Objections to Sexual Identity, Part 2

In this part of the sermon: He briefly recaps the refutation of two previous objections: the evolutionary argument, answered by the creation account in Genesis 1, and the inferiority argument, answered by…

An analogy of a squirrel envying a bass's ability to swim and drowning, used to illustrate that distinct roles do not imply inferiority, just as a squirrel isn't inferior to a fish for not being able to swim.

And then we took up and concluded with the inferiority argument. The argument that says, if there is a position of subordination for the woman and of headship for the man, this automatically means that the woman is inferior. And we saw from the word of God that distinct roles does not mean one is inferior to the other, but mysteriously, gloriously, wonderfully different, distinct. Not inferior any more than we can say the squirrel is inferior to the bird because he cannot fly, or the bird is inferior to the squirrel because he cannot fly or swim. And then we use the silly illustration, you rem...

9:15 - 10:25 Read in full sermon

In this part of the sermon: The first prong of refutation is to admit that some who claim to follow the Bible indeed distort and misapply its teachings on headship, leading to repressive practices, which is…

An example of women dressed in dowdy clothes, with no makeup, looking fearful and drab, presented as a misapplication of biblical teaching that can appear repressive to outsiders.

The charge is made, and its religion is the cause of repression and oppression of women. Is there any substance to that charge? Now, you've said, okay, so no substance in women that went around in the presence of men with no makeup on, made it very evident with their dowdy clothes and everything else they were to be not looked upon except pitied that they looked like they were dressed for their own funeral and drawn in and fearful. Have you ever seen women like that? I've seen them. It's a horrible thing.

17:53 - 18:49 Read in full sermon

The point: Admit to objectors that not everyone who claims to believe the Bible follows it accurately or with balance, acknowledging the reality of distortions.

An example of a husband who 'pulls rank' without consideration for his wife, treating her insensitively, which is a distortion of biblical headship and can appear oppressive.

Have you ever been in a home where a man never said, honey, what do you think about this? Just said, whoop! The poor wife is right in the middle of cooking a meal or cleaning up the...

18:49 - 19:03 Read in full sermon

The point: Admit to objectors that not everyone who claims to believe the Bible follows it accurately or with balance, acknowledging the reality of distortions.

A metaphorical image of the Garden of Eden painted military olive green, used to highlight the absurdity of a drab, joyless interpretation of godliness that represses aesthetics and attractiveness.

The Garden of Eden must have been painted with military olive green. God must have spray-painted the whole garden. Otherwise, you know, Adam and Eve just might have, ooh, look at that beautiful flower and see things of beauty. That's of the devil, attractiveness.

19:42 - 19:59 Read in full sermon

The point: Admit to objectors that not everyone who claims to believe the Bible follows it accurately or with balance, acknowledging the reality of distortions.

An analogy comparing the distortion of biblical headship to the distortion of justification by faith, where some conclude they can 'live like the devil' because grace abounds, showing how good doctrine can be twisted.

And it is no different with the biblical teaching of male headship and female subordination than with the great doctrine of justification by faith apart from the works of the law. What do some people do with that glorious doctrine that I am saved by the doing of another? They say, well, then my doing means nothing. I can live like the devil and still go to heaven.

21:09 - 21:34 Read in full sermon

The point: Admit to objectors that not everyone who claims to believe the Bible follows it accurately or with balance, acknowledging the reality of distortions.

A metaphor comparing a distorted view of headship to an 'angry, cruel, sour drillmaster who boots the guys in the butt at 4:30 in the morning,' illustrating abusive and unbiblical leadership.

Now, what they have done is taking a biblical doctrine and they have distorted it. And we need to admit that some have distorted that doctrine and say, let us do evil that grace may abound. Don't ever feel that you need to force facts to fit what ought to be when the facts indicate what ought to be is not always what is found in reality. So admit to someone who may be making this objection to you the reality of the distortion of the biblical teaching because Titus 1.16 says there will always be those who profess to know God but by their works and there will be those who profess to embrace the ...

