November 29, 2016

A better day by Gary Rose

His best day. A day filled with joy, a time of happiness and contentment. A day that will be remembered and NEVER FORGOTTEN!!! 
What will be a Christian's best day?

Titus, Chapter 2 (World English Bible)
11: For the grace of God has appeared, bringing salvation to all men,
12: instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world;
13: looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ;


 When we see Jesus the "Best day ever..." will become a better day. 

I can't wait!!!!

Bible Reading November 29 by Gary Rose

Bible Reading November 29 (World English Bible)


Nov. 29
Ezekiel 9-12

Eze 9:1 Then he cried in my ears with a loud voice, saying, Cause those who are in charge of the city to draw near, every man with his destroying weapon in his hand.
Eze 9:2 Behold, six men came from the way of the upper gate, which lies toward the north, every man with his slaughter weapon in his hand; and one man in the midst of them clothed in linen, with a writer's inkhorn by his side. They went in, and stood beside the bronze altar.
Eze 9:3 The glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house: and he called to the man clothed in linen, who had the writer's inkhorn by his side.
Eze 9:4 Yahweh said to him, Go through the midst of the city, through the midst of Jerusalem, and set a mark on the foreheads of the men that sigh and that cry over all the abominations that are done in its midst.
Eze 9:5 To the others he said in my hearing, Go you through the city after him, and strike: don't let your eye spare, neither have you pity;
Eze 9:6 kill utterly the old man, the young man and the virgin, and little children and women; but don't come near any man on whom is the mark: and begin at my sanctuary. Then they began at the old men that were before the house.
Eze 9:7 He said to them, Defile the house, and fill the courts with the slain: go you forth. They went forth, and struck in the city.
Eze 9:8 It happened, while they were smiting, and I was left, that I fell on my face, and cried, and said, Ah Lord Yahweh! will you destroy all the residue of Israel in your pouring out of your wrath on Jerusalem?
Eze 9:9 Then said he to me, The iniquity of the house of Israel and Judah is exceedingly great, and the land is full of blood, and the city full of perversion: for they say, Yahweh has forsaken the land, and Yahweh doesn't see.
Eze 9:10 As for me also, my eye shall not spare, neither will I have pity, but I will bring their way on their head.
Eze 9:11 Behold, the man clothed in linen, who had the inkhorn by his side, reported the matter, saying, I have done as you have commanded me.

Eze 10:1 Then I looked, and see, in the expanse that was over the head of the cherubim there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne.
Eze 10:2 He spoke to the man clothed in linen, and said, Go in between the whirling wheels, even under the cherub, and fill both your hands with coals of fire from between the cherubim, and scatter them over the city. He went in as I watched.
Eze 10:3 Now the cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court.
Eze 10:4 The glory of Yahweh mounted up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of Yahweh's glory.
Eze 10:5 The sound of the wings of the cherubim was heard even to the outer court, as the voice of God Almighty when he speaks.
Eze 10:6 It came to pass, when he commanded the man clothed in linen, saying, Take fire from between the whirling wheels, from between the cherubim, that he went in, and stood beside a wheel.
Eze 10:7 The cherub stretched forth his hand from between the cherubim to the fire that was between the cherubim, and took of it, and put it into the hands of him who was clothed in linen, who took it and went out.
Eze 10:8 There appeared in the cherubim the form of a man's hand under their wings.
Eze 10:9 I looked, and behold, four wheels beside the cherubim, one wheel beside one cherub, and another wheel beside another cherub; and the appearance of the wheels was like a beryl stone.
Eze 10:10 As for their appearance, they four had one likeness, as if a wheel have been within a wheel.
Eze 10:11 When they went, they went in their four directions: they didn't turn as they went, but to the place where the head looked they followed it; they didn't turn as they went.
Eze 10:12 Their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes all around, even the wheels that they four had.
Eze 10:13 As for the wheels, they were called in my hearing, the whirling wheels.
Eze 10:14 Every one had four faces: the first face was the face of the cherub, and the second face was the face of a man, and the third face the face of a lion, and the fourth the face of an eagle.
Eze 10:15 The cherubim mounted up: this is the living creature that I saw by the river Chebar.
Eze 10:16 When the cherubim went, the wheels went beside them; and when the cherubim lifted up their wings to mount up from the earth, the wheels also didn't turn from beside them.
Eze 10:17 When they stood, these stood; and when they mounted up, these mounted up with them: for the spirit of the living creature was in them.
Eze 10:18 The glory of Yahweh went forth from over the threshold of the house, and stood over the cherubim.
Eze 10:19 The cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them: and they stood at the door of the east gate of Yahweh's house; and the glory of the God of Israel was over them above.
Eze 10:20 This is the living creature that I saw under the God of Israel by the river Chebar; and I knew that they were cherubim.
Eze 10:21 Every one had four faces, and every one four wings; and the likeness of the hands of a man was under their wings.
Eze 10:22 As for the likeness of their faces, they were the faces which I saw by the river Chebar, their appearances and themselves; they went every one straight forward.

