According to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all. — Ephesians 1:20-22 (ESV)
But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. — 1 Corinthians 15:28 (ESV)
The very mention of the word “veil” by Paul would automatically indicate to the Corinthians that the females under discussion in this passage were married … The marriage ceremony involved what was called in Greek “veiling the bride” (ten numphen katakalupsantes). Both Tacitus and Juvenal describe the taking of “the veil of a bride” as one of the essential components of marriage. It was the social indicator by which the marital status of a woman was made clear to everyone. — Bruce Winter
When people see a woman wearing a hat, whether in church or outside of church, they don’t immediately think, “Oh, I now know that woman is subject to her husband, because I see she is wearing a hat,” or “Oh, I now realize that person is a woman and not a man, because she is wearing a hat,” or “Oh, I now know that woman is married, not single, because she is wearing a hat,” or “Oh, I now realize that woman has authority to pray and prophesy in the church, because she is wearing a hat.” — Wayne Grudem
Um. I guess you can. If you want. There’s nothing preventing you from doing it. But you are not required to wear one because it doesn’t carry the same symbolic meaning as it once did.
Note: This is a machine transcription, and it has not been reviewed for accuracy.You can turn in your Bibles to first Corinthians, Chapter eleven, first Corinthians, Chapter eleven. This week I was talking with my wife, who is going back to school, too. Finish up her degree, and she's within a year of finishing her degree. And she's taking it world geography class. And she was given the assignment to make a presentation on how to solve the Israeli Palestinian conflict. And she and she And she asked me for for any help or advice, and I thought, Oh, good luck with that. Okay, if this could be solves in our kitchen, I mean, that would prove there is a God right now. So so I thought that that was going to be the hardest problem to solve this week until I opened up the Scripture to study our passage for this week. And then I was like, terror. Where's that Israeli Palestinian thing act? I want to help you figure out your problem. That seems way easier to solve than the passage that we have in front of us this morning. The passage that we're in first, Corinthians. Chapter eleven is the most difficult passage in the entire book, and it is one of the most difficult passages to interpret in the entire New Testament. In fact, let me just preview for you some of the difficulties that you're about to encounter this morning we're going to talk about gender distinctions, the relationship between the members of the trinity, the understanding of headship, the expectations of submission, the cultural practices of head coverings, the symbolism of shaved heads in first century Korans and to cap it off the role of angels in corporate worship. And that's just dealing with the tax. That's not even considering the cultural air we are breathing in this time and place as we come to this text. Because in our day, in our age, in our place, the traditional and biblical understanding of gender as being binary, male and female based on body parts is a disappearing notion. In its place is a gender spectrum, which which separates gender from the body and allows people to choose with freedom, what gender they most identify with. And it's not binary. It's a spectrum. Websites dedicated to this topic say that there are now between eighty to one hundred different gender identities called gender fluidity. This is the culture that were in, and these are the struggles that we face, and I am sympathetic as a pastor to the struggle that sin creates for every human being, especially in and even in these kinds of struggles. But it must be pointed out that the culture is not drawing its understanding of male and female from God, the one who made us male and female in the one who wrote the instruction book. So the struggles of sin are complicated now by a faulty anthropology understanding of man, and that's the air we breathe. So all we have in front of us this morning is just the most complicated passage on gender in the Bible in a time where our culture is most confused about gender and where people are most hypersensitive to any kind of teaching on gender, that's all we have going for us this morning, and I think I got, like four hours sleep last night. So now this piece in the Middle East looks less daunting to me this morning. But I do think that if we can avoid getting swallowed up in the quick sand off unanswerable questions in this text and there are a lot of them. Like if you ever saw the Siri's lost a few years ago, like a decade ago, and it opened up like a thousand rabbit trails. And you're like, Okay, the final episode is going to pull it all together. Then you're like, Wait a minute. What about this? And that? And this and that. And this and that. That's gonna be your experience this morning, I guarantee you. But we will do what we can to address what we can. And we will press into what we can't know for sure. And if we do that, I think we will find ourselves on the safest ground possible. And I'm