Address—C. Hendricks
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Let's start with tonight with Isaiah 6. We are noticing on Monday night many times the expression that He sent me. He was the second one of the Father, the Father which hath sent me, as thinking of these verses in connection with that.
Isaiah 6.
Verse 8 Also I heard the voice of the Lord saying, Whom shall I send, and who will go for us?
Then said I here am I.
Send me. Send me. Now turn to.
John 6 again had that before us.
Verse 38.
The Lord Jesus says, For I came down from heaven, not to do my own will, but the will of him that sent me. Here we have two truths. He was sent, but he came, and we get that thought of His coming in Hebrews 10.
I'd like to read.
Hebrews 10. It's a quote from the 40th Psalm, verse 5. Wherefore when he cometh into the world, he sayeth sacrifice and offering. Thou wouldest not, but a body has thou prepared me in burnt offerings and sacrifices for sin, Thou has had no pleasure.
Then said I roll, I come in the volume of the book. It is written of me to do thy will.
Oh God above, when he said sacrifice and offering and burnt offering is an offering for sin, thou wouldest not neither have pleasure therein which are offered by the law. Then said he low, I come to do thy will, oh God.
So there's two truths. The one is that the Father sent him, and he came.
He came, and how did he come?
How did he come?
Well, he came in the way of weakness.
He came in loneliness.
In the Genesis chapter 3.
We have the pronouncement after sin had come in.
Of God's remedy.
In verse 16, this is a beautiful 3/16.
Unto the woman who said, I will greatly multiply thy sorrow and thy conception. In sorrow thou shalt bring forth children, and thy desire shall be to thy husband, and he shall rule over thee. But I wanted to read verse 15. And I will put enmity between thee and the woman.
And between thy seed and her seed, it shall bruise thy head, and I shall bruise his heel. The seed of the woman was the way the Lord Jesus came.
And in first Peter 3.
I want to read it to bring these thoughts together.
In first Peter 3 verse 7 it says likewise ye husbands.
Dwell with them according to knowledge, giving honor unto the wife as unto the weaker vessel, as being heirs together of the grace of life, that your prayers be not hindered. So the woman here speaks of a weakness. And the Lord Jesus came into this world by via that, that gate, you might say He came into this world through the woman, the seed of the woman.
The man had nothing to do with it. He was begotten in the womb of the Virgin by the power of the Holy Spirit, and she can see, Mary can see. The Lord Jesus derived his humanity through the woman, and he's called the seed of the woman.
A true man in every respect to the part, but he entered the world through the the vessel that speaks of weakness, and the vessel that speaks of subjection, the woman. And he came into the place of subjection to elevate it and to exalt it, so to speak. The place that he took was the place of weakness.
And the place of subjection in the Second Corinthians, chapter 13.
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We read again this thought of weakness in connection with the Blessed Lord. The first time He came. The second time He comes, it will be in great power and glory, and He will smite the nations with a rod of His mouth. But the first time?
It says in 2nd Corinthians 13 verse 4, though he was crucified through weakness, that he liveth by the power of God, but we also are weak in him, that we shall live with him by the power of God towards you.
The very testimony of Philadelphia that we have spoken of in Revelation 3 is Thou hast little strength. It's a picture of weakness. Not a picture of great power, something that would impress the eye of man, but rather weakness. It's what Christ was when He was here in this scene, and He came in lowly grace and in lowly subjection to accomplish the will of the Father.
Now let's pursue that a little bit more in Philippians Chapter 2.
We have these wonderful verses that we so often read, especially large day morning.
Let's start with verse 5. The apostle says, let this mind be in you, which was also in Christ Jesus. Now this.
Descent beginning with the Lord Jesus in the very form of God, and then he goes down, down, down, down. We can trace the sevenfold descent downwards, but it begins with the mind that is in Christ Jesus. It begins with his mind. What was his mind?
The apostle says to these Saints, that, Philip I let this mind be in you, which was also in Christ Jesus, who being in the form of God, there he was in the outward form of God, in of deity, without any other form. He was God, and He was nothing less than God, being in the form of God, which he could not be ever said of a creature. This settled the question once and for all as to his deity. He was in the form of God, no creature can be.
