Christ is the Source of our Life so that we can be the Glory of God - 1 Corinthians 11:2-16

Sermon Series: Confused?

One of the most unique experiences I have ever had was visiting the Louvre Museum in Paris. The Louvre Museum in Paris is the home of some of the most extraordinary works of art, gathered from all times of history, and from places all over the world. For a guy like myself, who has absolutely no artistic ability whatsoever, the hours I spent there were filled with amazement. You see, it’s not that I haven’t ever tried to be artistic. I’ve tried to draw and color pictures, I’ve picked up a paint brush and attempted to paint, and I’ve spent some time playing with Play-doh in the past. But my best attempts at art have ended up looking more like that of a pre-schooler’s than that of a true artist. So seeing the works of art housed at the Louvre was awesome. I seem to recall, with each work of art I looked at, the first question that filled my mind started this way, “How can someone . . . ?” For example, “How can someone take a blank canvas and arrange colors so masterfully to make such a life-like picture?” “How can someone take a huge piece of marble and sculpt it into such a life-like form?” “How can someone imagine such a marvelous picture in his own mind and then transfer it onto canvas for the rest of the world to see?” “How can someone create a lifeless statue which is able to display such emotion?” I also seem to recall thinking that the works of art in the Louvre, while impressive in and of themselves, spoke even more highly of the ones who had created them. Without any words at all each work of at declared that the one who had created it had (1) an extraordinary imagination and vision, (2) exceptional skill and artistry, and (3) a remarkable ability to work some of his own personality into the work of art itself. One could not help but look at the amazing works of art and think that the artist must have been even more amazing himself.

I’m so glad that the Louve Museum opens its doors for anyone who wants to visit. I’m grateful that at the time they let some unknown 25 year old American tourist with zero artistic ability in to see some of the greatest works of art the world has ever known. I can’t imagine what it would have been like to be in Paris for perhaps the one time in my life, standing outside of that enormous building, knowing that on the other side of those walls were some of the greatest works of art the world has ever known, and not being allowed in to see them. That would have been devastating. Can you imagine if the Louvre never opened its doors for people to come in? All of those great works of art gathered in rooms together with one another, but with no ability to appreciate the works around them or the ones who had created them. Just sitting in rooms, gathering dust, and keeping hidden both their own beauty and the unique abilities of the ones who created them. Could that happen? Sure. Would life continue to go on? You bet. But if it did the world would never know some of the most treasured works of art from the past and would be void of the knowledge and influence of some of the greatest artists in all of history. Think about that as we begin our examination of 1 Corinthians 11:2-16 this week.

Let's start off with a couple of words of introduction as we begin what appears to be the next distinct portion of Paul’s letter to the church at Corinth. In chapters 8-10 the biggest point of emphasis for Paul seemed to be prohibiting those who were believers in Christ, who were living in the city of Corinth, and who were part of the church at Corinth from involving themselves in the feasts and celebrations that were taking place in pagan temples in honor of pagan gods. In other words the concern was with believers misusing their rights and freedoms in regards to pagan worship. Beginning in chapter 11 and continuing all the way through chapter 14 Paul turned his attention to addressing the believers’ abuses in their own worship assemblies. Throughout these four chapters Paul raised concerns about three areas of abuse in particular: one dealt with an abuse that was manifesting itself during corporate worship, one dealt with an abuse that was manifesting itself during the Lord’s Supper, and one dealt with abuse in regards to spiritual gifts. Paul was incredibly angered by the abuses that were manifesting themselves in regards to the Lord’s Supper and in regards to spiritual gifts. (We will work our way through those in the weeks to come.) The first abuse that he chose to address though seemed to concern something that was more of a non-essential. So we are going to notice a couple of things in this week’s text: (1) The language Paul used in this week’s text isn’t nearly as strong as the language he used concerning the other two abuses that were taking place. (2) While Paul offered exhortations and strong words of encouragement in this week’s text, he never went so far as to make his exhortations and encouragements in the form of a command. Paul encouraged the believers at Corinth to think through their choices theologically and offered suggestions for what he thought they should do, but he did not use strong language or commands in regards to this first abuse. Paul seemed to choose a softer approach to this first issue (which was less of a concern) in order to make a stronger impression and in order to cause his words of command to stand out in the other two concerns (which were of far greater significance). (3) This week’s text may be the most difficult portion of text in the entire letter. Throughout this text Paul addressed some issues for which we don’t have an understanding contextually. Paul was writing to a specific church that fully knew and understood what was taking place in their context. As a result, Paul did not elaborate on the details, he only spoke with enough details to exhort these believers to what he believed was right behavior. As a result, readers of this letter who are all currently outside of the context to which the letter was written are unable to understand exactly what was taking place. Therefore we have to work to understand the principles at place and then do our best to incorporate them into our own context.

