The woman in the man and the man in the woman
Jan 11, 2014 22:16:37 GMT
Post by Colossians on Jan 11, 2014 22:16:37 GMT
This material is for the teaching of the Body of Christ, however the author reserves copyright over it.
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THE WOMAN IN THE MAN AND THE MAN IN THE WOMAN
Prologue
“Neither was the man created for the woman; but the woman for the man. For this cause ought the woman to have power on her head because of the angels. Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things in God” 1 Cor 11:9-12.
And so we are introduced to the greatest summary in the NT, that which speaks of what occurred in Genesis, and that which pervades the entire existence of mankind, that which is beautifully illustrated throughout the OT, and which, consummately, speaks of Christ and the Church.
For it is written of the natural:
“male and female He created them”.
And to Satan of the spiritual:
“I will put enmity between thee and the woman, and between thy seed and her seed; it [(the woman/church)] shall bruise thy head, and thou shalt bruise his [(the Seed's/Christ in the woman's)] heel”.
The woman in the man
And so we see the woman in the man Abraham, as he approached the Lord with what the NT ascribes to spiritual women, “a meek and quiet spirit, which is in the sight of God of great price”, when pleading for the righteous in Sodom:
“and Abraham drew near”
: a beautiful statement, the sense being a gentle approach in great reverence, tugging at the corner of God’s mantel.
And then:
“wilt thou also destroy and not spare the place for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked”.
If ever there was wisdom, submission, and power, all in one, here it is: the woman in Abraham approaching the man Christ, in complete submission ‘maneuvering’ her Lord and Master upon the basis of the integrity of His character and name, to relent to her righteous desires. Thus it is truly said: “a woman is the only creature who can conquer by surrendering”.
And so more of this woman in the man Abraham:
“Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there”.
And again:
“Behold now, I have taken upon me to speak unto the Lord: peradventure there shall be twenty found there”.
And yet again:
“Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there".
And so the ‘conquered’ Lord:
“I will not destroy it for ten’s sake”.
Thus we were made witness to the most beautiful ‘candle-lit dinner' of the Lord, where the ‘woman’ approached the ‘man’ in all her splendour, adorned with the jewel that is Christ Jesus, and beckoning Him to the ‘inner chamber’, where the ‘transaction’ of understanding took place.
The man in the woman
We are told in the NT concerning the spiritual woman:
“and ye have become [Sarah’s] children, if ye are not afraid with any amazement”.
This “afraid with amazement” is that which recognises the power of God while at the same time mocking it by resisting it with silliness and patronising eyes.
And so they of the household of fear, who heard the Father speaking audibly to Christ, rather said: “it thundered”.
And similarly they who witnessed the drowning of the herd of swine upon the possession of it by demons at the command of Christ, rather than repenting and worshipping Him, “besought Him that He would depart out of their coasts”.
Such fear is conceptually alien to the notion that is manhood.
And so we are introduced to what we recognise as the man in the woman Esther, who rose from the lowness of a slave girl, to be queen and joint heir with him who was king over 127 provinces of Asia-minor.
And so the courage of the man in the woman:
“Go gather all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law, and if I perish, I perish”
: Christ the man in the woman Esther.
And so Revelation speaks of the man in the woman that is the church:
“and they overcame him by the Blood of the Lamb and the Word of their Testimony”.
And again:
“and she [(the church/woman)] brought forth a Man child ... and her child was caught up to unto God and His throne [(His work in us will never be undone, but is preserved for all eternity)]”.
And thus we read:
“the woman is the glory of man” and “Christ in you, the hope of glory”, which two statements combined speak to Christ the Man Child in us who are His glory.
And so the woman Esther “put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house: and the king sat upon his royal throne in the royal house ... And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre”.
And thus Hebrews 4:16:
"Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need",
where this boldness speaks to the manhood of a certain Man who lives within us who are His woman. For is He not the advocate for our defence before the throne?
"if any man sin, we have an advocate with the Father, Jesus Christ the righteous" 1 John 2:1.
The woman in the man (a second time)
God when witnessing the abominations of Israel at the foot of Sinai, to Moses:
“Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them”.
The woman in the man Moses:
“And Moses besought the Lord his God”
: just as Esther toward her king, Moses did not presume upon the audience of God, but besought him.
“and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, and with a mighty hand?”
: just as with Abraham, the beautiful wisdom of God, the woman in the man, appealing to God on the basis of His work, protecting the name of her 'Husband', making sure His art-work was not broken in pieces on the ground after such 'effort' and time spent.
And so:
“Wherefore should the Egyptians speak and say, For Mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people”
: more of the right-minded appeal of the spiritual woman: a concern for the name of her husband, and thus reward for herself, for is it not that same name which she bears?
And yet further, tugging at the heart-strings of the memory of God, and reminding Him of His own mercy:
“Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven”.
Thus the wisdom of the woman who takes the strength of her man and multiplies it for good.
