His Word Today

¹⁶ All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷ that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16–17 (ESV)

What did the Apostle Paul mean when he wrote “All Scripture?” Scripture (γραφὴ; graphe) refers to writing or to a written document. Within the context of the Bible, Scripture refers to the sacred writings of God’s written revelation of Himself or His self-disclosure.

“Scripture is a biblical term that refers the written revelation of God—that is, the books of the Old and New Testaments. The word Scripture is an English translation of the Greek word graphē—which simply means “writings.” The New Testament sometimes applies the term to the entire canon, sometimes to the Old Testament canon, sometimes to a particular passage from the Old Testament, and sometimes to the body of writings from a particular inspired author,” explains Dr. Stephen Nichols.

The Westminster Confession of Faith summarizes the content of Holy Scripture when it states, “Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testament.”

“The confession then proceeds to list the sixty-six books of the Bible, from Genesis to Revelation. Since the Reformation, Protestants have accepted these books—and only these books—as inspired revelation from God. Other ancient writings from the same period during which Scripture was written, such as the books of the Apocrypha, may have historical value, but they cannot be used to establish doctrine or settle theological matters,” continues Dr. Nichols.

God has revealed Himself to humankind. He has done so through creation (Psalm 8; 19:1-6) and through written revelation to man (Psalm 1; 19:7-14; 119). Therefore, the 66 books of the Bible given to us by the Holy Spirit constitute the verbal, plenary (inspired equally in all parts) Word of God (1 Cor. 2:7–14; 2 Tim. 3:16-17; 2 Peter 1:20–21).

The Scriptures are God’s objective and propositional revelation (1 Cor. 2:13; 1 Thess. 2:13), verbally inspired in every word (2 Tim. 3:16), absolutely inerrant in the original documents, infallible, and God-breathed. The most efficient way to understand what God’s Word says, means, and how it is to be applied is by the literal, grammatical-historical interpretation of Scripture. This methodology affirms the opening chapters of Genesis present creation in six literal days (Gen. 1:31; Ex. 31:17).

The Bible is the only infallible rule of faith and practice (Matt. 5:18; 24:35; John 10:35; 16:12–13; 17:17; 1 Cor. 2:13; 2 Tim. 3:15–17; Heb. 4:12; 2 Pet. 1:20–21).

God spoke in His written word by a process known as dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s word to humankind (2 Peter 1:20–21) without error in the whole or in the part (Matt. 5:18; 2 Tim. 3:16). While there may be several applications of any given passage of Scripture, there is but one true interpretation.

“The meaning of Scripture is to be found as one diligently applies the literal, grammatical-historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; 16:12–15; 1 Cor. 2:7–15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it,” explains Dr. John MacArthur.

Another pastor states, “Scripture is the foundation for all we believe and the fountain from which we daily drink. It was the heart of the sixteenth-century Reformation, and it holds the message of eternal life for ourselves, our children, and our neighbors. It is the sacred Word of God given to us by human authors through the superintendence of the Holy Spirit, and it is our only inerrant and infallible authority for all of faith and life. Nevertheless, many professing Christians give little attention to it. Though they constantly look for a special word from God, there it sits on their shelves, gathering dust. It is ignored by many people who sit in our churches, and it is under attack by many outside the church. It has been under attack ever since the fall, when the serpent asked, “Did God really say?” (Gen. 3:1).”

“The Reformation plank of sola Scriptura— ‘Scripture alone’—is actually constructed of the four key words describing Scripture. Because it is authoritative, necessary, clear, and sufficient, Scripture is our ultimate standard in matters of faith and practice. Consequently, Scripture must be preached, read, studied, and published abroad. The Reformation was built on the sure foundation of God’s Word,” concludes Dr. Nichols.

May the Lord’s truth and grace be found here. Have a blessed Lord’s Day.

Soli deo Gloria!

“There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” (Galatians 3:28 (ESV)

The following article is by Dr. Tom Ascol is senior pastor of Grace Baptist Church in Cape Coral, Fla., and president of Founders Ministries and The Institute of Public Theology. He hosts the weekly podcast The Sword.  He is a contributing writer to Talbletalk Magazine. His essay The High Calling of Women appeared in the June 6, 2009 daily devotional in Tabletalk.

 In big, bold type the January 20, 1992, TIME magazine cover asked the question: “Why Are Men and Women Different?” In much smaller letters, almost as if apologizing, the thesis of the cover story was suggested: “It isn’t just upbringing. New studies show they are born that way.”

No doubt that bit of information was news to many who had imbibed the feminist doctrine of the previous thirty years. But for anyone familiar with the teachings of the Bible, such discoveries hardly seem newsworthy. God designed men and women to be different and to fulfill different roles in the home and church.

Sadly, the differences between men and women have been used to justify mistreatment of the “fairer sex” throughout history. Even in cultures that are considered advanced and enlightened, women have often experienced severe repression and at times, abuse.

One of the morning prayers recorded in the Talmud to guide Jewish men (obviously) in the start of the day says, “Blessed are you, Lord, our God, ruler of the universe who has not created me a woman.” That blessing stops short of the cavalier attitude reflected in a letter written by a traveling Roman man to his pregnant wife back home in 1 BC. After admonishing her to take care of the child growing within he writes, “If you have the baby before I return, if it is a boy, let it live; if it is a girl, expose it,” referring to the practice of leaving a child in a public place either to be claimed by someone else or to die.

Against these kinds of misogynistic practices Christianity appeared with a completely different ethic regarding the worth and status of women. Many of the original followers of Jesus were women, and women were among those who gathered in prayer as they waited for the Holy Spirit to be given at Pentecost (Acts 1:14). 

