I find the idea of woman as eschatological symbol for the heavenly realm very interesting. Nic Ansell, a reformed theologian from the Institute of Christian Studies (ICS) in Toronto, Canada, also sees the eschatological signficance of the woman in Genesis 2. While Ansell also connects the woman with Glory and the temple, he makes a connection in a wider sense as well. Ansell sees the woman as the man's help and glory the same way he sees God as Israel's help and Glory. The woman is the man's help and glory because the man is helpless or he cannot fulfill the cultural mandate of Genesis 1 alone. Ansell sees the woman as the end or telos to the man, but in eschatology, the end also means a new beginning. The creation of the woman fulfills creation, but also brings the creation to it's fulfillment in the wider sense of Genesis 1. The creation of the woman moves human progress forward to fulfill the cultural mandate to dominion and filling the earth. Adam was shown how to work and guard the garden before the creation of woman, but this doesn't make him solely the person responsible for this. Alone Adam stagnates and goes nowhere. With creation of Eve, Adam has the help to move human progress forward in the cultural mandate and fill the earth the same way that God will be all in all in the world to come. The woman symbolizes God to the man in her work as help and glory, but this doesn't make her his superior. This makes her his equal in the cultural mandate. So as the New Jerusalem signifies the end, but also the beginning of a new world, the woman brings an end to creation and helps the man move human progress forward in the cultural mandate and beyond to the New Jerusalem. Ansell is more egalitarian in his idea of the woman as Help and Glory. So I don't buy that only men should be elders. I see Deborah, a prophetess judging Israel, as an elder described as "a mother in Israel". The use of mother in this way is the semitic usage as a type of elder or chieftain in the ancient world. In the same way, the wise woman of Abel Beth Macaah uses the term "a mother in Israel" to describe either herself or the city (depending on what translation you use) she is trying to defend. Cheryl Exum’s ‘”Mother in Israel”: A Familiar Figure Reconsidered” looks at this term in Judges and Abel Beth Macaah as well in the book of Judith and defines it as " “a mother in Israel is one who brings liberation from oppression, provides protection and ensures the well-being and security of her people.” Well, if the New Jerusalem is seen as "a mother from above" and women symbolize her, this could mean what women, as mothers and the symbol of the people, are supposed to play roles as elders to protect their children and the well being of the people. Genesis 2 clearly establish matrilocal marriage where the man leaves his family and joins the woman's family. Matrilocal marriage was established by God, but has since been twisted in the fall since this type of marriage is usually seen in tribes that worship pagan deities of "mother earth" etc. While I don't agree with the pagan meaning here, women in traditional matrilocal societies usually have matrilocal and matrilineal marriage patterns with control over resources and the economy. Women often has a say in who becomes elders or may even become elders themselves and is far more egalitarian than patriarchy. You can see this in indigenous tribes like the iroquois. Societies with this kind of pattern has more maternal values as it's core where children are nurtured by everyone, child abuse is rare, rape and spousal abuse are almost non existant, etc., and things are decided by consensus. Men are not the final authority, but they may be spokespersons for the family. However, if women and children's rights are violated by an male elders, the women can depose him and elect someone else. Women are respected not treated by all male elders like Aimee Byrd was treated in the OPC. So I believe that Deborah the wise woman of Abel Beth Macaah are types of what a "mother in Israel" or "a city" should be as far as the role of women. Just my take. Nic Ansell's ideas can be found here-https://ir.icscanada.edu/server/api/core/bitstreams/c1004beb-1224-46fe-99ae-a6f8bf703609/content
I appreciate your thoughts! I have downloaded Ansell's article and look forward to reading it. You wrote, " . . . the New Jerusalem signifies the end, but also the beginning of a new world . ." So one of the things others have brought out is that Zion is mother (beginning), daughter (end), and bride. If we look for her meaning in the Song of Songs, we see that she is also sister (4:9–10, 12; 5:1, 2) and friend (5:16). When we come to the end of John's epistle and his Apocalypse, all these metaphors will be heightened: mother and offspring (Rev. 12); bride (Rev. 19, 21); sister and friend (John 20). The "sign" apostle sees through the mist and finds her. I love the work of Aaron Hann on this: https://substack.com/@onceaweek. Thanks again so much for your thoughts.
Bill, you have put these thoughts together so well, and you have directed us to our end, worship. Thank you, not only for these thoughts, but your willingness to read and interact.
Thank you, Bill. You have given me a lot to think about. It may account somewhat for the crickets when I post. But I do think that the Bible has a linear and chronological unfolding, acorn to oak, that is ignored when it comes to considering who we are as male and female. To me, it seems that the inbuilt organic development of the Scriptures reveals the triune God we worship and the Son who condescended to become man for us and for our salvation. We should expect that the understanding God gives us of ourselves should magnify his perfections and decree, not ourselves. Thank you again for your thoughts, and all your kindness and support.
