We can shout to the heavens how excellent and wonderful it is for women to be women! And by women, we are talking about Biblically defined womanhood! We are not celebrating the perverted, diminished, and hollowed-out femininity the world has championed. We are celebrating the God-ordained, glorious femininity that is beautiful and wholly pleasing to God.

You Can’t Talk about That…Watch Me
In clown world, you cannot speak to me unless you agree with me. And you certainly can not speak intelligently on a topic unless it comports with your personal experience. For instance, a white person could not and should not opine about a topic like racism these days because they obviously have no experience with being oppressed (as assumptions go). At best, she is a closet white supremacist, and he is clearly sitting advantageously atop the oppressor mountain (as assumptions continue). According to our new class of social and moral philosophers, the melanin-challenged among us could not possibly have anything to add on such a subject because they have been blinded by decades and centuries of toxic advantage and privilege. If you disagree with such pitiful logic, it is just your white fragility barking.
The same is true when a man opens his Bible and studies a topic like womanhood. He may be learning the truth from the very designer of women, but his opinions are somehow invalid because he has no experience of being a woman. This kind of abysmal logic comes from a feministic culture that no longer knows what it means to be a woman. Now, women can have penises, men can have babies, and groomers who wear dresses can disrobe and flash their genitals in front of little girls, all in the name of womanhood. Perhaps, even a white male pastor, looking at what the author and perfecter of femininity has to say about it, could offer a clearer picture of a woman than the so-called experts. Just maybe.
Putting Forward the Question
The question “What Is a Woman” has more recently become a viral topic on social media since the Daily Wire decided to make their signature documentary “What Is a Woman” by Matt Walsh free on Twitter. The documentary explores that very question, “What is a woman” and allows various representatives from clown world to hang themselves with utterly ridiculous propositions. For that reason, it is a must-see.
Yet, other than a last-second quip by Matt’s wife that a woman is a “Human biological female,” the documentary utterly fails to answer its own question with any sufficient treatment. Therefore, I would like to offer a Biblical case for what a woman is and why womanhood is a very good thing.
What Is a Woman?
From the moment we open the Bible, we are bombarded by what a woman is. According to Scripture, a woman is a special creation (Genesis 1:26) endowed with blessing, significance, and value by the creator who sculpted her in His image (Genesis 1:27-28). In that image, she has been made equal in personhood to the male God called her to correspond with, yet she is made distinct from him in her body, role, and rank.
The Woman’s Body
Regarding her body, she was made to be visually stimulating to her husband. The Bible does not present an androgynous woman who binds her breasts and wears men’s clothing; in fact, it forbids such a thing ( Deuteronomy 22:5). This is because feminine sexual beauty, when rightly expressed in the confines of covenant marriage (1 Timothy 2:9-10), is a beautiful and glorious thing. Take, for example, Adam. When he stirs from a deep siesta the Lord God put him into, He awakens with blissful delight to behold a woman’s naked body (Genesis 2:23). She was made lovely, with softened curves and rounded thighs (Song of Solomon 7:1) that will intoxicate her man, and leave him ever satisfied with her breasts all his days (Proverbs 5:19). Far from being a repulsive aspect of masculinity, male sexual attraction for his wife is part of a woman’s glory. The man is not deviant for desiring his wife, and she is not sensate when flaunting her naked body in front of him to cultivate his desire. She receives affection and attraction from her husband in a way no one else can, and he covenants to cling to her, protect her, provide for her, and love her all His days (Genesis 2:24).
This is why the Bible says it is not good for the man to be alone, because when the man is alone, the woman is left unprotected, unloved, and unprovided for. Instead, her radiating beauty is meant to allure him and then tame him to become more than a man. In her love, he becomes a gentleman, a provider, a father, and a companion. Through her womb, she will bring forth legacies of people who will subdue the earth per God’s perfect vision (Genesis 1:28) and bring manifold blessings to her husband (Psalm 127:5).
Neither the man nor the woman could accomplish God’s plan independently. But through distinct yet equal giftings, they cling to one another in blessings; she becomes the man’s helper (Genesis 2:18), and together they become fruitful, multiplying, ruling, and subduing to the glory of God. In this sense, she was made for man, to help execute the vision he will be held accountable to the Lord for, not vice versa (1 Corinthians 11:9).
Women are also made with a body that can produce children. She has a monthly menstruation that men cannot have, signifying her ability to bring life, even from the throes of death (Leviticus 15). During ovulation, a woman’s sexual drive increases as a way of helping her become pregnant. During conception, she will take a single sperm cell and transform it into an eternal living being (Psalm 139:13), which demonstrates part of the miracle of what it is to be a woman. She takes the small blessings a man gives her, and she multiplies them across the whole of her life. And while the delivery of those children has become arduous and painful because of sin (Genesis 3:16), the woman has a unique and hormonal ability to forget her pain the moment the child is born (John 16:21). After the delivery, the breasts that were used to satisfy her husband, now nourish her infant babes physically from the milk God has made for her to produce (1 Thessalonians 2:7). And, in her mothering, she develops an extraordinary love for her children, that even their father cannot fully comprehend (Isaiah 49:15) that will cause her to give up everything for the blessing of her children. Her body was made for her husband and her children, and from her body, a multitude of blessings flow out to everyone around her.
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God doesn’t have goodness or love that he might dispatch them; he is goodness and love. God sends these attributes after us as a way of giving us himself. “My presence will go with you, and I will give you rest” (Ex. 33:14). So when we put the beauty of these nouns and the intensiveness of the verb together with the sense that God sets out deliberately to have us experience him in our lives through his goodness and his steadfast love, the combined effect is the beautiful reality that it is the Lord himself who pursues his people.

