Instead of v. 11 speaking of female deacons, the alternative explanation is that Paul has lesser requirements for women because they do not actually hold office.

My goal is to briefly explain the passage, refute feminist objections, and provide some points of application, particularly regarding women teaching.

Narrow views of 1 Corinthians 14:34-35 have opened the door to minimizing the force of 1 Timothy 2:8-15.

The egalitarian books just keep coming. And they will keep coming as long as people keep buying.

There is a long line of godly women preserving the covenant, stemming from God’s promise to Eve in Genesis 3:15.

With the emphasis on gender roles being rooted in the differing natures of men and women, this is one of the broadest complementarian works to date.

Considering Jesus’ practice of only appointing men as apostles, there is a significant burden on those claiming Junia was a woman apostle. And that burden simply has not been met.

It was not that a husband’s authority and a wife’s submission were introduced as a result of the fall (as some egalitarians claim happened in Genesis 3:16), but rather that this hierarchical relationship was part of the created order and was now frustrated by the fall.

Despite her claim that only men can be pastors, Byrd consistently pushes her readers in the direction of feminism.

Payne has forced his egalitarian presuppositions on the text of Scripture and proven himself to be an unreliable interpreter of God’s holy Word.