Form of God. He had to be God to be in the form of God. It says he thought it not robbery to be equal with God. Now there comes the thought the mind was in Christ Jesus. Mr. Darby renders that he esteemed it not wrapped in, or he esteemed it not an object of rap in the thought is.
A plunderer army comes into a town and the soldiers go into a house.
And that's what the King James translators translated robbery. And the soldier comes into a house, and he sees something that he's always wanted, and he's.
Wondering the house, he can take anything he wants. So he lays hold upon this particular object that he's always wanted, and he grasps it firmly and he says this is his mind, an object of rapping. That is, there's that object before him, and the object of rapping is something which the beholder wants and holds on to.
Lord Jesus did not esteem his being in the form of God, something to be tenaciously held onto.
His mind was I am willing. I am willing in order to save those who have fallen into spin, my creatures, man, I am willing to lay aside this glory that I have to lay aside this outward form of deity and.
Something less.
He did not say I will. I am God and I will never consider the thought I will never entertain that I will ever become anything less than God. No, that's not that was not the Lord's thought. His mind was to take a place that was a place which would require subjection, obedience.
Dependence, prayer, humility, meekness.
And all of those things that.
He became, when he came into this world, he he.
Reversed in Matthew that says that he.
Can't come up? Come up with it right now.
Let me look it up.
Know why my memory is failing me at that moment?
Matthew.
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The Sutherland came not to be miserable. The Son of Man came not to be ministered unto, but to minister.
As God he was ministered unto, the angels were at his bidding.
He didn't come to be ministered unto, but to minister. And when there was this consultation in the Trinity.
Who will vote for us?
A voice said here am I send me and the emphasis is on scent. And though that would apply to the prophet there, I think that it has an application to the lawyer yourself. He is the sent one and he decided that he would be the one.
In the Trinity, who would come ascent of the Father into this world? So the Father sent him, but he came, He came to do the will of God, and his mind was such that being God, and being in that outward form of God, he thought it not something to be grasped and held unto. Christine is not an object of rapid to beyond equality with God which he was.
To hold fast to it, and to refuse the thought that he would become anything less than that.
He emptied himself. He made himself with no reputation or literally. He emptied himself. But what did he empty himself of? He didn't empty himself of his love. He didn't empty himself of His Holiness. He didn't empty himself with his righteousness. He didn't empty himself with any of his moral qualities.
He emptied himself of that outward form of God.
By taking the form of a servant, he could not ever cease to be God. He always was and always is, and always shall be God over all, blessed forever. But he emptied himself of that outward form which was.
Natural to him in his essential being as God, and he became.
Man.
He took upon him the form of a servant.
His mind this descent starts with his thoughts. You know, we get thinking of high thoughts of ourselves, and we don't like the thought of taking the low place. The mind that was in Christ is the mind which did not refuse to consider and to.
To want to take the low place, that's the very mind that was in Christ.
And so he, as our hymn writer said, he laid aside his glory. He took the form of a servant.
And he was made in the likeness of men. Well, I didn't particularly think of going through all these sevenfold things, but I'll just read them. And being found in fashion as a man who humbled himself and became obedient unto death, even the death of the cross, his obedience was even to the point of death.
Carrying him all the way to the fulfillment.
Of the will of God, which He came to do. So here there's self, total self, abnegation, total laying aside of Himself, His own will, so to speak. In fact, His will was to do the will of the Father, whom he delights to speak of as sending Him. But on the other hand, he speaks of coming, Himself coming.
It had to originate in the Godhead.
The the Council. A conference between the persons of the Godhead.
Which the 40th Psalm speaks of, in which Hebrews 10 is a quote house is God deciding himself, the persons of the Trinity deciding how this how the creatured man would be, would be redeemed and the Lord Jesus said I will go.
I will go. Send me, send me. And so from that point on He comes and he's born in weakness, born of the weaker vessel and all that characterized and down here was that lowly grace. Now we were looking at this.
