Category Archives: Divorce

Moral Dilemmas: Divorce, Debt, and Human Trafficking (Deuteronomy 24; Deuteronomy 25)

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Scripture reading – Deuteronomy 24-25

Our Scripture reading continues with Moses setting forward various laws that would guide Israel in matters of marriage, family, societal civility, business, and government.

Deuteronomy 24

Principles Regarding Marriage and Divorce (Deuteronomy 24:1-5)

Divorce is addressed, sadly indicative of man’s sinful heart. We understand that God’s desire for man and wife is: “A man…shall cleave unto his wife: and they shall be one flesh” (Genesis 2:24). Yet, because man’s nature is bent away from God, the Lord allowed (through Moses) for a writing of divorcement when there was a valid reason.

Moses allowed for divorce in this passage; however, I remind you that was never God’s plan or will. What is the will of the LORD? The sum of God’s will for marriage is this: “A man…shall cleave unto his wife: and they shall be one flesh” (Genesis 2:24).

The Pharisees questioned Christ on this subject and asked, “Is it lawful for a man to put away his wife [divorce]for every cause?” (Matthew 19:3) The LORD answered, citing the “one flesh” principle and added, “What therefore God hath joined together, let not man put asunder” (Matthew 19:6).

Displeased with His answer, the Pharisees pressed Him, saying, “Why did Moses then command to give a writing of divorcement, and to put her away?” (Matthew 19:7). Christ answered and diagnosed the deplorable basis for Moses permitting divorce (Deuteronomy 24).

Matthew 19:8–9 – ⁸He saith unto them, Moses because of the hardness of your hearts suffered [allowed] you to put away your wives: but from the beginning it was not so. ⁹And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

A Moral Guideline for the Borrower and Lender (Deuteronomy 24:6)

Taking an upper millstone is foreign to most until we understand Moses referred to the stones used to grind grain into flour. So, a lender was warned he could not take for a surety the “upper millstone,” for by it, a family could grind grain into flour and bake bread for the family.

A Solution to Human Trafficking (Deuteronomy 24:7)

One of the great abominations of the 21^st century is human trafficking (in essence, modern slavery). Forcefully taking children, women, and men and subjecting them to the darkness of moral depravity has been and continues to be an appalling wickedness. In the words of the Scripture, anyone found guilty of “[making] merchandise…or selleth [selling] him” shall be put to death (24:7).

If the judgment of the Scriptures were practiced in our day, victims of human trafficking would receive justice and human traffickers would be dispatched to a swift judgment: “Thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (Deuteronomy 19:21).

Charitable Obligations (Deuteronomy 24:10-22)

Today’s false teachers and preachers have led many to believe the laws of the Old Testament were lacking in grace. They support their reason and boast that we live in an “Age of Grace.” Indeed, we do, but grace has been a part of every age because God is a part of every age. He has been and continues to be immutable – the same yesterday, today, and forever. Therefore, characterizing the Law and Commandments as “graceless” suggests the LORD was graceless, which is heresy.

Deuteronomy 24:10-22 proved that God was sensitive and compassionate concerning the condition of the poor, the weak, the orphan, and the widow. For example, in ancient times, the poor often had nothing more than the “clothes on their backs.” Robes were the attire for those times, and men generally wore inner and outer robes. The inner robe afforded modesty, while the outer robe protected against the elements and provided warmth at night.

Should a man of little means borrow, his outer robe might serve as the surety or pledge for his debt (24:10-11). However, the lender was not to humiliate a debtor and take by force the robe of a poor man while he was in his house (24:10-11). Also, in the evening, the lender was to return the outer robe so that the man “may sleep in his own raiment, and bless thee” (24:13).

Admonitions Against Injustices (Deuteronomy 24:14-18)

Day laborers were paid their wages at the end of a workday (24:14). Also, everyone was to bear the consequences and punishment for their sins. Therefore, a father was not to be punished for the sins of his children, nor were his children to be punished for the sins of their father (24:16).

Charity Was the Law (Deuteronomy 24:19-22)

In ancient times there was no welfare system, and the impoverished were a perpetual presence on the earth. Tragically, widows were sometimes forsaken by their children, orphans were neglected, and foreigners often found themselves homeless. Moses reminded the congregation how Israel suffered bondage in Egypt. He urged the people to remember the poor and let them glean the leftovers from their fields, olive trees, and grapevines.

Deuteronomy 25

Time and space prevent a thorough commentary on Deuteronomy 25; however, I suggest the following outline of principles for your study.

I. Capital Punishment and Civil Justice (Deuteronomy 25:1-4)

II. Family Posterity (Deuteronomy 25:5-12)

III. Business and Commerce (Deuteronomy 25:13-16)

IV. The Offence of an Enemy (Deuteronomy 25:17-19)

Closing thoughts:

Once again, I trust you have seen the grace of God evidenced throughout His Laws and Commandments. Although some invite believers to ignore the Old Testament altogether, they do so at their peril and that of their followers. But, of course, the greatest expression of God’s Law and grace is identified in Christ’s sacrifice for our sins (1 Peter 2:21-24).

Questions to consider:

1) Could a divorced man remarry his wife after she had been married to another man? (Deuteronomy 24:4)

2) What was God’s judgment concerning human traffickers? (Deuteronomy 24:7)

3) Rather than long terms of imprisonment, how was an offense settled in Israel? (Deuteronomy 25:1-3)

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Keep and Teach the Commandments of the Lord! (Deuteronomy 3; Deuteronomy 4)

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Scripture reading – Deuteronomy 3-4

The address to Israel that Moses began in Deuteronomy 1 continued in today’s Scripture reading. It is good to pause our studies and remember that Moses was 120 years old. He stood before a new generation, most of whom were born in the wilderness during that nation’s forty-year sojourn.

Four-hundred years of Egyptian slavery was a historical fact but not something the second generation had experienced. Also, many were not living when their fathers rebelled and refused to enter Canaan. Nevertheless, the consequences of their forefather’s faithlessness and rebellion had befallen them. Therefore, that generation needed to know their history as a people, the character of their God, and the nation’s covenant relationship with Him.

