1 William Manchester, “A World Lit Only By Change,”U.S. News & World Report (October 25,1993), 6.
2 Richard N. Ostling, “The Second Reformation,”Time (November 23, 1992), 53.
3 Donald S. Whitney, Spiritual Disciplines for the Christian Life (Colorado Springs: NavPress, 1991), 28. Whitney’s information is taken from a 1980 Christianity Today - Gallup Poll survey. See Harold O. J. Brown, “What’s the Connection Between Faith and Works?”Christianity Today (October 24, 1980), 26-29.
4 George Gallup, Jr. and Robert Bezilla, The Role of the Bible in American Society, On the Occasion of the 50th Anniversary of National Bible Week, November 18-25, 1990 (Princeton: The Princeton Religion Rsearch Center, 1990).
5 “Bible reading will decline in the years ahead. Accordingly, people will be less likely to treat the Bible as their authority in matters of faith and practice. On what alternative will they rely? While there are several possibilities, one of the most likely is personal experience”(Millard J. Erickson, Where is Theology Going?: Issues and Perspectives on the Future of Theology [Grand Rapids: Baker, 1994],100).
6 Rene Pache, The Inspiration and Authority of Scripture, trans. Helen I. Needham (Chicago: Moody, 1969), 221.
7 Emily MacFarquhar, “The War Against Women,”U.S. News & World Report (March 28,1994), 42.
8 The United Nations and the Advancement of Women 1945-1996, The United Nation Blue Books Series, vol.6 (rev.ed, New York: Department of Public Information, United Nations, 1996), 57.
9 The Quotable Kofi Annan: Selections from Speeches and Statements bu the Secretary - General (New York: United Nations, 1998), 31.
10. Human Development Report 1998, for the United Nations Development Programme (New York: Oxford University Press, 1998), 16.
11. Ibid., 17.
12. The World’s Women 1995: Trends and Statistics, Social Statistics and Indicators, Series K, No. 12 (New York: United Nations, 1995), 151-175; Human Development Report 1998, for the United Nations Development Programme (New York: Oxford University Press, 1998), 25.
13. Human Development Report 1993, for the United Nations Development Program (New York: Oxford University Press, 1993), 31.
14. Ibid., 17.
15. Barbara Ehrenreich, “For Women, China Is All Too Typical,” Time (September 18, 1995), 130.
16. Stephen B. Clark, Man and Woman in Christ: An Examination of the Roles of Men and Women in Light of Scripture and the Social Sciences (Ann Arbor: Servant, 1980), 5.
17. If you have questions about gender-inclusive language and Bible translation, read Wayne Grudem, What’s Wrong with Gender-Neutral Bible Translations? (Libertyville: CBMW, 1997); Vern Poythress, “Searching Instead for an Agenda-Neutral Bible,” World (November 21, 1998), 24, 25. Taking issue with them is D. A. Carson, The Inclusive Language Debate: A Plea for Realism (Grand Rapids: Baker, 1998).
18. Rraymond C. Ortlund, Jr. “Male-Female Equality and Maile Headship: Genesis 1-3,” in Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism (Wheaton: Crossway, 1991), 98.
19. Derek Kidner, Genesis: An Introduction and Commentary, Tyndale Old Testament Commentaries (Downers Grove: InterVarsity, 1967), 65.
20. Mary Stewart Van Leeuwen, Gender & Grace: Love, Work & Parenting in a Changing World (Downers Grove: InterVarsity, 1990), 42.
21. Rebecca Merrill Groothuis, Good News for Women: A Biblical Picture of Gender Equality (Grand Rapids: Baker, 1997), 35.
22. Gilbert Bilezikian, Beyond Sex Roles: What the Bible Says About a Woman’s Place in Church and Family, 2nd ed. (Grand Rapids: Baker, 1985), 41.
23. Jack Cottrell, A Critique of Feminist Biblical Interpretation, Gender Roles & The Bible: Creation, the Fall, & Redemption (Joplin: College Press, 1994), 80.
