Another Perspective to 1 Corinthians 14:34–35
Introduction
1 Corinthians 14:34–35, “Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.” (KJV, unless otherwise stated)
Although there is much to be said about 1 Corinthians 14:34–35 and debates can last a long time, there are also some details that are overlooked in the process. This passage is all about women staying silent. And Paul is documented elsewhere for another reference to silence (1 Tim. 2:11–15), this time incorporating the Genesis account as a reason.
1 Tim. 2:11–15, “Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.”
These two references appear to reign over passages such as 1 Cor. 11:5–6 and examples like Acts 21:8–9, where women are directly involved with a commonly known male role, prophesy. While it’s not a matter of right or wrong and who is to be blamed for it, as those who follow Scripture and claim the Bible to be our final authority, we are accountable and responsible to know what it says.
1 Cor. 11:5–6, “But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.”
Acts 21:8–9, “And the next [day] we that were of Paul’s company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was [one] of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy.”
Studying the Scriptures reveals themes and patterns that would otherwise be overlooked or skew. Taking into account more than just one witness (Paul in two different epistles), such as Joel’s prophecy and the Genesis account, we will find that 1 Cor. 14:34–35 and 1 Tim. 2:11–15 are not meant to be a blanketed eternal command of silence on the female voice in the Body of the Messiah.
The Prophecy of Joel
Joel 2:28–29, “And it shall come to pass afterward, [that] I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit.”
In these last days, we continue to see the fulfillment of Joel’s prophecy as both males and females exhibit the evidence of Yahweh’s Spirit in their lives. This all inclusive prophecy includes a unique perspective that most modern Bible believers may tend to gloss over. It’s easy to connect prophesy with prophets, and that was mainly a male role in the Old Testament/Covenant. With only a few female (prophetess) exceptions, most prophets recorded in the TaNaK, were men. However, this particular prophecy specifically includes the female gender to be eligible — along with the male gender — to receive Yahweh’s spirit. “All flesh” meant both males and females. Sons and daughters — the future descendants — are also explicitly noted to prophesy. “All flesh” meant everyone would receive Yahweh’s Spirit. The servants and handmaids, the lowest class, were also included.
Peter quoted this prophecy in Acts 2:17–18, “And it shall come to pass in the last days, saith Elohim, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy.”
Peter repeats the prophecy; men and women who prophesied that day fulfilled Joel’s prophecy. Acts 2 opens with a powerful scene, believers gathered together unanimously (“one accord”). This unity preceded the pouring out of the Holy Spirit (Ruwach haQodesh). The violent wind sound that emanated from heaven filled their room (v. 2). Each believer received the Holy Spirit and “began to speak with other tongues, as the Spirit gave them utterance” (v.4).
The author of Acts also notes in Acts 1:14 (and 5:12–14; 8:12; 16:13; 17:4: 17:12), the inclusive audience of listeners and therefore, followers. Males and females were together, as believers who received Yahweh’s Spirit. Likewise, Paul (before his conversion) secured papers to arrest men and women alike, as reported in Acts 8:3, “Acts 8:3, As for Saul, he made havock of the church, entering into every house, and haling men and women committed [them] to prison.” He becomes a fourth witness of the prophecy with his own collection of documentation (Acts 9:1–2; 22:4).
The prophecy of Joel, fulfilled in Acts, continues to be evidenced in these last days as both men and women acknowledge the move of Yahweh’s Spirit in their lives, as they share what the Spirit teaches them through Scripture, and the acknowledgement of change in their lives because of Yahweh’s Word.
Prophesy
Joel 2:28–29, “And it shall come to pass afterward, [that] I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit.”
What does it mean? Prophesy? A word study on prophesy from Genesis to Revelation reveals a simple definition. Strong’s H5012 cites prophesy as a primitive root; it is as simple as speaking (or singing) by inspiration (in prediction or simple discourse). The verb is utilized 115 times, from Numbers to Zechariah and refers to a male office. It is a great wonder then, in the prophecy of Joel for the inclusion of females.
The Greek offers a similar comparison, G4395 describes prophesy as “to foretell events, divine, speak under inspiration, exercise the prophetic office.” The verb is used 28 times from Matthew to Revelation, including Acts 2:17–18 (which connects it to Joel 2:28–29), 1 Cor. 11:5 (which includes females); and multiple times in 1 Cor. 14. Evidence of women prophesying in the Renewed Covenant includes Acts 21:9; 1 Cor. 11:5.
The prophecy of Joel clearly demonstrates Yahweh’s desire for both a male and female voice and participation in prophesy and in His Spirit. The fulfillment in Acts proves that daughters and even female servants were included in the outpouring of Yahweh’s Spirit. He is no respecter of persons.
Clarifying Genesis Accounts
Genesis 2:18 — Definition of Helper
Paul explained in his epistle (1 Tim. 2:11–15) that Adam was first formed, then Eve. While the statement is simple in itself, it has been skewed as a “lording over; you’re second class” attitude. It does not matter how kind or gentle the leadership is, if the attitude of superiority remains, eventually it comes across as demeaning. Women are viewed as subservient and inferior. Is this accurate?
Yes, Paul was correct in that Adam was formed first. Well acknowledged is the account of Adam who named the animals and found none like himself. Yahweh was well aware and decided to fashion a partner for him, a helper. Based on our modern English, it is easy to assume that this suitable partner is only to help and therefore in some way, inferior. However, the Hebrew holds a different meaning.