Eze 11:1 Moreover the Spirit lifted me up, and brought me to the east gate of Yahweh's house, which looks eastward: and see, at the door of the gate twenty-five men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.
Eze 11:2 He said to me, Son of man, these are the men who devise iniquity, and who give wicked counsel in this city;
Eze 11:3 who say, The time is not near to build houses: this city is the caldron, and we are the flesh.
Eze 11:4 Therefore prophesy against them, prophesy, son of man.
Eze 11:5 The Spirit of Yahweh fell on me, and he said to me, Speak, Thus says Yahweh: Thus have you said, house of Israel; for I know the things that come into your mind.
Eze 11:6 You have multiplied your slain in this city, and you have filled its streets with the slain.
Eze 11:7 Therefore thus says the Lord Yahweh: Your slain whom you have laid in its midst, they are the flesh, and this city is the caldron; but you shall be brought forth out of its midst.
Eze 11:8 You have feared the sword; and I will bring the sword on you, says the Lord Yahweh.
Eze 11:9 I will bring you forth out of its midst, and deliver you into the hands of strangers, and will execute judgments among you.
Eze 11:10 You shall fall by the sword; I will judge you in the border of Israel; and you shall know that I am Yahweh.
Eze 11:11 This city shall not be your caldron, neither shall you be the flesh in its midst; I will judge you in the border of Israel;
Eze 11:12 and you shall know that I am Yahweh: for you have not walked in my statutes, neither have you executed my ordinances, but have done after the ordinances of the nations that are around you.
Eze 11:13 It happened, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down on my face, and cried with a loud voice, and said, Ah Lord Yahweh! will you make a full end of the remnant of Israel?
Eze 11:14 The word of Yahweh came to me, saying,
Eze 11:15 Son of man, your brothers, even your brothers, the men of your relatives, and all the house of Israel, all of them, are they to whom the inhabitants of Jerusalem have said, Get you far from Yahweh; to us is this land given for a possession.
Eze 11:16 Therefore say, Thus says the Lord Yahweh: Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet will I be to them a sanctuary for a little while in the countries where they are come.
Eze 11:17 Therefore say, Thus says the Lord Yahweh: I will gather you from the peoples, and assemble you out of the countries where you have been scattered, and I will give you the land of Israel.
Eze 11:18 They shall come there, and they shall take away all the detestable things of it and all its abominations from there.
Eze 11:19 I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh;
Eze 11:20 that they may walk in my statutes, and keep my ordinances, and do them: and they shall be my people, and I will be their God.
Eze 11:21 But as for them whose heart walks after the heart of their detestable things and their abominations, I will bring their way on their own heads, says the Lord Yahweh.
Eze 11:22 Then did the cherubim lift up their wings, and the wheels were beside them; and the glory of the God of Israel was over them above.
Eze 11:23 The glory of Yahweh went up from the midst of the city, and stood on the mountain which is on the east side of the city.
Eze 11:24 The Spirit lifted me up, and brought me in the vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me.
Eze 11:25 Then I spoke to them of the captivity all the things that Yahweh had shown me.

Eze 12:1 The word of Yahweh also came to me, saying,
Eze 12:2 Son of man, you dwell in the midst of the rebellious house, who have eyes to see, and don't see, who have ears to hear, and don't hear; for they are a rebellious house.
Eze 12:3 Therefore, you son of man, prepare you stuff for removing, and remove by day in their sight; and you shall remove from your place to another place in their sight: it may be they will consider, though they are a rebellious house.
Eze 12:4 You shall bring forth your stuff by day in their sight, as stuff for removing; and you shall go forth yourself at even in their sight, as when men go forth into exile.
Eze 12:5 Dig you through the wall in their sight, and carry out thereby.
Eze 12:6 In their sight you shall bear it on your shoulder, and carry it forth in the dark; you shall cover your face, that you don't see the land: for I have set you for a sign to the house of Israel.
Eze 12:7 I did so as I was commanded: I brought forth my stuff by day, as stuff for removing, and in the even I dug through the wall with my hand; I brought it forth in the dark, and bore it on my shoulder in their sight.
Eze 12:8 In the morning came the word of Yahweh to me, saying,
Eze 12:9 Son of man, has not the house of Israel, the rebellious house, said to you, What do you?
Eze 12:10 Say you to them, Thus says the Lord Yahweh: This burden concerns the prince in Jerusalem, and all the house of Israel among whom they are.
Eze 12:11 Say, I am your sign: like as I have done, so shall it be done to them; they shall go into exile, into captivity.
Eze 12:12 The prince who is among them shall bear on his shoulder in the dark, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, because he shall not see the land with his eyes.
Eze 12:13 My net also will I spread on him, and he shall be taken in my snare; and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.
Eze 12:14 I will scatter toward every wind all who are around him to help him, and all his bands; and I will draw out the sword after them.
Eze 12:15 They shall know that I am Yahweh, when I shall disperse them among the nations, and scatter them through the countries.
Eze 12:16 But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the nations where they come; and they shall know that I am Yahweh.
Eze 12:17 Moreover the word of Yahweh came to me, saying,
Eze 12:18 Son of man, eat your bread with quaking, and drink your water with trembling and with fearfulness;
Eze 12:19 and tell the people of the land, Thus says the Lord Yahweh concerning the inhabitants of Jerusalem, and the land of Israel: They shall eat their bread with fearfulness, and drink their water in dismay, that her land may be desolate, and despoiled of all that is therein, because of the violence of all those who dwell therein.
Eze 12:20 The cities that are inhabited shall be laid waste, and the land shall be a desolation; and you shall know that I am Yahweh.
Eze 12:21 The word of Yahweh came to me, saying,
Eze 12:22 Son of man, what is this proverb that you have in the land of Israel, saying, The days are prolonged, and every vision fails?
Eze 12:23 Tell them therefore, Thus says the Lord Yahweh: I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but tell them, The days are at hand, and the fulfillment of every vision.
Eze 12:24 For there shall be no more any false vision nor flattering divination within the house of Israel.
Eze 12:25 For I am Yahweh; I will speak, and the word that I shall speak shall be performed; it shall be no more deferred: for in your days, rebellious house, will I speak the word, and will perform it, says the Lord Yahweh.
Eze 12:26 Again the word of Yahweh came to me, saying,
Eze 12:27 Son of man, behold, they of the house of Israel say, The vision that he sees is for many day to come, and he prophesies of times that are far off.
Eze 12:28 Therefore tell them, Thus says the Lord Yahweh: There shall none of my words be deferred any more, but the word which I shall speak shall be performed, says the Lord Yahweh.

