the Whenever we read a passage in Scripture about men and women, three main ways of understanding it usually surface. Some see men exercising authority over women in every area of life (patriarchalism). Others see equal value with distinct roles mainly in the home and church (complementarianism). Still others see full equality in both value and role with no gender-based distinctions in leadership (egalitarianism).

My culture pulls hard toward the third view, yet the only safe path is to let Scripture itself set the pace and determine the answer. We begin where the Bible begins—in Eden—because that is where God first reveals His design for marriage and the church.

Scripture Alone Determines the Answer.

Equal Dignity: The Shared Image of God in the Garden

The foundation begins in Eden after creation. Genesis 1:26–28 is clear and beautiful. God says, “Let us make man in our image,” and then creates “them” male and female.

The bolded pronouns and commands are all plural: “God blessed them, and God said to them, ‘Be fruitful and multiply, and fill, the earth and subdue it; and have dominion" Both bear the full image of God. There is no “percent” of the image assigned by gender. The man and the woman together represent a single humanity, and God gives the joint mandate of dominion to both. This foundational equality is never questioned anywhere in Scripture. The man and the helper are so fundamentally linked that if one fails or is removed, we cannot even obey God's first decree.

Three takeaways for any argument:

1. There is no textual indication in Genesis 1 that ruling the earth was restricted to the man.
2. Here the Hebrew word 'adam is used as a gender-inclusive, collective noun meaning "humanity" or "humankind".
3. Dominion over creation is not male domination over woman.

The Order Established: Genesis 2 in Sequence

Genesis 2 slows down and shows how God formed that shared humanity. The chapter is not a second creation story; it is a close-up on the sixth day, revealing the order and purpose God built into male and female from the start.

Unlike Genesis 1, the grammar shifts from adam ("humanity") to ha’adam (“the man”), this section refers to a specific individual. The ha-adam is formed first from the dust of the ground. There is lots of word play here where 'adam is formed directly from the 'adamah (earth/ground). God breathes life into him, and he becomes a living being.

Verse 5 tells us the man’s role: “there was no man to work the ground,”. God plants the garden eastward in Eden and places the man there “to work it and keep it”. The Hebrew verbs “work” (avad), “keep” (shamar), and “guard” later describe the duties of Levitical priests (Numbers 3:7–8; 18:5–7). Eden is presented as a temple, and the man is its first royal priest—responsible to cultivate, protect, and represent God’s order.

God gives the man the command about the tree of the knowledge of good and evil directly and alone, using second-person masculine singular forms. The prohibition comes before the woman exists. Then God declares, “It is not good that the man should be alone; I will make him a helper fit for him”.

• The phrase ezer kenegdo is strong: ezer is the same word used for God as rescuer (Psalm 33:20; Exodus), and kenegdo means “corresponding to” or “matching him”—a necessary ally who stands face-to-face as an equal image-bearer.
• God is obviously not subordinate to Israel but is frequently called Israel's ezer. Just as God does not become less divine when He helps us but willingly subordinates Himself to our needs by stepping into a servant role to lift us up. The question is never about if a woman are equal, it's about if they have a God-given role for separate things. Similarly, the woman is an equal image-bearer, yet because she was formed specifically for the man.

God forms the animals from the ground and brings them to the man to name in order to start exercising his role and authority.

• When God enters a covenant with someone, He often renames them to show that they now belong to Him (Gen 17:5, 32:28).
• The Father bestows the "Name above every name" on Jesus (Philippians 2:9-10), while Jesus, acting as the New Adam, renames His followers (Matthew 16:18, Mark 3:17) and promises a "new name" to His Bride, the Church (Rev 2:17, 3:12).
• Naming can vary by context (Gen 16:13; 26:20; Judges 8:31) and it is true naming is not always authoritative. Pagan kings rename subjects to assert dominion (Gen 41:45; 2 Kings 23:34; Dan 1:7), yet unlike those cases, Genesis 1 already showed that dominion belongs to both genders.

The man names the animals, but finds no helper fit for him among them even though they also were made from the ground.

