In my last post, I made the case that Genesis 1 shows us that God created humanity male and female, and that both genders were endowed with equal status, function, and authority to carry out God’s command. As the “image and likeness” of the Creator, humanity served as representatives, or vice-regents, of King Yahweh on earth.
The first chapter of Genesis doesn’t allow us to construct a gender hierarchy. Indeed, to argue that way entirely misses the author’s point.
Now, what about Genesis 2?
In this post, we’ll see that the purpose of Genesis 2 is to show how God provides what is necessary for his mandate to actually be fulfilled. It will also show that the woman is never portrayed as subservient to the man. Instead, we’ll see the beauty of their mutuality as co-priests in God’s sacred space.
Is Genesis Even About Gender Roles?
Let me digress for a moment.
If we’re self-aware enough, we should often ask if our contemporary debates on a particular topic have much to do with what the authors of Scripture were dealing with in the first place. For our discussion, we should ask, “Is Genesis 2 even about gender roles?”
Listen to what Old Testament scholar, and Genesis expert, John Walton has to say:
My own opinion of the contribution of Genesis 2 to the debate is that it offers no establishment or articulation of gender roles. Regardless of what conclusions can be drawn about the issue as a whole once New Testament texts are considered, this text is concerned with human roles, not gender roles. Man and woman serve together. We still have the same problem Christ’s disciples had. While he busied himself proclaiming the spiritual qualities of the kingdom, they were busy arguing who would be most important.
So why I am I spending all this time with the appetizer of Genesis when 1 Corinthians 14 or 1 Timothy 2 looks like the main course? Precisely because it’s part and parcel of the complementarian position.
A case for male “headship” (that is, leadership) is often made by complementarians based on Genesis 2 (and Genesis 1 for that matter). Complementarians argue that while men are not better than or superior to women, they are nevertheless called by God to be the “head” based on several things they see in Genesis 1-2, such as:
- The man was created first (v 7).
- The man was given the charge to keep the garden first (v 15).
- The man named the woman (v 23).
- The man is the one who leaves his parents to pursue a wife (v 24).
I think Walton is right, however, that the creation account isn’t about gender roles. On the other hand, it displays the magnificent, mutual role humans have in God’s world. That’s what I’m trying to show in these first two posts.
If we can understand the original function and purpose for humanity at creation, won’t it go a long way to helping us peel back the layers of female subjugation that thousands of years of patriarchy have built?
I think so.
Now, on to the text.
Doing Priestly Work in Sacred Space
I made the case in the last post that humanity was created for a specific function/purpose. Male and female were to be Yahweh’s representatives in his sacred space. They were created “in his image”—an ancient Near East way of talking about someone ruling on behalf of a deity.
As we get to Genesis 2, this idea of God creating sacred space is bolstered by the fact that we see God resting on the seventh day of creation, as well as the Garden being placed in proximity to four rivers (see 2:10-14, where the rivers actually flow out of Eden into the Garden).
In the ancient world, temples were the place where the divine came to rest–that is, set up residence among its people. Descriptions of temples in ANE literature also contained references to rivers/water, vast gardens, and animals within the larger palace complex.
All of this would have been a common scene for the ancient audience of Genesis and they would have associated it with a sacred space for deity.
Right now, you might be thinking, Wait, aren’t we talking about gender? What’s the point of all this Ancient Near East stuff?
Yes, we’re talking about gender, but as long as some Christians use Genesis 1-2 to parse gender roles of leadership and submission, we need to continue to revisit them in their context.
When we do, we’ll see the brilliance of God’s design for humanity that makes our question, “What can women do?” look rather silly.
Back to Genesis. Verse 15 says, “The Lord God took the man and put him in the Garden of Eden to work it and take care of it” (NIV).
The Hebrew words for “work” (‘bd) and “take care” (šmr) are often used throughout the Old Testament in connection to worship or priestly activities in the temple. This is another piece of evidence that the man’s job, as image bearer of Yahweh, was likely a priestly one, mediating God’s presence in whatever he did.
There’s only problem. This priestly work is too much for the man to do alone.
Just a Helper?
In Genesis 2:18, God sees that it is not good for the man to be alone in this garden work.
At this point, most English Bibles do something rather strange. They use the word “helper” at the end of verse 18: “I will make a helper fit for him” (ESV).
When you and I hear the word “helper,” we think of the boss’s secretary or our tiny toddler picking up socks around the house. Aren’t you a good, little helper! Perhaps our minds even drift to a person who serves at the beck and call of another–like the housemaids and servants portrayed in movies like The Help or The Butler.
The problem is that the word translated here, ‘ezer (pronounced ay-zer), doesn’t mean “helper” as we use it in English.
Owen Strachan, one of the most outspoken proponents of complementarianism, says that on the basis of Genesis 2:18, women help men fulfill men’s calling as leaders. “In the wise and gracious design of God, women are ‘helpers.’ They are to be wives and mothers, the bearers of children. While men lead, protect, and provide, women come alongside and support them.”
He goes on to say, “To be a woman is to support, to nurture, and to strengthen men in order that they would flourish and fulfill their God-given role as leaders.”
