The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.
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First Corinthians presents Christian women with a time to speak, not a time to be silent.
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Jesus’s encounter with the Syrophoenician woman of Mark 7 changed the minds of the first disciples and has the power to change modern minds as well.
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Like Mary of Luke 10, our identity in Christ is not primarily as females or males, but as faithful disciples.
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Erdel proposes a dramatically different way of understanding the typological divine-human relationship in Song of Songs: The female beloved is a type of God, and the male lover is the type of unfaithful Israel.
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This sermon on Mary and Martha in Luke 10 argues that the problem is neither Martha’s housework nor Mary’s sitting at the feet of Jesus. The problem is judgment, which should be replaced with celebration of the gifts of others, even when those gifts differ from our own.
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Having evaluated the literary and cultural context of Deut 22:28–29, it is clear that its primary sociological and theological intentions reflect three prominent patriarchal themes.
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In Phil 4:2–3, Paul exhorts two women, Euodia and Syntyche, to “pursue the same mindset in the Lord.” Unfortunately, he does not offer enough detail to confirm the exact nature of this request.
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Like many other biblical texts, Gen 17:15–16 invades our worldview and reminds us that God sought out covenant partners—both male and female—to bring blessings to all the nations.
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Through Mark’s artful storytelling, this unnamed woman—whom Jesus witnesses giving an offering in the temple—encapsulates the self-giving life of Christ and foreshadows the lives of all Christians who follow Jesus well.
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