Foundation

I do believe that truth never contradicts itself, nor does it vary at all. It was the same in the apostle’s time, and it is the same today (Isaiah 40:8). And I am firmly convinced that the scriptures teach all things necessary for spiritual life and godliness, and that the Lord has a heart experience and grace for all who are willing that will help them to live to a full Bible standard.

“According as His divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.”* (2 Peter 1:3-4)

This scripture and many others plainly teach an experience that God has for us which makes us “partakers of the divine nature” in the sense that our hearts are purified by His blood and we are daily enabled by divine assistance to live a life of victory and conquering power over sin, “having escaped the corruption that is in the world through lust.” Just as it is natural for the carnal heart to live unto sin, so it is natural for the regenerated heart to live unto righteousness (Romans 6:17-22).

The experience in the heart, wrought by the power of God, and the scriptures go together. It is not possible to properly understand the Bible unless we are inspired to understand by the same Holy Spirit that first inspired the writing. An attempt to carefully follow the teachings of the Bible without having the word written in the heart will only result in man’s best efforts to live up to God’s requirements. But diligent obedience from a transformed heart (born from above) will result in the Living Word in the heart. The soul will naturally want to do what is in the Word, and the Word will naturally be according to the same life that is written in the heart. This new covenant (as contrasted with the one of the Old Testament) is mentioned in Hebrews 8:10, “I will put my laws into their minds, and write them in their hearts: and I will be to them a God, and they shall be to me a people.” And, again, writing to ones who had this experience at Corinth, the apostle declared, “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart.”* (2 Corinthians 3:3)

The Old Testament experience of legal justification was inadequate in God’s eyes; He used it only as a schoolmaster to bring us to Christ, to a better sacrifice, and to better results in the human heart. “The law and the prophets were until John, since that time the kingdom of heaven is preached and every man presseth into it.”* (Luke 16:16) It is still being preached, and men are still pressing into it. I am so glad, that by God’s great mercy to me, I was able to press into it, and am washed and made clean.

Family Life

When I consider what this great salvation has done for me with respect to my duties as a husband and head of my family, I find with delight that the words of Brother Peter sit easily and comfortably on my soul, “Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.”* (1 Peter 3:7) These words mean a great deal to me—they are the outline and blueprint of how this area of life is to be conducted to please Him.

How thankful I am to be able to testify:

1) It is in my heart to dwell with her—and to dwell with her according to knowledge. I took the most solemn and binding vows before those who knew me best to do so to my utmost for the rest of our lives.

2) I accept the responsibility to honor her as unto the weaker vessel. I do not understand this to refer particularly to physical strength or emotional strength. Although in general, men tend to be stronger in certain pressures and tests than women in general, there are definite exceptions (including health, etc.), and women are stronger in certain kinds of stresses and labors than men, generally speaking again. This weakness, and the honor required here, I understand to be a weakness of place and authority in the home. A husband should honor the choice of his wife to be in second place in the home.

Now this authority in the government structure of the home is spoken of in several places in the New Testament.

“Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And 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.”* (1 Timothy 2:11-15) If only the first two verses were given to us, we might conclude that all women were to be subject to all men, but the remaining portion makes it clear that Paul is talking about the husband/wife relation. Note: Adam and Eve, a married couple. Note: “childbearing,” “if they,” the ones involved in childbearing, the father and the mother, the married couple.

“Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.”* (Ephesians 5:22-24) I note here that wives are to submit themselves unto their own husbands. It would not be right for other men’s wives to submit to me as my wife does, nor would it be right for her to submit to other men as she does to me. Nor could the government of our family (or of any other man’s family) endure, if such criss-crossing of subjection were attempted. And this subjection, as far as family matters pertaining to the government of the home, is to be absolute. “So let the wives be to their own husbands in every thing.”

In all matters of government, it is necessary that someone have the authority to have the last word. Otherwise, matters can become gridlocked and it is not possible to govern. Beyond any question, the Word of God sets the husband of a family in this place. When practiced with pure hearts on the part of husband and wife, it presents a beautiful picture. Wife voluntarily submits, accepting husband as her head, trusting God with his faults and mistakes, etc. “Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.”* (1 Peter 3:6) I am sure that Sara would have been afraid and aghast, enough to take the reins in her hands a number of times during her life together with Abraham, if she had not deepened down in God and consecrated her husband and his actions to the Lord again and again. And this great salvation from God above gives wives the same grace today with their husbands. And it gives their husbands grace to recognize that they are not somehow innately superior to their wives. They deepen down in God to “dwell with them according to knowledge” (a lifetime of education, it seems); to bear this responsibility humbly for others as Jesus would have it borne; to learn from those mistakes, etc.

