The perception of a woman has greatly changed over the years. In the past, a woman had an expected role forced upon her by a male dominated society, an ideal woman was first and foremost her husband's property. In the present, women are seen in a more independent light, the ideal for a woman has expanded and evolved. The empowered woman, one who will take charge and make things happen for herself, not just rely on a man, is considered the new ideal. The bible follows these changes. If one were to interpret the role of women in the bible from the perspective of a past society, the women would seem subservient, deceitful, childish, and the cause of man's burdens. On the other hand, these same Biblical women would be viewed as empowered, as the stronger of the sexes, the more resilient, the more brave, the more determined to fulfill God's will in a present interpretation of the Bible. The Bible's ability to evolve with a new culture is an example it's never ending mysteries and indefinite interpretations. What might seem as a fixed interpretation of the bible one centaury is shown in a completely new light the next centaury. This is evident in the reformation of churches, religion sects, and, most importantly, the role of women.
To understand the difference between the female status within the past and present societies, an examination of the bible must be done with "past eyes, with the mind frame that dominated past centuries. Eve, the mother of all mothers, is a perfect example of whom the past societies would deem in personification of the "evils of women. Eve causes the exile from Eden, she inflicts pain upon mankind, she is punished by being made subservient to her husband. Eve was greedy, wanting too much, listening to the devil. Naturally, this would mean that all women following Eve had the evil characteristics of Eve. Women were deemed by God to be subservient. They were muck like a plague, guaranteed tEssays Related to Women in the Bible
Question: "What does the Bible say about family?"
Answer: The concept of family is extremely important in the Bible, both in a physical sense and in a theological sense. The concept of family was introduced in the very beginning, as we see in Genesis 1:28, "God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.'" God's plan for creation was for men and women to marry and have children. A man and a woman would form a "one-flesh" union through marriage (Genesis 2:24), and they with their children become a family, the essential building block of human society.
We also see early on that family members were to look after and care for one another. When God asks Cain, "Where is Abel your brother?" Cain's response is the flippant "Am I my brother's keeper?" The implication is that, yes, Cain was expected to be Abel's keeper and vice versa. Not only was Cain's murder of his brother an offense against humanity in general, but it was especially egregious because it was the first recorded case of fratricide (murder of one's sibling).
The Bible has a more communal sense of people and family than is generally held in Western cultures today, where citizens are more individualized than people in the Middle East and definitely more so than the people of the ancient near East. When God saved Noah from the flood, it wasn't an individual case salvation, but a salvation for him, his wife, his sons and his sons’ wives. In other words, his family was saved (Genesis 6:18). When God called Abraham out of Haran, He called him and his family (Genesis 12:4-5). The sign of the Abrahamic covenant (circumcision) was to be applied to all males within one's household, whether they were born into the family or are part of the household servant staff (Genesis 17:12-13). In other words, God's covenant with Abraham was familial, not individual.
The importance of family can be seen in the provisions of the Mosaic covenant. For example, two of the Ten Commandments deal with maintaining the cohesiveness of the family. The fifth commandment regarding honoring parents is meant to preserve the authority of parents in family matters, and the seventh commandment prohibiting adultery protects the sanctity of marriage. From these two commandments flow all of the various other stipulations in the Mosaic Law which seek to protect marriage and the family. The health of the family was so important to God that it was codified in the national covenant of Israel.
This is not solely an Old Testament phenomenon. The New Testament makes many of the same commands and prohibitions. Jesus speaks on the sanctity of marriage and against frivolous divorce in Matthew 19. The Apostle Paul talks about what Christian homes should look like when he gives the twin commands of "children, obey your parents" and "parents, don't provoke your children" in Ephesians 6:1-4 and Colossians 3:20-21. Furthermore, we see similar New Testament concepts regarding the importance of family in the process of salvation in the book of Acts when on two separate occasions during Paul's second missionary journey, entire households were baptized at the conversion of one individual (Acts 16:11-15, 16:31-33). This is not to condone infant baptism or baptismal regeneration (i.e. that baptism confers salvation), but it is interesting to note that just as the Old Testament sign of the covenant (circumcision) was applied to whole families, so also the New Testament sign of the covenant (baptism) was applied to entire households. We can make an argument that when God saves an individual, His desire (from a moral/revealed-will perspective) is for the family to be saved. Clearly, God's desire isn't just to save isolated individuals, but entire households. In 1 Corinthians 7, the unbelieving spouse is sanctified through the believing spouse, meaning, among other things, that the unbelieving spouse is in a position to be saved through the witness of the believing spouse.
