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== HISTORICAL LIGHT ON PAUL’S WORDS TO TIMOTHY.==
<center>(Concluded.)</center>
321. Prof. Ramsay says, further, “The danger about 65-70 is that calumnies and false charges be circulated, and the Christians tried for these imputed crimes. In such trials recantation is not sought for, and would be no palliation of the crimes charged against the Christians: (p. 247). History has not left us ignorant as to the nature of these calumnies. We have seen that Tacitus spoke of the Christians as “a race of men detested for their evil practices.” We should prefer not to give more precise information as to these calumnies, but it is essential to an understanding of Paul’s words, to know what sort of slanders had to be met,¾and they were precisely of that nature that would cause Paul to recommend (1) a separation of the sexes; (2) and that the women should be quiet for their own protection. Lecky, in the book we have already quoted from, states: “At a time when the moral standard was very low, they [all Christians] were charged with deeds so atrocious as to scandalize the most corrupt. They were represented as habitually, in their secret assemblies, celebrating the most licentious orgies, feeding on human flesh, . . . [and worse]. The persistence with which these accusations were made is shown by the great prominence they occupy, both in the writings of the apologists and in the narrations of the persecutions. That these charges were absolutely false will now be questioned by no one” (Vol.1, p. 414).
322. We must not forget that an accusation against a woman’s virtue throughout all time, has generally been treated more severely than a proved deed of the same sort in a man. Moral conditions were most terrible under Nero, who actively encouraged his officers and soldiers in every conceivable form of vileness. Paul had an intimate first-hand knowledge of all these dangers to women, and he knew more; he knew what had actually transpired at Rome, when the little church (that had gathered round him in the friendlier days, only two or three years before) had been wiped out of existence by Nero’s ferocity. We have only a glimpse, in a single sentence contained in a letter which Clement of Rome, a few years later, wrote to the Church at Corinth. We will give the sense of his words in the language of Archdeacon Farrar, from his book, The Early Days of Christianity: “Christian women, modest maidens, holy matrons, must be the Danaids or the Proserpine, or worse, and play their parts as priestesses of Saturn and Ceres, and in blood-stained dramas of the dead . . . Infamous mythologies were enacted, in which women must play their parts in torments of shamefulness more intolerable than death.”
323. Some of the women who came to this fate for their confession as followers of the harmless and holy Son of God, we probably have heard of by name, in the 16th chapter of Romans, for therein Paul sends greetings to many women of Rome. We are glad to know positively that Priscilla escaped,¾from the mention of her name in 2 Timothy 4:19. How the tender, loving heart of Paul must have bled when he heard the terrible news of women who had “labored with him in the Gospel,” women “of note among the apostles,” women who had “succoured” him, or “bestowed much labor upon him,”¾those to whom he had applied these and many other appreciative words, brought to such a terrible plight as above described! And then his mind would sweep the entire field of his missionary labours, and he would see the same peril threatening, or the same shame being suffered, by his Christian sisters and female disciples everywhere.
324. But it must have rested with peculiar sadness upon the city of Ephesus, next in importance to Rome, where he himself had suffered persecution so sore that he describes it as having “fought with beasts,” 1 Corinthians 15:32. When Paul went up to Jerusalem, before ever he was arrested, as he passed through Miletus, he summoned the elders from Ephesus to meet him there, and said to them: “Ye yourselves know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord . . . with many tears, and temptations, which befell me by the lying in wait of the Jews” (Acts 20:18-19). Thus he testifies to the spirit of hatred towards Christians which prevailed at Ephesus, where Timothy lived, to whom Paul’s epistle is written. In Acts 19:23-41, we have an account of trouble there, when a certain Alexander was put forward by the Jews. What he would have said, had the mob permitted, we do not know; but when Paul writes his second letter to Timothy, he warns Timothy to beware of the man,¾so we know there was at least one deadly and active Jewish enemy of the Christians at Ephesus,¾the man who, later did Paul “much evil” (2 Timothy 4:14-15), even probably going to Rome for the purpose of appearing against Paul at his last trial before Nero, when, alas! Paul was finally condemned and executed. It should cause no surprise, then, that Paul, under such exceptional circumstances, should caution Timothy, Bishop of Ephesus, against bringing women into prominence, or permitting them to come forward, under such perilous circumstances.