I am reminded here of a married couple who were not getting along very well. The husband was not providing for his wife very well, and she resented that and contended with him about it. She called their pastor for prayer that her husband might do better. He listened to her for a short time and then stopped her and asked, “Sister E——, have you been arguing with your husband?” She admitted that she had. It caused her to see herself, and she humbled down and began to seek God for the grace to bear with life’s problems by staying in her place in the family.

But then, the question naturally arises: What is the limit of family authority? And here, again, thank the dear Lord, we do not need to speculate. “As being heirs together of the grace of life; that your prayers be not hindered.” When it comes to the things that hinder prayer (such as our relationship with God individually), husband and wife are “heirs together of the grace of life.” God does not save the wife through the husband any more than He saves the husband through the wife. Each, as a free-will moral being, makes the choice to get saved and live for God or not. Husband might say, “I choose to live for the world and self, and I want my family to do so as well. Therefore, Wife, I require you not to live for God.” God will not respect his family authority in this matter because it is not a family matter. She has a right to the atonement, bought and paid for by Jesus for all. “For there is one God, and one mediator between God and men, the man Christ Jesus.”* (1 Timothy 2:5) This promise and relationship is hers to have. “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me…. He that abideth in me, and I in him, the same bringeth forth much fruit.”* (John 15:4-5) Notice that “men,” “he,” “him,” all refer to the entire human race, including both genders, such as the expression, “mankind.”

Salvation, then, puts men and women, including a husband and his wife, on equal footing before God in matters pertaining to spiritual things. “For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”* (Galations 3:27-29)

The question naturally arises: What if there is a conflict between the natural (family) relationship and the spiritual relationship to God? “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.”* (Luke 14:26) Our relationship to God is more important than anything else.

But where a wife’s duty to her husband does not conflict with her higher duty to God, she must obey her husband.

The wife’s submission to the husband is paralleled in the Bible requirement for all Christians to submit themselves to the secular government. “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.”* (1 Peter 2:13-14)

But where there is a conflict between the laws of God and the laws of men, the requirements of the Lord take priority. “And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.”* (Acts 4:18-20) But if the laws of men do not contradict the Laws of God, Christians are required to obey them.

Children are required to obey their parents. “Children, obey your parents in the Lord: for this right.”* (Ephesians 6:1) But if the requirements are not “in the Lord,” that is, they cross His Word and to mind his/her parents would cause the child to disobey God, then the Law of God supersedes parental law. But if there is not conflict between God’s requirements and the parents’ requirements, the child must obey the parents, and this is “in the Lord.”

It should be evident from these scriptures that spiritual duties and the individual’s relationship to God are more important and take priority over all other requirements.

Church Life

We would now ask you to consider the following scriptures.

“Submitting yourselves one to another in the fear of God.”* (Ephesians 5:21)

“Likewise, ye younger, submit yourselves unto the elder, Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.”* (1 Peter 5:5)

The reason that the elder can be submitted to the younger as well as the younger submitted to the elder, “yea, all of you be subject one to another,” is because of the wonderful fact of God dwelling in the hearts of all His people. “One God and Father of all, who is above all, and through all, and in you all.”* (Ephesians 4:6) God is “above,” “through,” and “in” each of His children—Jew or Greek, male or female, bond or free. Truly, every valley hath been exalted and every hill made low! (Isaiah 40:4). Such is the effect of New Testament Bible salvation. Therefore, everybody that is saved can be submissive to everybody else that is submissive, because they are submissive to the presence and working of God in the other saved.

“And that he died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.”* (2 Corinthians 5:15-16)

And, it is worthy of emphasis. Spiritual relationships are superior to fleshly relationships. When a certain woman of the company lifted up her voice, and said unto Jesus that His mother was greatly blessed because of Him, He did not deny her blessed relationship of being His earthly mother, but He replied, “Yea rather, blessed are they that hear the word of God, and keep it.”* (Luke 11:27-28) It is more blessed to be one of the redeemed who keep the Word of God than to have been the mother of Jesus.

The submissiveness of the saved to each other is a submissiveness to the Word of God living and abiding in each other’s hearts. It is to see our Master in each of His children and to love His appearing in each heart in which He dwells. It is to honor Him in whatever gifts He dispenses to His children. It is not the elevating of the person; it is an acknowledgment of the working of the Lord.

