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We come now again to the exposition
of God's Holy Word. And congregation, if you would
please, let's take our Bibles out at this time. And we want
to turn back to Ephesians, Ephesians chapter 5. Ephesians chapter
5, as we are considering what God would have us to do and to
be in the promotion of godly homes. And we want to read again
the text of scripture in chapter 5, verses 22 through 24. Of course, the larger context,
as Paul is addressing various members of the family, and he
begins with speaking to the wives related to marriage. And in Ephesians
5 and verse 22, the scripture says, wives, submit to your own
husbands as to the Lord, for the husband is head of the wife. as also Christ is head of the
body, or of the church, and he is the savior of the body. Therefore,
just as the church is subject to Christ, so let the wives be
to their own husbands in everything. Let's now join together before
the Lord in prayer. Heavenly Father, we bow before
you now as again we open up your word. We pray, Father, that as
we consider your word and your will, that we as a people would
be ready to receive it and believe it, and by your grace obey what
it says. Help us, Father, in these days
where we see increasingly a turning away of basic foundational teaching,
that we would reaffirm the teaching of the Word of God, that we would
be committed to its teaching and its regulative authority
over our lives, our homes, the Church, and yes, all of society. We thank you, O God, that your
word is true. It is infallible and inerrant. It is all sufficient and authoritative. Father, may we be found as those
who receive it aright for your honor and for your glory. And
Lord, those who do not know you, may through the work of your
spirit and by the sovereign pleasure of your sovereign will, You draw
them to your Son that they might believe and trust in Jesus Christ,
that they might be delivered from their sin and find salvation
in Him. Father, this we pray all in Jesus'
name, amen. We are continuing to consider
several basic and foundational teachings as it relates to God's
original creation in preparation for our specific instructions
found in Ephesians chapter 5. We find Paul addressing the issue
of the family, godly homes, But there is a lot that Paul is assuming
when you come to the text of Ephesians 5. All of the teaching
in Genesis related to creation, related to men and women, these
things are a part of Paul's worldview, his assumption, and that is the
basis of what he says in our chapter. And yet we, of course,
recognize that we live in a world that doesn't necessarily understand
these things. We live in a world, sadly, where
we debate what is a woman or what is a man. And so at the
very basic level, nothing can be assumed in our Christless
culture. We have been talking over the
last few weeks by way of introduction about the issue of God's creation
of men and women. We have said that men and women
are equal in value and dignity in the sight of God. We all affirm
that. We have said that they are created
in the image of God. The Bible affirms that. We have
said that if a man or a woman is saved, they're both joint
heirs in the grace of God. 1 Peter declares that in 1 Peter
3. And yet we also affirm that they
are different and they are distinct by their very natures from creation. Male hierarchy, headship, authority,
and rule is found in all three spheres of our existence. as
it relates to the home, that's the smallest sphere, then to
the church and to all of society. This idea of headship, this idea
of mal-hierarchy and authority is manifest in all three spheres. We said briefly last week, talking
about the civil sphere, that is that most outward sphere of
our existence, that if male hierarchy is indeed rooted in creation
and nature, and we noted that it was according to the scriptures,
then we said that nature does not change from one sphere to
another. This is in contrast to those
who would say, well, yes, there is male headship or hierarchy
in the home or in the church, but that has nothing to do with
the civil sphere. We said, no, it does have something
to do with the civil sphere because the nature of men and women do
not change when you move from one sphere to the other. They're
the same creatures by God's design. We looked at some illustrations
of this reality in the Word of God last week. We said, as it
relates to the civil sphere, society, that the civil authority
is to be masculine. That is, the political or civil
offices are found to be male in the Bible. We looked at the
biblical requirements for civil magistrates, and we see that
in Scripture, clearly, it was male. We said that in Isaiah
3 and verse 12, God mocks weak rulers by calling them women
and acting like women. To be a man acting like a woman
in a civil place or authority is a shameful thing. It didn't
even conscience the idea of a woman being in that office. It was
addressing men acting like women in that office. And God says