The man in the woman (a second time also)
”And the young men that were spies went in, and brought out Rahab, and her father and her mother, and her brethren”
: Rahab the provider, Rahab the ‘justifier’ of her brethren: the man in the woman Rahab.
“And Joshua saved Rahab the harlot alive, and her father’s household ... and she dwelleth in Israel even unto this day”
: Rahab the saviour, Rahab the imputer of righteousness to all that were hers. The man in Rahab: the Saviour.
And so:
“was not Rahab the harlot justified by works?”
: works are the domain of the man.
And so consummately, the reward of rewards, the man in Rahab:
“And Salmon begat Boaz of Rahab ... And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ”
: Jesus Christ, the man in Rahab.
The woman in the man (yet a third time)
Jacob’s persistence with the man Christ, when wrestling with Him at Penial:
Christ: “Let me go, for the day breaketh”.
Jacob: “I will not let thee go, except thou bless me”.
So the persistence of the woman to receive of the man, a persistence so strong that the man perceived that he could not overcome the woman:
“And when [the man] saw that he prevailed not against [Jacob], he touched the hollow of his thigh”.
We are told in Genesis that the woman’s desire shall be for her man: so here the woman in the man Jacob, for Christ. It is the wise woman who knows that her strength resides not in herself, but in her man: so here the woman in the man Jacob, for Christ, for he said: "I will not let thee go, except thou bless me".
And so we are admonished to wisdom by Paul:
“Do we provoke the Lord to jealousy? are we stronger than He?”.
It is the woman who will spend all her strength to hold on to that which can ultimately be her only strength: old lamps most assuredly exchanged for new.
And so he who receives becomes of necessity equal with Him who blesses:
"The Spirit ... beareth witness ... that we are ... joint-heirs with Christ".
And so Peter concerning marriage:
"ye husbands dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, as being heirs together of the grace of life; that your prayers be not hindered".
The man in the woman (yet a third time also)
It is said “a man’s word is his bond”: such is perceived as that which pertains primarily to the male of mankind.
And such was the man in the woman Ruth, who refused the comfort of her native environment, to journey as he who leaves father and mother to cleave to his wife.
So:
“And Ruth said, Entreat me not to leave thee, or to return from following after thee: For wither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me”.
Ruth whose word was her bond; Ruth the decision-maker; Ruth the bold; Ruth the forthright; Ruth the non-compromiser; Ruth the faithful; Ruth the principled; Ruth the 'Moabite Sarah'. The man in the woman Ruth.
Epilogue
“For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church” Ephesians 5:31.
Amen.
_________________________________________________
THE WOMAN IN THE MAN AND THE MAN IN THE WOMAN
Prologue
“Neither was the man created for the woman; but the woman for the man. For this cause ought the woman to have power on her head because of the angels. Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things in God” 1 Cor 11:9-12.
And so we are introduced to the greatest summary in the NT, that which speaks of what occurred in Genesis, and that which pervades the entire existence of mankind, that which is beautifully illustrated throughout the OT, and which, consummately, speaks of Christ and the Church.
For it is written of the natural:
“male and female He created them”.
And to Satan of the spiritual:
“I will put enmity between thee and the woman, and between thy seed and her seed; it [(the woman/church)] shall bruise thy head, and thou shalt bruise his [(the Seed's/Christ in the woman's)] heel”.
The woman in the man
And so we see the woman in the man Abraham, as he approached the Lord with what the NT ascribes to spiritual women, “a meek and quiet spirit, which is in the sight of God of great price”, when pleading for the righteous in Sodom:
“and Abraham drew near”
: a beautiful statement, the sense being a gentle approach in great reverence, tugging at the corner of God’s mantel.
And then:
“wilt thou also destroy and not spare the place for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked”.
If ever there was wisdom, submission, and power, all in one, here it is: the woman in Abraham approaching the man Christ, in complete submission ‘maneuvering’ her Lord and Master upon the basis of the integrity of His character and name, to relent to her righteous desires. Thus it is truly said: “a woman is the only creature who can conquer by surrendering”.
And so more of this woman in the man Abraham:
“Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there”.
And again:
“Behold now, I have taken upon me to speak unto the Lord: peradventure there shall be twenty found there”.
And yet again:
“Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there".
And so the ‘conquered’ Lord:
“I will not destroy it for ten’s sake”.
Thus we were made witness to the most beautiful ‘candle-lit dinner' of the Lord, where the ‘woman’ approached the ‘man’ in all her splendour, adorned with the jewel that is Christ Jesus, and beckoning Him to the ‘inner chamber’, where the ‘transaction’ of understanding took place.
The man in the woman
We are told in the NT concerning the spiritual woman:
“and ye have become [Sarah’s] children, if ye are not afraid with any amazement”.
This “afraid with amazement” is that which recognises the power of God while at the same time mocking it by resisting it with silliness and patronising eyes.
