Recently I had a discussion with a conservative minister regarding the role of women in the church, specifically the matter of women in public ministry to congregations of women and men. We do not see eye to eye on this. Rather than rehashing the same arguments which have been put forward on this topic many times in the past it set me thinking about the relationships between men and women in Christ. I always assume that the person of Jesus is the hermeneutical key (the centre to understanding) any given theological topic. In keeping with this assumption, I decided to explore gender through the person of Christ.

Jesus Christ the gender inclusive man

It might seem obvious that Jesus Christ is a man, that is, a male human being. Yet, the Bible does not often speak of Jesus in terms of his maleness. There are two instances in which the New Testament calls Jesus Christ a man in the sense of being a male human being. The first is Luke 24:19 “”What things?” he asked. “About Jesus of Nazareth,” they replied. “He was [man] a prophet, powerful in word and deed before God and all the people.” The Greek word anēr, which means man, appears in the Greek text before the word prophet. I have added it into the NIV translation in [ ]. None of the translations I read accounted for this word. Nonetheless, I have included this verse in my study as it says that Jesus is a man, that is, a male human being.

The second is Acts 2:22 “Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.” Here again the word anēr is used of Jesus. There is one more instance where anēr is applied to Jesus. 2 Corinthians 11:2 “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.” Here anēr is translated as husband. Jesus is the husband of the church.

This designation of Jesus as a male human being is not particularly strange or unexpected. My point is not that we would be surprised that the Bible calls Jesus a male human being, but rather we may be surprised about how few times this happens.[1] Rather than using the designation of ‘grown human male’ or ‘husband’, the Bible refers to Jesus far more frequently as anthrōpos, a word which is generally gender inclusive.[2] Anthrōpos refers to human being rather a person of a particular gender.

The Son of man sayings (Matt 8:20; Matt 16:13; Matt 17:19, 22; Matt 19:28; Matt 26:64; Mar 8:27; Mar 14:62; Luke 9:58; Luke 22:48; John 6:53; John 8:28; John 9:35; John 12:23, 34; John 13:31) do not use anēr (male human) but anthrōpos (human being). When Jesus refers to himself as the Son of Man he is often making a reference to the Son of Man in Daniel 7:13. The Aramaic word used there similarly means ‘human being’[3] The Septuagint[4] uses the same Greek expression as the New Testament mention of Son of man. Although the expression ‘Son of Man’ has much more significance than simply designating Jesus as a human being, it does, nonetheless, designate Jesus as a human being, without being specific about gender.

There are many other examples in the New Testament of Jesus being called anthrōpos (human being). Most Bible translations simply translate anthrōpos as ‘man’. Therefore, in order to make my point I am going to modify the wording of the NIV and write ‘human being’ in place of anthrōpos for the verses which are relevant.

Luke 4:4 Jesus answered, “It is written: ‘A human being does not live on bread alone.’” (Here Jesus only obliquely refers to himself as a human being, but implication is clear).

John 4:29 “Come, see a human being who told me everything I ever did. Could this be the Christ?”

John 9:11 He replied, “The human being they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see.”

John 19:5 When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, “Here is the human being!”

Romans 5:15 But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one human being, Jesus Christ, overflow to the many!

This passage compares Jesus to Adam. Adam is the first human being of the Old Creation and Jesus is the first human being of the New Creation. Adam did not merely represent male humanity and Jesus does not represent only male humanity. Both Adam and Jesus are representative of both sexes. Those, of both sexes, who are in Adam die. Those, of both sexes, who are in Christ live.

1 Timothy 2:5 For there is one God and one mediator between God and human beings, the human being Christ Jesus,

This is certainly not an extensive list. For example, Heb 5:1 “Every high priest is selected from among human beings and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins.” This passage then goes on to speak of Jesus as our High Priest. Therefore, even if you discount the Son of Man sayings, and there is no reason to do that, there are a lot more instances of Jesus being called a human being than there are examples of him being called a man (male). Jesus should not to be considered primarily as a male but as a human being. Jesus is the gender inclusive man, who is inclusive of all of humanity in his person. He is representative of both men and women, not men only. He has joined himself to human being and all that that means. The person of Jesus cannot be restricted to a male human being.

