Jesus and Women (Part 2)

In this second post on Jesus and women, I’ll focus on three specific interactions Jesus had with women: the Samaritan woman at the well, the Syrophoenician woman, and the women at the empty tomb. 

I’ll provide a brief commentary on each of these passages. My goal is to help us see the cultural implications these stories reveal.[1] Then, I’ll offer summary statements to help us consider how these interactions should influence gender roles today. 

Here’s what we’ll see:

Jesus violated the cultural expectation of how women were to be treated to pave the way for their full inclusion in the life and leadership of the church.

We’re going to cover a lot of ground. To keep this post at a reasonable length, my commentary will be selective. I assume you are familiar with these stories (at least at a basic level). If you aren’t, I encourage you to first read the passages in their entirety.

The Samaritan Woman

The story of Jesus and the woman at the well in John 4 is one of the most well-known and beloved in Scripture. Jesus meets a Samaritan woman at a well after a long journey. He initiates conversation by asking her for a drink. By the end of the story, the woman is the one who’s had a soul-quenching drink of living water. 

Jesus shatters all the norms in this passage. First, he talks to a woman. Recall from my last post that self-respecting rabbis did not talk to women in public. Not even to their wives! We see the disciples’ surprise in after they return from getting food. “Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, ‘What do you want?’ Or ‘Why are you talking with her?’” (4:27, NIV, my emphasis).

The disciples don’t have the guts to say what they were thinking. But John, the author, was there and is likely recalling the group’s disposition.

The first question has the connotation of, “Would you like us to get rid of her for you?”[2] Disciples were like Secret Service detail for their rabbis. They’d defend him at any cost.

The second question exposes the disciples prejudice. Like us, they were products of their culture. Jesus conversing with a woman was not only a waste of time. It was wrong and scandalous.

That Jesus uses a woman, not a man, to bring the truth about Messiah to this Gentile village was unthinkable. 

Second, Jesus asks a Samaritan for a drink. Jews did not interact with Samaritans because of “smoldering tensions” that began 500 years before due partly to race, religion, and politics.[3] To uphold the expected norm, both Jesus and the woman should not have acknowledged each other’s existence. The woman expresses her shock that Jesus asks her, a Samaritan woman, for a drink (v 9). 

John helps his readers understand the context with a parenthetical note, “For Jews do not associate with Samaritans” (v 9b). The Greek word translated “do not associate” in NIV (or “no dealings,” ESV) is sygchraomai. It can also mean “to share a vessel in common”–like a cup or dish.

Late in the conversation, the woman recognizes Jesus is a prophet. She asks him a question about the true place of worship (vv 19-20). Jesus doesn’t debate. Instead, he completely rejects the notion of location-centric worship. True worship about who is worshiped and the manner of worship. (vv 23-24). He reveals himself to be the Messiah (v 26), placing himself at the center of true worship. 

As the disciples return to find them speaking, the woman abruptly leaves. Jesus’ word about his messianic identity struck a nerve in her. She runs to tell her whole village about Jesus. “Come, see a man who told me everything I ever did. Could this be the Messiah?” (v 30).

This Samaritan women is the first female Christian preacher in history.

Her testimony resonates with the villagers. The people begin to make their way to Jesus. This would have startled the original readers. That Jesus uses a woman, not a man, to bring the truth about Messiah to this Gentile village was unthinkable. A woman’s testimony was not allowed in a first-century Jewish court.[4] Yet Jesus believes she is a trustworthy witness. 

We find out that “many of the Samaritans from that town believed in him because of the woman’s testimony” (v 39). They urge Jesus to stay with them for two more days and, in that time, more Samaritans come to believe in Messiah. 

This Samaritan women–we don’t even know her name–is the first female Christian preacher in history.[5]

The Syrophoenician Woman

The second snapshot is Jesus and the Syrophoenician woman in Matthew 15:21-28 and Mark 7:24-30. On the surface, the story seems to disprove everything I’m arguing for. Jesus comes across as misogynistic and ethnocentric. But when we understand the cultural context, we discover the complete opposite.

This time it’s a Gentile woman—a Syrophoenician, according to Mark—who violates social custom by initiating with Jesus. She calls him “Son of David” (v 22), showing she has familiarity with Jewish messianic expectations.[6] Her daughter is sick and she knows Jesus can help. Mark tells us she asks Jesus to drive out a demon (Mk 7:26). Matthew notes that she asks Jesus to have mercy on her (Matt 15:22). 