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In on Monday night, the lowly path that he took, his perfect subjection to the Father carrying it out.
I would like to look at a number of passages now in scripture that.
Are addressed especially to the weaker vessel.
The the, the woman, she who has the privilege of being in the subject place. And it's not something, I put it especially that way because it's a privilege. It's not something to to be looked upon as undesirable like the product, the the present.
Feminist, feminist movement has it. No, it's a it's a privilege because it's the place the Lord Jesus himself took in holy grace. He took the place of subjection. And the woman is in Scripture a picture of the assembly. And the man in Scripture is a picture of Christ as head of the church. And so the relationship between the man and the woman is a picture of the relationship of Christ.
And so the church being subject to Christ, the woman is in that place and the vessel, the weaker vessel, the subject vessel, the dependent vessel. And I think there are many, many wonderful lessons that we can learn as we as we study this a little. Let's turn to first Timothy 3, first Peter 3 again, excuse me, first Peter 3.
And we'll read those first verses. I read the the one verse addressed to the husband in verse 7, but I want to read the first six. Likewise, you wives be in subjection to your own husbands.
That if any obey not the word, they also may without the Word be 1 By the conversation of the wise, that seems to imply that the husband there is not the Lord's, and the subject wife would by her subjection be used of God to win the the husband, while they behold your chaste conversation coupled with fear whose adorning.
Let it not be that outward adorning of fighting the hair and of wearing of gold or putting out of apparel.
But let it be the hidden man of the heart. What he's saying is for the for the woman that is to exemplify what the church is down here in this scene is the woman is to be for her husband. She's not to adorn herself to be attractive to other men, but rather to be attractive to her husband. There isn't anything more attractive than a wife than.
A lowly spirit of subjection. And this is what the blessed Lord.
Exemplified so beautifully when he became a man.
Whose adorning? Let it not be that outward adorning of plighting the hair and of wearing of gold, or putting on of apparel, but let it be the hidden man of the heart in that which is not corruptible. All of these outward things that the worldly women put on and wear to make themselves beautiful, they're corruptible. But here's something that is incorruptible, even the ornament of a meek and quiet spirit.
Reminds us of the Lord Jesus, doesn't it? He says, come unto me.
Apology that labor and are heavy laden and I will give you rest. I am meek and lowly in heart, and you shall find rest unto your soul. So here the the woman, this the wives are to display that character of Christ.
Which is in the sight of God.
Of great Christ as he looks on and as he looks on to the church. Everything we're going to say of the woman, let's carry that in our thoughts to the church. It's for she represents what the church is. When you look at the the false church in Revelation 17 and 18, Babylon the Great, the mother of harlot. She is a brazen, impudent, wicked, self seeking, self exalting.
Woman, she is just the opposite of to what the true Church is in the thought of God.
Paul wanted to present the Saints as a chief virgin to Christ, but one who has kept herself altogether for him, and has not given herself to any other lovers, as the false church has done. For all the kings of the earth, and the great men and the merchants, and all, they've all committed fornication with her, and entered into intercourse with her in commerce, and all that that speaks of the false church.
Church which will meet this judgment, and it's not until Babylon is judged that the marriage supper of the Lamb will take place in heaven. The true bribe, the pure and undefiled bride will be presented to him and be united to for all eternity. Well, when we think of the woman, the woman's place, the most wonderful place to have.
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The place of subjection because it's the place that he took.
That which is in the sight of God, of great price, a meek and quiet spirit. But after this. For after this manner, in the old time, the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands, even as Sarah obeyed Abraham, calling him Lord. We were remarking in the reading meeting, that it doesn't say wives are just to obey their husbands in Ephesians 5, but to be subject to them.
But here it speaks of the term obedience as his children obey your parents. But there it's it's the children are to obey the parents, the mother and the father who are in the place of leadership in the home. But here the word will be obeyed is used even as Sarah obeyed Abraham, calling him Lord, whose daughters they are as long as you do well and are not afraid with any amazement. And then I'll read that next verse again and like.
Husbands dwell with them according to knowledge.
The husband knows.