The apostle Paul warmly commends specific women (Rom. 16:1–16; Col. 4:15; 2 Tim. 1:5) and describes women in Philippi as co-workers in laboring in the gospel (Phil. 4:3). He also makes an unequivocal statement about the spiritual equality of men and women in the new covenant when he writes, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Gal. 3:28). 

This esteem for the inherent value and dignity of womanhood is the context for the New Testament’s teaching on the different roles assigned to men and women in the church. Failure to recognize this can lead casual Bible readers to misconstrue some of Paul’s instructions to Timothy as being chauvinistic. 

The apostle teaches his young colleague what women must do and must not do in the worship gatherings of the church. “Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet” (1 Tim. 2:11–12).

Because of the strength of the prohibition in verse 12, many often miss the important admonition found in verse 11. Christian women are to be learners, something that was not generally promoted by the Jews. In the church, women are encouraged to grow in knowledge and understanding. The quiet and submissive attitude that is to characterize their learning is no slight to the personhood of women. Elsewhere Paul encourages all believers to cultivate the former quality (2 Thess. 3:12) as well as commending the latter (2 Cor. 9:13).

Christians are always to display submission to proper authorities (Rom. 13:1; Titus 3:1) including those who serve as elders in the church (Heb. 13:17). As Paul makes plain later in his first letter to Timothy, that office is to be filled only by a “one-woman-man” (3:2). As the Council on Biblical Manhood and Womanhood puts it, though “men and women are equal in the image of God,” they nevertheless “maintain complementary differences in role and function” in the home and in the church.

The restriction that prohibits women from teaching men or exercising authority over men in the church is not a denial of spiritual worth, it is a divinely instituted parameter for ministry. May women teach in the church? Absolutely. In fact, some are instructed to do so. “Older women…are to teach what is good, and so train the young women to love their husbands and children” (Titus 2:3–4).

While Paul’s restrictions on women’s roles are out of step with the egalitarian spirit of our age, the foundation of his argument makes it clear that his instruction is not culturally conditioned. “For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor” (1 Tim. 2:13–14).

The order of creation and the order of the fall provide the reason that women are not to exercise authority over men in the church. From the beginning God has intended that men lead in the home and in the church. This is no slight to women. It is God’s wisdom commanding what is best for His people and His world.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

⁹ “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, ¹⁰ but with what is proper for women who profess godliness—with good works. (1 Timothy 2:9–10 (ESV)

Why would the Holy Spirit prompt the Apostle Paul to comment on women’s clothing and hairstyle choices? Are there certain clothing and hairstyles inherently sinful? What exactly was occurring in the Ephesian Church?

“Paul’s discussion of the way men are to pray in public worship (1 Tim. 2:8) is a natural transition from his words about prayer in general (vv. 1–7) to how women should act when Christians assemble (vv. 9–15). As always, our analysis of verses 9–10 is well-served by considering the text’s cultural background,” explains Dr. R. C. Sproul.

Paul wrote for women, particularly in the church worship services, to adorn themselves in respectable apparel. To adorn (κοσμεῖν; kosmein) means to make neat, to decorate, and to beautify. The English word cosmetic is derived from this Greek word. In other words, the word means “to make attractive, decorate, dress, and put in order (Matt. 12:44; 23:29; Luke 11:25; 21:5; 1 Tim. 2:9; Titus 2:10; 1 Peter 3:5; Rev 21:2, 19).”^[1]

This adornment does was not solely centered on women’s cosmetics, then and now, but regard their clothing. Paul referred to respectable apparel. Respectable (κοσμίῳ; kosmio) which means suitable and modest clothing. Modest means restrained, reserved and discreet. In a contemporary culture of plunging necklines and high hemlines in women’s fashions, this biblical instruction is indeed countercultural.

Respectable modifies the noun apparel (καταστολῇ; katastole), which means clothing or the way a woman dresses. The word modesty (αἰδοῦς; aidous) means resulting with respect. Self-control (σωφροσύνης; sophrosynes) refers to moderation and sensibility.

“It is clear, therefore, that the apostle does not condemn the desire on the part of girls and women—a desire created in their souls by their Maker—to adorn themselves, to be “in good taste.” But if a woman’s robe is to be truly such, it will be expressive of modesty and good sense. Hence, Paul writes, “in adorning attire with modesty and good sense.” Modesty (αἰδώς) indicates a sense of shame, a shrinking from trespassing the boundaries of propriety; hence, proper reserve. The next word, which we have rendered good sense, means literally soundness of mind (σωφροσύνη),” explains Dr. William Hendriksen.^[2]

Regarding hairstyles, the apostle condemned “braided hair and gold or pearls or costly attire.” Braided hair (πλέγμασιν;plegmasin) means woven. Apparently, in their braided hair, some women added gold  (χρυσίῳ; chrysio) refers to gold jewelry. Pearls (μαργαρίταις; margaritais) meaning lustrous gems. Costly attire (πολυτελεῖ ἱματισμῷ; ploytelei himatismo) meaning expensive clothing.  

“Scholarship has revealed the “new Roman woman” of first-century Roman society whose attitudes — sexual libertinism, fueled by increasingly available contraception and abortion, and rebellion against male headship in the home — were close to those of modern, radical feminism. Jewish and pagan authors alike condemned such things, noting that a woman’s clothing could show her feelings on these subjects. Wives influenced by this “feminism” often traded the modest, many-layered garment called the stola for the more-revealing toga associated with prostitutes. “New” women commonly wore elaborate, braided hairstyles adorned with ribbons, tortoise-shell combs, and gold and silver pins. Unfortunately, this philosophy and dress affected many Christian women, if not toward sexual libertinism then toward the reversal of family roles. The false teachers in Ephesus may have even encouraged some of these practices,” states Dr. Sproul.

