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Commentary on 1 Corinthians 14 verses 34–35
Here the apostle, 1. Enjoins silence on their women in public assemblies, and to such a degree that they must not ask questions for their own information in the church, but ask their husbands at home. They are to learn in silence with all subjection; but, says the apostle, I suffer them not to teach, Ti1 2:11, Ti1 2:12. There is indeed an intimation (Co1 11:5) as if the women sometimes did pray and prophecy in their assemblies, which the apostle, in that passage, does not simply condemn, but the manner of performance, that is, praying or prophesying with the head uncovered, which, in that age and country, was throwing off the distinction of sexes, and setting themselves on a level with the men. But here he seems to forbid all public performances of theirs. They are not permitted to speak (Co1 14:34) in the church, neither in praying nor prophesying. The connection seems plainly to include the latter, in the limited sense in which it is taken in this chapter, namely, for preaching, or interpreting scripture by inspiration. And, indeed, for a woman to prophesy in this sense were to teach, which does not so well befit her state of subjection. A teacher of others has in that respect a superiority over them, which is not allowed the woman over the man, nor must she therefore be allowed to teach in a congregation: I suffer them not to teach. But praying, and uttering hymns inspired, were not teaching. And seeing there were women who had spiritual gifts of this sort in that age of the church (see Act 22:9), and might be under this impulse in the assembly, must they altogether suppress it? Or why should they have this gift, if it must never be publicly exercised? For these reasons, some think that these general prohibitions are only to be understood in common cases; but that upon extraordinary occasions, when women were under a divine afflatus, and known to be so, they might have liberty of speech. They were not ordinarily to teach, nor so much as to debate and ask questions in the church, but learn in silence there; and, if difficulties occurred, ask their own husbands at home. Note, As it is the woman's duty to learn in subjection, it is the man's duty to keep up his superiority, by being able to instruct her; if it be her duty to ask her husband at home, it is his concern and duty to endeavour at lest to be able to answer her enquiries; if it be a shame for her to speak in the church, where she should be silent, it is a shame for him to be silent when he should speak, and not be able to give an answer, when she asks him at home. 2. We have here the reason of this injunction: It is God's law and commandment that they should be under obedience (Co1 14:34); they are placed in subordination to the man, and it is a shame for them to do any thing that looks like an affectation of changing ranks, which speaking in public seemed to imply, at least in that age, and among that people, as would public teaching much more: so that the apostle concludes it was a shame for women to speak in the church, in the assembly. Shame is the mind's uneasy reflection on having done an indecent thing. And what more indecent than for a woman to quit her rank, renounce the subordination of her sex, or do what in common account had such aspect and appearance? Note, Our spirit and conduct should be suitable to our rank. The natural distinctions God has made, we should observe. Those he has placed in subjection to others should not set themselves on a level, nor affect or assume superiority. The woman was made subject to the man, and she should keep her station and be content with it. For this reason women must be silent in the churches, not set up for teachers; for this is setting up for superiority over the man.
The virgins of men go about, in opposition to the virgins of God, with front quite bare, excited to a rash audacity; and the semblance of virgins is exhibited by women who have the power of asking somewhat from husbands, not to say such a request as that (forsooth) their rivals-all the more "free" in that they are the "hand-maids" of Christ alone -may be surrendered to them. "We are scandalized," they say, "because others walk otherwise (than we do); "and they prefer being "scandalized" to being provoked (to modesty).
It is shameful because it is contrary to discipline for them to presume to speak about the law in the house of God, who has taught that they are subject to their husbands, when they know that men have the primacy there and that for them it is more fitting to be free to pray while holding their tongues. If they dare to speak in church, it is a disgrace, because they are veiled in order to appear humble. Moreover, women like this show that they are immodest, which is a disgrace to their husbands too. For when women are insolent, their husbands receive the blame as well.
I wish to see each man’s earnestness and each woman’s devotion. Burn out impiety from your mind, put your soul on the anvil and your stubborn infidelity under the hammer.… Then let the gate of paradise be opened to each man and each woman among you.
"And if they would learn any thing, let them ask their own husbands at home."