Psalm 23:6 speaks about two things “following” us: goodness and mercy. Almost without exception, commentators on this verse point out that the verb “follow” is in fact a very weak rendering. Richard Briggs goes so far as to say that it is “the one word in the whole psalm that in my opinion has been persistently poorly translated in English.”1 Instead, at the very heart of the word is the meaning “pursue.” Goodness and mercy pursue David; they do not merely follow him. The word is so intensive, it is often used in combat scenes, where people are “pursued” to death, but the word itself is not negative and can be used in delightfully positive, instructive ways:
Turn away from evil and do good;seek peace and pursue it. (Ps. 34:14)
In Psalm 23:6, says Briggs, “It is almost as if the verse attributes both agency and initiative to these divine characteristics here, whereas ‘follow’ might suggest a sort of tagging along with me. Instead, [God’s] goodness and mercy are dogged and determined in their pursuit.”2 God has sent them after me.
This psalm shows us how active the shepherd is toward us, and this is another signal that the Lord himself is doing something extraordinary for us.
This sense grows stronger when we consider the two subjects in the pursuit: “goodness” and “mercy.” It is no accident that the two are used together here. Neither is an abstract noun that we can understand apart from God, as if the two are ethereal forces out there in the world; rather they are covenantal nouns. In Exodus 33 when the Lord tells Moses that he has found favor in his sight and that he knows Moses by name, Moses asks to see God’s glory. In response, God says: “I will make all my goodness pass before you and will proclaim before you my name ‘The Lord.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (Ex. 33:19). God’s glory is revealed as his goodness and his name, and both are expressed in his covenant love to his redeemed people: “The Lord passed before him and proclaimed, ‘The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin” (Ex. 34:6–7).
In the exodus from Egypt, the people being rescued were pursued by the fury and tyranny of Pharaoh. In their ongoing rescue from sin, they were pursued in the wilderness by the goodness and mercy of their covenant Lord, who did not abandon them in their rebellion but kept making a way for their return to him. David knows that the “goodness” which pursues him is the covenant goodness of God: “You are good and do good” (Ps. 119:68). He knows that the “mercy” hot on his heels is the covenant mercy of God: it is hesed, the word for God’s steadfast love.
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When Christians really struggle—and all of us will, at different times—it seems that it’s automatically assumed the fundamental problem is a spiritual one. We conclude that something must be wrong in our relationship with God. Our Christian counselling tends to be over-spiritualised. Thus our solutions are merely spiritual, believing the struggles to be spiritual. But that’s hopelessly reductionistic. It’s also dangerously simplistic.

I am not a counselling guru. Nor have I read a bunch of books on Christian counselling. But I do have many conversations with Christian leaders. It’s usually in a decent coffee shop and it starts with us shooting the breeze. Eventually, however, the conversation evolves into a discussion about their struggles—both personally and in ministry. Coffee, chat, and counsel; mutually enriching times. But through these chats, I’ve noticed a few emerging patterns.
Let me recount three chats that are not uncommon.
Commonplace, Hyper-Spiritualised Chats
Dave is a youth pastor under serious strain. He has a young family (i.e. sleep deprivation), a demanding ministry load, and he’s falling behind in his ongoing theological studies. There’s also uncertainty about his future ministry prospects. Working at several things, he doesn’t seem to be getting traction in any of them. Fatigue. Distraction. Overwhelm. Trouble sleeping. Low motivation. So I’m concerned. Terms like depression and burnout come to mind, so I encourage him to take a break, cutting the studies, or adjusting ministry commitments.
Jill is a middle-aged Christian woman, and a deaconess in her church. She’s been battling with severe, long-term depression. Her concerned and believing brother has tried to help and encourage her. He approached her with a rigid, counselling template: cease taking antidepressants. He has also advised Jill to write down every known sin in her life and then identify the biblical texts that address them. This should be followed up with confession, prayer, and an active trust in the gospel. None of this seems to be helping Jill. If anything, it’s deepening her despair and feelings of hopelessness. 
Rick is a church leader, consumed by conflict and unhappiness at home. He has three children, the youngest is just a few weeks old and very sick. Family dynamics are deeply unhealthy. He and his wife are constantly at loggerheads. Rick knows he’s impatient and grumpy, but feels that his wife too is moody and always tired. Guilt is one of his prevalent feelings. On top of that, his ministry is hugely demanding. So he wonders: What is God teaching me in all of this?  Am I missing spiritual lessons? Is God disciplining me?
Don’t Isolate Problems from the Rest of Your Life
Here’s the thing. When Christians really struggle—and all of us will, at different times—it seems that it’s automatically assumed the fundamental problem is a spiritual one. We conclude that something must be wrong in our relationship with God. Our Christian counselling tends to be over-spiritualised. Thus our solutions are merely spiritual, believing the struggles to be spiritual. But that’s hopelessly reductionistic. It’s also dangerously simplistic. 
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