just going to play all my cards up front and just tell you up front. This is where it's going, Okay, This is where it's going. God maid guys and girls different each for his own glory. And if we erase those distinctions, we lose something beautiful about our understanding of God. We're going to get bogged down in all kinds of details. But don't miss this in the trees. Don't miss the forest. God made guys and girls different each for his own glory. And if we erase those distinctions, we lose something beautiful about our understanding of God. Okay, God help us. And that is a sin to your prayer. First to now I commend you because you remember me and everything and maintain the traditions even as I delivered them to you. But I want you to understand that the head of every man is Christ. The head of a wife is her husband. And the head of Christ is God. Every man who prays or prophesized with his head covered dishonors his head. But every wife who prays and prophesized with her head uncovered dishonors her head. Since it is the same as if her head were shaving. For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head letter cover her heads for seven for a man ought not to cover his head. Since he is the image and glory of God. But woman is the glory of man. For man was not made from woman but woman from man. Neither was man created for woman, but woman for man. That is why Ah wife ought to have a symbol of authority on her head because of the angels first eleven. Nevertheless, in the Lord women is not independent of man nor man of woman, for as woman was made from man. So man is now born of woman and all things are from God. Judge for yourselves. Is it proper for a wife to pray to God with her head uncovered? Does not nature itself teach you that if a man wears long hair, it is a disgrace for him. But if a woman has long hair, it is her glory for her hair is given to her for a covering. If anyone is inclined to be contentious, we have no such practice. Nor do the churches of God father. I thank you that even though this is a hard passage to understand one of the hardest, I thank you that your Holy Spirit will help us today. And we might not understand every part. But what we can't understand makes us love you. It makes us treasure you all the more. We're having this conversation this morning because of what you've done for us. God in Christ, apart from your saving us and drawing us into union with yourself, both male and female. We wouldn't be having this conversation off what it looks like to glorify us male and female. So remind us all along the way this morning that this is about glorifying Christ and let us play our parts in Christ's name. Amen. Okay, let's start with the big idea. Big idea of this passage. The main issue in this passage centers around the custom of women's dress in the corporate gathering of worship, specifically with their head coverings as they pray, and as a prophecy, which just means to report what God's brought to mind for encouragement and building up and consoling the others around them. And the main challenge that Paul is addressing is that the distinctions between men and women in creation should be upheld. It's a gender conversation, men are to be men and women are to be women, and they should then function in the church according to their gender in culturally appropriate ways. And that is so that the unique glory of gender distinctions would not be blurred but would be celebrated. Men are created men, and that is good. Women are created women, and that is good in the worship of God. Men shouldn't act like women, and women shouldn't act like men. Men should be men, and women should be women and together male and female. We worship the one true living god and bring him glory. Each of us with our own distinctive Sze that is the big idea of what Paul is addressing. Now he's goingto go into the cultural practice of head coverings in the Corinthian Church to address what is a trans cultural reality. Men, women, male, female. He begins averse to with a commendation, he says. Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you. Remember, Paul planted this church in corns. He's their father in the faith. He taught them the gospel he taught them ecclesial ology, which is just the way that the church it works. He's the one who's invested in them the traditions of Christ, and he's commending them that they have indeed remembered him and remembered his ways in their traditions. Paul, always the encourager before the corrector because chapters eleven through fourteen are now going to deal with the issues that are happening in the corporate gathering off the church for worship. And so here in Chapter eleven, we see men and women's roles in the Assembly and then the next passages. Issues that were happening with the taking of the Lord's supper during the Assembly first is twelve to fourteen. We're talking about the use of spiritually gifts in the assembly. So maybe Paul hasn't given them all the instructions that they need the remembering his traditions. But perhaps these air places where they've they've not heard they've not been taught or may be where they've taken some liberties with the traditions that Paul has given him, and he's trying to come and correct them, he says. I