From a covenant perspective, membership in the covenant community is more communal than individualistic. In the case of Lydia and the Philippian jailer, their families/households were baptized and made part of the church community. Since we know that baptism doesn't confer salvation, which is only by grace through faith (Ephesians 2:8-9), we can assume that not all were saved, but all were included into the community of believers. Lydia’s and the jailer's salvation didn't break up their families. We know that salvation can be a strain on a family, but God's intent isn't to break up families over the issue of salvation. Lydia and the jailer weren't commanded to come out and be separate from their unbelieving families; rather, the sign of the covenant (baptism) was applied to all members in the household. The families were sanctified (set apart) and called into the community of believers.
Let's now turn our attention to the theological concept of family. During His three-year ministry, Jesus shattered some prevailing notions of what it meant to be part of a family: "While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, ‘Your mother and brothers are standing outside, wanting to speak to you.’ He replied to him, ‘Who is my mother, and who are my brothers?’ Pointing to his disciples, he said, ‘Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother’” (Matthew 12:46-50). Now we must clear up some misconceptions with this passage. Jesus is not saying that biological family isn't important; He is not dismissing His mother and brothers. What He is doing is making the clear theological point that in the Kingdom of Heaven, the most important family connection is spiritual, not physical. This is a truth made explicitly clear in John's Gospel, when the evangelist says, "Yet to all who received him, to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband's will, but born of God" (John 1:12-13).
The parallels are quite clear. When we are born physically, we’re born into a physical family, but when we are "born again," we are born into a spiritual family. To use Pauline language, we are adopted into God's family (Romans 8:15). When we are adopted into God's spiritual family, the Church, God becomes our Father and Jesus our Brother. This spiritual family is not bound by ethnicity, gender or social standing. As Paul says, "You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham's seed, and heirs according to the promise" (Galatians 3:26-29).
So what does the Bible say about family? The physical family is the most important building block to human society, and as such, it should be nurtured and protected. But more important than that is the new creation that God is making in Christ, which is comprised of a spiritual family, the Church, made up of all people who call upon the Lord Jesus Christ as Savior. This is a family drawn "from every nation, tribe, people and language" (Revelation 7:9), and the defining characteristic of this spiritual family is love for one another: "A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another" (John 13:34-35).
In the Bible verses about family that we find throughout the Scripture, the family is often seen together as one unit in blessing, responsibility, and punishment.
Though there are not a lot of quotes that speak of the entire immediate family in one passage, there are some, and they provide quite a bit of insight.
We have done our best to gather 20 of the most relevant family related passages in the biblical text for understanding how God sees the family and what is expected of a family. These Scriptures on family are great for study or reflection.Scripture about Family 1.
"Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives, and do not be harsh with them. Children, obey your parents in everything, for this pleases the Lord. Fathers, do not provoke your children, lest they become discouraged."
[English Standard Version, Colossians 3:18-21]2.
"but he raises up the needy out of affliction and makes their families like flocks."3.
"And because the midwives feared God, he gave them families."4.
"Let deacons each be the husband of one wife, managing their children and their own households well."5.
"For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy."
[1 Corinthians 7:14]6.
"Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table."7.
"Meanwhile all Judah stood before the LORD, with their little ones, their wives, and their children"
[2 Chronicles 20:13]8.
"And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made."9.
"They were enrolled with all their little children, their wives, their sons, and their daughters, the whole assembly, for they were faithful in keeping themselves holy."
[2 Chronicles 31:18]10.
"And Joshua and all Israel with him took Achan the son of Zerah, and the silver and the cloak and the bar of gold, and his sons and daughters and his oxen and donkeys and sheep and his tent and all that he had. And they brought them up to the Valley of Achor. And Joshua said, "Why did you bring trouble on us? The LORD brings trouble on you today." And all Israel stoned him with stones. They burned them with fire and stoned them with stones."11.
"if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination."12.
"They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach."13.
"from whom every family in heaven and on earth is named,"14.
"A devout man who feared God with all his household, gave alms generously to the people, and prayed continually to God."15.