Only then does God form the woman. He causes a deep sleep to fall on the man, takes one of his ribs (or “side”—the same Hebrew word used for the sides of the tabernacle and altar), builds her from it, and brings her to the man. The man immediately recognizes her: “This is now bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man”. He names her, just as he named the animals. When Adam calls her “Woman,” Adam classifies and distinguishes her from the animals, defining her in relation to himself. The woman is named by Adam, not by God. The narrator uses the same verb for “call/name” for both the animals (2:19–20) and the woman (2:23), deliberately linking the events. In Hebrew, this is a wordplay: man (ish) and woman (ishshah). She bears his root name because she shares his nature. Adam is the source and therefore bears responsibility.

• Noticed the woman doesn't have a proper name yet.
• “One flesh” is a Hebrew idiom for sexual union; Paul uses the same phrase for a man with a prostitute (1 Cor 6:16).
• The grammar also notes that the man leaves his parents to join his wife; this actively reverses later ancient patriarchal patterns where the wife was universally expected to leave her family to join her husband's household. It will also be reflected in the Christ leaving his father in heaven to find his bride.
• The word translated "rib" is also used in architectural contexts to describe the "sides" of the tabernacle, the ark, and the altar (e.g., Exodus 25:14; 26:20). While Rib is a correct translation, the broader sense is intentional when the church becomes members of the body of Christ, male, and female.
• Some object that Adam is merely using the common noun “woman,” not giving a proper name. However, when Adam names the animals, he likewise does not assign personal names (e.g., he does not name a tiger “Tony”); he classifies them. He does the same with the woman.

The Ordering Of Creation

Scholars note that in the context of Genesis 1 and 2, naming functions as a key mechanism of ordering the cosmos. Ancient cosmologies are focused on organizing the cosmos as a functional whole. In the Hebrew mindset, something "exists" only when it is separated, named, and assigned a specific role. To name a thing is to "bring it into being" within the social and divine order. God establishes this pattern in Genesis 1:5–10 by naming "Day," "Night," "Heaven," and "Earth." His authority to name derives from His role as Creator and source of all things.

The Example of the Moon: Reflective Rule

This pattern continues in Genesis 1:16 with the creation of the “two great lights.” These lights provide a symbolic framework that Scripture later develops to describe authority. God appoints the sun to rule the day and the moon to rule the night.

From a material perspective, this seems odd that the moon is not a literal light source (’ôr) and does not appear exclusively at night. However, through the lens of functional order, it is perfectly clear. The moon "rules" because God has ordained its role as a marker for time and the night sky.

This imagery is later used symbolically in Joseph’s dream (Genesis 37:9–11). When Joseph sees the sun, moon, and eleven stars bowing before him, Jacob interprets the imagery as representing the family structure: himself as the sun, Joseph’s mother as the moon, and the tribal heads as the stars. Scripture frequently extends this symbolic framework a recurrent motif. Just as the heavenly bodies govern times and seasons and shine upon the earth below, rulers are portrayed as those who “shine” over the people they govern. The pairing of “heavens” and “earth” often reflects this relationship between rulers and the people collectively (e.g., Isaiah 1:2; Deuteronomy 32:1).

This broader biblical pattern of assigned roles provides a fitting backdrop for the ordered relationship described in Genesis 2.

Pulling everything together I will show you the clear contrast from Adam and Eve.

What The NT Authors Said

Later in these articles we will walk carefully through each New Testament letter in its full historical and literary context. For now, it is important to see how the apostles themselves read Genesis 2. They draw clear typology and headship language directly from it, grounding every application in the way God created male and female.

The New Testament presents Jesus as the “Second Adam” (1 Cor 15:45). He is called the “Firstborn of all creation” (Col 1:15) because He holds the right to rule. After His resurrection He declares, “All authority has been given to Me in heaven and on earth” (Matt 28:18). Jesus receives this authority as the Head from His Father. He then commissions His “Body”—the church—to carry out His mission. The church never exercises authority independently; she acts only because she is joined to her Head. Paul makes this explicit in 1 Corinthians 11:3:

1. God the Father is the head of Christ.
2. Christ is the head of every man.
3. The man is the head of woman.

Eve was created as an equal counterpart ("bone of my bones"), but because she was created specifically to help Adam fulfill his God-given mandate, the relationship is asymmetrical. She was made for him, which establishes him as the head.