Paul began this portion of his letter with a very brief word of commendation. “Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you” (11:2). Verse 2 is going to play a very insignificant role in the greater scheme of chapters 11-14, so we aren’t going to spend much time here. We’ll just make a couple of brief observations. First, verse 2 is somewhat of a surprising verse. Throughout Paul’s letter to the church at Corinth there isn’t much praise or commendation – most of the letter is argument and exhortation to the church at Corinth. Additionally, while Paul started off with a word of commendation there doesn’t appear to be anything within chapters 11-14 that he commended them for. So the question is, “Why did Paul begin this portion of his letter with a word of praise?” The answer is probably found in the popular philosophy to balance words of criticism with words of praise. Paul was about to come down hard on the church at Corinth in regards to their abuse of three certain traditions. In order to help prepare them to receive his coming words of exhortation, Paul first praised them for the way they had maintained some of the other traditions which he had earlier delivered to them.

Verse 3 began with the word ‘but.’ While the believers who were part of the church at Corinth had maintained some of the traditions that Paul had delivered to them, there were some other areas that needed some careful attention. Paul said, “But I want you to understand that the head of every [‘Christian’ is implied here] man is Christ, the head of a woman is man, and the head of Christ is God.” We are going to see in verses 4-5 that Paul was concerned about and was addressing a specific behavior that was taking place in the worship gatherings of the church at Corinth. However, before he chose to address the behavior, he first chose to make a theological statement which would serve as the basis for the right behavior. Paul also chose to make use of metaphor within the theological statement he made. In verse 3 Paul used the word ‘head’ metaphorically in the context of three distinct relationships: the relationship between man and Christ, between man and woman, and between Christ and God.

One of the more difficult problems with this passage in the past has been determining how Paul used the ‘head’ metaphor. One of the mistakes that has been made by many teachers and readers throughout the generations has been to assume that by being ‘head’ he meant that that the one was over the other in terms of hierarchy and therefore the one who was considered the ‘head’ had authority over the other. There are a couple of problems with this assumption though. First, we are going to see that Paul gives some qualifications later in this passage that don’t’ allow ‘head’ to be understood this way. Second, very seldom is the Greek word for ‘head’ that is used here ever used metaphorically in the sense of a ruler or of someone who possesses a higher rank. So instead of misinterpreting this verse (and this passage) as one concerning rank and hierarchy, we need to understand the metaphor as Paul intended it and as the Corinthians would have understood it. The Greek word Paul used for ‘head’ when used metaphorically meant ‘source.’ This is a necessary distinction for the reader to make! Understanding Paul’s metaphorical use of the word ‘head’ as ‘source’ is going to be consistent with what else he taught in this particular portion of his letter. But more importantly, understanding Paul’s metaphorical use of the word ‘head’ as ‘source’ is going to reveal that Paul’s concern was a relational concern, rather than a hierarchical concern. So in light of Paul’s metaphor meaning ‘source,’ let’s look at the claims Paul made in verse 3.

“But I want you to understand that the head of every [Christian] man is Christ . . .” Here Paul was talking about the relationship between Jesus and all those (but specifically the men) who had repented of their sins and believed in Jesus as their Lord and Savior. Paul declared that Jesus was the source of new life for every individual who believed in Him as Savior and Lord. Listen carefully to parts of Paul’s other NT letters:

• In his letter to the church at Ephesus Paul wrote, “. . . you were dead in the trespasses and sins in which you once walked . . .” (Ephesians 2:1-2). The letter itself tells us that Paul was writing to those who had professed to be followers of Jesus – men and women who had been given new life. But the life they possessed had not always been theirs. Paul said that prior to coming to faith in Jesus they were dead in their trespasses and sins.
  
• In his second letter to the church at Corinth Paul wrote, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17). Paul explained that those who were once dead in the trespasses and sins in which they once walked could have new life. The old, sinful way of living could be put away and a new life of righteousness could be obtained. But all of that was predicated on one’s position, which had to be in Christ. In other words Christ was the source of new life for those who believed in Him.
• In his letter to the church at Colossae Paul wrote, “And He [i.e. Christ] is the head of the body, the church” (Colossians 1:18). Paul used the same Greek word there metaphorically to refer to Jesus as the source of the church.