325. And, then, there was a peculiar peril to women, of which Paul would know, though Christian women might be ignorant of it. We will describe it in the words of Prof. Ramsay (page 399, footnote, of his Church in the Roman Empire): “The ingenuity of Roman practice had in A.D. 31 perverted a humane scruple . . . into a reason for detestable brutality [criminal outrage] to the young daughter of Sejanus; . . . and this act constituted a precedent, which might defend numerous cases of similar brutality to Christian virgins in later time. There is no reason to disbelieve these cases, as Neumann does. They are attested by too weighty evidence, though of course the fantastic developments given to them in later hagiography are inane. If such things were done to the innocent daughter of a Roman noble, why not to a Christian criminal?” Yes, and under Nero, why not to married women, as well as to virgins, if the keeper of the prison so chose? We know, then, that the situation which women Christians occupied under Nero was that of extreme peril, not only to life, but, as Church history shows, to virtue also. And we know that the peril to men who would indoctrinate women in the Christian religion, was great also,¾for it led to the accusation of provoking family discord (par. 319).
326. To be sure, one should not carelessly assume that anything in the Bible is of exceptional and temporary import only. Yet we are now dealing with a personal letter, and advice given to one individual, and given in a time of exceptional peril,¾and these facts ought to count for a great deal. Again, while we should not thoughtlessly assume that the Bible is to be read in the light of profane history, and corrected by it; nevertheless, the Bible, when carefully tested by well-known ancient customs or conditions set forth in reliable profane history, will be found to ring true to contemporary facts. We might have suffered a stagger to our faith in Paul’s tenderness and prudence, if not a stagger to our faith in the Bible, if, in a time of such supreme peril to Christian women, Paul could be represented as urging women to the front of the fight, and putting on them equal ecclesiastical responsibilities with men,¾when he knew that the cost to them would be far heavier than to men. Rather, we find in Paul’s letter to Timothy precisely that sort of natural advice that a tender over-pastor under such conditions would give to one in charge of a church in his jurisdiction: “I should not allow a woman to teach or control a man. They are attacking our reputation for common decency, and we must meet it by separating the women from the men, and having them keep very quiet.” All history testifies that women did not shirk martyrdom for Christ’s sake, but Paul says: “However willing they may be, I do not permit it. We men must take the lead: Adam was first formed, then Eve, and besides, Eve, being immature, got involved, unwittingly, in transgression through her immaturity and inexperience. So are our women immature and inexperienced; they do not even understand fully the terrible dangers that confront them.” Thus might the Apostle, who, ten years before, wrote to the Corinthians about women “praying and prophesying,” and to the Galatians about the same time, to the effect that there could be no distinctions as regards sex in the Christian body, now consistently write after this manner to Timothy,¾for he must have regard for the situation under Nero, and the relations of Christian to the social order about them. It seems to us far more sensible, then, to ascribe Paul’s precautionary advice to the then existent perilous times, especially for women, than to go back to Eve, or to creation to find a reason.
