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Voddie Baucham - The Sufficiency Of Scripture For Manhood & Womanhood · Voddie Baucham Sermons

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  Speaker 1: The National Center for Family Integrated Churches welcomes Votie Bauckham
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  Speaker 1: with the message, The Sufficiency of Scripture for Manhood and Womanhood.
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  Speaker 1: My goal here this morning is to deal with this
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  Speaker 1: issue of biblical manhood and womanhood, but to do it
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  Speaker 1: from a two-fold perspective. One is to deal with the
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  Speaker 1: expositional issue of what the Bible has to say about
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  Speaker 1: manhood and womanhood. However, underlying that is this opposition to
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  Speaker 1: biblical manhood and womanhood that has to be addressed. So
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  Speaker 1: what we'll do is we'll sort of set out the opposition.
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  Speaker 1: We'll look at the opposition and where the opposition comes from,
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  Speaker 1: what the opposition has done, has wrought, and has accomplished,
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  Speaker 1: even among believers, and then look at the importance of
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  Speaker 1: proper exposition on these particular issues in light of the opposition.
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  Speaker 1: And we're going to do all that in 45 minutes.
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  Speaker 1: So you have to listen fast. Amen? All right. So
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  Speaker 1: we're talking about the difference between boys and girls, and
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  Speaker 1: there is a difference between boys and girls. That seems
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  Speaker 1: like a harmless statement, right? The difference between boys and girls.
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  Speaker 1: But that very concept itself is under attack. as there
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  Speaker 1: are those who increasingly want to argue for not just
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  Speaker 1: the similarities, but the sameness of boys and girls with
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  Speaker 1: very few exceptions. And we'll talk about that. But we
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  Speaker 1: have to understand the effects of feminism on our view
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  Speaker 1: of manhood and womanhood. And when I talk about feminism,
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  Speaker 1: many people have a picture in their mind of what
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  Speaker 1: feminism is, what feminism looks like. And we will. We'll
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  Speaker 1: talk about classic feminism. We'll talk about Gloria Steinem and
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  Speaker 1: some of the views of those individuals. But there is
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  Speaker 1: a more subtle version of that feminism. And here's why.
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  Speaker 1: Kindergarten through 12th grade, we spend 14,000 instructional hours in school.
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  Speaker 1: Let me say that again. Kindergarten through 12th grade, we
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  Speaker 1: spend 14,000 instructional hours in school. Those 14,000 instructional hours
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  Speaker 1: are dominated if we go to government schools. And most
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  Speaker 1: of us in here went to government schools. Even if
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  Speaker 1: our children are not going to government schools, most of
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  Speaker 1: us went to government schools. And oftentimes when I say that,
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  Speaker 1: you know, people will say, because I, listen, I make
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  Speaker 1: no apologies about this. I believe it is wrong for
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  Speaker 1: Christian parents to send their children to the government for
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  Speaker 1: their education. I believe it's wrong. Okay. I do not
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  Speaker 1: buy this educational antinomianism that says, oh, well, you know,
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  Speaker 1: public school, private school, homeschool, whatever the Lord tells you
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  Speaker 1: to do. Doug dealt with that last night, didn't he?
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  Speaker 1: Whatever the Lord tells you to do. Well, the Lord's
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  Speaker 1: telling me. What does that mean? And how is that
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  Speaker 1: biblical epistemology? It is not biblical epistemology. What has the
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  Speaker 1: Lord said in his word? And for a Christian parent
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  Speaker 1: to send their child to the government, especially this anti-Christian government,
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  Speaker 1: for their education, is biblically indefensible. There is no biblical
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  Speaker 1: argument for it, other than perhaps those who, you know,
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  Speaker 1: rip Matthew 5 out of its context and talk about
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  Speaker 1: going to be salt and light. Okay, we need a
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  Speaker 1: whole other session just for that. But suffice it to say,
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  Speaker 1: it's not what Jesus was teaching. When he's talking about
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  Speaker 1: salt and light, he's not trying to talk about educational
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  Speaker 1: choices there. Amen, somebody. But here's what you need to know.
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  Speaker 1: And there are people who will say, well, you know,
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  Speaker 1: you went to the government schools and you're OK. You
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  Speaker 1: just don't know me. If you did, you'd know I'm
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  Speaker 1: not OK. And the fact that you think I'm OK
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  Speaker 1: is a good indicator to me that you're not OK.
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  Speaker 1: Because if you were OK, you'd never say that I
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  Speaker 1: was OK. You just really wouldn't. There's no way in
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  Speaker 1: the world. So I'm not OK, and you're not OK,
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  Speaker 1: and that's not OK. And here's one of the areas
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  Speaker 1: where we're not okay. We've all been indoctrinated in feminism. Now,
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  Speaker 1: for the most part, Christians will not voice the, you know,
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  Speaker 1: sort of radical feminist views of the 60s. We hear
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  Speaker 1: it in its ugliest form, and we want nothing to
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  Speaker 1: do with it. However, there is this form. This is
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  Speaker 1: what it looks like in church. Or we basically say,
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  Speaker 1: women usurp the authority of men because men nowadays just
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  Speaker 1: won't stand up. That's soft feminism. That's Christian feminism. That's
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  Speaker 1: evangelical conservative feminism being disguised in the church. Well, no, no, no,
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  Speaker 1: we're not feminists. Men just won't step up to the plate.
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  Speaker 1: We're not feminists. Ignoring several issues in that one statement.
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  Speaker 1: Like issue number one. One of the reasons that women
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  Speaker 1: are stepping up is because we've feminized the church and
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  Speaker 1: its ministries. Can't say amen, you ought to say ouch.
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  Speaker 1: We've feminized the church and its ministries. Well, one of
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  Speaker 1: the reasons that women are stepping up is because we've
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  Speaker 1: feminized men. And when women assert themselves in certain settings,
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  Speaker 1: men sort of fade to the background rather than compete
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  Speaker 1: with women. If you've ever been on a college campus...
