Episode 19
Let the Daughters Arise: A Deep Dive into the Biblical Case for Women in Ministry
Can women preach, teach, and lead in the Church—biblically?
Join us on this revelatory episode of The Deep Dive, where we unpack Glenn Bleakney’s article “Women: A Biblical Affirmation”. From Genesis to the Gospels, from Pentecost to Paul’s letters, we explore how Scripture consistently affirms—not restricts—women in ministry.
We cover:
- God’s original design for gender partnership in Genesis
- Jesus’ radical inclusion and commissioning of women
- What Paul really meant in 1 Timothy 2 and 1 Corinthians 14
- The role of Junia, Phoebe, Priscilla, and other female leaders
- The historical legacy of women preachers and apostles
- The restoration of the full Body of Christ—sons and daughters!
📖 Featuring scriptural insights, historical context, and deep theological reflection, this conversation calls the Church to break the silence, tear down man-made walls, and empower every believer—male and female—for Kingdom ministry.
👑 “The Lord gave the word; the women who proclaim it are a mighty throng.” —Psalm 68:11
🕊️ It’s time. Let the daughters of the King arise.
🔗 Read the full article: https://kingdomreformation.org
🎧 Subscribe for more conversations on revival, reformation, and Kingdom leadership.
Transcript
Welcome to Awake Nations Ministries, based in the beautiful Sunshine coast of Australia.
Speaker A:Here the fire of revival ignites hearts and fuels a supernatural move of God throughout the nations of the earth.
Speaker A:Join us each week for prophetic insights, apostolic teaching, and powerful conversations that will equip you to live fully awakened in your kingdom purpose.
Speaker A:This is more than a podcast, it's a movement.
Speaker A:Learn more about us by visiting awakenations.org now let's dive into today's episode.
Speaker B:Welcome to the Deep Dive, where we dig into important topics and try to make sense of complex information.
Speaker B:Together today, we're tackling something pretty significant, often debated within Christianity, the role of women in ministry.
Speaker B:There are some deeply ingrained assumptions out there.
Speaker B:Our mission really is to explore an article offering a maybe fresh biblical perspective.
Speaker B:It's called Women in a Biblical Affirmation.
Speaker B:The author is Glenn Blakeney, and you can find it on the Kingdom Reformation website.
Speaker B:And the whole idea isn't about caving to culture, but getting back to the Bible's original intent, addressing maybe some theological blind spots for what they call Kingdom Reformation.
Speaker B:And here's a little spoiler, maybe an aha moment.
Speaker B:The artist will suggest the Bible doesn't just permit women in ministry, it actually celebrates it.
Speaker B:It even hints that maybe the restrictions we often hear about come from misreading things historically.
Speaker B:So let's get into it.
Speaker B:Okay, so let's unpack this right from the very beginning.
Speaker B:Where does this article start, its argument for women's full participation?
Speaker C:Well, it starts right where you'd expect, I suppose, Genesis, but maybe not in the way people often use it.
Speaker C:It really anchors the whole thing in God's original design, Genesis 1 and 2.
Speaker C:Okay, and the key point in Genesis 1, verses 27 and 28 is that male and female are equally created in God's image.
Speaker C:They share the mandate, you know, to rule, to steward creation together.
Speaker C:There's just, well, no hint of hierarchy or subordination there.
Speaker C:Not at the start.
Speaker B:Equality from the get go.
Speaker B:Okay, but what about Genesis 2, the whole helper thing?
Speaker C:Ah, yes, Genesis 2.18.
Speaker C:The Hebrew phrase ezer kinegdo, often translated helper suitable for him.
Speaker C:But the article digs into this.
Speaker C:Ezer, it points out, often means a strong helper.
Speaker C:It's even used for God himself, like as a deliverer or rescuer.
Speaker B:Wow.
Speaker B:For God, that's.
Speaker B:That's not how you usually hear it described exactly.
Speaker C:It implies strength, vital support, and connecto means something like corresponding to him or as his equal, face to face.