And so they of the household of fear, who heard the Father speaking audibly to Christ, rather said: “it thundered”.
And similarly they who witnessed the drowning of the herd of swine upon the possession of it by demons at the command of Christ, rather than repenting and worshipping Him, “besought Him that He would depart out of their coasts”.
Such fear is conceptually alien to the notion that is manhood.
And so we are introduced to what we recognise as the man in the woman Esther, who rose from the lowness of a slave girl, to be queen and joint heir with him who was king over 127 provinces of Asia-minor.
And so the courage of the man in the woman:
“Go gather all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law, and if I perish, I perish”
: Christ the man in the woman Esther.
And so Revelation speaks of the man in the woman that is the church:
“and they overcame him by the Blood of the Lamb and the Word of their Testimony”.
And again:
“and she [(the church/woman)] brought forth a Man child ... and her child was caught up to unto God and His throne [(His work in us will never be undone, but is preserved for all eternity)]”.
And thus we read:
“the woman is the glory of man” and “Christ in you, the hope of glory”, which two statements combined speak to Christ the Man Child in us who are His glory.
And so the woman Esther “put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house: and the king sat upon his royal throne in the royal house ... And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre”.
And thus Hebrews 4:16:
"Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need",
where this boldness speaks to the manhood of a certain Man who lives within us who are His woman. For is He not the advocate for our defence before the throne?
"if any man sin, we have an advocate with the Father, Jesus Christ the righteous" 1 John 2:1.
The woman in the man (a second time)
God when witnessing the abominations of Israel at the foot of Sinai, to Moses:
“Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them”.
The woman in the man Moses:
“And Moses besought the Lord his God”
: just as Esther toward her king, Moses did not presume upon the audience of God, but besought him.
“and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, and with a mighty hand?”
: just as with Abraham, the beautiful wisdom of God, the woman in the man, appealing to God on the basis of His work, protecting the name of her 'Husband', making sure His art-work was not broken in pieces on the ground after such 'effort' and time spent.
And so:
“Wherefore should the Egyptians speak and say, For Mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people”
: more of the right-minded appeal of the spiritual woman: a concern for the name of her husband, and thus reward for herself, for is it not that same name which she bears?
And yet further, tugging at the heart-strings of the memory of God, and reminding Him of His own mercy:
“Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven”.
Thus the wisdom of the woman who takes the strength of her man and multiplies it for good.
The man in the woman (a second time also)
”And the young men that were spies went in, and brought out Rahab, and her father and her mother, and her brethren”
: Rahab the provider, Rahab the ‘justifier’ of her brethren: the man in the woman Rahab.
“And Joshua saved Rahab the harlot alive, and her father’s household ... and she dwelleth in Israel even unto this day”
: Rahab the saviour, Rahab the imputer of righteousness to all that were hers. The man in Rahab: the Saviour.
And so:
“was not Rahab the harlot justified by works?”
: works are the domain of the man.
And so consummately, the reward of rewards, the man in Rahab:
“And Salmon begat Boaz of Rahab ... And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ”
: Jesus Christ, the man in Rahab.
The woman in the man (yet a third time)
Jacob’s persistence with the man Christ, when wrestling with Him at Penial:
Christ: “Let me go, for the day breaketh”.
Jacob: “I will not let thee go, except thou bless me”.
So the persistence of the woman to receive of the man, a persistence so strong that the man perceived that he could not overcome the woman:
“And when [the man] saw that he prevailed not against [Jacob], he touched the hollow of his thigh”.
We are told in Genesis that the woman’s desire shall be for her man: so here the woman in the man Jacob, for Christ. It is the wise woman who knows that her strength resides not in herself, but in her man: so here the woman in the man Jacob, for Christ, for he said: "I will not let thee go, except thou bless me".
And so we are admonished to wisdom by Paul:
“Do we provoke the Lord to jealousy? are we stronger than He?”.
It is the woman who will spend all her strength to hold on to that which can ultimately be her only strength: old lamps most assuredly exchanged for new.
And so he who receives becomes of necessity equal with Him who blesses:
"The Spirit ... beareth witness ... that we are ... joint-heirs with Christ".
And so Peter concerning marriage:
"ye husbands dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, as being heirs together of the grace of life; that your prayers be not hindered".
The man in the woman (yet a third time also)
It is said “a man’s word is his bond”: such is perceived as that which pertains primarily to the male of mankind.
And such was the man in the woman Ruth, who refused the comfort of her native environment, to journey as he who leaves father and mother to cleave to his wife.
So:
“And Ruth said, Entreat me not to leave thee, or to return from following after thee: For wither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me”.
Ruth whose word was her bond; Ruth the decision-maker; Ruth the bold; Ruth the forthright; Ruth the non-compromiser; Ruth the faithful; Ruth the principled; Ruth the 'Moabite Sarah'. The man in the woman Ruth.
Epilogue
“For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church” Ephesians 5:31.
Amen.