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  Speaker 1: recent days and been involved in any college campus ministry
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  Speaker 1: in the last 20 years you know this nobody has
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  Speaker 1: to tell you this you just go to the local
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  Speaker 1: college and you go to the local college Christian ministry
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  Speaker 1: and you walk in there and ask them to show
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  Speaker 1: you pictures of their leaders the overwhelming majority of them
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  Speaker 1: will be female why because men won't step up no
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  Speaker 1: because these men have been feminized that ministry has been
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  Speaker 1: feminized And because once these women begin to establish themselves
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  Speaker 1: within that leadership, these feminized men will always back away
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  Speaker 1: as opposed to addressing, contradicting, or confronting any of those
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  Speaker 1: issues from a biblical perspective. So this is soft feminism.
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  Speaker 1: And it's also a blatant lie. This is not why
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  Speaker 1: women have usurped the roles and authority of men. It
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  Speaker 1: was not that somehow in the 1960s, you know, Friedman
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  Speaker 1: and Steinem and these radical feminists looked out and said,
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  Speaker 1: you know what? I just don't understand. Back earlier on,
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  Speaker 1: men just stepped up and fulfilled their roles. But here
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  Speaker 1: in the 1960s, they're just not doing what they used
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  Speaker 1: to do. I think we'd better. No, that's not what
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  Speaker 1: they were doing. The radical feminists were not responding to
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  Speaker 1: weak men. The radical feminists were actually responding to strong men.
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  Speaker 1: Listen here, if you will. This is from Wendy McElroy
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  Speaker 1: in her book, Marriage and the Family, an ideological battleground,
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  Speaker 1: her paper. To the sexually correct feminist, marriage oppresses women
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  Speaker 1: and the family breeds patriarchy. Both result from capitalism, which
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  Speaker 1: is a no-no to the feminists because feminism is birthed
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  Speaker 1: out of Marxism. Happily married women are considered pathological and traitorous.
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  Speaker 1: To justify this blast of enmity, they point to the
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  Speaker 1: soaring rate of domestic violence, even though violence against women
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  Speaker 1: has not increased except in proportion to population growth. You
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  Speaker 1: ever heard that myth? It's just a response to all
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  Speaker 1: this rapidly increasing violence against women. How about this myth?
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  Speaker 1: Super Bowl Sunday. There's more violence against women on Super
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  Speaker 1: Bowl Sunday than any other day in the year. It's
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  Speaker 1: a blatant lie. It's completely untrue. It's an absolute myth.
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  Speaker 1: But it doesn't matter to the radical feminists if they
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  Speaker 1: can get away with it. She continues, although the gender
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  Speaker 1: feminist view of marriage borders on the absurd, for example,
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  Speaker 1: housework as surplus value, it is key to understanding the
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  Speaker 1: depth of hatred involved They aim at heterosexual sex and men.
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  Speaker 1: This in turn is key to understanding the emotions that
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  Speaker 1: fuel sexual correctness. Folks, this is where feminism was born.
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  Speaker 1: It was not born from men being passive. It was
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  Speaker 1: born from men being men and a group of women,
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  Speaker 1: a very small group of women, mostly in academic settings,
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  Speaker 1: who determined in the 1960s that they were fed up
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  Speaker 1: with it. They were fed up with marriage. They were
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  Speaker 1: fed up with patriarchy. And here's what they decided to do.
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  Speaker 1: The same thing radicals have always done. Take over institutions
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  Speaker 1: of higher learning because if I have the universities today,
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  Speaker 1: I have the grade schools tomorrow because I'm training their teachers.
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  Speaker 1: And if I have the grade school tomorrow because I
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  Speaker 1: train their teachers, I've got the entire society next week
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  Speaker 1: because everyone will send their kids to me. That's how
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  Speaker 1: we've gotten to this place of radical feminism. This liberal
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  Speaker 1: feminist critique against the family began in the 1960s. Friedman's
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  Speaker 1: pivotal work The Feminine Mystique, was published in 1963. Friedman
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  Speaker 1: argued that American women of that era were enslaved by
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  Speaker 1: domesticity and defined by their roles as mother and wife.
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  Speaker 1: Although she called the family, listen to this, a comfortable
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  Speaker 1: concentration camp. That's her view of the family. A comfortable
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  Speaker 1: concentration camp. Friedman's goal was not to eliminate marriage. She
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  Speaker 1: merely wanted women to insist on more from life for
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  Speaker 1: them to reach outside of marriage for fulfillment. Does this
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  Speaker 1: sound familiar? It does to any one of you like
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  Speaker 1: me who has a daughter who's a young woman Who's
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  Speaker 1: not off in college preparing to be a man? Because
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  Speaker 1: you get the question. Oh, really? How old are you? 19. Really? Well,
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  Speaker 1: what are you doing? Are you off at university? No,
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  Speaker 1: I'm living at home. Oh, really? Well, what are you
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  Speaker 1: going to do? Well, I'm hoping I'm going to be
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  Speaker 1: a wife and mother one day. Yes, but what do
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  Speaker 1: you want to do? Do. Where do those questions come from?
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  Speaker 1: Those questions come from Friedman. Those questions come from radical feminism.
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  Speaker 1: That's where those questions come from. That's the source of it.
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  Speaker 1: And it's a softened version of what was happening in
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  Speaker 1: the 1960s. Listen to this from Gloria Steinem. Patriarchy requires
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  Speaker 1: violence or the subliminal threat of violence in order to
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  Speaker 1: maintain itself. The most dangerous situation for a woman is
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  Speaker 1: not an unknown man in the street or even the
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  Speaker 1: enemy in wartime, but a husband or a lover in
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  Speaker 1: the isolation of their own home. But what do we say? Oh, no, no, no, no, no.
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  Speaker 1: Men just won't stand up. And that's why we see women...