Paul presses the same connection in Ephesians 5:30–32. He quotes Adam’s words from Genesis 2:23—“bone of my bones and flesh of my flesh”—and applies them directly to Christ and the church:

As Eve was formed from Adam’s side, the church is the “Eve” of the Second Adam. On this basis Paul commands husbands to love their wives as their own bodies, nourishing and cherishing them exactly as Christ does the church (Eph 5:28–30). This even works in that metaphor of the sun and moon, such as in Malachi 4:2, Christ is the “Sun of Righteousness.” in his relationship to the church that reflects Him

Paul also calls Adam a “type” of Christ (Rom 5:14) and traces both sin and death to “one man” (Rom 5:12; 1 Cor 15:21–22). In 1 Corinthians 11:7–9 he writes:

He deliberately omits the word “image” when speaking of the woman, highlighting her created purpose to bring honor and glory to the man who himself images God. In 1 Timothy 2:13 he simply states, “Adam was formed first, then Eve.” The grammar from Genesis agrees with the pattern: Adam is “formed” (yatsar) from the dust; Eve is “built” (banah) from his side. Man is the source of woman’s physical origin (ek—“out of”), yet every man is born through (dia) a woman. The New Testament does not invent new roles; it shows how the roles God set in Eden point forward to Christ and His church.

The Pre-Fall Foundation

I hope it is clear that the New Testament writers consistently ground their teaching on marriage and gender roles in the pre-fall order of creation, not in post-fall cultural conditions. They appeal directly to Genesis 1–2: the sequence of creation, the origin of woman from man, and the pattern of headship and corresponding help that existed before sin entered the world.

This creates a basic problem for the common claim that Paul’s instructions are merely responses to local cultural issues in Corinth or Ephesus. Paul never appeals to local customs, social disruptions, or temporary circumstances. Instead, he repeatedly points back to what God established “in the beginning.” If his reasoning were cultural, we would expect him to say so. He does not. Later we will examine the specific contexts of 1 Timothy and 1 Corinthians in detail, but at this stage the issue is simple and methodological: arguments rooted in creation cannot be reduced to culture without ignoring the author’s own stated foundation.

Many readers turn to 1 Timothy 2:13–15 to support male headship and assume the argument is simply “Adam was formed first, therefore he has authority.” Paul does write, “For Adam was formed first, then Eve” (v. 13). However if we were to get a "Creation Order" argument primarily from 1 Timothy 2:13 we are essentially saying: “A comes before B, therefore A has authority over B.” This is bad logic for several reasons:

• Animals were created before humans, yet humans have dominion over them.
• Jacob was born after Esau, yet Jacob received the blessing.
• John the Baptist came before Christ in time, yet was greatly inferior in rank.

I do not believe 1 Timothy 2:13 by itself proves a creation-order argument for headship — that discussion belongs in Part 3 when we examine the letter in full context. What matters here is how Paul actually uses the verse. Look at the grammar of the passage:

The word “For” ties the command in verse 12 directly to the creation and fall account. Paul issues a command, then grounds it in the account of Adam and Eve to explain why it stands.

The Fall: Disregarding the Creational Order

Before addressing Paul’s letters, we must return to the Garden—the story every Jew knew. When examined through grammar, structure, and logic, the text shows that sin’s entrance is tied to Adam and Eve disregarding the distinct roles established at creation.

The fall begins with the serpent approaching the woman and questioning God’s command.
The serpent approached the woman and questioned God’s command (Gen 3:1). The text does not say he targeted her to subvert male headship, only that he was crafty. In her reply she altered the original words God had spoken to Adam alone (Compare Genesis 2:16-17 to Genesis 3:2-3)

• God had said they could “freely eat” of every tree (Gen 2:16); Eve reduced it to “we may eat.”
• She added “or touch it,” which God never said.
• She softened the penalty from “you shall surely die” to “lest you die.”

Satan seizes on this weakened theology and promises her that she can be like God, knowing good and evil. The Serpent approached the woman, the woman led the man, and the man followed the woman. In the Genesis narrative alone, this is a flip of the Chapter 2 sequence.

Eve, who had been formed as a helper corresponding to him and brought to him (Gen 2:18, 22), took the fruit and gave it to Adam who had remained silent and ate with her (Gen 3:6). He knew better as He received the divine command directly before Eve was created and who had been placed in the garden to work and keep it (Gen 2:15–17).

