Earlier text: The Visions—Objections Answered"Let Your Women Keep Silence in the Churches."
WHETHER or not a woman has a right to take part in the public worship of God, has been with many, a serious question on account of the one declaration of Paul, found in 1 Cor. xiv, 34, 35, of which the heading to this article forms a part, and which has been supposed to refer to this subject. The whole passage reads as follows: "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 anything let them ask their husbands at home; for it is a shame for women to speak in the church." Taken independently of its connection, and in a general sense, it is not strange perhaps that this passage should suggest itself to some minds as a prohibition of any public participation in the worship of God, on the part of females. Taken however in connection with the other instruction of the apostle with which it stands, and in view of the part assigned to females in other portions of the word of God, the evidence is to our mind conclusive that it is not designed so to teach. 1. In spiritual matters, women have, in almost every age of the world, had an important part to act. Go back about thirteen hundred years before Christ, and we find Deborah a judge of Israel. She was a prophetess; and Israel sought to her for judgment, and received counsel and instruction at her hand. Judges iv, 4–9. 2. About seven hundred years after this, another prophetess appears in the record, 2 Kings xxii, 14–20. When Hilkiah, the high priest, found the book of the law which had lain for long years concealed in the house of the Lord, and had caused it to be read before Josiah, the king; the king rent his clothes, and sent the high priest with others to Huldah, the prophetess, to inquire of the Lord concerning this matter. And the Lord gave to the king and people through her, in fearful threatening of the overthrow of Jerusalem on account of the sins which had been committed. 3. We come down to the birth of Christ, and there we find another prophetess acting a conspicuous part in the public worship of God. When the infant Saviour was brought into the temple, Anna, a prophetess, "coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem." Luke ii, 36–38. Here we have an instance of a woman's publicly teaching in the temple, and giving instruction to all them who were looking for redemption in the city of Jerusalem. 4. In the great prophecy concerning the spiritual features of the present dispensation, Joel ii, 28, 29, daughters as well as sons, handmaids as well as servants, were mentioned as those upon whom the Spirit should be poured, and through whom its operations should be manifested. Now can we suppose that Paul would give directions concerning the same subject, to apply at the same time, and lay down a rule which would completely cut off the prophecy of Joel from fulfillment on the part of the daughters and handmaids? Certainly not. 5. We read in Acts xxi, 8, 9, of Philip, the evangelist, one of the seven, who had four daughters who did prophesy. Paul and his company came into his house in the year A. D. 60, one year after he had written to the Corinthians to have their women keep silence in the churches; but we do not read that he uttered any rebuke, or urged any protest, against their following their calling, and speaking to the disciples, to their edification and comfort. 6. Paul, in Rom. xvi, A. D. 60, mentions Phebe as a servant of the church, Priscilla as one of his helpers in Christ Jesus, Tryphena and Tryphosa, as those who labored in the Lord, and Persis as one who labored much in the Lord, all women and fellow-helpers of the apostle. In Acts xviii, 26, we read further of Priscilla, that in connection with her husband Aquila, she took Apollos and expounded unto him the way of the law more perfectly—a woman expounding the way of the Lord, and that too to a no less renowned personage than the eloquent Apollos. In Phil. iv, 3, Paul speaks of other of his sisters in the church as follows: "And I entreat thee, also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow-laborers, whose names are in the book of life." Here are women mentioned as laboring with Paul in the gospel, and whom he ranks with Clement, as his fellow-laborers. Can we suppose that these women were altogether silent in the churches? 7. In chapter xi, 5, in this same epistle to the Corinthians, Paul gives directions how the women should be attired while praying or prophesying in the public congregation, or "when they were come together in the church." Verse 18. In verse 4 he says, "Every man praying or prophesying with his head covered, dishonoreth his head." Then he proceeds to give directions in regard to the women, "But every woman that prayeth or prophesieth with her head uncovered, dishonoreth her head." Here praying and prophesying are allotted to the woman no less than to the man. In chapter xiv, 3, he tells us what it is to prophesy: "He that prophesieth, speaketh unto men to edification and exhortation and comfort." In this way then it was designed by the apostle that women should speak in the church. There is no evading this conclusion; and the way some attempt to avoid it, is a little singular. Commentators of high standing, to save their position on chapter xiv, 34, that women should take no part in the public worship of God, explain Paul's language in chapter xi, 5, in reference to women's praying or prophesying, by saying that Paul here "gave directions how it should be done, provided any such thing were allowable; but he did not mean to intimate that women ever would pray or prophesy; and in chapter xiv, 34, he expressly forbids it." We may be sure that the apostle indulges in no such trifling. 