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  Speaker 1: usurping authority and usurping roles. Folks, nothing could be further
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  Speaker 1: from the truth. That's a lie. Not only is it
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  Speaker 1: a lie, it is a deceptive lie from the enemy.
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  Speaker 1: What has that deceptive lie given us? Here's been the
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  Speaker 1: practical effects of feminism. We have masculinized girls. I've said frequently,
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  Speaker 1: we are no longer raising women. We are raising men
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  Speaker 1: who happen to be biologically capable of having children. Okay?
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  Speaker 1: We have masculinized our girls. We're no longer even scandalized
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  Speaker 1: by women, not just in the military, in support roles
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  Speaker 1: as nurses and so on. No, we're no longer scandalized
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  Speaker 1: by women who are pilots of attack helicopters. Women who
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  Speaker 1: are pilots of jet fighters. Women who are fighting and
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  Speaker 1: being trained as frontline soldiers and warriors. We're not scandalized
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  Speaker 1: by that. When we see the death toll coming back
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  Speaker 1: from Afghanistan and from Iraq, and it includes women, some
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  Speaker 1: of whom are mothers who have been ripped away from
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  Speaker 1: nursing babies to go to war. We're no longer even
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  Speaker 1: scandalized by it. Feminized boys. Feminized boys. Boys who are
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  Speaker 1: not masculine. Who don't feel free to be masculine. Boys
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  Speaker 1: who are on Ritalin because they won't be still and
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  Speaker 1: act like girls. Delayed and confused marriages. Marriage being intentionally
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  Speaker 1: delayed more and more and more than ever before in history.
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  Speaker 1: Marriage roles being confused as men and women. Instead of
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  Speaker 1: relying on the sufficiency of scripture and going back to
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  Speaker 1: God's word to figure out what our roles as husbands
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  Speaker 1: and wives and mothers and fathers are supposed to be,
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  Speaker 1: we try to negotiate those things among us. And reinvent
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  Speaker 1: the wheel, so to speak. Plummeting birth rates. Closely related
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  Speaker 1: to that is abortion. By the way, why am I
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  Speaker 1: putting abortion and plummeting birth rates in the context of
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  Speaker 1: radical feminism? Remember, their goal is egalitarianism. No difference between
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  Speaker 1: boys and girls. But folks, what's the one difference that
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  Speaker 1: is undeniable between boys and girls, especially when the two
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  Speaker 1: of them get together? One of them gets pregnant. The
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  Speaker 1: other one, not so much. So if you really want
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  Speaker 1: egalitarianism and to eliminate the differences between men and women,
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  Speaker 1: one of the things you must do is allow, at
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  Speaker 1: least potentially, for women to eliminate childbearing. It is a
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  Speaker 1: byproduct of radical feminism. Gender confusion, an epidemic of unprotected
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  Speaker 1: women Normalization of single-parent homes. We normalize this. There's no
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  Speaker 1: longer a scandal. Even among staunch conservatives. I'm listening to
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  Speaker 1: a conservative talk show, and I believe it was the
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  Speaker 1: Laura Ingraham program. I'm listening to the Laura Ingraham program.
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  Speaker 1: Laura Ingraham, staunch conservative, right-wing, you know, somewhere to the
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  Speaker 1: right of Attila the Hun, okay? And she had taken
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  Speaker 1: a little sabbatical from her radio program and she came
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  Speaker 1: back to her radio program. Why? Because Miss Laura, with
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  Speaker 1: her single self, had just gone and adopted another child.
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  Speaker 1: We're not scandalized by that. There used to be a
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  Speaker 1: time when we would weep if a child had to
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  Speaker 1: grow up in a, quote unquote, broken home. Now we
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  Speaker 1: celebrate it on conservative radio programs. normalization of single-parent homes
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  Speaker 1: and the acceptance of homosexuality. And again, folks, I'm not
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  Speaker 1: talking about out there in the world. I'm talking about
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  Speaker 1: in here, among us. Yes, there are some more radical
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  Speaker 1: streams of this. Like, for example, Brian McLaren. Listen to
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  Speaker 1: Brian McLaren. This was in Christianity Today, which used to
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  Speaker 1: be a leading Christian publication. Now, not so much leading
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  Speaker 1: and not so much Christian. Frankly, many of us don't
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  Speaker 1: know what we should think about homosexuality. We've heard all sides,
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  Speaker 1: but no position has yet won our confidence so that
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  Speaker 1: we can say it seems good to the Holy Spirit
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  Speaker 1: and to us. That alienates us from both the liberals
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  Speaker 1: and the conservatives who seem to know exactly what we
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  Speaker 1: should think. He's talking about homosexuality. He's a pastor. He continues,
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  Speaker 1: perhaps we need a five-year moratorium on making pronouncements. In
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  Speaker 1: the meantime, we'll practice prayerful Christian dialogue, listening respectfully, disagreeing agreeably.
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  Speaker 1: When decisions need to be made, they'll be admittedly provisional.
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  Speaker 1: We'll keep our ears attuned to scholars in biblical studies, theology, ethics, psychology, genetics, sociology,
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  Speaker 1: and related fields. He just gave up the farm and
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  Speaker 1: he just told you why he's in error on this issue.
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  Speaker 1: Because he puts ethicists, psychologists, geneticists, sociologists, and other related
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  Speaker 1: fields on par with biblical scholars as to a determination
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  Speaker 1: of the nature of homosexuality. Then in five years, if
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  Speaker 1: we have clarity, we'll speak. If not, we'll set another
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  Speaker 1: five years for ongoing reflection. After all, many important issues
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  Speaker 1: in church history took centuries to figure out. Maybe this
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  Speaker 1: moratorium would help us resist the wind of doctrine blowing
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  Speaker 1: furiously from the left and the right so we can
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  Speaker 1: patiently wait for the wind of the Spirit to set
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  Speaker 1: our course. Best-selling author, Brian McLaren. Brian McLaren. I was
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  Speaker 1: in Northern Ireland at a pastor's conference recently. And at
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  Speaker 1: this pastor's conference in Northern Ireland, there were about 100
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  Speaker 1: pastors who came in for this pastor's conference. And if
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  Speaker 1: you know about what's happening in the UK, you know
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  Speaker 1: that that's getting 100 pastors together. By the way, about
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  Speaker 1: two-thirds of them were Anglicans. Amen. Hallelujah. Praise the Lord.