“Women who dressed this way did not commend Christianity to the Jews and pagans who frowned upon the new Roman woman, and their seductive dress would have been no help to the men in the believing community who struggled with lust. One commentator notes how the sparkling reflection of bejeweled hairstyles in candlelight during evening worship would also have taken the focus off of God. Knowing that godly women desire to point others to the Lord, not themselves, Paul told them not to focus on cosmetic enhancement but good works (vv. 9–10) that lead people to glorify our Father (Matt. 5:16).”

On the contrary, Paul admonished Christian women to have an appearance which is proper for women who profess godliness—with good works. Proper (πρέπει; prepei) means what is suitable and appropriate. The suitability in Paul’s mind refers to godliness (θεοσέβειαν; theosebeian), which is a reverence and worship of God. Godliness is accompanied by good works (ἀγαθῶν ἔργων; agathon ergon).

“Given this background and the approval of jewelry elsewhere in Scripture (Song 1:10–11), it seems best not to read Paul’s words as an absolute prohibition of precious stones and metals. He simply calls women to use good judgment and modesty when they dress and to emphasize deeds of service over their outward appearance. This principle must be heard anew in our own day,” concludes Dr. Sproul.

Our manner of clothing choices says much about our values, and modesty. It is one way that we say “no” to the idols of physical perfection and sex worshiped in our culture. What does your clothing say about your values and cultural identity?

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 106.

⁹ “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, ¹⁰ but with what is proper for women who profess godliness—with good works. (1 Timothy 2:9–10 (ESV)

With respect to the values, responsibilities and leadership roles women had in the ancient, secular world, there must also be an examination of how the Old Testament and New Testament portrayed women in the same three categories. What were the values, responsibilities and leadership roles of women in the Scriptures? The following is a brief consideration.

To begin with, women in the Old Testament possessed the same spiritual equality in value with men. God made men and women in His image (Genesis 1:26-31; 2:18-25). Humanity was unique from the rest of creation. Image and likeness of God refer to the same thing. Humanity alone has the capacity to mirror and reflect the image of God. Both men and women had an intellect, emotions and a will; in other words, morality.

In the Fall, the image of God in humanity was internally damaged (Gen. 3:1-8; Rom. 5:12-21). God’s image in humankind took a terrible fall into sin, but was not completely lost. God restores the image of Himself in humanity by grace alone, through faith alone, in the person and work of Jesus Christ alone (Rom. 3:21-26; Eph. 1:3-14; 2:1-10; Col. 1:15-21; Heb. 1:1-4).

Secondly, women possessed spiritual equality in serving the Lord. They had similar responsibilities to God as did men. These responsibilities included the following:

1. To Obey the Law of God (Exodus 20).
   1. To Teach the Law of God (Deut. 6:6-7; Prov. 1:8-9; 6:20; 31:26).
      1. To Participate in the Festivals (Ex. 12; Deut.12:10-12; I Sam. 1; 2 Sam. 6).
         1. To Praise the LORD (Neh. 7:1-4, 67).
         1. To Serve at the Tabernacle (Ex. 38:8).
         1. Women had similar protection from God (Ex. 21:28-32) similar vows before God (Num. 6:1-21), and similar access unto God. Examples include Hagar (Gen. 16:8-13), Samson’s Mother (Judges 13:1-7), and Hannah (I Sam. 2:1-11).

However, the LORD excluded women from particular roles and positions of leadership. They possessed no continual prophetic ministry. This is evidenced by Miriam (Ex. 15:20-21), Deborah (Judges 4:1-10), Huldah (2 Kings 22:14-22; 2 Chron. 34:22-28), Noadiah (Neh. 6:14) and Isaiah’s wife, whose son’s name had a prophetic meaning (Isaiah 8:1-3). Additionally, God condemned false prophetesses (Ez. 13:17-19).

The Old Testament differentiated the leadership ‘role’ of women from men. Women had equal value and responsibilities to serve the LORD. However, they did not possess from the LORD the ongoing role and position of leadership. 

What about the values, serving responsibilities and leadership roles of women in the New Testament? Did these in any way differ from the Old Testament?

First, women possessed in the New Testament church the same spiritual equality in value before God as men. Women continued to bear the image of God intellectually, emotionally, and volitionally (Genesis 1:26-31; 2:18-25; Gal. 3:13-28)).

Second, women possessed the same spiritual equality in serving responsibilities.  Women explained the Bible in informal settings        (Acts 18:26). Women prayed and prophesied in the assembled congregation (Acts 1:13-14; I Corinthians 11:4-5). Women taught other women (Titus 2:3-5). Women were also involved in evangelism (Matt. 28:5-10; John 4:28-30. Women proclaimed the Word of God (Luke 1:46-55; 2:26-38). Women had the same access to Jesus as men (Matt. 8:14-15; 27:55-56; Luke 8:1-3; 10:38-42; John 20:11-18).                                                                                                                                                                                                                                                   

These various miscellaneous serving responsibilities in the New Testament Scriptures parallel the various serving and speaking responsibilities women have in the in the assembled church today (I Peter 4 :10-11). Women lead worship, share personal testimonies, read Scripture, pray, sing in an ensemble, or as a solo. All of these responsibilities, and many others, evidence women’s spiritual equality in access to God.

However, in one area of church ministry God excluded women. The New Testament does not evidence women holding the particular leadership position and role of elder or pastor in the local church. In every instance when the term elder, elders, or the office of an overseer is used it is always in the masculine gender when referring to those who hold this office and the character qualities required for the office (Acts 20:17-35; I Tim. 3:1-7; Titus 1:5-9; Hebrews 13:17, 27; I Peter 5:1-5).