8. No one certainly will contend that Paul excludes females from being members of the church. Yet in chapter xiv, 23, 24, he speaks about the whole church being come together, and all speaking with tongues, and all prophesying. This would include the sisters equally with the brethren. We are thus brought to the question, What does Paul then mean by the language, "Let your women keep silence in the churches?" From the evidence thus far presented, we can take our stand positively on what he does not mean. He does not mean taking such public part in the service of God, as that of which we have such prominent examples in both the Old and New Testaments. He does not mean to cut off the prophecy of Joel from a great part of its fulfillment. He does not mean to contradict his own directions expressed in chap. xi, 5. Hence he does not mean to forbid any kind of public exercise by which "edification, exhortation or comfort" is given to the church. If he does mean any of these things, then there is a positive contradiction between Paul, and other sacred writers, and between Paul and Paul; which Bible believers will not be ready to admit; and if he does not mean any of these things, then his language is far removed from furnishing any objection to women's taking part in the public worship of God, as conducted at the present day. The question still remains, What does the language mean? On this point we may not be able to arrive at so definite conclusions, as on the inquiry, what it does not mean; but there are grounds for certain inferences, which are both fair and necessary. 1. Paul is correcting wrongs and irregularities that existed in the Corinthian church. There were occasions when it was improper even for the men to speak. See verses 27–30. We may justly infer therefore that what he says in reference to the women, is of the same nature, and that the speaking he refers to is that which would be out of order, and cause confusion in the church. 2. The antithesis of the command, "Let your women keep silence in the churches," is expressed in these words: "But they are commanded to be under obedience, as also saith the law." This shows that the speaking which is prohibited, is of that kind which would show that they were not under obedience. But what is meant by being under obedience? The Scriptures represent, that a subordinate position, in a certain sense, is assigned to the woman, for the reasons that she was formed from the man, and at a subsequent time, and was first in transgression. 1 Cor. xi, 8; 1 Tim. ii, 13, 14. The leadership and authority is vested in the man. "Thy desire shall be to thy husband, and he shall rule over thee." Gen. iii, 16. This order is not to be reversed, and the woman take the position which has been assigned to the man; and every action on her part which shows that she is usurping this authority, is disorderly, and not to be allowed. Hence Paul says plainly to Timothy, 1 Tim. ii, 12. "But I suffer not a woman to teach nor to usurp authority over the man, but to be in silence." There is no doubt but it was the very same point, the usurping of authority over the man, that the same apostle had in view in 1 Cor. xiv, 34. 3. The following remarks from Dr. Clarke, doubtless convey the true idea: "It is evident from the context that the apostle refers here to asking questions, and what we call dictating in the assemblies. It was permitted to any man to ask questions, to object, alternate, attempt to refute, &c., in the synagogue; but this liberty was not allowed to any woman. St. Paul confirms this in reference also to the Christian church; he orders them to keep silence; and if they wished to learn anything, let them inquire of their husbands at home; because it was perfectly indecorous for women to be contending with men, in public assemblies on points of doctrine, cases of conscience, &c. But this by no means intimated that when a woman received any particular influence from God to enable her to teach, she was not to obey that influence; on the contrary she was to obey it; and the apostle lays down directions in chap. xi, for regulating her personal appearance when thus employed. All that the apostle opposes here is their questioning, finding fault, disputing, &c., in the Christian church, as the Jewish men were permitted to do in their synagogues; together with the attempts to usurp any authority over the man, by setting up their judgment in opposition to them; for the apostle has in view, especially, acts of disobedience, arrogance, &c., of which no woman would be guilty who was under the influence of the Spirit of God." On the words, "It is a shame for women to speak in the church," he says, "The apostle refers to irregular conduct, such conduct as proved that they were not under obedience." That it was some such irregularity which the apostle was combating in the Corinthian church, appears further from the challenge he gives them in verse 36: "What? Came the word of God out from you? or came it unto you only?" That is, did Christianity originate with you? or are you the only church that has received the true light, that things should be tolerated in your midst which are not allowed in other churches? Such being the nature of the things prohibited by the apostle, who can say that he has any reference to such testimony as faithful Christian women bear, when they rise to speak a word for the Lord and his truth, to the strengthening of themselves, and the comfort, edification, and encouragement of all the church? "Will a Man Rob God?"
