Commentary - Deuteronomy 22:5

Bird's-eye view

In this portion of the law, Moses is applying the principles of holiness to the everyday lives of God's people. The surrounding verses deal with practical matters that maintain distinctions and order in creation, such as not plowing with an ox and a donkey together, or not weaving wool and linen together. This verse, Deuteronomy 22:5, is a crucial application of this principle of created distinctions to the realm of men and women. God is a God of order, not of confusion, and He created humanity male and female as the pinnacle of His creative work. This distinction is not arbitrary or superficial; it is fundamental to how we image Him. This law is given to protect and preserve that glorious distinction. The central thrust is that men are to be men, and women are to be women, and this reality is to be reflected in their respective attire and accoutrements. To blur this line is to attack the created order, and consequently, it is an abomination to the Creator.

The passage establishes a clear prohibition against cross-dressing and, more fundamentally, against the blurring of the God-ordained roles and identities of the sexes. It is not primarily about fashion, but about function and identity. The law forbids a woman from taking up the articles or "gear" of a man, and a man from putting on the clothing of a woman. The reason given is potent: this act is an "abomination" to Yahweh. This strong language indicates that this is not a minor cultural faux pas, but rather a profound violation of God's design. It is a form of rebellion against the way God made the world, and by extension, against God Himself. The ultimate fulfillment of this principle is found in the gospel, where Christ redeems and restores true masculinity, and the Church, His bride, embraces her redeemed femininity.

Outline

Context In Deuteronomy

Deuteronomy is Moses' final address to the people of Israel before they enter the Promised Land. It is a renewal of the covenant made at Sinai. The structure of the book is that of a suzerain-vassal treaty, where God, the great King, lays out the laws and stipulations for His people. Chapter 22 is part of a larger section of miscellaneous laws that apply the principles of the Ten Commandments to various aspects of life. These are not random rules, but rather case laws that teach Israel how to live as a holy nation, distinct from the surrounding pagan cultures. The immediate context includes laws about returning lost property, helping a fallen animal, and not mixing different kinds of seed, fabric, or animals. The common thread is the preservation of boundaries and distinctions that God established in creation. This verse fits squarely within that theme, applying the principle of separation to the most fundamental distinction in humanity: male and female.

Verse-by-Verse Commentary

5 “A woman shall not wear man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to Yahweh your God.

“A woman shall not wear man’s clothing...” The Hebrew here is instructive. The phrase for "man's clothing" is keli geber. While it can be translated more broadly, a more precise rendering is the "gear of a warrior" or the "articles of a man." This is not a simple prohibition against a woman wearing trousers. We must distinguish between the abiding principle and the cultural application. The principle is that a woman must not take upon herself the role, function, and identity of a man. In that culture, the clearest line of demarcation was found in the implements of war and certain articles of public life reserved for men. The geber is the strong man, the mighty man, the man fit for battle. A woman was not to strap on this gear. She was not created to be a warrior; she was created to be a helper, a life-giver, the glory of the man. For her to take up the man's gear is to forsake her own glory and attempt to usurp a role not given to her by God. This is the root of feminism, which at its heart is a discontentment with God's design for womanhood.

“...nor shall a man put on a woman’s clothing...” The prohibition is symmetrical. Just as the woman is not to act the man, the man is not to act the woman. He is not to put on a woman's "garment." This speaks to the sin of effeminacy. A man is to be a man, which means embracing his God-given responsibilities to lead, protect, and provide. To put on a woman's garment is to abdicate that responsibility. It is to become soft, to reject the ruggedness that God has called him to. This is a visual and outward rejection of his inward, God-given nature. In our day, this is not just a matter of literal cross-dressing, but of a broader cultural effeminacy where men refuse to grow up, refuse to take responsibility, and adopt a posture of passivity and softness that is contrary to biblical masculinity. The man was created to be the head, the initiator, the one who bears the primary burden of responsibility. When he puts on the woman's garment, he is saying to God, "I do not want the task you have given me."

“...for whoever does these things is an abomination to Yahweh your God.” And here we have the reason, and it is a weighty one. The word "abomination" (toebah) is one of the strongest words of condemnation in the Old Testament. It is frequently used to describe idolatry and the most serious forms of sexual sin. Why such strong language? Because the blurring of the sexes is not a light thing. It is an attack on the very image of God. God created mankind in His image, and He did so as male and female (Gen. 1:27). The distinction and complementarity of the sexes is fundamental to who we are and how we reflect our Creator. To confuse this distinction is to mar the image of God. It is a form of rebellion that strikes at the heart of the created order. It is an attempt to un-create what God has made. When a society begins to celebrate this kind of confusion, as ours does, it is a sign that it is under a profound form of divine judgment. God gives such cultures over to a debased mind (Rom. 1:24-28). This is not a matter of cultural preference; it is a matter of cosmic treason.

Application

The application for us today is straightforward, though not always easy. We must resist the spirit of our age, which is an androgynous spirit, a spirit of confusion. Christians must be committed to cultivating biblical masculinity and biblical femininity in our homes, our churches, and our own lives.

For men, this means rejecting passivity and effeminacy. It means embracing your calling to be leaders, protectors, and providers. It means you should look like a man, act like a man, and take up the responsibilities of a man. This is not about being a swaggering caricature, but about a settled, responsible, Christ-like strength.

For women, this means rejecting the feminist impulse to compete with and usurp men. It means embracing the glory of your own distinct calling. It means cultivating a gentle and quiet spirit, which in God's sight is very precious (1 Pet. 3:4), and joyfully ordering your life as a helper suitable for man. This is not about being a doormat, but about a gracious, intelligent, and powerful embrace of God's design.

Ultimately, this law points us to Christ and the gospel. The ultimate confusion of roles happened at the fall, where Adam passively followed his wife into sin. Christ, the last Adam, came to restore the proper order. He is the true Man, the ultimate Bridegroom, who loved the church and gave Himself up for her. The church, in turn, is His bride, and she finds her glory in submitting to her glorious Head. The gospel does not erase the distinction between men and women; it redeems it and makes it beautiful again.