How should a Christian view misandry?

The Old Testament refers to more men than women. Men also had a more public position than women in the conduct of worship under the law (e.g. the priesthood was given to Aaron and his sons: Ex. 28:1) and in the administration of Israel’s affairs (as seen, for example, in the fact that the right to reign passed through the male line). However, neither fact suggests any bias for or against either gender. God loves every individual who has ever been born with the same love — ‘all are precious in His sight’, as the children’s chorus states. God shows the same grace and favour to all, irrespective of gender, race or any other characteristic of nature which might distinguish one person from another. While He has given men the primary responsibility in connection with the public testimony for Him on earth in all dispensations, this is part of His order for earthly things.[1] It does not carry any suggestion that God values men more than women or that He takes less pleasure in the service of women than that of men.

And husbands are certainly not to take advantage of their wives because of their subject place. They are rather to "dwell them (not above them) according to knowledge, in sober recognition of what is right and proper. And because the wife is physically the weaker vessels the husband is to give her honor for the stronger is certainly responsible to support the weaker. Let him show every true consideration for her welfare. In the world today, because! of man's abuse of his authority, women have suffered, and now have turned in resentment of this, demanding equal rights, etc. But neither of these abuses is right and Christians, whether men or women, should properly realize their place, and keep it, also faithfully discharging the responsibilities of that place.

What a contrast is this chapter with the Rabbinic corruption of the law by tradition of man! What contempt of women and children, to say nothing of slaves! "Gather the people together" (says Deut. 31:12), "men and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear Jehovah your God, and observe to do all the words of this law." This the oral law abjures. "A woman's wisdom," says R. Eliezer in the Talmud (Joma, fol. 66, col. 2), is only for the distaff;" and what is worse, he cites Ex. 35:25 for his unbelieving folly and presumption. Had he forgotten so many that were highly favoured, and even vehicles of the Holy Spirit's power? A woman specially suffered in moral government. Jehovah here proves His gracious consideration in an ordinance expressly marking His concern that they should be purified from that which recalled sin and entailed uncleanness. Sacrifice alone could effect this; yet not a Sin-offering only but the Burnt-offoring in full acceptance.

Such was the tender care of God, that poverty was comforted in His receiving a pigeon or a turtledove for a Burnt-offering, whereas the richest could not boast of more than a pigeon or a turtledove for a Sin-offering. What was imperative for the atoning clearance of the evil was the same. Rich and poor stood on the same level. For the joy of acceptance the pigeon of the poor was as valid as the rich woman's sheep. What a rebuke to every form of respecting persons! What grace that the Lord of glory was born of a virgin mother, whose poverty was shown in the offering proper to it! What a chasm separates the "Daily Prayers" of the Jew from the scriptures! "Blessed art thou, O Lord our God, King of the universe, who hast not made me a heathen." "Blessed etc. who hast not made me a slave." "Blessed etc. who hast not made me a woman." The inspired wisest of men says, "A foolish man despises his mother" (Prov. 15:20); indeed the Ten words commanded from the first, "Honour thy father and thy mother" (Ex. 20:12).

This Divine ordinance, if observed, is a great protection for woman; needed because she is at a disadvantage compared with man in more ways than one. In the heathen world it is unknown and in consequence woman becomes a mere chattel, bought and sold and misused by man. In some quarters she is regarded as though she were a distinct and inferior species. These errors, and the abuses originating from them, cannot live in the light of the truth we have here. Woman is not only of the same species as man but in her origin was of his very flesh and bone — taken out of man.

The very fact that woman was “taken out of man” proves her equality. She is not an inferior, but an equal, a helpmeet. Between man and man there is similarity, identity—between man and woman there is equality, but with it diversity.

(V. 17). As to the social positions of the world, we are to be careful not to treat men with contempt or disdain. We are not to treat a poor man with disdain, nor a rich man with servility. We are to honour both. Very specially are we to honour all in that circle in which our happy lot is cast, the brotherhood which binds us together in Christian bonds. In this circle we can do more than honour, we can love one another.

To despise one's neighbour, what a sin in His sight who despises not any? Let us lay to heart what Christ was to needy men, women, and children. What an example to us! Who ever showed such kindness to the afflicted? May we have the happiness found in grace like His!

Not that the scripture warrants the spirit of disrespect to the noble or the exalted. Render, says the apostle Paul, to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honour to whom honour; even as every soul is called to be subject to the higher authorities, being set up by God in His providence, a terror not to a good work but to an evil one. Thus is the Christian relation to the powers that be in the outside world. But love is due to one another among all who bear the Lord's name, and tender compassion to such as are in danger of snare through their trials and poverty. Contempt to the poor Christian is as far from the mind that was in Christ as can be conceived.

First of all as to our relation to men generally. Though converted, we are left for a longer or shorter period in this world, very often amid the same surroundings as in our unconverted days. In any case, we are constantly rubbing shoulder to shoulder with men who have their portion in this life. How are we to behave to such? The Word of God gives us a general principle to guide our conduct. "Esteem all men," it says. Naturally we are prone to go to one of two extremes, just according to our bent. Either we sink too much to the level of other men, or we are apt to 'assume an air of superiority, and act the Pharisee. Scripture points out a middle course, which, if adopted, would prove both a safeguard to ourselves, and a help to those who are at present outside. All earnest Christians, who desire to follow the Lord fully, have doubtless felt a difficulty as to their precise attitude towards worldly friends and neighbours. It is easy enough to treat people with cold indifference, to avoid them, or pass them by with only the slightest recognition. In doing so we can never hope to win them for Christ, nor do we give them an opportunity of seeing what Christianity has done for us. On the other hand, it is equally easy to form worldly acquaintanceship and fall under its influence, rather than, as the children of God, shining as lights in the world. But if we seek to carry into practice the injunction to "esteem all," we shall neither be looking down upon people, nor yet defiling our garments, but we shall be letting our light so shine before men that they may see our good works and glorify our Father who is in heaven.

This has no reference to the question of whether there is sin in our nature or not. There is always the evil principle in a man as long as he lives here below. But what the Lord insists on is this: Our Father is the perfect pattern in His ways with His enemies now, and He calls upon us to be thorough in that same grace and love in which our Father deals. It is in pointed contrast with the Jew, or with anything that had been enjoined before. Abraham was not called to walk in this way. He was, I believe, justified in arming his servants for the recovery of Lot; as were the Israelites in taking up the sword against the Canaanites. But we are called on (as a rule of Christian life, as that which governs our thoughts and feelings and ways) to walk on the principle of gracious long-suffering. We are in the midst of the enemies of Christ, of our enemies too because of Him. It may not come out at once, nor always. Persecution may pass out of fashion, but the enmity is always there; and if God were only to remove certain restraints, the old hatred would burst out as ever. Nevertheless, only one course is open to the Christian who desires to walk as Christ walked; "Love your enemies;" and this really not by a mere show of smooth ways or words. We know that, in certain cases, to go and speak to an angry person would only draw out bitterness of wrath, and there the right course would be to keep away; but under all circumstances there should be all readiness to seek the blessing of our adversary. To do real kindness to one who has injured me, even if it should never be known by a creature upon earth, is the only thing worthy of a Christian. The Lord thus gives us opportunities of showing love to those that hate us. When the provocation occurs, we should have it settled in our souls that the Christian is here for the purpose of expressing Christ; for indeed we are His epistle, known and read of all men. We ought to desire to reflect what Christ would have done under the same circumstances.