Deuteronomy 3 – God is Gracious, but Choices Have Consequences

The Defeat of Og, King of Bashan (Deuteronomy 3:1-11)

With the urgency of a man who knows death is imminent, Moses reviewed the LORD’s care and compassion for Israel. He reminded the people how God had delivered Og, Bashan’s king, into their hands. With the LORD on their side, Israel conquered sixty walled cities (3:4-5) and utterly destroyed the “men, women, and children, of every city” (3:6). The LORD had enriched His people and given them “all the cattle, and the spoil of the cities” (3:7).

The Boundaries and Distribution of the Land on the East Side of Jordan (Deuteronomy 3:12-20)

Moses reviewed that the tribe of Reuben, Gad, and the half-tribe of Manasseh had requested the lands on the east side of the Jordan River (3:12-20). However, the men of those tribes were reminded and charged with their pledge to go to war with the other tribes on the west side of the Jordan River (3:18-20).

An Exhortation to Joshua (Deuteronomy 3:21-22)

Moses reminded the nation that the LORD had chosen Joshua as his successor (3:21a). He encouraged the people to remember God’s promise to “fight” for Israel and drive out the inhabitants in Canaan (3:21-22). As He had defeated the two kings on the east side (Sihon, the Amorite, 2:24-36, and Og, the king of Bashan, 3:1-11), He would do the same to the Canaanite kings.

God Denied Moses’ Request to Enter Canaan (Deuteronomy 3:23-27)

For a second time in the Book of Deuteronomy (1:37), Moses recalled how He had fervently asked the LORD to permit him to enter Canaan. The LORD, provoked by Moses’ request, cautioned him, saying, “Speak no more unto me of this matter” (3:26). Because he violated the LORD’s command, Moses would not be allowed to enter the Promised Land. Nevertheless, in His grace, Moses was promised he would have an opportunity to gaze upon Canaan from the top of Pisgah (3:27; 34:1-5).

Deuteronomy 4 – Moses’ Charge to Israel

Keep the Commandments of God (Deuteronomy 4:1-2)

Unlike other nations, Israel was chosen by the LORD and privileged to know Him personally (4:1-6). By His statutes and judgments, the LORD revealed His person and character to Israel and warned the nation, “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you” (4:2).

An Exhortation to Keep and Teach God’s Law (Deuteronomy 4:3-9)

Moses reminded the people how he taught them the “statutes and judgments” of the LORD and that they were to “Keep…and do them” (4:6). Like no other nation, Israel knew the LORD and were the custodians of His Laws and Commandments (4:7-14). Therefore, it was their covenant responsibility to not only “heed… [and] keep” the statutes and judgment of the LORD, but they were also to “teach them [unto] thy sons, and thy sons’ sons” (4:8-9).

A Reminder Concerning God’s Covenant and Commandments (Deuteronomy 4:10-40)

Moses continued and reminded the people of Israel’s unique covenant relationship with the LORD. The new generation was told how their forefathers had gathered at Mount Horeb, and out of the “midst of the fire,” they had heard the LORD’s commandments and accepted His covenant with them as a nation (4:10-13; Exodus 20:1-23:33). Moses then warned them to abstain from all forms of idolatry (4:14-40), and not to worship objects of God’s creation, as was the way of the heathen (4:16-19).

Remembering God is sovereign, Moses retold how Israel was delivered from Egypt when that nation was the most powerful in its day (4:20). He recalled that he disobeyed the LORD when he struck the rock in anger, and the LORD declared he “must die in this land, and not go over Jordan” (4:22; 1:37). Yet, following his death, the nation would “go over, and possess” Canaan (4:22).

A Threat of Dispersion and A Conditional Promise of Blessings (Deuteronomy 4:23-43)

Moses then warned the people that the LORD is a righteous Judge and jealous God (4:23-24). He called upon heaven and earth to be his witness and warned: Should they corrupt themselves and turn to idols, many would perish (4:25-26), and the nation would be dispersed and scattered among the heathen and serve them (4:27-28). Nevertheless, should Israel keep His statutes and commandments, the LORD promised it would “go well” for that generation and their children (4:29-40).

Today’s devotion concludes with the cities of refuge being appointed, three on the east and three on the west side of the Jordan River (4:41-43).

Closing thoughts: Who is the God of the Scriptures?

He is the Creator and the God of heaven (4:21). He is God alone, and “there is none else beside Him” (4:35). He is the Sovereign of heaven and earth (4:39). He is just, and His blessings are conditioned upon His people keeping “His statutes, and His commandments” (4:40).

Friend, the God who revealed His law and commandments to Israel is your Creator (John 1:3). Have you acknowledged Him as your God? You can know Him by the revelation of His Law, Commandments, and His Son, Jesus Christ (John 1:14).

Questions to consider:

1) What did the LORD promise that gave Israel confidence when they battled against Og, the king of Bashan? (3:2)

2) What were the names of the three tribes requesting land on the Jordan River’s east side? (3:12-13)

3) What promise did Moses give Joshua to encourage him as Israel’s new leader? (3:21-22)

4) What did Moses warn would become of Israel if the people worshipped idols and committed “evil in the sight of the LORD”? (4:25-28)

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Sometimes Saying, “I’m sorry” is Not Enough! (Exodus 21; Exodus 22)

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Scripture reading: Exodus 21-22

Having established the Ten Commandments as the foundation of God’s Covenant with Israel, today’s Scripture reading states the practical and personal application of the Commandments. We read, “Now these are the judgments which thou shalt set before them” (21:1).

The following verses served not only Israel but have been the foundation of democratic law and government down through the centuries. You will find here the basis of your sense of justice and fairness. Yet, tragically, I fear the principles recorded here have been forgotten and discarded by leaders, politicians, and citizens of the 21^st century.

Exodus 21

Human Rights: Precepts for Slavery, Manslaughter, Rebellion, and Injury

Slavery and indentured servitude (21:1-11) have been practiced since ancient times and continue in some form to this day. Those who object to the inclusion of this topic in the Bible must realize it was a commonly accepted practice and had to be addressed righteously. Understanding poverty might reduce a man to slavery; the LORD instituted prudent principles that forbade injustice. Here we have guidelines to impart dignity to even the lowest household servant. Unfortunately, there is an epidemic of human trafficking and “sex slaves” today, perpetuating the shameful abuses God’s Law prohibits.

