In this essay I look at three aspects of the social history of first century CE Galilee. This provides a context for the ministry of Jesus of Nazareth, which mostly took place in Galilee around 30 CE.
More than a century ago, church historian Adolf Harnack was honest and approving in his appraisal of the ministry of certain women named in the New Testament.
Here are some free online Greek texts and tools that I recommend.
Salome I, the sister of Herod the Great was one very powerful and dangerous woman. This article highlights her domestic intrigues and political power.
I believe that there is more to the Lord’s Supper than what is offered in many churches today. In this 8 minute video, Danny Zacharias addresses some misunderstandings and shortcomings of our abbreviated Communion and Eucharist celebrations.
In Ephesians 5:33 it says that a wife should “fear” (phobeō) her husband. Did Paul want wives to be afraid? What is the connection between fear and respect?
Chloe is a woman mentioned in 1 Corinthians 1:11? Was she a pagan or a Christian? A concerned house church leader or the quarrelsome leader of a faction?
Here are links to New Testament courses of videoed lectures, and other resources, presented by Bible scholars, plus a tutorial on how to use Google Books.
What was the ‘place of prayer’ in Philippi where some women, including Lydia of Thyatira, had assembled (Acts 16:13-15)? Was it a Jewish ‘prayer-house’?
In this article Rob Dixon writes about the egalitarian views of Count Zinzendorf (b.1700) who once stated “If we put women in the corner we will lose a jewel.”
When people think of the “masters” mentioned in the New Testament household codes, they tend to think of men. Many masters in NT times, however, were women. How does this realisation affect the notion of female submission?
In this post I express my concerns about John Piper’s lack of propriety and wisdom in a quote newly posted (yet again) on The Gospel Coalition’s website.
In this post I provide links to ancient Gnostic works which present Eve in a very different light to that of the Bible. Do these works help us to better understand Paul’s intent in 1 Timothy 2:13-14?
Andrew Perriman critiques the notion that Adam naming Eve displays man’s authority over woman. Perriman explains that “naming in Scripture is a way of determining the essential character or identity or purpose of something or someone,” and he gives several examples which demonstrate this.
I’m amazed by the amount of letters and other documents that were composed by early Christians. Eusebius discusses some of these in his church history, including those he sourced from the library in Jerusalem.
How are we to interpret “man was not created for woman, but woman for man”? Does 1 Corinthians 11:9 indicate that service or submission is the responsibility of women and not men?
In his Church History, Eusebius wrote, “Ethiopia even to the present day is ruled, according to ancestral custom, by a woman” (cf. Acts 8:27). Is there any truth in his statement? As it turns out, there is.
Eusebius’ Church History (or Ecclesiastical History) fills in many of the gaps in the New Testament accounts of the Apostolic Church . . . and more. It’s an interesting read!
In this short post I look at what Paul meant by “A wife/husband does not have authority of her/his body” in 1 Corinthians 7:4, a verse that has been terribly misapplied.
I love this powerful image of Mary consoling Eve. Just look at their feet!
Was the first man authorised by God to relay the command about the forbidden fruit to the first woman? What does the Bible say about Adam’s responsibility and authority?