Women have equal value and serving responsibilities with men in the local church. However, the leadership role of elder, or pastor, is exclusively to be held by spiritually qualified and godly men. This is the point of controversy within the church today.

“There is no record in the New Testament of a woman apostle, pastor/ teacher, evangelist, or elder. The New Testament does not record any sermon or teaching by a woman. There are times and places when women speak the word of God, but that is distinctly different from being identified as a pastor/teacher, evangelist, or apostle,” explains Dr. John MacArthur.

When next we meet, we will begin examining I Timothy 2:9-15. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

⁹ “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, ¹⁰ but with what is proper for women who profess godliness—with good works. (1 Timothy 2:9–10 (ESV)

Today’s text must not be separated from its immediate context. I Timothy 1:8 provides insight to what the Apostle Paul wrote concerning women in the church. He stated, “^I desire then that in every place the men should pray, lifting holy hands without anger or quarreling;” (1 Timothy 2:8 (ESV).

Having instructed the men in the church, Paul then gave instructions regarding the behavior of the women. This is evidenced by his segue using the word likewise (ὡσαύτως; hosautos) meaning similarly or in like manner. Paul used this transition several times in this epistle (I Tim. 3:8, 11). See also Mark 12:21 and I Cor. 11 1:25.  

“The word similarly shows that Paul is continuing his remarks about conduct in connection with public worship. Just as the men must make the necessary preparations, so that with prepared hearts and without previous disposition to evil they “come to church,” able to lift up holy hands, so also the women must give evidence of the same spirit of holiness, and must show this while they are still at home, getting ready to attend the service,” states Dr. William Hendriksen. ^[1]

Again, what the apostle wrote to believing women is in the same manner the truth and spirit in which he wrote to believing men. This is evidenced by the phrase likewise also that women (γυναῖκας; gynaikas). This is the plural form of the noun γυνή (gyna). The English word gynecology is from this Greek word.

In the biblical context, the woman, or women, refers to a female person of marriageable age. Therefore, the Scriptures view women as persons, individuals, and human beings of inherent value in the sight of God (Gen. 1:26-27). Biblically, they hold equal value with men. How did the ancient world consisting of Jews, Greeks and Romans view a woman’s value?

In the ancient Jewish culture, women were not given opportunities to learn or become educated. While they were not forbidden to come to the synagogue, they were not encouraged to do so either. Many rabbis refused to greet women in public and believed teaching them was a waste of time. Perhaps the perspective of ancient Jewish males towards women, and other people groups, is summarized by this daily prayer; “Blessed are you, LORD our God, Ruler of the Universe, who has not made me a woman, or a Gentile and a slave.”

The ancient Greek culture’s view of women was not much different from the Jews. Women were on the same social level as slaves. They were under the authority and control of their husbands; both by custom and written law.

While the Greek philosopher Plato viewed men and women as equals, his perspective was the exception rather than the norm. In contrast, Aristotle viewed women as inferior to men and this was inherent in the female sex.

Ancient Greece viewed physical intimacy in marriage as solely for the procreation of children. In ancient Sparta, women were used to procreate children in order to produce sons who would become soldiers and warriors. Marriage could be dissolved by the husband without any legality or reason.

In ancient Athens, the State was all important. Women lived secluded lives. Their position in society was only of a mother, Otherwise, she was nothing more than a domestic servant. However, women were in full charge of domestic issues. She was the absolute ruler in the home, which served as a place of honor.

The Hetairai were a separate class of women. They could not marry a Greek citizen. They were the companions, intellectually and sexually, of Athenian men. They were to bear children and be managers of a man’s home.

In Macedonia at the time of Alexander the Great, women had a greater level of freedom. Even, so freedom was not automatic but rather to be grasped and manipulated.

Ancient Rome did have some distinctives regarding the role of women. Freeborn women were citizens (cives), but could not vote or hold a government position. However, while Roman women did not have political power and position, women from wealthy or powerful families could and did exert influence by private meetings and negotiations.

In the Roman Republic, a high emphasis was placed on a woman’s virginity. The focus on a woman’s purity and on her role as a faithful wife and dutiful mother in the family increased during the reign of Augustus (27 BC – AD 14). Later during the Roman Empire, Roman women could own land, write their own wills, and appear in court. Roman marriage was one of mutual loyalty, where husbands and wives shared interests, activities, and property. Roman women were involved in business as much as men. Money was their first care.

Within this melting pot of cultures, the Apostle Paul gave instructions to Timothy of how women should conduct themselves in the church. This would include their appearance and behavior. Rather than begin derogatory to women, the church community was to be a blessing to women, unlike the secular culture.

More to come. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 105.

²⁶ Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” ²⁷ So God created man in his own image, in the image of God he created him; male and female he created them. ²⁸ And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” (Genesis 1:26–28 (ESV)

The following article appeared in the June 2025 issue of Tabletalk Magazine. It is entitled Made Male and Female.

God’s work of creation receives much attention in Scripture. The first two chapters of the Bible detail the order of creation and the Lord’s formation of a garden in Eden, and thereafter references to His work of creation recur throughout Scripture. Although all of God’s work of creation is important, the Bible puts special emphasis on God’s crowning work of creation: His making humanity male and female after His own image.