By James White
STARTLING question! Yet such terrible robbery does exist at some time in order to be mentioned by the prophet of God. God, by his prophet affirms, "Ye have robbed me in tithes and in offerings." And the result is, "Ye are cursed with a curse." The natural and forcible application of this subject to Systematic Benevolence will not be questioned by the informed. But there are those who are robbing God, at a fearful loss to themselves and their families. They overwork themselves and their families, deprive themselves and theirs of needed rest, and break down their constitutions in accumulating wealth, in adding29 farm to farm to be a terrible curse to them in the time of trouble. "Go to now, ye rich men," says the apostle, "weep and howl for your miseries that shall come upon you." "Ye are cursed with a curse." Even admitting for a moment that the Lord will not come for several generations, these men of wealth are making a sad mistake in laying up treasure on the earth at such a sacrifice of happiness and health to curse their children. The men and women of real worth to the world generally come from poor families. The worthless men and women come almost always from the families of the rich. The lamented Abraham Lincoln was a poor boy. His father was a poor man. With the rich inheritance of poverty, Abraham Lincoln learned self-reliance. And he who rose to the highest seat in our government, instead of revelling in wealth, luxury, and vice, when a young man, was a rail-splitter. From the political let us look to the theological world. Go with us to the streets of Germany, and there we see a poor boy singing his simple song for his daily bread. Martin Luther had inherited the great blessing of humble life. His parents were poor. And he was far the greatest man of the fifteenth century. With his poverty he inherited great muscular and mental strength. He had a sound mind in a sound body. In his lowly life he learned to be a man of God, and as he rose to greatness, the Papal power trembled before him. Had he been a rich man's son, probably his wretched legacy would have been imbecility, effeminacy, and the many vices of his time. Hence the great mistake of those who rob God of what he requires of them, rob themselves of present happiness, and the glory of the life to come, and in so doing ruin their children for both the present and the next world. Parents, be warned while you may, while Jesus is our advocate. "It is a fearful thing to fall into the hands of the living God." Battle Creek, June 24th, 1866. The Safe Side is the Best.
By R. F. Cottrell
You say you believe that if we keep one-seventh part of time to the Lord, let it be what day of the week it may, it will be acceptable with God. If you are right, we that keep the seventh-day—the only day which God has ever appointed for the weekly Sabbath—are certainly doing that which is acceptable and well-pleasing in the sight of the Lord; for we are keeping a seventh part of time. Therefore, whether we are bound to a particular day, as we think we are, or not, we are right and safe, according to your judgment as well as ours. But supposing your opinion, that any seventh part of time is acceptable should prove to be false—and there is no intimation in Scripture to sustain it—supposing it prove to be the truth that God has appointed the particular day of the seven he would have us observe, and that a substitute is not acceptable with him, as his word abundantly teaches, Lev. x, 1–3, 1 Sam. xv, 21, 22, Matt. xv, 1–9, in that case, what will be the result in the day of reckoning, to those that choose another day? Is it not best to be on the safe side? In worldly matters men choose the safe side. They always prefer gold to doubtful paper currency, though the latter might possibly pass. When they can choose, they always take that about which there is no doubt. Why is it, that in religious matters men choose doubtful paper to genuine gold? Nadab and Abihu may have reasoned thus: Fire is fire; and what difference is there between the fire upon the altar and any other? Other fire will cause the incense to smoke as well as that, and I cannot see that it makes any difference. The essential thing evidently, is to burn the incense; and the fire from my own hearth will do it as effectually as that from the altar of the Lord, and I believe it will be just as acceptable. But what was the result? They offered strange fire—offered God a substitute for what he had commanded—and a fire came out from before the Lord and they died—died a fearful example to all who should follow in their steps. Our friends tell us that though it makes no difference what day we keep—that any seventh part of time is equally acceptable, yet it is much better that there should be uniformity. Therefore they choose to keep the first-day, since that is the prevailing custom. Now