Essay 4—Men and Women in Worship—(6,7) Silence During Worship

Outline: 026-E4.6-Silence During Worship
Passage: 1 Corinthians 14:26-40
Discussion Audio (1h04m)

Respect one another’s rights to
speak, listen, and learn during public worship.

The present passage includes verses that are sometimes pointed to as “proof” that women are to remain silent in church and, by inference, that they are not to take part in leading public worship (vv.34-35, 37). I found it an curious coincidence that discussion of this passage fell precisely on this year’s International Women’s Day, March 8, 2014.

There are many problems with using these verses to support the idea that women must maintain a lesser role in public worship. The first is that in the immediately preceding set of verses (vv.26-33), both the tongues-speaker and prophets are instructed to “remain silent” (v.28) or “be silent” (v.30) under certain conditions. The women are instructed to “keep silent” (v.34) as a third group in the series. The problem for modern interpreters is that Paul does not appear to provide any limiting circumstances in the text itself.

In our study we have already established that women did prophesy and lead in public worship (11:5). The second problem then is that Paul would appear to be contradicting himself if (vv.34-35) is interpreted as literal and universal.

A third problem is that in its context, what is frequently translated as “women” is, in this case, best translated as “wives.” This means that at the very least, unmarried women are not included in Paul’s instruction.

The final problem I note here is with the “command” Paul refers to in v.37. Frequently for those who wish to “prove” that Paul issued women’s silence in worship as a binding and universal command will point to this verse. On the surface it could be read as pointing back to its immediate antecedent, which is indeed the command to remain silent and ask their husbands at home. But when the entire rhetoric of vv.37-40 is viewed, the command most likely refers to the command that love be the context for all Christian activity that is found in chapter 13 (see diagram, from Bailey, location 4954).

The crux for interpreting, understanding, and applying this passage comes in v.33a, “For God is not a God of confusion but of peace.” This appears to be a hinge verse that summarizes why the gifts of tongues and prophecy must be employed in a controlled manner, such that in some cases silence is necessary. It also introduces that reason why Paul instructs wives to remain silent. The Christian wives in the Corinthian church were disrupting worship and causing confusion, preventing other worshipers from hearing and learning.

Kenneth Bailey provides, in great depth, a reconstruction of what he believes was happening in the Corinthian church, based upon his experiences among the present-day peoples of the area. This is found in Chapter 4.7, “Women and Men Worshiping: No Chatting in Church”, of Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians. His line of thought, briefly, is thus:

1. The Corinthian church was perhaps the most diverse in composition – including those fluent in Greek and those with just enough to get by
2. Some of those speaking during worship may have had strong accents of a non-native Greek speaker – making understanding difficult for some hearers – thus they might inquire amongst themselves what they were hearing
3. Due to their cultural upbringing, women were handicapped with a very short attention span, as short as fifteen seconds
4. When they were not being directly addressed and/or didn’t understand what was being said, they would quickly begin chatting amongst themselves
5. Men and women may have sat separately. If this was the case, wives may have shouted across the divide to their husbands to ask them to explain
6. Therefore, the wives are instructed to respect the others in worship and remain silent and ask questions once at home
7. In a predominantly oral culture, as soon as the speaker pauses the audience begins discussing the subject amongst themselves. It is particularly prominent in women’s gatherings. It is their way of learning and retaining information.
8. Paul’s instruction is not that women should stop participating, speaking, and leading worship. Paul’s instruction is that they should keep quiet so that everyone is afforded the opportunity to hear what the speaker is saying.

C. H. Talbert, in Reading Corinthians, summarizing 1 Corinthians 11-14 writes:

On the one hand, the Corinthian spirituals contended that some gifts were better than others; indicated that they wanted the higher gifts; took the position that tongues were a sign for unbelievers, prophecy for believers; and held that women should not occupy a leadership role in Christian worship. On the other hand, the apostle argued that there are a variety of gifts and that each one makes its own contribution to the common good; showed love to be the indispensable motivation for the manifesting of any gift; insisted that understandable speech is mandatory in corporate worship for both believer and unbeliever; and stood firm for the principle that Christian corporate worship is not a male-dominated enterprise.[1]

Nowhere in 1 Corinthians does Paul give a universal command, applicable to all places, peoples and times, that women and men have different roles in the church.[2] Paul affirms the right of women to lead, speak, and teach the entire church during public worship.

To see it otherwise is terribly faulty and holds dire consequences for the integrity and health of the church. To maintain practices that divide the service of men and women in the church is, in effect, doing that which the Corinthians were being corrected by Paul – condoning and encouraging divisions, creating a class of people that were considered “more spiritual” by the nature of gifts. Paul would be appalled.

The message of this passage is clear and simple: When in public worship, respect one another. Show love by remaining silent when others are speaking so that those around you can listen and learn. Nothing more, nothing less.

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[1] Reading the New Testament: Reading Corinthians, 1 Cor. 14:20-36, “Conclusion”.

[2] And I hasten to add that such instruction is not found in any of the remaining undisputed Pauline writings.