There are several problems with Strachan’s view. First, he’s projecting modern gender roles into Genesis when the main purpose of the narrative is to talk about human roles in the sacred space of the Garden.
Second, this passage has nothing to do with women being wives and mothers. Nor does it have anything to do with men leading, protecting, or providing for a woman. (God actually provides something for the man, who is helpless!)
Third, Strachan fails to see that the use of ‘ezer throughout the Old Testament doesn’t allow for it to be exclusively a term for a subservient person. In fact, 72% of the 128 times ‘ezer occurs it is in reference to someone with a superior status helping someone of a lesser status who is in need. Quite often, it is used in reference to God himself. Here are some examples:
- “And the other [son] was named Eliezer, for [Moses] said, “My father’s God was my helper; he saved me from the sword of Pharaoh” (Ex 18:4, NIV). The name Eli-‘ezer means “My God is help.”
- “We wait in hope for Yahweh; he is our help (‘ezer) and our shield” (Ps 33:20, NIV).
- “You who fear him, trust in Yahweh–he is their help (‘ezer) and shied” (Ps 115:11).
- “You are destroyed, Israel, because you are against me, against your helper (‘ezer)” (Hos 13:9, NIV).
Walter Kaiser, a renowned Old Testament scholar, makes the case that ‘ezer is a combination of two older words meaning “to rescue/save” and “to be strong.” Perhaps this is why ‘ezer often refers to Yahweh throughout the history of Israel when he shows up to deliver them from their own sin or their enemies.
Finally, consider that ‘ezer can also mean “help” in the sense of cooperating together, like in Isaiah 30:1-5 when God pronounces a woe on Judah for attempting to build alliances with nations who had more military might.
This, and more, convinces me that ‘ezer isn’t just “helper,” as we think of it today.
You may not be. After all, all of this doesn’t actually prove that ‘ezer in Genesis 2 is anything more than a secretary or servant.
We need the surrounding context to help us.
No One Equal to the Task
This is where the word kenegedo comes into play. It occurs right after ‘ezer and qualifies it in this context. It’s often translated as “fit for” (ESV) or “suitable for” (NIV). “A helper fit for him” (ESV) or something similar is what we typically read in English.
Kenegdo literally means “according to the opposite of him.” That’s pretty awkward. It’s essentially someone who corresponds to the strength of another. Coupled with ‘ezer we can roughly translate this like “corresponding strength” or, as Walton puts it (admitting he’s making up a word), “counterpartner.”
The narrative flows like this. God puts the man in the Garden to work it and care for it (i.e. priestly activities in sacred space). God recognizes that it’s not good that he’s doing the job alone, so he declares he will make a “corresponding strength” for the man. God brings all of the animals he has created to the man to name them. He finds no ‘ezer among them for himself.
The text isn’t suggesting that the man is lonely and wishes he had someone to snuggle with. Romantic interest or even reproduction is probably not on his mind here–he wouldn’t have been looking at animals in that way at all! Also remember that he is living in the presence of his Creator and is free from sin. He’s not lacking fellowship.
Instead, the man recognizes what God did back in verse 18: working and keeping the Garden is too much for him to do by himself. Working the Garden is the context of this “account” (recall Gen 2:4). The man is unable to accomplish the task alone, so he’s searching for someone like him (the fancy word for this is his “ontological equal”). He wants a partner who can serve with him as a co-priest in the sacred space.
But he can’t find anyone.
So God finally provides one for—and from—him.
“Hey, You Look Like Me!”
In verses 21-22, we’re told God provides a woman from the man’s side (the word we translate as “rib” in verse 21 is an architectural term used for building projects that really doesn’t really mean “rib” at all).
Just as God forms the man from the ground to display his solidarity with the land he is working and keeping, so God forms the woman from the man to display the solidarity they have with each other. This reemphasizes that she is his “corresponding strength” as they work in the Garden.
The man’s reaction tells us everything we need to know about the equality of these two humans before sin entered the world:
“This finally is bone of my bones
and flesh of my flesh;
she shall be called ‘Woman,’
because she was taken out of Man” (v 23, ESV).
The man cries out in delight as he has finally found someone like him–bone of his bones, flesh of his flesh. Someone equal to him and to the task of keeping the Garden.
The man calls her “woman.” This is a Hebrew wordplay. The man, ‘ish, calls her ‘ishshah, showing how the woman comes from and is connected to him. As ‘ishshah, she’s elevated to his level, in contrast to the animals who are below him. It does not at all imply that she’s subservient to him. She is, quite literally, from him. She’s his equal in every respect.
It’s like he’s singing to her, “Hey, you look like me!”
Some complementarians have focused on the man’s “naming” of the woman and equate it to the authority he had over the animals when he named them (2:19). But he’s not naming the woman like that or like he does in 3:20. This is a poetic exultation that he’s found someone like him. He identifies her as someone in the same category he’s in–a human he can labor with.
What’s with the little bit in verse 24 about a man leaving his parents? The point, as it explicitly says in the text, is that he would be united to his wife and become one flesh with her.
This ties a nice bow on the chapter. The big idea is the unity, solidarity, equality, and partnership of man and woman in God’s creation.