Nov. 29
James 2

Jas 2:1 My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality.
Jas 2:2 For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in;
Jas 2:3 and you pay special attention to him who wears the fine clothing, and say, "Sit here in a good place;" and you tell the poor man, "Stand there," or "Sit by my footstool;"
Jas 2:4 haven't you shown partiality among yourselves, and become judges with evil thoughts?
Jas 2:5 Listen, my beloved brothers. Didn't God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he promised to those who love him?
Jas 2:6 But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts?
Jas 2:7 Don't they blaspheme the honorable name by which you are called?
Jas 2:8 However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well.
Jas 2:9 But if you show partiality, you commit sin, being convicted by the law as transgressors.
Jas 2:10 For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all.
Jas 2:11 For he who said, "Do not commit adultery," also said, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law.
Jas 2:12 So speak, and so do, as men who are to be judged by a law of freedom.
Jas 2:13 For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
Jas 2:14 What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him?
Jas 2:15 And if a brother or sister is naked and in lack of daily food,
Jas 2:16 and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it?
Jas 2:17 Even so faith, if it has no works, is dead in itself.
Jas 2:18 Yes, a man will say, "You have faith, and I have works." Show me your faith without works, and I by my works will show you my faith.
Jas 2:19 You believe that God is one. You do well. The demons also believe, and shudder.
Jas 2:20 But do you want to know, vain man, that faith apart from works is dead?
Jas 2:21 Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar?
Jas 2:22 You see that faith worked with his works, and by works faith was perfected;
Jas 2:23 and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God.
Jas 2:24 You see then that by works, a man is justified, and not only by faith.
Jas 2:25 In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way?
Jas 2:26 For as the body apart from the spirit is dead, even so faith apart from works is dead.

What does God require of us? by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/031-require.html

What does God require of us?
"He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?" (Micah 6:8).


God has shown us what is good.

Man has a general knowledge of good and evil. According to Romans 1:18-32, man has sufficient knowledge about God and about righteousness to be held responsible for his actions. This applies to all men, including those who do not have God's written word.

In Scripture it is assumed that we can recognize good and evil: "Depart from evil and do good" (Psalm 34:14). "Beloved, do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God" (3 John 11). "He who would love life and see good days, let him refrain his tongue from evil, and his lips from speaking deceit. Let him turn away from evil and do good; let him seek peace and pursue it. For the eyes of the LORD are on the righteous, and His ears are open to their prayers; but the face of the LORD is against those who do evil" (1 Peter 3:10-12).

Since God has shown us what is good, He holds us responsible: "The eyes of the LORD are in every place, keeping watch on the evil and the good" (Proverbs 15:3).

In judgment we must give account for what we have done. "Let us hear the conclusion of the whole matter: Fear God and keep His commandments, for this is man's all. For God will bring every work into judgment, including every secret thing, whether good or evil" (Ecclesiastes 12:13,14).

What does God require of us? "He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?" (Micah 6:8).


God requires that we do justly.

"Thus says the LORD of hosts: 'Execute true justice, show mercy and compassion everyone to his brother' " (Zechariah 7:9). "For I, the LORD, love justice" (Isaiah 61:8). "To do righteousness and justice is more acceptable to the LORD than sacrifice" (Proverbs 21:3).

"It is a joy for the just to do justice" (Proverbs 21:15). "Blessed are those who keep justice, and he who does righteousness at all times!" (Psalm 106:3). "So you, by the help of your God, return; observe mercy and justice, and wait on your God continually" (Hosea 12:6). "Let justice run down like water, and righteousness like a mighty stream" (Amos 5:24).

What does God require of us? "He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?" (Micah 6:8).


God requires that we love mercy.
To love mercy includes appreciation for God's mercy and a willingness to extend mercy to others.

"The LORD takes pleasure in those who fear Him, in those who hope in His mercy" (Psalm 147:11). "Behold, the eye of the LORD is on those who fear Him, on those who hope in His mercy" (Psalm 33:18). "Let Your mercy, O LORD, be upon us, just as we hope in You" (Psalm 33:22). "I will be glad and rejoice in Your mercy" (Psalm 31:7).

If we truly love mercy, we will be merciful to others. "Blessed are the merciful, for they shall obtain mercy" (Matthew 5:7). "For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment" (James 2:13).

"The wisdom that is from above is ... full of mercy" (James 3:17). "He who shows mercy" is to do so "with cheerfulness" (Romans 12:8).

What does God require of us? "He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?" (Micah 6:8).


God requires that we walk humbly with Him.

"Enoch walked with God; and he was not, for God took him" (Genesis 5:24). "Noah was a just man, perfect in his generations. Noah walked with God" (Genesis 6:9).

"And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all His ways and to love Him, to serve the LORD your God with all your heart and with all your soul, and to keep the commandments of the LORD and His statutes which I command you today for your good?" (Deuteronomy 10:12,13).

To walk with God means to walk in all His ways and to be in continual fellowship with Him.

A mortal man who walks with God must do so humbly. "Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths" (Proverbs 3:5,6).

"Good and upright is the LORD; therefore He teaches sinners in the way. The humble He guides in justice, and the humble He teaches His way. All the paths of the LORD are mercy and truth, to such as keep His covenant and His testimonies" (Psalm 25:8-10).

"Humble yourselves in the sight of the LORD, and He will lift you up" (James 4:10). "For the LORD takes pleasure in His people; He will beautify the humble with salvation" (Psalm 149:4). "God resists the proud, but gives grace to the humble. Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you" (1 Peter 5:5-7).

What does God require of us? "He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?" (Micah 6:8).

Roy Davison
The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
Permission for reference use has been granted.
Published in The Old Paths Archive
(http://www.oldpaths.com)

"Calling on the Name of the Lord" by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=775&b=Acts

"Calling on the Name of the Lord"

by Eric Lyons, M.Min.