commend you. You've remembered you've maintained, but there is more to understand. Specifically, he talks about the way the way the gospel effects male and female roles and expectations in the body of Christ. If you know your Bible, if you know the book of Galatians, you might remember this might have been one of the traditions that they were holding fast to, which was that they are. You know, they have a union with each other in Christ, Paul says in Galatians three twenty eight that we who are Christians. We are now one in Christ. No Jew or Gentile, no male or female. And so maybe this new creation reality was affecting their understanding of old creation realities and not old in the sense of of the old man like you talked about Ephesians, But but in Genesis, the way that we were created, by the way, get used to me, raising possibilities about things that I don't know what they're true or not. There's no concrete answer to it. So whatever the reason, Paul begins he after commending them, he begins his instruction with a heavy dose ofthe theology in verse three. So I just I just made my first point. This a heavy dose of theology. You're about to take some theological medicine this morning. Here it is. Ah, heavy dose. I want youto understand, he says, that the head of every man is priced. The head of a wife is her husband, and the head of Christ is God. Which brings us to difficult question number one. What does it mean to be the head here in verse? Three? What does it mean? What does this word head mean? There's been books written, lots of books written on this topic, at the risk of oversimplifying what is dozens of it's possible options, some of them very unlikely, most of them unlikely. Here, the two main options of what this word means it can mean source, or it can mean, authority, source or authority. The word is calf fillet, and Wayne grew dim, argues persuasively for the interpretation of authority, as there are other uses of the word caf allee that Khun on ly make sense if interpreted as authorities. Let me read you one Ephesians Chapter one verse twenty two, according to the working of his great Mike, that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion context. Here's like authority, ruling and above every name that is named not not only in this stage, but also in the one to come. And they put all things under his feet and gave him as head over all things to the church tch, which is his body. The fullness of him, who fills all in all head authority, put him as ruler head. And where there are verses that Catholic could be translated either sores or authority, like in collages to fifteen, for example, there are never any instances where it must be translated source to make sense of the context. So for these reasons and with the context here in current, in Corinthians, I think it means authority. The authority of every man is Christ. The authority of the wife is her husband. And the authority of Christ is God. If you interpret it as source, you have a problem when you get to the end of that sentence. And the source of Christ is God. Wait a minute. Christ eternal It's was never created. And yet this interpretation also has danger, all sorts of danger lurking right around the corner. This passage this is the kind of passage that have taken by itself in isolation can easily be abused and turned into something that it's not. Paul Paul is writing this. He's raising this theological ground. He's establishing this ground so that he can give practical instructions based on this theology to address a cultural issue. This is not the totality off what the Bible has to say on the topic of heads, chip and submission. If you notice this passage doesn't qualify, what kind of authority? What kind of head? What it looks like to be a good had a good, godly, sacrificial authority. You would have to go to places like Ephesians five to see that to get a picture of what that looks like. And so my contention would be that for the for the purpose of understanding head coverings, you can separate head or authority from the other aspects of marriage because Paul is doing that here to make a theological point. But my strong contention is that you cannot understand godly marriage if you separate the authority of headship from the responsibility of sacrificial love and for a husband to take this passage in isolation and use it to dominate. His wife is not Christ like or godlike and cannot be supported by the Scripture. This passage is merely asserting the reality ofthe headship. It exists, and he's making a point about its existence and why that matters and gathered worship. It matters. It has bearing on corporate life together in Christ. So this verse can't be taken arbitrarily as sort of this thiss dictatorial passage. The authority of every man is Christ thie authority. The wife is her husband, and the authority of Christ is God. All right. You still with me? All right. Good. Notice that Paul doesn't just address women in this first. But he addresses men, too. The men are under authority. Also the authority of Christ. Which begs the question, Aren't women under the authority of Christ? Well, of course they are. We know that from the other teaching of the Bible. From the beginning, God created them in his image, male