I find the idea of woman as eschatological symbol for the heavenly realm very interesting. Nic Ansell, a reformed theologian from the Institute of Christian Studies (ICS) in Toronto, Canada, also sees the eschatological signficance of the woman in Genesis 2. While Ansell also connects the woman with Glory and the temple, he makes a connection in a wider sense as well. Ansell sees the woman as the man's help and glory the same way he sees God as Israel's help and Glory. The woman is the man's help and glory because the man is helpless or he cannot fulfill the cultural mandate of Genesis 1 alone. Ansell sees the woman as the end or telos to the man, but in eschatology, the end also means a new beginning. The creation of the woman fulfills creation, but also brings the creation to it's fulfillment in the wider sense of Genesis 1. The creation of the woman moves human progress forward to fulfill the cultural mandate to dominion and filling the earth. Adam was shown how to work and guard the garden before the creation of woman, but this doesn't make him solely the person responsible for this. Alone Adam stagnates and goes nowhere. With creation of Eve, Adam has the help to move human progress forward in the cultural mandate and fill the earth the same way that God will be all in all in the world to come. The woman symbolizes God to the man in her work as help and glory, but this doesn't make her his superior. This makes her his equal in the cultural mandate. So as the New Jerusalem signifies the end, but also the beginning of a new world, the woman brings an end to creation and helps the man move human progress forward in the cultural mandate and beyond to the New Jerusalem. Ansell is more egalitarian in his idea of the woman as Help and Glory. So I don't buy that only men should be elders. I see Deborah, a prophetess judging Israel, as an elder described as "a mother in Israel". The use of mother in this way is the semitic usage as a type of elder or chieftain in the ancient world. In the same way, the wise woman of Abel Beth Macaah uses the term "a mother in Israel" to describe either herself or the city (depending on what translation you use) she is trying to defend. Cheryl Exum’s ‘”Mother in Israel”: A Familiar Figure Reconsidered” looks at this term in Judges and Abel Beth Macaah as well in the book of Judith and defines it as " “a mother in Israel is one who brings liberation from oppression, provides protection and ensures the well-being and security of her people.” Well, if the New Jerusalem is seen as "a mother from above" and women symbolize her, this could mean what women, as mothers and the symbol of the people, are supposed to play roles as elders to protect their children and the well being of the people. Genesis 2 clearly establish matrilocal marriage where the man leaves his family and joins the woman's family. Matrilocal marriage was established by God, but has since been twisted in the fall since this type of marriage is usually seen in tribes that worship pagan deities of "mother earth" etc. While I don't agree with the pagan meaning here, women in traditional matrilocal societies usually have matrilocal and matrilineal marriage patterns with control over resources and the economy. Women often has a say in who becomes elders or may even become elders themselves and is far more egalitarian than patriarchy. You can see this in indigenous tribes like the iroquois. Societies with this kind of pattern has more maternal values as it's core where children are nurtured by everyone, child abuse is rare, rape and spousal abuse are almost non existant, etc., and things are decided by consensus. Men are not the final authority, but they may be spokespersons for the family. However, if women and children's rights are violated by an male elders, the women can depose him and elect someone else. Women are respected not treated by all male elders like Aimee Byrd was treated in the OPC. So I believe that Deborah the wise woman of Abel Beth Macaah are types of what a "mother in Israel" or "a city" should be as far as the role of women. Just my take. Nic Ansell's ideas can be found here-https://ir.icscanada.edu/server/api/core/bitstreams/c1004beb-1224-46fe-99ae-a6f8bf703609/content
I appreciate your thoughts! I have downloaded Ansell's article and look forward to reading it. You wrote, " . . . the New Jerusalem signifies the end, but also the beginning of a new world . ." So one of the things others have brought out is that Zion is mother (beginning), daughter (end), and bride. If we look for her meaning in the Song of Songs, we see that she is also sister (4:9–10, 12; 5:1, 2) and friend (5:16). When we come to the end of John's epistle and his Apocalypse, all these metaphors will be heightened: mother and offspring (Rev. 12); bride (Rev. 19, 21); sister and friend (John 20). The "sign" apostle sees through the mist and finds her. I love the work of Aaron Hann on this: https://substack.com/@onceaweek. Thanks again so much for your thoughts.
Bill, you have put these thoughts together so well, and you have directed us to our end, worship. Thank you, not only for these thoughts, but your willingness to read and interact.
Thank you, Bill. You have given me a lot to think about. It may account somewhat for the crickets when I post. But I do think that the Bible has a linear and chronological unfolding, acorn to oak, that is ignored when it comes to considering who we are as male and female. To me, it seems that the inbuilt organic development of the Scriptures reveals the triune God we worship and the Son who condescended to become man for us and for our salvation. We should expect that the understanding God gives us of ourselves should magnify his perfections and decree, not ourselves. Thank you again for your thoughts, and all your kindness and support.