Jesus is ready to administer a rabbinic exam to test the woman’s faith. And he will expose the deeply rooted misogyny and ethnocentrism of the disciples.

Our western eyes focus on the woman as an individual with a need. But we must remember that Middle Eastern rabbinic contexts are communal. Jesus will deal with the woman. But he also interacts with his disciples, who are present (v 23).[7] He’s ready to administer a rabbinic exam to test the woman’s faith. And he will expose the deeply rooted misogyny and ethnocentrism of the disciples.[8] 

As a rabbi, Jesus knows he’s not supposed to respond to this woman’s plea in public. So he “did not answer a word” (v 23a). The disciples encourage Jesus to send her away (v 23b). This is reminiscent of their unspoken question in John 4 (see above). 

Jesus finally speaks, but only because the disciples are the ones who demand, “Send her away! She won’t leave us alone.” Jesus plays their game and pretends to send her away, pointing out he has only come for Israel (v 24). It doesn’t drive her out; it draws her in. She begs, “Lord, help me!” (v 25). 

Jesus could have given in to her request and helped. But remember the cultural context. He’s still dealing with his disciples. They believe this woman isn’t worth the time of day because of her ethnicity and gender. Jesus says what they are thinking: “It is not right to take the children’s bread and toss it to the dogs” (v 26). 

That’s a horrific statement. Why did Jesus say this? Listen to Kenneth Bailey:

Jesus here gives concrete expression to the theology of his narrow-minded disciples who want the Canaanite woman dismissed. The verbalization is authentic to their attitudes and feelings, but shocking when put into words and thrown in the face of a desperate, kneeling woman pleading for the sanity of her daughters. It is acutely embarrassing to hear and see one’s deepest prejudices verbalized and demonstrated.[9]

Jesus simultaneously tests the woman’s faith with an insult and exposes his disciples’ sin. She acknowledges the insult but has the courage to respond despite the mounting shame. “Even the dogs eat the crumbs that fall from their master’s table” (v 27). 

What an answer! She passes the test. She knows Jesus is the Savior of the Jews, but she also trusts his compassion is endless. He has come for all people. There is enough left over for her—a “little dog” in the eyes of Jews, even Jesus’ disciples.

Jesus acknowledged her great faith and granted her request. She goes on her way transformed. The disciples were rebuked and corrected. But their story is not over. “An enormous amount of sophisticated spiritual formation is taking place” in their hearts, too.[10] The story of the early church after Jesus’ ascension proves this.

The Women at the Empty Tomb

The final snapshot is from the first Easter morning. At the end of every Gospel, we see women, not men, who meet Jesus at the empty tomb (Matt 28:1-10; Mark 16:1-8; Luke 24:1-12; John 20:1-18). The men, afraid because their leader was just executed publicly by Rome, are hiding. The women face the risk and go to the tomb to anoint Jesus’ body. 

They don’t find Jesus’ corpse. They find the stone rolled away and an angel who’s as bright as lightning. After the initial shock and fear that followed, they meet the resurrected Jesus.[11] It changes everything. 

A woman becomes the first apostle of the resurrection.

Jesus says to the women, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there” (Matt 28:10). John’s account spotlights Jesus’ interaction with Mary Magdalene. Jesus tells her, “Go…to my brothers and tell them, I am ascending to my Father and your Father, to my God and your God.” Mary obeys and has the privilege of being the first person to say, “I have seen the [risen] Lord!” (20:18).

But the men don’t believe the women (Lk 24:11). This isn’t surprising given their context. Remember that a woman’s testimony was not considered legitimate at that time. Knowing this, we would expect Jesus to appear to men so that they would be the first witnesses of the resurrection.

Not so. Jesus flips the world’s values upside down again. A woman becomes the first apostle of the resurrection.

What Does All This Mean?

I’ve done my best to give you a brief synopsis of the cultural significance of these three interactions Jesus had with women. But what does it all mean for us today?

Three themes stand out to me. I alluded to them in my commentary, but here I’ll provide a summary statement with an explanation for each. 

1. Jesus breaks down the social barriers of gender and ethnicity. 

That Jesus crossed both gender and ethnic barriers at the same time is significant. It reveals how closely they are related in Jesus’ mind.

Jesus confronts the disciples’ prejudices in the first two interactions above. He isn’t harsh with them. He understands the water they swim in is dark. But he confronts them nonetheless. 