==See Also==
[[God's Word to Women]] |
[[God's Word to Women Table of Contents]] |
[[Foreword to the 1943 Edition]] |
[[Foreword to the 2005 Edition]] |
[[Author's Note]] |
[[God's Word to Women Lesson 1 | Lesson 1]] |
[[God's Word to Women Lesson 2 | Lesson 2]] |
[[God's Word to Women Lesson 3 | Lesson 3]] |
[[God's Word to Women Lesson 4 | Lesson 4]] |
[[God's Word to Women Lesson 5 | Lesson 5]] |
[[God's Word to Women Lesson 6 | Lesson 6]] |
[[God's Word to Women Lesson 7 | Lesson 7]] |
[[God's Word to Women Lesson 8 | Lesson 8]] |
[[God's Word to Women Lesson 9 | Lesson 9]] |
[[God's Word to Women Lesson 10 | Lesson 10]] |
[[God's Word to Women Lesson 11 | Lesson 11]] |
[[God's Word to Women Lesson 12 | Lesson 12]] |
[[God's Word to Women Lesson 13 | Lesson 13]] |
[[God's Word to Women Lesson 14 | Lesson 14]] |
[[God's Word to Women Lesson 15 | Lesson 15]] |
[[God's Word to Women Lesson 16 | Lesson 16]] |
[[God's Word to Women Lesson 17 | Lesson 17]] |
[[God's Word to Women Lesson 18 | Lesson 18]] |
[[God's Word to Women Lesson 19 | Lesson 19]] |
[[God's Word to Women Lesson 20 | Lesson 20]] |
[[God's Word to Women Lesson 21 | Lesson 21]] |
[[God's Word to Women Lesson 22 | Lesson 22]] |
[[God's Word to Women Lesson 23 | Lesson 23]] |
[[God's Word to Women Lesson 24 | Lesson 24]] |
[[God's Word to Women Lesson 25 | Lesson 25]] |
[[God's Word to Women Lesson 26 | Lesson 26]] |
[[God's Word to Women Lesson 27 | Lesson 27]] |
[[God's Word to Women Lesson 28 | Lesson 28]] |
[[God's Word to Women Lesson 29 | Lesson 29]] |
[[God's Word to Women Lesson 30 | Lesson 30]] |
[[God's Word to Women Lesson 31 | Lesson 31]] |
[[God's Word to Women Lesson 32 | Lesson 32]] |
[[God's Word to Women Lesson 33 | Lesson 33]] |
[[God's Word to Women Lesson 34 | Lesson 34]] |
[[God's Word to Women Lesson 35 | Lesson 35]] |
[[God's Word to Women Lesson 36 | Lesson 36]] |
[[God's Word to Women Lesson 37 | Lesson 37]] |
[[God's Word to Women Lesson 38 | Lesson 38]] |
[[God's Word to Women Lesson 39 | Lesson 39]] |
[[God's Word to Women Lesson 40 | Lesson 40]] |
[[God's Word to Women Lesson 41 | Lesson 41]] |
[[God's Word to Women Lesson 42 | Lesson 42]] |
[[God's Word to Women Lesson 43 | Lesson 43]] |
[[God's Word to Women Lesson 44 | Lesson 44]] |
[[God's Word to Women Lesson 45 | Lesson 45]] |
[[God's Word to Women Lesson 46 | Lesson 46]] |
[[God's Word to Women Lesson 47 | Lesson 47]] |
[[God's Word to Women Lesson 48 | Lesson 48]] |
[[God's Word to Women Lesson 49 | Lesson 49]] |
[[God's Word to Women Lesson 50 | Lesson 50]] |
[[God's Word to Women Lesson 51 | Lesson 51]] |
[[God's Word to Women Lesson 52 | Lesson 52]] |
[[God's Word to Women Lesson 53 | Lesson 53]] |
[[God's Word to Women Lesson 54 | Lesson 54]] |
[[God's Word to Women Lesson 55 | Lesson 55]] |
[[God's Word to Women Lesson 56 | Lesson 56]] |
[[God's Word to Women Lesson 57 | Lesson 57]] |
[[God's Word to Women Lesson 58 | Lesson 58]] |
[[God's Word to Women Lesson 59 | Lesson 59]] |
[[God's Word to Women Lesson 60 | Lesson 60]] |
[[God's Word to Women Lesson 61 | Lesson 61]] |
[[God's Word to Women Lesson 62 | Lesson 62]] |
[[God's Word to Women Lesson 63 | Lesson 63]] |
[[God's Word to Women Lesson 64 | Lesson 64]] |
[[God's Word to Women Lesson 65 | Lesson 65]] |
[[God's Word to Women Lesson 66 | Lesson 66]] |
[[God's Word to Women Lesson 67 | Lesson 67]] |
[[God's Word to Women Lesson 68 | Lesson 68]] |
[[God's Word to Women Lesson 69 | Lesson 69]] |
[[God's Word to Women Lesson 70 | Lesson 70]] |
[[God's Word to Women Lesson 71 | Lesson 71]] |
[[God's Word to Women Lesson 72 | Lesson 72]] |
[[God's Word to Women Lesson 73 | Lesson 73]] |
[[God's Word to Women Lesson 74 | Lesson 74]] |
[[God's Word to Women Lesson 75 | Lesson 75]] |
[[God's Word to Women Lesson 76 | Lesson 76]] |
[[God's Word to Women Lesson 77 | Lesson 77]] |
