The Gift of One Another

Peter Voorhees

Genesis • Sermon • Submitted 13 days ago • Presented 15 days ago

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Introduction

Having the opportunity and good fortune to travel around Europe you are surrounded by amazing gothic churches whose towering spires reaching towards the heavens. As you step inside, you're immediately struck by the intricate beauty of the stained-glass windows or mosaics that are in each house of worship. Each window/mosaic is unique, with its own colors, patterns, and designs. Yet together, they create a breathtaking mosaic, telling a story of God's love and grace.

Now, consider the Trinity - Father, Son, and Holy Spirit. Each Person of the Trinity is distinct, with Their own unique roles and attributes. Yet together, They exist in perfect unity, harmony, and love. The diversity within the Godhead is not a source of division or hierarchy, but rather a beautiful expression of the fullness of God.

In a similar way, when God created humanity, He designed us with beautiful diversity, most notably in the creation of male and female (I’m tipping my hand a little… notice, not husband and wife… more on that later). Just as the distinct Persons of the Trinity work together in perfect unity, men and women are called to reflect the image of God together, not in spite of their differences, but through them.

As we dive into Genesis 2:18-25 today, we'll explore how God's creation of male and female is a reflection of His own nature, and how our unique differences are meant to point us towards a deeper understanding of God's character and love. May we learn to celebrate and honor the beautiful diversity found in God's design, as we seek to live out our calling as image-bearers of the Divine.

If you have your Bibles, or on your devices, would you turn to Genesis 2:18-25. If you are able and willing, would you stand with me as I read God’s word this morning.

This is the word of the Lord. Let us pray. Amen. Please be seated.

A Problem

vs.18

Something is not good! This should strike us in our reading… something is incomplete.

In this section we encounter for the first time the statement that something is “not good.” In chapter 1 the assessment that something was good indicated the successful completion of bringing order and function to the area under discussion. When something was “good,” it was functioning as God intended it to function. Thus the statement that “it is not good for the man to be alone” is one of non-functionality. —Walton, J. H. (2001). Genesis (p. 187). Zondervan.

First, it is not good to be alone (2:18). Second, the other creatures will not do (2:19–20). The narrative moves systematically: not God/not alone/not other creatures. None of the known elements will suffice. There must be a newness. It requires a fresh creative act of God.

A “helper” is needed.

The English word “helper” does not sufficiently/completely communicate the power of the original Hebrew meaning. This word is, in fact, a military term. The use of עֵזֶר (ezer)“helper” connotes an active intervention on behalf of someone. It describes someone who is committed to your well-being to the extent that s/he is willing to die or kill for you. Someone who is not just to help, but they are in the fight with you.

God does not intend to be the man’s helper. (Elsewhere, e.g., Ps. 121:1; Isa. 41:10, God is helper. But not in this quite unique specific way.) The “help” the man needs and must have will be found among his kind. That the helper must be creature not creator shows to what extent creation is left to its own resources and expected to honor its vocation, explore its freedom, and respect the prohibition.

We see an incomplete image of God… the word we explored earlier in Genesis 1 is that of (צֶלֶם) tselem, meaning image, idol, representation. We talked about how ancient cultures/contexts, even religions today, make idols to give image to their gods. YHWH forbid the making of images/idols… because He had already made His likeness in male and female, He made it. Humanity is as close to an image as we can come as to the likeness of God.

As we explore this idea of “helper” and ezer, we come across verses like this…

Psalm 89:19 “Once you spoke in a vision, to your faithful people you said: “I have bestowed strength on a warrior; I have raised up a young man from among the people.”

Most English translations describe the woman as something akin to a “fitting helper”. However, the Hebrew phrase עֵזֶר כְּנֶגְדּוֹ (ezer kenegdo), if translated more literally, carries an intriguing meaning. The woman is described in oppositional terms, as “a helper who is against him”.

Bible stories such as Zipporah opposing Moses, Tamar opposing Judah, Rahab opposing the elders of the city, and the Samaritan woman opposing male-sanctioned traditions and politics come to mind as examples. Even the Hebrew mid-wives who would not follow, but defied, Pharaoh’s orders to destroy the Hebrew male babies when they were born. These great women of faith intervened, opposing the will of the men involved, and at great personal risk merited an unprecedented place in Biblical history.

Let me say personally, I would be miserable and less of a person without the women in my life. The women in my household, my family, where I work, in the community where I live.

Let me say ecclesiastically, we as a church, would be worse off without the women who tirelessly and graciously serve us.

The church throughout the years has not given women the space that God has intended for them to have. Male and Female we are the image of God.