Why didn’t Jesus simply say, “Let’s end our patriarchy today” or “Women are equal footing in ministry with men”? That would have been more clear to us. Giving formal, propositional statements to make a point, however, is a very modern and westernized expectation. If we demand this of Jesus, we’d be asking him to be someone he wasn’t when he lived in this world. 

Jesus lays the foundation for the early church to embrace the truth that in Christ there is neither “Jew nor Gentile, slave nor free, male nor female.”

Instead, Jesus confronts them as a Jewish rabbi would–through modeling, interactive teaching, and communal learning. He overcomes the social barriers not by ameliorating institutional norms or statutes (which he did not have the opportunity to do anyway). Instead, he embodies a new kingdom norm in how he treats and talks to women and Gentiles.

Jesus also goes further than just breaking norms. He’s forming his disciples in a new, better way. A Kingdom of God way. He lays the foundation for the early church to embrace the truth that in Christ there is neither “Jew nor Gentile, slave nor free, male nor female” (see Gal 3:28; cf. Col 3:11).

Objection: Of course we should overcome misogyny and ethnocentrism to respect women and people who are different than us. But that doesn’t mean women should be leaders/pastors, etc. in the church.

My response: There are many complementarians who respect women, of course. But Jesus didn’t elevate women so they’d be “respected,” important as that is. To me, it seems he goes much further (as I argue in my last post). His is goal was to redeem and restore women to their original purpose: serving God as his representatives equally alongside men. The next theme reveals why I think this.

2. Jesus empowered women to be his authoritative witnesses.

No matter how we slice it, the Samaritan woman and the women at the empty tomb were preachers and missionaries. In fact, Mary Magdalene holds the prestigious status of being “apostle to the apostles,” as she’s known in some traditions.[12] 

In the world’s eyes, Jesus should have first appeared to men to give credibility to his fledgling movement. But reason he appeared to women was to bolster the reliability of the message. It’s astonishing that women would be given this honor in the context. The account is even more credible–no man would have written this unless it actually happened.

But there’s more. I also think it was a profound display of the reversal of the curse. Women are now on equal standing with men in the Kingdom of God. Jesus did not buy in the argument that women were unreliable witnesses. He rejected it in full. To Jesus, what qualified someone to speak and minister on his behalf was not gender, but their connection to him. The testimonies of the Samaritan woman and Mary prove this.

Objection: This has nothing to do with women being pastors in local churches. 

My response: That is true…to an extent. But Jesus did not come to start an organization with a hierarchical structure. (In his kingdom, the first are last and the last are first. Jesus’ elevation of women is one example of that value.) Instead, he came to inaugurate his Kingdom—a people-movement empowered by his Spirit to continue his work until he returns. If Jesus can launch his movement by sending a woman to preach to his male disciples, why can’t he send a woman to preach to men and women in churches today? I’m going to make the case in the coming posts that we cannot use 1 Timothy 2:12 as a reason.

3. Jesus ushers men and women into the presence of God.

This point may be one of the most important. It’s most obvious in the John 4 passage, but resurrection implies it, too.

On the surface, I assume most Christians would agree to this statement no matter their position on gender roles. But I want to go much deeper. So let me rephrase it: Jesus is God’s sacred space and, when people are connected to him, they become God’s sacred space. 

Deep breath. Hang with me. 

Think back to my posts on Genesis 1 and 2. I made the case that in the Garden, God set up his sacred space. In the ancient world, sacred space is the place where the divine dwells with his people who, as image bearers, represent him to the world.  

Sacred space is temple space. In the Garden, Adam and Even functioned as priests. In whatever they did, they mediated God’s presence to the world. 

Sin and the curse destroyed this. The rest of the Old Testament–from Abraham to tabernacle to temple–is the story of God pursuing a people for his own possession so that he might dwell with them. 

Then Jesus comes as God in the flesh. Quite literally, he is God’s sacred space, the place where God’s very presence and glory dwells (see John 1:1-14). He represents God, speaks for God, and acts on God’s behalf. He is the true image of God (cf. Col 1:15; Heb 1:1-3). Those who saw Jesus saw the Father (John 14:9). 

In the story of the women at the well, a fascinating development takes place. Jesus reveals to the woman that geography is irrelevant when it comes to worship. Worship isn’t based on a place but in the Person of Messiah. True worship happens when we are connected to Messiah.

Believers in Jesus do not live or worship in sacred space. We are sacred space because his Spirit lives in us.

