Was Deborah the wife of Lappidoth or from a town called Lappidoth? Or does “lappidoth” signify something quite different? And where does the name “Deborah” come from?
If Paul had meant for only men to be leaders and teachers, why doesn’t he mention this in his lists of ministries in Romans 12:6-8, 1 Corinthians 12:28, and Ephesians 4:11?
What does the ministry of Priscilla and Aquila to Apollos reveal? (Acts 18:18-28). How did others feel about the couple and their ministry? (Romans 16:3-5)
The Hebrew word teshuqah is usually translated as “desire” in Gen. 3:16: “your desire will be for your husband.” What does this mean?
4 short stories that show why preachers and writers should use feminine words and images if they want to engage and empower women as well as men.
A poor understanding of church culture in the first century is one reason why some deny that women were leaders in some churches.
This brief post looks at the telling way the Hebrew word kenegdo—used in the context of the creation of Eve in Genesis 2:18 & 20—is translated in a respected Afrikaans version of the Bible.
Are men accountable for their wives’ actions? This article looks at the accountability of Adam and Eve (pre-patriarchy) and of Ananias and Sapphira (post-Pentecost)
Is the concept of “male headship” present in Genesis chapters 1-3 as some complementarians argue? How is the Hebrew word for “head” (rosh) used in these three chapters?
In this post, I review and recommend Greg Forbes and Scott Harrower’s 2015 book “Raised from Obscurity” on the women in Luke Gospel and Acts.
The social world of the Roman Empire was patriarchal. Women were typically thought to be less capable than men, yet they were able to lead in certain contexts. This article describes 4 of these social contexts.
When we put Paul’s words in 1 Corinthians 12:12-31 into practice, we honour all people equally. This means giving extra honour to those lacking it.
What did Peter mean when he said a wife is a “weaker vessel”? This article considers how “weak” is used of women in ancient documents.
Does Romans 5:12-21 teach that God holds only Adam, and not Eve, ultimately responsible for the first sin? How does Paul use the example of Adam in Romans 5 and 1 Corinthians 15?
Did God give Adam the responsibility of telling Eve about the forbidden fruit? And what if Eve didn’t misquote God?
Some Christians have a faulty notion of gender roles that is based on an equally faulty notion of leadership. In this tiny post, I share two quotes on the nature of leadership.
The complementarian ideology that men are designed to lead, and women are designed to submit to male leadership, has many drawbacks, but in this post I highlight just one of them.
The idea of men elevating, or raising, women usually sounds condescending to me, rather than encouraging or empowering. Now I understand why.
Craig Keener, Leon Morris, F.F. Bruce, and many more well-respected biblical scholars can hardly be accused of playing loose with the scriptures, but they all believed that suitably gifted women can be leaders and teachers in the church.
In what way (or ways) is the relationship between Jesus and the church a model for marriage? What does Paul mean in Ephesians 5:22-33?
More than a century ago, church historian Adolf Harnack was honest and approving in his appraisal of women ministers who are mentioned in the New Testament.
In Ephesians 5:33 it says that a wife should respect (phobeō) her husband. What is the connection between respect & fear? Did Paul want wives to be afraid?
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 free New Testament courses presented by top Bible scholars, as well as free books and other resources.
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?
Here are excerpts from ancient Gnostic texts that present Adam and Eve in a very different light. Do they help us to understand 1 Timothy 2:13-14?
Andrew Perriman critiques the complementarian notion that Adam naming Eve displays man’s authority, or male headship, over woman.
How are we to understand “man was not created for woman, but woman for man”? Does 1 Corinthians 11:9 indicate that service or submission is the role 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.
What did Paul mean by “A wife/ husband does not have authority of her /his body” in 1 Cor. 7:4? This verse has been terribly misunderstood by some.
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?
Bathsheba has been described as a seductress and as a conniving political opportunist. Who was she really? What does the Bible say?
This is a summary of the previous 6 parts. Paul was not reticent about using the same ministry terms (or titles), including deacon, for both men and women ministers.
In Part 6 we look at more evidence that deacons in the apostolic and post-apostolic period were travelling envoys and agents, and that some were teachers.
In Part 5, I look at 1 Timothy 3:8-13, concerning male and female deacons in the Ephesian church, and at Phoebe as a prostatis (patron). I briefly compare her ministry with that of Olympias and also Stephanas (1 Cor. 16:15-18).
In part 4 I look at the deacons in the Philippian church and at the development of church offices in the apostolic and post-apostolic churches.
We have only two lines about Phoebe in the Bible, but Theodoret of Cyrrhus has more information about her. Did Phoebe travel to Spain with Paul? Did she deliver his letter to the Romans?
In Part 2, I look at what Romans 16:1-2 in the ancient Latin texts say about Phoebe. These indicate she was recognised as an official deacon (or deaconess).
Here I look at Paul’s introduction of Phoebe to the church at Rome. I also look at the ministry of certain women in the Gospels, and Tabitha’s ministry in Acts, and compare them with Phoebe’s ministry.
Some Christians have a mistaken view of our mutuality, or equality, in Christ. In this post, I briefly explain my perspective of Christian Egalitarianism
A short post on why Christian women, as well as Christian men, are sons of God. What does it mean to be an adopted son of God?
In this article I provide a brief overview of church life in the first century and I highlight the ministry contributions of women.
Here is a brief overview of eighteen women mentioned by the apostle Paul in his New Testament letters, as well as Lydia who is mentioned in Acts.
Some people are still using 1 Corinthians 14:34-35 to silence all women in church meetings. Here is my quick take of these two verses.
Titus 2:5 contains a word which is usually translated as “workers at home,” but the King James Bible has “keepers at home.” Which is the correct phrase? What is meant by “keepers at home”?
A few Ephesian women held the position of high-priestess in pagan cults. Was there a culture of prominent women in Ephesus that influenced Christian women?
We need to use gender-accurate and gender-inclusive pronouns so that we do not imply a gender bias in the Bible and in church when none is intended.
Would you like to support my ministry of encouraging mutuality and equality between men and women in the church and in marriage?
© 2022 Marg Mowczko