p. 140 | NOTES AND QUERIES by Editor

Publishing Committee · Battle Creek, Mich. · Mar 19, 1861

NOTES AND QUERIES.

By Editor

QUERY. Paul says, "Let your women keep silence in the churches." 1 Cor. xiv, 34. Are we to understand him as he says? or how?

As he says, most certainly. But what does he say? We do not believe he says anything to contradict the directions he has just given in the same and the three previous chapters. In the same chapter he speaks of the church, giving certain directions concerning it. Now who are the church? Are women recognized as a part of it? No one will deny that they are. Then hear the words of the apostle. Verse 23. "If therefore the whole church be come together into one place, and all speak with tongues," &c. Verse 24. "But if all prophesy," &c. Verse 31. "[But ye may all prophesy] [if the Spirit so direct], all, without any exception, females as well as males. But lest some should say that what follows about the women being silent, Paul designed as an exception to this general rule, we turn to the eleventh chapter, and find especial directions concerning women's praying and prophesying. In what sense does the apostle use the word prophesy here? He means by it, speaking and exhorting to the comfort and edification of the church. Chap. xiv, 3. In view of all this it looks to us like a very singular position for any one to take who believes in the authenticity of the Scriptures, to claim that by the silence of chap. xiv, 34, is forbidden the very things about which he had been giving such explicit directions, and granting such unbounded liberty. We think the language in question was designed to correct some particular abuse existing in the Corinthian church.

DISTINCTION OF MEATS.—A correspondent asks an explanation of Isa. lxv, 1–8, and also chap. lxvi, 17, particularly the reference to swine's flesh, found in those scriptures. The query we suppose is, Do those scriptures apply to the present time, and is the eating of such food thereby forbidden?

In regard to Isa. lxv, 1–8, there is evident reference to the call of the Gentiles. Paul so applies it in Rom. x, 20, 21. The Jews and Gentiles are there contrasted. The rebellious people are the literal house of Israel; and hence to the same people apply the accusations of remaining among the groves, lodging in the monuments, eating swine's flesh, &c.

But what about Isa. lxvi, 17? Those who endeavor to prove by it that there is a restriction laid upon certain kinds of food in this dispensation, will find difficulties in their interpretation. There is a class of people brought to view in the text, who have other characteristics besides the eating of swine's flesh: They sanctify themselves, and purify themselves in the gardens, and eat, not only swine's flesh, but the abomination and the mouse! Can any class of people be found at the present day to whom this language will literally apply? There cannot. To one of two conclusions, then, we must here come: It must either apply to those in the past dispensation, who literally did such things, or it must be taken symbolically, as denoting some peculiar and particular sins. But neither of these positions affords any ground for the conclusion that by it pork is now excluded as an article of provision.

We prefer to take scripture declarations in their most literal sense, when such an interpretation is admissible. And we see no objection to taking this, the allusions to the future punishment of the wicked, which Isa. lxvi contains being as applicable to sinners in the days of that prophet, as at any other time; since they will all be destroyed together at the end of the one thousand years of Rev. xx.

We would not be understood in these remarks as discussing the propriety or impropriety of making pork a common article of food. We only design to state why we think the Bible does not in the passages referred to, lay upon it any restriction as respects this dispensation. So far as that book directs we understand all are at liberty to use it or refrain from it, as other considerations may determine.

THE EVENING.—I am at a loss how to harmonize a text of scripture found in Mark iv, and the idea of the day commencing with the evening. It is as follows: "And the same day, when the even was come, he saith unto them, Let us pass over unto the other side."

Matthew says, "When the even was come, they brought unto him many that were possessed with devils, and he cast out the spirits with his word, and healed all that were sick. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side." Matt. viii, 16–18. It would appear, by the way Matthew records the event, that Christ performed several miracles, after the even was come, before he gave commandment to depart unto the other side; and yet Mark says it was the same day that he gave the command.

This, and similar expressions, are easily explained from the fact that the Jews reckoned two evenings. Says the Bible Dictionary, lately published by the American Tract Society, "The Hebrews reckoned two evenings in each day. According to the Pharisees and the Rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset." Robinson's testimony [Gr. Lex.] is similar. He says: "The Hebrews reckoned two evenings: so in the phrase 'between the two evenings,' as marking the interval or portion of the day in which the paschal lamb was killed [Ex. xii, 6, &c.], and also the evening sacrifice was to be offered. Ex. xxix, 39, 41. The Pharisees and Rabbinists according to the Mishna (Pesach 5, 3) held the first evening to commence with the declining sun, and the second evening with the setting sun. This was the prevailing view in the time of our Lord, the hour of evening sacrifice and prayer being then the ninth hour, or 3 P. M., Acts iii, 1, and the paschal lamb being regularly killed between the ninth and eleventh hours. Jos. B. J. 6, 9, 3."

It thus appears that there were two evenings to the same day, one evening marking the commencement of the day, and the other occupying the closing hours of the same day. Hence the expression, the same day at evening, contains no difficulty.

COMMENCEMENT OF THE DAY.—How can Matt. xxviii, be harmonized with the idea of commencing the day at sunset. Admitting that the day is supplied, what does the term, dawn, mean?

"As it began to dawn," signifies, as it began to grow light. The supplied word day, signifies not only the whole period of twenty-four hours, but also the light part of the day, between sunrise and sunset, as in Matt. iv, 2. This is evidently its meaning in Matt. xxviii, 1.

SABBATH SCHOOLS.—M. S. Kellogg: In answer to your inquiry we will state in brief the present method of conducting the Sabbath School here; and the friends in your vicinity can act upon the same, if they see no better way. We meet at 10 o'clock A. M., and spend usually an hour and a half in the exercises. School is opened by singing. The superintendent then reads a chapter in the Bible and engages in prayer. After this the teachers proceed with the lesson in their respective classes. Although conducted under the general name of Sabbath school, the higher classes partake more of the nature of a Bible class. Some interesting portion of scripture is taken, usually a chapter, or less if the subjects embraced in it are specially important and comprehensive. The object aimed at is to get a full and clear understanding of the scripture examined. The teacher asks those questions which in his or her opinion are calculated to draw out such remarks and suggestions from the class as will throw light on the lesson, and also takes into consideration such questions as may be proposed by any of the class. This exercise being finished, the superintendent makes some general remarks upon the lesson, and then calls upon the members of the school, more or less of them, as time will allow, for a text of scripture upon some particular subject which had been given out the Sabbath previous. For instance, if the subject of the Sabbath is proposed, every member of the school is to have a text to repeat upon that subject the next Sabbath; and so with any other subject.

We are finding the above a very efficient method of increasing our interest in, and knowledge of, the teaching of the Bible.