[[God's Word to Women Lesson 78 | Lesson 78]] |
[[God's Word to Women Lesson 79 | Lesson 79]] |
[[God's Word to Women Lesson 80 | Lesson 80]] |
[[God's Word to Women Lesson 81 | Lesson 81]] |
[[God's Word to Women Lesson 82 | Lesson 82]] |
[[God's Word to Women Lesson 83 | Lesson 83]] |
[[God's Word to Women Lesson 84 | Lesson 84]] |
[[God's Word to Women Lesson 85 | Lesson 85]] |
[[God's Word to Women Lesson 86 | Lesson 86]] |
[[God's Word to Women Lesson 87 | Lesson 87]] |
[[God's Word to Women Lesson 88 | Lesson 88]] |
[[God's Word to Women Lesson 89 | Lesson 89]] |
[[God's Word to Women Lesson 90 | Lesson 90]] |
[[God's Word to Women Lesson 91 | Lesson 91]] |
[[God's Word to Women Lesson 92 | Lesson 92]] |
[[God's Word to Women Lesson 93 | Lesson 93]] |
[[God's Word to Women Lesson 94 | Lesson 94]] |
[[God's Word to Women Lesson 95 | Lesson 95]] |
[[God's Word to Women Lesson 96 | Lesson 96]] |
[[God's Word to Women Lesson 97 | Lesson 97]] |
[[God's Word to Women Lesson 98 | Lesson 98]] |
[[God's Word to Women Lesson 99 | Lesson 99]] |
[[God's Word to Women Lesson 100 | Lesson 100]] |
[[Index of Scripture Texts]] |
[[Dictionary]]
<center>(Concluded.)</center>
321. Prof. Ramsay says, further, “The danger about 65-70 is that calumnies and false charges be circulated, and the Christians tried for these imputed crimes. In such trials recantation is not sought for, and would be no palliation of the crimes charged against the Christians: (p. 247). History has not left us ignorant as to the nature of these calumnies. We have seen that Tacitus spoke of the Christians as “a race of men detested for their evil practices.” We should prefer not to give more precise information as to these calumnies, but it is essential to an understanding of Paul’s words, to know what sort of slanders had to be met,¾and they were precisely of that nature that would cause Paul to recommend (1) a separation of the sexes; (2) and that the women should be quiet for their own protection. Lecky, in the book we have already quoted from, states: “At a time when the moral standard was very low, they [all Christians] were charged with deeds so atrocious as to scandalize the most corrupt. They were represented as habitually, in their secret assemblies, celebrating the most licentious orgies, feeding on human flesh, . . . [and worse]. The persistence with which these accusations were made is shown by the great prominence they occupy, both in the writings of the apologists and in the narrations of the persecutions. That these charges were absolutely false will now be questioned by no one” (Vol.1, p. 414).
322. We must not forget that an accusation against a woman’s virtue throughout all time, has generally been treated more severely than a proved deed of the same sort in a man. Moral conditions were most terrible under Nero, who actively encouraged his officers and soldiers in every conceivable form of vileness. Paul had an intimate first-hand knowledge of all these dangers to women, and he knew more; he knew what had actually transpired at Rome, when the little church (that had gathered round him in the friendlier days, only two or three years before) had been wiped out of existence by Nero’s ferocity. We have only a glimpse, in a single sentence contained in a letter which Clement of Rome, a few years later, wrote to the Church at Corinth. We will give the sense of his words in the language of Archdeacon Farrar, from his book, The Early Days of Christianity: “Christian women, modest maidens, holy matrons, must be the Danaids or the Proserpine, or worse, and play their parts as priestesses of Saturn and Ceres, and in blood-stained dramas of the dead . . . Infamous mythologies were enacted, in which women must play their parts in torments of shamefulness more intolerable than death.”