24. Ibid., 81.
25. Steven Goldberg, Why Men Rule: A Theory of Male Dominance (Chicago: Open Court, 1993).
26. Feminists ridicule the prior creation argument by insisting that animals would then have authority over Adam and Eve because they were created first. But this is faulty logic. It is mixing apples and oranges. Only within the human species is the point of prior creation exhibited and explained by the biblical writers. Humans, not animals, were commanded by God to rule the earth. Feminists deny the New Testament interpretation of Adam’s prior creation that is expressed in 1 Timothy 2:13.
27. Michael Harper, Equal and Different: Male and Female in Church and Family, 2nd ed. (London: Hodder & Stoughton, 1997), 22.
28. Allen P. Ross, Creation & Blessing: A Guide to the Study and Exposition of Genesis (Grand Rapids: Baker, 1988), 150.
29. Ward Gasque, “The Role of Women in the Church, in Society and in the Home,” Priscilla Papers 2:2 (Spring, 1988), 7.
30. Werner Newer, Man and Woman in Chirstian Perspective, trans. Gordon J. Wehham (Wheaton: Crossway, 1991), 75.
31. Some interpreters contend that this “desire” is a sexual/psychological desire for the man despite the pain of childbirth and even harsh husbandly demands. In other words, a woman needs a man; she finds herself emotionally dependent on a man even though he makes life painful for her. She is thus easily victimized by a man because of her intense desire for one.Others think that the “desire” is a normal, affectionate desire for her husband, but what she will find that she will get in return is not a lover but a ruler and lord.A very popular interpretation of the term “desire”claims that the woman’s “desire” is a grasping desire to possess or control her husband. The desire is not a desire to submit to her husband, but to rule him, to try to usurp her husband’s leadership. The woman manipulates the man to get her way.
Note: the husband is not commanded to dominate the wife. This passage cannot be used to justify male abuse of women. Whether his rule is loving or harsh is not indicated.
32. Cottrell, Gender Roles & The Bible, 141.
33. Gordon J. Wenham, Genesis 1-15, Word Biblical Commentary (Waco: Word, 1987), 82, 83.
34. The story of Deborah is the exception that proves the rule. See Judges 4:8, 9; 5:2, 7; cf. Isa. 3:12.
35. Neuer, Man and Woman in Christian Perspective, 87.
36. Groothuis, Good News for Women, 109.
37. Ibid., 113.
38. Aida Besancon Spencer, Beyond the Curse: Women Called to Ministry (Nashville: Thomas Nelson, 1985), 22.
39. Cottrell, Gender Roles & The Bible, 166.
40. John F. Walvoord, Jesus Christ Our Lord (Chicago: Moody, 1969), 64, 65.
41. Cottrell, Gender Roles & The Bible, 168.
42. William Mouser, Searching for the Goddess: An Answer to Religious Feminist (Waxahachie: International Council for Gender Studies, 1980), 17.
43. Gretchen Gaebelein Hull, Equal To Serve: Women and Men Working Together Revealing the Gospel (Grand Rapids: Baker, 1987, 1991), 286.
44. Neuer, Man and Woman, 96.
45. Groothuis, Good News for Women, 21; Paul Jewett, Man as Male and Female: A study in Sexual Relationships from a Theological Point of View (Grand Rapids: Eerdmans, 1975), 169.
46. All the New Testament apostles who are clearly named are not only male but Jewish. The apostles, as the foundation stones of the Church and the gospel, had to be Jewish because salvation is of the Jews; the Gentiles were grafted into the promises of God (Rom. 9:4, 5; 11:16-24). So God intended that the foundational apostles be Jews. However, the apostolic qualifications for eldership and deaconship do not require a Jewish heritage for leadership in the local church, but they do restrict women from being elders of the local church (1 Tim. 2:11-15).
