John the Evangelist chose his words carefully when describing the ministry of certain apostolic women in his Gospel, women such as Mary Magdalene. [500 words]
Matt Chandler states unequivocally, “I teach to men . . . I go after the men.” Matt focuses his ministry on men because, he says, this is how he understands the scriptures. So what happens to the lost sheep who are female? And how does Matt’s focus affect the thousands of women in his flock?
The King James Version is a great English translation, but is it the best?
This article looks briefly at 7 issues surrounding the translation of the KJV.
Is Galatians 3:28 only referring to our identity and status before God? Or is it also about our identity and status in the Christian community (i.e. the church)?
Most modern translations of the New Testament rely on the Nestle-Aland Greek New Testament. One of the editors of recent editions of this Greek New Testament is scholar Barbara Aland. This article provides a brief history of the Nestle-Aland text and a brief biography of Barbara Aland.
In this post, I’ve highlighted the words for human, man, and woman in the Hebrew text of Genesis 2 to help non-Hebrew readers see that the first human was not necessarily male.
In Second Clement (written around 150 AD) the author indicates that authenticity, transparency, and gender equality in the church are necessary for God’s kingdom to come. What do you make of it?
Early church writers, such as Eusebius, acknowledged Philip’s four daughters as respected, famous prophets and associated them with apostles and bishops.
Ignoring or highlighting an ordinary word, in this case “likewise”, can make a BIG difference in how we interpret certain New Testament passages that affect women.
The (late) esteemed New Testament scholar Leon Morris cautions us to not make hasty assumptions about the metaphorical meaning of “head” in the New Testament.
Dear Dr Grudem, mutual submission is not a myth.
Submission is not always, or necessarily, to a person in authority (cf Ephesians 5:21-22).
In this post, I show how the word kephalē (head) is used in 1 Clement, in the context of mutual submission, and I show how the authors regarded women. I briefly compare these points with Paul’s use of kephalē and how Paul regarded women.
In 1 Peter 4:12-19, Peter touches on subjects already mentioned in his letter: trials and tests, rejoicing though suffering, being blessed, doing good, and judgement.
Why did the Old Testament authors, in particular, leave out the names of some Bible women? Weren’t these women important enough to be identified? Or are they, in fact, identified?
Here is list of roles and activities of real-life Bible women, taken from the Old and New Testaments.
Genesis 1 tells us about God’s creation of men and women, and their equal status and function. This message of equality is lost in some interpretations tainted by ancient Greek influences.
Wifely submission is never mentioned in the OT or in the Gospels. It is mentioned, however, in a few of the later New Testament letters. These few mentions have typically been given priority over verses which are about mutuality in marriage. Why is that?
This short article looks at how the Greek word kuria (“lady”) is used in a few ancient letters, and how this usage helps us to understand the “chosen lady” in John’s second letter.
Apartheid, slavery, and patriarchy are three social systems where one group of people is more powerful than the other group. Does God want these systems operating in the community of his people?
Some girls want to fly paper airplanes, and some girls are very brave, but a 2011 study put out by Desiring God suggests these roles are for boys.
In the Bible we see that many women were involved in the life of their community. One public role that some women engaged in was the celebration of military victories and other joyous events, and, conversely, the lamentation of defeat, tragedy, and loss. What benefit did these celebrants and wailing women provide?