Essay 4—Men and Women in Worship—(5) Spiritual Gifts in the Body

Outline: 025-E4.5-Spiritual Gifts in the Body
Passage: 1 Corinthians 14:1-25
Discussion Audio (1h14m)

Public Worship Should be Inclusive and Participatory

Paul returns to the discussion of tongues and prophecy in the first half of chapter 14. It is easy to see the point of this section as the better value of prophecy over tongues. However, in the overall context of the entire essay and in particular the corresponding portion of the chiastic pair found in chapter 12, the thesis of this passage is around the appropriate use of spiritual gifts in public (corporate) worship. Tongues and prophecy happen to be the two examples that Paul picks up and uses in this passage because both involve speaking, and the Corinthian believers (at least some of them) considered one (tongues) more “spiritual” than all other gifts.

A couple of other questionable conclusions sometimes drawn from this passage are: 1) that this passage is defining the theology of the spiritual gift of tongues[1]; and 2) that tongues are less valuable, and possibly even bad/evil, because the use of tongues is selfish[2] and/or does not engage the mind.[3]

The most important contextual point to keep in mind during the reading and interpretation of this passage is that Paul’s parenesis is directed at what happens during public worship. Private devotions are not a concern here.

The first part of this passage (vv.1-5) discuss the purpose of each gift. Tongues are for uttering to God mysteries that human language cannot convey. Prophecy is for uttering messages from God for the edification of the entire community. Since tongues edify only the individual and prophecy edifies the entire assembly, Paul’s preference is for prophecy in public worship.

The reason for prophecy is that it speaks "edification, exhortation and comfort" to the rest of the people. These three words set forth the parameters of the divine intent of prophecy, and probably indicate that in Paul's view the primary focus of a prophetic utterance is not the future, but the present situations of the people of God.[4]

The second part (vv.6-12) provides a number of different illustrations in which Paul shows that intelligibility is necessary in public worship. The parable of the foreign languages is sometimes used as a basis for defining the gift of tongues as the ability to speak foreign languages, but the context does not support this interpretation.

The analogy is not that the tongues-speaker is also speaking a foreign language, as some have suggested,  but that the hearer cannot understand the one speaking in tongues any more than he can the one who speaks a foreign language.[5]

In the third and final part (vv.13-25) Paul discusses why intelligibility is necessary in public worship. Worship is a communal experience. Everything that takes place should be done in a manner that invites participation from all present. If some people cannot understand what is going on, they are unable to participate. This goes against the purpose of unity of fellowship through worship. Not only are all invited to participate, but all are expected to participate.[6] In this section also, Paul affirms the value of the gift of tongues, but in public worship it must be made intelligible through the presence of an interpreter.

Verse 22 contains words that pose difficulties for interpretation. It is commentary on verse 21, but its sense is not immediately clear. C.H. Talbert offers one possibility.[7] He sees verses 21 and 22 as assertions being made by some of the Corinthian believers and verses 23-25 as Paul’s response against the assertions. In this interpretation the Corinthians are asserting that tongues are a sign from God as proof to unbelievers of their spirituality. Prophecy, on the other hand, is not for unbelievers because mysteries of God are only for believers. Paul turns their assertion upside down. He writes that when unbelievers see them speaking in tongues, they will associate it with the madness of pagan cultic worship. Intelligible words of prophecy work to convict all who hear, so it is more desirable in public worship.

The other alternative sees Paul’s position reflected in the whole of verses 21-25. In this interpretation, “signs” are a manifestation of God that can mean either blessing or judgment. Paul agrees that tongues are certainly from God, but when unbelievers and outsiders hear it, they won’t understand and instead of drawing them toward God, they will see this as madness and something to stay away from. Thus tongues, instead of having a good effect, has the negative effect of forcing people away from God and into judgment. On the other hand prophecy is also from God, but the utterances are understandable by all. It has the effect of bringing conviction to outsiders and unbelievers (who choose to come to a church assembly – this isn’t about general evangelism outside of a church setting) so that they are moved away from judgment into the community of grace; i.e., building up the church. The “sign” of God’s favor is the building up of the church through the conviction of unbelievers and outsiders, not manifestations of the Spirit.

Paul’s admonition to the Corinthians is about some of the principles of public (corporate) worship. It is not primarily a discussion about spiritual gifts, such as tongues and prophecy. The primary principle is that worship must be intelligible to all. Secondary principles arise out the primary: that it must be inclusive (believers, unbelievers, those who are well-versed in Christianity, and those who are not); and that it should be participatory (there are no spectators, all are invited to preach and teach as God directs). Whatever takes place during corporate worship must be edifying to the entire assembly. No one should be excluded.

For the 21st century church a major application I see is in the form of a question. How do our assumptions about religious topics, liturgy, language (jargon), etc. exclude people from participating in worship? How can we turn corporate worship from a primarily spectator activity into a participatory one?

At the same time Paul's clear preference for prophetic utterances is often neglected throughout the church. By prophecy of course, as the full evidence of this chapter makes clear, he does not mean a prepared sermon, but the spontaneous word given to God's people for the edification of the whole. Most contemporary churches would have to be radically reconstructed in terms of their self-understanding for such to take place.[8]

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[1] That is not to say one can derive part of a theology of tongues from this passage.