Slavery and Individual Sovereignty (21:1-6)

Should a Hebrew man become impoverished and reduced to slavery to pay his debt, he would serve his master no more than six years. Upon the seventh year, he was to be freed from his indebtedness and servitude (21:1-2). Should a married man be reduced to servitude, he, his wife, and his children would be released in the seventh year.

However, should a man take a wife during his servitude, he alone would be at liberty in the seventh year (21:3-4). Although freed from obligation, should the man love his master and not want to depart alone, he was permitted to choose to continue voluntarily as a slave (21:5). Such a man would have his ear bored through (21:6) and would serve either till the death of his master, or be set free with his family in the year of jubilee (which would occur every 50 years).

The Desperate Role of Daughters (21:7-11)

Poverty might sometimes force a father to part with his daughter and sell her to another as a household servant (21:7). Because this system was fraught with abuses, the Law provided guidelines to preserve the dignity and reputation of Hebrew daughters. For example, a poor man who desired a better life for his daughter sometimes permitted a wealthy man to purchase her and take her to his wife when she came of age. When she came of age, if the man or his son refused to marry her, they would send her away with a dowry enough to provide her food and clothing and with no further obligation to the benefactor (21:8-11).

The Sanctity of Human Life (21:12-14)

The sixth commandment stated, “Thou shalt not kill” (20:13). Prudently, God’s Law recognized a difference between murder and manslaughter (taking a life without intent, 21:12-14).

The Honor to be Afforded Parents (21:15, 17).

The fifth commandment said, “Honour thy father and thy mother” (20:12). Cursing or striking one’s parents was a capital offense, and death was mandated (21:15, 17). Still, we must understand that cursing or hitting one’s father or mother carried judicial stipulations. The commandments are filled with conditions, longsuffering, and love. In addition, all offenses were brought before a judicial body that ruled over offenses. As such, we do not have a Biblical account of any being put to death for this offense.

Justice and Fair Compensation for Loss (21:18-36)

Fair and adequate compensation was required for accidental injuries that did not result in death. Should a victim of injury be unable to provide for himself or his family, he was to be fairly and adequately compensated (21:18-32). The law states, “Eye for eye, tooth for tooth, hand for hand, foot for foot” (21:24). Losses caused by one’s negligence were to be compensated (21:28-36). It did not require the offender to lose his eye, tooth, or life.

Exodus 22

Theft and Endangerment of One’s Livelihood were not Tolerated. (22:1-13)

The theft of ox or sheep was a serious offense (22:1-4) in an agricultural society where a man’s livelihood and his family’s well-being depended on farming and husbandry. Damage to a man’s vineyard or crops required fair compensation for the loss (22:5-6).

Personal responsibility and liability were important issues among God’s people, and fair compensation for losses, whether caused by theft or neglect, was mandated (22:7-15).

Loans and the Obligation of Debtors (22:14-15)

Exodus 22:14-15 states the obligation a borrower assumed when using another man’s property. For the sake of illustration, if a farmer borrowed another man’s ox to plow his field, and the ox was injured or died, the borrower became a debtor and was under obligation to “make it good” (22:14). In other words, one must choose to either repay or replace the ox. An exception to the law of repayment or replacement was when the owner of an ox plowed another man’s field “for his hire” (22:15). Because he was hired to plow a field, the employer (owner of the field) was not under obligation to replace the ox.

Exodus 22 concluded with various laws that addressed moral and societal issues (22:16-23:19), including rape (22:16-17), witchcraft (22:18), bestiality (22:19), and idolatry (22:20). The matter of borrowing, and indebtedness were addressed as well as charging excessive interest that imposed unnecessary hardships on the poor were condemned (22:25-27).

Closing thoughts:

The Law and its application to daily life necessitate honesty and integrity. Indeed, the need for spiritual principles and values is as great today as they were when they were given. Certainly, if we want the next generation to have integrity, they must be taught to be responsible. Justice and fairness demand that when one’s actions cause injury or loss, there is an obligation to make the injured party whole.

After all, sometimes saying, “I’m sorry,” is not enough!

Questions to consider:

1) To pay a debt, a man might be forced to become an indentured servant (slave). What was the maximum number of years a man might be enslaved? (Exodus 21:2)

2) What would become of a man’s wife and children should he marry while enslaved? (Exodus 21:4)

3) What physical sign identified a man as a willing, voluntary servant? (Exodus 21:5-6)

4) The penalty for intentional murder was death (Exodus 21:12). What was the consequence of manslaughter (unintentional killing of another)? (Exodus 21:13)

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The Ten Commandments – Part 2 (Exodus 20)

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Scripture reading: Exodus 19-20

All of Israel witnessed the outward manifestation of God’s heavenly glory as smoke and fire engulfed Mount Sinai. The trumpet blasts warned man, woman, and beast that none dared approach the mount and live (19:12-13). Then, out of the midst of the mountain, the LORD was heard saying, “I am the LORD [Jehovah; Eternal, Self-Existent God] thy God [Elohim], which have brought thee out of the land of Egypt, out of the house of bondage” (20:2).

Exodus 20

The Ten Commandments were part of the LORD’S covenant with Israel, and the people were commanded to hear, heed, and obey them (20:1-17).

The first commandment stated, “Thou shalt have no other gods before me” (20:3). Unlike the neighboring nations who worshipped innumerable gods, Israel was to worship one God—Yahweh, Elohim, the True, Eternal, Self-existent One.

The second commandment was, “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: ⁵Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; ⁶And shewing mercy unto thousands of them that love me, and keep my commandments” (20:4-6). Unlike their neighbors, Israel was not to worship idols or images like Israel’s God. The people were warned that the family would bear the guilt for violating the second commandment and thereby invoke God’s judgment “upon the children” (20:5).

The third commandment reminded Israel that the essence of God’s character was summed up in His name. We read, “Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain” (20:7). God’s name was to be honored and not spoken of lightly or in vain. The name and meaning of Israel’s God was to be hallowed.