that's a shameful thing to see manifest. We said, secondly,
that there is this other illustration of male hierarchy in the civil
realm as it relates to military service. And we noted that in
military service, it was male. It was masculine. We looked at
the Old Testament scriptures. We noted there that whenever
God calls his people to that place of forming a military,
it is male only in nature. And then we noted in several
places in the scriptures that to mock male soldiers is to call
them women, or acting like women. Now again, this is similar to
what we saw in the idea of the civil sphere. That's found in
Jeremiah 50 verse 37, Jeremiah 51 verse 30, and then in Nahum
chapter 3 and verse 13. So male hierarchy, headship,
rule, and authority is in all three spheres. Now, today we
want to consider this and we would say that if the Bible affirms
male hierarchy in all three spheres, the home, the church, and society,
and if this was universally accepted in Christianity and in Western
civilization until relatively recently, we want to ask ourselves
today the question, what has happened in the present day? Well, what has happened is the
satanically inspired movement, which we call feminism, the feminist
movement. Listen to the words of Rachel
Wilson. She writes in her book, Occult
Feminism, The Secret History of Women's Liberation, these
words, quote, feminism in the United States and the Western
world today is widely regarded as a completely positive, necessary,
and logical struggle for equality and justice between the sexes. Feminist ideology and its resulting
political movements have been responsible for the most broad,
sweeping, and fundamental social changes in human history in a
very short span of only about 100 years. It is astonishing
to reflect upon the fact that the overall structure and organization
of human families, governments, and society at large that were
consistent across many thousands of years of civilization all
around the world were completely dismantled in less than a century. It is stunning and fascinating
as a phenomenon when you stop and think about this. There is
no other revolutionary social change that compares to the rise
of modern feminism and the infinite impact it has had on the way
people think, live, and organize society. Feminist ideology truly
changed the framework of how human beings perceive themselves
and each other. It has revolutionized everything
about human life, redefining what it means to be a man, a
woman, a mother, a father. It changed what comes to our
minds when we think of leadership, authority, and power. Feminism
has indeed transformed our reality in every aspect and dimension
you can think, from daily care of our homes and children to
how we operate in the workplace, our schools, You can see its
influence heavily on all aspects of pop culture and entertainment
today. And this, of course, is stating
the obvious, isn't it? This has been a profound reality. Overturning society is the very
impact of feminism. Now, what I want to do today
is I want to give something of a survey of the history of feminism. And I'm going to be following,
not exclusively, but primarily, the treatment that Pastor Zach
Garris, in his book, gives. He divides, and many others would
divide up, feminism into three different phases, or three different
waves. Now, some writers on the subject
divide things up just a little bit differently, but many divide
it up into this way. There is, first of all, what
could be called first-wave feminism. The dates here that Pastor Garris
gives is the 1830s until 1920. Actually, some of these elements
go all the way back to the ancient pagan societies that worshipped
women and matriarchal societies. But in terms of American history,
those are good dates, 1830s to 1920. Second wave feminism was from
the 1960s until the 1990s. Most of us, we were alive during
this time, so we can identify with this second wave. And then
the third wave of feminism was from approximately the 1990s
until the present. So I wanted to survey the history
of these three phases and point out what was the emphasis and
the goals of these phases. First of all, first wave feminism. Whenever we talk about first
wave feminism from the 1830s to 1920, we would say that the
goal of this phase was to make women equal to men. Equal to
men economically, equal to men politically, and equal to men
socially. Now, whenever we talk about equality,
we should always distinguish between equality of value and
functional equality. Men and women are of equal value
spiritually. Amen? Absolutely. They're created
in the image of God. And yet we have already said
they have different natures and they have different designs,
even though they are of equal value. But this idea of functional
equality is egalitarianism. It is this idea of sameness. It is this minimizing of the
differences between men and women. And certainly, what was started
in first wave feminism, we've seen the fruition of it in our
day to day, where we don't even know what a man or a woman is.