21:34 - 23:02 Read in full sermon

The point: If objectors cannot provide proof from Scripture, lovingly charge them with ignorance and challenge them to study the Word of God for themselves.

The story of the Sadducees questioning Jesus about the woman with seven husbands in the resurrection, used to illustrate how people err from not knowing the Scriptures, applying it to those who object to biblical gender roles.

And we're talking about those without. And the great text that applies to them are the words of Jesus in Mark 12 and verse 24. Do you remember when they came and they thought they really had the Lord Jesus back to begin the walk? They figured we really got Him now.

26:16 - 26:34 Read in full sermon

The point: Go back over your notes and Bible passages from the series to be able to demonstrate from Scripture how God dignifies womanhood from creation onward.

An analogy that God's provision of a helper for man (woman) highlights man's incompleteness, which is 'ego-slaying' for men, demonstrating that the creation account is not inherently repressive to women but humbling to men.

helper answering to him. And then you show this person, now, is it repressive that God should lovingly provide a helper answering to man's need? How can that be repressive? Because, you see, if you look at it from this standpoint, it's a real ego-slaying thing for men. God's saying, hey man, with your big broad shoulders and with your hoxie-toxie brain and with your strong hands. You're in this garden. You don't have what it takes. By yourself. That's pretty humbling.

38:44 - 39:20 Read in full sermon

The point: Go back over your notes and Bible passages from the series to be able to demonstrate from Scripture how God dignifies womanhood from creation onward.

A brief, humorous example, 'it wasn't Adam and Steve, but it was Adam and Eve,' to underscore the distinct creation of male and female for specific purposes.

How can that be called repressive and oppressive when the very rationale for woman is the incompleteness of man? If anything, that puts men down. You see, women could rise up and have a put-down men movement by the perversion of that passage. You see, any passage can be perverted. Now, here's the glory of the woman. What was she made? As someone said, it wasn't Adam and Steve. But it was Adam and Eve. And it was Adam and Eve. And it was Adam and Eve. And it was Adam and Eve.

39:22 - 39:46 Read in full sermon

Driving home: How can that be called repressive and oppressive when the very rationale for woman is the incompleteness of man? If anything, that puts men down.

The story of Jesus and the woman taken in adultery, used to show Jesus' dignified and forgiving treatment of women, even those with a 'rotten' past, refuting claims of biblical demeaning of women.

Take them to portions in the Gospels where Jesus treats women with dignity, where a woman taken in adultery is not demeaned. And Paul, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very most rotten slut, but where our Lord forgives her and says, neither do I condemn you, go, sin no more. Where he talks with a woman with a checkered past and he knew her woman, knew that whole past, he...

41:07 - 41:36 Read in full sermon

Driving home: How can that be called repressive and oppressive when the very rationale for woman is the incompleteness of man? If anything, that puts men down.

The story of Jesus' interaction with the Samaritan woman at the well, used to show His loving and subtle engagement with a woman with a 'checkered past,' leading to her conversion and evangelism.

Take them to portions in the Gospels where Jesus treats women with dignity, where a woman taken in adultery is not demeaned. And Paul, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very first, the very most rotten slut, but where our Lord forgives her and says, neither do I condemn you, go, sin no more. Where he talks with a woman with a checkered past and he knew her woman, knew that whole past, he...

41:07 - 41:36 Read in full sermon

Driving home: How can that be called repressive and oppressive when the very rationale for woman is the incompleteness of man? If anything, that puts men down.

Paul's concern for Euodia and Syntyche in Philippians, where he 'beseeches' them to be of the same mind, is used to illustrate Paul's ennobling of womanhood and his respectful approach to women's issues.

He lovingly, subtly, gently drew her out until she was asking about this water that one need not come and draw up his afterığın. from Jacob's well. And she ends up, you remember, being the instrument of the conversion of multitudes from her own hometown. Take her to those passages. Take her to the passages in the epistles of Paul where he speaks of women as his fellow workers in the gospel, where he's so concerned about two leading women in a church that forever women who would never have been known are known by every generation of Christians around the world, Iodius and Syntyche. Someone said...

41:40 - 42:37 Read in full sermon