Implications of the Gender-Inclusive Jesus

The question then must be asked, “What are the implications of Jesus being the gender inclusive man?” This is the question raised in interpreting Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” The New Testament does not ignore the differences between men and women[5]. Any discussion about men and women in Christ must take account of the way in which men and women are told to relate to one another as people who are in Christ. But, before looking at the way in which men and women are to relate to one another, I want to make some observations about men and women in the book of Acts.

Acts 2:18 Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.

The Holy Spirit is poured out on the entire church, which is inclusive of men and women – and children for that matter. Given that the specific purpose of the outpouring of the Spirit stated in Acts 1:8 – “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” – is to witness to Jesus, the fact that both sexes have the Spirit poured out on them is indicative of the gender inclusive nature of Christian service.

Acts 5:14 Nevertheless, more and more men and women believed in the Lord and were added to their number.

Acts 8:3 But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison.

Acts 8:12 But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.

Acts 9:2 and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem.

Acts 17:12 Many of the Jews believed, as did also a number of prominent Greek women and many Greek men.

Acts 17:34 A few men became followers of Paul and believed. Among them was Dionysius, a member of the Areopagus, also a woman named Damaris, and a number of others.

Acts 22:4 I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison,

The above verses suggest several things about the gender inclusive nature of the person of Christ. We are speaking of men and women ‘in Christ’ in this exploration. Both men and women have faith in Christ and are accepted as part of the church. Men and women in various cities are specifically mentioned as believers. There is no assumption that women will be added to the church only as members of their husbands’ households. Women may believe in Christ without the approval of their husbands.[6] This observation will not surprise any 21^st century Australian Christian because we are accustomed to women having independent roles to their husbands. It seems more surprising in a 1^st century context. Both men and women were baptised into the church. Circumcision was the introductory rite into Judaism and this was an exclusively male matter. But baptism into Christ is not restricted by gender.

Secondly, the gender inclusive nature of Jesus Christ is evident in the experiences of men and women. I have said elsewhere[7] that the Christian experience is a participation in the experience of Jesus. The book of Acts gives explicit examples of both men and women experiencing persecution. Both men and women were rounded up and put in prison by Paul. This means that both men and women shared in the sufferings of Christ. To put this another way, men and women share in the experience of Jesus Christ the gender-inclusive man. The Christian experience is not different based on gender. Christian experience is a sharing of the experience of Christ regardless of whether the person in question is a man or a woman. Theologically speaking, those who suffer with Christ are promised: “Now if we are children, then we are heirs – heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory” (Romans 8:17). Again the gender inclusive nature of the person of Christ is evident here in the matter of inheritance. In the Old Testament women did not receive an inheritance.[8] Yet the New Testament makes women joint heirs with (the gender-inclusive) Christ.

Men and women together in Christ

When it comes to the matter of how men and women in Christ are to act towards one another, we should not interpret the gender-inclusive nature of Jesus Christ in a simplistic way, as if men and women in Christ do not have unique roles. When the word anēr (adult male) is used in relation to gynē (adult female) this is generally referring to the relationship between husbands and wives rather than men and women in general (See Rom 7:2; 1 Cor 7:2-4, 10-14; 1 Cor 7:34, 39; Eph 5:22-33; Col 3:18-19; Tit 1:6; 1 Pet 3:1, 5). These verses give clear statements about the way in which husbands and wives are to act in relationship to one another.

This topic is vast but I can make a few remarks to make my point. Although there are definite roles in the marriage relationship, this is not something one-sided, but symmetrical. Some examples of this mutual authority and responsibility are found in:

1 Corinthians 7:3-4 “The husband should give to his wife her conjugal rights, and likewise the wife to her husband. For the wife does not have authority over her own body, but the husband does; likewise the husband does not have authority over his own body, but the wife does.” (NRSV). Conjugal rights do not belong to the husband alone but also to the wife. Marriage is not about the husband having all the authority and all the rights. Marriage involves mutual rights and responsibilities.