He's, he's aware of the difference that exists between the male and the female, between the man and the woman. So he dwells with her according to knowledge, giving honor unto the wife as unto the weaker vessel, as being heirs together of the grace of life that your prayers do not hinder bears together.
Of the grace of life, so that the prayers can go up unhindered to God in sweet fellowship.
Now I'd like to turn to First Timothy 2.
In verse 8.
Paul says I will therefore that man, or it should be thee man, in contrast with the women.
Pray everywhere, lifting up holy hands without wrath and doubting. Now I know that there's some groups of Christians that literally lift up their hands like this, and I don't think that is essential to the in order to fulfill what Paul is saying here.
I think the hands speak of what we do, our actions and the the hands when we address God, we're lifting up our hands figuratively. We're lifting up our hands to God. And in so lifting them up, they are open. And God looks down and he looks at upon those hands, and he ought to see holiness. He ought to see that which answers to his thought. And there should not be any wrath. There should not be any energy of the flesh.
And there should not be doubting or reasoning the activity of man's mind working. So the hand should be holy. I think the thought is figurative that someone wants to carry about literally. But there are other postures in scripture. There's kneeling, there's standing Solomon, he raised his hands like this. I don't think the point is to get hung up on the on the literalness as to the posture, but the the thought behind it. When the man prays, he prays.
Where he's not limited, he prays everywhere. It's his place to take the, it's his position to take the public place. And so he says, I will therefore that the men pray everywhere. The woman doesn't pray everywhere. There are public meetings and so on. The assembly, for one, she doesn't speak out in the assembly meetings. We have clear instruction as to that. But the man does. But when he does, his hand should be.
Up as one who's living a holy life and the wrath that which speaks with anger and the energy of nature and reasoning are to be excluded without wrath and doubting or reasoning. And then the verses for the woman in like manner also that women be women again. It should be in contrast with the men now adorned themselves in modest apparel which shamefacedness and sobriety.
Not with broided hair or golden pearls or costly array, That is, that which draws attention to her outwardly. That's not what characterizes the godly woman, but rather that which is moral but which becometh women professing godliness with good works with good works. Let the woman learn.
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In silence with all subjection. So the attitude of the woman in learning.
Is first of all silence, as she learns and with all subjection. We'll say more about this subjection a little bit later, but I suffer not a woman to teach nor to usurp authority over the man, but to be in silence. Now, the reason given in verse 13 goes back to the original creation has nothing to do with local conditions that existed at the time that Paul was writing. It goes back to the original.
For Adam was first formed, then you. Now that's the first spot. And the woman was brought into existence, not as a separate creation. God made Adam of the dust of the ground. He could have done that with the woman. He did that with the animals. But with the woman, she was brought into existence by causing Adam to fall into a deep sleep. And while he slept, he took one of his ribs and builded a woman so she was made from his.
She was bone of his bone and flesh of his flesh. So the first reason why the woman is in the subject place is Adam was first formed and then he goes back to the original creation. The second goes back to the fall and Adam was not deceived, but the woman being deceived was in the transgression. It's been said that the man is more the head, the woman is the heart.
And the woman being the heart, she's often.
Led and guided more by her feelings and by her emotions. Which is fine, that's the way God has made her. But that makes her more apt to be deceived. And so it was in the first pair of a woman was deceived. Adam was not deceived.
He should have been in the subject place because Adam was formed 1St and then Eve. She should have referred the entire conversation with the serpent to Adam.
She shouldn't have engaged in conversation with the serpent, and Adam should have taken his place, and he failed in that. So the responsibility of the fall is placed upon Adam, not upon Eve. It doesn't say by one woman Eve sin entered into the Williston, by one man sin entered into the world, and death by sin, because he was the head. So the reason given for the instruction here, the woman learning in silence with all subjection.
It's a picture of the church.
You see, the false church teaches. What does the church teach? Well, the scripture. If we submit the scripture, that church doesn't teach, it's not the churches place to teach. The church is taught, the woman is taught. She learns in silence. The church learns in silence. Christ teaches the church via the gifts that he has raised up and ministers to them.