Well, that was the ultimate outcome. There isn't man, there isn't
woman, we're just individuals. First Wave Feminism sought to
make women more like men. Robert Louis Dabney, who lived
during the beginnings of first wave feminism, said that the
goals and claims of first wave feminism was to completely disregard
the natural and divinely designed differences between men and women. He said, secondly, the goal was
to release women from marital subordination. So those are the
two primary emphasis. The term feminism itself was
coined in the 1880s in France. And yet, when we talk about this
movement, even though it didn't go by that name, I mean, the
early movement was called the women's movement, the women's
rights movement, the suffrage movement, the women's liberation
movement. Really, even though it didn't
use the term feminism, it was feminism by its very outcome
and its very definition from the very beginning. First Wave
Feminism took up several social causes, and what is interesting
about this is that they did not all have to do with women's rights
or the concerns of women. For example, it took up the abolitionist
movement. It took up the temperance movement. Whenever you think about the
temperance movement, which of course led to the 18th Amendment
in 1920, women were a big part of the temperance movement. It
also, of course, took up the women's suffrage movement that
led to the 19th Amendment in 1920. Now, the reason we point
out these various not even related social causes that the early
feminist movement was involved in, is to show that their movement
was more than just about women's issues. It shows us that it wasn't
just a movement about the right to vote or the concerns of women. It was a revolutionary movement
with much broader goals. It was a part of what is called
by historians the progressive area or era of American history. And it was a revolutionary movement
from its very beginning. It was seeking to undermine the
very order of society. And that is the critical thing
that has to be understood. It is very much like, how many
of you remember the Black Lives Movement, BLM? How can we forget
it? We think about that just a few
years ago. Well, early on in that movement, they had a website,
BLM website, and you could go to that website, now they took
it down, but you could go to that website and you could find
all of these various causes that they were concerned about. And
it's interesting that the BLM movement was not just concerned
about issues related to African-Americans. They were pushing concerns about
homosexuality, transgenderism, and all of these other things
in addition to BLM. Why is that the case? Because
it was another revolutionary movement. It was a movement seeking
societal change on a very broad scale. Well, that is very much
like first-wave feminism. It viewed the individual as central,
detached from the family unit. It was the individual in first-wave
feminism rather than the family that was the basic unit of society. Listen to what B.B. Warfield
wrote. How many of you are familiar
with the name B.B. Warfield, the great Princetonian theologian? He, again, was of this era, first
wave feminism. He writes, quote, the difference
in conclusions between the Apostle Paul and the feminist movement
of today is rooted in a fundamental difference in their points of
view relative to the constitution of the human race. To Paul, the
human race is made up of families. To the feminist movement, the
human race is made up of individuals. A woman is just another individual
by the side of the man, and it can see no reason for any differences
dealing with the two. So, B.B. Warfield points out
what was at the heart of this first wave feminism. It was all
about moving the understanding of society from families to individuals. And, of course, this has led
in our society today to absolute individualism in its most profound
and incredible way. Before the feminist movement,
the family was that first government of our existence. You had the
family, the church, and then society. The head of the household,
that would be the husband and the man, he voted. in society
because it was the man's vote that was representing the vote
of his entire family. And he was the head of his family
and he voted as the head of his family. And his vote represented
his wife and all of his children. And so you see the difference
between these two types of understanding. The original Constitution of
the United States, the founders of America, and really up until
1920, the idea of our society was that it was the family that
was the basic bedrock of society, not the individual. Well, first wave feminism changed
all of that. It said that it's not the family
that's the primary thing, it's the individual that's the primary
thing. First wave feminism, of course,
was marked by these anti-Christian notions of individualism and
egalitarianism, redefining the very structures of society The
congregation, you need to understand, it was also marked by occultism
and Satanism. You've heard me already perhaps
say that the feminist movement was a satanically inspired movement,
and you've probably thought to yourself, well, that's just the
pastor kind of speaking in exaggeration. Well, let me just share with
you some of the prominent members in first wave feminism. Many of us would be familiar
with the name Elizabeth Caddy Stanton, who lived from 1815
to 1902. Elizabeth Caddy Stanton was a
key leader in the movement. She was the first president of
the National Women's Suffrage Association. She wrote the Women's
Bible in 1895, attacking male headship. She practiced spiritism. She
engaged in seances and she went to mediums. She went to what
they called spirit tables where they would communicate with the
dead. She is reported to have heard spirit raps in her home. These would be visitation of
spirit beings that would knock on the walls and you would hear
these knockings. And she claimed she was getting
communications from spirits. That's Elizabeth Cady Stanton.
What about Susan B. Anthony, who lived from 1820
until 1906? She was another key leader in
the movement. We're all familiar with her name.
We actually made a coin with her as a way of honoring her. She was born into a Quaker family
committed to societal equality. She was rumored to be a lesbian. She attended, in her adulthood,
Unitarian churches. While she always claimed to be
of Quaker origin, During adulthood, she attended Unitarian churches. Now, what is a Unitarian church?