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  Speaker 1: And so here we are with these radical, on-fire pastors reformed,
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  Speaker 1: Bible-believing Anglicans doing this pastor's conference. Well, Brian McLaren, when
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  Speaker 1: Brian McLaren goes to the United Kingdom, there are barely
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  Speaker 1: buildings big enough to contain his crowds. They're in the thousands.
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  Speaker 1: They're in the thousands. And this guy's waiting on the
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  Speaker 1: Spirit to let him know whether or not we can
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  Speaker 1: make pronouncements about homosexuality. Help him, Jesus. The real defense
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  Speaker 1: of marriage. Everybody's talking about the defense of marriage and
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  Speaker 1: defense of marriage acts and all these sort of things
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  Speaker 1: that we need and that have to happen. There are
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  Speaker 1: all these people who are pushing for political action on
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  Speaker 1: the issue of marriage. And if we just mobilize Christians, well, newsflash,
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  Speaker 1: if we've got Christians who would much rather listen to
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  Speaker 1: Brian McLaren than any sort of biblical exegesis, what's it
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  Speaker 1: going to look like when they're mobilized? Amen? Amen? If
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  Speaker 1: the overwhelming majority of them have been indoctrinated by these radical, leftist, Gramscian, neo-Marxist,
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  Speaker 1: feminist educational institutions, what's it going to look like when
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  Speaker 1: we mobilize Christians? The real defense of marriage is not
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  Speaker 1: about a political act, because we can pass any law
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  Speaker 1: we want and marriage still not be defended from a
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  Speaker 1: biblical perspective, unless we get to the issue of the
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  Speaker 1: sufficiency of Scripture in defining manhood, in defining womanhood, and
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  Speaker 1: in defining marriage. Listen to this statement from the Council
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  Speaker 1: on Biblical Manhood and Womanhood. We're concerned not merely with
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  Speaker 1: the behavioral roles of men and women, but also with
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  Speaker 1: the underlying nature of manhood and womanhood themselves. Biblical truth
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  Speaker 1: and clarity in this matter are important because error and
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  Speaker 1: confusion over sexual identity leads to, and here's the four things, one,
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  Speaker 1: Marriage patterns that do not portray the relationship between Christ
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  Speaker 1: and the church. And this is enough. This is why
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  Speaker 1: the marriage issue is important. The marriage issue is important
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  Speaker 1: for a number of reasons. And there are other reasons.
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  Speaker 1: There are four of them that they articulate, but I
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  Speaker 1: want to pause on reason number one. Here's reason number one.
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  Speaker 1: Why we must defend the biblical doctrine of marriage and
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  Speaker 1: the biblical roles of men and women within the context
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  Speaker 1: of marriage. There are those who argue, oh, no, no, no,
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  Speaker 1: that's just old-fashioned. No, no, no, that's just hyper-patriarchy. No, no, no,
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  Speaker 1: that's just men who want to be in power and
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  Speaker 1: who want to be in control. Folks, understand something. Jesus
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  Speaker 1: thought so highly of marriage that when he determined to
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  Speaker 1: paint a picture... of what the relationship between himself and
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  Speaker 1: his church looks like. He pointed to the earthly institution
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  Speaker 1: of marriage between a man and a woman as a
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  Speaker 1: picture of the gospel relationship between himself and the church.
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  Speaker 1: So if we are not fighting for an appropriate understanding
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  Speaker 1: and the biblical understanding of what marriage is, here's what
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  Speaker 1: we're saying. I'm okay with the perversion of the gospel.
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  Speaker 1: And I'm not. I'm not okay with the perversion of
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  Speaker 1: the gospel. So my role as a husband, if it's
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  Speaker 1: about anything, must first and foremost be about my passionate
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  Speaker 1: desire to walk and to live and to conduct myself
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  Speaker 1: as the living, breathing example that the Bible says my
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  Speaker 1: role is. of the love that Christ has for his church.
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  Speaker 1: The kind of love that led him to the cross
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  Speaker 1: on behalf of his bride. That's my goal. For my wife,
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  Speaker 1: if her goal ultimately is to please me or to
• 23:42
  Speaker 1: please those who look in on our marriage, she is
• 23:46
  Speaker 1: an idolatry. Why? Because ultimately marriage is And the role
• 23:53
  Speaker 1: of a woman in the context of marriage is about
• 23:56
  Speaker 1: portraying her portion of that relationship between Jesus Christ and
• 24:02
  Speaker 1: his church. So when we begin to play fast and
• 24:06
  Speaker 1: loose with the text, and those of you who are
• 24:12
  Speaker 1: familiar with the debate that I have with Margaret Feinberg
• 24:16
  Speaker 1: on CNN, no less, over this issue, You know that
• 24:21
  Speaker 1: that's exactly the line that I use. She's playing fast
• 24:23
  Speaker 1: and loose with the text. My problem with Margaret Feinberg
• 24:27
  Speaker 1: is not a political one. My problem with her is
• 24:30
  Speaker 1: related to the gospel. Because if we start to redefine
• 24:34
  Speaker 1: the role of husbands and the role of wives in
• 24:38
  Speaker 1: the context of marriage, we're messing with the gospel. Because
• 24:43
  Speaker 1: it is a living, breathing portrait and portrayal and proclamation. Proclamation.
• 24:49
  Speaker 1: of the relationship between Jesus Christ and his church. That's
• 24:53
  Speaker 1: why this is important. Secondly, parenting practices that do not
• 24:58
  Speaker 1: train boys to be masculine and girls to be feminine.