We see that God’s creation of mankind is the apex of His original creative work in that our Creator pronounced creation “very good” only after He had made human beings on the sixth day (Gen. 1:31). God’s evaluation of creation on each of the preceding five days is simply that it was “good.” This, plus the fact that we are made in God’s image and that Scripture is the story of our Creator’s relationship to humanity, tells us that God regards people as incredibly important. Such importance, of course, comes from how He has made us and chosen to interact with us and not from anything apart from Him.

Genesis 1:26–27 tells us that God made man male and female after His own image. The Lord made both men and women in His image. Clearly, then, God created human beings in what we call the gender binary—male and female and only male and female—and our biological sex and gender are identical, given to us by the Lord Himself. God intends that men live as men and women live as women, and any feelings or desires to the contrary must come from the fall into sin.

Furthermore, the fact that some rare intersex conditions affect the appearance of genitalia and the manifestation of secondary sex characteristics does not invalidate the gender binary. Such abnormalities are also a consequence of the fall and one reason that the whole world longs for its complete renewal (Rom. 8:19–23). We should have compassion for people with intersex conditions or who believe that their gender does not match their biological sex, but we cannot compromise on the truth of the gender binary.

Our creation as male and female also implies that the Lord has duties and callings specific to each gender. The rest of Scripture explains this in more detail (e.g., Gen. 3:16–19; Eph. 5:22–33). Some of these duties and callings may overlap, but this does not mean that the roles of men and women are completely interchangeable.

 Some roles of men and women may vary from culture to culture, but some roles are fixed by God Himself, including the husband’s headship in the home and male-only eldership in the church (Eph. 5:22–33; 1 Tim. 3:1–13). We are not allowed to violate what God has ordained in these areas.

There is more to come as we explore the role of women in the church. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria

⁹ “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, ¹⁰ but with what is proper for women who profess godliness—with good works. ¹¹ Let a woman learn quietly with all submissiveness. ¹² I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. ¹³ For Adam was formed first, then Eve; ¹⁴ and Adam was not deceived, but the woman was deceived and became a transgressor. ¹⁵ Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” (1 Timothy 2:9–15 (ESV)

“Some people view the controversy over women’s leadership in the church as simply a collision between two viewpoints—one that espouses women’s liberation of one form or another, and the other, die-hard male chauvinism. But that’s a simplistic approach to the very controversial issue of women’s ordination.” – Dr. R. C. Sproul

A discussion concerning the role of women in the church is sure to provoke strong reactions and opinions. All manner of passionate perspectives is given. Many authors have written many books and articles on the subject. However, the debate rages on, and for many “rage” is the optimal word. There is a lot more “heat” generated in this discussion rather than the light of understanding.  

For example, there are those who say women cannot do anything in the church, except cook, clean, and take care of the kids in the nursery and Sunday school. An individual once remarked to me women should not be driving the church bus because in his words “women are to remain quiet.” The ridiculousness of the statement was not lost on anyone who heard it except for the individual who said it.   

Then there are those churches and denominations who advocate for women pastors. They too are equally passionate in their perspective the Apostle Paul was a chauvinist and what he wrote in today’s text is culturally bound to the first century and has no application to the 21^st century church. The frame of mind is women can do anything in the church, and do it better than men.

What are the seeds which have germinated into this on-going and fervent debate? We cannot know how to address this issue of a woman’s role in the church unless we understand how the now controversial subject began.

The modern feminist movement, beginning in 1966, is often cited as provoking the initial spark of controversy of a woman’s service in the local church. The feminist movement continues to infiltrate the evangelical church while dominating the liberal church. Various arguments are set forth to advocate women pastors and elders in the church.

First, biblical passages regarding the “roles” of men and women in the church are reinterpreted and the immediate biblical context ignored. Second, certain biblical passages are completely ignored due to their perceived misogynistic or an anti-female bias. In other words, ignoring biblical passages strongly prejudiced against women should be advocated. Third, there is the perspective certain biblical passages were added later by editors and do not reflect the intent of the original authors.

What are the responses to such arguments? The following examples are but a few evidenced in the church at this time.

First, there is Unbiblical Capitulation. This is a surrender or retreat to the feminist movement within the church. This is evidenced by the ordination and appointment of women pastors and elders. This is illustrated by the slogan “Women pastors have to break free to follow God’s call.”

Second, there is Unbiblical Chauvinism. This is where women are derogatorily treated by men; not only in the home but also in the church. Women are to be seen and not heard. They are not allowed to give an opinion or serve. If women venture an opinion, they are told they are being un-submissive.

Third is Biblical Comprehensiveness. There needs to be a biblical and comprehensive perspective on the value, responsibilities and roles God has assigned to men and women. This presumes such a perspective can be achieved and adhered to by men and women. This is the goal of this study that such a perspective can be achieved.

In Scripture, God has assigned specific value, responsibilities and roles for men and women in the church. We need to understand them, teach them and reaffirm them. Value refers to an individual’s inherent worth, importance and significance. Responsibilities refers to duties, obligations and tasks. Roles involves positions of character-based leadership.   

The ongoing debate concerns a woman’s “role” in the church; their position for leadership. Two primary views when discussing the leadership role of women in the church are as follows.

The first is Egalitarianism. Men and women in the church have equal value, responsibilities and leadership roles. 

The second is Complementarianism. Men and women in the church have equal value and responsibilities, but different leadership roles with some leadership positions exclusively God-given to men.

It will be the goal of this study to biblically examine which of these two perspectives is indeed the biblically accurate one. The primary text is I Timothy 2:9-15. Due to the seriousness of this subject, only one verse will be examined daily. The object of this study is not to see how quickly we can complete it but rather to understand it in all its complexity. Other pertinent biblical passages will also be examined. These include Genesis 1 & 2, Acts 20, I Timothy 3, Titus 1 and I Peter 5.