and female. He created them. Genesis one. So this is in no way meant to imply that the on ly authority a man has is Christ and the on ly authority that a woman has is man and not Christ. What he's attempting to do here is to make clear the nature of these relationships from creation. And we're going to see that Maurin verse eight. He's going to go back to creation to sort of fill in the gaps. He says, God, the father I had over Christ Christ had over man Adam. First man man had over Woman Eve first woman and this is so important to understand because Paul is trying to ground this conversation in an understanding of the godhead of the trinity. You have to see in this text that Christ is not inferior to God, the father in any way they are complete equals in terms of their essence. But on Ly Christ submits functionally to the authority of the father, even to the point of death. Death on a cross for our sins. There is inequality in their essence, but there is a difference in their role. We're going to see this Mohr as first Corinthians continues on and Chapter fifteen when Paul writes this. But when it says all things are put in subjection, it is plain that he is expected who put all things and subjected subjection under him. When all things are subjected to him, then the son himself will also be subjected to him, who put all things in subjection under him. That's that Ephesians passage that God may be all in all So the father is the head of Christ, even as Christ is the head of man. Even his man is the head of woman. And Paul is making it quite clear that you can no further blurred the distinction between men and women. Then you can the father and the son. Spring's us too difficult. Question number two. Is he talking here about women? Or is he talking here about wives? Because the same word in the Greek for women and for wives his Doon A It's the same Greek word it's used for both. How do you know which one it is? Context always determines. So which is it? Is it women or is it wives? You will spend hours on this, I promise you, the thie answer is, I don't really know a hundred percent, but I can tell you what I think. I think it's kind of both high like that. Just walk right down the middle of that one. No, I think it's both, but I think it's primarily wives because inverse to he's making the sweeping statement that can't be taken to woodenly, he says. He says men are the head, the authority of women. If that's true, women broadly, if that's true in the most literal sense than it would imply that all men of all time have authority over all women of all time. And there's nothing else in all of Scripture that would back that up. And there are plenty of places that contradict that Deborah from the Book of Judges is sort of low hanging fruit on this one. So I don't think it can mean that the on ly way this makes sense that translate as women is if it stands as a paradigm for all marriages than to enter into. And that's where I land. Personally, I think first three is describing a Genesis one into paradigm where Eve comes from, Adam Source and then even given toe Adam in marriage had authority. So even for those who aren't married, there's a sense in which Ive always still comes from Adam. And yet there's another sense that this is speaking to something that's taken on specifically in the role of a wife. I also believe that because I keep reading the text. So let's read together and Paul begins to tease out this practice and you're going to start to see something's come clear here. So second, after the heavy dose of theology, here's practical Sze in their culture versus four through six, every man who prays and prophesized with his head covered dishonors his head. But every wife who prays or prophesized with their head uncovered dishonors her head. Since it is the same as if her head was shaven for for wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head. Here's a couple of things we learn in these three short versus first women play an important role in the congregation. Women have a role of participation in the body of Christ. They're able to pray. They're allowed to prophesy. Even in this culture, this is pretty radical. Women are able to pray. They're able to profits either able to share. They ableto buildup table Tio, encourage women were not prevented from being a part of the regular life of the church. In fact, they were expected to do that. This is more a matter of how they're going about doing that. And now we see that there are some customs at play here that matter. There was no expectation that a woman had to wear a head covering to attend the gathering. But when she goes to pray or prophecy for the body, she was to cover her head physically. Now he's using this metaphorically. He goes metaphorical. Now he's talking physically, like Paul. Seriously, could you have just thought about the pastor's They're going to come behind you and just write this a little bit less like a game. So covers her head physically with a veil or a shawl. And the point is, is that this is a symbol. This is a symbol. He he goes on to say inverse ten. That's why a wife ought to have a symbol of authority. It's like when you have a crown, a kingly crown and that crown Represents is a symbol of the authority of the