Question Corner

Pacific Press Publishing Company · Oakland, California · May 13, 1903

FromSigns of the Times, Vol. 29, No. 19.

1351.—1 Cor. 14:34, 35.

Please explain the above text and 1 Tim. 2:11, 12. L. T.

This is one of the questions ever bobbing up for answer, a needless question if it were not for timid sisters whom Satan or unbalanced men seek to silence by the misuse of this scripture. To say that we do not understand all that is implied in this might be a very proper thing. But this would not affect the main question at all. That the above scriptures forbid women lording it over men in church matters, assuming authority which they do not possess, making themselves unduly prominent, domineering, or arrogant, all sensible people will admit. Such conduct, which has been at times manifest in professed Christian churches, brings good neither to the woman nor the church, and is shocking to good taste and common sense. But does the text forbid women bearing testimony for Christ or speaking at all in public?—Emphatically, no. Let him, or her, who so thinks read of Deborah the prophetess, who helped Barak (Judges 4 and 5); of Huldah, who instructed all Israel (2 Kings 22:12–20); of Anna, who gave public thanks in the temple (Luke 2:36–38); of Priscilla, who instructed more perfectly the mighty and eloquent Apollos (Acts 18:24–26); of Philip’s four daughters who prophesied (Acts 21:9); of Phebe, the deaconess (literally) of the church at Cenchrea, commended by Paul (Rom. 16:1); and of the other women mentioned by the apostle in Romans 16. Read the instruction he gives to women who speak in public. 1 Cor. 11:5, 6. In the light of this let any and every woman, if she has a testimony to bear for God, not seek to usurp authority over a man, but on proper occasions bear her testimony in Christ’s name with all assurance, but with becoming modesty. “With the mouth confession is made unto salvation.” Rom. 10:10. This includes women as well as men. See Rom. 10:12, 13; Gal. 3:28.

1352.—Matt. 10:34. Peace Brings War.

Jesus Christ came to give peace. He says, “Peace I leave with you, My peace I give unto you. Not as the world giveth, give I unto you.” The peace that Christ gives is the peace of righteousness, of harmony with God. Being justified by faith, we have peace. Rom. 5:1. He gives the righteousness, but only to those who yield all to Christ. That is the peace that He proclaims: “Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him.” Isa. 57:19. Why not, then, peace to all?—“Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.” Rom. 8:7. The sword that Jesus brings is that which is in the hearts of evil men.

1353.—Law of Witness.

We read in Matt. 18:16 that two or three witnesses are required to decide in a case; by reading the verse a little closer I find that I am myself a witness, and that only one more is necessary. I see of this that it is not like in the world that two witnesses are required, but only one. D.

God’s law of witness is: “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.” Deut. 19:15; Num. 35:30. But these witnesses must agree, and be willing to suffer the punishment of the crime, if their testimony is false. See Deut. 17:6, 7; 19:16–21. Notice again Matt. 18:15–17. The object is not to vindicate self, but to save the wrong-doer. One witness with you is sufficient to prove you have done your part. If you are a wrong-doer and your brother has charges against you, it is better to be on the safe side, and take two witnesses. The object is not merely nor primarily to prove to the church that you have done all that could be required, but to help him to see the wrong of sin and the blessing of right.

1354.—Is There Forgiveness?

If a person do commit a sin or sins that he knows is wrong, will not the Lord forgive him? or is the Holy Spirit taken from him? N.

Let us repeat it for the hundredth time, perhaps, “Every sin that is repentable is forgivable.” If God gives repentance He will grant forgiveness. If there is true sorrow of heart because of the sin, there is forgiveness with God. There is absolutely no end to God’s mercy; “His mercy endureth forever.” Peter thought man’s forgiveness should reach its limit at seven times; Jesus told him he should forgive seventy times seven. Luke 17:3, 4; Matt. 18:21, 22. Read the parable that follows. The danger, the great danger, is not in the failure of God to exercise mercy; it is always in man’s love of sin, becoming such a part of it that he no longer truly repents or desires forgiveness.

1355.—Soul and Life.

Kindly explain the word psuche, which is translated soul and life in the same chapters. Matt. 10:28, 39; Luke 12:19, 20, 23. A. H.

The word psuche means (1) The whole person; “eight souls were saved by water.” 1 Peter 3:20. (2) The life. In all these passages above referred to it could as well be translated life, this life which man possesses in common with all animal creation, received through material generation, and fed by material food.