Any recovery of an authentically biblical understanding of men and women must begin in the Garden of Eden. It is there that we learn about the special creation of Adam and Eve. It is there that we read God's mandate to the first male and female. And, perhaps more importantly for this article's purpose, it is there in the garden that we are able to see the effects of sin and grace on the relationship between Adam and Eve. Of these lessons on the relationship between the sexes, it might be the case that the effect of grace on Adam and Eve's sin-broken relationship receives less attention than some other equally valuable biblical truths recorded in the first chapters of Genesis. This article will explore this perhaps neglected lesson on grace in the garden. It will do so by posing two questions: (1) Why does Adam call his wife Eve; and (2) What lessons does this surprise ending to the narrative of the fall teach us? Although this article will focus on Adam's role in acting in accord with the grace that he has received, other equally important considerations regarding Eve's transformation by grace could be developed as well.

Slaves, Women & Homosexuals: Exploring the Hermeneutics of Cultural Analysis. By William J. Webb. Downers Grove: InterVarsity, 2001. 301 pp. n.p.

INTRODUCTION

Sometimes I wonder if egalitarians hope to triumph in the debate on the role of women by publishing book after book on the subject. Each work propounds a new thesis which explains why the traditional interpretation is flawed. Complementarians could easily give in from sheer exhaustation, thinking that so many books written by such a diversity of different authors could scarcely be wrong. Further, it is difficult to keep writing books promoting the complementarian view. Our view of the biblical text has not changed dramatically in the last twenty five years. Should we continue to write books that essentially promote traditional interpretations? Is the goal of publishing to write what is true or what is new?

One of the year's high holidays in towns across America is opening day of deer season. Like all holidays, preparations begin long before the actual day arrives. In September hunting paraphernalia appears on the shelves of the local True Value: rifles, shells, scent, jumpsuits and caps in brilliant hunter's orange. The big day is usually a Saturday in November.

A young farmer warned me my first year in ministry: "Might not be too many men here next week, but don't take it personal. We'll all be out looking for our buck." Sure enough, there weren't many men in church that next week.

Covenant Promises
The basic context in which we bring children into the world and do all our work in caring for children is the covenant God has made with all who love him and who seek to walk in his ways. He has promised to love not only us, but also our children (Gen 22:15-18; Ex. 20:5-6; Acts 2:37-39). But do these wonderful promises mean that our children will not go through difficulties and even times of turning away, rebellion, and dissolute living? Consider the reality that we are not perfect ourselves — our own lives are damaged deeply by sin in every area. We do not pray as we should for our children. We do not live before them in full obedience to the Lord in everything we do. We do not teach them perfectly the glorious truth that we know touches every area of life. In addition we do not bring perfect children into this world. They bear the stain of Adam and Eve's sin etched right through them —though they also bear God's glorious image. C. S. Lewis captured this double reality with the words of the centaur in Prince Caspian. Our children also bear the inheritance of our particular brokenness.

Jumping Right In
We live in an interesting time of twisted confusion regarding the nature of gender. Men and women wonder how to relate to one another in the home, the workplace, and in the churches of Jesus Christ. In many ways our world is more just, more equitable, and more open than any society in history. Great strides have been made to afford freedom in the workplace, political participation, and education for women in our culture. Yet our understanding of ourselves has also greatly eroded with many social struggles and aches. What began in western culture to bring equality has led to a world that despises our differences, sees gender as a mere social construction, with both biblical masculinity and femininity cast aside. To be honest, it is simply an affront to the modern mind that God created us uniquely and distinctly as male and female, both biologically and psychologically. Though modern research is showing that down to our very brains, we are different, many persist in believing that men and women should occupy the same roles and spaces in the home and culture. We live in a time when men are thought to be capable of being as good a mother as a mother and fatherhood is quickly becoming an endangered art. Take all this into the dating world and many just scratch their heads. In this paper my goals are not ambitious. I want to look briefly at our struggles with being a man or a woman in our society. Second, I want to look at some of the confusion which is displayed both in pop culture and in academia regarding gender. In doing so I will look at the word Feminism and strike fear into the hearts of the men – just kidding, but we will look at the strengths and weaknesses of feminism. Finally, I will close with a very brief treatment of gender according to the Bible with application to the family and the church. This will not be an in-depth research paper; just some analysis which I hope will assist us forward in our discussions of being men and women. So let us begin with our struggles…with each other, with ourselves.