[2] 14:4, “build up himself” (ESV). In response Gordon Fee writes (New International Commentary on the New Testament: The First Epistle, 14:2-4) “The edifying of oneself is not self- centeredness, but the personal edifying of the believer that comes through private prayer and praise.”

[3] 14:14, “my mind is unfruitful” (ESV).

[4] NICNT, 1 Cor. 14:2-4.

[5] NICNT, 1 Cor. 14:10-11.

[6] 14:24, “But if all prophesy,” with the implication that Paul assumes all present could prophesy if they so desired and God enabled them to do so – but not that all must prophesy or that all will.

[7] Reading the New Testament Series: Reading Corinthians, 1 Cor. 14-20-36.

[8] NICNT, 1 Cor. 14:5

Essay 4—Men and Women in Worship—(4) The Way of Love

Outline: 024-E4.4-The Way of Love
Passage: 1 Corinthians 12:31-14:1a
Discussion Audio (1h29m)

It’s not “love vs. gifts” but “love and gifts”

In many ways this section is what Paul has been leading up to in this letter. Although chapter 13 is frequently read as a standalone passage, and the overall rhetoric of the letter doesn’t seem to require it, examination of its details show that Paul tailored the topic and language to specifically direct attention to the problems in the Corinthian church. Gordon Fee writes,

Unfortunately, however, the love affair with this love chapter has also allowed it to be read regularly apart from its context, which does not make it less true but causes one to miss too much. Even worse is that reading of it in context which sees it as set over against "spiritual gifts." Paul would wince.[1]

One way in which this chapter has been misread (in conjunction with misreading chapter 12 on spiritual gifts, particularly 12:28 as a hierarchy of gifts) is that chapter 13 is describing something (i.e., love) better than spiritual gifts. This reading pits love against the spiritual gifts. It devalues spiritual gifts as something that is nice to have but really not necessary, because love is the most important thing for a Christian to pursue and have.

This is a terrible misreading and misinterpretation. Fee writes,

Thus it is not "love versus gifts" that Paul has in mind, but "love as the only context for gifts"; for without the former, the latter have no usefulness at all—but then neither does much of anything else in the Christian life…[2]

Love is not an idea for Paul, not even a "motivating factor" for behavior.  It is behavior. To love is to act; anything short of action is not love at all. Second, love is not set over against the gifts, precisely because it belongs in a different category altogether. For Paul it is not "gifts to be sure, but better yet love"; rather, love is the way in which the gifts are to function. To desire earnestly expressions of the Spirit that will build up the community is how love acts in this context.[3]

As I was preparing for the discussion on this passage, what really resonated were two sentences I read from Fee (above): “Love is not an idea for Paul, not even a ‘motivating factor’ for behavior.  It is behavior.” So often I’ve heard and have been taught that “Christian action must be motivated by love” or something similar to that. What I read from Fee turned this understanding upside down. For a Christian, “I do this because I love you” is a non-starter. It’s not a valid reason. Love simply acts. It doesn’t ponder motivations. If a Christian has to motivate herself or himself “because of love” then it isn’t love. This idea is genuinely convicting and something that is difficult, not only to live out, but even to accept.

There are many interesting things in this passage in regards to language, imagery, and historical-cultural context that the outline lists in more detail.

The main point Paul is attempting to make is that, for the Christian, there are permanent things and there are temporary things. Love belongs to the former and spiritual gifts belong to the latter. Love will continue throughout eternity whereas spiritual gifts will cease once God is revealed in his fullness at the completion of the Eschaton. What this implies is the purpose of spiritual gifts.

The Corinthian Christians seemed to think that manifestations of spiritual gifts were an end to themselves. They were the sign – in particular, manifestation of tongues – of having achieved spiritual maturity (completeness, perfection). Paul turns around their thinking: the presence of spiritual gifts is a sign that completeness has not yet arrived. Their very purpose is to reveal a partial picture of God in order to build up the church, for the common good of the community. In their pursuit of spiritual gifts, they had forgotten love and the church had become divided.

The solution to their problems (and ours): love. Not love as reciprocating goodness or positive feelings toward another, but love as actively participating in doing what it takes (which sometimes means refraining from taking hurtful actions that human nature might desire toward others) to seek the common good, to build up the church community. Spiritual gifts are valuable and necessary, but they are merely part of the “toolset” to be used in exercising love.

One must not mistake this emphasis with a devaluation of the gifts themselves. The fact is that we are still in the present; and therefore in chap. 14 Paul will go on not only to correct an imbalance with regard to the gifts, but to urge their proper use. Pursue love (14:1), he says, because that alone is forever (13:8, 13); but that also means that in the present you should eagerly desire manifestations of the Spirit that build up the community (14:1–5).[4]

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[1] New International Commentary on the New Testament: The First Epistle, “3. The More Excellent Way (13:1-13)”

[2] NICNT, 1 Cor. 12:31

[3] NICNT, “3. The More Excellent Way (13:1-13)”

[4] NICNT, “c. The permanence of love (13:8-13)”