"And when the days of the feast had run their course, Job would send and consecrate them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, “It may be that my children have sinned, and cursed God in their hearts.” Thus Job did continually."16.
"To the woman he said, “I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be for your husband, and he shall rule over you.”"17.
"Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered."18.
"And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” And they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family. Then he brought them up into his house and set food before them. And he rejoiced along with his entire household that he had believed in God."19.
"She looks well to the ways of her household and does not eat the bread of idleness."20.
"He must manage his own household well, with all dignity keeping his children submissive, For if someone does not know how to manage his own household, how will he care for God's church?"
What Do these Scriptures teach us about Family?
In these Bible verses about the family, we find that both the family and having children are a blessing from God.
Colossians 3:18-21 is one of my favorite passages because it describes the proper roles of the man, the woman, and the children in the family relationship that we also find reinforced in other scriptures on family.
The man is supposed to love his wife and children with gentleness and kindness, the woman is to submit to the authoritative role of her husband, and the children are to obey their parents. And Job prayed for his children on a regular basis.
When there is a family unit, they are often effected by the actions of the other family members.
Sometimes the whole family is punished for the sins of the father, and an entire unbelieving family can be sanctified and considered clean simply because one of them is a believer.Add a Bible Verse or Comment
The family. We were a strange little band of characters trudging through life sharing diseases and toothpaste, coveting one another's desserts, hiding shampoo, borrowing money, locking each other out of our rooms, inflicting pain and kissing to heal it in the same instant, loving, laughing, defending, and trying to figure out the common thread that bound us all together.
We all know that no matter how much we resent those family reunions these days, when we hardly find time for ourselves, it still feels good to see members of our extended family once in a while. You may crib about being compelled to attend that family get-together at your ancestral countryside residence but once there, you can't help but feel washed by a feeling of warm kinship, resplendent with fond nostalgia. The bottom line is - admit/realize it or not, families matter. So what does the Bible say about family? Let's take a spiritual tour of some inspirational verses from the Bible about family and kinship that uphold the ties of blood and motivate us to keep the bond intact even in the face of adversity.
What are Some good Bible Verses about Family?
The following encouraging and inspirational Bible verses about family relations show us the importance of blood relations and teach us why we should be grateful for them. Coming from the highest scriptural echelon of Christian spirituality, these motivational verses act as the beacons that guide our instincts from within towards the right spiritual path from which we often stray under pressure of life in the Space Age.
You can also refer to Bible verses by topic to discover a treasure-trove of inspirational verses about family, relationships and personal challenges. Being the very foundation of one of the most followed religions of the world, the Holy Bible is inundated with ancient words of wisdom and simple philosophies for leading a morally healthy life on a daily basis. The effectiveness and profound simplicity of these verses serve as a simple guide for souls gone astray and minds shadowed by doubts and fears.
Ishani Chatterjee Shukla
Last Updated: January 20, 2012
Evil In The Bible Essay, Research Paper
Evil in the Bible
Genesis shows the basic evil inherent in human nature. Many of the evils depicted in Genesis show people making decisions that are morally wrong or socially harmful. Evils of a social or moral character can still be traced to our modern society. The passage of time has not gotten rid of one human emotion that is rooted in many of the Genesis evils, jealousy. When this jealousy was acted upon, it manifested itself into an act of evil. This manifestation has occurred numerous times in Genesis and in our contemporary society.
In Genesis, the story of Cain and Abel clearly demonstrates evil born out of jealousy. The evil that came from the jealousy here was fueled by Cain?s need for God?s regard. Cain killed his brother out of frustration in hopes of receiving the same regard. He became blinded by the fact that he was doing harm to a family member. He ignored the idea that his brother had a right to God?s regard. Cain did not realize, initially, that his striking out at his brother would not win him God?s regard. This type of evil rooted in jealousy and contempt is not unique to Genesis. This desire for more and the contempt for those more affluent or endowed with more is seen in our society today.
