In More than a Rib, we established that the word translated as “rib” in Genesis 2 is really the word tzela in Hebrew, which means “side.” We explored the idea that the side God removed from Adam is more than a rib. Better yet, the side He removed from Adam is femininity. Before such a removal took place, original Adam possessed both the natures of masculinity and femininity within himself. He was created in a state of completion. This teaches that, at its source, masculinity and femininity are of one whole.
Keep in mind, these natures go beyond the physical confines of gender. It’s not that original Adam was anatomically a man and a woman. It’s that, when he possessed both sides, he reflected God’s ubiquitous blend of masculinity and femininity. Masculinity and femininity are spiritual and eternal aspects of God’s Oneness. Adam, when he was first created, reflected that oneness.
But you know the story: God removed the side of femininity from Adam, and with it, He created Eve. By doing so, God isolated the side of masculinity in Adam. As a result, Adam became a pure expression of masculinity, while Eve expressed a pure form of femininity. So, as I like to say, the double-helix DNA of masculinity and femininity is laid out (in condensed code) by their story in Genesis 2. This is an important idea if we are to explore what is coming next.
First let me say this: in the context of Christ and the Church, Jesus is in the masculine role and the Church is in the feminine role. He is the Bridegroom and we are the Bride. He leads; we follow. He initiates; we receive and reflect. We submit to His direction and authority; He loves us and cares for us like a husband who treasures his wife. Again, He is the masculine and we are the feminine. If you’ll notice, though, we are speaking in terms untethered to gender. This idea is also important: that masculinity and femininity can be understood in terms of relational roles, roles that transcend gender. For instance, if two men are working together on a project, one may lead the project and the other may follow. The leader plays the masculine role and the other plays the feminine role in that one initiates and the others reflects. Gender is irrelevant here because we’re talking about roles. Or, for example, my wife is better at budgeting our money than I am. When it comes to the budget, my role is feminine and her role is masculine, as I submit to her leadership in this area. Again, gender is irrelevant because we’re talking about roles. Going forward, I will speak of masculinity and femininity in terms of relational roles, because we’re discussing something that is larger than gender. That said, I will use Adam and Eve (man and woman) as a pattern because they are an authentic expression of these natures. They manifest the truths of masculinity and femininity.
But you know the story: God removed the side of femininity from Adam, and with it, He created Eve. By doing so, God isolated the side of masculinity in Adam. As a result, Adam became a pure expression of masculinity, while Eve expressed a pure form of femininity. So, as I like to say, the double-helix DNA of masculinity and femininity is laid out (in condensed code) by their story in Genesis 2. This is an important idea if we are to explore what is coming next.
First let me say this: in the context of Christ and the Church, Jesus is in the masculine role and the Church is in the feminine role. He is the Bridegroom and we are the Bride. He leads; we follow. He initiates; we receive and reflect. We submit to His direction and authority; He loves us and cares for us like a husband who treasures his wife. Again, He is the masculine and we are the feminine. If you’ll notice, though, we are speaking in terms untethered to gender. This idea is also important: that masculinity and femininity can be understood in terms of relational roles, roles that transcend gender. For instance, if two men are working together on a project, one may lead the project and the other may follow. The leader plays the masculine role and the other plays the feminine role in that one initiates and the others reflects. Gender is irrelevant here because we’re talking about roles. Or, for example, my wife is better at budgeting our money than I am. When it comes to the budget, my role is feminine and her role is masculine, as I submit to her leadership in this area. Again, gender is irrelevant because we’re talking about roles. Going forward, I will speak of masculinity and femininity in terms of relational roles, because we’re discussing something that is larger than gender. That said, I will use Adam and Eve (man and woman) as a pattern because they are an authentic expression of these natures. They manifest the truths of masculinity and femininity.
A few years ago, I started thinking about the Written Word and the Living Word (the Torah and the Messiah). I found it interesting that the Word––in becoming the Torah––passed through the masculine side (Moses), and the Word––in becoming Jesus––passed through the feminine side (Mary). Out of curiosity, I began to think about God’s Word in terms of masculinity and femininity––that is to say, their roles relative to each other. Little did I realize, a world of meaning was about to be discovered which would yield so many connections and insights. The task is now to condense these discoveries and share them in a succinct manner.
Regarding Adam and Eve as the quintessential models of masculinity and femininity, let us list the details set down in Genesis 2:
If we compare this to the Torah and the Messiah, we find that the pattern holds:
Like He did with Adam and Eve, God split the Word into separate bodies: one ink and parchment, one flesh and blood. Divided into two bodies, God assigned each a different task. Each He uniquely equipped to accomplish their role in the world. But remember, at the source, God’s Word is of one whole.
With this in mind, let us perceive more deeply:
Before Jesus’ arrival, was the Torah complete? YES!
Before Jesus’ arrival, was the Torah, perfect? YES!
Like original Adam, the Torah was perfect and lacking in nothing.
And yet, it was not good for the Torah to be alone.
God’s written Word needed a suitable helpmate.
Where was this helpmate? Concealed within!
Where was this helpmate? Concealed within!
Note: when this Helper came to life, He came not to abolish but to fulfill. Jesus said of the Torah, "I came not to abolish but to fulfill..." To say that Jesus replaced the Torah is akin to saying Eve replaced Adam. This is not so. Eve, the upgrade, came not to abolish Adam, but to fulfill him.
Now recall that incredible moment when God brought the animals forth to be named. At that point in time, Adam and Eve had yet to be split apart. So at that moment, while naming the animals, they, together, acted as one body.
And as the beginning, so too the end:
The veil will draw back on Judgement Day, and at that glorious grand finale, God’s Word––the written and the living––will again act as one body! And there before His Presence will go a parade of humanity. You and I will be summoned before Him––and then, there, whatever name we’re given, that shall be our name for eternity! Of course, compared to the stature of His Word, we’re just a bunch of animals. But at a deeper level, something tremendous is taking place. The Son’s supernal Bride is about to be distinguished! His Counterpart is about to be identified!