1 Corinthians 7:13-14 “And if any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. For the unbelieving husband is made holy through his wife, and the unbelieving wife is made holy through her husband. Otherwise, your children would be unclean, but as it is, they are holy.” (NRSV). The responsibility of the spouse to stay with the unbeliever if possible is not dependent on gender. Regardless of which spouse is the believer and which is the unbeliever, the believing spouse must try to stick with the marriage. This is because a person who is in Christ has an effect on his or her spouse. The sanctifying effect of the spouse is the same regardless of whether it is a husband or a wife. The sanctifying effect of the spouse is only dependent on the fact that the person is ‘in Christ’.

1 Corinthians 7:32-34 “I would like you to be free from concern. An unmarried man is concerned about the Lord’s affairs– how he can please the Lord. But a married man is concerned about the affairs of this world– how he can please his wife– and his interests are divided. An unmarried woman or virgin is concerned about the Lord’s affairs: Her aim is to be devoted to the Lord in both body and spirit. But a married woman is concerned about the affairs of this world– how she can please her husband.” Married men and married women have the same problem, according to this warning. People who are married must be concerned with pleasing their spouses and therefore have less time to be devoted to pleasing the Lord exclusively. However, unmarried people of either gender are able to devote themselves completely to pleasing the Lord. Again, there is no divide based on gender here. The unmarried woman is able to serve the Lord just as the unmarried man is able to serve. Service to God, as in the passage in Acts 2:18 is not dependent on gender, but is dependent on being ‘in Christ’.

1 Corinthians 11 contains a long discussion of the way in which men and women should dress in church and the reasons for this.[9] I believe that this passage, like those discussed above, is about husbands and wives rather than men and women in general. However, it does have something to add to the discussion of symmetry in the male female relationship for those who are in Christ.

1 Corinthians 11:8-9, 11-12 “Indeed, man was not made from woman, but woman from man. Neither was man created for the sake of woman, but woman for the sake of man. … Nevertheless, in the Lord woman is not independent of man or man independent of woman. For just as woman came from man, so man comes through woman; but all things come from God.”

This gives a picture of the symmetry of male-female relationships. There is a definite order to creation, but there is a symmetry which cannot be ignored. Men cannot live independently of women and women cannot live independently of men. The mutual interdependence is, Paul says, the result of being ‘in the Lord’. Creation is not irrelevant to Paul’s argument here, but being ‘in the Lord’ is an addition to his understanding of male-female relationships. Creation is not the final and only word about how men and women are to relate to one another. Being in Christ produces a mutual interdependence which surpasses that which is evident in the natural order of things.

Men and women have unique roles in reflecting the person of Christ

It is important in discussing this matter to be careful in examining the biblical revelation. We should not stop at the fact that Jesus is the gender-inclusive man and that there is a mutual interdependence and symmetry between men and women in Christ. Human logic is not the baseline for discussions about Christian life and behaviour. The baseline for consideration of male-female relationships is the biblical record interpreted in the Spirit according to gospel of our Lord Jesus Christ. So a discussion of male-female relationships must consider those passages which speak of submission and headship in marriage. However, those passages should be read with Jesus Christ – and not the order of creation – as the hermeneutical key.

There are several passages which speak of the unique roles of husbands and wives in the marriage relationship

Colossians 3:18-19 “Wives, be subject to your husbands, as is fitting in the Lord. Husbands, love your wives and never treat them harshly.”

1 Peter 3:1-7 “Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behaviour of their wives, when they see the purity and reverence of your lives. Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewellery and fine clothes. Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. For this is the way the holy women of the past who put their hope in God used to make themselves beautiful. They were submissive to their own husbands, like Sarah, who obeyed Abraham and called him her master. You are her daughters if you do what is right and do not give way to fear. Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers.”

Mutual responsibilities are evident in both these passages. Although, it is also evident that the responsibilities of husbands and wives are different. This is not to say that one is easier than the other. Probably women think that men have the better part of the deal and men think that women have the easier role.[10] Instead of working through all the passages on headship and submission[11], I will make some comments on the most well-known of the passages, that from Ephesians chapter 5.

Ephesians 5:22-33 “Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Saviour. Now as the church submits to Christ, so also wives should submit to their husbands in everything. Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church– for we are members of his body. 31 “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.” This is a profound mystery– but I am talking about Christ and the church. However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.”