The fourth commandment served as a reminder that Israel’s God was Creator, and the Sabbath would serve as a day of rest and a memorial to His handiwork. Of the Sabbath, we read: “⁸Remember the sabbath day, to keep it holy. ⁹Six days shalt thou labour, and do all thy work: ¹⁰But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: ¹¹For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it” (20:8-11). The Sabbath Day, the seventh day of the week, was dedicated to the LORD as a day of worship and rest (31:16-17).

The fifth commandment moved the emphasis of the Law and Commandments from man’s relationship with his Creator to his relationship with his fellow man. Israel was commanded, “Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee” (20:12). Because fathers and mothers represented God’s authority, sons and daughters of Israel were to honor and revere their parents. Likewise, the elderly were to be honored and revered; any who failed were condemned (Deuteronomy 27:16). The fifth commandment also carried a particular promise and reward–long life (20:12b; Ephesians 6:1-3).

The sixth commandment was a reminder of the sanctity of human life: “Thou shalt not kill” (20:13). Because Adam was created in God’s image, the life of man and woman were to be valued as sacred (Genesis 1:27; 2:7, 21-22).

The seventh commandment served as a reminder of the sanctity of marriage. The LORD commanded Israel, “Thou shalt not commit adultery” (20:14). From the beginning, God established the institution of marriage as a sacred covenant between Himself and the man and woman. It was ordained by their Creator that “man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Genesis 2:24). As “one flesh,” the bond between the husband and his wife is not to be broken (Genesis 2:24). So sacred is the institution of marriage, that it served in the New Testament as a picture of Christ’s enduring love for believers and the church (Ephesians 5:30-32; Matthew 5:27-29).

The eighth commandment established the right of ownership. It stated: “Thou shalt not steal” (20:15). Thus, to take that which belonged to another (whether by theft or deceit) was a sin against God and man (Ephesians 4:28).

The ninth commandment demanded that truth would prevail. We read, “Thou shalt not bear false witness against thy neighbour” (20:16). God’s people were to speak the truth (Ephesians 4:15, 25, 29), and libel, slander, or bearing false witness was a grievous sin.

The tenth commandment stated, “Thou shalt not covet,” and focused upon desires for that which belonged to another. So we read, “Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s” (20:17). Though manifested outwardly, covetousness is deeply-rooted within the heart of man.

The Manner of Worship Required by a Holy God (Exodus 20:18-26)

Having forbidden idols and images of Himself (20:4-6; 23-25), the LORD was also concerned about the attitude and manner of those who approached His altar to worship and offer sacrifices. Therefore, steps were forbidden at the altar to preserve a modest, respectful decorum, lest those who worshipped be perceived as immodest (20:26).

Closing thoughts:

The LORD’S expectations for Israel’s altar, and His demand for modesty, should be instructive. The priests were commanded to conduct themselves in a manner befitting the holiness of God. There were not to allow “nakedness” (immodesty) to distract those who worshipped the LORD (20:26).

Tragically, “anything goes” seems to be the mode of worshippers in the 21^st-century church. I fear there is little thought given to the manner or style of worshiping God who is holy.

Questions to consider:

1) Was Israel permitted to have and worship a physical likeness (image) of God? (Exodus 20:4)

2) What were the people promised if they kept God’s Commandments? (20:6)

3) Why was Israel commanded to consider the Sabbath a holy day? (20:11)

4) What two commandments stressed the sanctity of human life and marriage? (Exodus 20:13-14)

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The Character and Moral Depravity of the Last Days (2 Timothy 3; 2 Timothy 4)

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Scripture reading – 2 Timothy 3; 2 Timothy 4

Our Scripture reading brings us to the close of Paul’s final epistle. Addressed to Timothy, his “dearly beloved son” in the faith (1:2), one can sense the power and passion of that great apostle whose life was a testimony of God’s grace and humility. 2 Timothy 3 served as a powerful warning and exhortation to not only Timothy, but to all believers. 2 Timothy 4 recorded Paul’s final salute, his farewell address to Timothy and all who would read this epistle.

Under the inspiration of the Holy Spirit (3:16-17), Paul wrote with the passion of a man who knew his earthly ministry and days were ending. For our devotion, I will limit my focus to 2 Timothy 3, with the hope I might return to this powerful passage in the future.

2 Timothy 3 – Preaching to the Church of the Last Days

After urging Timothy to be faithful, and reminding him of his spiritual heritage (2:14-15), Paul admonished the young preacher with a prophetic portrait of “the last days,” warning, “perilous times shall come” (3:1).

The Character of the Last Days (3:1)

The “last days” are the days that followed Christ’s ascension to heaven (Acts 1-2), and precede the Second Coming of Christ (1 Thessalonians 4:13-19). Paul warned: “This know” (meaning be sure, don’t be surprised), “in the last days” (the final time, the end of the ages), “perilous times shall come” (difficult, violent, dangerous times of wickedness and depravity).

Paul warned, the latter days of the earth will be marked by wickedness and apostasy like the world had not seen since the days of Noah. The apostle John would later write concerning the apostate church of Laodicea (Revelation 3:14-20), the church of the last days: “Thou art neither cold nor hot… thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked” (Revelation 3:15-17). Tragically, the 21^st century church is everything John warned the apostate church would become!

The Moral Depravity of the Church in the Last Days (3:2-9)

In amazing, prophetic detail, Paul described not only the world, but in particular the congregations of professing believers in the last days. For our study, I suggest four vivid portraits that are an apt depiction of the 21^st century church and its moral depravity. (Please note that words in brackets are from the author and meant to amplify or illuminate your study.)

A Heresy of Self-love (3:2-4)

“²For men shall be lovers of their own selves [self-centered; self-serving], covetous [lovers of silver], boasters, proud, blasphemers [cursing, reviling God’s name], disobedient to parents (Exodus 20:12), unthankful, unholy [having no regard for God],

³Without natural affection [indifferent; unloving], trucebreakers [hostile; divisive], false accusers [slanderers], incontinent [immoral], fierce [cruel; savage], despisers of those that are good, [hate the righteous] ⁴Traitors [betrayers], heady [heady], highminded [puffed up], lovers of pleasures [narcissistic] more than lovers of God” (3:2-4)

A Prevalence of Hypocrisy (3:5)

The second trait of the church in the last days is hypocrisy. Professing believers are described as displaying an outward piety, but their lives show no effect of the conviction and power of God’s Word. Paul warned, “turn away” from them (3:5). In other words, do not be a member of a fellowship that is guilty of a pattern of sin and ungodliness (1 Corinthians 5:9-11, 13; 2 Corinthians 6:17).