Is Christ doing the teaching, the man doing the teaching and the woman the assembly learning?
And then she becomes the pillar and ground of the truth. You see a picture of that in second John where the apostle John writes to the elect lady and her children. And he says to her, there is the sister again, a picture of the assembly. You might say just a lonely sister with her children. But it's to her that John says, if anyone come to you and bring not the doctrine of Christ, receive him not.
Don't greet him, don't receive him, don't bid him Godspeed, for he that greets him is a partaker of his evil deeds. Now upon whom does he lay that responsibility? Upon this lowly sister, this elect lady and her children. So it's the responsibility of the Church who is taught.
And instructed of God through the gifts that the Lord gives. He's the head and He's given these gifts. It's the responsibility of the sisters to not take the position while I'm just a lowly sister. I'm not responsible for discerning truth or error, but to reject what is untrue to Christ. And so that's the responsibility of the assembler. And the assembly is called in First Timothy 3.
Pillar and ground of the truth. The church is not the truth, but the church is taught the truth by the word of God and by the Spirit of God, who is the spirit of truth, and by word is truth. Christ is the truth, the Spirit is the truth, the Word is the truth, not the church, but the church is the pillar and grounded in she's to maintain it.
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As thought of God, and that's proper, but not to teach.
Not to teach, so I suffered had a woman to teach. Nor do you serve authority over the man, but to be in silence.
That's the place that the church occupies. Here. The false church is just the opposite. She is a teacher.
Let's just look at that quickly. Revelation 3.
Very quickly.
And address the firefighter. Revelation 2. Excuse me. Revelation 2, verse 20. This is the address to Thyatira, verse 18, under the Angel of the church in Thyatira, right?
These things say, If the Son of God, who hath his eyes like unto a flame of fire in his feet are like fine grass. Verse 20 he says, I, I, I have a density, I have a two things against me, because thou suffers that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants, to commit fornication, and to eat things sacrificed unto idols. So here you have the Church.
The woman Jezebel, which ends up to become this mother of harlots and abominations of the earth.
Doing the teaching here, and she's tolerated and she seduces his servants to commit fornication, to eat things sacrificed to idols. That is, there's a complete breakdown of godly separations from the world. It's the woman teaching, and that is a wicked woman at that. Well, back to first Timothy chapter 2.
I suffer not a woman to teach verse 12, nor do you serve authority over the man, but to be in silence.
Who are Adam was first formed than eat. Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding, she shall be saved in childbearing. If they continue in faith and charity and holiness with sobriety, she shall be saved, preserved, kept in her place by having children.
Because having children puts her in the home where she belongs to care for the children.
This is God's order. This is God's order. Now you've just gone through Ephesians 5. I don't think I'll go through that again, but let's turn to 1St Corinthians 11.
1St Corinthians 11 Very important passage, almost never spoken on.
Passages I'm speaking on tonight are pretty much not spoken on because they are so controversial, but I believe they need to be spoken on and there's no reason to be controversial about them. They're beautiful when they're seen as God intended. The the man and the woman, the place that they have before him. Verse three First Corinthians 11 But I would have you know that the head of every man is Christ.
With the man and tells us who the man's head is with Christ. And the head of the woman is the man, and the head of Christ is God. So you have the order. Christ, of course, is always viewed here as a man. And so you have God, Christ, man and woman. Woman, said, is the man whose head is Christ, who said is God.
Every man praying or prophesying. I believe the fact that the praying is coupled with prophesying.
Indicates that this is public prayer. I remember I used to go to the County Hospital in Chicago and once a week and we would pass out tracks and go to the wards and that and I would go downstairs when I first started to go and then a group of Christians were gathered downstairs and we'd all be in a circle. This was recently saved and was learning truth every day.
And we would gather together, brothers and sisters.
And the sisters with uncovered heads would pray and that bothered me at the time because he was a public prayer meeting with brothers and sisters together. And this verse clearly covers that. Every woman, verse 5, that prayer the prophesied with her head uncovered his honor of her head. So that is even all one as if she was shaved. So they were doing that.