throne. You two have a crown. And this crown, the symbol I was making a statement. And that statement most likely means that she was married, that she was united to a man in holy matter Mony, a commentator named Bruce Winter, writes this. The very mention of the word veiled by Paul would automatically indicate to the Corinthians that the females under discussion in this passage were married. The marriage ceremony involved what was called in Greek. Quote veiling the bride, Bull Tacitus and June of all juvenile describe the taking of the veil of the bride is one of the essential components of marriage. It was the social indicator by which the marital status of a woman was made clear to everyone. So this was most likely a symbol for a married woman. What symbols do we use in our culture to signify that we're married? We wear rings right. They used to wear a veil, making it all the more likely that Paul is talking to married women who are praying and prop, assign and not all women, even though Verse three says, the head of man is a woman, but he's narrowing it down here. So what we see, if you're still with me, is that the problem is that married women were not acting in a way that demonstrated that they had authority over them in this union of marriage. And so they weren't conveying that they were married. An outsider would walk in and might see them and not understand that they were married. They were praying and proper sign without covering their head, and the result of this and versus forty six is that they dishonored their husbands as a result. Look, I get it. If you're like looking around, going what in the world what does this have to do with anything? I get how hard this is for us to feel and understand. I get it. We don't have the same cultural symbols. Same article I read by by wing group. And he said, when people see a woman wearing a half. Whether in church or outside of church, they don't immediately think. Oh, I now know that woman is subject to her husband because I see she's wearing a hat or Oh, I now realize that person is a woman and not a man because she's wearing a hat or Oh, I now know that woman is married, not single, because she's wearing a hat or Oh, I now realize that woman has authority to pray and prophecy in the church because she is wearing a hat. No, they think Hey, nice hat, right, Theresa? Like I saw you a few weeks ago and I was like, Nice hat. Nice watch, nice necklace. But now if a guy walks into church wearing a full on dress or skirt with high heels, we would feel the cultural tension, would we? Not unless we lived in Scotland and he was wearing a kilt. If we're not in Scotland, then he would be dishonoring his head Christ and probably embarrassing his wife because he's not acting as a man would be expected to act in that culture, Paul says. If she won't cover her head, she's won't cover her head. She is dishonoring her heads, her husband. Which brings us to the next difficult question about hair here. So he was talking about hair and this culture men. I had short hair, women had long hair. He also goes on a versus thirteen to sixteen. I'm going to go there now to talk about this as an argument from nature. Judge for yourselves or thirteen is a popper for a wife to pray to God with her head uncovered. Does not nature itself teach you that if a man wears long hair, it is a disgrace for him. But if a woman has long hair, it is her glory for her. Hair is given to her for covering. He's saying Nature supports us leaning in to gender distinctions because the length of your hair says that you're different because men's hair typically grows slower than women's hair grows. And so men would have shorter hair. Women would have longer hair, and if you shaved your head, there's some evidence. It's not conclusive, but there's some evidence in in the writings of the first century corn that the prostitutes we're the ones who shave their heads completely. And so Paul is saying, because of this fundamental reality in your culture. If you don't wear your head covering to symbolize the authority of your husband that you're married, you're going to be viewed as available and dishonor your husband in the process. Hey, says if you're going to do that, why Why don't you just go all the way and shave your head? Pulses don't do that. That would be a disgrace. The principle that Paul is getting out is that women are adorned themselves in the local gathering. In a certain way, I feel like there's an ice cream truck that's driving by. There's an ice cream truck here. I want ice cream. If there is by anyone, somebody bring it up. Okay, This is like this, like my, like I'm trying. I'm trying to make this make sense, and I'm sorry for whatever that was. I really am okay. The principle that Paul is getting at here is that women are to adorn themselves in the local gathering in a certain way that makes them distinguish from men and honoring their authority where applicable. That's the that's the principle. But he gives further reasons. Now we're in versus seven through twelve, and it's about this idea of glory. This idea of glory we've been talking about do all to the glory of God. That was the very last passage. And now he says, first seven for a man ought not to cover his head physically, since he is