In Matthew 20:1-16 Jesus tells the parable of a landowner who hires labourers to work in his vineyard. He points out that there is equality in his kingdom.
Was Paul referring to wives of apostles or colleagues of apostles in 1 Corinthians 9:5? Was their role companionship or teaching Christian doctrine?
What was the ministry of the seven men in Acts 6? This article looks at possible ministries for the Seven including what John Collins has discovered by tracking Luke’s use of the word “diakonia” in the book of Acts.
Was Eve alone when the serpent spoke to her? Is Eve solely to be blamed for the downfall of mankind? In this post I give a summary of Julie Parker’s essay, “Blaming Eve Alone: Translation, Omission, and Implications of עמה in Genesis 3:6b.”
This post takes a brief look at the Hebrew word ga’al which means “redeem” and “act like a close relative”.
Excerpt: Redemption was not just a lofty act done by the Creator to redeem and reconcile his creation to himself. It was also a loving act done by our close relative Jesus Christ, who became like us, identified with us, and became responsible for us so that he could rescue us. [550 words]
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 that Philip’s four daughters were respected, famous prophets and they 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.