The First Team of Priests
The man and the woman in the Garden were the first team of priests to serve the Lord in his sacred space. Let that sink in. This is incredible. There’s no hierarchy here! To pull out specific gender roles (like leading and following) based on Genesis 1-2, we’d have to import them into the text from our own cultural categories or project them back onto the text from other parts of Scripture.
Simply, the original Israelite readers–who were entrenched in patriarchy themselves–would have never thought about gender roles or headship when reading the creation narrative.
As I’ve already said, Genesis 1-2 is about more than gender roles. It’s about humanity’s identity and our role as representatives of God and coworkers with God.
When we look down the corridors of biblical history, all the way to the end of the story in the book of Revelation, we see how this partnership in the Garden comes full-circle.
All God’s people, men and women, are a kingdom and priests who reign with Yahweh in a redeemed Eden, that temple-garden-city, where we will see Jesus’ face, and sin and death will be no more (Rev 1:6; 5:10; 21-22).
Indeed, we are that kingdom and those priests now. Later on, I’ll try to show that this is at the very heart of what Jesus brought when he ushered in the Kingdom of God and what the New Testament seeks to flesh out.
Still, until God brings the New Creation, we live in a sinful world that brings devastation to everything in us and around us. A significant part of that devastation is patriarchy.
That’s what we’ll consider next as we turn to Genesis 3.
 John Walton, Genesis, NIV Application Commentary (Grand Rapids, MI: Zondervan, 2001), on BibleGateway.com. For anything on Genesis 1-3, just read everything by John Walton. His book The Lost World of Adam and Eve (Downers Grove, IL: IVP, 2015) has also been tremendously helpful to me in understanding Genesis 1-3.
 For a brief article that sums up what most complementarians see in Genesis 1-2 see Denny Burk, “5 Evidences of Complementarian Gender Roles in Genesis 1-2,” The Gospel Coalition, March 5, 2014.
 As you probably know, in the original writings, there were no chapter or heading breaks. Try reading Genesis 1-2 without any of those breaks and notice the continuity from 1:31 to 2:3. Since 2:4 begins with “This is the account of…”, it should actually be the true beginning of “chapter 2” and signal the beginning something distinct from the week of creation that runs through 2:3.We see this formula again in Genesis 5:1, 6:9; 10:1, 32; 11:10; 11:27; 25:12, 19; 36:1, 9, 37:2. Every single time this formula introduces a new section in the narrative, focusing on a new individual and/or family.
 Walton, “The Garden of Eden (2:8-17),” Genesis.
 All of these comparisons to ANE literature may freak you out a bit. But it doesn’t have to. The point is not to bring doubt on the Bible. While we start with the text of Scripture to see what it has to say, we need to read it through the lens of the people who originally read it if we want to be faithful to understand it. Otherwise, we project our contemporary categories and understandings onto the text. The point is to show that God, in his kindness and grace, spoke through the writers of Scripture in a way that would be understandable to them. (Theologians call this “accommodation.”)
 The word for “work” can be used in an agricultural sense of landscaping, in general for one’s day job (Ex. 20:9), or for worship (Ex. 3:12). For the word translated “take care,” see Lev 8:35 and Num 3:7, 28.
 The pseudepigraphal book Jubilees makes a comment about Adam as he leaves the Garden that fits this idea of priestly service: “And on that day on which Adam went forth from the Garden, he offered as a sweet savour an offering, frankincense, galbanum, and stacte, and spices in the morning with the rising of the sun from the day when he covered his shame” (3:27). While Jubilees is not book we recognize as Scripture and, indeed, it has extra details that have no Scriptural foundation, it does give us insight into how ancient Jews understood various aspects of their history. For more on this see, Walton, “Proposition 12,” The Lost World of Adam and Eve.
 “The English word ‘helper,’ because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word ‘ezer.” See NET Study Bible, Notes on Genesis 2:18, on BibleGateway.com.
 Owen Strachan, “The Gender of Genesis and Ecclesial Womanhood,” 9Marks, July 1, 2010.
 William J. Webb, Slaves, Women, and Homosexuals: Exploring the Hermeneutics of Cultural Analysis (Downers Grove, IL: IVP, 2001), 128.
 Walter C. Kaiser, Jr., “Correcting Caricatures: The Biblical Teaching on Women,” Pricilla Papers 19/2, 2005.
 Marg Mowczko, “A Suitable Helper (in Hebrew),” Marg Mowczko blog, March 8, 2010. Also read everything by Marg Mowczko.
 Walton, “Suitable Helper,” Genesis.
 Webb, Slaves, Women, and Homoseals, 116-117.
 Genesis 3:20 definitely suggests the man exercises some authority over the woman when he names her Eve, while his own name remains unchanged. Of course, we aren’t told this is a good thing! Nothing in Genesis 2:23 suggests he is placing himself over her. But even if we assume that the man is showing authority by naming the woman here in Genesis 2, Webb points out that we could see it as a subtle hint of the patriarchy to come through the Fall in Genesis 3. See Ibid., 117. For what it’s worth, I’m not convinced the man is naming her at all. Again, he’s simply identifying what she is.