Bible's Silence on the Council of Foreign Relations
The Bible does not mention the Council on Foreign Relations, as this organization was founded in 1921, long after the biblical texts were written. However, the concept of "silence" itself, as a state or an action, appears in various biblical contexts and interpretations.
In some instances, silence is associated with divine presence or reverence. Rashi, a medieval Jewish commentator, interprets a "calm quiet" in 1 Kings 19:12 as a "voice of those praising quietly," suggesting a form of silent worship or awe [4]. Similarly, the prophet Zechariah calls for "all flesh" to "be silent" before the Lord, indicating a reverent waiting for God's intervention [8]. This silence is not merely an absence of sound but a recognition of God's wisdom and power, contrasting with human weakness and ignorance [8].
Silence can also signify prudence or a strategic response in difficult times. The Jamieson, Fausset & Brown commentary on Amos 5:13 suggests that "the prudent shall keep silence" in an "evil time," not by avoiding all public affairs, but by refraining from casting "pearls before swine" and instead patiently waiting for God's timing [7]. This echoes the sentiment in Ephesians 5:16, which speaks of making the most of every opportunity because the days are evil [7]. In the New Testament, Jesus remained silent when false witnesses testified against him, believing his life and conduct were a better refutation than any verbal defense [6].
Conversely, silence can be a failure to act when action is required. The Midrash Rabbah interprets Esther 4:14, "For if you are silent at this time," as a warning that Esther's silence would lead to her own downfall if she failed to advocate for her people [5]. This suggests that there are moments when silence is not prudent but rather a dereliction of duty.
The term "silence" also appears in biblical names, such as Hashabniah, meaning "the silence of the Lord," and Hashum, meaning "silence" or "their hasting" [1, 3]. Another name, Dumali, means "silence" or "resemblance" [2]. These linguistic connections highlight the multifaceted nature of silence within the biblical worldview, encompassing both divine attributes and human conditions.
Sources
- Hitchcock's Bible Names “Hitchcock's Bible Names: Hashabnah — Hashabniah, the silence of the Lord”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Dumali — silence; resemblance”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Hashum — silence; their hasting”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on 1 Kings 19:12: A calm quiet. [Targum Yonoson rendered,] “a voice of those praising quietly,” but regarding the prophets of the [other] nations, it states, “Silence and a voice I heard,” 7 Iyov 4:16. there was silence to the praising. But I heard, it is a voice coming out of the silence, rentesment , in O.F., but the voice itself is not heard.”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Esther Rabbah 8:6: “For if you are silent at this time, relief and deliverance will arise for the Jews from another place, and you and your father’s house will perish; who knows if it was for a time like this that you attained royalty?” (Esther 4:14). “For if you are silent” – if you [Esther] are silent now and refrain from advocating on behalf of your nation, ultimately you will be silent in the future and you will have no claim. Why? Because you have the opportunity to perform good during your life and you [will have] failed to do so. What, do you think that the Holy One bles”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — BOOK I. (part 1): PREFACE. 1. WHEN false witnesses testified against our Lord and Saviour Jesus Christ, He remained silent; and when unfounded charges were brought against Him, He returned no answer, believing that His whole life and conduct among the Jews were a better refutation than any answer to the false testimony, or than any formal defence against the accusations. And I know not, my pious Ambrosius,[1] why you wished me to write a reply to the false charges brought by Celsus against the Christians, and to his accusations dire”
- Amos (Presbyterian) “Jamieson, Fausset & Brown on Amos 5:13: the prudent--the spiritually wise. shall keep silence--not mere silence of tongue, but the prudent shall keep himself quiet from taking part in any public or private affairs which he can avoid: as it is "an evil time," and one in which all law is set at naught. Eph 5:16 refers to this. Instead of impatiently agitating against irremediable evils, the godly wise will not cast pearls before swine, who would trample these, and rend the offerers (Mat 7:6), but will patiently wait for God's time of deliverance in silent submission (Psa 39:9).”
- Zechariah (Presbyterian) “Jamieson, Fausset & Brown on Zechariah 2:13: Be silent, O all flesh-- (Hab 2:20). "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people!" The address is both to the Gentile foes, who prided themselves on their power as if irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1) they are but "flesh," weak and ignorant; (2) He is JEHOVAH, all-wise and all-powerful; (3) He is already "raised up out of His place," and who can stand before Him? [PEMBELLUS], (Psa 76:8-9)”