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Last Updated on : Saturday, October 11, 2014

 

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selah

 

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Chapter 1

The Service of Sisters


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Paul has said, "let your women keep silence in the ecclesia: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law." There is a tendency with some to drive this doctrine to an extreme. I have heard some speak contemptuously of the sisters as "mere women, only fit to nurse babies, and look after the pudding." Against such a doctrine every true brother will earnestly protest. It is not only degrading to her whom God has given us for an "helpmeet," but it is inconsistent with the spirit of the Gospel which teaches that there is neither male or female in Christ; that we are all one in Christ Jesus. It is probably the natural extreme of the theory which flourishes on the other side of the water, and is equally to be reprobated in Christ. The one puts women too high, and the other most certainly too low. Paul commends to the attention of the Roman ecclesia in chapter 16, one Phoebe, a sister, whom he distinguishes as "a servant of the ecclesia at Cenchrea." This implies a prominent, active position on the part of the sister in question. He further distinguishes her by making her the bearer of the epistle to the Romans of which, for a time, she was the sole custodian. He entreats the whole Roman ecclesia on her behalf, saying of her that "she hath been a succourer of many, and of me also." In the next verse he mentions another sister -- Priscilla, as one who had with her husband, for Paul's life, laid down her own neck. In verse 6 he sends love to "Mary, who bestowed much labour on him." Further down he salutes, among others, Tryphena and Tryphosa, Julia, and the sister of Nereus, and the mother of Rufus. This is a standing apostolic recognition of the high place which sisters may fill in the Lord, if, in the grace of God, they have wisdom sufficient. True, there are not many such, but that is a misfortune of our times, and not a necessity of the thing itself. In may account for the cynical view of some, but ought not to be allowed to justify an unnatural, mischievous, and unscriptural theory. Sisters are never likely to develop into noble servants of Christ if the door is shut in their face, by a theory which would consign them to cradles, pots and pans. I do not mean to suggest the cradles and pans are incompatible with higher duties any more than are hammers, shoe lasts or baking troughs of their rougher brethren, but a doctrine which would tie them all the time to these, is an offence and a mischief. It is the part of true nobility to shine in the performance of the humblest duties. We will not say "stoop" or "condescend," because there is no stooping in the case. These humble duties, which are the most important in the economy of life, become exalted in the hands of intelligence and worth. But to insist on confining sisters to these, would be to ignore the fact that they have brains as well as bodies; and that men have other needs of help-meetship beside those of knife and fork. Such a boorish doctrine would destroy companionship, where brethren need it most, and unfit their wives to fulfil the highest function of motherhood, which is to bring up their chilaren in the nurture and admonition of the Lord. In fact, it is a doctrine to be opposed and detested as much as any hurtful doctrine may be. Jesus marks the position of women in a very distinct manner, and on more than one occasion. He rebuked Martha for her zeal in the very department where our friends think women ought exclusively to shine.

He commended Mary for her preference for spiritual things and spiritual society. To "the women" he first appeared after his resurrection, and sent his first message to the disciples through them. Shortly before he suffered, one showed exuberance of her affection by anointing him with expensive ointment. A certain brother standing by (John 12:4), who probably thought women were "only fit to look after babies and puddings", said, "Why was not this ointment sold for three hundred pence, and given to the poor?" It was a hypocritical plea, for the speaker, who "bare the bag", was a thief, and sold his Master for thirty pieces of silver. Hypocrites always oppose the deeds of righteousness under pious pretences. How did Jesus receive his very proper, very prudent, very judicious protest against such useless "extravangance"? He said, "Let her alone: why trouble ye the woman? she hath wrought a good work upon me.... Verily I say unto you, wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done be told for a memorial of her" (John 12:5; Matt. 26:13). And wheresoever during the past eighteen centuries these apostolic records have been read, this incident has been made mention of to the credit of a woman -- a sister -- a beloved Mary, who very likely put all her spare money into the act.

If a sister is an intelligent, active, useful, noble servant of Christ, her being a woman is no disqualification or barrier; it only precludes her from the act of public speaking, and involves subjection to her husband. It does not shut her up to babies, pots and pans, though these will dutifully receive the right share of attention at her hands. She is a partner, a helper, a fellow-heir in all things pertaining to Christ.

But of course, there are trying women, women of no sense, or perhaps little sense with a clattering tongue -- just enough to comprehend the trifles -- smart in a small way, with large relish and capacity for the small things of life. They may even talk about "the truth" in the glib fashion in which they talk about Mrs. Jones. Such women are not sisters, though they bear the name. Such women may covet the respect shown to real sisters; they cannot get it. They may envy the appreciation and love exhibited towards true Marys, but they can no more get what they want than a farmer can reap harvest who does not sow in spring. They may steal a little by surprise, but stolen goods have to be given up with bitterness. Insipid, petty, gossiping, garrulous, spiteful women are amongst the most grievous nuisances of creation. The great super abundance of them has probably led to cynical extremes against their sex; but it does not exclude the fact that there are noble daughters of the Lord God Almighty, nor does it justify the refusal of the right position to such when happily they make their appearance.

For both men and women, there is a place in the Kingdom of God. Though they neither marry nor are given in marriage, we may depend upon it that God, who never makes mistakes, has a place in the higher state for the companionship arising out of the natural and radical differences between man and woman as constituted in this preliminary state.

This is one of the sweet secrets we wait to see disclosed. Meanwhile, they stand related to the same rules of admission. Each must be faithful to Christ in their several spheres. The man must be enlightened, believing, courageous, trustful, prayerful, and obedient; and the woman must be no less in her contracted circle aiming particularly at those active, repeated, and untiring good works in the Lord which obtained for sisters of old the approbation of the Lord and the praise of his apostles. Thus may they earn for themselves a good degree which will shine forth with glorious lustre in the blessed ages that are to succeed the present evil world. -- Robert Roberts, Seasons of Comfort

 

 


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