Perceiving the Problem

vv. 19-20

As I had mentioned a few weeks before, as we enter into chapter 2, it is not another creation account, but we are being brought into the aspect of the creation that is helpful to understand how man and woman came about and eventually to their fall and departure from the garden.

If you were here a few weeks ago, you might remember how I talked about this. That my wife and I have often told the story of how we met and were eventually married. We have a 5 minute version all the way up to a 20 minute version that we tell depending on the setting and context we’re telling the story. It is the same story but some aspects of it will be admitted or omitted depending on relevancy. They are not contradictory, its the same story, but things are brought into it or not mentioned based on who we are talking to.

Adam was alone and that was not good; all else in Creation was good (cf. 1:4, 10, 12, 18, 21, 25).

Adam is naming all the animals, livestock, and birds. It is then at the later half of verse 20 does Adam now recognize there is no counterpart to him.

I don’t think it is coincidence that we read that God is articulating the problem before Adam recognizes it. In vs 18 we see God acknowledging the issue but it isn’t until Adam is in the work and participating in the ministry God set before him that he recognizes his need.

This has been my experience as well. God is mindful of what we need, when we need it.

Matthew 6:7–8 “And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him.”

What a grace and comfort it is that when we finally recognize our need, God is already mindful of it. He is willing and wanting to engage us that we ask and HE provides.

Even when we don’t have words, God is there interceding for us in our weakness… Romans 8:26–27 “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God’s people in accordance with the will of God.”

As man began to function as God’s representative (naming the animals [2:19–20]), he became aware of his solitude (2:20). God therefore put him to sleep (v. 21) and created woman from his flesh and bone (vv. 21–23).

As God is a community in Himself, we too formed in His image are designed for the need of community.

“It seems that the plurality of humanity (male and female in relationships) reflects the plurality of the original; and humanity, like deity, is created to live in relationship. Note as well that the man and woman are given dominion; like its divine analogue, humanity is creative, productive, judicial and authoritative. Distinct from animals, humanity is also self-aware and empathetic. Similar to their Creator, humanity is also eternal; our immaterial and material selves will life forever somewhere.” -Dr. Sandra Richter, Epic of Eden

Provision of God

It says that God put Adam to sleep. (vs.21)

This should also bring us back to the principle of Sabbath. While man is sleeping, God is at work. God is at work creating what Adam could not find on his own.

Woman was taken from man’s side to be in community. Just as the forming of man from the dust of the earth is not an attempt at identifying chemical composition but indicates our solidarity with “created stuff”. So it is concerned about function not structure.

I’ll bring us back to this idea that for something to exist in the ancient culture, it wasn’t about material presence as much as it was about its function and purpose. So when we look at the woman, many will make a large deal about her being created second (therefore being inferior to the man… much of male dominance in the church comes from this idea)… but what Moses is getting at here (and ie. God) is that the function and purpose of woman as being co-bearer of God’s image is one next to man, together. That image of God is not complete (not good) with her absent.

That while both bear the image of God, the full weight of what it means to be human is man and woman. We are to govern, rule, fill the creation mandate together.

So male and female being the image of God suggests that humans are not only fundamentally plural beings, but also sexual beings through and through. "Humanity" is a corporate entity that includes both male and female. Neither males nor females on their own embody in totality what it means to be fully and truly human. It is only when male and female in all their sexed difference are considered together that we begin to understand any talk about a common "human-ity" ('adam).

(Picture of “Breaking the Marriage Idol” by Kutter Callaway)

Human sexuality is first and foremost about who we are, not simply what we do. It's about our capacity for relationship, our profound desire for connectedness and intimacy, our longing to transcend our isolated individuality by becoming one with the other. It isn't merely about whom we have sex with, or when we get to have sex, or even whether we get to have sex. It is so much deeper than that.

Though our culture sells on the fact that the deepest form of intimacy is sex, it is not. It is not the pinnacle of relationships. It is an aspect of intimacy (that has boundaries, responsibilities, and privileges) but it is not the total sum.

By locating our sexed difference (male and female) at the center of our humanity, the author of Genesis is radically expanding our vision of both what it means to be a human and what it means to be a sexual being.

Everything we do as human beings is related to our reality as sexual creatures (male and female). At the same time, every form of sexual expression issues from and affects the very core of our humanity-no matter how "casual" we would like it to be.