When Mary meets Jesus after his resurrection, he has inaugurated the new creation in himself. He is the first of a new creation (see Col 1:18). Now, he’s about to continue his new creation project of radically restoring men and women to their original function as representatives in his world. Whoever is in Christ participates in the new creation (2 Cor 5:17). Mary encounters the risen Messiah; she is face-to-face with the new creation sacred space.

The New Testament will make it clear that God’s people are now the temple of God because God dwells in them by his Spirit (see 1 Cor 6:18; 2 Cor 6:16; Eph 2:21-22; 1 Tim 3:15; 1 Pet 2:5). God’s people represent him on earth. Paul will use the word “ambassador” to communicate this (see 2 Cor 5:20, NIV). Believers in Jesus do not live or worship in sacred space. We are sacred space because his Spirit lives in us.

When we see Jesus’ words in John 4 to the Samaritan woman in light of this larger work he accomplished, the pieces fall into place. His interactions with women are a part of a bigger reclamation project. He undoes the effects of the curse and raises women up to their original status, function, and authority as God’s representatives.

Objection: This seems like quite the stretch. 

My response: You may not be wrong. Please read my next post when I unpack this by talking about how Pentecost changes everything for women (and men) in the church. 

After that, we’ll get to Paul (finally!). I know that’s what you’ve been waiting for. 

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Notes

Feature photo: “Christ and the Samaritan Woman” by Henryk Siemiradzki (1890).

[1] As I mentioned last time, Kenneth E. Bailey, who lived and taught in the Middle East for 40 years has been extremely helpful to me as I’ve learned about Jesus’ cultural context. I highly recommend reading his book Jesus Through Middle Eastern Eyes.

[2] Kenneth E. Bailey, Jesus Through Middle Eastern Eyes (Downers Grove, IL: IVP Academic, 2008), 208-209. 

[3] Gary M. Burge, “Jesus and the Samaritan Woman,” John, NIV Application Commentary (Grand Rapids, MI: Zondervan, 2000), on BibleGateway.com.

[4] The Old Testament says nothing about the qualifications of a witness. See “Witness” in Encyclopaedia Judaica (2008). However, Josephus, a first-century Jewish historian born a few years after Jesus’ death, summarized the common belief of the day: “Let not the testimony of women be admitted, on account of the levity and boldness of their sex.” See Josephus, Antiquities of the Jews 4:219.

[5] Bailey, Jesus through Middle Eastern Eyes, 212-213.

[6] Ibid., 220.

[7] Ibid., 219.

[8] Ibid., 220-221.

[9] Ibid., 223.

[10] Ibid., 225.

[11] Before Mark’s “extended ending” in 16:9-10 (which is probably not original to the text), the story leaves us hanging with the women’s unresolved fear. This doesn’t need to be in contradiction to other Gospel accounts. Bailey notes that Mark begins his Gospel by telling his readers he’s writing “the beginning of the good news about Jesus the Messiah” and Mark closes with “the end of the beginning.” The insightful reader knows that the women are not paralyzed by the initial shock. They overcome their fears. Matthew, Luke, and John reveal, tell the men about the resurrection at some point that day. See Bailey, Jesus Through Middle Eastern Eyes, 197. I should also note that Mark’s Gospel was likely the earliest written and it leaves out details that the others, especially Matthew, include. I had a college professor who once quipped that Mark is the “Reader’s Digest” version of Matthew.

[12] It’s ironic that this title for Mary is most often used by the Roman Catholic Church since it does not allow the ordination of women as priests. 

Women Who Flipped the Patriarchal Script

Since finishing my posts on Genesis, I’ve received a few questions about Paul’s use of Genesis in 1 Timothy 2. In my post on Genesis 2, I said we can’t project back onto Genesis how Paul uses Genesis for struggling churches. 

WHAT?!

But Paul!

I know some may worry that I’m saying Paul was mistaken. (I’m not.) I’d love to jump there right now. But I already had this post written. And we’re only a few posts away from 1 Timothy, so please hang with me.

Today, let’s look at some amazing women in the Old Testament who completely break out of the patriarchal norm. William Webb coined the term “breakout” to describe when a biblical author cuts against the cultural grain and does what the original reader wouldn’t expect.[1]

These passages on women flip the patriarchal script on its head. And they prepare us for Jesus who will obliterate all social divisions, including gender. 