Our contemporary society manifests this evil nature often in forms of religious conflicts and wars over land and rights. The never ending conflict in the Middle East is an example of “brothers” engaging in a blood bath over land and religious rights. Their conflict is rather disturbing because they are killing in the name of God. In this contemporary dispute, from a political standpoint, God comes in the form of the United States and Great Britain, since they established the permanent Jewish homeland. This establishment cost the Arabs land, and in doing so, diminished what they saw as their religious right to the land. In this scenario, it looks as though “God” is favoring the Jewish state, and the Arabs are those jealous over the decision. And so, depending upon the interpretation of the situation, either side can play the role of Cain or Able at any time. The point here is that the jealousy over the land distribution has caused these people involved to harbor deep seated resentment. The acting upon this jealousy brings out the evil side of human nature. Unlike Cain being scolded by God for the first time when he realizes that he has sinned, these groups know that they have a moral obligation to stop the bloodshed on the very land they are fighting over. The issues are, of course, more involved than are depicted here, but the essence is the same. One wants what the other has and is willing to kill to acquire it, in the name of God.
Jealousy is one emotion that can prompt man to reveal his inherent evil nature. As shown in Genesis, man often succumbs to the forces that draw him to morally and socially inappropriate behaviors. The evils of the world today are rooted in many emotions just as they were in Genesis. The more the world changes, the more man?s nature remains.
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An Indian Woman In Guatemala: Without A Trace Of Bitterness In Her Voice
November 11, 1996
Guatemala is the land of Eternal Springs and the home of the richly cultured and
historic Mayan people. It it also the country of Rigoberta Menchu, an
illeterite farm worker, turned voice of oppressed people everywhere. Guatemala
also has the sad distinction of being home to Latin America's oldest civil war.
"For more than three decades, left-wing guerrillas have fought a series of
rightist governments in Guatemala. The war has killed an estimated 140,000 in
the country, which has 11 million people." (N.Y. Times June 14, 1996 pA4 col 2)
This is a story of a people in crisis, and one woman's struggle to use truth, as
a means of setting her people free.
The majority of the population are Indians, and much of the struggles arise out
of the ashes of the past. Spain conquered Guatemala in 1524, which was the
start of the oppression of the native people of Guatemala. Since this time the
native people have been ruled by the Spanish speaking minority, the Ladinos,
many of which are descended from the Spanish colonists.
Beginning in 1954, when Guatemala's elected government was overthrown by the
army, the military began a brutal war against the Indian people. This type of
torture and oppression continued, and during the 1970's the repression was
especially harsh; during this time more and more Indians began to resist. It
was during this time that Rigoberta Menchu's family became involved in the
The situation in Guatemala is similar to South Africa, where the black majority
are ruled with absolute power by the white minority. Like South Africa, the
Indians in Guatemala are lacking in even the most basic of human rights.
"Indeed the so-called forest Indians are being systematically exterminated in
the name of progress. But unlike the Indian rebels of the past, who wanted to
go back to pre-Columbian times, Rigoberta Menchu is not fighting in the name of
an idealized or mythical past." (Menchu xiii) Rigoberta is working toward
drawing attention to the plight of native people around the globe.
Once an illiterate farm worker, she has taught herself to read and write Spanish,
the language of her oppressor, as a means of relating her story to the world.
She tells the story of her life with honesty and integrity in hopes of
impressing upon the world the indignation of the oppressed. In addition to the
Spanish language, Rigoberta borrows such things as the bible and trade union
organization in order to use them against their original owners. There is
nothing like the bible in her culture. She says, "The Bible is written, and
that gives us one more weapon." ( Menchu xviii ) Her people need to base their
actions on the laws that come down from the past, on prophecy.
Her own history and the history of her family is told with great detail in the
book I, Rigoberta Menchu. Not only does one learn about the culture of her
people and about the community in which she lives, but an understanding is
gained as to impetus to react against ones oppressor. Born the sixth child to
an already impoverished but well respected family, Rigoberta remembers growing
up in the mountains on land that no one else wanted, spending months at a time
going with her family to work on the fincas (plantations).
A lorry owned by the finca would come to their village, and the workers, along
with their children and animals, would ride together, in filthy and overcrowded
conditions. Each lorry would hold approximately forty people, and the trip to
the finca took two nights and one day, with no stops allowed for the bathroom,
it is easy to imagine the unsanitary condition that resulted. Each worker would
take with them a cup and a plate and a bottle for water when they worked in the
fields. The youngest of the children that were not yet able to work had no need
for their own cup and plate since, if they did not work, they would not be fed
by the finca. These children's mothers would share with them their own ration
of tortilla and beans, though many of the children were severely malnourished,
and two of Rigoberta's own brothers died while on the finca.