Considering how many people within “Christendom” teach that an individual can be saved merely by professing a belief in Christ, it is not surprising that skeptics claim that the Bible contradicts itself in this regard. Although Peter and Paul declared, “Whoever calls on the name of the Lord shall be saved” (Acts 2:21; Romans 10:13; cf. Joel 2:32), skeptics quickly remind their readers that Jesus once stated: “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matthew 7:21; cf. Luke 6:46). Allegedly, Matthew 7:21 clashes with such passages as Acts 2:21 and Romans 10:13 (see Morgan, 2003; Wells, 2001). Since many professed Christians seem to equate “calling on the name of the Lord” with the idea of saying to Jesus, “Lord, save me,” Bible critics feel even more justified in their pronouncement of “conflicting testimonies.” How can certain professed followers of Christ claim that they were saved by simply “calling out to Christ,” when Christ Himself proclaimed that a mere calling upon Him would not save a person?
The key to correctly understanding the phrase “calling on the name of the Lord” is to recognize that more is involved in this action than a mere verbal petition directed toward God. The “call” mentioned in Acts 2:21, Romans 10:13, and Acts 22:16 (where Paul was “calling on the name of the Lord”), is not equated with the “call” (“Lord, Lord”) Jesus spoke of in the Sermon on the Mount (Matthew 7:21).
First, it is appropriate to mention that even in modern times, to “call on” someone frequently means more than simply making a request for something. When a doctor goes to the hospital to “call on” some of his patients, he does not merely walk into the room and say, “I just wanted to come by and say, ‘Hello.’ I wish you the best. Now pay me.” On the contrary, he involves himself in a service. He examines the patient, listens to the patient’s concerns, gives further instructions regarding the patient’s hopeful recovery, and then oftentimes prescribes medication. All of these elements may be involved in a doctor “calling upon” a patient. In the mid-twentieth century, it was common for young men to “call on” young ladies. Again, this expression meant something different than just “making a request” (Brown, 1976, p. 5).
Second, when an individual takes the time to study how the expression “calling on God” is used throughout Scripture, the only reasonable conclusion to draw is that, just as similar phrases sometimes have a deeper meaning in modern America, the expression “calling on God” often had a deeper meaning in Bible times. Take, for instance, Paul’s statement recorded in Acts 25:11: “I appeal unto Caesar.” The word “appeal” (epikaloumai) is the same word translated “call” (or “calling”) in Acts 2:21, 22:16, and Romans 10:13. But, Paul was not simply saying, “I’m calling on Caesar to save me.” As James Bales noted:
Paul, in appealing to Caesar, was claiming the right of a Roman citizen to have his case judged by Caesar. He was asking that his case be transferred to Caesar’s court and that Caesar hear and pass judgment on his case. In so doing, he indicated that he was resting his case on Caesar’s judgment. In order for this to be done Paul had to submit to whatever was necessary in order for his case to be brought before Caesar. He had to submit to the Roman soldiers who conveyed him to Rome. He had to submit to whatever formalities or procedure Caesar demanded of those who came before him. All of this was involved in his appeal to Caesar (1960, pp. 81-82, emp. added).
Paul’s “calling” to Caesar involved his submission to him. “That, in a nutshell,” wrote T. Pierce Brown, “is what ‘calling on the Lord’ involves”—obedience (1976, p. 5). It is not a mere verbal recognition of God, or a verbal petition to Him. Those whom Paul (before his conversion to Christ) sought to bind in Damascus—Christians who were described as people “who call on Your [Jehovah’s] name”—were not people who only prayed to God, but those who were serving the Lord, and who, by their obedience, were submitting themselves to His authority (cf. Matthew 28:18). Interestingly, Zephaniah 3:9 links one’s “calling” with his “service”: “For then I will restore to the peoples a pure language, that they all may call on the name of the Lord, to serve Him with one accord” (emp. added). When a person submits to the will of God, he accurately can be described as “calling on the Lord.” Acts 2:21 and Romans 10:13 (among other passages) do not contradict Matthew 7:21, because to “call on the Lord” entails more than just pleading for salvation; it involves submitting to God’s will. According to Colossians 3:17, every single act a Christian performs (in word or deed) should be carried out by Christ’s authority. For a non-Christian receiving salvation, this is no different. In order to obtain salvation, a person must submit to the Lord’s authority. This is what the passages in Acts 2:21 and Romans 10:13 are teaching; it is up to us to go elsewhere in the New Testament to learn how to call upon the name of the Lord.