I’ll discuss three Old Testament breakouts: The Women in Judges, The Prophet Huldah, and Queen Esther. (See note 2 below for other OT breakout examples.)[2]

The Women in Judges

The book of Judges gives us glimpses of Israel’s leaders before the monarchy. Wickedness, corruption, and cowardice defined this era. Some men are bold and faithful. But what would have stood out to the original audience are the several exceptional women God works through. 

The first, and most obvious, is Deborah (see Judges 4-5). Deborah was a prophet and someone who “was judging” Israel (4:4, ESV). This word for “judging” can also mean “to rule or govern.” In her role, she “held court” or “sat” (i.e. “presided”) as judge (4:5) and authoritatively spoke for God (4:6-7). As a military leader, she gathered up Israel’s troops to defeat the enemy (5:6-8).

In a male-dominated world, this is quite an accomplished woman.

Many complementarians try to downplay Deborah’s role and what it means for us today. Some argue that it was shameful for a woman to lead and Deborah only stepped up because a man did not. The text never says this or implies it.

God flips the script on the gender narrative: Deborah and Jael serve not in spite of their gender, but because of it.

In Deborah’s song (chapter 5), we actually see that Sisera was defeated “in the days of Shamgar son of Anath,” who preceded Deborah as a judge (see 3:31). It seems Shamgar and Deborah had overlapping tenures (notice the flow from 3:31-4:4 without the headings). 

If God wanted to use a man as leader and/or prophet, Shamgar was available. But God did not. He chose Deborah. Consider, too, that Deborah is married (4:4). God could have called her husband to lead. But he did not do that either. 

Deborah gave Barak, a military leader, the opportunity to deliver Israel from the hands of Sisera, the Canaanite general. Barak’s resistance to go alone led to Deborah prophesying that his honor would be taken from him and given to a woman (4:9). This mocking of the lack of male military leadership in Israel isn’t directed at all men in general, but at Barak in particular.[3]

Who gets Barak’s honor? Deborah is likely in view, as shown in her song in chapter 5. Jael, the “most blessed of tent-dwelling women” (5:24), is probably also included. When Sisera sought out Jael’s tent for a hiding place during battle, she put him to sleep with warm milk and then drove a tent peg through his temple (see 4:18-22). 

This story reveals that God demonstrates his power by using the weak to shame and overcome the strong. God flips the script on the gender narrative: Deborah and Jael serve not in spite of their gender, but because of it.

Some complementarians try to get around this breakout by claiming that being a prophet and a pastor are at odds. Here’s an example:

It’s not true to say that because Deborah was a prophet and prophets are leaders, therefore women can be any type of leader including the preaching pastor of a church. The difference between a prophet and the preaching pastor of a church may well be as profound as the difference between a cat and a dog. Therefore the argument simply isn’t relevant or compelling.

What we know about prophets from the Old Testament seems to indicate that they operated outside the formal boundaries of the covenant leadership structure. In fact, the real value of the prophet in the Old Testament is their ability to speak truth to power. The prophet is regularly sent by God to rebuke those in formal office.[4]

Let’s set aside the obvious differences between Old Testament prophets and pastors. The problem with this view is that, in Judges, Deborah, while a prophet, does serve within the covenant leadership structure. She is the person holding formal office—as formal as possible in this era before Israel’s monarchy. She not only speaks for God as a prophet but she rules on God’s behalf as his judge.

Other complementarians imply that Deborah isn’t a precursor to women church leaders because Old Testament prophecy and New Testament gifts of preaching and teaching are not the same. Denny Burk says that teaching is “always authoritative because it instructs people what they are to believe and to do” but that prophecy is spontaneous and not instructive.[5]

But Sam Storms, a complementarian, describes the role of prophets this way: “Their primary role was to make known the holiness of God and the covenant obligations; to denounce injustice, idolatry, and empty ritualism; and to call God’s covenant people, Israel, to repentance and faithfulness.”[6]

Doesn’t this sound like what we’d want one of our pastors to do today? 

Finally, it’s noteworthy that we’re never told what Deborah did was wrong or wicked in the eyes of the Lord. In a time when everyone did what was right in their own eyes (see 21:25), Deborah worshiped the Lord and did what was right in his eyes.

There’s one more woman in Judges whom God uses to upend patriarchal norms. Samson’s mother in Judges 13. In this text, we see that the Lord appears to her, not her husband (Manoah) to announce the birth of her son. The woman believes the Lord’s message but the man questions it.