He went on to say in verse 3, “. . . the head of a woman is man . . .” Here Paul was making a reference to the creation account in Genesis 2:21-22, “So the Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man He made into a woman and brought her to the man.” Scripture ultimately teaches that God was the One who created Eve (a point which Paul would go on to affirm in 11:12), but Adam was her source (“Then the man said, ‘This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’” – Genesis 2:23).

[Note: The ESV uses the word ‘wife’ and ‘husband’ instead of ‘woman’ and ‘man’ in verses 3-13. ‘Wife’ and ‘husband’ are acceptable translations of those Greek words if the context is appropriate. The footnote in my ESV even says as much, “Greek gune. This may refer to a woman or a wife, depending on the context.” In this particular portion of Paul’s letter I believe that ‘woman’ and ‘man’ are the more appropriate translations and that the editors of the ESV have jumped to too big of a conclusion based on some presuppositions. The next footnote in my ESV says, “In verses 5-13, the Greek word gune is translated wife in verses that deal with wearing a veil, a sign of being married in first-century culture.” This passage is going to deal with some sort of head covering, but Paul never made clear what the head covering was. The assumption that the covering he was referring to in the following verses is a veil worn by married women is just that – an assumption. Therefore I am choosing to use the more generic translation of ‘woman’ and ‘man’ as I work through the text.]

Paul concluded verse 3, “and the head of Christ is God.” At first, reading this sounds like Paul was saying that the source of Christ is God. That would be very problematic. Jesus is part of the Triune God, who was uncreated and who has always existed. So from that perspective God is not the source of Jesus. But Paul was not referring to God as the source of Jesus’ existence. What Paul had in mind here was the incarnation. It was God’s plan and God’s work to wrap His Son in flesh and to send Him to earth so that He could rescue humanity from their sin.

In verse 3 Paul made some very theological statements. But it was necessary for him to begin there so that what he went on to say would not be misunderstood. Paul’s concern was not one of hierarchy or authority! Paul’s concern had everything to do with right relationships. So as we move on to examine the problem in verses 4-5, make sure that you understand the problem in its right context. The problem is not dealing with individual freedom but rather relational responsibility. “Every [Christian] man who prays or prophesies with his head covered dishonors his head [i.e. Christ – see vs. 3], but every woman who prays or prophesies with her head uncovered dishonors her head [i.e. man – see vs. 3], since it is the same as if her head were shaven.” In verses 4-5 there are a few things that we just cannot have certainty on – we will touch on those more in just a moment. However, there are some things in verses 4-5 that we can be certain about. The first thing we can be certain of is that the context Paul was dealing with was the context of public worship. It is true that an individual can pray privately, but one could not prophesy privately. By definition to prophesy meant that one would speak a word to the community either for its edification or encouragement. So when Paul mentioned one both praying and prophesying, he was talking about two aspects of public worship – speaking to God (through prayer) and speaking to gathered believers (through prophesy). The other thing we can be certain of in verses 4-5 is that women were active participants in the public worship time. We often assume that because women did not possess many of the rights and privileges that men did in the first century and because the Bible sets apart men as the spiritual leaders of their families and churches, that women were not actively involved in the worship gatherings of the 1st century church. That is an assumption that cannot be upheld by what Paul wrote here – Paul’s understanding was that the women who were believers in Christ and who were part of the church at Corinth were active participants in both prayer and prophesy when the church was gathered together for public worship. Those are details we can have certainty on from verses 4-5. Now let’s move on to do our best to determine what the problem was.

Paul was going to spend a majority of his time in this passage dealing with some of the women from the church of Corinth. But before he spoke to the women, he spoke a word to the men that we cannot allow to be overlooked. Paul said, “Every man who prays or prophesies with his head covered dishonors his head (Christ).” Because Paul was writing to a specific church with some specific problems, there are times like this when he would address the problem without speaking to the surrounding details. As a result we can’t know what the men would have covered their heads with while praying and prophesying, or why they would have covered their heads while they were praying or prophesying – Paul did not include that in his letter. What Paul did make clear was that it would have been dishonoring to Christ. The principle of verse 4 then is very clear (even if the specifics were not) – men should not, in public worship, act in ways that would dishonor the source of their new life in Christ. In a portion of a letter where only one verse was really addressed to the men, it would have been very easy for the men in Corinth (as well as believing men today) to overlook this verse and rest in the fact that Paul was really getting after the women. But men, we cannot overlook the significance of this verse and the principle it teaches. As believers in Christ we have great rights and freedoms that we can take advantage of, even in our times of public worship. What we can’t do is use our rights and freedoms in the context of public worship in a way that would dishonor the One who is the source of our life. We’ll touch on some application to this principle a little later.