There may not be total agreement when conclusions are made. There is no naïveté here. However, this should not prevent an attempt to achieve an understanding of this timely subject. Prayers are appreciated.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!   

¹⁶ All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷ that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16–17 (ESV)

As the New Year of 2026 soon dawns upon us, the subject of Systematic Theology will be the focus each Sunday in the Word Fitly Spoken section of His Word Today. Two obvious questions are (1) What is systematic theology and (2) Why is it necessary for study?  

Systematic theology is any examination answering the question, “What does the Bible teach us on any particular subject or doctrine?” Systematic theology involves collecting, categorizing and understanding all relevant biblical passages concerning a particular topic. What follows is a clear summary of biblical doctrines in order to know what Christians are to believe and why they are to believe it.

“Wherefore all theology, when separated from Christ, is not only vain and confused, but is also mad, deceitful, and spurious; for, though the philosophers sometimes utter excellent sayings, yet they have nothing but what is short-lived, and even mixed up with wicked and erroneous sentiments.” — ~ John Calvin (1509 – 1564)

“We need theology for the sake of people. Theology is the application of the Word by persons to the world and all areas of human life” – Dr. John Frame, Reformed Theological Seminary, Orlando, FL

The word systematic means methodical, orderly, organized and logical. Theology refers to religion, doctrine, spirituality and holiness.

“The word theology shares a suffix, -ology, with the names of many disciplines and sciences, such as biology, physiology, and anthropology. The suffix comes from the Greek word logos, which we find in the opening of John’s gospel: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). The Greek word logos means ‘word’ or ‘idea or ‘logic’ The primary part of the word theology comes from the Greek Theos, which means ‘god,’ So, theology is the word or logic of God Himself,” explains Dr. R. C. Sproul.

When discussing and studying systematic theology, what are the core doctrines involved in such a study from Scripture? The following areas compromise the central teachings of systematic theology. They include;

• The Doctrine of Holy Scripture
• The Doctrine of God/Theology Proper
• God’s Work of Creation
• The Doctrine of Christ
• The Doctrine of The Holy Spirit
• The Doctrine of Man
• The Doctrine of Sin
• The Doctrine of Salvation
• The Doctrine of The Church
• The Doctrine of The Last Things

Why should believers in Christ undertake a study of systematic theology? Dr. Wayne Grudem, professor of theology and biblical studies at Phoenix Seminar, Scottsdale, AZ, offers some helpful observations.

First, he indicates the basic reason is “that it enables us to obey the command of Jesus to teach believers to observe all that He commanded (Matt. 28:19-20).”  

Second, Dr. Grudem says such a study benefits believers’ lives. It helps them recognize and overcome wrong ideas, enables them to make better decisions regarding doctrinal questions, and helps Christian grow in their faith.

How should believers in Christ approach the study of systematic theology? The following attitudes are crucial and recommended. A perspective of prayer, humility, logical reason, assistance from scholars and mentors, and a spirit of rejoicing and praise.

What are the best works on systematic theology. Each Sunday, I will include a recommendation of a worthwhile systematic theological work you may consider reading. Today’s entry is John Calvin’s Institutes of the Christian Religion.

Strengths:

• Theological and Ecclesiastical Precision: Calvin’s work is renowned for its clarity and depth in articulating core doctrines of Reformed theology. It offers a comprehensive foundation for understanding Christian doctrine from a Reformed perspective.
• Orthodoxy: It serves as a touchstone for theological orthodoxy within Reformed and Presbyterian circles, ensuring that doctrinal teachings remain aligned with historical creeds and confessions.
• Influence: The “Institutes” have profoundly influenced not only Presbyterianism but also other Reformed traditions and Baptist theologians.

Benefits:

• Doctrinal Stability: Provides a robust framework that helps maintain doctrinal purity and orthodoxy within the church.
• Educational Tool: Acts as a valuable resource for theological education, helping both clergy and laity to grasp the essentials of Reformed theology.

Next Lord’s Day, we will begin to examine the Doctrine of Holy Scripture, or Bibliology. Until then, may the Lord’s truth and grace continue to be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁶ For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. ¹⁷ For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (Romans 1:16–17 (ESV). See Galatians 3:11; Hebrews 10:38.

The prophet Habakkuk was burdened deeply. He lived in a land filled with violence and devoid of justice, a land under oppression by a foreign enemy. It perplexed him that the God of Israel could allow His own people to be destroyed by pagans. So he protested that while God was too holy to look at wickedness, He was tolerating it in abundance.

Having voiced his vexing questions, the prophet ascended a rampart, his “watch tower,” to await God’s reply. When God answered, He instructed Habakkuk to write His words down: “ ‘Write the vision and make it plain on tablets, that he may run who reads it. For the vision is yet for an appointed time; but at the end it will speak, and it will not lie. Though it tarries, wait for it; because it will surely come, it will not tarry. Behold the proud, his soul is not upright in him; but the just shall live by his faith’ ” (Hab. 2:2–4).

These words, “the just shall live by faith,” are quoted three times in the New Testament. God was telling Habakkuk that the righteous person will live by trusting Him. This call to faith was a summons to trust God’s promise of redemption. The promise had been set for an appointed time by the determinate counsel of God. He called it an appointment that would not lie, for it was an appointment grounded in the truth of God Himself. It would not be broken because it could not be broken.

The divine instructions were simple: “ ‘Though it tarries, wait for it.’ ” This command could be attached to all of the promises of God. Throughout the Old Testament, God promised the coming of the Messiah. He had set an appointment for the Incarnation to occur in the fullness of time—the exact moment in world history that He had decreed from the foundation of the world. This decree made that of Caesar Augustus (Luke 2:1) pale into insignificance, except that it provided the context for the fulfillment of the ultimate plan of God.