the image and glory of God. But woman is the glory of man for man was not made from woman but woman from man. Neither was man created for woman, but woman for man. That is why a wife ought to have a symbol of authority on her head because of thie. Angels now versus seven and ten are parallel and eight nine or the rationales. We've got a sandwich here, an ice cream sandwich There, I say. So seven and ten are parallel. You've got the got the Oreo kind of crust that then you've got the middle. The vanilla in the middle versus eight nine verse. Seven. Men shouldn't wear head coverings. Verse ten. Women should wear head coverings. And he says that men should not, because they are in the image and glory of God. We'll wait minutes, aren't women in the image and glory of God. And it's this one. Yes, but again, he's trying to make a really specific point here about the created order Adam made from God in God's image. Woman made out of Adam. He's not trying to deny here that women are made in the image of God. The focus here is the word Glory, glory. Women are the glory of men. We saw last week that were to do all to the glory of God, which means our actions here reflect something of honor and worth on another. And so his rationale here is about glory, and it takes him all the way back to creation. Where Eva's created out of a rib of Adam, he says, man did not come from women but women from man. So that source and then man, not for woman but woman for man, that's purpose. And he says that there is a glory here. Now that might come off to you and to me in our culture. Like he's saying, women therefore are inferior to men. But that is not how the creation account reads. It is God who says it is not good for a man to be alone. I will make a helper suitable for him. It's not man who comes to that conclusion himself and says, You know what? I needed to find someone who's going to come along and be sort of like my, my, my, my servant or my slave here, A woman. How that that's not how it works. No, God says, it's not good for you to be alone. My perfect creation. I will make a helper suitable both male, female, glorifying God in the image of God. God fashions. Incredible compliment. Toe Adam to make complete this pair And if you interpret this to Wooden Lee, I know it's so easy to be. Not every word in the Scripture is written with the intention to be taken flat literally. And we know this here because not Paul begins to anticipate what happens if you do that versus eleven twelve this's for the misogynous who are reading this who inverse elevenses. Nevertheless, in the Lord women is not independent of man nor man of woman, for as woman was made from man. So man is now born of woman. So for the misogynist you came from a woman, right? You don't. You're not here unless your mom you don't You depend completely retire. Life depends on a woman and all things are from God. Even this created order. There's a mutual interdependence e happening here while the same time preserving that there's really authority here and this is all leading up the verse ten. This is why a wife ought to have a symbol of authority on her head because of the Angels. That's a difficult question. Number three. What does he mean out of nowhere? Because of the Angels? Could it be that the Angels are watching the public worship of the church? We know that the Angels peer down on DH. They're looking into the things of salvation. Could it be that angels are assisting the church in their worship? Could it be that the word angel here, which also could be translated? Messenger, You see that in the book of Revelation? Could it be that a messenger is just a traveling believer who's giving a report and comes in and is confused as to what's happening there? There are a lot of other explanation possible situations. Come with them all right? Probably can't even say out loud in this context. But let me tell you exactly what this means. Okay? I have no idea. Welcome to Los. Why are they pushing the button? I don't know. I read. I think seven different commentaries on this section, and every one of them said In the end, nobody really knows. There's just not enough data that's here. What we do know is that it's the basis for the arguments, but there's not enough data here to know why or or what that really means. So should you wear head coverings? Ruth yesterday said, depending on where the sermon goes, I've designed a new Bolton that you can turn it over and got fold lines on it, and you could good manufacturer and put it on your head. And so here is my answer. Here's my answer. Chicken wear head coverings. I guess you can if you want, There's nothing preventing you from doing it. But you're not required to wear one because it doesn't carry the same symbolic meaning as it once did. That's my answer to this complicated question, and the is important, I think. You're not required to wear one. Can you wear one? Sure. Can you wear a hat? The church? Sure. If you as in your conscience and we talked a conscience last week, If you and your conscience interpret this as as as a way that you believe you were to glorify Christ in wearing a head covering you come to a different interpretation of this insincerity in good faith. Then you should wear one so that you're not sinning