Thus, "not only, as it seems, are they not allowed to speak," saith he, "at random, but not even to ask any question in the church." Now if they ought not to ask questions, much more is their speaking at pleasure contrary to law. And what may be the cause of his setting them under so great subjection? Because the woman is in some sort a weaker being and easily carried away and light minded. Here you see why he set over them their husbands as teachers, for the benefit of both. For so he both rendered the women orderly, and the husbands he made anxious, as having to deliver to their wives very exactly what they heard.
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SUMMARY
The Apostle Paul's instruction in 1 Corinthians 14:35 directs women who desire to learn to inquire of their husbands at home, stating that it is "a shame" for women to speak in the church. This verse is part of Paul's broader discourse in 1 Corinthians 12-14 concerning the orderly and edifying conduct of public worship, particularly addressing issues of confusion and impropriety that had arisen within the Corinthian assembly regarding the exercise of spiritual gifts and general participation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Prescriptive Language in this verse, issuing a direct command ("let them ask") and providing a clear rationale ("for it is a shame"). This reflects his apostolic authority in addressing specific behavioral issues within the Corinthian church. The verse also demonstrates Cultural Accommodation, where Paul's instruction is deeply rooted in the societal norms and expectations of 1st-century Corinth regarding public decorum and gender roles. While the underlying principle of order and edification is timeless, the specific application of asking husbands at home is tailored to the cultural context to avoid bringing "shame" upon the assembly.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while culturally specific in its application, underscores the timeless theological principle that Christian worship should be characterized by order, decency, and edification, reflecting the character of God, who is "not a God of disorder but of peace" (1 Corinthians 14:33). The desire for learning is affirmed, but the means of learning are directed in a way that respects the prevailing cultural norms and ensures the smooth functioning of the assembly. It highlights the tension between the freedom found in Christ and the need for prudent conduct that does not cause offense or confusion, especially to those outside the faith. The passage also implicitly addresses the importance of mutual respect and the complementary roles within marriage and the church, where instruction and support can be provided in appropriate settings.
REFLECTION AND APPLICATION
Interpreting 1 Corinthians 14:35 requires careful discernment, recognizing its historical and cultural context while seeking its enduring principles. While the specific directive for women to ask husbands at home is a product of its time, the underlying wisdom about maintaining order, fostering edification, and avoiding disruptive behavior in public worship remains profoundly relevant. For contemporary churches, this verse challenges us to consider how our gatherings reflect God's character of peace and order, ensuring that all participants can learn and grow without unnecessary distraction or impropriety. It encourages a spirit of humility in learning and a commitment to the common good of the church. Furthermore, it prompts reflection on how we can create environments where questions can be asked and understanding can be gained, whether in public or private settings, always with the aim of building up the body of Christ.
Questions for Reflection
FAQ
Does 1 Corinthians 14:35 universally prohibit women from speaking in church?
Answer: No, a careful reading of the broader New Testament and the immediate context of 1 Corinthians 14 suggests that this verse is not a universal prohibition against all forms of female vocal participation in the church. Paul himself acknowledges women praying and prophesying publicly in 1 Corinthians 11:5, provided they do so in a culturally appropriate manner (with head coverings). The "speaking" (Greek: laléō) in 1 Corinthians 14:35 is specifically linked to disruptive questioning or unauthorized teaching that would cause disorder or "shame" within the Corinthian assembly, which was struggling with chaos in its worship. Most scholars understand this as a culturally specific command addressing particular issues of impropriety and disorder in that context, rather than a blanket ban on all female speech or teaching. The enduring principle is the importance of order and edification in public worship, and the avoidance of anything that would bring disrepute to the Christian gathering.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 14:35 addresses specific behavioral issues within the Corinthian church, its underlying principles find their ultimate fulfillment in the person and work of Christ and the nature of the church as His body. Christ, as the head of the church, brings order out of chaos and unity out of diversity, as seen in the harmonious functioning of spiritual gifts for the common good (1 Corinthians 12:4-7). The "shame" Paul seeks to avoid is antithetical to the glory and purity of the church, which Christ "loved and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and blameless" (Ephesians 5:25-27). In Christ, the old societal distinctions and barriers are broken down, as "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). Therefore, while Paul's specific directive was a culturally sensitive application for order, the ultimate vision for the church, empowered by the Spirit of Christ, is one where all members contribute to the edification of the body, reflecting the peace and wisdom of God for the sake of His kingdom (Romans 12:4-8).