God made the local church to be a body that operates together, and we behold its beauty in the way each member works together (Rom. 12:4–5). Throughout our circumstances we all take turns in various roles. One season might find us able to become the sister or brother of great support for a church member, while other times we might merely be a small spark of hope in the midst of another’s grief. Both matter.

I peered down at the update on my phone while guilt nestled in over my body. A family in our church was walking through a medical emergency, and everything in me wanted to move into action—except I stood immobilized. I couldn’t drive to the hospital, carve out time for a visit, or even bring a meal. Our family was sick, slowly waiting out the fight of our immune systems, while I struggled with being unable to come to the help of my friend. Prayers filled my mind, but part of me still craved the opportunity to support the saints who needed it.
It’s a feeling many of us might experience at one time or another. Maybe we’ve benefited from the close support of brothers and sisters in Christ in the midst of our own suffering, and we naturally want to rush to the aid of those who are hurting around us now. Or perhaps this tendency runs deeper inside our personality. The drive to constantly say yes and give the most we can to others eats at us each day. It pushes us to take on more than what’s feasible, and it crushes us when we find ourselves unfit for the task.
While God calls us to sacrificial love, he never intended us to bear this weight alone. Instead, in his kindness, he formed a community of people who work together to keep the flame of faith strong in the church. Just as a campfire finds fuel from the logs as well as the tiny kindling, together, the church can come alongside our fellow sufferers and bring warmth through the big and the small.
Burning Logs
God created each of us to live in community. Admonitions in Scripture largely speak to a host of people, not just the singular Christian. We are told to encourage one another, help bear each other’s burdens, and spur one another on toward Christ (Heb. 10:24–25; Eph. 4:29; 1 Thess. 5:14). Proverbs reminds us of the blessings of friendship particularly in times of adversity (Prov. 17:17), while the book of Job warns us of comfort-gone-wrong. As we walk through difficulty and suffering, we all need the support and care of saints who can continue to carry us and direct us toward Christ.
We need them to check in on us with texts, provide a listening ear for our questions, and hold us in our tears. We need their assuring face every Sunday as we join with the body, so we can remember their prayers and support for us in our suffering. Like logs in a fire, these people help keep the light going in the midst of our darkness with their steadfast care and faithfulness. The steady burn of their love and closeness continues to warm and push us through the cold.
I think often of seasons of my own grief and the people who stood close by, sacrificing time to babysit, rearranging their schedule on my behalf, and taking the time to listen to my tearful words.
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While the temptation is to marvel at the lives of the saints listed in Hebrews, John Owen notes, “Until now he had suggested that they look to people who had professed the Christian faith in the past, but now the focus is on him who is the author and perfecter of our faith. Thus the Apostle urges them to persevere in the faith and obedience of the Gospel.” What about Christian biography? In the same way that Hebrews 11 is designed to inspire us toward godliness, directing our gaze toward the Lord Jesus Christ, Christian biography should encourage us to examine our own lives.

The blessings that come from reading Christian biography cannot be fully enumerated or overstated. There is a measure of comfort, joy, and inspiration that comes from beholding the hand of God in the lives of His flawed yet faithful servants. So inspiring are the lives of believers in history, in fact, that even the world often takes note and admires the remarkable fortitude and towering influence of Christian heroes. And while there is tremendous benefit from reading the many secular biographies available, I want to argue for the specific value and practice of Christians writing Christian biographies.
The Theological Reason
While it does not take any specific spiritual insight to retell historical events, it certainly takes a Spirit-filled person to understand and appreciate God’s providential hand throughout human history. Theologically, we understand that every Christian is indwelt by the Holy Spirit (1 Cor. 6:19; Eph. 1:13–14.) and perceptive to the things of God. In fact, the Apostle Paul notes that “we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God” (1 Cor. 2:12). Further, he notes that “the natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (v. 14). Unbelievers cannot and do not accept the things of God.
We see this when we read biography and history written by secular scholars. While their research may be impeccable, their historical retelling brilliant, and their writing sublime, they lack the spiritual insight to understand the doctrinal convictions of their subjects, often treating them as anachronisms. I recently read a historian liken John Robinson, the pastor of the Pilgrims, not to a shepherd but to a cult leader. However, the biographer was doing nothing more than trying to explain to a secular audience Robinson’s understanding of pastoral ministry.
This is common in the unbelieving world. To the Spirit-less mind, Jesus was merely an altruistic Jewish rabbi, the Bible is a collection of revered writings, the Holy Spirit is a mythical force, evangelism is religious zealotism, sovereign election is loveless and strange, complementarianism is arcane, the gospel is foolishness, and so on. However, Paul is clear that believers “have the mind of Christ” (1 Cor. 2:16) and therefore understand the basic Christian truths and beliefs that are common to all saints in history.
The Practical Reason
It seems axiomatic that biographers stand a better chance of understanding their subjects if they share common experiences. Who better to understand Christians than other Christians? While the events of a person’s life are unique, there are common realities shared by all Christian believers—common experiences to every Christian like regeneration, the indwelling of the Holy Spirit, and the empowering by that same Spirit (Eph. 4:4–6).
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In a culture that has lost its way on marriage and gender, one of the best ways we can display the Gospel is by embracing what Scripture teaches about them and living lives that display their beauty to the world.  Christians need to take their cues from Scripture and perform the marriage and gender dance that God designed and prescribes so that the world will see the beauty of God’s design. 

Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh. This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his wife as himself, and let the wife see that she respects her husband.
-Ephesians 5:31-33, ESV
Recently, I observed how the American Church like the Jews of Malachi’s day has lost the fear of God and therefore has a cheapened view of Scripture that has led many American churches to deny what Scripture teaches about who God is, who we are, and how that impacts cultural issues.  One area where this is especially evident is with marriage and gender.  This obviously includes topics like homosexuality and transgenderism, but it also includes a cheapening of marriage in general through an acceptance of our culture’s understanding of no-fault divorce and casual approach to relationships.  But even many churches that do not compromise in these areas struggle with how to interpret the Bible’s teachings on marriage and gender roles.  Generations of feminism have made any view of distinct gender roles ugly to many American Christians, causing them to reject any interpretation of Scripture that would perpetuate what they see as negative historical norms.  If these roles are a result of the Fall, we should seek to leave them behind as we labor to build the Kingdom of God.  But if these roles are part of God’s good Creation before the Fall, we must not abandon them as ugly remnants of sinful patriarchal oppression but instead embrace them as part of God’s beautiful design of who we are that reflects who He is.
But first, I need to address the objection that I as a single man am in no position to write about the topic of marriage. It is true that I lack any experiential qualifications, but that matters little. Saying that only members of a certain demographic are qualified to speak about issues unique to that demographic is a form of ad hominem attack that has no place in healthy debate. In actuality, demographics have little to do with qualifications, and qualifications do not determine the validity of an argument. More importantly, I am writing about what Scripture clearly teaches, not my own opinions. It doesn’t matter what I say but what God says. With that, lets see what God has to say about marriage and gender, starting from the beginning.
Begin at the Beginning
Since the crucial question is whether or not the distinction between genders predated the Fall, we need to go back to the beginning.  We know that all God made was very good (Genesis 1:31), so if we find evidence of the distinction between male and female there, then those distinctions must be very good too.  Here is what we find in Genesis 1:
Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” So God created man in his own image, in the image of God he created him; male and female he created them. ”
-Genesis 1:26-27, ESV
From this passage, we see that God created mankind as male and female in His own image (verses 26 and 27).  This means that the unity yet distinctness of the persons of the Trinity is reflected by the unity yet distinctness of men and women (more on that here).  Reflecting the ontological equality within the Trinity, men and women are equal in dignity and value.[1]  This is the basis for the high value of women in Christian cultures, and conversely the reason why non-Christian cultures often devalue and mistreat women.[2]  But men and women are also fundamentally different reflecting the economic distinction with the Trinity.  This passage also teaches us that God created mankind as male and female to accomplish a purpose: to be fruitful, multiply, fill the earth, subdue it, and have dominion over it (verse 28), which is known as the Cultural Mandate.    Just as the persons of the Trinity fulfill different roles, men and women image (reflect and represent) God by fulfilling their distinct roles in the Cultural Mandate.  These differences do not change the equality of men and women in value and dignity.[3]  But this equality is not substitutionary: you cannot substitute one for the other and get the same result.  As I already covered when refuting transgenderism, since there are only three persons in the Trinity and they cannot become one another, there are only two genders: men and women, who cannot become one another.  After the Fall, the distinctions between male and female are sometimes less obvious, but they are still there.  So both the equality in value and distinction in roles of men and women are part of what God made as very good.
Which distinctions predated the Fall?  For this, Genesis 2, gives more detail about how mankind was created on Day 6.  This starts with God forming the man from the dust and breathing life into him (Genesis 2:7) before placing him in the Garden of Eden “to work and keep it” (verse 15), commanding him not to eat from the tree of knowledge of good and evil (verse 16).  It is at that point that God declares (before sin) that something is not good: “It is not good that the man should be alone; I will make him a helper fit for him” (Genesis 2:18).  The man cannot keep the Garden or fulfill the Cultural Mandate without help, so God begins the process of creating a helper suitable for the man.  As a quick but important side note, the term “helper” is often used of God (e.g. Exodus 18:4, Deuteronomy 33:26,29, Psalm 33:20, 115:9-10, Hosea 13:9), so it is not denigrating in the slightest.[4]  God brings the animals to the man to name (Genesis 2:19-20a), both to show his authority over them and to prove to him that no animal existed that could provide the help he needed (Genesis 2:20b).[5]  God then created the woman from the man’s rib (verses 21 and 22) and brought her to the man, thus instituting marriage as the lifelong union between one man and one woman (verse 24). Upon seeing the woman for the first time, the man immediately recognizes her as the perfect partner for him and joyously declares: “This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man” (Genesis 2:23).  From this, we can see that the man was created first and given both a mission and the authority to accomplish that mission.  The woman was then created to help him in that mission, so gender roles are not some distortion of God’s very good creation but part of it.
The Distortion of the Fall
God’s very good design was greatly tarnished by the Fall in Genesis 3.  I cover the Fall more generally elsewhere, but for now recall that the first sin goes far beyond a poor diet choice.  Satan usurped the created order by addressing Eve rather than Adam (Genesis 3:1).  As head of his family, Adam then failed to both reinforce right doctrine to Eve and protect her from spiritual assault, instead standing by passively as Eve was tempted (verse 6b).  As far as we can tell, she engaged with Satan and then ate the fruit without looking to him for spiritual leadership (verses 2 to 6a).  But Adam’s passivity indicates that he too was rebelling against God in his heart and waiting to see if any harm came to her before he ate.  Therefore, he abandoned his calling to protect and provide for his wife, instead risking her well-being for his own pleasure.  As a result, they both sinned and then both immediately realized that their ideal world had been shattered (verse 7).[6]  God then calls out to Adam, showing that He still holds him responsible as head of his family.  Adam tries to blame Eve (even blaming God in the process), and Eve then tries to blame Satan (verses 9 to 13).
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