47. Cottrell, Gender Roles & The Bible, 205.
48. Harper, Equal and Different, 38.
49. Clark, Man and Woman in Christ, 92.
50. Wayne Grudem, “The Myth of Mutual Submission,’in CBMW News 1:4 (October, 1996), 3.
51. Wayne Grudem, “An Open Letter to Egalitarians,” in Journal for Bibilical Manhood and Womanhood 3:1 (March, 1998), 3.
52. Wayne Grudem, “Wives Like Sarah, and Husbands Who Honor Them,” in Recovering Biblical Manhood and Womanhood, 200.
53. Grudem, “The Myth of Mutual Submission,’3.
54. Grudem, “An Open Letter to Egalitarians,” 3.
55. J. Ramsey Michaels, 1 Peter, Word Biblical Commentary (Waco: Word, 1988), 168.
56. Andrew T. Lincoln, Ephesians, Word Biblical Commentary (Dallas: Word, 1990), 367.
57. George W. Knight III, “Husbands and Wives as Analogues of Christ and the Church,” in Recovering Biblical Manhood and Womanhood, 168.
58. Ibid., 174.
59. Neuer, Man and Woman, 123.
60. Groothuis, Good News for Women, 150-158.
61. For a challenge to the meaning source for kephale read Wayne Grudem, “The Meaning Source Does Not Exist,” in CBMW News 3:1 (March, 1998); also “The Meaning of Kephale (‘Head’): A Response to Recent Studies,” in Recovering Biblical Manhood & Womanhood, 425-268; Max Turner, “Modern Linguistics anad the New Testament,” in Hearing the New Testament: Strategies for Interpretation, ed., Joel B. Green (Grand Rapids: Eerdmans, 1995), 165-174.
62. Wayne Grudem, “The Meaning of ‘Head’ in the Bible: A Simple Question No Egalitarian Can Answer,” CBMW News 1:3 (June, 1996), 8.
63. Ibid., 8.
64. Ibid., 8.
65. Grudem, “An Open Letter to Egalitarians,” 1, 3.
66. James B. Hurley, Man and Woman in Biblical Perspective (Grand Rapids: Zondervan, 1981), 147.
67. D. M. Lloyd-Jones, Life in the Spirit, in Marriage, Home & Work: An Exposition of Ephesians 5:18 to 6:9 (Grand Rapids: Baker, 1974), 226, 227.
68. William Weinrich, “Man and Woman in Christ,” Lutheran Forum 29 (May, 1995), 45.
69. John Piper, “A Metaphor of Christ and the Church,” The Standard (February, 1984), 29.
70. Mary A. Kassian, Women, Creation and the Fall (Wheaton: Crossway, 1990), 59.
71. William Hendriksen, Exposition of Ephesians, New Testament Commentary (Grand Rapids: Baker, 1967), 250.
72. John MacArthur, Jr., Ephesians (Chicago: Moody, 1986), 296.
73. D. M. Lloyd-Jones, Life in the Spirit, in Marriage, Home & Work, 213.
74. W. E. Vine, An Expository Dictionary of New Testament Words, 4 vols. (Kansas City: Walterick, 1969), 3:51.
75. Weinrich, “Man and Woman in Christ,” 45.
76. Knight, “Husbands and Wives as Analogues of Christ and the Church,” 168.
77. Ernest Best, Ephesians, The International Critical Commentary (Edinburgh: T&T Clark, 1998), 559.
78. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2d. ed., trans. William F. Arndt and F. Wilbur Gingrich, rev. F. Wilbur Gingrich and Frederick W. Danker (Chicago: University of Chicago, 1979), s. v. “aneko,” 66. (Hereafter cited as Bauer, A Greek-English Lexicon of the New Testament.)
79. Peter T. O’Brien, Colossians, Philemon, Word Biblical Commentary (Waco: Word, 1982), 223.
80. Ralph P. Martiin, Colossians: The Church’s Lord and The Christian’s Liberty (Grand Rapids: Zondervan, 1972), 130.
81. C. K. Barrett, The First Epistle to the Corinthians (New York: Harper, 1968), 156.
82. John Piper and Wayne Grudem, “An Overview of Central Concerns: Questions and Answers,” in Recovering Biblical Manhood and Womanhood, 88.
