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.
This passage is all about Jesus: Jesus, the triumphant victor. He has won the victory over sin and death through his death, the Righteous for the unrighteous, once and for all.
Peter reassures the persecuted Christians in Asia Minor that God is with them and watching over them, and he urges them to seek peace and be ready to give an answer about their faith to anyone who asks.
Many Christians believe that submission in marriage is the duty only of wives. In 1 Peter 3:7 Peter comes very close to saying that husbands are to be submissive to their wives too.
In 1 Peter 3:1-6, Peter resumes the theme of submission. This time he addresses wives and uses the example of Sarah’s submission.
Many Christians believe that submission in marriage is the duty only of wives. In 1 Peter 3:7 Peter comes close to saying that husbands are to be submissive to their wives too.
In 1 Peter 3:1-6, Peter instructs wives to submit and he uses the examples of “the holy women of the past” and Sarah to help make his points. Who were these “holy women of the past”? In what way did Sarah submit to Abraham?
In this article, I explain why “the co-elect” woman in 1 Peter 5:13 (AKA “she who is in Babylon”) may be a woman and not a church.
Jesus said that if we love him we will obey his commands. Peter says that love for others is the result of obedience. As Christians, our obedience and our love are connected.
In these few verses, Peter makes some remarkable statements and reveals that each member of the Trinity has a role in salvation. We have a role too.
In this study we look briefly at true discipleship, at our priority in ministry, at what Nathaniel was doing, and more.
There are various interpretations of “she will saved through childbearing” put forward by scholars, but in this article, I explain how I understand the phrase.
A short discussion on the adjective akatakalyptos and the verb katakalyptō (“cover”) used in 1 Corinthians 11:2–16.
Here is more from a talk I gave on February 11. In part 2, I look at 1 Timothy 2:12 within its immediate context and within the context of First Timothy.
In part 2, I look at the two texts Troy Martin uses to support his “testicle” idea, at ancient Jewish texts that mention the Watchers, and at what Paul meant by “nature teaches” (1 Cor. 11:14).
Was Martha initially missing in Papyrus 66, the oldest text of John’s Gospel? Is Mary of Bethany in John 11-12 really Mary Magdalene?
In this post, I discuss Paul’s instructions to husbands in Colossians 3:19. I look at this verse within the broader context of Colossians and I explore what “bitter” means.
Some are disturbed by the female figure in Revelation 17. What does she suggest about John’s attitude to women, or about women in general? Who or what is Babylon the Great?
This is part 3 of a three-part series on ancient evidence for women elders in the early church. Part 1, which looks at women elders
INTRODUCTION In this resource, I provide references from ancient documents about female church elders. My aim in compiling this resource is not primarily to provide
Here are a few excerpts from a chapter written by Judith Gundry that are helpful in understanding Paul’s arguments and use of creation in 1 Cor. 11:2-16.
Paul said in 1 Cor. 11:10 that a woman should have “authority on her head.” Whose authority is it?
I’ve seen people express dismay that Paul disparages women in 2 Timothy 3:6–7. Here’s a short note looking at Paul’s words here and at his main concern.
Is Ephesians 5:21-22 one sentence or two? What is the best way to punctuate these verses? How do ancient manuscripts treat them?
Is it significant that there is no “submit” word in Ephesians 5:22 in two of the oldest Greek manuscripts? Did Paul tell wives to submit?
In this article, I look at the Greek participles in Ephesians 5:18-21, especially the “submit” participle in verse 21.
Eph. 5:21 is one New Testament verse that encourages mutual submission. 1 Peter 5:5 is another. This post looks at the Greek grammar and vocabulary of 1 Peter 5:5.
Here is a list of over a dozen early and medieval scholars who took Junia’s name in Romans 16:7 to be feminine. Junia was a woman and not Junias, a man.
Here are 3 reasons why 1 Timothy 2:12 may be about a particular couple in the Ephesian church and not Paul’s general thoughts on women in ministry.
Do women need to cover their heads in church meetings? What does Paul say about this in 1 Cor. 11:2–16? What were the customs of head coverings in Corinth?
Tabitha (AKA Dorcas) is identified as a disciple and described as a generous supporter of the poor. What was her association with the widows of Joppa?
Twenty-nine people are mentioned in Romans 16:1-16, including ten women, seven of whom are described in terms of their ministries.
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.
Judith, Thecla, and Catherine of Alexandria are three heroines whose stories of conviction and courage are part of our history and heritage.
Júnia era uma mulher? Júnia era uma apóstola? A leitura mais óbvia de Romanos 16:7 é que tanto Andrônico quanto Júnia foram proeminentes entre os apóstolos.
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.
Who will strike the serpent’s head? Some translations of Genesis 3:15 have “he,” “she,” “it,” or “they.” Is it us?
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?
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?
Paul never mentions Gehenna (“hell”) in his letters. James mentions it once. Jesus mentions it several times. Is it a real place? Is it a place of torment for people?
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.
Are ascetic teachings that emphasise celibacy behind Paul’s statement in 1 Timothy 2:15? What does “saved through childbearing” mean?
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?
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.
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?
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?
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.
Here are my notes from a talk I gave on the 28th of June 2014 at a public meeting hosted by the Sydney chapter of Christians for Biblical Equality.
What was the ministry of the seven men in Acts 6? This article looks at possible ministries by tracking Luke’s use of the word “diakonia” in the book of Acts. Where they deacons?
Gal. 3:28 isn’t only referring to our identity/ status before God. It’s also about our identity/ status in the Christian community (the church).
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