323. Some of the women who came to this fate for their confession as followers of the harmless and holy Son of God, we probably have heard of by name, in the 16th chapter of Romans, for therein Paul sends greetings to many women of Rome. We are glad to know positively that Priscilla escaped,¾from the mention of her name in 2 Timothy 4:19. How the tender, loving heart of Paul must have bled when he heard the terrible news of women who had “labored with him in the Gospel,” women “of note among the apostles,” women who had “succoured” him, or “bestowed much labor upon him,”¾those to whom he had applied these and many other appreciative words, brought to such a terrible plight as above described! And then his mind would sweep the entire field of his missionary labours, and he would see the same peril threatening, or the same shame being suffered, by his Christian sisters and female disciples everywhere.
324. But it must have rested with peculiar sadness upon the city of Ephesus, next in importance to Rome, where he himself had suffered persecution so sore that he describes it as having “fought with beasts,” 1 Corinthians 15:32. When Paul went up to Jerusalem, before ever he was arrested, as he passed through Miletus, he summoned the elders from Ephesus to meet him there, and said to them: “Ye yourselves know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord . . . with many tears, and temptations, which befell me by the lying in wait of the Jews” (Acts 20:18-19). Thus he testifies to the spirit of hatred towards Christians which prevailed at Ephesus, where Timothy lived, to whom Paul’s epistle is written. In Acts 19:23-41, we have an account of trouble there, when a certain Alexander was put forward by the Jews. What he would have said, had the mob permitted, we do not know; but when Paul writes his second letter to Timothy, he warns Timothy to beware of the man,¾so we know there was at least one deadly and active Jewish enemy of the Christians at Ephesus,¾the man who, later did Paul “much evil” (2 Timothy 4:14-15), even probably going to Rome for the purpose of appearing against Paul at his last trial before Nero, when, alas! Paul was finally condemned and executed. It should cause no surprise, then, that Paul, under such exceptional circumstances, should caution Timothy, Bishop of Ephesus, against bringing women into prominence, or permitting them to come forward, under such perilous circumstances.
325. And, then, there was a peculiar peril to women, of which Paul would know, though Christian women might be ignorant of it. We will describe it in the words of Prof. Ramsay (page 399, footnote, of his Church in the Roman Empire): “The ingenuity of Roman practice had in A.D. 31 perverted a humane scruple . . . into a reason for detestable brutality [criminal outrage] to the young daughter of Sejanus; . . . and this act constituted a precedent, which might defend numerous cases of similar brutality to Christian virgins in later time. There is no reason to disbelieve these cases, as Neumann does. They are attested by too weighty evidence, though of course the fantastic developments given to them in later hagiography are inane. If such things were done to the innocent daughter of a Roman noble, why not to a Christian criminal?” Yes, and under Nero, why not to married women, as well as to virgins, if the keeper of the prison so chose? We know, then, that the situation which women Christians occupied under Nero was that of extreme peril, not only to life, but, as Church history shows, to virtue also. And we know that the peril to men who would indoctrinate women in the Christian religion, was great also,¾for it led to the accusation of provoking family discord (par. 319).