At the tender age of eight Rigoberta was earning money to help her family, and
as proof of her own personal fortitude, by age ten she was picking the quotas of
an adult and was paid as such. Her first experience in the city was at twelve
years old in the capital of Guatemala where she worked as a maid. She retells
the story of how when she met the lady of the house, she was told that she
needed new clothes, since hers were so worn and dirty from working on the finca,
and how she was given a salary advance of two months pay which was to be used
for the new clothes.
Remembering back, Rigoberta describes how she was treated, "The mistress used to
watch me all the time and was very nasty to me. She treated me like. I don't
know what. not like a dog because she treated the dog well. She used to hug
the dog." (Menchu 94) The first night she recalls being given her dinner the
same time that the dog had been fed, she was given a hard tortilla and some
beans, while the dog was given "bits of meat, rice, things that the family ate."
(Menchu 92) It hurt her to see that in the eyes of this family she was lower
than a dog. She left her job when one of her brothers came to tell her that her
father was in prison.
This was the beginning of her father's involvement with the unions, and the
beginning of the awakening for her family, but also, the beginning of their
troubles with the government. Three months after getting out of prison, her
father was "tortured and abandoned-They had torn off the hair on his head on one
side. His skin was cut all over and they'd broken so many of his bones that he
couldn't walk, lift himself or move a single finger." (Menchu 112)
When her father was arrested the second time, he was considered a political
prisoner. This prompted
Rigoberta to begin to learn to speak Spanish as a means of helping her father.
After spending fifteen days in prison and meeting a man who was being held for
helping the peasants, her father found his calling and continued to fight
against the government. He had to leave his family in order to protect them
and as of 1977 went into hiding.
The village began to study the bible as text to educate the people. "Many
relationships in the bible are like those we have with our ancestors, our
ancestors whose lives were very much like our own." (Menchu 131) They learned
about revenge and fashioned weapons based on the descriptions in the bible.
There were many attacks on the village and many of her friends and family
members were killed
In September 1979, when she was 19, her younger brother was kidnapped by the
Guatemalan army and accused of trying to help the peasants win the right to own
land. They cut off his finger-nails, then his fingers, then the skin on his
face, then the soles of his feet. He was then marched to the village square
where, in front of his family, he was doused with gasoline and set aflame.
A few months later her father was also burned to death. Several weeks after
that the army arrested, tortured, and killed her mother, then left her body
hanging from a tree to be eaten by dogs.
Menchu fled to Mexico, but continued her struggle to help her people. as a
result of her work on the rights of indigenous people around the world, she was
awarded the honor of receiving the Nobel Peace Prize in 1992. She still remains
a controversial figure in Guatemala, where government officials criticized her
selection for the prize. She has been accused of supporting the country's
leftist actions and harming Guatemala's image abroad.
In awarding the prize, the Nobel committee wanted to draw attention to the
plight of Guatemala's Indians in the hope that it would lead to improved
conditions. Recently, Guatemalans have found cause for that hope, as a peace
accord is due to be signed in January 1997, ending the fighting between the
rebels and the government. In addition, a truth commission has been formed to
help families of disappeared members find answers relating to their deaths, by
uncovering the country's many unmarked mass graves. Rigoberta Menchu continues
to live in exile under death threghts upon her return to Guatemala. She is well
adapted to the life which has been handed down to her, by generations of poor
and oppressed Indians. Yet when she speaks, she speaks of her beautiful culture,
and of the many joys that her family had over the years, all without a trace of
bitterness in her voice.
Menchu, Rigoberta. I, Rigoberta Menchu: An Indian Woman In Guatemala. London:
"Guatemalans Take New Step Toward Peace." The New York Times 14 June 1996,
pA4 col 2
"This volume encourages investigation, raises significant issues, and challenges some uses of the biblical texts in various contemporary issues."--Mignon R. Jacobs, Fuller Theological Seminary
Family in the Bible provides a timely consideration of what the biblical writers had to say about the family and how their views ought to inform a contemporary Christian theology of the family and society in general.