if uniformity is so very desirable, the Lord certainly knew it. Accordingly he has appointed the day, so that there might be this desirable uniformity with all those who choose to obey him. He is not the author of confusion. It would have been the hight of folly and absurdity, to make any seventh part of time the Sabbath, as each man might choose, when it was altogether best that they should be agreed in some one day. Only think of a State legislature decreeing that every man should do military duty one day in a year, whenever and wherever he chose. Would not each farmer choose to do it in his own corn-field, about the time his corn was coming up? And would any one expect to see them all turn out on the first Monday in September, as we used to do? The Lord has not committed an oversight so fatal to his plan and so subversive of the design of the Sabbath as a day of public and social worship, but has appointed the day, so that there might be no need of confusion, but that all might harmoniously worship him together upon the day of his own choice. Reader, since you feel free to choose for yourself, will you not choose the day that God has chosen and sanctified and blessed? If all will do this, there will be uniformity; but if others do not choose it, still it is safe. God will not fail to accept of the day of his own choice—the day which he blessed and sanctified; "because that in it he had rested from all his work." But if you choose a substitute, no matter how popular it is, the Scriptures do not authorize me to promise you that it will go any better with you in the day of judgment than it did with Nadab and Abihu, with Saul or with those Jews, in the days of our Saviour, who "made the commandment of God of none effect" by their tradition.
R. F. COTTRELL. Report from Ohio.
By I. D. Van Horn
THURSDAY, June 7, I, in company with Bro. Lawrence arrived safely at the good home of Bro. Oliver Mears of the Lovett's Grove church. At his house we enjoyed a good season of rest before entering upon the duties of our appointed meeting. At the commencement of the Sabbath, we went to the meeting-house, where we found a goodly number of brethren and sisters from different parts of the State, who had come up to the meeting. Our introduction and acquaintance with them was very pleasant, and, before the meeting closed, we felt in our hearts that there were some lovers of present truth still left in Ohio. On Sabbath morning we had a free time in presenting to the friends of truth, the high, moral perfection of the Christian church in the last days; by which, we trust, was seen the importance of a thorough work in the health reform, as well as in other things. In the afternoon we enjoyed an excellent social meeting, in which many stirring testimonies were borne, showing an earnest zeal in the cause, and a willingness to sacrifice everything that would hinder their progress with the remnant people to Mount Zion. They all expressed their gratitude to God, and their hearts overflowed with praises to his name, that they had been remembered by the General Conference in the distribution of labor. The Lord gave us his blessing through the day, and we felt that it had been a good Sabbath-day to us all. On Sunday, Bro. Lawrence remained with the church at Lovett's Grove, while I went to Portage to fill appointments that had previously been given out. This divided the interest of our meeting somewhat, but could not be avoided without disappointing the people at Portage. Our meetings were well attended in both places, and the Lord gave a good degree of freedom in speaking the truth. There seemed to be quite a good interest manifested by the people around to hear the truth. On Monday morning, according to previous arrangement, a council of the brethren and sisters was held to determine, if possible, in what part of the State the tent should be pitched the coming season. I never have been in a meeting before, where better harmony prevailed than did on this occasion. The brethren spoke freely, and their minds all seemed turned to an entirely new field in the vicinity of Mansfield, Richland county. Bro. Lawrence and I had been looking at the map previous to the meeting, and our minds were directed to the same place. We therefore concluded that we would make a trial in that direction at least. Monday evening we again enjoyed a free time in giving a discourse to a full house, on the change of the Sabbath by the "Man of sin," and its restoration in the last days. The Lord by his Spirit seemed to be near to us throughout the meeting. We all felt to praise his name for the good privilege we were permitted to enjoy. May God bless the dear friends in Ohio, and may success attend the effort made to advance the cause of truth the coming summer. Pray for us. I. D. VAN HORN. Bellville, Ohio, June 14, 1866. Report from Bro. Fuller.