Basically, a heretical church. They deny the deity of Jesus
Christ, and they deny the Trinity. So, not true Christianity. She
attempted unsuccessfully to start her own church in 1859, which
would be, quote, a free church where no doctrine should be preached
and all should be welcomed. Now, how about a church like
that, where no doctrines are preached? Doesn't sound like
much of a church. That's what Susan B. Anthony
desired. She frequented throughout her
career a place called the Lillydale Assembly in New York. The Lillydale
Assembly, if you're not familiar with this place, it's still in
existence, was a spiritualist retreat camp. And this is where
people would go and they would have prayers and meditations
and divine healings. And they would practice seances
and they would speak to the dead and speak to demonic spirits.
And Susan B. Anthony went to this place, and
she was invited and gladly accepted the invitation, and spoke there
on several occasions throughout her career. Now, interestingly,
talking about her religious bent, Elizabeth Cady Stanton said of
Susan B. Anthony, she of course knew her,
she said, she's actually an agnostic. To her, work is worship, and
she is not orthodox in belief, but she is religious." End of
quote. So when you think about Susan
B. Anthony, whether or not she engaged full-blown in a cult
activity, she had no problem frequenting that crowd and speaking
to those people. And they were her people, as
they were very receptive to this open thinking about women's issues. Another individual in the first
wave feminism is Victoria Woodhull. You may not be as familiar with
that name. She lived from 1838 to 1927,
another feminist leader. She was a practitioner of the
occult. She was a spirit medium, which
is what the Bible calls a witch. She practiced fortune-telling
and clairvoyance, that is, the psychic ability to perceive information
beyond the normal senses. She, during demonic trances,
would call for free love in society. Incidentally, in 2001, she was
inducted into the National Women's Hall of Fame. Then there is Matilda
Jocelyn Gage, who lived from 1826 to 1898, another feminist
leader. In 1893, she published a book
called Women, the Church, and the State, in which she argued
that the church was responsible for the repression of women. It's all the church's fault.
Very anti-Christian. She also was a practitioner in
spiritualism, worshiping goddesses, communicating with the dead,
reincarnation, and the occult. Then there was Elizabeth Beecher
Hooker. You may be familiar with that
name. She lived from 1822 to 1907, a feminist and social activist. She's actually the daughter of
New School Presbyterian Lyman Beecher. She claimed that spirits
guided her work through seances. She practiced necromancy, that
is, communicating with the dead. She condemned scripture as not
being relevant. These are the kind of demonic
undercurrents that are found in the leaders of first-wave
feminism. So congregation, it is not an
exaggeration to say that the founding and the primary leaders
in first wave feminism were heavily involved in satanic activities. It's not an exaggeration, it's
a reality. As they all jointly worked together
to overturn society as it was. Well, what about second-wave
feminism? Just quickly giving a brief history
here, you move from first-wave feminism to second-wave feminism. Second-wave feminism was from
the 1960s until the 1990s. Listen to what Pastor Garris
says describing this second wave. He says, quote, second wave feminism
came several generations later in the 1960s, with a focus on
women's legal and social equality. This wave fought for a women's
right to initiate divorce proceedings, no-fault divorce, a woman's right
to abortion, and equitable wages. The seeds of the 1960s feminism
had been planted in the first wave of the women's movement.
But this second wave was even more radical. This movement was
ultimately an all-out attack on marriage. What about some
of the leaders in Second Wave Feminism? Well, interestingly,
Jewish women led a prominent role in Second Wave Feminism. I'm not trying to be anti-Semitic.