• 25:02
  Speaker 1: Why is this important? Is this important just because when
• 25:05
  Speaker 1: we look out we want to see boys who look
• 25:07
  Speaker 1: masculine or when we look out we want to see
• 25:10
  Speaker 1: girls who look feminine? No, it goes back to reason
• 25:13
  Speaker 1: number one. Boys have to be masculine, why? Because they
• 25:17
  Speaker 1: turn into husbands who are to portray the relationship and
• 25:21
  Speaker 1: love that Christ has for his bride, the church. Girls
• 25:24
  Speaker 1: are to be feminine because why? They become wives. And
• 25:28
  Speaker 1: they're to portray their role in this drama and this
• 25:31
  Speaker 1: picture of the relationship that the church has with Jesus Christ.
• 25:35
  Speaker 1: That's why it's important. Among other things. Thirdly, homosexual tendencies
• 25:43
  Speaker 1: and increasing attempts to justify homosexual alliances. homosexual tendencies, and
• 25:50
  Speaker 1: increasing attempts to justify homosexual alliances. Fourthly, patterns of unbiblical
• 26:02
  Speaker 1: female leadership in the church that reflect and promote the
• 26:06
  Speaker 1: confusion over the true meaning of manhood and womanhood. Folks,
• 26:13
  Speaker 1: women in leadership in churches is not about really what
• 26:22
  Speaker 1: we believe about women's abilities. It's not about what we
• 26:29
  Speaker 1: believe about women's desires and passions or anything else. It's
• 26:35
  Speaker 1: about our understanding of the sufficiency of Scripture. That's what
• 26:40
  Speaker 1: it boils down to. It's about our understanding of the
• 26:43
  Speaker 1: sufficiency of Scripture. Because when we argue for female leadership
• 26:47
  Speaker 1: in the church, and we'll deal with some of these
• 26:49
  Speaker 1: if we have time to get to some of these passages.
• 26:51
  Speaker 1: When people are arguing for female leadership in the church,
• 26:54
  Speaker 1: here are the two major tacks that are taken. Number one,
• 26:58
  Speaker 1: there is an exegetical tack that's taken. And the exegetical
• 27:01
  Speaker 1: tack goes to certain passages of Scripture and reinterprets those
• 27:06
  Speaker 1: passages of Scripture. For example, you know, there's no longer
• 27:08
  Speaker 1: male or female and things of this nature in Colossians 3.28. Well,
• 27:14
  Speaker 1: go there and take passages like that reinterpret those passages
• 27:18
  Speaker 1: in order to make room for female leadership within the
• 27:21
  Speaker 1: context of the church, particularly female elders and female pastors
• 27:25
  Speaker 1: in the context of the church. Well, that's a problem
• 27:28
  Speaker 1: because we're going to the root of the sufficiency of Scripture. Well,
• 27:31
  Speaker 1: what's the other tack? The other tack is this. Well,
• 27:34
  Speaker 1: if a woman feels called to it and a woman
• 27:41
  Speaker 1: happens to be gifted for it, how can we deny her? Well,
• 27:48
  Speaker 1: guess what you've just done? You've undermined the sufficiency of
• 27:51
  Speaker 1: Scripture at the other extreme. On the one extreme, we
• 27:57
  Speaker 1: can interpret the Scripture any way we wish in order
• 28:00
  Speaker 1: to get to our desired end. On the other extreme,
• 28:03
  Speaker 1: the Scriptures don't matter if you've got passion and gifts.
• 28:08
  Speaker 1: Passion and gifts override the Scriptures. I hear this all
• 28:13
  Speaker 1: the time. So what if a woman has a passion for...
• 28:18
  Speaker 1: But what if I have a passion for polygamy? Does
• 28:22
  Speaker 1: that make it okay? I've got a passion for it, man.
• 28:26
  Speaker 1: It's just multiple wives. It's a passion. Why, do you
• 28:30
  Speaker 1: feel like you're gifted? I mean, yeah, man, I feel
• 28:32
  Speaker 1: like I, you know, I can, yeah. I'm gifted in
• 28:35
  Speaker 1: that regard. Come on. What's the deal? I have passion.
• 28:39
  Speaker 1: I have gifts. You see, we laugh. But when it
• 28:46
  Speaker 1: comes to the female pastor... We're not laughing anymore. She's
• 28:51
  Speaker 1: got passion. She's got gifts. That's more important than what
• 28:56
  Speaker 1: the Bible says. By the way, it's easier to argue
• 29:02
  Speaker 1: against a woman in leadership in a church than it
• 29:05
  Speaker 1: is to argue against polygamy. I mean, exegetically, it is.
• 29:12
  Speaker 1: It's far more straightforward evidence... against women being in leadership
• 29:17
  Speaker 1: in church and having authority over a man than there
• 29:21
  Speaker 1: is against polygamy. Just straight out. Much easier argument. But
• 29:29
  Speaker 1: on the one, it's so absurd that we laugh. On
• 29:33
  Speaker 1: the other, we're so uncomfortable that in most rooms, you
• 29:39
  Speaker 1: can hear pitfalls. drop even among Christians when you stand
• 29:43
  Speaker 1: and speak authoritatively on this issue. It's in the Calvin
• 29:48
  Speaker 1: on marriage and its defense and why it's important. Moses
• 29:52
  Speaker 1: now relates that marriage was divinely instituted which is especially
• 29:56
  Speaker 1: useful to be known for since Adam did not take
• 29:58
  Speaker 1: a wife to himself at his own will, but received
• 30:02
  Speaker 1: her as offered and appropriated to him by God, the
• 30:05
  Speaker 1: sanctity of marriage hence more clearly appears because we recognize
• 30:09
  Speaker 1: God as its author. The more Satan has endeavored to
• 30:14
  Speaker 1: dishonor marriage, the more we should vindicate it from all
• 30:17
  Speaker 1: reproach and abuse that it may receive its due reverence.