After Peter quoted the prophecy of Joel and told those in Jerusalem on Pentecost that “whoever calls on the name of the Lord shall be saved” (Acts 2:21), he told them how to go about “calling on the name of the Lord.” The people in the audience in Acts 2 did not understand Peter’s quotation of Joel to mean that an alien sinner must pray to God for salvation. [Their question in Acts 2:37 (“Men and brethren, what shall we do?”) indicates such.] Furthermore, when Peter responded to their question and told them what to do to be saved, he did not say, “I’ve already told you what to do. You can be saved by petitioning God for salvation through prayer. Just call on His name.” On the contrary, Peter had to explain to them what it meant to “call on the name of the Lord.” Instead of repeating this statement when the crowd sought further guidance from the apostles, Peter commanded them, saying, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins” (2:38). Notice the parallel between Acts 2:21 and 2:38:
Acts 2:21 Whoever Calls On the name of the Lord Shall be saved
Acts 2:38 Everyone of you Repent and be baptized In the name of Jesus Christ For the remission of sins
Peter’s non-Christian listeners learned that “calling on the name of the Lord for salvation” was equal to obeying the Gospel, which approximately 3,000 did that very day by repenting of their sins and being baptized into Christ (2:38,41).
But what about Romans 10:13? What is the “call” mentioned in this verse? Notice Romans 10:11-15:
For the Scripture says, “Whoever believes on Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For “whoever calls on the name of the Lord shall be saved.” How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!” (emp. added).
Although this passage does not define precisely what is meant by one “calling on the name of the Lord,” it does indicate that an alien sinner cannot “call” until after he has heard the Word of God and believed it. Such was meant by Paul’s rhetorical questions: “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard?” Paul’s statements in this passage are consistent with Peter’s proclamations in Acts 2. It was only after the crowd on Pentecost believed in the resurrected Christ Whom Peter preached (as is evident by their being “cut to the heart” and their subsequent question, “Men and brethren, what shall we do?”) that Peter told them how to call on the name of the Lord and be saved (2:38).
Perhaps the clearest description of what it means for an alien sinner to “call on the name of the Lord” is found in Acts 22. As the apostle Paul addressed the mob in Jerusalem, he spoke of his encounter with the Lord, Whom he asked, “What shall I do?” (22:10; cf. 9:6). The answer Jesus gave Him at that time was not “call on the name of the Lord.” Instead, Jesus instructed him to “arise and go into Damascus, and there you will be told all things which are appointed for you to do” (22:10). Paul (or Saul—Acts 13:9) demonstrated his belief in Jesus as he went into the city and waited for further instructions. In Acts 9, we learn that during the next three days, while waiting to meet with Ananias, Paul fasted and prayed (vss. 9,11). Although some today might consider what Paul was doing at this point as “calling on the name of the Lord,” Ananias, God’s chosen messenger to Paul, did not think so. He did not tell Paul, “I see you have already called on God. Your sins are forgiven.” After three days of fasting and praying, Paul still was lost in his sins. Even though he obviously believed at this point, and had prayed to God, he had yet to “call on the name of the Lord” for salvation. When Ananias finally came to Paul, he told him: “Arise and be baptized, and wash away your sins, calling on the name of the Lord” (22:16). Ananias knew that Paul had not yet “called on the name of the Lord,” just as Peter knew that those on Pentecost had not done so before his command to “repent and be baptized.” Thus, Ananias instructed Paul to “be baptized, and wash away your sins.” The participle phrase, “calling on the name of the Lord,” describes what Paul was doing when he was baptized for the remission of his sins. Every non-Christian who desires to “call on the name of the Lord” to be saved, does so, not simply by saying, “Lord, Lord” (cf. Matthew 7:21), or just by wording a prayer to God (e.g., Paul—Acts 9; 22; cf. Romans 10:13-14), but by obeying God’s instructions to “repent and be baptized…in the name of Jesus Christ for the remission of your sins” (Acts 2:38).
This is not to say that repentance and baptism have always been (or are always today) synonymous with “calling on the name of the Lord.” Abraham was not baptized when he “called upon the name of the Lord” (Genesis 12:8; cf. 4:26), because baptism was not demanded of God before New Testament times. And, as I mentioned earlier, when the New Testament describes people who are already Christians as “calling on the name of the Lord” (Acts 9:14,21; 1 Corinthians 1:2), it certainly does not mean that Christians continually were being baptized for the remission of their sins after having been baptized to become a Christian (cf. 1 John 1:5-10). Depending on when and where the phrase is used, “calling on the name of the Lord” includes: (1) obedience to the gospel plan of salvation; (2) worshiping God; and (3) faithful service to the Lord (Bates, 1979, p. 5). However, it never is used in the sense that all the alien sinner must do in order to be saved is to cry out and say, “Lord, Lord, save me.”
Thus, the skeptic’s allegation that Matthew 7:21 contradicts Acts 2:21 and Romans 10:13 is unsubstantiated. And, the professed Christian who teaches that all one must do to be saved is just say the sinner’s prayer, is in error.

