This is perhaps the second most controversial verse in the Bible in regards to the role of women in the church. It is of no small consequence to how things have developed in many churches. Some say that it is straightforward, while others claim it is cultural. Let’s look at this part by part.
1) “As in all the churches of the saints.”
The problem with this phrase here is that it is not clear in the Greek whether this connects to the preceding text, “For God is not a God of confusion but of peace,” or if it goes with the text about the women. It is split between translations.
Truth is, we just don’t know.
2) “women should keep silent in the churches”
Does this mean women should not speak at all? At first look in English, this is what it might look like. But in Greek, there is a richer story.
As we see in context, there were problems going on. People were speaking over each other, they weren’t waiting their turn, and more. The top guilty parties were 1) those who prophesied, 2) tongue-speakers and 3) the women.
All three were told to be “silent” using the same Greek Word sigatō σιγάτω.
Tongue speakers – “be silent” v. 28
Prophets – “be silent” v. 30
Women – “be silent” v. 34
Did this word mean for the tongue speakers to be quiet and not talk at all? It certainly did not. Paul encourages them to speak, but to do so in an orderly way. They were to “be silent” and wait their turn to share.
Did this word mean for those prophesying to be quiet and not talk at all? It certainly did not. In the same way, Paul encourages them to speak, but to do so in an orderly way. They were to “be silent” and wait their turn to share.
What about the women? Did it mean that they were not allowed to speak? Not at all. How do we know this? Because just previous in 1 Cor 11:5 he speaks about women praying and prophesying, something that is done with their mouth.
Some may try to say that they were praying and prophesying in their hand. Actually, history records that people did not pray or even read silently until this phenomenon was observed in the 4th Century. St. Augustine was astounded when he saw Ambrose read without moving his lips.
The bottom line is this: Paul used the exact same word for all 3 parties in telling them to “be silent.” Yet we see clearly all three parties were speaking, and even encouraged to do so. Paul is telling them to do so in an orderly way that respects the greater body and edifies everyone.
3) “For they are not permitted to speak, but should be in submission, as the Law also says”
This is where it starts to get tricky. They are not permitted to speak, but speak in 1 Cor 11. And then the Law is mentioned here, but there is no Law saying that women are to be in submission or not talk. So what does Paul mean?
First, let’s look at speaking. The Greek word is laleō (λαλέω) which is broad. It means to speak, utter, talk, or converse. We have already seen that tongue speakers and those prophesying were told to be silent, but were also encouraged to speak, just in proper order.
What “Law” is Paul talking about as there is nothing in the Torah. Is it similar to what we see in 1 Timothy 2 where the order and role of women is determined by the creation order, as Adam was created first, and then Eve? And then how does this reconcile with the women praying and prophesying?
Perhaps the next verse sheds some light:
4) “If there is anything they desire to learn, let them ask their husbands at home.”
The context of the greater text is the issue of disorder. The context in the immediate text with women is that they were wanted to learn. The problem is that they were asking questions in such a way that it was disruptive to the flow of ministry among the body. The solution was for the women to ask their husbands at home.
In the first century Graeco-Roman era, the religious education for men in the synagogues was strong, but for the women it was lacking. There was a lot of catching up to do.
Instead of Paul telling them that they shouldn’t waste their time on learning, or shouldn’t be catching up to the men, he encourages them to learn, but in a way that is not disruptive. Their men can help them catch up at home. So to the women, ask your questions there.
5) “For it is shameful for a woman to speak in church”
The Greek word is aischron (αἰσχρόν), meaning improper, dishonorable, indecent, and disgraceful. It doesn’t mean sinful as much as it means disrespectful and out of order.
The context Paul is addressing is disorderly conduct for multiple parties. For women, their issue was asking questions likely in volume and in a disruptive way.
This would indeed be dishonorable and shameful. If a woman was interrupting debate and teaching, this would be improper.
6) The context of this teaching
It is important to remember also that this is about living room Christianity and in house churches. It isn’t auditorium Christianity we have today. Disruptions in small groups of 20-30 would be significantly more disruptive than they are today. It would stop everything and be a great frustration.
Conclusion:
Once again because of 1 Cor 11:5, it cannot mean that women have no vocalized contribution. They do. But the issue is the “how,” If they are disrupting the gathering because of their questions and interjections that are out of order, this is disgraceful.
Overall, the greatest anchor of the text is 1 Cor 11:5 where there is womanly contribution, the context of 1 Cor 14 where there is not respect for the orderly worship and that needed to be corrected, and that this all took place in a house church. There is a time and place for all things. There is proper respect. Paul called out three groups, and three groups were given correction. It wasn’t silencing as we see with the word used for all three, but participation in proper order.