The first two chapters of the Bible are perhaps as important as any others when we talk about men and women in the church.
Not only do these chapters tell us how the biblical story begins but it’s the only picture we have of what life was like before sin entered the world. These chapters will give us clues to what God’s ideal was (and is) for men and women.
Many complementarians make the case that the major clue for gender roles comes from the “created order.” The argument goes like this: “Because God created men first, they are called to be the leaders, and women are to called follow.”
But Genesis 1-2 gives absolutely no support for that conclusion.
Here’s what we’ll see: Genesis shows us that God created man and woman with equal status, function, and authority to carry out his mandate. In other words, there was no hierarchy or patriarchy before the Fall in Genesis 3.
I will cover Genesis 1 in this post and Genesis 2 in the next.
Humanity: Man and Woman, Together
There’s no shortage of opinion about what is going on in Genesis 1 and how it all happens. Of course, our focus is the creation of humanity and what that means for us as we work through the issue of gender roles today.
In verse 26, God says, “Let us make humankind in our image, after our likeness.”[1] The word translated “humankind” here is the generic Hebrew word adam. Eventually, it becomes the man’s proper name.[2]
Adam is singular, and that’s why a translation like “humankind” (which is singular) makes the most sense. It’s obvious that adam represents more than one person, however. After all, the very next phrase is “so they [plural] may rule” over every other living thing that is not human.
If that wasn’t clear enough, verse 27 is:
“God created humankind [adam, singular] in his own image,
in the image of God he created humanity (or the human) [ha’adam, singular],
male and female he created them [plural].”
God’s image and likeness is incomplete with only one gender.
Yahweh did not make humanity just male or androgynous or asexual. “Male and female he created them.” They stand together, with equal status before Yahweh as his image bearers. No hierarchy, no dominion one over the other.
We’ll come back to “image and likeness” means in a moment. For now, I want to affirm that each, individual person in the world is made in the image of God (imago dei)–whether a person is single, married, divorced, living in community, or standing alone at the top of Mt. Everest.
Genesis compels me, however, to see something more expansive and beautiful than our individual theology of imago dei. Namely, God’s image and likeness is incomplete with only one gender. To fully reflect his nature, character, and activity, God in his wisdom created two genders.
This means that if I am in a room with only men (like so many church elder teams), then the full expression of imago dei is lacking.
Humanity means male and female, together.
But that’s not all.
A Job Fit for Kings and Priests
The purpose of God creating humanity in his image and likeness, according to verses 26 and 28, is that they may rule over the animals, fill the earth with offspring, and subdue the earth. God created humans to fulfill a particular role and function in creation.
God does not tell the male to rule over the female. Again, they are both commanded to rule over everything else that is not human.
“God blessed them and said to them, ‘Be fruitful and multiply! Fill the earth and subdue it! Rule over…” (v. 28). Two significant things stand out.
First, God blessed and spoke to both of the humans, the male and the female. Both of them, not just the male, received the mandate to populate the earth and bring it under their control. There is humanity–in all its glorious maleness and femaleness–and then there is everything else.
Second, God does not tell the male to rule over the female. Ever. Again, they are both commanded to rule over everything that is not human.
So, we have God giving humans the right and ability to rule over creation.
Just at face value, this is pretty exciting, isn’t it? If we take into consideration the cultural context of the primeval world, however, it’s gets even better.
In ancient times, temples were essential and powerful places. They were the place on earth where the gods lived and met with humans. Temples were sacred spaces where the heavens and the earth kissed.
Genesis 1 (as well as chapter 2) paints the picture of Yahweh creating his own sacred space, the first temple, the place where he would dwell with his people.[3]
How can we know this?
There is an important connection here between “image and likeness” (vv 26-27) and ruling/subduing/receiving (vv 26, 28-30) that was common in the Ancient Near East (ANE).
To ANE peoples, an “image” was believed to contain the essence of whatever deity it represented, and the image was equipped by the deity/essence to carry out its function.[4] To be an image didn’t mean that you physically looked like the essence. Instead, it meant that you represented the essence in your activity.