83. Robert Lewis and William Hendricks, Rocking the Roles: Building a Win-Win Marriage (Colorado Springs: Navpress, 1991), 96, 97.
84. Dorothy Patterson, “The High Calling of Wife and Mother in Biblical Perspective,” in Recovering Biblical Manhood and Womanhood, 367.
85. Ibid., 373.
86. Kassian, Women, Creation and the Fall, 83.
87. Clark, Man and Woman in Christ, 630.
88. For the definitive study of 1 Timothy 2: 9-15 by eight outstanding evangelical scholars demonstrating the validity of the historic interpretation of this passage read Women in the Church: A Fresh Analysis of 1 Timothy 2:9-15, edited by Andreas J. Kostenberger, Thomas R. Schreiner, and H. Scott Baldwin (Grand Rapids: Baker, 1995).
89. Robert and Julia Banks, The Home Church: Regrouping the People of God for Community and Mission (Sutherland: Albatross Books, 1986), 82.
90. Thomas R. Schreiner, “An Interpretation of 1 Timothy 2:9-15: A Dialogue with Scholarship,” in Women in the Church, 120.
91. J. N. D. Kelly, The Pastoral Epistles: I Timothy, II Timothy, Titus, Black’s New Testament Commentaries (London: Black, 1963), 67.
92. George W. Knight III, The Pastoral Epistles, New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1992), 136.
93. John Stott, Guard the Truth: The Message of 1 Timothy & Titus (Downers Grove: InterVarsity, 1996), 84.
94. Clark, Man and Woman in Christ, 196, 197.
95. Craig S. Keener, Paul, Women & Wives: Marriage and Women’s Ministry in the Letters of Paul (Peabody: Hendrickson, 1992), 109.
96. Spencer, Beyond the Curse, 88.
97. Henry Scott Baldwin, “A Difficult Word: authenteo in 1 Timothy 2:12,”in Women in the Church, 65-80.
98. Andreas J. Kostenberger, “A Complex Sentence Structure in 1 Timothy 2:12,” in Women in the Church, 81-103.
99. It is possible that verse 33b should be connected to verse 33. If that is correct, the point of women’s submission being the universal practice of the church is again made in verses 36-38. However, the context seems to ffavor verse 33b as an introduction of the teaching on women’s participation in the churches meetings, and not a conclusion to “for God is not a God of confusion but of peace”(v33).
100. Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1987), 2.
101. Ibid., 710.
102. Leon Morris, The First Epistle of Paul to the Corinthians, The Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1958), 202.
103. Ibid., 202.
104. Jack Cottrell, “Christ: a Model for Headship and Submission,” in CBMW News 2:4 (September, 1997), 8.
105. It is debated whether Paul means husbands and wives or men and women generally. The entire context favors the more general meaning of males and females, men and women, not husbands and wives. Paul speaks of “every man” and “every woman.” The major directive concerns men and women praying and prophesying, not family relationships. It is not just husbands who are the image and glory of God, but men generally. It is not exclusively the husband who “has his birth through the woman” but men. In this way 1 Corinthians 11: 2-16 is like 1 Timothy 2: 8-15 where man and woman generally are the correct renderings. The passage would still have application to the husband and wife relationship. If a woman did not have a husband, the headship principle would apply to her father or the local church elders.
106. John 14:28; Phil. 2: 6-11; 1 Cor. 11:3, 15:28.
107. S. Lewis Johnson, Jr., “Role Distinctions in the Church: Galatians 3:28,” in Recovering Biblical Manhood and Womanhood, 164.
108. David Gooding, “Symbols of Headship and of Glory,” in Bible Topics 3 (Belfast: Operation O.F.F.E.R., n.d.), 2.
109. William E. Mouser, Jr., Five Asspects of Man: A Biblical Theology of Masculinity (Mountlake Terrace: Wine Press, 1995), 5.6.