Paul later highlights this exact event: “Adam was not deceived, but the woman being deceived fell into transgression” (1 Tim 2:14). He was not tricked; he deliberately chose to follow his wife's lead rather than obey God's direct command. The text does not present Eve’s motive as an attempt to usurp Adam’s authority. Her desire was vertical — to be “wise like God.” She is not plotting against Adam but pursuing something greater—and wanted Adam to **JOIN HER.*. The narrative is not a story of a tyrant husband and an oppressed wife, it is a story of men and woman going against God.

• Many scholars argue that Eve was targeted because she was at a disadvantage in terms of knowledge. Because Adam received the commands directly from God before Eve was created, Eve only knew the command second-hand, making her uneducated and ignorant.
  • This reads into the text. If Eve sinned because Adam miscommunicated, then Adam bears primary blame as a failed teacher.
  • If that were true, Paul’s later appeal to Eve's deception as a reason for men to teach in the church would be entirely incoherent.

Scripture consistently presents the core sin as idolatry—placing something in the position of God—and that is precisely what occurs here. In that moment both elevated their own judgment above the Creator’s. The narrative shows both acting contrary to the responsibilities and relationship the text has already described.

So, were the sins of Adam and Eve equal? Let's see how God will then tell us directly what their sins were in the next section.

When God addresses the woman in verse 13, she accurately confesses, "The serpent deceived me, and I ate". Her failure is not listening to Adam or God, but believing false teaching. Although Eve had eaten first, God summoned the man. God entered the garden He called specifically to Adam: “Where are you?” (Gen 3:9). This is likely because the command was given to Adam, not Eve, so he bears primary accountability for the moral direction of his household. We will see this theme in part 2.

When God pronounces judgment, He does not begin with “because you ate,” but with: “because you have heeded the voice of your wife.” This idiom commonly means “to obey.” Adam’s failure is not just eating—it is violating God’s established order by submitting to his wife rather than obeying God. The Old Testament distinction between "inadvertent sin" and defiant, "high-handed" sin (Numbers 15:22-31). Instead of taking responsibility, he shifts blame, implicating both the woman and God: "Then the man said, “The woman whom You gave to be with me, she gave me of the tree, and I ate."

It was not because of Eve, but because of Adam that death entered the world. If authority and representation were equal, sin would be traced through Eve, who sinned first.

Paul draws the same conclusion in Romans 5:12–19: sin and death entered the world “through one man” (Adam). God had warned him before Eve existed (Gen 2:17), and the sentence of death is tied directly to him (Gen 3:19). As the head goes, so goes the body. Paul and the rest of the consistently attributes sin, condemnation, and death to Adam:

Romans 5 only works if Adam is functioning as a real representative head. If Adam were merely a private individual whose actions only influenced himself, Paul’s argument collapses. The parallel with Christ would make no sense. The entire comparison depends on the fact that one man can act in a representative capacity for the many.

The biblical text does not say this condemnation is passed down genetically; rather, Romans 5:12 states that “death spread to all men, because all sinned.” We actively join in Adam’s failure by committing our own sins. Humanity is bound to its head: his rebellion becomes the defining condition of those under him, and it is then confirmed and personally embraced by every descendant.

That is the point of the Adam–Christ parallel: Adam is not presented as one sinner among many, but as the covenant head of humanity, whose act determines the condition of those he represent. Just as Christ is the covenant head of a new humanity whose act determines the standing of those united to Him. The contrast of the gospel appears in the Second Adam. Through faith, we are transferred from the old humanity in Adam to a new humanity in Christ. United to Him, we no longer share in Adam’s guilt and failure, but in Christ’s righteousness.

The Judgement Of Humans

God’s judgments then addressed each one’s sphere, showing how the good order of Genesis 2 had been distorted into a power struggle. What makes this especially clear is the way God’s judgments are pronounced. He does not give a generic curse to both. Instead, He targets the exact spheres of life that correspond to each one’s creational purpose in Genesis 2.