The Presence of Apostates Leading Astray the Spiritually Weak (3:6-7)

In the last days, the church will be afflicted with false teachers and their doctrines (3:6-7). With the introduction of mass publishing, radio and television in the 20^th century, and the internet in the 21^st century, apostate teaching has become epidemic. False teachers “creep into houses,” and “silly,” foolish women often fall victim, taking their families with them into all manner of evil (3:6). Interestingly, they are described as “ever learning,” always seeking some new doctrine, but tragically, they are blinded by sin and “never able to come to the knowledge of the truth” (3:7).

The Exposure and Punishment of False Teachers (3:8-9)

Apostate teachers were compared with men who were believed to have been part of Pharoah’s court (Exodus 7:11). We read, Jannes and Jambres had “withstood Moses” (3:8), and perhaps counterfeited the signs (miracles) performed by him. Paul warned, false teachers were like Jannes and Jambres. They are dangerous, often skilled orators, and at first their deviation from the Truth is subtle. Only those with spiritual discernment are able to avoid being carried away with their false doctrine. As Jannes and Jambres were eventually exposed as frauds, and counterfeiters, so false teachers should be exposed, and allowed to “proceed no further” (3:9a).

Question – How might believers avoid false teachers?

Two closing principles (3:10-12; 15-17)

1) Know who you are following (3:10-12).

2) Study and know the Scriptures: They “are able to make thee wise unto salvation through faith…[for] ¹⁶All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: ¹⁷That the man of God may be perfect, throughly furnished unto all good works” (3:15-17).

I urge you to examine not only your church fellowship, but those you follow for spiritual direction.

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Love, Marriage and Money (Hebrews 13; 2 Timothy 1)

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Scripture reading – Hebrews 13; 2 Timothy 1

Our journey through the Epistle to the Hebrews concludes with today’s Scripture reading, Hebrews 13. The author has reminded the believers of the saving faith of their forefathers (naming many of the great patriarchs in Israel’s history; Hebrews 11). In chapter 12, he challenged the saints to keep the faith (12:1) and focus upon Christ, “looking unto Jesus the author and finisher of our faith” (12:2). The believers were exhorted to accept God’s chastening, for like a loving earthly father, the Lord chastens His people that their lives might yield “the peaceable fruit of righteousness” (12:11). With a reminder, “God is a consuming fire” (12:29), the writer of Hebrews closed chapter 12 by urging believers to revere the Lord and fear His displeasure.

Today’s devotional is taken from Hebrews 13:1-6.

Hebrews 13

In the closing verses of his letter, the author addressed several topics that are personal and practical in nature.

The Believer’s Relationship with the Congregation (13:1-3)

The first topic was the believer’s conduct within the congregation and was addressed in three exhortations: “Let brotherly love continue” (13:1); in other words, love is the bond that binds us as brothers and sisters in Christ. The second exhortation regarded the ministry of hospitality (13:2). Believers are not only to love one another; we are also to show hospitality and love for strangers. Imagine, there may come a time when, like Abraham in Genesis 19, you will serve “angels unawares” (13:2). Lastly, believers are to love those in prison (remember, seasons of persecution would see many confined to prisons, 13:3).

An Exhortation to Purity and Contentment (13:4-6)

“Marriage is Honourable” (13:4)

Roman society in the first century was not much different from our own. Believers who read this epistle were confronted by gross immorality. Sexual promiscuity and sodomy were ever present in the Roman world. Sadly, 21^st century society has followed the same path of moral erosion, and attacked marriage as an institution. Liberal judges and politicians have impaled our homes with the whims of political correctness, and introduced a moral decadence that now threatens to destroy not only our families, but our nation.

The author admonished believers, “⁴Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge” (13:4). While society has changed, be forewarned, God has not changed. Our Creator founded and established marriage as a sacred institution between one woman and one man (Genesis 2:23-24), and none dare defile it by sexual immorality without risking the wrath and judgment of God (13:3).

Be Content (13:5-6)

Covetousness was another sin addressed by the writer (13:5). Understanding the word “conversation” implied one’s conduct or way of life, we read: “Let your conversation be without covetousness; and be content with such things as ye have” (13:5a). While the world of 1^st century believers was different than our own, the problem of a covetous, money-loving nature was the same. In his letter to Timothy, Paul observed, “they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition” (1 Timothy 6:9). The apostle continued, “For the love of money is the root of all evil,” warning many had coveted, and were “pierced themselves through with many sorrows” (1 Timothy 6:10).

Closing thoughts – Rather than trust in riches that take wings and fly away (Proverbs 23:5), we should place our faith in the Lord, who has said, “I will never leave thee, nor forsake thee” (13:5b). Only then might we face the world, and “boldly say, The Lord is my helper, and I will not fear what man shall do unto me” (13:6).

If only believers would learn, happiness will never be found in money or possessions.

The Character and Qualifications of Christ’s Ministers (Titus 1; Titus 2)

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Scripture reading – Titus 1; Titus 2

Continuing our chronological reading of the Scriptures, we come to The Epistle of Paul the Apostle to Titus.Before us is one of four letters written by Paul to individual believers (the others being to Philemon, and the first and second letters to Timothy). The book of Titus was probably written following Paul’s first imprisonment in Rome, and his visit to the churches on the island of Crete. Paul was freed from prison sometime after his epistle to the believers in Philippi. (The cause for Paul being set at liberty was not revealed, although some speculate his accusers failed to come to Rome and appear before Caesar to bring a witness against the apostle.)