326. To be sure, one should not carelessly assume that anything in the Bible is of exceptional and temporary import only. Yet we are now dealing with a personal letter, and advice given to one individual, and given in a time of exceptional peril,¾and these facts ought to count for a great deal. Again, while we should not thoughtlessly assume that the Bible is to be read in the light of profane history, and corrected by it; nevertheless, the Bible, when carefully tested by well-known ancient customs or conditions set forth in reliable profane history, will be found to ring true to contemporary facts. We might have suffered a stagger to our faith in Paul’s tenderness and prudence, if not a stagger to our faith in the Bible, if, in a time of such supreme peril to Christian women, Paul could be represented as urging women to the front of the fight, and putting on them equal ecclesiastical responsibilities with men,¾when he knew that the cost to them would be far heavier than to men. Rather, we find in Paul’s letter to Timothy precisely that sort of natural advice that a tender over-pastor under such conditions would give to one in charge of a church in his jurisdiction: “I should not allow a woman to teach or control a man. They are attacking our reputation for common decency, and we must meet it by separating the women from the men, and having them keep very quiet.” All history testifies that women did not shirk martyrdom for Christ’s sake, but Paul says: “However willing they may be, I do not permit it. We men must take the lead: Adam was first formed, then Eve, and besides, Eve, being immature, got involved, unwittingly, in transgression through her immaturity and inexperience. So are our women immature and inexperienced; they do not even understand fully the terrible dangers that confront them.” Thus might the Apostle, who, ten years before, wrote to the Corinthians about women “praying and prophesying,” and to the Galatians about the same time, to the effect that there could be no distinctions as regards sex in the Christian body, now consistently write after this manner to Timothy,¾for he must have regard for the situation under Nero, and the relations of Christian to the social order about them. It seems to us far more sensible, then, to ascribe Paul’s precautionary advice to the then existent perilous times, especially for women, than to go back to Eve, or to creation to find a reason.
==See Also==
[[God's Word to Women]] |
[[God's Word to Women Table of Contents]] |
[[Foreword to the 1943 Edition]] |
[[Foreword to the 2005 Edition]] |
[[Author's Note]] |
[[God's Word to Women Lesson 1 | Lesson 1]] |
[[God's Word to Women Lesson 2 | Lesson 2]] |
[[God's Word to Women Lesson 3 | Lesson 3]] |
[[God's Word to Women Lesson 4 | Lesson 4]] |
[[God's Word to Women Lesson 5 | Lesson 5]] |
[[God's Word to Women Lesson 6 | Lesson 6]] |
[[God's Word to Women Lesson 7 | Lesson 7]] |
[[God's Word to Women Lesson 8 | Lesson 8]] |
[[God's Word to Women Lesson 9 | Lesson 9]] |
[[God's Word to Women Lesson 10 | Lesson 10]] |
[[God's Word to Women Lesson 11 | Lesson 11]] |
[[God's Word to Women Lesson 12 | Lesson 12]] |
[[God's Word to Women Lesson 13 | Lesson 13]] |
[[God's Word to Women Lesson 14 | Lesson 14]] |
[[God's Word to Women Lesson 15 | Lesson 15]] |
[[God's Word to Women Lesson 16 | Lesson 16]] |
[[God's Word to Women Lesson 17 | Lesson 17]] |
[[God's Word to Women Lesson 18 | Lesson 18]] |
[[God's Word to Women Lesson 19 | Lesson 19]] |
[[God's Word to Women Lesson 20 | Lesson 20]] |
[[God's Word to Women Lesson 21 | Lesson 21]] |
[[God's Word to Women Lesson 22 | Lesson 22]] |
[[God's Word to Women Lesson 23 | Lesson 23]] |
[[God's Word to Women Lesson 24 | Lesson 24]] |