110. Barbara K. Mouser, “And the Glory of Man,” in Five Aspects of Woman: A Biblical Theology of Femininity: A Study Course Offered by the International Council for Gender Studies (Waxahachie, TX: ICGS, 1997), 5.5.
111. Barbara K. Mouser, “Glory of Man,” in Five Aspects of Woman: A Biblical Theology of Femininity, Course Supplements, 5.4.
112. Barbara K. Mouser, “Glory of Man,” in Five Aspects of Woman: A Biblical Theology of Femininity, 5.5.
113. Harper, Equal and Different, 22.
114. James D. G. Dunn, Romans 9-16, Word Biblical Commentary (Dallas: Word, 1988), 888.
115. Bauer, A Greek-English Lexicon of the New Testament, s. v. “prostatis,” 718.
116. James D. G. Dunn, Romans 9-16, 895.
117. John Murray, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1968), 231.
118. Brad Blue, “The Influence of Jewish Worship on Luke’s Presentation of the Early Church,” in Witness to the Gospel: The Theology of Acts, eds., I. Howard marshall and David Peterson (Grand Rapids, Eerdmans, 1998), 481.
119. Stanley J. Grenz with Denise Muir Kjesbo, Women in the Church: A Biblical Theology of Women in Ministry (Downers Grove: InterVarsity, 1995), 83.
120. George W. Knight III, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1992), 170-172; Alexander Strauch, The New Testament Deacon: The Church’s Minister of Mercy (Littleton: Lewis and Roth, 1992), 112-126.
121. Cottrel, Gender Roles & The Bible, 273.
122. Chris Glaser, The Word is Out: The Bible Reclaimed for Lesbians and Gay Men (San Francisco: Harper, 1994), October 3; also Richard Cleaver, Know My Name: A Gay Liberation Theology (Louisville: Westminster John Knox, 1995), 27; Michael Vasey, Strangers and Friends: A New Exploration of Homosexuality and the Bible (London: Hodder & Stoughton, 1995), 198. The national network of gay and lesbian evangelical Christians is called Evangelicals Concerned.
123. Bruce Waltke, “The Relationship of the Sexes in the Bible,” Crux 19 (September, 1983), 14.
124. Gordon D. Fee, Paul’s Letter to the Philippians, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1995), 398.
125. Stephen F. Noll of Trinity Episcopal School for Ministry, quoted by David Briggs in “Gay Debate Set on Biblical Battlefield,” in the Rocky Mountain News (Oct. 27, 1992), 27.
126. Groothuis, Good News for Women, 38.
127. D. A. Carson, “Silent in the Churches’: On the Role of Women in 1 Corinthians 14:33b-36,” in Recovering Biblical Manhood and Womanhood, 151.
128. John Piper and Wayne Grudem, eds., Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism (Wheaton: Crossway, 1991); Mary A. Kassian, Women, Creation and the Fall (Westchester: Crossway, 1990); Wayne Grudem, “An Open Letter to Egalitarians,” in Journal for Biblical Manhood and Womanhood 3:1 (March, 1998); Jack Cottrell, Gender Roles & The Bible: A Critique of Feminist Biblical Interpretation: Gender Roles and the Bible: Creation, the Fall, and Redemption (Joplin, Mo.: College Press Publishing Company, 1994); Wayne Grudem, “The Meaning Source Does Not Exist,” Journal for Biblical Manhood and Womanhood, 2:5 (Dec. 1997); Andreas J. Kostenberger, Thomas R. Schreiner, and H. Scott Baldwin, eds. Women in the Church: A Fresh Analysis of 1 Timothy 2: 9-15 (Grand Rapids: Baker, 1995); S. M. Baugh, “The Apostle Among the Amazons: A Review Article,” Westminster Theological Journal 56 (1994): 153-171.