Characteristic of his style, Paul introduced himself as the author in the first verse, and identified his calling and authority, writing: “Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness” (1:1). As with Timothy, the apostle had a loving bond with Titus and addressed him as “mine own son after the common faith” (1:4). Titus was a Greek convert, and uncircumcised (Galatians 2:3). He was also a member of Paul’s inner-circle, whom the apostle identified as a “partner and fellow helper” (2 Corinthians 8:23). While the letter was addressed to Titus, it was likely read to the churches in Crete where he ministered (1:5).

Paul’s Charge to Titus (1:5)

Paul left no doubt that Titus was empowered to act upon his authority. The young preacher was charged with the responsibility of setting “in order the things that are wanting [needing attention], and ordain elders in every city,” as Paul had directed him (1:5). The office of the pastor is defined in two terms in chapter 1: The title “elder” (1:5) defines the dignity of the pastoral office as “pastor and teacher,” as opposed to a novice (Ephesians 4:11; 1 Timothy 3:6). The title, “bishop” (1:7), defined the duties and authority of the pastoral office as an overseer. In my opinion, the titles are interchangeable for the office of pastor (Acts 20:17, 28; Titus 1:5, 7).

The Pastor’s Character and Household (1:6)

Bearing the sacred responsibility of ordaining “elders [pastors] in every city” (1:5), Paul defined for Titus the spiritual qualifications of men who would serve the congregations.

The principal, and indispensable requirement of the pastor is he “must be blameless, as the steward of God” (1:6, 7a; 1 Timothy 3:2). “Blameless” does not mean he must achieve sinless perfection, but that his life is free of scandals (for instance, the qualifications that follow in verses 6-8 define the character of his personal life). In Paul’s letter to Timothy, he mandated the pastor “must have a good report” (1 Timothy 3:7). He must be “blameless,” because he is the “steward of God,” meaning the overseer of God’s household (1:7; 1 Corinthians 4:1-2).

When choosing a pastor, a church must also consider his family life (1:6). He is to be morally chaste, “the husband of one wife” (1:6b). The minister cannot be divorced, nor have more than one wife. Should he have children, they are to be “faithful not accused of riot or unruly” (1:6c). A pastor cannot have children living at home in opposition to the Gospel. Though not perfect, the pastor’s children are not to be riotous (implying drunkenness or moral debauchery), or “unruly” (rebellious or insubordinate).

Five Disqualifications from the Pastorate (1:7)

In addition to being “blameless,” Paul listed five things that disqualify a man from the pastorate. He must not be self-willed, meaning dogmatic, arrogant, and self-seeking (1:7b). He must not be easily provoked to anger (1:7c). A pastor must not be “given to wine” (1:7d), nor a “striker” (contentious, 1:7e). Lastly, a minister of the Gospel is “not given to filthy lucre” (not a lover of money or possessions; 1:7e; 1 Timothy 3:3).

Six Positive Qualifications for the Pastoral Office (1:8)

Having listed five disqualifying traits, Paul followed with six qualifications required of those who serve the congregations. A minister is to be “a lover of hospitality” (1:8a; hospitable to saints and strangers; Galatians 6:10). A pastor is to be a “lover of good men” (1:8b; literally, a lover of all that is good; Philippians 4:8). He is to be “sober” (1:8c); sensible, exercising good judgment, and not given to silliness or ruled by urges (1 Timothy 3:2).

The shepherd of God’s people is to be “just” (1:8d), morally upright, and a man of integrity. He is an example to the church, and “holy” in conduct (1:8e; devout, pious, and dedicated to God, Romans 12:1-2). Finally, the man ordained to the pastorate must be “temperate” (1:8f), spiritually disciplined in his affections and desires (1 Corinthians 9:24-25).

Closing thoughts (1:9) – So much more could be written regarding the qualities that must be true of men called to pastor the churches, including their duty and devotion to God’s Word (1:9). I close with a word of warning:

Failure to hold ministers to God’s standard invite His judgment, and the eventual ruin of churches, Bible schools, and institutions. Tragically, one need not look far to see the evidences of that failure.

Women in the Church, and God’s Blueprint for Church Leadership (1 Timothy 2-3)

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Scripture reading – 1 Timothy 3

1 Timothy 3 addresses two ministering offices of the church. The office of the bishop defines the function and qualifications of a pastor as overseer of a local congregation of believers (3:1-7). The second church office is that of the deacons (meaning servant; 3:8-13).). Notice the bishop\pastor and deacons’ offices were defined by personal, spiritual, and family qualifications (3:1-13). The focus of this devotion will be the office of the bishop\pastor; however, I will first set the context for our study by examining the role of women in the church.

The Women of the Congregation (2:9-15)

While there are many controversies challenging the 21^st century church, I suggest the role of the sexes, and leadership is the most hotly debated. Beginning with the conviction believers accept the authority of the Scriptures in faith and practice, the teachings regarding the role of women becomes simple and straightforward.

After writing regarding the importance of prayer (2:8), Paul addressed the adorning and decorum of women in public worship. As he commanded men to “pray every where, lifting up holy hands, without wrath and doubting” (2:8), the apostle commanded women to be adorned “in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; ¹⁰But (which becometh women professing godliness) with good works” (2:9-10).

Dress Matters: A Principle for Women’s Dress and Decorum (2:9-10)

Contrary to the “come as you are” invitation of many churches, Paul taught believers to dress in a manner that befits God’s holiness (2:9a). With reverence and restraint, women are to dress in a manner that would not distract from public worship (2:9b). Modeling godly character, a woman’s works (her outward deeds) are to be a reflection of her dedication to the Lord (2:10).

The Attitude and Demeanor of Women in the Church (2:11-12)

Then, Paul’s attention turned to the attitude and demeanor of women in public worship. The apostle wrote: “Let the woman learn in silence with all subjection” (2:11).

The church is graced with women who are wonderful examples of spiritual piety and Biblical knowledge. Nevertheless, in public worship women are to be learners, and not teachers. Indeed, the role of women in the church is one of subjection (Paul had written the same to believers in Corinth, stating: “It is a shame for women to speak in the church,” 1 Corinthians 14:35). Paul taught the same principle in his letter to Timothy, stating, “I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence” (2:12).