And the Lord thinketh not as man thinketh; He looketh not on the outward appearance; He looketh on the heart. And “God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are: That no flesh should glory in His presence…. That, according as it is written, He that glorieth, let him glory in the Lord.”* (1 Corinthians 27-29,31)

He hath been pleased to manifest Himself in prophesying by calling Greeks to prophesy to Jews, bond (slaves) to prophesy to free (non-slaves, including slave owners), and females to prophesy to males. And all of this in reverse as well. But in all this, the only absolutely critical thing is this: Is God in the person, willing to do of His own good pleasure? Peter (with many others) did not think that God would give the Holy Spirit to the Gentiles (Greeks, etc.). Peter, because of his background and conditioning, had concluded that God would not work like this—the Gentiles simply were not heirs together of the grace of life. But God showed Peter that he was wrong. “What God hath cleansed, that call not thou common.”* (Acts 10:15) God showed him that Cornelius and his household had received an experience from heaven that “put no difference between us and them, purifying their hearts by faith.”* (Acts 15:8-9) “Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?”* (Acts 11:17)

But what happened back when this brother received the Holy Ghost? Well, there were about a hundred twenty disciples, both male and female (Acts 1:14), who were praying and tarrying for the Holy Spirit. They were addressed at one point by Brother Peter as “Men and brethren”* (Acts 1:16) in the usual way of referring to “mankind” which includes both genders. And when the blessing came as “they were all with one accord in one place…. They were all filled with the Holy Ghost, and began to speak with other tongues [languages], as the Spirit gave them utterance.”* (Acts 2:1,4) It was not jabbering or confusion, nor was it incomprehensible to those who listened. They spoke “as the Spirit gave them utterance,” not as the out-of-order situation that later developed at one point in the Corinthian congregation. “Let the prophets speak two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted.”* (1 Corinthians 14:29-31) The Bible does not say that the entire one hundred twenty prophesied, but evidently some of the sisters were among those used of God, for Peter referred to Joel 2:28-29 as an explanation of what was occurring. “Your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy.”* (Acts 2:17-18) That is what each of these brothers and sisters were doing that were used of the Lord that day—they were prophesying (“[speaking] unto men to edification, and exhortation, and comfort”* (1 Corinthians 14:3)) as the Spirit gave them utterance.

It is God’s church; He puts the members in it as it pleases Him. Note, the scripture states that “now hath God set the members every one of them in the body as it hath pleased Him.”* (1 Corinthians 12:18) And Brother Paul goes on to state that everyone has a function; those which seem to be more feeble are necessary, and the less honorable are bestowed with the more abundant honor, etc. In other words, each member of Christ’s body is gifted spiritually by the Lord in one way or another. The result: “the members should have the same care one for another.”* (1 Corinthians 12:25) All do not have, for instance, the gift of prophecy, but some do. If sisters are not ever blessed of God in this way, what about this scripture in Acts 21:8-9: “We entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy.” They were known by the functioning of their gift from God—they did prophesy. The gift that God gave to them made room for them in the body of Christ (Proverbs 18:16).

In Romans 16:1-2, we read, “I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.” Brother Paul identifies her as “a servant,” or diakonos in the original. Diakonos is translated as “deacon” in 1 Timothy 3:10,13 and Philippians 1:1. “The office of a deacon.” It is also translated as “minister” and is used in the following scriptures:

• “Who then is Paul, and who is Apollos, but diakonos by whom ye believed?”* (1 Corinthians 3:5)
• “Who also hath made us able diakonos of the new testament.”* (2 Corinthians 3:6)
• “But in all things approving ourselves as the diakonos of God, in much patience, in afflictions, in necessities, in distresses.”* (2 Corinthians 6:4)
• “Are they diakonos of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.”* (2 Corinthians 11:23)
• “But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful diakonos in the Lord, shall make known to you all things.”* (Ephesians 6:21) See also Colossians 4:7.
• “As ye also learned of Epaphras our dear fellowservant, who is for you a faithful diakonos of Christ.”* (Colossians 1:7)
• “Whereof I am made a diakonos, according to the dispensation of God which is given to me for you, to fulfil the word of God.”* (Colossians 1:23,25)
• “And sent Timotheus, our brother, and diakonos of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith.”* (1 Thessalonians 3:2)
• “If thou put the brethren in remembrance of these things, thou shalt be a good diakonos of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.”* (1 Timothy 4:6)
• And here the word describes a woman: “I commend unto you Phebe our sister, which is a diakonos of the church which is a Cenchrea.”* (Romans 16:1)

Brother Paul recognized Phebe as one of God’s diakonos, that is, one of God’s ministers. He recommends that she be received in the Lord, that is, as one who is recognized by the spiritual to have been gifted by the Lord to fulfill the office of a diakonos. And Brother Paul tells the saints at Rome to “assist her in whatsoever business she hath need of you.”* (Romans 16:2) He goes on to say that she has been a “succourer of many, and of myself also.” The word succourer means helper in the sense of one who occupies an office to help, such as a magistrate, curator, guardian, patron, prefect, etc. The officers in 2 Chronicles 8:10 were succourers.

