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This article has shown that the Gen 3:15 Edenic covenant began in the Garden with the woman. It was then initially fulfilled with Deborah and Jael in Judg 4 and 5. Indeed, the Jael story actualizes the Gen 3:15 promise.

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Giles forcefully argues that “headship teaching can encourage and legitimate domestic abuse and it must be abandoned if domestic abuse is to be effectively countered in our churches.”

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The scandal of the evangelical mind, Mark Noll tells us, “is that there is not much of an evangelical mind." The reasons he lists for this are many, and include evangelical over-emphasis on the emotionally-charged experience of conversion, an overly-populist approach to evangelism, a preoccupation with personal sanctification to the exclusion of concern for creation, for society, and for the institutions represented therein, and a fortress mentality left over from the fundamentalist-modernist controversy of the early twentieth century.

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So important are women in the Bible that Proverbs, the Book of God’s wisdom, ends with a celebration of what a faithful reverent woman should look like: Proverbs 31:1-31.

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There is a considerable lack of clarity at both the popular and scholarly levels about exactly what evangelical feminists stand for vis à vis the standard platforms of conservative Protestantism on the one hand, and secular feminism on the other.

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In The Making of Biblical Womanhood: How the Subjugation of Women Became Gospel Truth, Beth Allison Barr shares her personal story of rejecting complementarian views on male headship and female submission.

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Digging deeper into Prov 31:10–31 in context reveals it was never intended to be a how-to manual for becoming the perfect woman. In the context of Proverbs, this passage is the parting mnemonic incentivizing young men to pursue wisdom and marry wisely.

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Wayne Grudem’s commitment to Scripture is to be commended, but his lack of serious engagement with key challenges undermines a work that has been over twenty years in the re-making. 

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This paper argues that a close reading of Deborah's story and song reveals an ’eshet hayil, a “woman of valor” (cf. Ruth 3:11, Prov 12:4, 31:10). This is evident not only in the direct references to her, but also in the narratives regarding her associates Barak and Jael.

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Over the past forty years, the remarkable presence of women in Prov 1–9 has drawn an equally remarkable number of studies, a gift from the rise of feminism and women in the academy. The combination of these two forces brings attention to the once invisible women in the text, figures generally overlooked or ignored as males have read and interpreted the text for other males. Now, however, the text again gives birth to these marginalized figures, providing them with bodies, eyes, ears, hands, feet, and especially, mouths for speech. Of 256 verses in Prov 1–9, 132 specifically mention or speak about women and another seventeen verses either introduce these texts or draw conclusions from them; hence fifty-eight percent of Prov 1–9. Yet, ironically, all this attention to women comes because of the writer’s interest and concern for young men (1:4), with a secondary appeal to older, wise men (1:5). For the sages, it would seem that the way to a man’s heart is not through food, but through women. After all, the author seems to assume, what better way to engage the attention of a young man than by speaking about or describing women?

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