By N. Fuller
BRO. WHITE: Fearing that some may judge by not hearing from me, that I have grown cold in the cause of truth, I wish to say that I have not; but severe trials have been my lot. So heavy they were upon me I did not feel like writing. I have tried to labor what I could with churches as follows: Allegany Co., N. Y., Lancaster, Erie Co., N. Y., Wheeler, Steuben Co., N. Y., Catlin Center, Chemung Co., N. Y., and McKean Co., Pa. Immediately after the State Conference, Oct. last, I labored with the church in Allegany, with good30 success. The Lord worked for us; and all were benefited. This is quite a large church, and much labor has been bestowed upon it; and yet I fear that some will be so unwise as to lose eternal life; but most of its members are striving for victory. When I was at Lancaster the weather was bad, and I was called to Rochester to attend the funeral of Bro. Orton. Many of the brethren and sisters went also, which was against the interest of that Quarterly Meeting. But one dear friend who had long been the subject of prayer, gave his heart to God, as the result of that meeting. The church seemed interested and awake in the cause of God. We had good meetings at Wheeler, and also at Catlin. There seemed to be a settled principle on the part of the brethren and sisters to go on to final victory. When I saw the notice of the fast, I rejoiced in hope that God's poor afflicted servants were about to go free. On that occasion I met with the church at Nile Settlement. The first day of the fast, a cloud was visible, at least as large as a man's hand; and we felt that there were signs of abundance of rain. And as we met each day, showers of grace fell upon us. It was indeed a refreshing season. Parents and children confessed their faults to each other, and promised to strive together for the heavenly country. Some bore the cross for the first time, and requested to be baptized, and unite with the church. The heavy affliction that had so long rested upon me has since that meeting been removed; and although very different from the way we expected, yet I shall acknowledge the hand of God in it, and shall try not to be found "fighting against God." Last Sabbath and first-day, the Monthly Meeting was held at this place. There was a good representation from the different parts of the county, and we felt of a truth that "They that wait upon the Lord shall renew their strength." Many of our neighbors, Seventh-day Baptists, and other denominations, were present. On first-day we were largely blest with the Spirit of God. Our prayer and conference meeting was spirited, and I think as good as I ever attended in this place. At the close of this meeting I spoke with such freedom as I have not had since last October. At the close of my remarks, I nearly lost sight of this poor, dark world, and could by an eye of faith see the saints of God after they had overcome and had gotten the victory, and were clapping glad hands on the other shore. Yes, and many tears of joy and hope, witnessed that I was not alone with such feelings. I feel deeply interested in the people of this place. They are noble, generous hearted, and I believe, a truth-loving people. Some of them believe mostly as we do, and I trust others will yet get a glimpse of those heavenly rays of truth that shine so beautifully from the sacred book of God. Yours striving to overcome. Nile, N. Y., June 14, 1866. This Generation.
By Editor
A CORRESPONDENT asks if the generation spoken of in Matt. xxiv, 34, commenced in 1833 when the falling of the stars took place. This in our view, would be making altogether too definite an application of it. The generation addressed is the one that "sees" these things; or, in other words, those who have these things which constitute the great sign of the coming of Christ, presented before their minds as such; namely, the darkening of the sun and moon, and the falling of the stars. The other things mentioned in connection, as the shaking of the powers of the heavens, and the sign of the Son of man, take place in too close connection with the advent, to constitute signs of that event. We consequently believe that the great majority of those who having arrived at years of maturity, heard the proclamation of the first angel's message, in which these signs were held forth as precursors of the great day of the Lord, will not pass off the stage of action, before that day comes. [Sister F. Freeman expresses the following wish in which we, and every friend of the Review can heartily join.—Ed.] I have been greatly benefited by the Review. It seems to lift me up a step higher in the way that has been cast up—the high way of holiness. May the blessing of God still attend it, as it goes forth dispensing words of cheer to the lonely, scattered ones. And may those whom he has called to do his will be ever blessed with light and truth, that they may be able to send forth to all a portion in due season. Quarterly Meeting at Lisbon, Iowa.
By D. T. Shireman
Bro. White: We have just returned from the Quarterly Meeting at Lisbon. There was a good turn-out. I believe that it was one of the best meetings I have attended since I have embraced the truths of the third message. I think that there has never been a time that these three churches, Lisbon, Marion and Fairfield, have been so united as they are at the present time. Some who have been in a backward state, have taken a decided stand on the side of truth, and others that have been in doubt, have had their doubts removed. May the Lord keep us faithful unto the coming of Jesus, is my prayer.