The Woman's Judgment (Genesis 3:16) The woman, formed as a helper corresponding to the man and brought to him to partner in filling the earth (Gen 2:18, 22), receives judgment in the areas of marriage and motherhood:

• Multiplied Pain in Childbearing: God declares, "I will greatly multiply your suffering in your pregnancy; with pain you will give birth to children". The Hebrew word for "childbirth" or "pregnancy" here is heron, which specifically means conception. The Hebrew word for pain or toil is 'itsabon.
  • Childbearing itself was not the punishment, as God had already commanded humanity to be fruitful and multiply before the Fall (Genesis 1:28).
  • The consequence is the severe pain, danger, and suffering now attached to the process of bringing forth new life
• The Battle of the Sexes (Desire and Rule): God then declares, "Your desire will be for your husband, and he will rule over you". To understand the grammar here, scholars point to the strong linguistic parallel in Genesis 4:7, where God warns Cain: "Sin is crouching at the door; its desire (teshuqah) is for you, but you must master (mashal) it". Just as sin desired to devour and control Cain, the context strongly suggests the woman's fallen "desire" is corrupted into an urge to usurp, control, or compete with her husband.
  • In response to this competition, the husband will "rule" (mashal) over her. While the Hebrew word mashal simply means "to rule" and is not inherently a negative word (It is used roughly 80 times in the Old Testament, frequently to describe God's righteous rule over the earth.), the context of the curse indicates that the man's rule will frequently devolve into an autocratic, unloving, and forceful domination
  • that the only other use of teshuqah (desire) in the Old Testament is Song of Solomon 7:10, where it clearly means intimate/sexual desire. Some argue the curse means the woman will have an unreciprocated yearning or desire for intimacy with her husband. However, this ignores the genera, context of BOTH books. The description that is in the next chapter is a much better way to understand what Moses meant.

The curse describes the tragic reality of domestic strife in a fallen world: women desiring to master their husbands, and men reacting with harsh domination. This is descriptive of what will happen in a fallen world, not prescriptive of what should happen. It isn't the cause of sin; it's the evidence of it.

The Man's Judgment (Genesis 3:17-19) God then turns to Adam, indicting him "Because you have listened to the voice of your wife...". The man, placed in the garden first to cultivate and keep it and given the divine command before Eve existed (Gen 2:15–17), receives judgment in the area of provision and work:

• The Cursed Ground and Toil: God curses the ground, declaring that it will produce thorns and thistles, and Adam will eat from it only through "painful toil" and the "sweat of your face". Just like Eve, work itself was not the punishment, as Adam was assigned to cultivate the garden before the Fall (Genesis 2:15). The punishment is the futility and frustration of the labor. Notably, the Hebrew word used for Adam's painful toil ('itsabon) is the exact same word used for the woman's pain in childbirth.
• The Sentence of Death: God concludes Adam's curse with ultimate defeat: "for dust you are, and to dust you shall return".

How Both Sexes Mess Up the Design (And How the Gospel Restores It)

The curse of Genesis 3 is not the creation of male headship, but the tragic, descriptive corruption of it. The punishment corresponds directly to the roles God had already assigned before the Fall. This is why the curse is descriptive of fallen life, not prescriptive of God’s design. It shows what happens when the good order of Genesis 2 is twisted: joyful partnership becomes a battle for control, and loving headship becomes harsh domination.

• How Men Fail: Sin inclines men toward either a worldly, abusive domination over women, or a passive abdication of their spiritual responsibility.
• How Women Fail: Sin inclines women to resist the limitations of their God-given roles, seeking to usurp male leadership.

This is what we will see next, as even in the midst of this terrible judgment, God does not leave the man and the woman without hope.

1. God’s Promise: The Protoevangelium (Genesis 3:15)

Before God pronounces judgment upon the man and the woman, He first turns to the Serpent and pronounces his ultimate doom. God declares:

This verse is historically known as the Protoevangelium—the first proclamation of the Gospel. Even though the woman was deceived and led the way into transgression, God graciously declares that our only hope as a fallen race will be accomplished through human instrumentality—specifically, through the offspring of the woman.

2. Adam’s Act of Faith: Naming Eve (Genesis 3:20)

Immediately after hearing the curses—which included the terrifying sentence that Adam would return to the dust in death (Gen 3:19)—Adam does something completely unexpected.