Whenever a book written for men (notoriously known for their lack of interest in reading) sells 500,000 copies, you can be sure that it has made a clear connection. There is a lot that is right with John Eldredge's Wild at Heart, and with his compelling style of writing it is no surprise that thousands of men all over the country have been drawn to it. Eldredge has called attention to some problems with which most men seem to intuitively resonate:

1. Our culture (and even our churches) has adopted a strategy that facilitates the feminization of men.
2. Masculinity, with its predilection to adventure, rowdiness, and risk has become a condition to be cured.
3. Consequently, boys are in big trouble. School systems and churches have not taken the unique features of masculinity into consideration when designing curriculum or programs.
4. Our culture, intent on emasculating its boys, has produced a huge sense of withdrawal and boredom from its men.
5. As disconcerting as it may be to mothers everywhere, masculinity can only be imparted by masculinity. In other words, a young boy is never really sure he has become a man until another man, or group of men, tells him so.
6. Sadly, many, if not most, men have abdicated this responsibility.
7. Every man needs a battle for which he can live and die.

Eldredge clearly knows how to write to men and by the testimonies of many, he has achieved one of his objectives, which is to give men permission to be men. With all of the good insights Eldredge offers in this book, it is actually a little painful to mention two of what should be considered very significant problems which undermine the entire book.

A biblical worldview must definitely encompass ones view of men and women. Basic beliefs about who each sex is and what each should be like greatly impacts ones own gender evaluations as well as the shaping of boys and girls, the education of young men and women, the success of marriages, the effectiveness of the church in the world, and even the stability of society. Ones view of a man or a woman affects attitudes, character, and interaction with one another.

In some very key ways, men and women are the same but they were not created to be exactly the same: "male and female he created them" (Gen 1:27). There are not only op-posing opinions over whether or not there is any significant difference between the sexes, but also over what those differences really are. Surely, Christians need a clear understanding of what distinguishes a man from a woman according to their Creator. The focus of this article will be devoted to understanding what true masculinity is and is not. The question of how a man knows whether he is a real man or not will be discovered from Scripture.

Imagine this topic being discussed on one of Americas most prestigious college campuses. The ideas expressed would be as varied as the many strong opinions found there. One might hear, "A man should be macho and self-reliant," while another may say, "A man should be interdependent and sensitive." Others might insist, "A real man must be romantic," while still others would offer, "All boys should be raised to be good at sports in order to express their masculinity and relate to other men." Perhaps another would say, "A mans man is successful and a leader," while someone else may interject, "A respected man sees himself as an equal--a non-leader, a fifty-fifty partner." Another student could possibly declare, "A man is not a man unless he can rule his family without any questioning from them." How can there be so many opinions among supposedly learned individuals? There are at least two key reasons: the sinfulness of man and the loss of absolutes.

Introduction

1. Jesus Christ of Nazareth was fully God.
2. Jesus Christ of Nazareth was fully human.
3. Jesus Christ of Nazareth was a male human being.

All three of these statements are judged to be true in the orthodox tradition, and each is borne out by abundant biblical testimony. The first two of these are often stated together as necessarily true for the incarnation and substitutionary atonement to occur. Anselm's classic treatment, Cur Deus Homo, spells out why an atoning sacrifice would have required Jesus to be both divine and human - divine, to be of sufficient value to pay fully and finally for the sin of the world and satisfy the offence against the honor of God; human, to die as a fit substitute in our place. But, the question of whether Jesus had to be a male human being has seldom been discussed, until recently. Was his male gender a merely arbitrary feature of the incarnational design? Did the Father throw dice or draw straws in choosing to send the Messiah as a male human being? Or, was the male gender of Jesus essential to the reality of his incarnational identity and to the accomplishment of his incarnational mission? That is, did Jesus have to be male, or could our Savior have been a woman?

Some years ago I wrote an article for Christianity Today, with co-author R. Kent Hughes, on the problem of sexually fallen ministers in the modern church. We were later told that this piece was one of the top-five articles for reader response that year. We were not surprised. This problem will not go away. The events of this last two weeks prove our point again.

Luke 13:10-17

And he laid his hands upon her, and immediately she was made straight, and she praised God. But the ruler of the synagogue, indignant because Jesus had healed on the sabbath, said to the people, "There are six days on which work ought to be done; come on those days and be healed, and not on the sabbath day." Then the Lord answered him, "You hypocrites! Does not each of you on the sabbath untie his ox or his ass from the manger, and lead it away to water it? And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the sabbath day?" As he said this, all his adversaries were put to shame; and all the people rejoiced at all the glorious things that were done by him.

Jesus has done more than anyone has ever done to bring purity and harmony between men and women. I want to illustrate this truth beginning with our text and then showing the same thing from other parts of his teaching as well.