To the women Paul said in verse 5, “but every woman who prays or prophesies with her head uncovered dishonors her head (i.e. man), since it is the same as if her head were shaven.” Once again there just aren’t enough details in the text for us to have certainty about what women were to cover their heads with during these public gatherings. All kinds of theories and ideas have been offered by scholars throughout the generations, but we simply have to live with the fact that any certainty in regards to any of these theories and ideas is impossible. There are clues in the context of the letter that might help us understand why some of these women were uncovering their heads during these times of public worship though. When we were examining the first part of chapter 7, we noted that some of the women were withholding sexual intercourse from their husbands. As part of our examination of that portion of the letter we noted that these women probably weren’t doing this to be mean to their husbands, but it was more likely that they had become confused concerning certain aspects of the Gospel. We noted that Paul’s personal opinion about marriage and singleness was that singleness was preferable to him because it meant that he could be more devoted to God. We noted that Paul had probably taught the church about the resurrection and that Jesus had said in the resurrection people would neither be married nor given in marriage. And we noted that Paul had also instructed the believers at Corinth to flee from sexual immorality. As a result, many of the women seemed to be trying to flesh out all of Paul’s teachings and simply had some confusion about what the Gospel’s implications were for sexual intercourse and marriage. If that was the case in chapter 7, it may also be true that some of the women had some confusion about what the Gospel’s implications were for gender distinctions as well. As a result, some of the women seemed to be participating in these public worship times without the traditional head covering of the time that served as a sign of gender distinction between the men and women. Paul said to the women who were doing that that they were dishonoring their source – the men.

In verses 4-6 Paul seemed to be arguing his point from the perspective of shame and dishonor that these choices would bring. In the second part of verse 5 and verse 6 Paul wrote, “since it is the same as if her head were shaven. For if a woman will not cover her head, then she should cut her hair short. But since it is disgraceful for a woman to cut off her hair or shave her head, let her cover her head.” Paul argued that culturally at that time it was disgraceful for a woman to cut her hair short or to shave her head. A Corinthian woman wouldn’t choose to cut her hair short or shave her head and go out in public because it would have been shameful for her to do so. Paul also said that for a woman to participate in public worship without wearing the proper head covering was the same as if she were to have her head shaved. Therefore, if she wouldn’t cover her head, she should just shave off her hair. But none of the women would have done that at that time because it was disgraceful – so neither should a woman participate in public worship without her head covering because it was disgraceful and dishonoring to the men.

In verses 7-12 Paul turned the direction of his argument to argue not from culture, shame, and dishonor, but to argue from God’s design and workmanship in creation. The first part of verse 7 was an exhortation and word of encouragement to the men that in principle was not too difficult to understand. (Note that Paul encouraged the men at Corinth to maintain a certain cultural tradition here, though he never made it a command.) Paul said, “For a man ought not to cover his head . . .” This may in fact be the most easily understood word of encouragement from Paul in this particular passage. Paul was encouraging the men at Corinth who were believers in Christ not to cover their heads while they were praying and prophesying in public worship. However, Paul offered up reasoning for his encouragement that was different from the cultural shame this would bring upon a man. Paul explained, “For a man ought not to cover his head, since he is the image of glory of God . . .” The use of the word ‘image’ is certainly a tool to get the readers to think back on the creation account once again and to remind individuals that we were created in God’s image (see Genesis 1:26-28). However, Paul doesn’t expound any more on the word ‘image,’ nor does he use the word again in this portion of his letter. It was the word ‘glory’ that Paul seemed to be more concerned with, as it also appears at the end of verse 7 in regards to the relationship between man and woman. So what are we to make of the word ‘glory?’ Why was this the word Paul chose to emphasize in this verse? By using the word ‘glory’ Paul seemed to suggest that man’s new life in Christ should bring honor and praise to God. Think of it in terms of this analogy: an artist and his work of art. When we look at an artist’s painting we see both a small expression of the artist’s personality, feelings, and creativity, as well as a declaration of the artist’s skills. And while the painting is just a piece of canvas covered with some color, it becomes the glory of the artist – directing honor and praise to the one who painted it – because it reveals aspects of the artist to those who look on the painting. In the same way (as one commentator puts it), “man . . . exists to God’s praise and honor, and is to live in relationship to God so as to be His ‘glory.’” Paul didn’t explain why being covered in this context would keep a man from revealing God’s glory, so that remains a mystery. But the principle is clear! Our lives as believers in Christ are to put God’s glory on display! “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” Paul said in his letter to the church at Ephesus (Ephesians 2:10). Note that in this text believers’ lives are from God AND created for God! God did a work in us through the salvation we receive from Jesus that trumpets God’s glory to the world around us! Our new lives in Christ declare that God takes dead things and gives them new life! Our new lives in Christ declare that God took selfish lives and gave them a new, eternal purpose! And when we faithfully live out our new lives in Christ people can’t help but see us as God’s art work! When that becomes our identity and we faithfully live that out, we will be pictures and expressions of what our magnificent God has fully accomplished through His Son’s death, burial, and resurrection on our behalf. So our behavior – particularly in public worship – ought to be bringing glory to God!