And I was uncomfortable with that.
So I ended up just not going downstairs, but rather just going right up to the wards and passing out tracks and visiting with the patients because I didn't feel that the order that was observed down below was God's order. Now let's go back now verse 4. Every man praying or prophesying having his head covered dishonored with his head. Now his head is Christ and Christ should not be covered, should not be hidden. The importance here is since.
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Said is Christ is that is what should be seen. And since the woman's head is the man, that's why the woman's head is to be covered because man's glory and man's prominence is to be covered in, especially when addressing God or when speaking the word of God. That's what prophesying is speaking forth the word of God. So whether we are addressing God in a public meeting or whether we are representing God as speaking his word.
Others, the man should do it with uncovered head, so that Christ, who is his head is in view. And the woman, if she does do that, should do it with her head covered, which means the man is not in the view, he is her head.
Every woman verse 5 that prayeth her prophesied with her head, uncovered dishonor with her head. Now I have read a number of commentaries.
By men that are quite prominent in the church world today. I picked up one by a very prominent man who has a Church of 05678000 strong. I don't know the number, it's quite large and it's the only book I have of his and I have one other two books, but I specifically got the one on 1St Corinthians. I wanted to know what he would say in this passage just like.
So many others that I have read.
Ends it up by spoiling the whole interpretation of this passage by saying that the woman's hair is recovering. Now let's look at the passage carefully. Let's look at it with a good translation, which is what we have here, and we'll see if that's possible in this context. First of all, every man praying or prophesying heading his head covered dishonors his head.
What this is talking about? This covering is clearly something external to.
What we grow on the top of our hips, not a hair, but something else, it forms the covering, and we'll see how it must be that as we look at it. But every woman that prayeth or prophesied with her head uncovered, dishonored her head. But that is even all one as if she were shaved. That is, if the woman doesn't have a covering on her head when she prays or prophecies. Philip had four virgin daughters that prophesied.
Not in the assembly because that was not allowed.
But in some family gathering or whatever, when others were present, she was to have her head covered. Otherwise she would dishonor her head, which is the man. She would not be showing the respect and the attitude of submission and subjection to him. He was her head that is becoming to her.
It says at the end of verse five that is even all is 1 as if she were shaved so she doesn't wear a covering. She is as before God just like a woman that was shaved and that's shameful. This refers a shaved woman refers to one who was losing morals and living a life of sin. That's what it refers to and so he goes on to say for if the woman be not covered.
Let her also be shorn. But if it be a shame for a woman to be shorn, her kids. And the force of that is, is since it is.
Let her be covered. It was a shame in that day. In fact, to Corinthianize meant to fornicate, because that was a city that was just.
Life with that kind of wicked living. Now let's look at verse 6 very carefully. If the woman be not covered.
Now if her hair is recovering, that would mean if the woman does not have hair, let her also be shorn. Well how can you shear the hair off of a woman that doesn't have any? So it shows that self contradictory. The verse 6 clearly proves that the covering is something external to the hair that the woman has. If the woman be not covered, let her also.
Be shorn, but if it be ashamed for a woman to be shorn or shaving, which it was in that day and today too.
Let her be covered.
Now he gives another reason. The first reason is the headship the man is to be. The man is not to be covered because his head is Christ. The woman is to be covered because her head is the man. And what ought to be seen when addressing God or speaking for God is Christ, and not the first man. Now we have another reason, verse 7. For a man indeed ought not to cover his head for as much as he is the image.
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And glory of God, the image and glory of God ought to be in display. But since the woman is the glory of the man, that ought to be covered. And so when you see a woman praying uncovered, it's a picture since she's a picture of the church, it's a picture of an in subject church. It's a picture of a church that is not recognizing her head, which is Christ and.
Designer done to her head.
And that, of course, is the man. And when the church does, it acts in that way, it's a picture of dishonored unto Christ, who is her head.
Woman is the glory of the man, and that ought to be covered. Man's glory ought to be hidden when we address God or speak for God, and then he gives another reason, for the man is not of the woman.