• 30:22
  Speaker 1: Now with that backdrop, and again, we went through that quickly,
• 30:25
  Speaker 1: but with that backdrop, let's do a little exegesis here.
• 30:28
  Speaker 1: And let's deal with some of the feminist arguments that
• 30:31
  Speaker 1: have even crept into the church as it relates to
• 30:35
  Speaker 1: manhood and womanhood. First, let's lay a foundation. Let's lay
• 30:38
  Speaker 1: a foundation. Open to Genesis chapter 2. Genesis 2, 15.
• 30:46
  Speaker 1: And in Genesis 2, beginning of verse 15, here's what
• 30:48
  Speaker 1: you see. These three areas. And by the way, this
• 30:51
  Speaker 1: is pre-fall. This is pre-fall. We have these three areas
• 30:57
  Speaker 1: of manhood. Right here in Genesis chapter 2, we have
• 31:00
  Speaker 1: a man who's committed to God-honoring work. A man ought
• 31:05
  Speaker 1: to work. Amen belongs right there, y'all. A man ought
• 31:10
  Speaker 1: to work. Amen? A man ought to work. That's no
• 31:13
  Speaker 1: longer our ideal. The ideal used to be that a
• 31:17
  Speaker 1: man would work, that he would find some work to do,
• 31:20
  Speaker 1: and that he would devote himself to that work. That
• 31:22
  Speaker 1: ideal has now been replaced. Now the ideal is early retirement.
• 31:29
  Speaker 1: If you can't say amen, you ought to say ouch.
• 31:34
  Speaker 1: Man ought to work. Secondly, he had a commitment to
• 31:38
  Speaker 1: the law of God. Man ought to be committed to
• 31:41
  Speaker 1: the law of God. Thirdly, he had a commitment to
• 31:46
  Speaker 1: the family. All of this pre-fall, when we see this,
• 31:50
  Speaker 1: beginning at chapter 15 of Genesis chapter 2. Let's look here,
• 31:54
  Speaker 1: beginning at chapter 15. The Lord took the man, chapter 2,
• 31:57
  Speaker 1: I'm sorry, verse 15. The Lord took the man and
• 32:00
  Speaker 1: put him in the garden of Eden to work it
• 32:04
  Speaker 1: and keep it. And the Lord commanded the man, by
• 32:07
  Speaker 1: the way, this is before the fall. He puts the
• 32:10
  Speaker 1: man in the garden before the fall, commands the man
• 32:13
  Speaker 1: to work before the fall. So in his most pristine condition,
• 32:21
  Speaker 1: God says, man needs work. In the most perfect environment possible,
• 32:29
  Speaker 1: Ever known, God says, a man needs work. You may
• 32:38
  Speaker 1: surely eat of the tree, any tree of the garden,
• 32:41
  Speaker 1: but of the tree of the knowledge of good and evil,
• 32:43
  Speaker 1: you shall not eat. For in the day that you
• 32:45
  Speaker 1: eat of it, you shall surely die. There we go.
• 32:49
  Speaker 1: We got the law of God. Then the Lord God said,
• 32:54
  Speaker 1: it is not good that the man should be alone.
• 32:59
  Speaker 1: I will make him a helper fit for him. That
• 33:03
  Speaker 1: may be my favorite verse in the whole Bible. It
• 33:06
  Speaker 1: is not good for a man to be alone. I
• 33:09
  Speaker 1: love that, number one, because it is absolutely true. Amen.
• 33:14
  Speaker 1: Praise Jesus. Not good for a man to be alone.
• 33:18
  Speaker 1: You don't like that one. You're on your own. I
• 33:20
  Speaker 1: like that one. Not good for a man to be alone.
• 33:22
  Speaker 1: I can amen that all day, every day, period. Not
• 33:26
  Speaker 1: good for a man to be alone. Here's the other one,
• 33:29
  Speaker 1: the reason that I love that verse of Scripture. There's
• 33:32
  Speaker 1: a pattern that's occurred for six days. Let there be,
• 33:35
  Speaker 1: then there was, it was good. Let there be, then
• 33:39
  Speaker 1: there was, it was good. Day three, let there be,
• 33:41
  Speaker 1: then there was, it was good. Every day, same pattern.
• 33:44
  Speaker 1: This is the first time God says something's not good.
• 33:49
  Speaker 1: The first time. What's that something? It's not good for
• 33:53
  Speaker 1: man to be alone. I just have this picture in
• 33:55
  Speaker 1: my mind. Of God looking at Adam and looking at
• 33:58
  Speaker 1: all the creation. God just sitting there saying, it is
• 34:02
  Speaker 1: very good. It's awesome in the true sense of the word.
• 34:07
  Speaker 1: The stars, the sun, the moon, the earth. Look at this.
• 34:11
  Speaker 1: It is good. Look at those animals that I made.
• 34:16
  Speaker 1: And then he looks at Adam. And he just says,
• 34:19
  Speaker 1: in the version in my mind, he ain't going to
• 34:23
  Speaker 1: make it. I got to help him. And he does.
• 34:34
  Speaker 1: It causes a great sleep to fall on Adam so
• 34:39
  Speaker 1: that Adam won't mess it up or take credit for it.
• 34:44
  Speaker 1: You know who we are. And he brings forth the woman.
• 34:51
  Speaker 1: And he makes this statement. For this cause, man shall
• 34:56
  Speaker 1: leave his father and his mother and cleave or be
• 35:00
  Speaker 1: united to his wife. Interestingly, Adam has no father and mother.