When the man asks the Lord to appear to him (likely for confirmation) the Lord chooses to appear to the woman a second time. After the Lord appeared to them both, Manoah is afraid and believes the Lord will kill them. It’s his wife who reassures him and says if the Lord wanted to do that, he would have already (see v 23).

God prioritizes coming to a woman, not a man. It is a woman, not a man, who has resolute faith in what God is doing. This is another subversive text showing women are valued, worthy, reliable, and have a primary role in God’s plan. God again incrementally moves the story of humanity a tad bit closer back to the ideal ethic he began in the Garden.

The Prophet Huldah

Huldah is a female prophet and her story is in 2 Kings 22:14-20 (cf. 2 Chron 34). She prophesied during the reign of Josiah (c. 640-608 BC). In Josiah’s eighteenth year as king, during the temple restoration project, Hilkiah the priest found the book of the Law (probably Deuteronomy). Josiah commanded Hilkiah to “go, seek an oracle from the Lord for me and the people—for all Judah” (2 Kings 22:13).

Hilkiah went with four other men and found Huldah, a woman (v 14). She spoke God’s word to them about the coming disaster of invasion and exile. But she told Josiah that he will die in peace because of his repentant heart (vv 15-20).

Here’s the thing. Zephaniah and Jeremiah were both well-known male prophets during this time (see Jer 1:2; Zeph 1:1). Why didn’t Hilkiah go to them?

Why didn’t Huldah seek male confirmation from Jeremiah or Zephaniah, or even her husband (see 2 Kings 22:14) before she prophesied?

The text doesn’t say.

Huldah’s prophetic voice is legitimate as it stands, regardless of gender. With confidence and courage, she speaks the authoritative word of God to Hilkiah, King Josiah, and all of Judah (see 22:13).

These women didn’t serve with asterisks next to their names.

These men did not reject her because of her gender. This shows God again defying and uprooting the patriarchal norm.

Queen Esther

During Israel’s exile, Haman, an advisor to the Persian king, plotted to kill all the Jews. God raised up Esther, a Jew, to become queen of Persia and save Israel from genocide. Without Esther’s intervention, God’s people would have been exterminated. God’s saving plan to redeem the world through Abraham’s line, leading to Jesus, would have ended.

Though Esther didn’t hold a formal religious position, her leadership is exceptional in a world where women were not valued as leaders (and the previous queen was deposed for disobedience!). That God would raise up a woman to save his people—and enshrine it in his holy Scriptures—is completely counter-cultural.

It flips the values of the world upside down.

Summing It Up

God used these prominent women to serve and lead his people in the Old Testament because they were women. They didn’t serve with asterisks next to their names. And they weren’t mere exceptions to the patriarchal rule. Instead, these women led Israel to imagine a better future for God’s people where equality and mutuality are embraced and treasured.

Now, let’s move on to the New Testament. We’ll start where everything starts—and finishes.

Jesus. 

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Notes

[1] William Webb, Slaves, Women, Homosexuals (Downers Grove, IL: IVP, 2001), 91-102.

[2] Some other “breakouts” to explore: 

• Moses’ sister Miriam (Ex 15:20; Mic 6:4) and Isaiah’s wife (Is 8:3) are both identified as prophets. Micah 6:4 even identifies Miriam as one of the leaders of Israel.
• Women served at the entrance to the tent of meeting and tabernacle (Ex 38:8; 1 Sam 2:22). The Hebrew word “serve” in these verses means “to fight/wage word” perhaps implying “to guard.” While women were not priests, this showed they played an important role in keeping watch over Israel’s sacred space.
• Ruth’s courage, strength, initiative, and persistence to find a husband allows the family tree that would lead to David, and then Jesus, remain unbroken.

[3] Webb, Slaves, Women, Homosexuals, 96.

[4] Paul Carter, “What Deborah Does and Doesn’t Say About Women in the Church,” TGC Canada Blog, 7/22/2017.

[5] Denny Burk, “The big mistake egalitarians make when they interpret Paul,” Southern Equip, 7/2/2019. 

[6] Sam Storms, “What Does Scripture Teach About the Office of Prophet and Gift of Prophecy?” TGC Blog, 10/8/2015.

Interlude: Answering Questions on Creation & Gender

In our journey through Genesis 1 and 2, I’ve looked at how the creation of humanity as male and female can help us understand the current gender debate in the church today.

Genesis 1-2 is important because it is the only picture we have of God’s ideal before sin. What I’ve tried to show is that man and woman were coworkers in the Garden who had equal status, function, and authority as God’s representatives on earth.