against your conscience. I don't believe the Bible teaches us that we're required to do that because there is a difference between essence and form. There is a difference between essence and form. There is a difference between principle and cultural expression. As the gospel goes out from the early church into new lands, it is not required to go out with all of its cultural packaging. So all of the cultural topics address in Scripture, like greet one another with a holy kiss and foot washings and head coverings. Etcetera. All of these have a trans cultural principle that is in effect and that we obey. We dont just say, Well, we don't know. Bay first. Corinthians eleven. That doesn't apply to us anymore. Ripped that out of your Bible. We obey it according to the transcultural principles that air in it, and we obey Christ. And even if we obey in a different way than the first Corinthian Church did it because our culture is different, we don't need to become Jewish. We don't need to become Greek. And so here's how I think we honor this today, and there's lots more that could be said. First, we honor this by holding fast to a biblical view of gender as male and female. In a culture that rapidly denies this reality, all Christians who strive to bring glory to Christ and not shamed to Christ do so by appreciating and celebrating the unique differences engender gender is binary, male and female. We must not allow our culture to to shift what is very clear in the Bible so that the genders begin to blend together. Because then we lose the ability to celebrate God's diverse design. Which brings me to point two of application. We celebrate the compliment, Terry difference and distinctions between men and women in the church in the purest form. This should be celebrated. Men should be celebrated. It's good to be a man. It's good to be a woman. The question that's raging now in our culture is who gets to define what that means? Is it God isn't his word or is it the culture and the Bible affirms this so clearly that men and women are different created equal in God's sight. In essence, with different roles and purposes in marriage and in the church. The Bible affirms that women can pray in prophecy, and women can study the word and teach other women with skill and precision, which prey for the small group of ladies. We're going to go to the simian trust to be equipped to come and teach in this body to our to our ladies. Women can sing and lead in singing. Women conserve in all areas of the church except one, and we have to go to the other text to talk about that, and that's the role of the elder in every other role in every other way. Women conserve and participate, and they do this in a uniquely feminine way. While respecting the men and submitting to the godly authority off the leadership and of their husbands. They do this in uniquely feminine way. It's not okay for us to boil femininity down to just simply the things that just women do or masculinity to just the things that men do. Men and women study the word. If you've ever been to like a, well, there's gonna women's conference coming up in the next month and to all the ladies are going to gather together. I think Terror and Ruth going lead worship for And I've been to some men's conferences where there's thousands of men, and it's like this amazing sound is all these men are singing, and you do that for a day and then about a day to you're like, Where's the color? You know, I mean, like, you got all the guys just wearing black and pray and just realized there's something lacking here in the picture of the beauty and diversity of gods that must be celebrated. There's a famine in way to do those things. Third, we honor the roles of husband and wife as being interdependent, with the husband as the head, toe love and lead his wife into a greater joy in Christ and for the wife to help her husband treasure Christ in his leadership. I just like having really long points. So we honor the role of husband and wife. Interdependent husband is head, toe, love and lead his wife into a greater joy in Christ and for the wife to help her husband treasure Christ in his leadership. Which means husbands Dr to be a head that brings glory, not shame to price. Wives strive to be a wife that brings glory, not shame to your husband. If you're not married, strive to be glory to Christ in your masculinity and in your femininity. It's not about the head coverings. It's about Christ to the glory of the Father, by the power of the spirit, all glory, even in head coverings or not, Beat it. Christ, let's pray. Father. We come having thought about this gospel implication. We now come to the essence of the gospel itself. We wouldn't be thinking about this if we wouldn't. First justified by faith in Christ and forgiven of our sins, pray that if there's anyone here this morning who doesn't know Christ that he would help them to turn to you and to cry out. Father, please save me from my sins. Don't judge me according to my sins. Give me this forgiveness that the gospel promises and I pray God that you would then make them into men and women who honor and glorify you. This time of communion is really a time of repentance and faith and assurance. Give those three things to us now in Jesus name. Amen.