REFERENCES

Bales, James (1960), The Hub of the Bible—Or—Acts Two Analyzed (Shreveport, LA: Lambert Book House).
Bates, Bobby (1979), “Whosoever Shall Call Upon the Name of the Lord Shall be Saved,” Firm Foundation, 96:5, March 20.
Brown, T. Pierce (1976), “Calling on His Name,” Firm Foundation, 93:5, July 20.
Morgan, Donald (2003), “Biblical Inconsistencies,” [On-line], URL: http://www.infidels.org/library/modern/donald_morgan/inconsistencies.shtml.
Wells, Steve (2001), Skeptic’s Annotated Bible, [On-line], URL: http://www.Skepticsannotatedbible.com.

Female Leadership and the Church by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=1407

Female Leadership and the Church

by  Dave Miller, Ph.D.

Amid the polarization that plagues American civilization in general, and Christendom in particular, one chasm continues to widen between those who, on the one hand, wish to conform to Bible protocol, and those who, on the other, wish to modernize, update, adjust, and adapt Scripture to a changing society. The cry of those who are pressing the feminist agenda is that the church in the past has restricted women in roles of leadership and worship simply because of culture and flawed hermeneutical principles. They say that the church as we know it is the product of a male-dominated society and that consequently it has misconstrued the contextual meaning of the relevant biblical passages.
As attitudes soften and biblical conviction weakens, Scripture is being reinterpreted to allow for expanded roles for women in worship. If one who studies the biblical text concludes that women are not to be restricted in worship, he is hailed as one who engages in “fresh, scholarly exegesis.” But the one who studies the text and concludes that God intended for women to be subordinate to male leadership in worship is viewed as being guilty of prejudice and of being unduly influenced by “church tradition” or “cultural baggage.” How is it that the former’s religious practice and interpretation of Scripture is somehow curiously exempt from imbibing the spirit of an age in which feminist ideology has permeated virtually every segment of our society?