Gen. 2:18, “And Yahweh Elohim said, [It is] not good that the man should be alone; I will make him an help meet for him.”
Strong’s H5828 may give a simple definition, but the word study, the usage from Genesis to Hosea lends the idea that help means equal or greater sources. Even the primitive root, H5826 (used 82 times from Genesis to Zechariah) describes help as an aid; always referred as someone of authority or a team member for a common cause. It is often used as an attribute of Yahweh. Helpers have equal or greater resources. Therefore helpers are of equal or greater status. To have no help is to be in dire need and all alone.
The similar word in Greek (G997, used 8 times from Matthew to Revelation) describes the idea of the helper and the one crying for help. The helper, being Yahshua or Yahweh is 4 times; the earth is once; and other men, once.
Eve (Chawwah) was created as a suitable partner, a helper, or a helpmeet, but being created second in no way diminishes her. Helpers are not inferior; at best they are superior. In the end, it is more profitable to view women as equals in resources, theirs just being different than men. Each had their own resources to bring together for a common cause.
Genesis 3:16 — Fallen States
Genesis 3:14–19,
“And Yahweh Elohim said unto the serpent, Because thou hast done this, thou [art] cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire [shall be] to thy husband, and he shall rule over thee. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed [is] the ground for thy sake; in sorrow shalt thou eat [of] it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou [art], and unto dust shalt thou return.” (Emphasis added.)
In the midst of the passage of Genesis 3:14–19, Genesis 3:16 is often distorted to support attitudes and perceptions about the inferiority of women (usually devised by a very small percentage of men). Looking at the passage, from a surface perspective, we find that there are three parties involved and two curses dealt out and only one party is mentioned in all three accounts.
Neither curse was for the woman. The first curse fell upon the serpent and the second curse fell upon the land that the man was to cultivate. As Yahweh passed judgment, the serpent was cursed without limbs and there would be hostility (H342 “enmity”) between the woman and the serpent, her seed and his seed. As for Adam, he was called to correction for listening (H8085, “hearkened”) to his wife.
When Yahweh described the future fallen state of woman, He detailed to her the relational aspect of her life. With the same worrisomeness (H6093, “sorrow”) that Adam would experience with the land, his wife would experience with her body. Pregnancy would change her, the relationship with her unborn child; delivery would be painful (H6089 “sorrow”). However, the greatest impact of their fallen state, would be her impulsiveness (H8669, “desire”) and his tendency to dominate (H4910, “he shall rule”).
Yahweh expresses the fallen state to woman in a relational format, where she would have instinctive but impulsive behavior and her husband’s fallen state would be to domineer her. Also note, that in the woman’s new fallen state, she was not revoked of her helper status; she still retained her resources and abilities. She had not become inferior because of her choices, only that they would be hindered by her instinctive impulsiveness.
Likewise, it is man’s fallen state to also dominate other men. He is not denied his resources or abilities; he is hindered by the fallen state of himself. Genesis 4:7 also expresses the same relationship between impulsive behavior and domineering over it; however, the war is within.
Genesis 4:7, “If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee [shall be] his desire, and thou shalt rule over him.”
Cain did not receive this judgment until he sinned against Yahweh, just like his parents did in the garden. The impulsive-dominating relationship within came from the catalyst of transgression against Yahweh. David expresses his knowledge of this relationship in Psalm 19:13.
Psalm 19:13, “Keep back thy servant also from presumptuous [sins]; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.” (Emphasis added.)
The Apostle Paul also documents this same relationship in Romans 7:7–25. Sin and the flesh are synonymous with impulsive behavior and ruling over it is Torah. Although, originally, it appeared that the woman would only be in this power struggle between impulsive behavior and domination, Paul’s account clarifies that it is everyone’s struggle, not just the woman’s alone.
Conclusion
To use the Genesis account to validate women remaining silent in the Body of the Messiah is a gross misunderstanding. We have gleaned that not only does woman struggle with impulsive behavior and being dominated, but so does every man. It is the fallen state of man and woman to struggle with impulsive and dominating behavior. The Genesis account brings to light the struggles that women will face in their lives in a relational context.
Paul would have been familiar with the prophecy of Joel. As evidenced in his epistles, his knowledge was extensive. Since we have taken a closer look at the prophecy of Joel and the Genesis accounts — helper and fallen states — we have found that there is no connection to these are a blanketed silence command for the female voice in the Body of the Messiah.
How do we interpret these Scriptures then? What do we make of 1 Corinthians 14:34–35 and 1 Timothy 2:11–15? Whether we realize it or not, we often stand in the way of our understanding. As long as we allow preconceived ideas or attitude to prevail in our minds, we also filter the Scriptures through the same lens. It would be wise to search in a historical context what Paul intended and that perhaps he was addressing very specific situations.
In the end, it’s not what we know or have gathered in knowledge, but how we treat one another. And that treatment stems from how we perceive others. If we continue to perceive others as inferior, then that’s how we will treat them. Similarly, if we perceive others as equals, then we tend to appreciate their uniqueness as a creation of Yahweh. We will more likely listen to what they have to say and interact with them respectfully, even if we disagree with them.
Debating 1 Corinthians 14:34–35 is an age-old battle, rooted in the perceptions of those who choose to interpret the passage according to their own understanding, or misunderstanding. It can be twisted and re-interpreted easily if we lack to take responsibility to study to show ourselves approved.
2 Timothy 2:15, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”
2 Timothy 3:16, “All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness:”