I don’t see any hint of hierarchy in the Garden before the Fall, but some Christians do. You may be one.

Almost all complementarians find their foundation for gender roles in Genesis 1-2. If someone accepts what I proposed in the first two posts, then likely several important questions arise. I want to briefly try to answer those before moving on to Genesis 3.

Isn’t There Such a Thing as “Biblical” Manhood and Womanhood?

We need to know some background to answer this. John Piper and Wayne Grudem are the fathers of the modern biblical manhood and womanhood movement. Back in 1991, they released the first edition of their book Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Parts of this book influenced me in my late college and post-graduate years. (The link is a PDF where you can download the 2012 edition of the book.)

In chapter one, “A Vision for Complementarity,” Piper writes, “Our understanding is that the Bible reveals the nature of masculinity and femininity by describing diverse responsibilities for man and woman while rooting these differing responsibilities in creation, not convention” (my emphasis).[1]

Piper goes on to define masculinity and femininity this way:

At the heart of mature masculinity is a sense of benevolent responsibility to lead, provide for and protect women in ways appropriate to a man’s differing relationships.

At the heart of mature femininity is a freeing disposition to affirm, receive and nurture strength and leadership from worthy men in ways appropriate to a woman’s differing relationships.[2]

I can’t write a full response to Piper’s claim and definitions (defended over 690-pages!) in a short blog post.

But it’s simply not true that “biblical” masculinity and femininity, as he defines them, are rooted in God’s creation.

The way Piper begins to make his case is not rooted in creation or even Scripture. He fleshes out his definitions with only minor references to complementarian proof texts. Then he provides examples of how women can affirm and defer to men.

Here’s a very odd section of the chapter to give you an idea of how Piper sets the stage.

He writes about women who find themselves in a leadership role over men and suggests how they can do that in a biblically feminine way. He gives the example of a housewife asked by a man for driving directions. According to Piper, the woman (in an authority role here) should give directions in a way that both parties will not have their masculinity and femininity compromised.

“She has superior knowledge that the man needs and he submits himself to her guidance,” he writes. “But we all know that there is a way for that housewife to direct the man in which neither of them feels their mature femininity or masculinity compromised.”[3]

We do?

Piper goes so far to say that a woman should not umpire baseball games. She would have to mediate “heated disputes between men” and this would put strain on their humanity.[4]

Is this really what Creation is getting at? That we can’t have a female calling balls and strikes in the World Series?

Please don’t think I’m building a theological straw man here. This is really how the seminal book on complementarianism begins. This is what evangelicals have been taught on gender roles for the past thirty years.

Piper and Grudem’s entire concept of “biblical manhood and womanhood” is actually rooted in convention, not creation. The problem, of course, is their system sets up an oppressive power dynamic that subordinates all women to all men.

Complementarians can argue that this isn’t true all they want. I used to say this exact thing! Yet Piper writes, “[S]he will affirm and receive and nurture the strength and leadership of men in some form in all her relationships with men.”[5]

It couldn’t be more clear.

This is not Genesis 1-2. The creation narrative actually tells us the exact opposite.

Now I can answer the question. When I look at the Bible, I see that all who follow Jesus–men and women–are to be conformed into his image (Rom 8:29; 12:2; 2 Cor 3:18). If women, like men, are called to become more like Jesus (who was a man) who is the standard for biblical womanhood?

A man?

I hope you can see how this gets a bit wonky. But it took me almost 14 years to see, so it’s okay if you don’t at first.

Women and men are both to be like Jesus. Women and men are both to follow Jesus by living in the power of his Spirit so that we bear the fruit of the Spirit–love, joy, peace, patience, kindness, goodness, gentleness, faithfulness, and self-control (Gal 5:22-23). Women and men are both to make disciples, like Jesus. Women and men are both to teach, correct, forgive, encourage, and love one another, like Jesus.

None of this is particular to males or females.

Aimee Byrd is spot on when she says, “I do not need to do something a certain way to be feminine…I simply am feminine because I am female.”[6]

Don’t Some Gender Roles Still Exist?

Complementarians want to put tight fences around gender roles. Genesis 1-2 reveals a capacious arena in which men and women operate together as Yahweh’s representatives. They are kings and priests together in God’s world.

Still, don’t some gender-specific roles exist? Because of biological design, they obviously do! Genesis 4 suggests that Adam and Eve did not have children until after they were kicked out of the Garden. But suppose they had stayed long enough to have children. Even in the Garden, Eve would have been the one to carry a child in her womb, not Adam. During pregnancy and early childbearing years, Eve likely wouldn’t have participated in the provisional tasks of gathering food or landscaping to the extent that Adam did.

