A few years ago, I visited a conservative church in my area. The young, white, male pastor stood in front of his congregation and, in the middle of his sermon, declared that Genesis 2 “clearly shows” that women were created inferior to men.
Was he right?
I didn’t believe so then, and after two years in seminary, I believe so even less now. Let's look at what the creation accounts in Genesis really tell us.
Genesis 1:27 states we are all, male and female alike, made in the imago dei, the image of God. My professor calls the imago dei both a gift and a calling. It's a God-given ability to represent God in the world. The Bible even goes further in this argument, stating that all creation is called to worship God, each in their own way (Psalm 148). Human beings, male and female, are called to whole body worship (Romans 12:1,2). This representation, this worship, isn't "more" when coming from a man. It is the same, equal, when coming from male or female.
The second argument for male/female equality is found in the creation of the first woman. The first human is referred to as merely that, “human,” until after the woman is created. Then, for the first time, he is called “man.” Some take this to mean the first human was neither, or perhaps, both, male and female, and the creation of the female split the person into two. In support of this position, scholars point out that the word commonly translated as "rib" in our English Bibles is more closely translated as "side," suggesting the human was divided into two sides. Not saying this is my understanding, just something to consider.
When God says He is going to create someone like Adam, He refers to that someone as a “ezer kenegdo.” Since ezer means “helper,” this is often where those who see women as inferior get confused. It should be noted, however, that in Hebrew, ezer usually refers to a superior power that comes to an inferior’s aid. For example, God is referred to as an ezer when He comes to help Israel in Psalm 30:10 and 54:5. Certainly, we wouldn’t claim this means God is inferior to the people of Israel! The second word, kenegdo, means “one suitable to him,” or “an equal.” It is likely this word was added so as to not interpret the story to mean the woman was superior to the man, but rather should be viewed as his equal.
We should pause here and note something important in Genesis 3. Another argument made for women’s inferiority is related to the words of God against them after the fall. Genesis 3:16b says, “…your desire shall be for your husband, and he shall rule over you.” The first part of God’s words to Eve is that her pains in childbirth will increase. The language used here in the original Hebrew could refer specifically to birth, but could also refer to difficulties related to childbearing, such as barrenness or miscarriage. Therefore, the “desire for your husband” portion could refer back to the sorrow of infertility. Another possibility is that this refers to the lack of harmony between them. Though they were created for intimacy, that relationship broke at the fall. The husband’s “rule” over the woman, therefore, is not meant to be prescriptive, as in, the way things should be, but rather a description of a negative consequence of the broken intimacy between men and women.
This interpretation of the Genesis creation accounts as for rather than against male/female equality is supported by other passages in Scripture. The passages describing spiritual gifts in Romans 12 and 1 Corinthians 12, for example, are not gendered. Meaning, Paul never says “leadership and preaching gifts are for men; service and hospitality gifts are for women.” Joel 2:28 states that in the last days, the Holy Spirit will be poured out on His “sons and daughters.” Peter quotes this on the day of Pentecost in Acts 2, because both men and women were there in the Upper Room and received the Holy Spirit. They were both there because Jesus had female disciples, too.
Even in the Old Testament, we see women in positions of leadership. Miriam, for example, who leads the people in worship in Exodus 15. Huldah in 2 Kings 22 was a prophet who advised kings. Deborah, also a prophet, leads the people wisely as a judge in Judges 4. In Judges 13, the unnamed mother of Samson follows God’s instructions even when challenged by her husband. Esther, the Jewish queen, saves her people in the book with her name.
In the New Testament, we have Mary the mother of Jesus, Mary Magdalene, Joanna, Lydia, Phoebe, Priscilla… and so many more. These women were disciples, home church leaders, deacons, and strong voices in the early church. These are only but a few. Their names and voices should not be overlooked. It is incredible that in a patriarchal society, the male writers of the Bible even included them. These women give us precedence for female leadership in our churches today.
As a closing note, the household codes of Ephesians 2 are often used as an argument against male/female equality, but they start with a call for mutual submission, something readers often miss. If you read the Bible through patriarchal lenses, you will find a lot of support for patriarchy in there. If you are willing, however, to put aside your cultural bias and to read with an open mind, there is a lot in Scripture that supports the view of God-ordained male/female equality. We are all created in the image of God. We are all created to worship God. We should not put barriers up against some and restrict them from using their gifting and calling merely based on gender.
The church suffers when we do so.
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