Gender Distinct Clothing – Part 1
Does the Bible really require us to wear gender-distinct clothing?
Mike
Mike
Dear Mike,
What God has to say about gender distinction in clothing is part of a much larger theology of the image of God in mankind. When God created Adam and Eve, He sovereignly chose to build gender distinctions into the sexual, biological, marital, family, and social structures of humanity. Men and women both bear God’s image (Gen 1:26–27). However, they do not bear the same aspects of the divine image to the same degree. God designed women to be the primary image-bearers of His tenderness, compassion, and mothering love (Deut 32:18; Isa 42:14; 49:15; 66:12–13; Luke 13:34). Men, on the other hand, are the primary image-bearers of God’s power, authority, and fatherhood (Deut 1:31; Ps 10:16; Isa 10:13; 42:13; Zeph 3:17).
God’s choice to make males and females the primary bearers of different aspects of His image provides a theological explanation for His concern that gender distinctions be maintained. When we blur God-designed gender distinctions, His image in us is blurred—whether it is in sex (contra homosexuality; Lev 20:13), in marital roles (1 Cor 11:8–12; Eph 5:22–32), in the church (1 Cor 11:3–7; 14:34–35; 1 Tim 2:11–14), in built–in physical characteristics (e.g., hair length; 1 Cor 11:14–15), or in social conventions (dress distinctions, Deut 22:5). And that brings us to your question.
Deuteronomy 22:5 NASB is the only text in Scripture that directly addresses gender–distinct clothing. The NASB accurately captures its sense: “A woman shall not wear man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the Lord your God.”
First, note how serious God is about this. He calls it an abomination. An “abomination” is something that is particularly detestable. In Deuteronomy, God calls the following items or practices an abomination: graven images (Deut 7:25), idolatry (Deut 13:14), eating unclean animals (Deut 14:3), sacrificing blemished animals (Deut 17:1), child sacrifice, witchcraft, astrology, and spiritism (Deut 18:9, 12), giving to God money obtained through prostitution (Deut 23:18); remarrying a woman you divorced after she has been remarried (Deut 24:4), and dishonesty in business (Deut 25:16). This list demonstrates that the term “abomination” is not limited to aberrant sexual behavior and idolatry. A survey of “abomination” in the rest of the Bible confirms this conclusion (cf. Prov 6:16–19; 17:15; 28:9).
Second, note what this implies about loving God. The words “abomination” and “delight” are opposites in Scripture (cf. Prov 11:1, 20). If God abominates those who wear the clothing of the opposite gender, then God delights in those who wear gender–distinct clothing. When we love God, we delight in what He delights in (Isa 58:13–14), and we desire to please him in everything (2 Cor 5:9). Obedience to Deuteronomy 22:5 should be nothing less than the outflow of a heart that passionately desires to please God!
Third, note the generic language of this prohibition. Some commentators have claimed God was prohibiting specific kinds of cross–dressing, such as women wearing men’s armor, transvestite cross–dressing, or idolatrous Canaanite practices. However, there is nothing about the terms Moses used or the immediate and larger contexts that supports this assertion. Deuteronomy 22:5 is teaching a universal principle that it is God’s will for men and women to wear gender–distinct clothing.
The generic language in this scripture, however, raises questions about proper application in contemporary culture. Since God chose not to specify how gender-distinctness should be manifested in clothing, one’s culture will be largely responsible for making this determination. We must evaluate three aspects of culture when considering the gender–distinctions of its clothing styles: its communication, its direction, and its theological implications. More on this next time.
Blessings,
Philip
What God has to say about gender distinction in clothing is part of a much larger theology of the image of God in mankind. When God created Adam and Eve, He sovereignly chose to build gender distinctions into the sexual, biological, marital, family, and social structures of humanity. Men and women both bear God’s image (Gen 1:26–27). However, they do not bear the same aspects of the divine image to the same degree. God designed women to be the primary image-bearers of His tenderness, compassion, and mothering love (Deut 32:18; Isa 42:14; 49:15; 66:12–13; Luke 13:34). Men, on the other hand, are the primary image-bearers of God’s power, authority, and fatherhood (Deut 1:31; Ps 10:16; Isa 10:13; 42:13; Zeph 3:17).
God’s choice to make males and females the primary bearers of different aspects of His image provides a theological explanation for His concern that gender distinctions be maintained. When we blur God-designed gender distinctions, His image in us is blurred—whether it is in sex (contra homosexuality; Lev 20:13), in marital roles (1 Cor 11:8–12; Eph 5:22–32), in the church (1 Cor 11:3–7; 14:34–35; 1 Tim 2:11–14), in built–in physical characteristics (e.g., hair length; 1 Cor 11:14–15), or in social conventions (dress distinctions, Deut 22:5). And that brings us to your question.
Deuteronomy 22:5 NASB is the only text in Scripture that directly addresses gender–distinct clothing. The NASB accurately captures its sense: “A woman shall not wear man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the Lord your God.”
First, note how serious God is about this. He calls it an abomination. An “abomination” is something that is particularly detestable. In Deuteronomy, God calls the following items or practices an abomination: graven images (Deut 7:25), idolatry (Deut 13:14), eating unclean animals (Deut 14:3), sacrificing blemished animals (Deut 17:1), child sacrifice, witchcraft, astrology, and spiritism (Deut 18:9, 12), giving to God money obtained through prostitution (Deut 23:18); remarrying a woman you divorced after she has been remarried (Deut 24:4), and dishonesty in business (Deut 25:16). This list demonstrates that the term “abomination” is not limited to aberrant sexual behavior and idolatry. A survey of “abomination” in the rest of the Bible confirms this conclusion (cf. Prov 6:16–19; 17:15; 28:9).
Second, note what this implies about loving God. The words “abomination” and “delight” are opposites in Scripture (cf. Prov 11:1, 20). If God abominates those who wear the clothing of the opposite gender, then God delights in those who wear gender–distinct clothing. When we love God, we delight in what He delights in (Isa 58:13–14), and we desire to please him in everything (2 Cor 5:9). Obedience to Deuteronomy 22:5 should be nothing less than the outflow of a heart that passionately desires to please God!
Third, note the generic language of this prohibition. Some commentators have claimed God was prohibiting specific kinds of cross–dressing, such as women wearing men’s armor, transvestite cross–dressing, or idolatrous Canaanite practices. However, there is nothing about the terms Moses used or the immediate and larger contexts that supports this assertion. Deuteronomy 22:5 is teaching a universal principle that it is God’s will for men and women to wear gender–distinct clothing.
The generic language in this scripture, however, raises questions about proper application in contemporary culture. Since God chose not to specify how gender-distinctness should be manifested in clothing, one’s culture will be largely responsible for making this determination. We must evaluate three aspects of culture when considering the gender–distinctions of its clothing styles: its communication, its direction, and its theological implications. More on this next time.
Blessings,
Philip