Speaker C:So it's not suggesting a Subordinate assistant, but a strong equal partner.
Speaker B:Okay, that reframes it significantly.
Speaker C:Yeah, and there's that quote from Matthew Henry people.
Speaker C:Some past mention how Eve wasn't made from Adam's head, you know, to rule over him.
Speaker B:Right.
Speaker C:Nor from his feet, to be, well, trampled on.
Speaker B:Makes sense.
Speaker C:But from his side, to be equal with him side by side.
Speaker C:And another crucial point the article makes.
Speaker C:She's called woman, Isha, corresponding to man, Ish, before the fall.
Speaker C:Before, okay, the name Eve, meaning mother of all living.
Speaker C:That comes after the fall.
Speaker C:The article suggests that distortions like domination, well, they emerge with sin, not God's original plan.
Speaker B:That's a really crucial distinction.
Speaker B:But okay, here's where it gets, you know, really interesting for many people.
Speaker B:Genesis 3.16, he will rule over you.
Speaker B:That verse is so often central to arguments against women in leadership.
Speaker C:Absolutely central.
Speaker C:And this is a pivotal point in the article's argument.
Speaker C:It interprets Genesis 3.16 not as a divine prescription, not God saying, this is how it should be.
Speaker B:Okay, so what then?
Speaker C:But rather as a description, a sad description of the consequences of sin.
Speaker C:Relationships get broken, power struggles emerge, domination happens.
Speaker B:So like the other consequences mentioned, pain in childbirth, hard work.
Speaker C:Exactly.
Speaker C:The article draws that parallel.
Speaker C:Those are consequences of the fall we endure, maybe even seek relief from through medicine or technology.
Speaker C:We don't, you know, celebrate them as God's ideal design.
Speaker B:So we shouldn't celebrate male rule as the ideal either, based on that verse.
Speaker C:That's the argument.
Speaker C:The gospel in this view is about redemption, restoration.
Speaker C:It's about reversing those consequences of sin.
Speaker C:Domination gets replaced by mutual submission, which Paul talks about later, like in Ephesians 5.21.
Speaker B:Okay, okay, I could actually.
Speaker C:And it lines up with verses like Galatians 3.28.
Speaker C:Right.
Speaker C:Neither Jew nor Greek, slave nor free, male and female, you are all one in Christ Jesus.
Speaker C:The article sees this as like announcing a new reality in Christ where those old sin induced hierarchies are being dismantled.
Speaker B:So if the ideal was equality and the Fall brought distortion, but Christ brings restoration, what did this mean for how women actually, you know, functioned in the Old Testament?
Speaker B:I mean, it was still a very patriarchal society, wasn't it?
Speaker C:Oh, undoubtedly the cultural context was heavily patriarchal.
Speaker C:But the article argues that even within that context, you see these powerful examples, these signposts of God empowering women for significant leadership roles.
Speaker B:Like who?
Speaker B:Give us some examples.
Speaker C:Well, Miriam, for instance, Exodus 15 calls her a prophetess.
Speaker C:She leads worship.
Speaker C:And then Micah 6.4 is really striking.
Speaker C:God says he sent Moses, Aaron and Miriam to lead Israel out of Egypt.
Speaker B:Wow.
Speaker B:Miriam included, right alongside Moses and Aaron.
Speaker C:Yep.
Speaker C:Then There's Deborah.
Speaker C:Judges 4 and 5.
Speaker C:She's not just a prophetess, she's a judge.
Speaker C:That was the highest civil and religious authority in Israel at the time.
Speaker C:She held court, gave judgments, even commanded Barak, the military leader.
Speaker C:She was clearly in charge in that situation.
Speaker B:A judge and a prophetess.
Speaker B:That's remarkable.
Speaker C:It really is.
Speaker C:And don't forget Huldah, 2 Kings 22.
Speaker C:When King Josiah finds the lost book of the law, who do the high priest and the king's officials go to?
Speaker B:Let me guess who?