RELEVANT BIBLE PASSAGES

A detailed study of all of the relevant biblical texts in a single article like this is impossible. However, God’s Word is understandable on any significant subject in the Bible. In fact, it is the recently emerging “scholars”—with their intellectual complexities and imported seminary bias—that have contributed to the confusion over this subject (see Osburn, 1993). For example, Carroll Osburn summarized his discussion of 1 Timothy 2 in the words—“Put simply, any female who has sufficient and accurate information may teach that information in a gentle spirit to whomever in whatever situation they may be” (1994, p. 115). The reader is invited to give consideration to the following brief summary of New Testament teaching on the subject of the role of women in leadership in worship and the church.

1 Corinthians 11,14

Chapters eleven and fourteen of First Corinthians constitute a context dealing with disorders in the worship assembly. The entire pericope of 11:2-14:40 concerns the worship assembly, i.e., “when you come together” (cf. 11:17,18,20,33; 14:23-26). Paul articulated the transcultural principle for all people throughout history in 11:3—“But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God.” “Head” clearly refers not to “source” but to “authority” (see Grudem, 1985, pp. 38-59). Therefore, God intends for women to be subordinate to men in worship. Corinthian women were obviously removing their veils and stepping forward in the assembly to lead with their Spirit-imparted, miraculous capabilities, i.e., prophecy (12:10; 14:31) and prayer (14:14-15). Such activity was a direct violation of the subordination principle, articulated by Paul in chapter fourteen. In chapter eleven, he focused on the propriety of females removing the cultural symbol of submission.
The women were removing their veils because they understood that to stand and exercise a spiritual gift in the assembly was an authoritative act of leadership. To wear a symbol of submission to authority (the veil) while simultaneously conducting oneself in an authoritative fashion (to lead in worship) was self-contradictory. Paul’s insistence that women keep their veils on during the worship assembly amounted to an implicit directive to refrain from leading in the assembly—a directive stated explicitly in 14:34. The allusions to Creation law (11:7-9; cf. 14:34) underscore the fact that Paul saw the restrictions on women as rooted in the created order—not in culture. Also, Paul made clear that such restrictions applied equally to all churches of Christ (11:16).
In chapter fourteen, Paul addressed further the confusion over spiritual gifts, and returned specifically to the participation of women in the exercise of those gifts in the assembly. He again emphasized the universal practice of churches of Christ: “as in all churches of the saints” (14:33). [NOTE: Grammatically, the phrase “as in all churches of the saints” links with “let your women keep silence”; cf. the ASV, RSV, NIV, NEB, NAB, etc.] The women who possessed miraculous gifts were not to exercise them in the mixed worship assembly of the church. To do so was disgraceful—“a shame” (14:35). To insist upon doing so was equivalent to: (1) presuming to be the authors of God’s Word; and (2) assuming that God’s standards do not apply to everyone (14:36).
Granted, 1 Corinthians chapters eleven and fourteen address a unique situation. After all, spiritual gifts no longer are available to the church (1 Corinthians 13:8-11; see Miller, 2003), and veils, in Western society, no longer represent a cultural symbol of female submission. Nevertheless, both passages demonstrate the clear application of the transcultural principle (female subordination in worship) to a specific cultural circumstance. The underlying submission principle remains intact as an inbuilt constituent element of the created order.

1 Timothy 2: The Central Scripture

I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works. Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control (1 Timothy 2:8-15).
The premier passage in the New Testament that treats the role of women in worship is 1 Timothy 2:8-15. The remote context of the book is: proper behavior in the life of the church (1 Timothy 3:15). The immediate context of chapter two is worship, specifically prayer (1 Timothy 2:1,8). The context does not limit the worship to the church assembly, but includes the general life of the church.
Paul affirmed that adult males (andras) are to lead prayers anywhere people meet for worship. “Lifting up holy hands” is a figure of speech—a metonymy—in which a posture of prayer is put in place of prayer itself. Their prayers are to usher forth out of holy lives. On the other hand, women are admonished to focus upon appropriate apparel and a submissive attitude. Notice the contrast set up in the passage: Men need to be holy, spiritual leaders in worship while women need to be modest and unassuming. “Silence” and “subjection” in this passage relate specifically to the exercise of spiritual authority over adult males in the church. “Usurp” (KJV) is not in the original text. Authentein should be translated “to have authority.” Thus Paul instructed women not to teach nor in any other way to have authority over men in worship.
Why would an inspired apostle place such limitations on Christian women? Was his concern prompted by the culture of that day? Was Paul merely accommodating an unenlightened, hostile environment—stalling for time and keeping prejudice to a minimum—until he could teach them the Gospel? Absolutely not! The Holy Spirit gave the reason for the limitations—a reason that transcends all culture and all locales. Paul stated that women are not to exercise spiritual authority over men because Adam was created before Eve. Here, we are given the heart and core of God’s will concerning how men and women are to function and interrelate.
Paul was saying that God’s original design for the human race entailed the creation of the male first as an indication of his responsibility to be the spiritual leader of the home. He was created to function as the head or leader in the home and in the church. That is his functional purpose. Woman, on the other hand, was specifically designed and created for the purpose of being a subordinate (though certainly not inferior) assistant. God could have created the woman first—but He did not. He could have created both male and female simultaneously—but He did not. His action was intended to convey His will with regard to gender as it relates to the interrelationship of man and woman.
This feature of Creation explains why God gave spiritual teaching to Adam before Eve was created, implying that Adam had the created responsibility to teach his wife (Genesis 2:15-17). It explains why the female is twice stated to have been created as a “help meet for him,” i.e., a helper suitable for the man (Genesis 2:18,20, emp. added). This explains why the Genesis text clearly indicates that, in a unique sense, the woman was created for the man—not vice versa. It explains why God brought the woman “to the man” (Genesis 2:22), again, as if she was made “for him”—not vice versa. Adam confirmed this understanding by stating, “the woman whom You gave to be with me” (Genesis 3:12, emp. added). It explains why Paul argued on the basis of this very distinction: “Neither was the man created for the woman; but the woman for the man” (1 Corinthians 11:9, emp. added). It further clarifies the implied authority of the man over the women in his act of naming the woman (Genesis 2:23; 3:20). The Jews understood this divinely designed order, evinced through the practice of primogeniture—the prominence of the firstborn male. God’s creation of the man first was specifically intended to communicate the authority/submission order of the human race (cf. 1 Corinthians 11:8).
Observe that Paul next elaborated upon this principle in 1 Timothy 2:14 by noting an example of what can happen when men and women tamper with God’s original intentions. When Eve took the spiritual initiative above her husband, and Adam failed to take the lead and exercise spiritual authority over his wife, Satan was able to wreak havoc on the home and cause the introduction of sin into the world (Genesis 3). When Paul said the woman was deceived, he was not suggesting that women are more gullible than men. Rather, when men or women fail to confine themselves to their created function, but instead tamper with, and act in violation of, divinely intended roles, spiritual vulnerability to sin naturally follows.
God’s appraisal of the matter was seen when He confronted the pair. He spoke first to the head of the home—the man (Genesis 3:9). His subsequent declaration to Eve reaffirmed the fact that she was not to yield to the inclination to take the lead in spiritual matters. Rather, she was to submit to the rule of her husband (Genesis 3:16; cf. 4:4). When God said to Adam, “Because you have heeded the voice of your wife...” (Genesis 3:17), He was calling attention to the fact that Adam had failed to exercise spiritual leadership and thereby circumvented the divine arrangement of male/female relations.
Paul concluded his instructions by noting how women may be preserved from falling into the same trap of assuming unauthorized authority: “She will be saved in childbearing” (1 Timothy 2:15). “Childbearing” is the figure of speech known as synecdoche, in which a part stands for the whole. Thus, Paul was referring to the whole of female responsibility. Women may avoid taking to themselves illicit functions by concentrating on the functions assigned to them by God—tasks undertaken with faith, love, and holiness in sobriety (i.e., self-control).
Some argue that this text applies to husbands and wives, rather than to men and women in general. However, the context of 1 Timothy is not the home, but the church (1 Timothy 3:15). Likewise, the use of the plural with the absence of the article in 2:9 and 2:11, suggests women in general. Nothing in the context would cause one to conclude that Paul was referring only to husbands and wives. Besides, would Paul restrict wives from leadership roles in the church but then permit single women to lead?

