As arguments over sexuality and gender wage in the western world, many Christian scholars have begun to look to the eschaton for answers regarding the role of gender in the human person. In the midst of these conversations, some scholars such as Sarah Coakley have argued for the absence of gender (at least, created gender) in eschatological life. Many of these scholars rely on the work of key figures from the Christian tradition, such as Gregory of Nyssa and Maximus the Confessor, for the foundation of their argument. The conclusion that created gender does not persist in the eschaton naturally has great consequence for how one understands the role of gender in this life, particularly in redemption. Scholars such as Scott Bader-Saye rely on the work of Coakley to argue that as there will not be gender in eternity, gender transitioning on this side of the eschaton could be considered a “redemptive” act. This paper argues, using the work of Herman Bavinck, that there are several prominent theological weaknesses in the assertion that gender does not persist in the eschaton. Several of the themes in Bavinck’s theological system, such as his “organic” understanding of human creation, his understanding of the imago dei, and his emphasis on the nature-grace relationship, support a case for the theological necessity of the persistence of gender in resurrected humanity. Further, Bavinck’s theological system provides a foundation for a rich alternative to Coakley’s understanding of gender in eschatological life.