Verse 7 ended with these words, “but woman is the glory of man.” In making this declaration Paul was not denying that woman was created in God’s image or that a believing woman was God’s glory. He was, however, emphasizing the relationship again between man and woman. Paul expounded on this in verses 8-9, “For man was not made from woman, but woman from man. Neither was man created for woman, but woman for man.” In the creation account, when Adam was the only human who had been created, we read that it was not good for man to be alone and that alone Adam was still incomplete (see Genesis 2:18). When the animals came before Adam, as he was fulfilling God’s command to name the animals, the text tells us that God determined there was not a helper that was suitable for Adam (see Genesis 2:20). Adam needed a helper who was like him, but distinct from him. So God made Eve out of Adam’s rib and as a result, she became Adam’s glory. Woman came from man, woman was created for man, and woman made man complete. She was not subordinate to Adam – she was necessary for him. She thus became Adam’s glory. (Notice the remarkable similarities between redeemed believers being God’s glory and woman being man’s glory. Ephesians 2:8-9 tells us that our new life came from God and Genesis 2 tells us that woman came from man. Ephesians 2:10 tells us that we were created for God and Genesis 2 tells us that woman was created for man. So in the same way that believers are to live their lives as an expression of God’s glory, women need to give consideration to how they can live out their lives as man’s glory – not his subordinate, but as a helper who makes him complete.)

In verse 10 Paul made a point of the argument he had been making, “This is why a woman ought to have a symbol of authority on her head, because of the angels.” Many commentators believe this to be one of the most difficult verses in this particular letter. In the verse Paul gives an exhortation, though we must admit that it is neither very clear nor what we expect to read. In the previous verses Paul seemed to be contrasting men and woman. Based on what we read in verses 4-5 and verse 7 we expect Paul to say that women ought to cover their heads while they pray and prophesy publically. And many of our modern translations add what seems to be implied to help us make that more obvious. In the Greek manuscripts that still exist however, Paul literally says this: “For this reason a woman ought to have authority on/over her head, because of the angels.” One could certainly argue that “a symbol of” authority was implied and what Paul really meant when he wrote this verse. But part of the difficulty is that it just isn’t there. I don’t think one could argue with any certainty with another who believed that Paul implied here that the woman ought to be wearing something on her head. That certainly seems to be what Paul suggested earlier and the Greek is ambiguous enough to leave that open as a certain possibility. However, I prefer leaving “a symbol of” out of the translation and going with a more literal translation of the Greek, “For this reason a woman ought to have authority over her head.” Here’s why: in the previous portion of this letter (10:23-11:1 – see last week’s blog) we saw that Paul explained that believers do have rights and freedoms in regards to non-essentials. We also noted that believers in Christ were not to judge other believers in Christ in regards to non-essentials. Head coverings in public worship seemed to Paul to be a non-essential (not an absolute). So while tradition and culture may lean in one direction, it still wasn’t an issue that should be forced upon another. Therefore, a believing woman ought to have the right and freedom to make her own choice in this matter. Additionally, if we stick closely to what Paul said in Ephesians 2:8-10, we glorify the source of our life and purpose when we freely and willingly choose to live for that person’s glory. When we placed our faith in Jesus as Savior and Lord, God didn’t take away the freedom we had to choose to live for ourselves or for Him - instead He asked us to daily choose to live for Him. When we do that willingly it emphasizes His glory, whereas if we were obligated and made to live for Him it would subtract and take away from His glory. Paul wanted the women in Corinth to maintain authority over their own heads so that they might willingly choose to honor those gender distinctions and therefore serve as man’s glory, rather than making a head covering an imperative by which they were forced to wear one.