The chapters span the biblical canon and give voice to the depth of perspective and diversity of opinion to be found in the varied cultural traditions described in the Bible. What emerges is a sense of the importance of the family in the societies of the biblical world and how that vision might be adapted today.Endorsements
"General readability combined with a focused theme of exploring the social world of the family in the Bible makes this collection a valuable tool for ministers and laypeople. A real effort has been made to demonstrate the very different worldview of people in biblical times from our modern, Western perspective. Each author carefully explains how, despite its antiquity, the Bible can be used as a model for instruction, behavior, and reflection. The central theme, the very heart, of this volume is that the modern family, like its ancient counterpart, must seriously take up its role of teaching the young."-Victor H. Matthews, professor of religious studies, Southwest Missouri State University
"Family in the Bible is a helpful survey of a topic important to all readers of the Scriptures. The editors have assembled an impressive team, and the result is a stimulating entrée into the topic, with pertinent and helpful references to guide interested readers in delving deeper. The diachronic and canonical structure of the book is also an improvement over the way the topic is often treated."-Bill T. Arnold, professor of Old Testament and Semitic languages, Asbury Theological Seminary
"The demise of the traditional family in western societies forces Christians to reevaluate their perspectives on this critical issue. This collection of essays will go a long way toward helping us recover a biblical view of the family. The volume derives its strength not only from the contributors' thorough mastery of the biblical material but also from the varied cultural lenses through which they assess the Scriptures: British, North American, South American, and Japanese. This book will serve as an invaluable resource for all who seek to study and teach on the family from a biblical point of view."-Daniel I. Block, Southern Baptist Theological Seminary
"This distinctive and valuable study by a panel of internationally recognized biblical scholars raises provocative and challenging questions about how biblical principles can be appropriately applied to a topic so close to our hearts--our families. I recommend it not only to those exploring for the first time what the Old and New Testaments say about family life but especially to those who think they already know what the Bible says about marriage, children, and the extended family."-Karen H. Jobes, associate professor of New Testament, Westmont College
"This volume surveys the representation of family in various genres of the Bible. The contributors offer a spectrum of interpretations and methodological arguments. For those who wish to stimulate thought and discussion on the subject of family and relational bonds in the Bible, this volume encourages investigation, raises significant issues, and challenges some uses of the biblical texts in various contemporary issues."-Mignon R. Jacobs, Fuller Theological Seminary
"This work shows how scholarship can reach out and touch real life taking place thousands of years ago by assessing the cultural background of biblical texts and discovering timeless messages about family life."-David Instone-Brewer, research fellow and technical officer, Tyndale HouseThe Authors
Richard S. Hess (PhD, Hebrew Union College) is Earl S. Kalland Professor of Old Testament and Semitic Languages at Denver Seminary in Littleton, Colorado, and editor of the Denver Journal. He is the author or editor of more than forty books, including.
M. Daniel Carroll R. (PhD, University of Sheffield) is Blanchard Chair in Old Testament at Wheaton College Graduate School in Wheaton, Illinois. He is also an adjunct professor at El Seminario Teológico Centroamericano in Guatemala City, Guatemala.Reviews
"An excellent book. Both clergy and lay people will appreciate a readable survey of the theory and practice of family life in Bible times, and will be stimulated to reflect on what can be learnt from that for living in today's very different world."--D. L. Baker, Journal for the Study of the Old Testament
"It is delightful to find a serious and substantive resource which deals with the myriad of family expressions, issues, and concerns that are found in the biblical text. This book makes it obvious that there is not just one biblical family model to be found and followed, but rather there are multiple family circumstances, problems, and dynamics presented through all of the biblical revelation which provide insights and principles for living as Christian families in our own times. Each biblical section is researched and presented by evangelical theologians who represent various parts of the world, including Guatemala, Costa Rica, England, Canada, Japan and the United States. Thus the research presented reflects a multinational perspective, although each writer is careful to be faithful to the biblical text rather than simply to reflect his cultural concerns about the family."--William E. Goff, Southwestern Journal of Theology
"The plan and approach of the book are clear and straightforward. The essays also attempt to comment on how biblical materials in their cultural context speak in practical ways to Christians in our own contemporary society. Hess and Carroll's volume is a decidedly biblical and theological treatment of the subject. Evangelical readers who seek a general overview of what the Bible has to say about the family will find a good entrée in Hess and Carroll, particularly if one is interested in a biblical, theological, and practical exposition of the Scriptures."--Milton Eng, Journal of the Evangelical Theological Society