Correspondence.

By:
Matthew 5:39; 1 Corinthians 11; 1CO 5:29
A.M.B.— “Whosoever shall smite thee on thy right cheek, turn to him the other also” (Matt. 5:3939But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. (Matthew 5:39)). What does this mean? This passage is one of those that show the great difference between the principles of law and grace. Under the law an Israelite was allowed to exact due reparation for any personal injury he received. But the Lord Jesus introduced a state of things of another nature altogether. Instead of “An eye for an eye, and a tooth for a tooth,” He bade His own not to resist evil, but (using that example) when smitten on one cheek, to present the other in meekness. It is no question of our rights, but whether we will forego our rights when necessary to exhibit a spirit of grace. By Christ’s word and example we are bound thus to act. Alas! how we come short. Christ “gave his back to the smiters, and his cheeks to them that plucked off the hair” (Isa. 1:66From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. (Isaiah 1:6); Matt. 26:6767Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, (Matthew 26:67); John 18:22, 2322And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? 23Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? (John 18:22‑23)). Let us “learn of Him,” that we may “overcome evil with good,” and thus “heap coals of fire” on the heads of our enemies. Read carefully 1 Peter 2:19-24; 3:9,17,18; 4:12-1619For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22Who did no sin, neither was guile found in his mouth: 23Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: 24Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. (1 Peter 2:19‑24)
9Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. (1 Peter 3:9)
17For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. 18For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:17‑18)
12Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 13But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. 14If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 15But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. 16Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. (1 Peter 4:12‑16).
E.E.M.— Do you think sisters should have their heads covered during prayer at a meeting in a private house? The question is one of godly decorum, but it should not bring any into bondage. A covered head according to scripture is the sign of subjection (1 Cor. 11:1-161Be ye followers of me, even as I also am of Christ. 2Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. 3But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4Every man praying or prophesying, having his head covered, dishonoreth his head. 5But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven. 6For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 7For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. 8For the man is not of the woman; but the woman of the man. 9Neither was the man created for the woman; but the woman for the man. 10For this cause ought the woman to have power on her head because of the angels. 11Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 12For as the woman is of the man, even so is the man also by the woman; but all things of God. 13Judge in yourselves: is it comely that a woman pray unto God uncovered? 14Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 16But if any man seem to be contentious, we have no such custom, neither the churches of God. (1 Corinthians 11:1‑16))— a relationship of the woman to the man which was established at the creation and which grace has not subverted. The apostle therefore lays down that while in private meetings at home, women may pray or prophesy (Acts 21:99And the same man had four daughters, virgins, which did prophesy. (Acts 21:9); Cor. 11:5) in the presence of men, yet they should cover their heads in doing so that the principle of subjection might be maintained (1 Cor 11:1313Judge in yourselves: is it comely that a woman pray unto God uncovered? (1 Corinthians 11:13)). In general meetings of the assembly they are forbidden to speak (1 Cor. 14:34, 3534Let 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. 35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (1 Corinthians 14:34‑35); 1 Tim. 2:1212But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:12)). In a day, like the present, when so much is done to equalize the sexes (in attire as in other matters) it seems especially laid upon the saints to hold rigidly to the order which God Himself instituted from the beginning.
E.O.— What are we to understand by being “baptized for the dead” (1 Cor. 15:2929Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? (1 Corinthians 15:29))? Instead of “for the dead,” read “baptized in the place of [or in the room of] the dead,” in the sense of filling up the vacant places made in the ranks of believers through those who fell asleep in Christ. This was done, as far as testimony went, by believers at their baptism. Who is meant by “they?” “They” refers, as has been said, to the new converts, and “the dead” to departed saints whose places the fresh ones filled. (See B.M.M., vol. 1, p. 220). Has this baptism any connection with Romans 6:3, 43Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6:3‑4)? No; only that Romans 6:3, 43Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6:3‑4) states the doctrinal truth of which immersion in water is the figure. Our association with Christ in His death and resurrection is, of course, quite independent of water-baptism.