When the moment came for Christ’s entrance into the world, Israel once again was under foreign denomination. It is clear from the New Testament that at the time of His Advent, the Old Testament church was not ready for Him. Four hundred years had passed since Israel had received its last prophetic word from God. The people had grown tired of waiting. In their eyes, the promised Messiah had tarried too long. The quaint promises of their ancient religion now appeared to be simply myths and legends, or even worse, lies.

For the most part Israel had been secularized. The people still maintained the trappings of religion—they still observed their annual festivals, and they still had a professional priesthood and the ministries of the scribes and Pharisees. But this external religion was empty. It was a hypocritical sham that Jesus quickly exposed.

Perhaps the saddest commentary on that day is found in the prologue to John’s gospel: “He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him” (John 1:10–11).

God invited Israel to a reception in honor of His Son. But they did not come. Instead, they fled from the receiving line. It was not the pagans who refused to receive Him. It was Israel, God’s own people, the people of the covenant, the people who possessed the promise of God, who would not receive Him.

Yet John indicates that despite this national apostasy, God preserved for Himself a remnant. This remnant was a small group of Jews who lived by faith. They were not secularized. They waited for the promise, even though it had tarried for centuries. Of these people John writes: “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12–13).

John speaks of those who were the adopted children of God. These were the people who received Christ. The term translated “right” is better rendered “authority” or “power” to become God’s children. These people were born of God and not of human effort.

Luke gives us cameo portraits of some of these members of the remnant that received Jesus. In his infancy narratives, he speaks of Zacharias and Elizabeth, Mary and Joseph, and Anna and Simeon.

Simeon is one of my favorite characters in the Bible. He was a man of persevering faith. He is described by Luke as being just and devout. To be devout is to be a person of devotion. His allegiance to God was not a casual matter. Rather, his commitment revealed a singular passion, a constant and steadfast love, despite the unbelief of those around him.

Luke tells us that Simeon was “waiting for the Consolation of Israel.” The phrase Consolation of Israel was a Messianic title, an appellation that described one of the functions of the coming Redeemer, who would bring comfort to His people. Where others had forgotten the promises of God or abandoned hope in their fulfillment, Simeon was doing exactly what Habakkuk was instructed to do: He was waiting. He was anointed by the Holy Spirit, and God had revealed to him that he would not die before seeing the coming Messiah.

We don’t know when God revealed to him that he would see the Messiah. It probably had been many years earlier, as he is described as a man who had been “waiting.”

We are told that Simeon was led to the temple by the Spirit. We don’t know whether he came daily to inquire about the Messiah. But one day, when he came to the temple, he saw the parents of Jesus with their child. To their astonishment, Simeon took the babe in his arms and said (or sang) the nunc dimittis: “ ‘Lord, now You are letting Your servant depart in peace, according to Your word; for my eyes have seen Your salvation …’ ” (Luke 2:29–30).

When he finished these words, he made a grim prophecy to Mary: “ ‘Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed’ ” (vv. 34–35).

Simeon was ready to die. He didn’t need to see the public ministry of Jesus, His miracles, death, and resurrection. He had seen enough. He had witnessed the arrival of the Consolation of Israel. It was worth the wait—as are all of God’s promises.

May the Lord’s truth and Grace be found here. Have a blessed day in the Lord. Merry Christmas.

Soli deo Gloria!

2 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, ² saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” (Matthew 2:1–2 (ESV)

The following article is by Rev. Joseph Novenson. The articled originally appeared in the December 2002 issue of Tabletalk Magazine. It is entitled Come,. Let Us Adore Him.

“Literary whiplash,” the sudden shock of plot twist, seems an appropriate description for the gospel record of the wise men visiting the Christ child after His birth.

Perhaps our familiarity with the story, recorded in Matthew 2:1–12, blunts the remarkable nature of this visit from these eastern wise men. It appears in the gospel account designed by a Jew primarily to convince Jewish readers to believe in the Jew named Jesus as Messiah, an account that is filled with Jewish linguistic and logistic structure. Therefore, it is startling when a cadre of Gentiles steps into the narrative as sincere and extravagant worshipers. Why did this Hebrew author include this Gentile parenthesis in the written record? The most obvious answer is simple: Matthew recorded it because it happened. The narrative is history, not an author’s fabrication. But God’s “providential conspiracy” to usher these Gentile journeymen onto the Biblical stage has some weighty lessons for both Jewish and Gentile readers of Matthew’s account.

Matthew teaches that this Child is the King of all the cosmos. The fabric of creation reacted to Jesus, as witnessed by the star at His birth (Matt. 2:2), and by the darkness and the earthquake at His death (Matt. 27:45, 51). God’s creation could not stand idly by as its Creator advanced His redemptive plan. Whether it was His birth or His crucifixion, time and space sent up flares and threw down markers.

The star is called “His star” by the Gentile seekers in Matt. 2:2. In other words, they believed the star had an owner! They were more accurate than perhaps they even realized, for Jeremiah 31:35 says, “Thus says the LORD, who gives the sun for a light by day, the ordinances of the moon and the stars for a light by night.” And Psalm 147:4 records, “He counts the number of the stars; He calls them all by name.”