DEACONESSES

Those who advocate expanded roles for women in the church appeal to the alleged existence of deaconesses in the New Testament. Only two passages even hint of such an office: Romans 16:1-2 and 1 Timothy 3:11. In Romans 16:1, the term translated “servant” in the KJV is the Greek word diakonos, an indeclinable term meaning “one who serves or ministers.” It is of common gender (i.e., may refer to men or women) and occurs in the following verses: Matthew 20:26; 22:13; 23:11; Mark 9:35; 10:43; John 2:5,9; 12:26; Romans 13:4; 15:8; 1 Corinthians 3:5; 16:1; 2 Corinthians 3:6; 6:4; 11:15,23; Galatians 2:17; Ephesians 3:7; 6:21; Philippians 1:1; Colossians 1:7,23,25; 4:7; 1 Thessalonians 3:2; 1 Timothy 3:8,12; 4:6.
The term is used in the New Testament in two senses. First, it is used as a technical term for a formal office in the church to which one may be appointed by meeting certain qualifications. Second, it is used as a non-technical term for the informal activity of serving or attending to. Additional words in the New Testament that have both a technical and non-technical meaning include “apostle,” “elder,” and “shepherd.” To be rational in one’s analysis of a matter, one must draw only those conclusions that are warranted by the evidence. In the matter of deaconesses, one should only conclude that a deaconess is being referred to when the context plainly shows the office itself is under consideration.
In Romans 13:4, the civil government is said to be God’s deacon. In Romans 15:8, Christ is said to be a deacon of the Jews. In 2 Corinthians 3:6 and 6:4, Paul is said to be a deacon of the New Covenant and a deacon of God. Apollos is listed with Paul as a deacon in 1 Corinthians 3:5. Obviously, these are all non-technical uses of the term referring to the service or assistance being rendered.
Nothing in the context of Romans 16:1 warrants the conclusion that Paul was describing Phoebe as an official appointee—a deaconess. Paul’s phrase, “our sister,” designates her church membership, and “servant” specifies the special efforts she extended to the church in Cenchrea where she was an active, caring member. Being a “servant of the church” no more implies a formal appointee than does the expression in Colossians 1:25 where Paul is said to be the church’s servant.
Some have insisted that the term in Romans 16:2, translated “help,” implies a technical usage. It is true that prostatis can mean a helper in the sense of presiding with authority. But this word carries the same inbuilt obscurity that diakonos does, in that it has a formal and informal sense. But since the verse explicitly states that Phoebe was a “helper” to Paul, the non-technical usage must be in view. She would not have exercised authority over Paul. Even his fellow apostles did not do that, since he exercised high authority direct from the Lord (1 Corinthians 14:37-38; Galatians 1:6-12; 2 Thessalonians 3:14). Only Christ wielded authority over Paul.
Romans 16:2 actually employs a play on words. Paul told the Corinthians to “help” (paristemi) Phoebe since she has been a “help” (prostatis) to many, including Paul himself. While the masculine noun prostates can mean “leader,” the actual feminine noun prostatis means “protectress, patroness, helper” (Arndt and Gingrich, 1957, p. 718). Paul was saying, “Help Phoebe as she has helped others and me.” She had been a concerned, generous, hospitable, dedicated contributor to the Lord’s work. Paul was paying her a tremendous tribute and expressing publicly the honor due her. But he was not acknowledging her as an office holder in the church.
The second passage to which some have appealed in order to find sanction for deaconesses in the church is 1 Timothy 3:11. In the midst of a listing of the qualifications of deacons, Paul referred to women. What women? Was Paul referring to the wives of the church officers, or was he referring to female appointees, i.e., deaconesses? Once again, the underlying Greek term is of no help in answering this question since gunaikas (from gune) also has both a technical and non-technical sense. It can mean a “wife” or simply a “female” or “woman.” It is used both ways in 1 Timothy—as “female” (2:9-12,14) and as “wife” (3:2,12; 5:9).
Five contextual observations, however, provide assistance in ascertaining the meaning of the passage. First, a woman cannot be “the husband of one wife” (3:12). Second, in speaking of male deacons from 3:8-13, it would be unusual for Paul to switch, in the middle of the discussion, to female deacons for a single verse without some clarification. Third, referring to the wives of church officers would be appropriate since family conduct is a qualifying concern (3:2,4-5,12). Fourth, “likewise” (3:11) could mean simply that wives are to have similar virtues as the deacons without implying they share the same office (cf. 1 Timothy 5:25; Titus 2:3). Fifth, lack of the possessive genitive with gunaikas (“of deacons”) or “their” does not rule out wives of deacons, since neither is used in other cases where men/women are being described as wives/husbands (Colossians 3:18-19; Ephesians 5:22-25; 1 Corinthians 7:2-4,11,14,33; Matthew 18:25; Mark 10:2).
Insufficient textual evidence exists to warrant the conclusion that the office of deaconess is referred to in the New Testament. Outside the New Testament, Pliny, Governor of Bythynia, wrote a letter to Emperor Trajan about A.D. 110 referring in Latin to two ministrae. This term has the same ambiguity within it that diakonos has. He could have been referring to official appointees, or he just as easily could have been referring simply to servants. In any case, a passing reference by an uninformed non-Christian is hardly trustworthy evidence. Christian historical sources from this same period do not refer to the existence of female appointees even though they do discuss church organization (Lewis, 1988, p. 108).
Not until the late third century in the Syrian Didascalia do we find a reference to deaconesses. Their work consisted of assisting at the baptism of women, going into homes of heathens where believing women lived, and visiting the sick (ministering to them and bathing them). A full-blown church order of deaconesses does not appear until the fourth/fifth centuries. Again, their responsibilities consisted of keeping the doors, aiding in female baptisms, and doing other work with women (Lewis, pp. 108-109). Those within the church today who are pressing for deaconesses and expanded roles for women, hardly would be content with such tasks.
Even if women were deacons in the New Testament church, they would not have functioned in any sort of leadership or authority position over men. They were not to be appointed as elders. If Acts 6:1-5 refers to the appointment of deacons (the verb form is used) in the Jerusalem church (Woods, 1986, p. 199), they were all males, and their specific task entailed distribution of physical assistance to widows.
The evidence is simply lacking. The existence of a female deaconate within the New Testament cannot be demonstrated. Those who insist upon establishing such an office, do so without the authority of the Scriptures behind them.
A final word needs to be said concerning the fact that both men and women must remember that Bible teaching on difference in role in no way implies a difference in worth, value, or ability. Galatians 3:28 (“neither male nor female”), 1 Timothy 2:15 (“she shall be saved”), and 1 Peter 3:7 (“heirs together of the grace of life”) all show that males and females are equals as far as their person and salvation status is concerned. Women often are superior to men in talent, intellect, and ability. Women are not inferior to men, anymore than Christ is inferior to God, citizens are inferior to the President, or church members are inferior to elders. The role of women in the church is not a matter of control, power, or oppression. It is a matter of submission on the part of all human beings to the will of God. It is a matter of willingness on the part of God’s creatures, male and female, to subordinate themselves to the divine arrangement regarding the sexes. The biblical differentiation is purely a matter of function, assigned tasks, and sphere of responsibility. The question for us is: “How willing are we to fit ourselves into God’s arrangement?”

CONCLUSION

A massive restructuring of values and reorientation of moral and spiritual standards has been taking place in American culture for over forty years now. The feminist agenda is one facet of this multifaceted effacement and erosion of biblical values. Virtually every sphere of American culture has been impacted—including the church. Those who resist these human innovations are considered tradition-bound, resistant to change, narrow-minded, chauvinistic, etc.—as if they cannot hold honest, unbiased, studied convictions on such matters.
If the Bible authorized it, no man should have any personal aversion to women having complete access to leadership roles in the church. Indeed, many talented, godly women possess abilities and talents that would enable them to surpass many of the male worship leaders functioning in the church today. However, the Bible stands as an unalterable, eternal declaration of God’s will on the matter. By those words, we will be judged (John 12:48). May we all bow humbly and submissively before the God of heaven.

REFERENCES

Arndt, William F. and F. Wilbur Gingrich (1957), A Greek-English Lexicon of the New Testament (Chicago, IL: The University of Chicago Press).
Grudem, Wayne (1985), “Does kephale (‘head’) Mean ‘Source’ or ‘Authority over’ in Greek Literature? A Survey of 2,336 Examples,” Trinity Journal, 6 NS, 38-59.
Lewis, Jack (1988), Exegesis of Difficult Passages (Searcy, AR: Resource Publications).
Miller, Dave (2003), “Modern-Day Miracles, Tongue-Speaking, and Holy Spirit Baptism: A Refutation,” [On-line], URL: http://www.apologeticspress.org/articles/2569.
Osburn, Carroll, ed. (1993), Essays On Women in Earliest Christianity (Joplin, MO: College Press).
Osburn, Carroll (1994), Women in the Church (Abilene, TX: Restoration Perspectives).
Woods, Guy N. (1986), Questions and Answers: Volume Two (Nashville, TN: Gospel Advocate).