1 Corinthians 14:34Meaning & Commentary from the Church Fathers

Having rebuked the disorder that came from tongues and prophecies, and having established as law that there be no confusion, the Apostle proceeds further to the disorder produced by women.

He had ordered that those speaking in tongues should do so separately, and that one of those prophesying should be silent when another begins.

He now cuts off the women's unseemly boldness, and this very opportunely. If those who have gifts are not permitted to speak without order and whenever they wish, although the Spirit guides them, then women are much less permitted to chatter idly and without profit.

Therefore he restrains them from empty talk with great authority. He also appeals to the law, and in this way stops their mouths.

Having indicated good order in everything concerning the gift of tongues and the prophets, namely that only a few should prophesy, so that confusion and disorder would not arise, he now abolishes the disorder that came from women. He says that they must keep silence in church. Then he says something more: it is more fitting for them to be in subjection. For subjection means silence out of fear, as with female slaves. By the Law he means the book of Genesis, where it is written: “Your desire shall be for your husband, and he shall rule over you” (Gen 3:16). If it has been appointed for a woman to be in subjection to her husband, how much more to spiritual teachers in the church.

It is improper, because it is contrary to teaching, that in the house of God women should dare to speak about the law, when God has reckoned them subject to their husbands. For they know the primacy of men, and that in the house of God it is more fitting for them to pray with tongue restrained. But if people hear a woman speaking in church, it is a disgrace. They are veiled precisely in order to show their humility. Those women who display their immodesty dishonor their husbands. Because of a wife’s arrogance, her husband also is reproached. Cf. 1 Cor 11:5.

Women are not permitted to speak during the Divine Liturgy, but, according to the word of the Apostle Paul, let them keep silence. For they are commanded not to speak, but to be in obedience, as the Law also says.

“The Law says.” The Apostle bases the demand that women keep silence in the Church on the Law, evidently meaning the commandment given by God to Eve: “Your turning shall be toward your husband, and he shall rule over you” (Gen 3:16).

The law for women is this: they must not teach, even if they too come into inspiration. Nor should they ask questions in order to learn.

Rather, they should "ask their own husbands at home, for it is shameful for a woman to speak in church" (1 Cor 14:34-35).

By this the Apostle makes women modest and husbands attentive (Chrysostom). Moreover, this rule concerning women is observed in all the churches.

"Did the word of God come out from you? Or did it reach you only?" (1 Cor 14:36).

Everywhere one can see this manner of his speech: he rebukes not only by divine Scripture, but also by common customs (Saint Chrysostom).

Canon 70 of the Sixth Ecumenical Council, the Council in Trullo, otherwise called the Quinisext Council: It is not permitted for women to speak during the Divine Liturgy. According to the word of the Apostle Paul, let them be silent.

For they were not commanded to speak, but to be in submission, as the law also says. If they desire to learn anything, let them ask their own husbands at home (1 Cor 14:34-35).

This canon bases its prescription that women must be silent in church on the words of the Apostle Paul.

Already in ancient times there were women in the Church who were dissatisfied with their subordinate position. They openly made claims to occupy places fitting only for men, and even to teach in the churches.

Having spoken about the participation in church assemblies of men chosen by God, the Apostle commands concerning women that they be decisively forbidden to speak in church.

He bases this prohibition on their relation to their husbands, as heads, whom they may ask at home about matters of faith. He also bases it on the fact that this custom had been established in all the churches.

According to Saint John Chrysostom: "Here the Apostle does not exhort or advise, but commands with authority, bringing forward the ancient law.

Which one? 'Your desire shall be for your husband, and he shall rule over you' (Gen 3:16).

Do you see Paul's wisdom? He brought forward a testimony that commands them not only to be silent, but to be silent with fear.

Since the Apostle is speaking throughout about teaching in church, here too he is certainly speaking about the same thing.

It is likely that women also came into inspiration and, relying on the fact that in Christ Jesus there is neither male nor female, stood up in the assembly and spoke for the edification of all.

Saint Paul finds this unfitting and forbids it. He seals their lips with silence by the law of obedience in relation to their husbands.

Saint Chrysostom says: "Having rebuked the disorder arising from tongues and prophecies, the Apostle turns to the disorder produced by women and cuts off their unseemly boldness.

The Montanist says: Why do you despise the holy Maximilla and Priscilla, and say that women are not permitted to prophesy?

Did not Philip have four daughters who prophesied? Was not Deborah a prophetess? And would the Apostle have said, "Every woman praying or prophesying with her head uncovered," if women could not prophesy and pray?

If they pray, then let them also prophesy.

The Orthodox says: We do not despise women's prophecy. Holy Mary prophesied, saying, "From henceforth all generations will call Me blessed" (Lk 1:48).

As you yourself said, holy Philip also had daughters who prophesied, and Miriam, the sister of Aaron, prophesied.

But we do not permit them to speak in the churches and exercise authority over men, so as to write books under their own names.

Maximilla and Priscilla were companions of Montanus. See Acts 21:9. See Judg 4:4-14 and Judg 5:1-31. See Num 26:59.