Complementarians believe that men have authority over women and that this principle is rooted in creation and timeless in application. Cynthia Westfall exposes the flaws in this thinking.
Here are four short clever videos which look at 1 Corinthians 14:34-35 and 1 Timothy 2:11-14 and intelligently discuss whether women can teach in church.
In this article, I look at the language of 1 Timothy 2:12 and discuss the idea that this verse concerns an anonymous couple in the Ephesian church rather than men and women more generally.
This is a somewhat technical look at the word presbyteroi (“elders”) in New Testament letters, including the presbyterai (“women elders”) 1 Timothy 5:2.
Three times this past week I’ve been in online conversations where a person has stated that women were not leaders or elders in early churches. Was this really the case?
Priscilla, Phoebe, and Junia were Christian ministers who sometimes travelled. The NT shows that, at the very least, their paths crossed one or twice. Were they friends?
Who will strike the serpent’s head? Some translations of Genesis 3:15 have “he,” “she,” “it,” or “they.” Is it us?
There were powerful women in Bible times. Some were godly, others were not. This article looks especially at the Queen of Sheba and at Berenice who is mentioned in Acts.
Apphia, a woman, is greeted by Paul in his letter to Philemon. What was her role or position at Colossae? Was she Philemon’s wife or another Phoebe?
In this very short post, Matthew Malcolm shows that Paul has a keen interest in setting up hierarchies of human honour and then subverting them by subjecting all humans to God.
Is the Hebrew word teshuqah, traditionally translated as “desire” in Genesis 3:16, better translated as “single-minded concentration” or “devotion”?
In Luke 14:25-27, Jesus told his disciples have to hate their father & mother, wife & children, brothers & sisters. Was Jesus speaking to only men here?
Tertullian wrote about equality and mutuality in marriage; he did not regard the household code in Ephesians as comprehensive or prescriptive.
Is 1 Tim 2:13 (“For Adam was formed first …”) a reason for 1 Tim 2:12? How is the created order significant? What does “gar” mean?
Not understanding the context and challenges of 1 Timothy 2:12 can lead to flawed interpretations. Here are 6 factors that should be considered when interpreting this verse.
This essay looks at the distinctive appearance of Artemis of Ephesus, and at what her items of clothing symbolise. A short history of the goddess is also included to help explain her importance and power.
This post is about two brave unnamed women mentioned in 2 Samuel 17 who each risked their lives to help King David’s, and God’s, cause.
Eve, Delilah, Bathsheba, Mary Magdalene, and the Samaritan woman have often been thought of as immoral. What’s with that? This article looks at the Samaritan woman without negative prejudices.
Here are a couple of lines from the Acts of Peter about Candida, a woman who instructed her husband in the faith in the first century.
What is the context of Jesus’ words on divorce with the Pharisees? Did he teach that all second marriages, with a former spouse still living, are adulterous? Probably not.
Here are some better translations of Malachi 2:16 that faithfully reflect the Hebrew grammar and do not have God saying, “I hate divorce.”
Does the creation of Adam first mean that only men may teach? Is the created order a reason for the prohibition in 1 Tim 2:12?
This is the second part of a two-part series which looks at the women in the church at Smyrna in the post-apostolic period. This article focuses on Gavia.
In Christian writings known as the Apostolic Fathers, we discover that women were active in ministry in the church at Smyrna. Part 1 looks at Alke (or Alce) of Smyrna.
Michael Jensen: “It is no surprise to learn that many of the early feminists were evangelical Christians. … Feminism is a response to a deeper problem in human relations – not the problem itself.”
Jesus talked about theology with women, a life-giving, vital theology. He answered their theological questions which answered their deepest needs, and he equipped them to talk theology to others.
Does “a suitable helper for him” (ezer kenegdo) in Genesis 2:18-20 speak about a defining gender role for women? Are all women “helpers” of men?
One misunderstanding about what Christian egalitarians believe concerns the words “equal” or “equality.” How do egalitarians understand and use these words?
Does God’s lament in Isaiah 3:12 (“women rule over them”) show that the leadership of women is a bad thing? What does Isaiah 3:12 mean?
Do husbands have a particular responsibility for the spiritual growth of their wives? Will husbands one day present their wives to Jesus?
A good understanding of scripture is an important qualification for many Christian ministries. 2 Tim. 3:16-17 mentions this qualification and does not exclude women like Priscilla.
Are ascetic teachings that emphasise celibacy behind Paul’s statement in 1 Timothy 2:15? What does “saved through childbearing” mean?
Selina Hastings, the Countess of Huntingdon, was a tireless leader and an influential benefactor of the Methodist movement in Britain in the 1700s.
One reason I believe 1 Tim. 2:12 and 1 Cor. 14:34 were ad hoc regulations addressing local problems is because of a Greek verb found in both verses.
Several ancient documents show that women were prominent ministers in the early church. Two such documents mention Theonoe and Myrte, prophetesses in the church at Corinth.
In 1 Timothy 3:2 and in 2 Timothy 2:24 is a rare Greek word, didaktikos. This word is usually translated as “able to teach” but it may mean “teachable.”
What do Jesus and Paul say about purity, modesty, and lust?
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 Rom. 12:6–8, 1 Cor. 12:28, and Eph. 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 New Testament 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.
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© 2022 Marg Mowczko