The Genesis account thus challenges various modern notions of the human person that are reductive to the point of being misleading or down-right false. What I mean by that is that when our culture makes our sexuality or the sexuality of others a thing only to be consumed, we are reducing, neglecting, cheapening what and who we are. Our maleness and femaleness urges us not to collapse the whole of what it means to be human into a single form of sexual expression (or the singular way we desire to express it). Human sexuality is beautifully complex and manifests itself in countless forms, the most significant of which have to do with being in intimate relationship with the other and with God himself.

In God bringing the woman to the man, we see now it is very good.

They are for each other though different from on another

They are in community with one another

They rule and they have dominion together

Eventually we will see that they create life together

The man then makes the following declaration, speaking to what God has already done, agreeing with God:

Genesis 2:23 “The man said, “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for she was taken out of man.””

Moses then interrupts the narrative and provides commentary, stating that when a man and woman unite in marriage, they will leave their father and mother and cleave to one another. This forms the basis for our understanding of Christian marriage, which Jesus and the New Testament writers also affirm. Marriage, according to God's design, is a covenant between one man and one woman, intended to last a lifetime.

However, it's essential to note that in this passage, God did not create Adam and Eve as husband and wife, but as male and female. While marriage is important and part of God's plan, we don't see them procreating until after they leave the garden. It's crucial that we hold this tension and not let the focus on marriage distract us from the broader truth of God's design for male and female relationships.

There is much to discuss regarding marriage, sex, and relationships, and one helpful resource I recommend is "Purposeful Sexuality" by Pastor Ed Shaw. This book provides a biblical, pastoral perspective on sexuality and helps readers ask the right questions and think deeply about these topics. Rather than getting caught up in cultural arguments, we should focus on discipling others and bringing the good news of the gospel to bear on these issues, demonstrating God's goodness, mercy, and holiness.

It's also important to remember that singleness is not diminished by this passage. Jesus and the apostle Paul both affirmed the value of singleness, and throughout church history, there has been much written on the holiness of celibacy. In some Christian circles, particularly in the 70s, 80s, and 90s, there was an overemphasis on marriage as the pinnacle of the Christian life, which was detrimental to those called to singleness. We must acknowledge this imbalance and recognize the pendulum swings that have occurred.

Ultimately, our goal should be obedience to God's calling in our lives, whether that means marriage or singleness and celibacy. By staying focused on His will and design, we can experience the fullness of life He intends for us.

vs 25 ends with them being both naked and they felt no shame. I think this last verse is so very potent. I think we might do a whole Sunday on this one verse.

I will say this, that they were in the presence of God and His glory covered them. As it is with heavenly beings like angels, as Moses would spend time with God, as Jesus on the mountain when he was transfigured, in the presence of God there is light. That light/glory, covered them, they were not ashamed.

John 1:4 “In him was life, and that life was the light of all mankind.”

In that they sinned, they died, as we pointed out last week. They died in relationship, found they were naked and needed covering.

As we walk with God, are in fellowship with God and in fellowship with one another, the shame that we have once experienced is no longer.

1 John 1:7 “But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin.”

In relationship with Jesus, he clothes us in his righteousness, we are clean, forgiven, and loved and one day will fully realize that when we are in His presence.

1 John 1:9 “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” (this is cleansing of shame language).

Conclusion

As we reflect on the profound truths found in Genesis 2:18-25, let us remember that God's design for humanity is a beautiful reflection of His own nature. In creating us male and female, God has given us the gift of diversity and the opportunity to experience the richness of community. Just as the Trinity exists in perfect unity and love, we too are called to live in harmony with one another, celebrating our differences and working together to fulfill God's purposes. These verses of creation speak to all of us. The single, the widow, the married, male and female.

This passage challenges us to re-evaluate our understanding of relationships, sexuality, and gender roles. It reminds us that our identity is rooted in being image-bearers of God, and that our maleness and femaleness are essential aspects of who we are. As we navigate a world that often distorts and misunderstands these truths, let us hold fast to God's design and seek to honor Him in all our relationships.

Whether married or single, young or old, male or female, each of us has a unique role to play in God's grand story. Let us embrace the calling God has placed on our lives, and strive to live in obedience to His will. As we do so, may we experience the joy and freedom that comes from walking in His ways.

Furthermore, let us be a community that values and upholds the dignity of every person, recognizing that each individual bears the image of God, and that we need each other. May we create a church culture that celebrates the gifts and contributions of both men and women, and that fosters healthy, God-honoring relationships.

As we go forth from this place, may we carry these truths in our hearts and minds. Let us be a light to the world, reflecting the love and wisdom of our Creator in all that we do. And may we find our ultimate fulfillment and purpose in relationship with the One who made us, redeems us, and calls us His own.

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