But the woman of the man, and that goes back to the original creation. That goes back to the fact that woman was created out of Adam side.
The woman was of the man, not the man of the woman. God created the man 1St and then He created her for him, so it has nothing to do. The teaching here has nothing to do with a local condition at current. It has to do with the original order in God's creation.
And we have this this subject of subjection that we were looking at lived out so beautifully in the Lord Jesus brought before us here in the man woman relationship. The man is not of the woman, but the woman of the man. She came from him, she was made out of his rib, and she was here for him. Verse 9 says that neither was the man created for the woman, but the woman.
For the man she was to be his.
Help me his life. And when he saw her, oh, his heart was delighted to find one that was his true counterpart, equal to Him, not inferior. But a subjection is not the thought of inferiority. The thought of subjection is the thought of the lowly place that the blessed Lord took when He came into this scene in order to reach.
Us and to save us. And the woman is privileged above the man.
To display that place of subjection in this simple matter of a head covering.
But the reasons given are man is not of the woman, but woman is of the man. Secondly, neither was the man created for the woman, but the woman for the man. And then the third reason for this cause, ought the woman to have a have power on her head because of the angels? Now again I have read a number of expositions.
And what that means and said to say modern day writers because they are under the tremendous pressure from the church, which has adopted a a practice of the women not covering their heads anymore. Very rare to find a Christian congregation where the sisters have their heads covered.
The teachers have had to.
Adapt their their interpretation of this passage.
To go along with that practice, sad, sad, sad. That's exactly what has happened.
But this caused off the woman to have power on her head because of the angels. I'm not going to go over the wrong interpretation that I have read of that verse, but the correct 1 is in my margin and it's beautiful and it goes way back. I don't know if this note was put in there by the King James translators but it says that is the woman is to have a covering.
Been signed that she is under the power of her husband, under the authority of her husband.
And so the angels are to behold that then Ephesians 3, the angels learn the manifold wisdom of God in the assembly, and there's only the only place that they're going to see the creatorial order that God has assigned to the sexes, lived out and in display, is in the assembly.
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And if it's not there, as the angels looked down and looked into the church world today, look into Christendom today. There is hardly a place that they can find them this order.
The death.
The saddest part of it is there are translations today that have come out that give marginal readings that are absolutely false.
And say that the woman's hair is her covenant.
Now we saw from verse 5 that.
That's verse 6. If a woman be not covered, let her also be shorn. And if the hair is the woman's covering, then the hair is the man's covering. That means that the only man that could pray uncovered for men not to pray uncovered is to dishonor his head is to hide Christ. And that's a dishonor to Christ would be to have to have all this hair cut off. So if you're not bald as a brother according to that miserable interpretation rendering.
You're not qualified to pray to prophecy. I wouldn't be qualified because I've got a covering on my head, which is nonsense. I don't. My hair is not my covering and the woman's hair is not her covering. And yet this is what they have done.
In I guess you don't have to turn to it, but in Second Corinthians chapter 2 The apostle Paul says.
Last verse for we are not as the many.
With corrupt the Word of God, my margin reads deal deceitfully with now, Now I that's the worst kind of evil that you can have is for someone to put out a translation that corrupts and deals deceitfully with the word of God and gives a rendering which is absolutely the opposite to what it really means.
And they do it in order to accommodate a practice which is thoroughly unscriptural.
The Angel put down. What do they see for this cause out the woman to have authority power or authority on her head because of the angels they looked down. They ought to see that when her sister praised the prophesied she to have that sign that she's under the authority of her husband. I think the thought is that whenever the woman performs a function in the church.
Or in the sphere of the House of God, not in assembly meetings as such. He's not allowed to speak there.
But whenever she performs a function which is normally the function of a man, I will therefore that we men pray everywhere. When she performs that function, she's to have her head covered because.
She is performing the function which is normally the one that the man performs and keeps to show that she recognizes in performing that function that she's in subjection to me. And when she doesn't do that, she's portraying an in subject church, a church that is not subject to Christ.
She's she's acting like the harlot Church of Revelation. It is going to come under the judgment of God. Seriously.
