Is God sexist?

I. Definition and Context of the Question

When addressing whether God is “sexist,” one must understand the modern use of the word. Typically, “sexist” implies prejudice or discrimination against a person based on their sex. Scripture repeatedly affirms the worth of both men and women and never teaches that God values one more than the other (Genesis 1:27: “So God created man in His own image; in the image of God He created him; male and female He created them.”). The tension arises from misunderstandings of particular biblical passages or cultural practices in biblical times.

II. The Creation Account and Equality Before God

Genesis 1:26–27 establishes that both men and women are created in the image of God: “Then God said, ‘Let Us make man in Our image, after Our likeness…’” and “male and female He created them.” This shared image-bearing status indicates a foundational equality. There is no hint that women bear less of God’s image.

In Genesis 2, the creation of Eve from Adam’s side (Genesis 2:21–22) signals a corresponding unity, symbolizing that men and women stand side-by-side before their Creator. Though assigned differing roles in creation—Adam first and Eve second—Scripture never elevates one gender as more inherently valuable.

III. Old Testament Examples of Women in Honorable Roles

1. Deborah (Judges 4–5): As a prophetess and judge over Israel, Deborah demonstrates the high esteem in which God holds faithful women. She guided Israel and commanded Barak to muster troops for battle, indicating her God-given authority.

2. Ruth (Book of Ruth): Ruth’s story illustrates faithfulness rewarded by God; she becomes part of the lineage of King David and ultimately of Christ (Matthew 1:5).

3. Esther (Book of Esther): Esther’s courage and leadership helped deliver her people from destruction. The text highlights her faith and strategic thinking as appointed by God “for such a time as this” (Esther 4:14).

These accounts contradict the notion that Scripture disqualifies women from influence. In fact, many cultures of the ancient Near East provided fewer social freedoms to women. Yet within Scripture, developments such as Deborah leading Israel or Esther saving her nation illustrated a countercultural elevation of women.

Archaeological records (e.g., records from ancient Canaanite cultures) often show comparatively harsher restrictions on women, making the biblical elevation of women’s roles notable for its time.

IV. The Ministry of Jesus and Women

1. Interactions with Women: Jesus repeatedly engaged with women in respectful, countercultural ways. (John 4:7–26) records His conversation with the Samaritan woman at the well. He crosses social barriers—cultural and gender-based—to reveal significant theological truths to her.

2. Women Among Christ’s Followers: Luke 8:1–3 describes key female followers who supported and accompanied Jesus in His ministry.

3. Witnesses to the Resurrection: According to all four Gospels, women were the first to witness the resurrected Christ (Matthew 28:1–10; John 20:11–18). Given that ancient judicial systems relied heavily on male witnesses, God’s sovereign choice of women as the first witnesses honors their credibility and confounds cultural prejudices.

These examples show that Jesus regularly challenged cultural norms that degraded women. His actions and teachings reveal a respect and valuation for women that stands in sharp contrast to many prevailing customs of the day.

V. Pauline and Apostolic Teachings

Certain passages in the New Testament have been interpreted as oppressive toward women (e.g., 1 Timothy 2:12 or Ephesians 5:22). However, examining them in context helps clarify:

1. Mutual Submission: Ephesians 5:21–33 commands husbands and wives to submit to one another. Husbands are told, “Love your wives, just as Christ loved the church and gave Himself up for her” (Ephesians 5:25), which is a high calling of sacrificial service.

2. Equality in Christ: Galatians 3:28 states, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” This reveals that all believers share equal standing before God.

3. Order in Church Gatherings: 1 Timothy 2:9–12 and 1 Corinthians 14:33–35 often relate to issues of order and authority in assembled worship, not the value or dignity of women. The apostles provided instructions amid specific cultural and spiritual circumstances, urging unity and proper functioning in the church community.

VI. The Concept of Roles vs. Worth

Scripture makes a distinction between role and worth. Having distinct roles—such as men called to certain leadership responsibilities—does not imply superior worth. Paul’s frequent comparison of the church to a body (1 Corinthians 12:12–27) emphasizes that all parts are essential, even though they serve different functions.

VII. Historical and Cultural Considerations

The Old and New Testament contexts exhibit cultural norms of the ancient Near East and Greco-Roman world. By comparison, many Old Testament laws offered greater protections and rights to women than surrounding cultures. Even controversial passages like Deuteronomy 22:28–29 were often legal refinements meant to protect women from being discarded or exploited.

Later Jewish and Christian communities grew in their understanding and application of biblical principles, which have shaped frameworks for women’s rights over centuries. Historical records of the early church show women as vital contributors (e.g., Phoebe in Romans 16:1–2, Junia in Romans 16:7). Archaeological findings, such as inscriptions in catacombs, reveal that some women held respected positions of service and ministry in early Christian households.

VIII. God’s Character Revealed Through Scripture

Throughout the biblical narrative, the consistent portrait of God depicts love, righteousness, and fairness. Deuteronomy 32:4 declares, “He is the Rock, His work is perfect; all His ways are just.” The character of God cannot be separated from His relational commands that extend love and justice to all (Micah 6:8).

The biblical record underscores that both men and women bear His image, receive His promises, and are called to serve in various capacities. Far from demeaning one over the other, God’s design promotes unity and interdependence.

IX. Reconciliation through Christ

The central message of the gospel is reconciliation—humanity reconciled with God through Christ’s sacrifice. In this redemption, the barriers of social hierarchy fade in light of the cross. John 3:16 clarifies that God’s love extends “so that everyone who believes in Him shall not perish but have eternal life.” The work of Jesus unites believers into one family, as children of God (John 1:12).

Paul’s letter to the Colossians affirms that in this new creation, “Christ is all, and is in all” (Colossians 3:11). Anyone in Christ—man or woman—shares the same inheritance (Ephesians 1:11–14).

X. Conclusion

A careful reading of Scripture, coupled with historical and cultural context, reveals that God is not sexist. The biblical narrative affirms the inherent value of both men and women, consistently lifts women to positions of honor, and establishes love and sacrificial service as guiding principles.

Texts often portrayed as sexist either address specific cultural circumstances or emphasize differing roles rather than differences in worth. The overall biblical testimony—from Genesis to Revelation—demonstrates that God values men and women equally as image-bearers and invites both to participate fully in His redemptive plan.