In ancient Mesopotamia, as well as in Egypt, an image was almost always a king (never an entire people) who represented a deity. The king, then, would carry out the deity’s work in the world, typically on behalf of all the people in his kingdom. As the divine image bearer, the king was the source of the deity’s power and privilege on earth. He was the physical manifestation of the deity, given the capacity and authority to act on the deity’s behalf.[5]
This helps us see what’s going on in Genesis 1 and reveals how the original audience would have understood it.
Our modern debates concerning leading and following wouldn’t have ever entered their minds. Instead, they would have heard, “Man and woman represent King Yahweh on earth as his kings and priests! Wow!”
Both man and woman were created to act on behalf of God in the royal and priestly functions he created them to perform.
As Yahweh’s image bearers, placed in his sacred space, the man and woman represent him in their activity–their role and function. This is what having God’s “image and likeness” means in Genesis 1!
They are his vice-regents, endowed with worth, value, dignity, honor, authority, and power to carry out his commands in the world.[6] Not only were they in charge of all creation. As images, man and woman mediated Yahweh’s presence wherever they went. They are doing thew work of kings and priests in the ANE world.[7] Except they represent the one true God, not a false one.
I can’t say this clearly enough. Genesis 1 gives us no hint of a “male” function of leading or a “female” function of submitting or following. It’s just not there.[8]
What is there is more astounding. Both man and woman were created to act on behalf of God in the royal and priestly functions he gave them to perform. Both man and woman were blessed by God and given the same capacity and authority to rule on his behalf. Equal status. Equal authority. Real mutuality and partnership.
Let’s Recap
God’s creation of humanity in his image and likeness as male and female shows that both genders were created equal in every respect–in their status, function, and authority–since they both served as God’s representatives on earth. The language used in Genesis 1 and its ANE context helps us see that the man and woman functioned as kings and priests in Yahweh’s sacred space.
Consequently, Genesis 1 provides absolutely no foundation to argue for gender hierarchy based on “created order.”
There are many more passages to cover. But if this is true, it has profound implications.
In my next post, I’ll cover Genesis 2.
Notes
[1] “Image and likeness” doesn’t mean two different things. It’s a poetic way (think, “pray” and “cry” in the Psalms) to refer to the fact humans will, in some way, “look like” God in how they live and function in the world God created for them.
[2] While its footnotes make this clear, the ESV unhelpfully translates the beginning of verse 26 as, “Then God said, ‘Let us make man in our image’. Later this summer, I’ll write a post about the gender-bias of the ESV, and other translations, and how this has caused many of us to tend toward patriarchy.
[3] See Lifta Schachter, “The Garden of Eden as God’s First Sanctuary,” Jewish Bible Quarterly 41/2 (2013), 73-77, for a very short introduction to this idea from a Jewish perspective.
[4] “Image and Likeness,” NIV Cultural Backgrounds Study Bible, on BibleGateway.com
[5] Ibid.; See also John Walton, “Image of God,” Genesis, NIV Application Commentary, on BibleGateway.com.
[6] “Vice-Regent” in old phrase that means someone appointed to rule because the king is absent, too young, incapacitated, etc. I should add that having God’s “image and likeness” likely means even more than being God’s representatives (aka regents) on earth. Others have made the case it means that we are capable of loving, thinking, deciding, feeling, creating, etc. (all things animals can’t do). That’s probably true. It’s just not what this text says.
[7] Walton, “Day 6 (1:24-31): The Blessing,” in Genesis, points out the word “rule” in Genesis 1:26, 28 can be used of priests or kings, as well as administrators or even shepherds.
[8] This doesn’t mean there aren’t differences between genders! William Webb, in his excellent book that I’ll refer to often, Slaves, Women & Homosexuals, writes, “Even from an egalitarian perspective, mutuality and equality do not have to obliterate complementary roles.” He goes on to say that he’ll propose a “type of egalitarianism [that] functions on the basis of equality but continues to celebrate gender distinctiveness and the complementary interdependence that gender differences bring.” See Webb, Slaves, Women & Homosexuals: Exploring the Hermeneutics of Cultural Analysis, (Downers Grove, IL: IVP, 2001), 115-116.
James Pruch 