It's not a question of opinion. It's not this is either not my opinion. I'm not here to express opinions. I'm here to expound the word of God.
Teach it accurately and through it and that and I'm getting the force of the passage and some of these other translations that give the alternate reading, giving the hairs the covering when they do it, when they come for instance, to verse 6 if the woman be not covered.
If the woman have no hair, let her also be shorn is meaningless. It's nonsense. You can't cut off hair that isn't there. They don't translate it that way. They say it's a woman being in a covers. They translate it covered there. The only place they translated covered because the other rendering is self-destructive, it's self contradictory and they saw that. Now that's tambling the word of God.
Deceitfully. Let's be aware of those translations that do that.
Verse 11. Nevertheless, neither is the man without the woman.
Neither the woman without the man and the Lord, the woman is just as important as the man by question of the importance, the question of the role that God is assigned to me. Lead the man to you, the woman, and you have the privilege. The woman has the privilege of being in the subject place and living that out as the blessed Lord did the weaker vessel. He was born in weakness. He was crucified in weakness, but he lives by the.
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So it's a wonderful place. Don't ever let anyone tell you. Don't ever let anyone tell you that the subject plays. The place of obedience is not the most wonderful place because that's the place he took.
Verse 12 for as the woman is of the man.
She came from Adam's side. Even so is the man also by the woman. He's born of the woman. But all things have gone now that ends the teaching.
Part of this.
Portion.
Now he appeals to nature.
And in verse 13 it says judging yourselves. Is it comely that a woman pray unto God uncovered he's appealing to what is comely to nature? Does not even nature itself teach you that if a man have long hair, it is a shame unto him?
A man had long hair. It's a shame unto him that just nature teaches you that. But if a woman have long hair, it is a glory to her for her hair. And here's the verse that when they get to this, they make this verse contradict everything that's gone before and they don't understand it. If a woman had long hair, it is a glory to her for her hair, just given her for a covering. Now that's an entirely different word that is rendered.
Covering from In the Greek it's a different word that's rendered covering for the head covering, but here the thought is the long hair of the woman covers her or bails her so that she is kept.
Inconspicuous, that is, it's it's in, it's in harmony with those passages that we read in First Timothy and in First Peter that the woman's adornment ought not to be that outward adorning, plating the hair, and that all those things that bring attraction to the woman outwardly, that appeal to the natural man.
But that which is that which appeals to the Newman and to God, well, that which is in the sight of God, of great press, Well, this long hair that the woman has, it has nothing to do with covering her head here. It has to do with it's given her. Instead of a veil, Mr. Darby renders it in lieu of a veil. And that's the thought. It hides her, and that's her beauty.
That's her glory, not to be out in the public place.
Where is Sarah thy wife? The Lord said to Abraham said. Behold, she's in the tent, she's in the right place. She was in the tent. And when?
Dinah went out to see the daughters of the land. When she got out into the into the world, she got into trouble, didn't she? And some great sin was committed, and she was abused. Well, the scriptures are very clear.
Where the place of the man is, This place is in the public. A man should pray everywhere he pictures Christ and he's the one that is to be out there doing the the public ministry and praying. And the woman's place is in the domestic circle and raising children for the Lord. A wonderful place and her long hair.
Is a witness to this is another testimony to the truth that he's been setting before us that the the loan here.
Bales or covers the woman and keeps her in the place that she ought to be in and that 16th verse has been misunderstood very often if any man seem to be contentious and there's more contention on this issue probably than anywhere on any other issue in the church. And so he anticipates that he realized that that would produce his teaching would produce attention.
Discord arguing, he says we, we apostles have no such custom. The custom that he was meeting that existed at Corinth, that was going on with women praying and prophesying uncovered and that's why he addresses this issue. He says we don't have that custom, neither do the churches of God have that custom. That is the churches of God followed 1 custom. It wasn't up to 1 Church to decide the custom, another church have another custom and so on.
But the custom that they didn't have was praying and prophesying with uncovered heads, as the women did at Corinth.
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If any man seemed to be contentious, we have no such custom, neither the churches of God.