify.

Paul has already spoken in detail about spiritual gifts in chapter 12. The challenge in the church in Corinth was the chaos that prevailed. Paul writes of strife (1Cor 1,11), sectarian behavior (1Cor 1,12-13), emphasis on rituals such as baptism (1Cor 1,13-17) and other things that stood in the way of peace in the community. He could not speak to these believers as if they were spiritually minded (1 Corinthians 3:1-4). He says: “For we are God’s fellow workers, you are God’s field, indeed God’s building” (1 Corinthians 3:9).

Step by step, Paul leads us through his letter again and again to the true foundation of God: His work. No wisdom, no spiritual gifts, nothing proves spirituality but trust in God’s work itself. The apostle presented himself as an example to the Corinthians: “That you may learn in us not to set your minds on things beyond what is written, so that you will not be puffed up, that is, not one teacher for one teacher against another teacher” (1 Corinthians 4:6. Compare 1 Corinthians 3:4-7).

So Paul confronts the chaos in the church and leads people to God. He also does this with regard to spiritual gifts in chapters 12 and 14, whereby chapter 13, the chapter on love, was inserted into the explanation of the use of spiritual gifts.

Spiritual gifts

The chaos in Corinth permeated the community. Spiritual gifts were necessary, but Paul had to show a better, even superior way (1Cor 12:31). This superior way does not show off with special effects, but shows itself in love (1 Corinthians 13). Chapter 14 then speaks again about spiritual gifts and must make it clear that spiritual gifts are subordinate to the prophet: “Moreover, the prophetic spiritual gifts are subordinate to the prophets. For He is not the God of rebellion, but of peace!” (1Cor 14:32-33). Immediately after this are the words that the women in the congregation should remain silent.

Here is the context: Paul speaks of prophecies in the church and immediately afterwards that women should remain silent in the church. The call for women to remain silent in the congregation is not a general call for submission, but this call is in a very specific context. This context is the uninhibited prophetic speaking in the church, which is not for edification. It seems that some women were so conspicuous that Paul puts his foot down here and says that women should remain silent in the churches.

This context is the uninhibited prophetic speaking in the church, which is not for edification.

There is not much more information available. As the Bible text is presented to us, this is the only context. It is not a general statement, it does not prevent leadership roles in the church and it does not mean that women should not speak in the church. Just note the context.

In the same letter we also read about other things that the apostle clarifies with a word of power. The chaos in the church is so great that we have an insight into the clarity with which the apostle advocates clarification. When Paul now adds: “If they want to learn anything, let them ask their own husbands at home, if it is shameful for a woman to speak in the called-out church.” in my opinion, this is a clear reference to the derailment that the apostle had observed.

If you take such a statement and want to apply it universally, it would automatically mean that it only applies to married women. This is the statement that they should “ask their own men at home”. It should by no means be taken to mean that all women, married or not, are meant here. That would just be sexist. The limitation to “married women” in a generalized statement speaks of arbitrariness and presumption on the part of representatives of this doctrine. If one does not want to appear sexist, arbitrary or presumptuous, a closer examination of the specific situation in the Corinthian church and Paul’s statements is essential.

The real point here is the attitude of faith. In an attempt to lead a life pleasing to God, some have lost themselves in this teaching. That seems pious and useful. But it is an aberration, even if the intention is good. The error lies in taking a text out of context and interpreting it according to one’s own tradition. That doesn’t help anyone. This is reminiscent of Paul’s statement in Colossians:

“If you have died with Christ to the elements of the world, why do you subject yourselves to statutes as if you were still living in the world Do not touch, do not taste, do not feel! (things which are all destined for destruction by use) according to the commandments and doctrines of men (which indeed have a semblance of wisdom, in self-willed worship and in humility and in not sparing the body, and not in a certain honor), for the satisfaction of the flesh.”
Col 2:20-23

Paul takes clear action against idiosyncratic worship because it distracts from the essentials and only serves to satisfy one’s own pious flesh. Those who grow up in faith can let go of such things and, like Paul, pay attention to building up the church.

Are women allowed to speak in church?

Outside of the context mentioned by Paul: Of course! It does not say that only men may be pastors or Bible teachers or hold other leadership positions. This conservative attitude corresponds to a tradition, not to Scripture. Anyone who wants to prevent “women in office” must stick to tradition without wanting to take the Bible seriously.

The basis for every task in the church is not to be found in gender, but in aptitude. So it doesn’t mean that all women are suitable or should be given management positions. That would also be an extreme interpretation. Paul is not concerned with ideologies. He is concerned with peace in the community and how we can work together successfully.

There is no reason why women should not be given management positions. However, they should be suitable for this. When we think of the gifts that God gives to the church, we hear in Ephesians about “apostles, prophets, evangelists, pastors and teachers” (Eph 4:11), of which apostles and prophets laid the foundation (Eph 2:20). These first two gifts were something like the fire starters. The fire burns and since then there have been evangelists, shepherds and teachers. These are functions and tasks that can be performed by both men and women. Provided they are suitable, of course, which applies equally to men and women.

The special thing about all these gifts is that they live out their gift naturally. No ordination or special school qualifications are required. Evangelists, shepherds and teachers naturally do what one recognizes. Anyone who recognizes existing gifts, whether in men or women, and makes them accessible in the church, cultivates and promotes God’s work.