These complementary (yes, I used that word!) functions did not subordinate Eve to Adam. Gathering fruit from a tree for dinner is no more a leadership activity than pushing a baby through the birth canal or nursing a newborn.

Outside of these natural, biological functions, what in the Genesis text suggests that Adam led, initiated, and protected Eve, or that Eve affirmed, received and nurtured Adam’s strength and leadership, as Piper and Grudem so confidently assert?

Absolutely nothing.

Doesn’t ‘Creation Order’ Matter for Something?

I’ll deal with this question when we get to 1 Timothy 2. For now, I’ll say that while creation order may mean something in that passage or others, Genesis never suggests the woman is subservient to the man just because she was created second. The text celebrates their equality throughout the narrative.

Isn’t this a Slippery Slope to Gender Confusion, Transgenderism, and Acceptance of Homosexuality?

I’ve heard Stuart Briscoe say, “Calling something a ‘slippery slope’ is what you say when you don’t want to deal with an argument.” I agree.

I believe this argument it’s a scare tactic of Christian culture warriors who need all the ammo they can muster to keep people from asking that powerful question, “What if I’m wrong on this?”

The fact that God made humanity as male and female is in itself an argument against homosexuality, gender non-conformance, or transgenderism. A Christian can (should!) be pro-woman and still affirm the historical Christian sexual ethic of marriage between one man and one woman.[7]

Does this Mean You’re Rejecting the Authority of the Bible?

No. I cherish the Scriptures and want them to shape me as I follow Jesus!

When complementarians use the term “biblical” in relation to manhood and womanhood it puts any other Christian (like me right now) in a no-win situation. Do you have a different interpretation on these texts? You will be called a liberal and accused of being unbiblical, even forsaking the inerrancy of Scripture.

What’s more is that complementarians have often touted their affirmation of the “inerrancy” of Scripture to affirm traditional gender roles. What this means, in a nutshell, is that if you don’t take the Bible “literally,” that is, at face value, you don’t really believe it is truthful and reliable (i.e. “inerrant”) in what it says.

But this is a patently false accusation.

Here’s what is really going on. Complementarians don’t uphold the inerrancy of Scripture as much as the inerrancy of their interpretation of Scripture.[8]

There’s a big difference between the two. And people who want to follow Jesus need to know it.

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Notes

[1] John Piper and Wayne A. Grudem, eds. Recovering Biblical Manhood and Womanhood : A Response to Evangelical Feminism (Wheaton, IL: Crossway, 2012), 40.

[2] Ibid., 41.

[3] Ibid., 60.

[4] Ibid., 62.

[5] Ibid, 59.

[6] Aimee Byrd, Recovering From Biblical Manhood and Womanhood: How the Church Needs to Rediscover Her Purpose (Grand Rapids, MI: Zondervan, 2020), 114. You should know that Byrd is a complementarian.

[7] I want to be clear that I’m not saying some people, even Christians, don’t struggle with gender dysphoria, which is a real thing. We must be compassionate and welcoming to anyone struggling with their gender and those who are not professing Christians, are LGBTQ+, but are curious about Jesus. We can do this and uphold the historical Christian sexual ethic. If you are interested in seeing how the Scriptures are consistent across the board in their condemnation of homosexual behavior (in all its forms), see William J. Webb, Slaves, Women, and Homosexuals: Exploring the Hermeneutics of Cultural Analysis (Downers Grove, IL: IVP, 2001) and William Loader, Making Sense of Sex: Attitudes towards Sexuality in Early Jewish and Christian Literature (Grand Rapids, MI: Eerdmans, 2013).

[8] This is why the subtitle of Beth Allison Barr’s book is “How the Subjugation of Women Became Gospel Truth.”

Genesis 1: Male and Female He Created Them

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.

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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.

A Reading Plan for Lent

Chances are you just started a Bible reading plan just 7 weeks ago or so. If you’re still trucking along with that, good for you.

If not, and you need a reset, try out this Lent devotional, From Dust to Glory: Readings and Reflections for Lent.

It will take you through the second half of Mark’s Gospel in 40 days and other select Scriptures that correspond to various Lenten themes.

I hope you enjoy it. And if you do, why not share it with someone else?

Download From Dust to Glory for FREE!