[[God's Word to Women Lesson 25 | Lesson 25]] |
[[God's Word to Women Lesson 26 | Lesson 26]] |
[[God's Word to Women Lesson 27 | Lesson 27]] |
[[God's Word to Women Lesson 28 | Lesson 28]] |
[[God's Word to Women Lesson 29 | Lesson 29]] |
[[God's Word to Women Lesson 30 | Lesson 30]] |
[[God's Word to Women Lesson 31 | Lesson 31]] |
[[God's Word to Women Lesson 32 | Lesson 32]] |
[[God's Word to Women Lesson 33 | Lesson 33]] |
[[God's Word to Women Lesson 34 | Lesson 34]] |
[[God's Word to Women Lesson 35 | Lesson 35]] |
[[God's Word to Women Lesson 36 | Lesson 36]] |
[[God's Word to Women Lesson 37 | Lesson 37]] |
[[God's Word to Women Lesson 38 | Lesson 38]] |
[[God's Word to Women Lesson 39 | Lesson 39]] |
[[God's Word to Women Lesson 40 | Lesson 40]] |
[[God's Word to Women Lesson 41 | Lesson 41]] |
[[God's Word to Women Lesson 42 | Lesson 42]] |
[[God's Word to Women Lesson 43 | Lesson 43]] |
[[God's Word to Women Lesson 44 | Lesson 44]] |
[[God's Word to Women Lesson 45 | Lesson 45]] |
[[God's Word to Women Lesson 46 | Lesson 46]] |
[[God's Word to Women Lesson 47 | Lesson 47]] |
[[God's Word to Women Lesson 48 | Lesson 48]] |
[[God's Word to Women Lesson 49 | Lesson 49]] |
[[God's Word to Women Lesson 50 | Lesson 50]] |
[[God's Word to Women Lesson 51 | Lesson 51]] |
[[God's Word to Women Lesson 52 | Lesson 52]] |
[[God's Word to Women Lesson 53 | Lesson 53]] |
[[God's Word to Women Lesson 54 | Lesson 54]] |
[[God's Word to Women Lesson 55 | Lesson 55]] |
[[God's Word to Women Lesson 56 | Lesson 56]] |
[[God's Word to Women Lesson 57 | Lesson 57]] |
[[God's Word to Women Lesson 58 | Lesson 58]] |
[[God's Word to Women Lesson 59 | Lesson 59]] |
[[God's Word to Women Lesson 60 | Lesson 60]] |
[[God's Word to Women Lesson 61 | Lesson 61]] |
[[God's Word to Women Lesson 62 | Lesson 62]] |
[[God's Word to Women Lesson 63 | Lesson 63]] |
[[God's Word to Women Lesson 64 | Lesson 64]] |
[[God's Word to Women Lesson 65 | Lesson 65]] |
[[God's Word to Women Lesson 66 | Lesson 66]] |
[[God's Word to Women Lesson 67 | Lesson 67]] |
[[God's Word to Women Lesson 68 | Lesson 68]] |
[[God's Word to Women Lesson 69 | Lesson 69]] |
[[God's Word to Women Lesson 70 | Lesson 70]] |
[[God's Word to Women Lesson 71 | Lesson 71]] |
[[God's Word to Women Lesson 72 | Lesson 72]] |
[[God's Word to Women Lesson 73 | Lesson 73]] |
[[God's Word to Women Lesson 74 | Lesson 74]] |
[[God's Word to Women Lesson 75 | Lesson 75]] |
[[God's Word to Women Lesson 76 | Lesson 76]] |
[[God's Word to Women Lesson 77 | Lesson 77]] |
[[God's Word to Women Lesson 78 | Lesson 78]] |
[[God's Word to Women Lesson 79 | Lesson 79]] |
[[God's Word to Women Lesson 80 | Lesson 80]] |
[[God's Word to Women Lesson 81 | Lesson 81]] |
[[God's Word to Women Lesson 82 | Lesson 82]] |
[[God's Word to Women Lesson 83 | Lesson 83]] |
[[God's Word to Women Lesson 84 | Lesson 84]] |
[[God's Word to Women Lesson 85 | Lesson 85]] |
[[God's Word to Women Lesson 86 | Lesson 86]] |
[[God's Word to Women Lesson 87 | Lesson 87]] |
[[God's Word to Women Lesson 88 | Lesson 88]] |
[[God's Word to Women Lesson 89 | Lesson 89]] |
[[God's Word to Women Lesson 90 | Lesson 90]] |
[[God's Word to Women Lesson 91 | Lesson 91]] |
[[God's Word to Women Lesson 92 | Lesson 92]] |
[[God's Word to Women Lesson 93 | Lesson 93]] |
[[God's Word to Women Lesson 94 | Lesson 94]] |
[[God's Word to Women Lesson 95 | Lesson 95]] |
[[God's Word to Women Lesson 96 | Lesson 96]] |
[[God's Word to Women Lesson 97 | Lesson 97]] |
[[God's Word to Women Lesson 98 | Lesson 98]] |
[[God's Word to Women Lesson 99 | Lesson 99]] |
[[God's Word to Women Lesson 100 | Lesson 100]] |
[[Index of Scripture Texts]] |
[[Dictionary]]