We also read of the ministry of Aquila and Priscilla. They were much help to Brother Apollos. “And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.”* (Acts 18:24-26) Paul recognized both of these spiritual teachers in God’s body as equals. “Greet Priscilla and Aquila my helpers in Christ Jesus.”* (Romans 16:3)

Referring to men labouring for God: Romans 16:12; 1 Corinthians 15:10. Referring to women labouring for God: Philippians 4:3. Men, referred to as helpers: Acts 18:27; Romans 16:9; 3 John 1:8. Women, referred to as helpers: Romans 16:3.

All of these scriptures harmonize beautifully with the truth that salvation puts all of humanity on a basis of equality. “It is the spirit that quickeneth; the flesh profiteth nothing.”* (John 6:63) And, “for we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.”* (Philippians 3:3)

Because we are dual in our nature—part spirit (inner man) and part flesh (outer man), there is the possibility of becoming confused between our natural family relationships and duties and our spiritual family relationships and duties. Can a man fulfill his responsibilities as family head and provider and carry on a ministry for God that takes him away from home? Only by the Lord’s help and direction. Else, he will surely neglect one and become too zealous in the other. Only by the direction of the Spirit of God. Can a woman fulfill her responsibilities as the keeper of the home, guide the house, and give none occasion to the adversary to speak reproachfully while carrying on a ministry for God? Only by the Lord’s help and direction. Else, she will surely neglect one and become too zealous in the other. Only by the direction of the Spirit of God.

Not being lead by the Lord will always get us into problems. The congregation at Corinth, at the time of the apostle’s first letter to them, was in such a spiritual condition that great confusion attended their public meetings. The unsaved who came to these meetings were not brought to a recognition of their need of God (1 Corinthians 14:23-25). A great deal of activity was carried on because of strife and vainglory, and the apostle plainly told them that they were divided and carnal—in need of spiritual help (1 Corinthians 3:1-4). Preachers were prophesying in different languages—without an interpreter. They were talking at once as well, interrupting and simultaneously speaking. They were all told to be quiet, even the one first speaking— “if anything be revealed to another that sitteth by, let the first hold his peace.”* (1 Corinthians 14:30) Then he said “For ye may all prophesy one by one, that all may learn, and all may be comforted.”* (1 Corinthians 14:31) Did this prophesying include women? “Every woman that prayeth or prophesieth….”* (1 Corinthians 11:5) “He that prophesieth speaketh unto men to edification, and exhortation, and comfort.”* (1 Corinthians 14:3)

But then, what does the scripture in 1 Corinthians 14:34-35 mean? It states, “Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.”

It is evident from the context that the apostle refers here to asking questions, and what we call dictating in the assemblies. It was permitted to any man to ask questions, to object, altercate, attempt to refute, etc., in the synagogue; but this liberty was not allowed to any woman. St. Paul confirms this in reference also to the Christian Church; he orders them to keep silence; and, if they wished to learn any thing, let them inquire of their husbands at home; because it was perfectly indecorous for women to be contending with men in public assemblies, on points of doctrine, cases of conscience, etc. But this by no means intimated that when a woman received any particular influence from God to enable her to teach, that she was not to obey that influence; on the contrary, she was to obey it, and the apostle lays down directions in chapter 11 for regulating her personal appearance when thus employed. All that the apostle opposes here is their questioning, finding fault, disputing, etc., in the Christian Church, as the Jewish men were permitted to do in their synagogues; together with the attempts to usurp any authority over the man, by setting up their judgment in opposition to them; for the apostle has in view, especially, acts of disobedience, arrogance, etc., of which no woman would be guilty who was under the influence of the Spirit of God.

[Adam Clarke; Clarke’s Commentary]

Now, this is accurate and fair, and more important yet, it harmonizes with the Word of God overall. And, surely, after reading such texts as 2 Timothy 2:24-26 and Galatians 6:1, every honest heart would agree that no one, man or woman, Greek or Jew, bond or free, should add to the confusion of an out-of-order service like the ones at Corinth by publicly questioning, finding fault, disputing, etc.

It is also fair and accurate to say that there is a certain carry-over of our status in the natural relationships into a public ministry.

“I am just a man, but I feel a burden to read this scripture….”

“I am just a woman, but I feel a burden to read this scripture….”

