Arguably, feminism stands as one of the most influential cultural developments in twentieth-century Western civilization. Central to feminist ideology is the belief that women should not only be recognized as equal in dignity and worth, but also granted equal opportunities to participate in every facet of human society, at every level. While feminism finds representation within Christianity, it has often contended that the Bible consigns women to a secondary status. However, biblical teachings on women are not only defensible but grounded in absolute truth. Contrary to being a discredit to Christian faith, a proper understanding of the biblical perspective on women reveals it as one of Christianity's greatest strengths.
Is God Male?
How one perceives God profoundly shapes their worldview. Many believe that the Bible portrays God as male, leading to the assumption of male superiority. However, this interpretation is not supported by biblical teachings. The Old Testament explicitly refutes the notion that God is male or human, emphasizing God's infinite spiritual nature beyond gender or earthly constraints.
While the Bible uses masculine titles like King and Father for God and employs masculine pronouns, attributing feminine titles or pronouns to God is not supported by scripture. Such associations were intentionally avoided by biblical authors to prevent misconceptions about God's nature, particularly avoiding ties to fertility cults.
Remaining faithful to the scriptural portrayal of God requires adhering to masculine references, as deviating could distort the understanding of God's divine essence as revealed in the Bible.
Women and Creation
Some argue that the Bible implies only men, not women, were created in God’s image. However, immediately after God's declaration, “Let Us make man in our image, according to our likeness” (Genesis 1:26), the text clarifies, “So God created man in His own image; in the image of God He created him; male and female He created them” (verse 27). In both verses, the word translated as "man" is 'Adam, a Hebrew term meaning “Adam” (the first man), “human being,” or “humanity.” In verse 26, 'Adam clearly denotes “humanity” since God speaks of creating ‘Adam and then says, “let them have dominion.” Verse 27 explicitly states that the 'Adam created in God’s image includes both male and female.
The inclusion of both men and women in God’s image affirms that God is not male, nor both male and female. To suggest otherwise would imply an incomplete image of God in any single human being. While some feminists have proposed this, the example of Jesus, a single man, demonstrates that the image of God can be fully realized in an individual—whether male or female.
Furthermore, Genesis asserts the equality of men and women. Both were created in God’s image, granted dominion over the earth and its creatures, and received God’s communication and blessing (Genesis 1:26-28). Even with differentiated roles, they possess equal worth. Both men and women are primarily created for a relationship with God and entrusted by God with the stewardship of Creation.
The Creation of Woman
Genesis 2 elaborates on the creation of man and woman, revealing that man was created first, followed by woman, formed from his rib. Before creating woman, God declares, “It is not good that man should be alone; I will make him a helper comparable to him” (Genesis 2:18).
There is debate over the significance of the word “helper” ('Ezer). Egalitarians note its frequent use in the Old Testament with reference to God, suggesting equality (e.g., Exodus 18:4; Deuteronomy 33:7, 26, 29; Psalms 20:2; Hosea 13:9). However, the term occasionally denotes subordinate or supplementary help (e.g., Isaiah 30:5; Ezekiel 12:4). Context determines the nature of the helper—equal, subordinate, or superior.
Three contextual clues clarify the meaning of “helper.” First, preceding God's statement about creating woman, man is tasked with tending and keeping the garden (verse 15). This implies that woman was created, in part, to help man steward the earth, including bearing children for its population (1:28), but her role is not limited to this.
Second, after creating woman, man rejoices, recognizing her as a companion (verse 23). They become “one flesh” and are not ashamed (verses 24-25), indicating the solution to man’s aloneness was a compatible companion.
Third, the same word for “helper” is used to denote the absence of a suitable companion among the animals (verse 20). This emphasizes the woman’s essential equality and compatibility with man.
Although Genesis 2 suggests equality between man and woman, aspects hint at a subordinate or supportive role for woman. Paul highlights this in his writings, noting that woman was created for man's sake (1 Corinthians 11:8-9). While objections have been raised against Paul’s reasoning, his point remains consistent with the Genesis narrative, affirming a natural priority for man in relation to woman.