[The last phrase of verse 10, “because of the angels” is indeed problematic because while there have been numerous theories and ideas as to what it means, there are simply none that stand out as really solid options.]

Verses 11-12 said, “Nevertheless, in the Lord woman is not independent of man nor man of woman; for as woman was made from man, so man is now born of woman. And all things are from God.” Both believing men and women have freedoms in Christ. But as Paul has already qualified before, we all must be willingly to lay aside our personal freedoms for the sake of the Gospel and for the good of others. While believing women had the right to do as they wished with their heads because it was a matter of a non-essential, they also had to realize that their position in Christ did not make them entirely independent. Paul said that in Christ there was a mutual dependence between men and women. In Christ we both need one another! Believing men need believing women to help complete and make up the body of Christ and believing women need believing men to help complete and make up the body of Christ. We have been set apart together as His church – so we need to give constant consideration to how we are relating to God and how we are relating to one another. Our actions and behaviors are always communicating something. Our goal is to redeem all of our actions and behaviors for His glory.

Paul concluded this portion of his letter with verses 13-16, “Judge for yourselves: is it proper for a woman to pray to God with her head uncovered? Does not nature itself teach you that if a man wears long hair it is a disgrace for him, but if a woman has long hair, it is her glory? For her hair is given to her for a covering. If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.” Paul’s final word to the believers in Corinth was to judge for ‘themselves,’ not ‘one another.’ Then he offered one last analogy – nature. Paul said nature gave women long hair as a covering and for her glory. Thus analogy (not necessity) would seem to suggest for the believing women in Corinth that they maintain the tradition of keeping their head covered. But also note that Paul never made this a word of command. He only noted to those who were being contentious that there was no precedent for this in any of the other churches.

As a word of application there are few important take aways and a couple of points worth pondering. First, we cannot take our church traditions and customs and make them biblical law. Paul did not do that here in this passage. Second, that Paul argued this tradition with exhortations instead of imperatives and used language that was less striking is significant for what is to come in the next part of his letter. The abuses he was getting ready to address were far more significant, which will be much more recognizable by the greater intensity with which he addressed them.

Then there are some points we ought to ponder. Ladies, we will start with you. Are you doing anything in our public worship times that would dishonor the men? Let me be clear, you are not subordinate to the men – but you are necessary for them. And there is, in Christ, a mutual dependence upon one another for both believing men and women. So are you involved in any action or behavior that would dishonor them?

Men – this portion of this letter was addressed primarily to women because in the context of their church it was the women who were doing something that was dishonoring to their relationship with the men. However, this does not mean that we don’t take the principles of this text and look for ways to apply them to us. In the public worship times in Corinth the men may not have been doing anything to dishonor Christ, but I’m not so sure that that is true for the Church in America. So let’s ask the question, “Are we, men, doing anything in our public worship times that would dishonor Christ and fail to glorify him?” I would say that many men are! I think many men in our churches have become to ‘macho!’ They seem themselves as “tough” – and tough means “not displaying emotions or doing girly things.” That’s why you go into so many of our churches and look around and see the women getting into the praise and worship time and why we see the guys with arms crossed firmly across their chests, singing quietly and unenthusiastically. Let me ask you this? “What is your body language and lack of enthusiasm saying about the One who saved you?” Is it saying that He’s not that big of a deal and that He’s not worth getting excited about? “What about the lack of serving? What does it say about the One who saved us?” Is it saying that He’s not important enough for me to help teach the kids about Him; or that His love isn’t good enough that the visitors needs to sense that in the way I welcome them? Quite honestly men, I think our public worship times should knock people off their feet when they come in. People should see our enthusiasm in our worship and ask, “Who is worthy of such praise and adoration?” People should see the importance we put on teaching our children and ask, “Who is so important that they want everyone to know about Him.” And people should experience such great and unconditional love when they come in and ask, “Who in the world inspires people to love so sacrificially and unconditionally?” And men we ought to be leading the way in this! When we don’t we dishonor the One who gave us our new life in Christ and called us to these good works. Instead, in many of our churches the women are having to lead the way in this because our men are too tough and macho. Husbands, fathers, men – don’t let your actions and behaviors dishonor your head – Christ; don’t let your actions and behaviors fail to glorify your God. Resolve to lead the way in your homes and in our churches with actions and behaviors that honor Christ and glorify God.