Here we are at least reminded that Christ’s work is not only redemptively reformational, but cosmically transformational. Various prophets painted pictures of massive cosmic upheaval that would accompany the intrusion of God’s kingdom upon this misshapen planet: Deserts would flow with rivers and plush gardens would explode where drought once seared all before it. Due to the devastation of the Fall, the coming of Christ’s kingdom impacts nature itself with dramatic import. Ultimately, Christ’s work will remove every cosmic mark of the Fall. Paul said that as creation waits to be “delivered from the bondage of corruption,” it “groans and labors with birth pangs together until now” (Rom. 8:21–22). We should even expect stars, sunlight, and the earth’s stability to act outside normal laws of nature because He has come! He is redeeming His people, and creation is showing signs of kingdom alteration and transfer. When the Lawgiver, the star namer, the cosmos Creator acts in history to be the wretch Redeemer, the wrath receiver, and the Savior of His people, creation pulses with the “office memo.”

Your worship this Advent season is of a Savior who won the ultimate victory, in the ultimate battle, for the ultimate kingdom’s coming. Even a star heralded the King’s arrival, like a troubadour of a greater parade of providence to come. When you were regenerated by God, you joined the ultimate renewal. Mediocre response to this is trespass in itself. Listen to Matthew 2:10: “When they saw the star, they rejoiced with exceedingly great joy.” Bland, insipid, and pedestrian worship had no place in the Magi’s practice. It should have no place in our hearts either.

Matthew teaches that Jesus is the King of all cultures. The arrival of wise men, Magi or astronomers from the East, is a small taste of Christ’s cross-cultural drawing of people from “every tribe and tongue” to Himself in sovereign, electing power. Christ’s kingdom will take down every man-made and sin-made barrier between cultures until a new humanity assembles in Christ-glorifying wonder before Him, including all cultures and transcending them. Even at His birth, this promise of the Abrahamic covenant (Gen. 12:3) begins to find fulfillment as the nations are drawn to the Son.

Matthew ends his narrative with Christ’s commission to take the Gospel to all the nations (Matt. 28:18–20), but it begins with the drawing of the nations to the King’s birth. God wants Christmas to remind us that He comes for the outsider, the ones we might not expect Him to call to Himself. It must not be missed that Christ draws the apparent outsiders with natural or general revelation (the star) and with special revelation (the Word of God quoted to the wise men in Jerusalem, Matt. 2:6). He uses both instruments to turn outsiders into Christ adorers. God conspires behind the details of His world and His Word to pursue the people no one would have thought He would or could transform.

Is it not thrilling to see God’s divine design behind star and statements, world and Word, natural laws and supernatural revelation, to capture the hearts and minds of these unexpected guests? Is He conspiring behind the details of your life and language of His Word to call you, even now? Perhaps the same transforming grace that invaded the cosmic laws of stars and the cultural laws of “the East” is invading the “laws” of your life. May it be so!

In his gospel record, Matthew discloses two kinds of hearts. First, there are those who seem logistically near to Him, but who are spiritually numb to His grace (Herod). Second, there are those who seem logistically far from Him, but are spiritually filled with faith in Him (the Magi). The contrast is another cause for “literary whiplash.”

The near-but-numb heart of Herod had access to the high priests, scholars, and prophets of God. But his was a heart aimed at murdering Christ. Proximity to truth is no guarantee of yieldedness to truth. By contrast, the far but “faith-filled” hearts of the Magi had no Biblical priests, scholars, or prophets of God. They probably had a culture of idolatrous adversaries to this truth. But their hearts were aimed at magnificently worshiping Christ. Spiritual distance and folly can be utterly shattered by the invasive grace of the King of hearts.

Here’s an Advent test. Do you want to remove His presence or revere His presence? Attack Him or adore Him?

Matthew teaches that Jesus is the King, worthy of extravagant worship. From their composure, or lack of it (v. 10, “exceedingly great joy”); to their posture, or the lack of it (v. 11, “They fell to the ground,” NASB); to their practice (v. 11, “and [they] worshiped Him”); to their presentation (v. 11, “They presented gifts to Him: gold, frankincense, and myrrh”), the Magi were extravagant in their worship. Their behavior was far beyond perfunctory or routine. It was emotionally joyful, humble in posture, honoring in practice, and beautiful in presentation.

How few supportive worship appendices with which we are so familiar were present. There was no organ, choir, worship leader, or hymns—just the blessed incarnate Son of God and some “awestruck” Gentiles who obviously thought He was “worth it” because of the quality of their extravagant worship. Here’s a key to spiritually vital worship: When the inner person is astonished at the worth of the Savior, extravagance of emotion, posture, practice, and presentation is the result. Perhaps the real “worship war,” as the ecclesiastical pundits call it, is a fight for the worth of the Savior to be known among His people so they are astonished by Him. Not style, not music, but Him.

The word worship is the conflation of the old English greeting “worth-ship,” given to the highly respected like “lordship.” I am told that it indicates the worth of the one greeted. Apparently the Magi truly worshiped due to their grasp of His “worth-ship.” They knew Him as the cosmic King, the culture King, the heart King, and thus they immediately “downloaded” all that had worth to them, for He alone is worthy to be worshiped.

George MacDonald, the Scottish novelist and poet of the late 1800s and early 1900s, wrote of how this worth of Christ should move our response:

When I no more can stir my soul to move,
And life is but the ashes of a fire;
When I can but remember that my heart
Once used to live and love, long and aspire—
Oh, be Thou then the first,
The One Thou art;
Be Thou the calling, before all answering love,
And in me wake hope, fear, boundless desire.

This advent, remember that He is “the One . . . the calling, before all answering love.” If you do, you will find Him waking “hope, fear, boundless desire” within you. Then join the Magi and “rejoice exceedingly with great joy.” For the King of the cosmos has become King of your culture and your heart.

May the Lord’s truth and grace be found here. Have a blesse day in the Lord. Merry Christmas.

Soli deo Gloria!