Guest Post Series by Rev. Rich Lusk
Introduction
If we want to know what it means to be a blessed man, perhaps we need to start with manhood itself.a What does it mean to be a man? How are men different from women? How does a man’s masculinity feed into his duties/roles as a husband and father? What shape should a man’s rule over his home and in the world take?
Masculinity (like femininity) is notoriously difficult to define. Masculinity includes maleness, but is something more; it is possible for one to be male but fail to be adequately masculine. Certainly we could give a biological definition, and what we learn about male (and female) nature that way is crucial, but we obviously want more than that. Some have defined manhood in terms of the 3 B’s: the billfold (provision), the ballfield (strength, competency), and the bedroom (his sexual relationship with his wife and the children who come from that). Others have focused on the 4 P’s: provision (man as breadwinner), protection (man as spiritual and physical guardian), procreation (one flesh with his wife, father to his children), and passion (interests leading to competency/dominion in various areas). Others have given more technical definitions: “Masculinity is the glad assumption of sacrificial responsibility.” Or more elaborately: “Masculinity is the presence of distinctive traits and drives especially found in men, including dominance, leadership, emotional self-control, aggression, and competitiveness, all used sacrificially for the good of others.” Still other definitions connect masculinity with certain forms of rule and authority, or with dominion over the earth since man was made from the earth and is oriented towards working/transforming it, or with the potentiality of fatherhood.
Biblically, several features of manhood stand out. Certainly, men are to be protectors and providers, warriors and workers, the muscle and the money. We see this in Genesis 3 where the man fails to protect his wife and the garden from the serpent and is then cursed in the realm of provision because that is his primary domain/responsibility. Manhood is also obviously connected with fatherhood. This capacity for fatherhood (whether realized or not) is the thing that most distinguishes the man from the woman (just as her capacity for motherhood distinguishes her from him). Obviously, fatherhood derives from and is to be patterned after divine fatherhood (Ephesians 3).
Scripture gives several depictions of idealized manhood. Psalm 1 and especially 112 could be understood in this light. Noah, Job, and Daniel are given as models of masculine faithfulness. David’s exhortation to Solomon to “Be a man” suggests a cluster of virtues and practices, such as courage, persistence, strength, leadership, diplomacy, grit, humility, dominion/competence, and so forth, are all crucial to masculinity. We could say the same about Paul’s exhortation to manliness in 1 Corinthians 16: he wants the men of the Corinthian church to lead the way in acting boldly so the church can function as a counter-cultural community.
The qualifications for church officers (who obviously must be men) in 1 Timothy 3 and Titus 1 can certainly be viewed descriptions of the “model man.” If you take all these qualifications together, you find that Scripture calls men to an ambitious mix of mature faithfulness and wisdom, combining boldness and bravery with humility and gentleness. The biblical man is a Renaissance man of sorts — a man who knows how to read a book with a depth and who knows how to engage in a fight with skill; a man who knows how to be tough, how to be gentle, and when to be which. It is interesting to compare these conceptions of manhood to those found in other cultures and religions. There are many features of masculinity that are virtually universal, such as honor, courage, strength, and leadership.
The OT expects battlefield prowess of men and praises them for it every bit as the literature of classical antiquity. It does not carry the same expectation of women; indeed, men who flee from the battlefield are regarded as acting like women (Jer. 50:37). There are consistent hints in Scripture of a division of labor between the sexes (e.g., the sexually differentiated curses in Gen. 3; Prov. 31:23, 27; 1 Sam. 8:11-14; Titus 2:3ff; etc.). In virtually every culture or civilization that we know anything about, men have been the primary rulers and stewards over public life and have been regarded as heads of their households, while women were the primary nurturers of children and managers of the home. But this does not mean that pagans and Christians actually agree on masculinity. In paganism, a man would boast in his own strength as he built his house for his own glory. Not so the godly man. Only in biblical religion can humility actually be a virtue for men. The godly man knows that whatever strength he has is a gift and whatever he accomplishes is really due to the Lord working in and through him. Biblical masculinity is masculinity by faith.
Part 2 will be published tomorrow.
Rich Lusk is an American author, minister, and theologian. His book Paedofaith: A Primer on the Mystery of Infant Salvation and a Handbook for Covenant Parents is a book-length discussion of Christian infant faith. He is currently the pastor of Trinity Presbyterian Church in Birmingham, Alabama as well as a co-author of a recent commentary on Ruth published by Athanasius Press.