Just Google the words, Jewish women in Second Wave Feminism. And what you will discover is
that Jewish women played a vital role in this movement. Let me
share with you some of the people. There was the Jewish-American
Betty Friedan. Some of you are familiar with
this name. She wrote the book, The Feminist Mystique, 1963. This book, The Feminist Mystique,
called on women to trade home life for the workforce. That
was the emphasis of the book. Then there was the Jewish American
Gloria Steinem. Many of you have heard of that
name, Gloria Steinem. She said once, and she was an
active member of Second Wave Feminism, quote, a woman needs
a man like a fish needs a bicycle, end of quote. So that gives you
some idea of her thinking about men. Then there was the Jewish
American Ruth Bader Ginsburg, who we all are familiar with
that name. She was an associate justice
on the Supreme Court. Well, before she was an associate
justice, she had a long legal career of activism, activism
in the areas of gender equality and women's rights. Then there
was the Jewish-American Bella Abzug. She actually was a U.S. House representative from the
Bronx. and she was called Battling Bella,
and she was a flaming feminist and a very vocal voice in second
wave feminism. Interestingly, Battling Bella
was one of the first U.S. congresspersons to openly advocate
for homosexual rights. Do you see how these things all
kind of fit together? This was the second wave feminism
basically advocating a total social revolution, sexually speaking. It, of course, advocated the
pill, no-fault divorce, free sex with no consequences, and,
as we are all aware, abortion and the right for a woman to
kill her unborn baby. Pastor Garris says, comparing
first-wave feminism to second-wave feminism, he says, quote, first-wave
feminism can be described as a women's desire to be independent
from men, Whereas second wave can be described
as a woman's desire to act like men. And so that basically is
a good way to summarize the second wave. Most of us have lived through
second wave feminism. So these things are not out of
our experience. We've seen this, and it's been
an ongoing issue in our day. What about third wave feminism?
Well, third wave feminism really is just carrying on this societal
revolution that began in the first wave. It runs from the
1990s until the present. And again, for the sake of time,
let me just read to you the description that Pastor Garris gives in his
book. He says, quote, third wave feminism,
which began in the 1990s, was even more radical than the previous
waves of the women's movement. While third wave feminism was
not monolithic, it has largely been behind the push for homosexuality
and the celebration of sexuality as a means of empowerment. The second wave feminism of the
1960s did have an element of homosexuality and a rejection
of men, but many considered it too radical at the time and thought
it would harm the movement. But the taboo of such radicalism
slowly eroded over time and has continued to erode. Third wave
feminism has certainly succeeded in accomplishing its goals. The
U.S. Supreme Court legalizing same-sex
marriage in all 50 states in 2015 in the case Obergefell v. Hodges, followed by the extension
of anti-discrimination laws to homosexuality and transgenderism
in the 1920 case Bastok v. Clayton County, both of which
are, in the words of Pastor Garris, entirely lawless rulings. These later forms have shown
just how anti-Christian feminism is, as it has explicitly attacked
God's design for the family. Congregation in just over a hundred
years, All of the foundations as it relates to the home as
a building block of society has been obliterated and overturned
in the culture at large. So when we think about these
things, it's good for us to understand the movement. It's good for us
to understand the satanic inspiration that were the undercurrents that
moved it to the place that we are today. Because this revolution
is continuing. It isn't static. It is continuing,
and it is explicitly anti-Christian in its orientation. Some of us
might ask the question, well, why discuss and deal with this
thing and talk about the history of this movement? Well, I want
you to turn with me in your Bibles back to 1 Chronicles chapter
12. Much of what I have said up to
this point is really more of like a lecture in history. But this is important that we
understand these things. It is important for three reasons,
and I want to just real quickly state a couple of things as we
conclude this morning. First of all, we are to discuss
and deal with this movement and its history because we are called
to understand the times in which we live. We are called to be
discerning of our times. A good illustration of this is
found in 1 Chronicles chapter 12 and look with me please at
verse 32. Here we read of the people of
God. David's army, and in verse 32
it says, of the sons of Issachar, who had understanding of the
times, to know what Israel ought to do, their chiefs were two
hundred, and all their brethren were at their command. Here we have these sons of Issachar
described with this wonderful designation. They are those who
had understanding of the times, the times in which they lived.
Matthew Poole in his commentary says that they, quote, had the
political prudence to discern the situation of their day. Congregation,
we are called to that same thing today as God's people. We are
called to have political prudence and understand and discern the
times in which we live. We are not to be adherents of
radical two-kingdom theology, which basically says, well, the
Bible applies to me individually, and it applies to my family,
and it applies in the church, but we can't think in biblical
terms or apply the Bible outside the spiritual realm. No, the
Word of God applies in every area. Amen? The Word of God is
relevant in every area of our existence. And we are to be discerning. We are to be those who understand,
as we read here in verse 32, the times. It is the call of
God's people that we be discerning, that we pay attention to current
events and trends in our culture and in our society. God has placed
us in the world so that we would have an impact in the world.
