Commentary on 1 Corinthians
Lecture 7. Persons forbidden to prophesy
14:34 Let women keep silence in the churches: for it is not permitted them to speak but to be subject, as also the law says. [n. 878]
14:35 But if they would learn anything, let them ask their husbands at home. For it is a shame for a woman to speak in the church. [n. 881]
14:36 Or did the word of God come out from you? Or came it only unto you? [n. 882]
14:37 If any seem to be a prophet or spiritual, let him know the things that I write to you, that they are the commandments of the Lord. [n. 884]
14:38 But if any man knows not, he shall not be known. [n. 886]
14:39 Wherefore, brethren, be zealous to prophesy: and do not forbid to speak with tongues. [n. 887]
14:40 But let all things be done decently and according to order.
878. Here the Apostle mentions the persons to whom the use of prophecy is forbidden.
In regard to this he does two things:
first, he shows to whom the use of prophecy is forbidden;
second, he removes an objection, at but if they would learn anything.
In regard to the first he does two things:
first, he mentions the command to forbid; second he gives a reason for this, at for it is not permitted.
879. He says, therefore: I will that men use the gift of prophecy in this manner, but I do not want women to speak in the church, so that women keep silence in the churches: I permit no woman to teach or to have authority over men (1 Tim 2:12). And Chrysostom assigns the reason for this, saying: woman has spoken once and subverted the entire world.
But on the other hand it seems that many women are recorded to have prophesied, as the Samaritan woman (John 4:39) and Anna, the wife of Phanuel (Luke 2:36) and Deborah (Judg 4:4) and Huldah, the prophetess (2 Kgs 22:14) and the daughter of Philip the evangelist (Acts 21:9). Above, it also says: any woman who prays or prophesies with her head unveiled dishonors her head (1 Cor 11:5).
The answer is that there are two things in prophecy, namely, revelation and its manifestation; but women are not excluded from revelation, for many things are revealed to them as to men. But manifestation is of two kinds: one is public and from this they are excluded; the other is private and this is permitted to them, because it is not preaching but manifesting.
880. He assigns the reason for this, saying: for it is not permitted them to speak, namely, by the authority of the Church, but their function is to be subject to men. Hence, since teaching implies prelacy and presiding, it is not suited to those who are subjects.
The reason they are subject and not in the forefront is that they are deficient in reasoning, which is especially necessary for those who preside. Therefore, the Philosopher says in his Politics that corruption of rule occurs, when the rule comes to women.
881. Then when he says, if they would learn anything, because some might say that at least they can ask the Church about their doubts, he excludes this and does two things: first, he removes an objection; second, he assigns the reason, at for it is a shame.
He says, therefore: I say that let women keep silence in the churches, but if they would learn anything about which they doubt, let them ask their husbands at home: let women learn in silence (1 Tim 2:11).
The reason for this is that it is a shame and not only unbecoming; for in women the natural feeling of shame is commended. A holy and shamefaced woman is grace upon grace (Sir 26:19). If therefore they ask and dispute in public, it would be a sign of shamelessness, and this is shameful to them. Hence it also follows that in law the office of advocate is forbidden to women.
882. Then when he says: or did the word of God come out from you?, he answers those who contradict him. And because they could all contradict at once or at least the wise among them, he does two things in regard to this: first, he refutes them as to their entire church; second, as to the wise only, at if any seem to be a prophet or spiritual.
883. In regard to the first it should be noted that the reason the people were wont to contradict the Lord or a ruler is singularity. For singularity can be caused by either a priority in some good or excellence. Therefore, the Apostle, wishing to refute the contradicting Corinthians, first excludes priority from their church, when he says: did the word of God come out from you? As if to say: no, but rather with the Jews: the law shall come forth from Zion (Isa 2:3). As if to say: if I made some rules in the church of the Jews against their rules, they could contradict, because they had the word of God before you, for the word of God did not originate from you.
Second, he excludes excellence from them, saying: or came it only unto you? As if to say: you are not the only ones who have believed, but others also. Hence you do not excel them: their sound went forth in all the earth (Ps 19:5), and therefore, you ought to do as the others do.
884. Then when he says: if any seem to be a prophet or spiritual, he refutes the greater ones in particular. In regard to this he does two things: first, he refutes them; second, he answers a tacit objection, at but if any man knows not.
885. He says, therefore: suppose that the entire church does not contradict, except someone who seems to be a prophet.
He says, seems, because, if he contradicts, he is not really a prophet or wise or spiritual.
He says a prophet and spiritual because many are spiritual who are not prophets, although all prophets are spiritual. He, I say, who so seems to be a prophet and spiritual, let him not contradict, but let him know that the things I am writing to you are commands of the Lord and not mine only. As if to say: from the fact that no one had dared to contradict the commands of the Lord, and the things I write are the commands of the Lord, no one should dare to contradict them: do you desire proof that Christ is speaking? (2 Cor 13:3).
And from this we can gather that the Apostle’s words are from a familiar revelation of the Holy Spirit and of Christ and, therefore, are to be obeyed as commands of Christ. Hence the Apostle is careful to distinguish things he commands of himself, when he says: about virgins I have no command of the Lord (1 Cor 7:25).
886. But they could say: O Apostle, how am I to know that these are commands of God? I am unable to know this. The Apostle excludes this, saying: this is of no value to you, because you should not be ignorant. Why? But if any man knows not, he shall not be known: amen, I say to you: I know you not (Matt 25:12), from which it is clear that all are bound to know the things necessary for salvation, which he previously commanded, as well as the apostles and prophets.
Or in another way: if any seem to be a prophet, as confirmation of the preceding. As if to say: so I write; but you cannot recognize them on account of their difficulty and because you are simple; but in order that you may know that the things I write are just and honest, I wish to adduce the testimony of prophets and spiritual men, who live among you. And therefore he says: if any seem to be a prophet: the spiritual man judges all things (1 Cor 2:15).
And lest anyone should say: we are not instructed in knowing such things, he adds that they are bound to know, because if any man knows not, he shall not be known: my people go into exile for want of knowledge (Isa 5:13); they have neither knowledge nor understanding; they walk in darkness (Ps 82:5).
887. So, my brethren, earnestly desire to prophesy. Here the Apostle concludes the general admonition.
In regard to this he does three things: first, he admonishes them to desire all the gifts, saying: therefore, to speak in tongues is good. Be zealous, i.e., desire, to prophesy. The reason for this, as it is said: where there is no prophecy, the people cast off restraint (Prov 29:18). And prophecy is taken here as explained in this entire chapter. And yet, although you may desire to prophesy, do not forbid to speak with tongues, lest dissension arise.
Second, he urges them to adopt the correct method, when he says: but let all things be done decently, namely, that when one is speaking, the others should be silent, and that women should not speak in the church, and so on: let us conduct ourselves becomingly as in the day (Rom 13:13).
Third, he urges them to correct order, when he says: and according to order, namely, that one speak and then another and by parts and the other things I have said: from the heavens fought the stars, from their courses they fought against Sisera (Judg 5:20).