Ann Hollander, anything but supportive of dress distinctions between men and women, writes: Trousers for respectable women were publicly unacceptable except for fancy dress and on the stage, and they were not generally worn even invisibly as underwear until well on in the nineteenth century. For He it is Who created Nature. Changes in churches directly relate to the erosion of Biblical practice in the world. God’s people, in covenant relationship to Jehovah, who is their own God, need to obey Deut 22:5. Some will argue for the spiritual benefits in evangelism. Criticism of uniformity is silenced and defined roles are lost. (In contrast, rgj is employed for both men and women, e. g., 1 Samuel 17:39; Proverbs 31:17.) [iv] One could easily tell from a distance by the type of robe if one was looking at a man or a woman. Deuteronomy 22:5 does not affirm that it is an abomination for, say, a woman to hold in her hand a sword or war-implement that is appropriate for soldiers and thus for men; rather, she is not to have a man’s keli upon her body. The context of God’s original design gives more evidence for the position that Deuteronomy 22:5 is moral law. 24:4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance. Holy Scripture contains all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or be thought requisite or necessary unto salvation. After returning to the land, Ezra was disturbed to hear that “the people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations” (Ezra 9:1). 2:1-5). Another straw-man is that people who preach against pants on women think that this standard is a determining factor for salvation and spirituality. 21 kata» ta» aujta» me÷ntoi kai« th\n gunai√ka aÓskh/saß toi√ß aJrmo/ttousi ko/smoiß e˙kw¿lusen aÓnalamba¿nein aÓndro\ß e˙sqhvta, po/rrwqen wJß aÓndrogu/nouß ou¢twß kai« guna¿ndrouß fulaxa¿menoß: e˚no\ß ga¿r, kaqa¿per e˙n tai√ß oi˙kodomi÷aiß, uJfaireqe÷ntoß hØ¡dei kai« ta‡lla menouvnta oujk e˙n oJmoi÷wˆ. acc. Children learn their roles to a great extent by means of outward example. However, about the only difference is that women’s pants are usually tighter to draw the attention of men to parts of their body that they should not be thinking about, and they don’t have a zipper. The tendency to obliterate all sexual distinctions often leads to licentiousness and promotes and unnaturalness opposed to God’s created order. Furthermore, the broad use of the word keli in the prohibition that the woman puts on a keli of a man makes it very clear that the slight differences between pants cut to fit a man and pants cut to fit a woman do by no means constitute a sufficient distinction to avoid disobedience to Deuteronomy 22:5. 3.) 22:6) is training him in his God-ordained role. But what about things that are abominable to Jehovah, like Deut 22:5 mentions? Few to no examples remain as a basis for children learning their roles. . More men have become like women and women like men in the way they act, advancing the growth of first private and then open homosexuality. . In the present societal conditions, someone must believe strongly in designed distinctions to continue his practice. However, the point is that specific articles of clothing are out-of-bounds. Many Scriptural truths that repulse unbelievers must be taught to church members. The real truth about this “difference between pants” argument is that it is not an argument, but a vindication in hindsight for those who wish to justify a desired behavior. The will of God cannot be separated from His work. . The truth of this verse was established, believed and practiced. In my text, as by a parable, it is made evident that Moses, the inspired writer, as vehemently as ourselves, reprehends the effeminate man and the masculine woman.”[xxvii]. Some will use every one of these attacks to cause doubt about the meaning and practice of Deuteronomy 22:5. Growing up without clear role models, children take on whatever role is convenient. The historical attack attempts to reverse the clear teaching in light of newly advanced versions of history. . . A comment on that statement’s comment: Just as “a man’s garment shall not be on a woman” is interpreted in light of the second half, so “a man shall not wear a woman’s garment” is in light of the first half. Most people still oppose women in hand-to-hand combat (infantry), but they have long since stopped disputing women wearing men’s clothes. . A few articles of feminine clothing carried somewhat the same and basic pattern, yet there was always sufficient difference in embossing, embroidery, and needlework so that in appearance the line of demarcation between man and women should be readily detected.” Merrill C. Tenney, The Zondervan Pictorial Bible Dictionary (Grand Rapids, MI: Zondervan Publishing House, 1981), 226, 227. This is a distinctively female garment, a feminine noun accompanied by the noun “woman.”[x] The connection to the word “woman” shows that this garment is distinctively feminine: it is a “woman’s garment,” specifically, an outer garment.[xi]. 1 Ki 14:23ff; Deut 17:1). Churches argued against it for the Scriptural reasons advocated in this chapter. 7:26; etc.). A loss of roles comes from a lack of distinctiveness. The church should take into consideration the basis of compromise in doctrine and practice. Casting doubt on the truth is the goal. Fashion will change, and God does not prohibit that. Much obedient, godly living depends upon fulfillment of God-ordained roles. Nashville, TN: Holman, 2003.). To affirm otherwise is to reduce the command of the living God to something that has just about no meaning—just about anything on gender distinction can be explained away if the pant/skirt distinction can be eliminated. 1 Corinthians 11:3-16 makes that point clear. Someone stumbles away from God and a bad testimony misrepresents God. Just in proportion as the morals of a country or an age are depressed is that law defied. The negative “thou shalt not steal” (Ex. Deuteronomy 22:5 (NASB) Women Shall Not Wear Men’s Clothing. Of course, men and women both have heads, arms, and legs, but also have very specific differences that differentiate them considerably. [xxxvi] While it is apparent from the second half of Deuteronomy 22:5 that clothing is the emphasis of the first half of the verse, the prohibition of the woman having on herself the man’s keli is, as an examination of the texts with the word indicates, a broad command. Such change of attire was formerly adopted mainly for theatrical purposes, or from effeminacy, wantonness, the furtherance of unchastity, or the like. The advantage of allowing pants on women is the lack of friction with the unsaved community, lost relatives, and worldly church members. What separates an abomination from other forms of evil, at least in title, seems to be the personal offensiveness of the acts. Oak Harbor: Logos Research Systems. . [xli] Philo, On The Virtues 18-21. 25:15 But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee. [T]he existence of these behavioral standards has always been an integral part of our social structure. An abomination violates God and His attributes in the most extreme fashion. The person has denied God’s created order. al. Men were to never wear a garment distinctly designed for women. The favor of a foolish world and stubborn personal concerns for comfort, with their silly rationales, will seem so trivial then.

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