Two Spiritual Foundations for Paul’s Instructions Regarding the Role of Women (2:13-15)

The apostle Paul needed no justification for the limits he placed on the role of women in the church; nevertheless, he identified two principles for his instructions (2:13-14). The first, God’s creative order: “For Adam was first formed, then Eve” (2:13; 1 Corinthians 11:8-9). The second principle arose from the historical fact concerning the fall of the human race (2:14). Adam and Eve disobeyed the Lord’s commands; however, it was the woman, not the man who was “deceived” and transgressed (2:14; Genesis 3:1-6a). Adam sinned of his own volition, and disobeyed God. Eve, however, usurped her husband’s authority, and was deceived by the serpent (2:14).

Having clearly, and unequivocally defined the role of women in the church (2:9-15), Paul then set in order the leadership offices of the church (1 Timothy 3). For today’s study, the focus with be the office of the bishop\pastor (3:1-7).

1 Timothy 3 – The Bishop\Pastor

The Person and Office of the Pastor (3:1)

Accepting the Scripture’s authority in both faith and practice, the Bible is clear: The office of bishop, meaning overseer, is to be occupied by a man. Of those who aspire to the calling of pastor, it is “a good work” (3:1). The word “desire” indicates a strong urgency to pastor and oversee the work of the ministry. Such a calling is a “good,” and honorable work. Yet, desiring the office and work of the bishop is not enough; for a man must also be qualified to hold such a high calling.

The Qualifications of the Pastor (3:2-7)

I might suggest various outlines for the qualifications of the pastor, but I will limit myself to four categories. The first is a personal qualification: “²A bishop then must be blameless” (3:2a). That is not implying perfection (for I can ascertain no man would qualify). “Blameless” indicates the necessity of the pastor’s personal life passing scrutiny. The pastor’s moral character must be above reproach, and must not be chargeable with a moral offense (adultery, fornication, or any other reprehensible conduct disqualifies a man from the pastorate).

The second qualification of the pastor concerns his marriage and relationship with his wife (if married). He is to be “the husband of one wife” (3:2b), in thought and deed (or as many have observed, he must be “a one-woman kind of man”). Other than death, which ends the covenant of marriage in the sight of God and man, a pastor is to be devoted to one-woman. A moral failure or divorce disqualifies a man from the pastorate.

Thirdly, notice the pastor’s character is an essential qualification, and he is to be “vigilant (watchful), sober (disciplined), of good behaviour (honest; well-behaved), given to hospitality, apt (qualified) to teach; ³Not given to wine (not a drinker), no striker (violent or combative), not greedy of filthy lucre (lover of money); but patient (gracious), not a brawler (contentious), not covetous (lover of possessions)” (3:2-3).

The fourth essential for the pastor is he is to demonstrate godly leadership in his home (3:4-5). He is to be “one that ruleth well his own house, having his children in subjection with all gravity” (3:4). Notice the essential nature of a pastor’s household leadership is stressed as the background for the following proposition: “⁵For if a man know not how to rule his own house, how shall he take care of the church of God?” (3:5)

To be spiritually qualified for overseeing the body of Christ, a pastor must not be a “novice, lest being lifted up with pride he fall into the condemnation of the devil” (3:6). Regarding his public testimony, “he must have a good report of them which are without [secular society]; lest he fall into reproach and the snare of the devil” (3:7).

Closing thoughts – With the Scriptures as my authority, I state unequivocally: Women are not to usurp men in teaching or preaching the Scriptures. Women have their place and role in teaching women (Titus 2:3-5); however, they should never exercise authority over men and aspire to teach or preach the Scriptures. To do so is a violates the clear teachings of Scripture.

A Personal Observation: Tragically, many spiritual leaders have accommodated the sins of their children and violated Paul’s instructions (3:5). From my vantage, it seems every failed ministry (Bible-preaching church, Bible college, and Christian institution) has one thing in common:

Spiritual leaders have compromised the spiritual precepts of their institutions, and invited God’s judgment upon those ministries.

Love Never Fails (1 Corinthians 13-14)

Scripture reading – 1 Corinthians 13; 1 Corinthians 14

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We launch today’s study of 1 Corinthians by examining 1 Corinthians 13 and 14. 1 Corinthians 13 is known to many as the “Love” chapter. 1 Corinthians 14 is especially instructive on the subject of Spiritual Gifts, with a majority of its focus on the Gift of Languages (tongues), and the Gift of Prophecy. This devotional will be taken from 1 Corinthians 13.

What is love?

The world has many ideas and definitions for love. The Greek philosopher Plato, suggested, “Love is a serious mental disease.” Robert Frost, the celebrated American poet wrote, “Love is an irresistible desire to be irresistibly desired.” Eli Joseph Cossman, inventor, entrepreneur, and author defined love as “a friendship set to music.” American television producer and writer, Pauline Thomason, wrote, “Love is blind — marriage is the eye-opener.”

We find three forms of love in the Greek language: “Eros,” the word for sexual desire from which our English word “erotic” is derived. “Phileo,” defines the affection between friends, that might be described as a “give and take” love. Phileo is based upon a relationship that is mutually beneficial. The third word for love is “Agape.” Agape love, often referred to as “divine love,” is a sacrificial love, and is not based upon what one can get, but upon that which one can give to a relationship.

When we read of God’s love in the Scriptures, it is Agape, divine, self-sacrificing love. For instance, “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Christ’s sacrificial death being the expression of God’s love for sinners; Romans 5:8). We read in John 3:16, “¹⁶For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Agape love moves “a man [to] lay down his life for his friends” (John 15:13), and a husband to sacrificially love his wife, “even as Christ also loved [agapao] the church, and gave himself for it” (Ephesians 5:25).

1 Corinthians 13

With the preceding explanation as our background, consider the word “Charity” in 1 Corinthians 13, which is our English translation for Agape, the Greek word for love.

The Essence of Agape Love: A life lived without love is empty. (13:1-3)

Words spoken without love are nothing more than empty noise (13:1). A man may speak with extraordinary eloquence and grace; he may capture the attention of a vast audience with his oratory skills; however, without love his words are like the clanging noise of cymbals. Knowledge and faith, in the absence of love is nothing (13:2). One might earn a great following by knowledge, discernment, and extraordinary faith, but if his motivation is anything other than love, it is worthless. Anyone can give goods in an act of self-sacrificing love; yet, to do so without love profits nothing (13:3).

