The creation order of man first, woman second, as given in Genesis 2, is often brought up in discussions about the place of men and women in ministry and in marriage. What significance did Paul place on man being created first?
Why does Leviticus 12 say a new mother is unclean for 7 days after the birth of a son but she is unclean for 14 days after the birth of a daughter? Why the difference?
In 1 Corinthians 16:16, Paul tells the Corinthians to submit themselves to coworkers and labourers. Paul refers to several women by these ministry terms.
In this post I critique the notes on 1 Timothy 2:12 in the ESV Study Bible. What is the context of this verse? What does it prohibit?
In this post, I look at Nympha, a Christian mentioned in Colossians 4:15. What was her association with Paul? What was her ministry? Where was her house church? Was she really a woman?
Timothy well knew Paul’s views on ministry. So it doesn’t make sense that 1 Timothy 2:12ff represents the apostle’s general teaching on women in ministry, a teaching that Timothy needed to be told or reminded of. What’s going on in this verse?
Does 1 Corinthians 11:7 express superiority of men over women. Is this what is meant by “man … is the image and glory of God but woman is the glory of man”? Here’s a different interpretation.
1 Corinthians 11:7 (“man . . . is the image and glory of God, but woman is the glory of man”) is a baffling Bible verse and there are different ways of understanding it. In this post, I quote interpretations from 5 past scholars and 10 recent scholars.
Does 1 Timothy 3:4a (“managing his own household well”) show that men, and not women, are to rule or manage their households? What was the role of the first church overseers and bishops?
This article looks at Junia, a Christian missionary mentioned in Romans 16:7 who was persecuted for her faith and may have known Jesus personally. Was she also known as Joanna?
Does the Old Testament teach that husbands are to be the leaders of their wives, or that men have authority over women? Are some roles forbidden to women? This is part 1 of a series on gender roles in the Bible.
In this short post, I respond to a reader’s question about how the authority of police officers is used as an analogy by some complementarians to support male-only authority in the church.
Judith, Thecla, and Catherine of Alexandria are three heroines whose stories of conviction and courage are part of our history and heritage.
It is remarkable that the witch of Endor, who dealt in the occult, is portrayed in a sympathetic light in 1 Samuel 28. What is going on here? Did she really conjure up the prophet Samuel? And is it simply a coincidence that the story of Abigail and the story of the witch of Endor are both prefaced with similar statements about Samuel’s death?
The stance of the Roman Catholic Church in regards to mutual submission in marriage is much more egalitarian than the stance of many evangelicals. Here are some interesting excerpts from the Vatican document on the “Dignity of Women” (Mulieris Dignitatem).
Was there a difference between the ministries of male and female prophets in the Bible? Did male prophets minister publicly and female prophets privately? This is what the authors of Recovering Biblical Manhood and Womanhood assert. Does this view do justice to the memory of Huldah’s influential ministry?
Does helping someone require that you subordinate yourself to that person? Three men whose essays I’ve read recently answer this question with “yes”.
Lydia of Thyatira (Acts 16:14ff), and women like her, were vital and strategic players at the forefront of the expanding Christian mission.
What did Eve do to help Adam? Here are two very different views from three top scholars about Eve’s role as helper in Genesis 2.
In this post, I show that the New Testament does not teach that a gentle and quiet spirit is an especially feminine virtue (cf. 1 Peter 3:4).
Here is a coherent interpretation of 1 Timothy 2:12 that takes into account surrounding verses as well as documented heresies in the 1st-2nd century church.
The Greek word for “head” rarely, if ever, meant “leader” in works originally written in Greek before or during the first century AD. Here are four facts which support this claim.
Aemilia Lanyer was an English author and a professing Christian. She advocated for equality and freedom for women in a poem which was published in 1611.
Is there a better paradigm than male headship and female submission that more fully conveys NT principles for husbands and wives who are in Christ?
In this article I take a look at the text of 2 John, especially at the words the letter writer uses to identify the people he mentions, including the “chosen lady.”
In this article, I take a detailed look at the word authentein (translated as ‘to usurp authority’ in 1 Timothy 2:12 in the KJV). A brief history of how authent- words and how their meanings developed is included.
Here’s a paper I presented back in September 2015. The paper was published in a book, The Gender Conversation, in 2016. Just recently, the book has been made available as an affordable e-book.
Not all first-century women fit the stereotype of being hidden and housebound. Some were influential and prominent in society and in the church.
Last Monday I chatted with Ashley Easter and Charlie Olivia Grantham about Ephesians 5 and a little bit about my marriage. Here are links to a 16-minute podcast of our conversation.