He does not respond in bitterness, nor does he despair at the curse of death. Instead, the text says:

Her Hebrew name, Hawwah (Eve), is directly related to the verb hayah, which means "to live". Earlier in the chapter, Adam had objectified his wife and shifted the blame, referring to her simply as "the woman whom You gave to be with me" (Gen 3:12). But now, after hearing God's promise in Genesis 3:15 that the woman's seed would defeat the enemy, Adam's posture completely changes. Adam's naming of Eve is a profound expression of faith in the Gospel promise. Adam hears the promise of the "Seed" in verse 15 and believes it so much that he renames his wife based on future life rather than their current death

3. The New Testament Fulfillment: Saved Through "The Childbearing"

Because the New Testament is inspired, the Apostle Paul picks up this exact theological thread to explain how the Gospel restores us. In 1 Timothy 2:14, Paul says "the woman was deceived and became a transgressor". But Paul immediately follows this in verse 15 with the ultimate Gospel consolation:

In the original Greek, Paul uses the definite article: she will be saved through the Childbearing (tēs teknogonias). For centuries, biblical scholars and early church fathers have recognized that this is a direct typological reference back to Genesis 3:15.

Restoring the Man When a man dominates, belittles, or physically harms his wife, he is not practicing biblical headship; he is acting out the curse of the Fall in Genesis 3:16 ("he shall rule over you"). The Bible explicitly forbids men from using their physical or structural power to dominate (Colossians 3:19; 1 Peter 3:7). A man who abuses his wife is an enemy of biblical headship because he has traded the sacrificial love of Christ (Ephesians 5:25) for the pagan domination of the world.

Restoring the Woman Just as the Gospel rescues men from tyranny, it rescues women from the curse of competition and control. To reverse the desire to master her husband, the New Testament calls wives to voluntary, respectful submission (Ephesians 5:22). This is not a surrender of value, but a rejection of the curse's "mastery" impulse in favor of returning to the original creational role of the 'ezer kenegdo—a responsive, powerful ally.

The Gospel Picture:

The ultimate restoration is found in Ephesians 5:31-32, where marriage is re-centered on the Gospel. The couple stops fighting for control because they are both focused on portraying the profound mystery of Christ (the loving, sacrificial Head) and the Church (the willing, responsive Body).

Summary of proof texts

Pulling everything together I will show you the clear contrast from Adam and Eve.

1. man was “formed” (יָצַר) (Gen. 2:7), whereas the woman was “made” or “built” (בָּנָה, Gen. 2:22).
2. The man’s substance is taken from the ground (Gen. 2:7; 3:19), whereas the woman is taken from the man (Gen. 2:22).
3. The man is created outside the Garden (Gen. 2:7), whereas the woman is created within the Garden (Gen. 2:22–23).
4. The man explicitly receives the priestly commission to “work” and “keep” the Garden (Gen. 2:15; 3:19), whereas the woman is not alive when this commission is given.
5. The man directly receives the Lord’s prohibition not to eat from the tree of life (Gen. 2:16–17), whereas the woman was not alive when that word was spoken.
6. The woman is introduced as the man’s “helper” (עֵזֶר) (Gen. 2:18), whereas the man is not called her “helper” in return
7. The man names the woman, twice (Gen. 2:23; 3:20), just as he had named the animals before her (Gen. 2:19), whereas the woman does not name the man.
8. The man’s name (אָדָם) corresponds to the ground (אֲדָמָה), recalling his origin (Gen. 2:7) and sphere of vocation (Gen. 2:15; 3:19, 23), whereas the woman’s first name (אִשָּׁה) forms a wordplay with her origin from man (אִישׁ, Gen. 2:23), even as her second name highlights her vocational sphere as “the mother of all living” (Gen. 3:20).
9. In marriage the man is said to leave his father and mother and hold fast to his wife (Gen. 2:24), whereas the woman is not symmetrically said to do the same.
10. When the woman ate from the tree of knowledge, nothing immediately happened (Gen. 3:6), but when the man ate from the tree, “the eyes of both were opened” (Gen. 3:7). This shows that their relationship is not perfectly symmetrical (cf. Lev. 4:3).
11. Though Eve ate first, the Lord addresses Adam first (Gen. 3:9) and holds him responsible for the fall (Gen. 3:17; cf. Rom. 5:12)This shows that the man and woman had asymmetrical roles and/or responsibilities.
12. Both punishment go back to their origins, the man was specifically driven out (garash) of the Garden to "work the ground from which he was taken" (Gen 3:23). Only the man is exiled from the Garden whereas the woman is not explicitly mentioned in that judgment. Even though the woman is included in God’s judgment on the man (1 Cor. 15:22), it is significant that the Lord is able to deal with both by exiling the man alone.