We have considered the divine nature of Agape love, but what are the qualities or characteristics of Agape love? (13:4-8)

The Character of Agape Love

1 Corinthians 13:4-8 present us a portrait of love that is foreign to the world, for charity is a divine, active love. (The words in brackets are the amplification of this author.)

1 Corinthians 13:4–8 – “⁴Charity suffereth long [patient], and is kind [willing to help]; charity envieth not [not jealous]; charity vaunteth not itself [not boastful], is not puffed up [proud; haughty], ⁵Doth not behave itself unseemly [rude; disgraceful], seeketh not her own [self-seeking], is not easily provoked [or angered], thinketh no evil [does not keep accounts of another’s wrongdoing]; ⁶Rejoiceth not in iniquity [unhappy with injustices], but rejoiceth in the truth [rejoices in God’s Truth, or when truth prevails]; ⁷Beareth all things [suffers patiently], believeth all things [trusts; believes the best], hopeth all things [never stops hoping], endureth all things [never gives up]. ⁸Charity never faileth [never stops loving].”

Closing thoughts – The goal of every believer should be to develop life relationships based on the lasting qualities of Agape love. Such love is practical, and attainable, but it requires sacrifice, the kind of sacrifice that reaches into the will of man to make a deliberate choice to love, even if it comes at his own expense. Simply put, love is an act of one’s own will—it has no equal and no substitute.

Agape love is not something we earn, but it is something we give. Biblically speaking, love is the first fruit of the Holy Spirit (Galatians 5:22-23), and is the foundation of the Law and the prophets (Matthew 22:37-40). Lastly, love is the greatest, most enduring (13:8a), and indispensable quality a believer can express (13:13).

With the love and heart of a shepherd…

The Woman: She is the Glory of Man (1 Corinthians 11; 1 Corinthians 12)

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Scripture reading – 1 Corinthians 11; 1 Corinthians 12

Our chronological study of the Scriptures continues with today’s Scripture reading, 1 Corinthians 11 and 12. Our devotional will be taken from 1 Corinthians 11.

We noticed in 1 Corinthians 10 that Paul used God’s dealings with Israel as a spiritual lesson for the congregation in Corinth (10:1-13). The LORD had chosen Israel, and brought the nation out of Egypt as one body and one people (10:1-4). Yet, though all Israel benefited from God’s protection and provision, the people were not of one heart (10:5-6). There were idolaters, fornicators (sexually immoral), rebels, and murmurers (complainers) in the midst of the people (10:7-10). They broke covenant with the LORD, disobeyed His Law and Commandments, and “were overthrown in the wilderness” (10:5). Paul challenged the believers in Corinth to learn from Israel’s failures, and not repeat their sins (10:11-13).

The balance of 1 Corinthians 10 addressed the doctrine of liberty (10:14-33). In the congregation were believers who pursued liberties (eating things “offered in sacrifice unto idols,” 8:4), even though it offended others (10:24). To them, Paul wrote, “do all to the glory of God. ³² Give no offence…³³Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved” (10:31-33).

1 Corinthians 11

The theme of love and a selfless life continued in chapter 11, when Paul exhorted, “Be ye followers of me, even as I also am of Christ” (11:1). Paul challenged the Corinthian believers to follow his example, even as he followed and conformed his life to Christ’s example. In essence, the apostle exhorted believers to live not only selfless lives, but to do so in submission to God’s order and authority (11:1-10).

The Role and Place of the Husband and Wife (11:1-16)

Perhaps in answer to a question that was raised in a letter from Corinth (7:1), Paul addressed the role of the woman, her relationship with men, and role in the church (11:3). Like the majority of the ancient world, Corinthians might have looked upon women as second-class citizens, and on a parr with servants of the household. Perhaps the doctrine of liberty had given rise to confusion in the church, or even a defiance that threatened the peace and unity of the church in Corinth.

Paul wrote, “But 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” (11:3). Given the rebellious state of our world and the rise of feminism, I fear that verse may cause some to bristle with resentment. What was Paul teaching?

That our Creator, in His infinite wisdom, has determined a pattern of order in His creation. What is the pattern? God the Father is the head of Christ, His Son (11:3d), and “the head of every man is Christ” (11:3b). Because “Christ is the head of the church: and He is the saviour of the body” (Ephesians 5:23), every believer must accept Christ’s authority in his life (and follow His example). As a man submits to Christ and His authority, the woman is to accept her husband’s authority, for he is “the head of the woman (11:3b).

The issue was not one of superiority, but divine order. (11:4-6, 15)

A man’s submission to God was to be portrayed in him not covering his head when praying or teaching (“prophesying,” 11:4). Doing so would dishonor “his head” (his head and authority being Jesus Christ). As a contrast with that principle, even today, it befits a man to remove his hat or cap in the presence of another as a sign of respect. Thus, it was, and is important that men who pray and teach will have their heads uncovered, lest they offend the Lord.

The woman, by contrast, was commanded to keep her head covered (with a veil or shawl) when she prayed or taught (“prophesieth,” 11:5). Failure to cover her head was a sign of dishonoring God and her husband. For a woman to not cover her head was a disgrace equated with a woman shaving her head (11:6). In verse 15, Paul stated, “long hair…is a [woman’s] glory…for her hair is given her for a covering” (11:15). Yet, for a man to have long hair was said to be against God’s natural order, and “a shame unto him” (11:14).

Closing thoughts (11:7-9) – The current state of our world makes the principles recorded in 1 Corinthians 11 more necessary than ever. Feminism has given rise to a spirit that is a cancer to marriages, families, and society. Because the world has rejected God’s created order, we find ourselves living in a society unable to agree on something as obvious as the definition of male and female. God is Creator, and His plan and purposes are perfect: “For 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” (11:8-9).

By defying God’s design, women have sacrificed their exalted role as “the glory of the man” (his honor, his ornament, his pride, 11:7), and destroyed marriages and families. The wife is her husband’s “help meet,” his completer (Genesis 2:18).