• 35:08
  Speaker 1: And yet, God makes this statement. Why? Don't get ahead
• 35:14
  Speaker 1: of me. God honoring work. Work before the fall? The
• 35:18
  Speaker 1: fall only made his work laborious. Recognize that. The fall
• 35:22
  Speaker 1: didn't introduce work to man. The fall just made man's
• 35:25
  Speaker 1: work laborious. Here's the third thing. Though Eve was his
• 35:28
  Speaker 1: suitable helper or his helpmate, There is no record of
• 35:32
  Speaker 1: her laboring with him in the garden or being responsible
• 35:36
  Speaker 1: for the garden. Let me say that again. Eve is
• 35:41
  Speaker 1: given to him as his suitable helper. We have no
• 35:44
  Speaker 1: record of her laboring with him in the garden or
• 35:46
  Speaker 1: being responsible in the garden. Does that mean that Eve
• 35:50
  Speaker 1: never went to help Adam in the garden? No, it
• 35:53
  Speaker 1: doesn't mean that. It means that it was Adam's responsibility.
• 35:57
  Speaker 1: What does that have to do with anything? You've heard this.
• 36:00
  Speaker 1: You've heard many of us say this before. Here's what
• 36:02
  Speaker 1: it has to do with. After the fall, here's what
• 36:05
  Speaker 1: men have decided to do. And here's what feminists have
• 36:07
  Speaker 1: basically done. Feminists have basically said, women, it must be
• 36:12
  Speaker 1: our goal to take on man's part of the curse,
• 36:14
  Speaker 1: even though he can't possibly take on ours. Amen. Some
• 36:25
  Speaker 1: of you are looking at me like, I don't get that. Well,
• 36:27
  Speaker 1: let me help you get that. After the fall, God
• 36:30
  Speaker 1: looks at the man and what does he say to
• 36:31
  Speaker 1: the man? Thorns, sweat, labor. That's what you're going to get.
• 36:39
  Speaker 1: You're going to work by the sweat of your brow.
• 36:41
  Speaker 1: You're going to eat your bread by the sweat of
• 36:43
  Speaker 1: your brow. That's yours, Adam. He looks at Eve and says,
• 36:48
  Speaker 1: yours is going to be in childbearing. Here's what the
• 36:55
  Speaker 1: feminist says. Men can't come over and get in on
• 36:59
  Speaker 1: our part of the curse in the childbearing. There should
• 37:04
  Speaker 1: have been a whole lot of low-base amens out there
• 37:07
  Speaker 1: right then. I'm very pleased with that. However, we need
• 37:16
  Speaker 1: to jump in on their part of the curse. We
• 37:20
  Speaker 1: need to be both and kind of women. Take Eve's
• 37:24
  Speaker 1: part of the curse and take Adam's part of the curse.
• 37:35
  Speaker 1: The law of God. God gave Adam a law of
• 37:39
  Speaker 1: universal obedience written in his heart and a particular precept
• 37:43
  Speaker 1: of not eating the fruit of the tree of the
• 37:45
  Speaker 1: knowledge of good and evil by which he bound him
• 37:49
  Speaker 1: and all his posterity to personal, entire, exact, and perpetual obedience.
• 37:55
  Speaker 1: Promised life upon the fulfilling and threatened death upon the
• 37:59
  Speaker 1: breaking of it. And endued him with power and ability
• 38:03
  Speaker 1: to keep it. The law of God. Before there's a
• 38:10
  Speaker 1: Ten Commandments. Law of God. The family. Adam has a
• 38:16
  Speaker 1: commitment first to his family of origin and secondly to
• 38:20
  Speaker 1: his family of choice. Now understand this. Remember what I
• 38:24
  Speaker 1: said about the statement that God makes. For this cause
• 38:28
  Speaker 1: a man shall leave his father and mother and cleave
• 38:32
  Speaker 1: or be joined to his wife. God is speaking in
• 38:36
  Speaker 1: general terms about the creation order. God is not saying, Adam,
• 38:41
  Speaker 1: it's time for you to leave home now. Adam's got
• 38:45
  Speaker 1: no home to leave. He's forming the first home that
• 38:50
  Speaker 1: someone will be called to leave. So God is making
• 38:53
  Speaker 1: a universal statement about the created order here. So when
• 38:58
  Speaker 1: we understand biblical manhood in this context, here's what we see.
• 39:01
  Speaker 1: Before the fall, A man ought to work, and it
• 39:06
  Speaker 1: ought to be God-honoring work. By the way, the purposes
• 39:10
  Speaker 1: for this work, it's beautiful. I'm about out of my time,
• 39:14
  Speaker 1: but let me just give you this. The purposes of
• 39:15
  Speaker 1: this work are magnificent in Genesis chapter 2. Adam is
• 39:19
  Speaker 1: working in the garden so that he can provide for
• 39:22
  Speaker 1: himself and for his family. We see that. We understand that.
• 39:27
  Speaker 1: Adam is also, however, working in this garden as an
• 39:30
  Speaker 1: exercise of dominion taking dominion over everything that he finds
• 39:35
  Speaker 1: with his hands to do and as part of that
• 39:40
  Speaker 1: God says he gave him things that were good to
• 39:45
  Speaker 1: eat but also pleasing to the eye Part of the
• 39:52
  Speaker 1: purpose of man's work is the praise and glory of
• 39:56
  Speaker 1: God through the aesthetic beauty that he creates. Let me
• 40:02
  Speaker 1: say that again. A very important part of man's work
• 40:11
  Speaker 1: is the glory that he brings to God in the
• 40:14
  Speaker 1: aesthetic beauty of what he creates. By the way, how
• 40:19
  Speaker 1: does man determine the aesthetic beauty of what he creates?
• 40:22
  Speaker 1: And I know Doug's going to get into some of this,
• 40:24
  Speaker 1: but what is Adam's measuring point for aesthetic beauty? His
• 40:29
  Speaker 1: measuring point is the aesthetic beauty that God put in creation.
• 40:33
  Speaker 1: So how do you define something as beautiful? I don't.