In the past I have understood this passage to mean that in marriage women are to represent the church and men are to represent Christ. Therefore wives are to submit to husbands and husbands are to lay down their lives for their wives. Certainly, this way of understanding the passage is in keeping with Paul’s intent here, which is to provide a guide for Christian behaviour in relationships – first marriage, then parents and children, and then slaves and master. Husbands and wives have unique ways of relating to one another. The husband is to be the head of the wife and to lay down his life in accordance with that great responsibility. The wife is to submit to her husband just as she would submit to Jesus her Lord.

Several have correctly pointed out that this relationship involves mutual submission on the basis of Eph 5:21 “be subject to one another in the fear of Christ” (NAS) or “Submit to one another out of reverence for Christ” (NIV). This may be used to ‘water down’ or smooth out the idea of headship and submission so as to make the import of Paul’s statements effectively null and void. It is not my intention to take this road. Instead what I want to explore is the way in which both husbands and wives reflect Jesus in their mutual submission to one another – whether that be as those who lay down their lives or those who submit to the direction of their husbands.

While Paul has compared husbands to Christ in the above passage, it is not true to say that men reflect Jesus and women reflect the church as if these two entities were separate goals for humanity. Men and women make up the church which is the bride of Christ and the body of Christ (1 Cor 12:27). The entire church, both male and female is being transformed into the likeness of Jesus Christ.

2 Corinthians 3:18 “But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.”

Romans 8:29 “For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren;”

1 Corinthians 15:49 “And just as we have borne the image of the earthy, we shall also bear the image of the heavenly.”

Colossians 3:10 “and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him”

There is only one goal for the church, and that goal (telos) is Jesus Christ.

Revelation 22:13 “I am the Alpha and the Omega, the first and the last, the beginning and the end [telos].”

Instead of understanding men and women as having different eternal end points, we can look at this differently through the lens of person of Jesus Christ, who is the gender-inclusive man. As I see this, submission and laying down your life are both aspects of the life of the person of Christ. The matter of Jesus giving himself up for the church is not actually disputed as it is the centre of the gospel and mentioned clearly in the Ephesians 5 passage. But to be comprehensive there are other places where this is mentioned.

Galatians 2:20 “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me.”

Ephesians 5:2 “and walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.”

Isaiah 53:12 “Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors.”

What is interesting is the fact that Jesus is also spoken of as one who submits. The words hypotassō (submit) is not applied to Jesus very often, however, the concept is repeatedly applied to his life and attitude. I have supplied a selection of verses to do with this concept. Many more could be added.

Jesus submitted to his parents as is fitting for a child.

Luke 2:51 “And He went down with them, and came to Nazareth; and He continued in subjection (hypotassō) to them; and His mother treasured all these things in her heart.”

He is the Son who humbled himself in obedience to the Father. This is repeated in various passages.

John 4:34 “Jesus said to them, “My food is to do the will of Him who sent Me, and to accomplish His work.”

John 5:30 “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me.”

John 6:38 “For I have come down from heaven, not to do My own will, but the will of Him who sent Me.”

Philippians 2:8 “And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.”

The ultimate submission to the will of the Father is found in Jesus’ willingness to go to the cross.

Matthew 26:42 “He went away a second time and prayed, “My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done.””

Just as a husband is said to be the head of his wife, so too God is said to be the head of Christ. The implication is that Jesus is in submission to the Father.

1 Cor 11:3 “But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.”

Jesus has not stopped submitting to his Father. In the last place he will willingly submit to the Father completely when everything has been brought into submission to Jesus.

1 Corinthians 15:28 And when all things are subjected to Him, then the Son Himself also will be subjected (hypotassō) to the One who subjected all things to Him, that God may be all in all.

Conclusion

Jesus Christ is a person who can be considered as the gender-inclusive man. Christian experience is not determined by gender but by being in Christ. Christian service is not determined by gender but by being in Christ. The mutual responsibilities and rights of husbands and wives are determined by being in Christ and not by gender. Even the different roles of husbands and wives are not heading towards different goals, but are simply two sides of the one coin. Both husbands and wives reflect Christ in headship and submission.