He has not called Christians to huddle up in a little holy
huddle outside of society and say, well, we have a private
faith, but it doesn't apply anywhere else. No, he has called us to
be salt and light in the midst of a crooked and perverse generation. He has called us to have an impact.
He has called us to say, thus saith the Lord. Wise leaders
are called to see and biblically assess the times. That's what
we see as it relates to the sons of Issachar. Pastors are to have
this wisdom and they are to be discerning and they are to see
and assess the times. But not just pastors. It is the
calling of all of God's people to be discerning and to understand
the times. Secondly, turn with me, if you
will, back to Ephesians chapter 5. Not only are we called to
understand the times, but we have, as New Testament Christians,
under the authority and instruction of the Apostle Paul, we are called
to expose all of the evil. We are called to expose all of
the evil. Paul says this, and we've already
looked at this in Ephesians 5 and verse 11. He says, have no fellowship
with the unfruitful works of darkness, but rather expose them. It's not just that we avoid the
feminist movement. It's not just that we say, well,
we don't want to get involved with that. No, Paul says here
that we're not only to not have fellowship with these works of
darkness, these unfruitful deeds of darkness, but we are to be
actively engaged on the offensive of exposing them and rebuking
them. The very word there that is used
by Paul, expose, eleko, means to expose and rebuke. We are not to remain politically
quiet and try to be polite and keep our mouths shut as everything
around us is literally being taken over by Satan. We are to
be declaring the truth in the market square. Amen? We are to
be declaring the Word of God. And we are to be exposing these
things that are undermining biblical teaching. We need to understand
the times. We need to be exposing and rebuking
all of this falsehood. And then number three, we don't
stop there. We need to be calling folks who
are wrapped up in this to repent and turn to Jesus Christ. My
friend, if you have been caught up in these movements, And I
dare say, the thinking, the assumptions, the presuppositions of the feminist
movement, it has been so baked into our culture for a hundred
years. that it is without doubt, it
has influenced the way we see things and the way we evaluate
things. That we as God's people are called
to deal with that, to see it for what it is, and to repudiate
it, and to turn from that, realizing that it is wicked, godless, and
satanic. We as God's people are to speak
the truth, we are to embrace the truth, and you must come
to Christ who is the very word of truth. The reason why so many
people in our culture fall into these satanic movements It's
because they do not have Christ as their Savior. They do not
have Him as their Lord and Master. And so they're just easily tossed,
in the words of the Apostle Paul, to and fro with every wind of
doctrine. And all of these movements, they
see them as being progressive and helpful and legitimate. And
they're not able to discern that these things are evil and undermining
and attacking the very Word of God. My friend, if you are not
in Jesus Christ today, the Word of the Gospel to you is repent
and turn to Jesus Christ. Find Jesus Christ who is the
truth. And when you come to the truth,
the truth will set you free. And the truth will liberate you,
not in the kind of liberation of these satanic movements of
our day, but truly liberate you to embrace what God has declared
in his word for the home, for the family, and for all of society. Let's bow together in prayer.
Our gracious Heavenly Father, we thank you for your word today.
We recognize that we live in a culture that is taken captive
by our adversary. Help us that we would be discerning. Help us that we would assess
biblically our world and expose these evils for what they are. That we would not think it our
duty to just say nothing and try to get along and go along.
But you have called us to be salt and light, to have that
exposing and that illuminating influence in our world. And Lord, help us that we will
call sinners to turn from their sin, turn from that darkness
that they are in. and turn to Jesus Christ, who
is the Savior and sin deliverer for sinners. Father, we thank
you for that salvation. We pray all of this now in Jesus'
name. Amen. Amen. Let's all stand together
now as we prepare to be dismissed. Again, with the words of Holy
Scripture, the Lord bless you and keep you. The Lord make His
face to shine upon you and be gracious unto you. The Lord lift
up His countenance upon you and give you peace. And all of God's
people said, Amen. Amen.
The Feminist Movement
Series Ephesians
In this sermon, Pastor Linehan considers male hierarchy, headship, and authority, as established by God in the Creation order and a brief history of the feminist movement in America.
| Sermon ID | 518251519523922 |
| Duration | 44:55 |
| Date | |
| Category | Sunday - AM |
| Bible Text | Ephesians 5:22 |
| Language | English |
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