Because the Scriptures in fact do consider the human race as consisting in two consubstantial forms and therefore consider these two forms, male and female, as of enduring and abiding significance, it is not surprising but rather to be expected that the Bible is not unaware of distinctive spiritual roles which correspond to roles given to masculinity and which correspond to roles given to femininity. It is not to be overlooked, let alone denigrated, that when the Scriptures speak of God or of those who represent Him to the people of God, it does so predominately through masculine imagery. And similarly, it is not to be overlooked that when the Scriptures speak of the people of God and their relation to God, it does so predominately by means of feminine imagery. And here, with our specific purpose in mind, we reiterate the fact that those figures, both in the Old Testament and in the New Testament, who serve as fundamental representatives or types of the redemptive purposes of God in Christ are male figures. There is the figure of Adam, the figure of Abraham, the figure of Moses (prophet like Moses), the kings of Israel, especially the figure of David. There is also the idea of the first-born son, and there is even the figure of the sacrificial, passover lamb which, according to Exodus 12, was to be a male lamb of one year’s age (also: the scapegoat and the goat of the sin offering for the yearly Feast of Expiation were males, Leviticus 16). We mention here also the fact that the Christ himself, to whom all these masculine types point, assumed his human nature in the masculine mode of human being, and we mention finally the fact that Christ chose as his apostles only males.Dr. William Weinrich
It Is Not Given to Women to Teach
Fort Wayne: Concordia Theological Seminary Press, p. 18