“I am just a child, but I feel a burden to read this scripture….”

“I have not been raised as my Jewish brethren have, but God has saved me, and I feel a burden to read this scripture….”

“I am a Jew, and I took part in the rejection of the Lord Jesus Christ, but He has had great mercy on me, and I feel a burden to read this scripture….”

Surely no man should speak, except he do it with the ability that God giveth! (1 Peter 4:11). Otherwise, we are using something other than what God gives for the purpose, and the work of the Lord is not accomplished in this way. When the work of the Lord is done right, there is no room for the flesh to glory.

Appearance

Let us now consider the scriptural teaching on the appearance of godly people.

“I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works.”* (1 Timothy 2:8-10)

Even as it is unusual to see a man who meets life’s problems without wrath and doubting, but with prayer, so it is equally unusual to meet a woman who attires herself in such a manner as to bring holy thought and respect for purity in the hearts of others. An awareness of the possiblity of misusing the power of her appearance, consciously or unconsciously, is one of the principles that guides a godly woman in the choice of her dress and how she fixes her hair. How she looks sends a message, and that message can either be wholesome and uplifting or otherwise. To be guided by the world’s ideas in this will send a worldly message. To lay aside gold, jewelry, fancy and sophisticated hairdos, and costly array; when replaced with modesty of heart, manner, and wardrobe advertises a life given to God, a clean and holy outlook on husband, family, and friendships.

Peter, a married man, goes a little further, stating, “Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 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.”* (1 Peter 3:1-5)

Here, beyond any question, great emphasis is laid on inward adornment, the hidden man of the heart, in the sight of God. Trust in the power of outward adornment to attract and interest the unsaved husband is abandoned; that trust is put in God and in living to please Him. The saved wife humbles herself to obey her unsaved husband in all things except what will disobey God. This gives room for the Lord to work on his heart, to deal with his soul.

Submission to the husband is shown by the inward adorning of the heart, not the outward adorning. It is not shown by a gold wedding band (“not the wearing of gold”). It is not shown by the outward “putting on of apparel.” This would include shoes, dresses, robes, coats, aprons, hats, veils, bonnets, and caps. All of these are outward apparel. It is shown by the work of God in the heart that produces a meek and quiet spirit.

Surely man looketh on the outward appearance, but God looketh on the heart! (1 Samuel 16:7). In Isaiah 3:16-23, God sent word through the prophet that, “In that day the Lord will take away… the changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, the glasses, and the fine linen, and the hoods, and the vails.”

Rebecca, in the Old Testament, manifested her modesty by taking a veil and covering herself before meeting Isaac for the first time (Genesis 24:65). But Brother Paul, in instructing the Corinthian congregation, taught that a woman’s long hair was sufficient as a covering. In 1 Corinthians 11:15, he states that “If a woman have long hair, it is a glory to her: for her hair is given her for a covering.” Or, as the margin states, “for a vail.” This is what “even nature itself teach[es].”* (1 Corinthians 11:14) Also, if a man have the same (a hair covering, or veil), it is a shame. A woman who does not cut her hair because she understands its significance as distinguishing her from men and from unsubmissive wives and mothers, realizes the glory, the power on her head. Just as the angels glorify God by staying in their proper place and obeying God, so the godly woman glories in her power and freedom “to be an angel of God,” an individual who glorifies God by embracing His plan for her and for her husband. By avoiding effeminacy, her husband does the same. Raising little girls to value their glory on their head is part of preparation for godly womanhood.

But it was the custom in Corinth for a woman to be veiled or covered in addition to the hair to show her submission to her husband. The Bible certainly does not teach that it is wrong to wear a cloth veil. But Paul stated, “we have no such custom, neither the churches of God.”* (1 Corinthians 11:16) In the same verse, he plainly warned against being contentious for the custom.

Conclusion

Finally let us consider the scriptures in 1 Corinthians 11:3, “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.” There are those who teach that this is a hierarchy of relationships, viz., 1) God, 2) Christ, 3) Men, 4) Women. But you will notice that this is not accurate. It is not “men” and “women.” It is “the man” and “the woman,” singular for each gender. A man to a woman. It is the married relationship, and it is a ranking of a man and a woman. They are separate and individual, but they are also one. God and Christ are separate, but They are also one. In the days of His flesh and until the end of all things, Christ is subject to God (1 Corinthians 15:28). In the marriage relationship, a woman is subject to a man until the marriage union is dissolved by death (1 Corinthians 7:39).

In the marriage relationship, the woman is required to be in subjection to the man. In the relationship of all the saved to each other, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”* (Galatians 3:28)