• 40:37
  Speaker 1: God does. So I look at the order and the
• 40:40
  Speaker 1: beauty and the majesty in creation and I compare what
• 40:44
  Speaker 1: I create to the order and beauty and majesty of
• 40:47
  Speaker 1: creation and to that degree something is aesthetically pleasing or
• 40:52
  Speaker 1: aesthetically beautiful. Not only is God honoring work, but the
• 41:05
  Speaker 1: law of God. Right there on his heart. And verbally
• 41:12
  Speaker 1: from God in the form of a command. Do we
• 41:17
  Speaker 1: still not have that today? Yes, we do. Yes, we do.
• 41:26
  Speaker 1: We see that in Romans chapter 1. And thirdly, commitment
• 41:31
  Speaker 1: to the family. A commitment to his family of origin.
• 41:36
  Speaker 1: and then following from that a commitment to his family
• 41:38
  Speaker 1: of choice. For this cause a man shall leave his
• 41:41
  Speaker 1: father and mother. That's a beautiful phrase there, but I
• 41:46
  Speaker 1: want you to understand what's implied in that phrase. What's
• 41:49
  Speaker 1: implied in that phrase is that a young man ought
• 41:51
  Speaker 1: to grow up with a commitment to his family of origin.
• 41:56
  Speaker 1: A young man ought to grow up committing himself to
• 41:58
  Speaker 1: his father's house, to his father's vision. Until such a
• 42:03
  Speaker 1: time as God gives him a family of his own
• 42:05
  Speaker 1: and a vision of his own. And then for that cause,
• 42:12
  Speaker 1: a man leaves and cleaves. By the way, this is
• 42:14
  Speaker 1: also a word for the overzealous patriarch who wants to
• 42:19
  Speaker 1: run his house and his son's house. Read your Bible
• 42:23
  Speaker 1: and repent. Amen, somebody. Your son establishes his own home
• 42:30
  Speaker 1: and you don't govern it. If you don't think your
• 42:35
  Speaker 1: son is ready to govern his own home, he's not
• 42:37
  Speaker 1: ready for you to give him your blessing to get married.
• 42:41
  Speaker 1: If you give your son the blessing to get married,
• 42:44
  Speaker 1: he's going to run his own home. Prayerfully, you've laid
• 42:49
  Speaker 1: a foundation of relationship with your son so that you
• 42:51
  Speaker 1: can still be a mentor for your son, but there's
• 42:55
  Speaker 1: no more putting your foot down. It's his house, not yours.
• 43:00
  Speaker 1: It's his family, not yours. And again, where does all
• 43:08
  Speaker 1: this come from? Genesis 2. Last night, Genesis 3. This morning,
• 43:15
  Speaker 1: Genesis 2. Now I've gone through about half of my
• 43:19
  Speaker 1: slides here, but my time is gone. But suffice it
• 43:23
  Speaker 1: to say, all of these areas of attack by radical
• 43:26
  Speaker 1: feminism are addressed clearly in the scriptures. Which means two things.
• 43:36
  Speaker 1: Number one, We know what has caused us to slip
• 43:41
  Speaker 1: from our moorings. What has caused us to slip from
• 43:45
  Speaker 1: our moorings is a lack of commitment to the doctrine
• 43:49
  Speaker 1: of the sufficiency of Scripture. And we began to trust
• 43:52
  Speaker 1: in and look to something other than the Scriptures. Here's
• 43:55
  Speaker 1: the second thing. We know how to get back. How
• 43:58
  Speaker 1: do we get back? We get back to the book.
• 44:02
  Speaker 1: We define manhood, define womanhood, and define marriage. based upon
• 44:07
  Speaker 1: what the scriptures clearly teach. We do not ask psychologists, sociologists.
• 44:13
  Speaker 1: We do not ask anthropologists. We do not ask, you know,
• 44:17
  Speaker 1: and again, that's been a recurring theme for those of
• 44:19
  Speaker 1: you who have been here from the leadership luncheon on.
• 44:22
  Speaker 1: It's been a recurring theme. All of those individuals and
• 44:27
  Speaker 1: all of those disciplines are subordinate to God's word and
• 44:31
  Speaker 1: God's authority. So we get back again to the sufficiency
• 44:38
  Speaker 1: of Scripture. Are these issues important? They most assuredly are.
• 44:46
  Speaker 1: Are there myriad other smaller issues that sort of, you know,
• 44:50
  Speaker 1: branch off from these issues? Yes, there are hundreds if
• 44:54
  Speaker 1: not thousands of other issues that we could address if
• 44:57
  Speaker 1: we had the time. But here's the beauty. We have
• 45:02
  Speaker 1: the Scriptures, which means we have all we need to
• 45:06
  Speaker 1: address this issue of radical feminism in ourselves as we
• 45:09
  Speaker 1: repent of it and in our culture as we confront
• 45:12
  Speaker 1: it with the word of God. But we don't do
• 45:18
  Speaker 1: that unless and until we commit ourselves to the doctrine
• 45:23
  Speaker 1: of the sufficiency of the scriptures. And here's the beauty
• 45:29
  Speaker 1: of the doctrine of the sufficiency of the scriptures as
• 45:30
  Speaker 1: I take my seat. The beauty is I can stand
• 45:33
  Speaker 1: up here and talk about all these things And know
• 45:37
  Speaker 1: that there are people out there who are listening, either
• 45:39
  Speaker 1: live now or later on tape, who are seething mad.
• 45:44
  Speaker 1: Seething mad. Probably more on tape later than there are
• 45:47
  Speaker 1: in the room today. Who will be seething mad. They
• 45:50
  Speaker 1: will take this and they will say, you just need
• 45:54
  Speaker 1: to listen to what he said about, you know, seething mad.
• 45:57
  Speaker 1: And yes, as you listen to this later on, I'm
• 45:59
  Speaker 1: talking to you right now, even though you're not here.
• 46:06
  Speaker 1: But here's the beauty of the doctrine of the sufficiency
• 46:08
  Speaker 1: of Scripture. I don't write the mail. I just deliver it.
• 46:14
  Speaker 1: If you got a problem, take it up with the author.
• 46:37
  Speaker 1: Thank you.