Speaker B:Huldah.
Speaker C:Exactly.
Speaker C:They go to Huldah, the prophetess, to authenticate the scroll and discern God's word for the nation.
Speaker C:These weren't minor figures.
Speaker C:The article also mentions unnamed wise women, like in the Second Samuel, who had real political and spiritual influence, and even women serving at a tent of meeting back in Exodus.
Speaker B:So these aren't just exceptions to the rule, but examples of God working through women despite the culture.
Speaker C:That's the perspective.
Speaker C:Yes.
Speaker C:Signposts of God's broader, inclusive redemptive plan.
Speaker B:Okay, that sets a strong foundation in the Old Testament.
Speaker B:Now let's shift to Jesus.
Speaker B:How did his ministry build on this, Especially given how countercultural he often was?
Speaker C:Jesus's interactions with women were, well, revolutionary for his time.
Speaker C:He consistently broke down social and religious barriers.
Speaker C:Think about Mary of Bethany in Luke 10.
Speaker C:She sits at Jesus feet, learning.
Speaker C:That was the posture of a disciple, a student of theology, something usually reserved only for men in that culture.
Speaker B:And Martha was busy serving.
Speaker B:Right.
Speaker C:And Jesus defends Mary's choice.
Speaker C:He affirms her desire to learn directly from him.
Speaker C:Breaking that rabbinic tradition, that's powerful.
Speaker B:What other example?
Speaker C:The Samaritan woman at the well in John 4.
Speaker C:I mean, Jesus initiated a deep theological conversation with her, crossing ethnic, gender, and moral boundaries.
Speaker B:And then she goes and tells her whole town.
Speaker C:Exactly.
Speaker C:She becomes the first evangelist to Samaria.
Speaker C:Her testimony brings many to faith.
Speaker C:Jesus commissions her, essentially.
Speaker C:And Luke 8 tells us women traveled with Jesus and his disciples even supported the ministry financially.
Speaker C:That was highly unconventional for a rabbi.
Speaker B:Right?
Speaker B:That wouldn't have been the norm at all.
Speaker C:Not at all.
Speaker C:And then think about the crucifixion and Resurrection, when the male disciples mostly scattered, the women stayed.
Speaker C:They were faithful witnesses at the cross.
Speaker C:And crucially, Mary Magdalene is the first person Jesus appears to after the resurrection.
Speaker C:John 20 makes it clear.
Speaker C:And he commissions her.
Speaker C:Go and tell my brothers.
Speaker B:First witness sent to Tell the man.
Speaker C:Yes.
Speaker C:N.T.
Speaker C:wright makes a great point about this.
Speaker C:In that culture, a woman's testimony wasn't even considered valid in court.
Speaker C:Yet Jesus entrusts the foundational message of the Gospel, the resurrection, to Mary first.
Speaker C:It's a deliberate countercultural affirmation.
Speaker B:Okay, but what about the 12 apostles?
Speaker B:They were all men.
Speaker B:How does the article address that?
Speaker C:That's a fair question.
Speaker C:The article suggests this was likely a strategic accommodation to the specific cultural and religious context for establishing the initial foundation of the church Within Judaism.
Speaker C:Having male witnesses might have been necessary for, well, legal and social credibility at that time.
Speaker C:Women couldn't formally be witnesses in that way.
Speaker B:So a practical step for that moment, not necessarily a timeless principle limiting leadership.
Speaker C:That seems to be the interpretation, yeah, because Jesus's actions and his commissioning of women like Mary Magdalene and the Samaritan woman consistently point towards inclusion.
Speaker C:And the article even notes that later church fathers like Origen and Jerome acknowledged women who functioned in apostolic or teaching roles.
Speaker B:Interesting.
Speaker B:So Jesus sets this stage, really pushing boundaries.
Speaker B:What happens then at Pentecost?
Speaker B:The birth of the church?
Speaker C:Pentecost really seals the deal.
Speaker C:According to this perspective, Acts 2 is huge.
Speaker C:Peter stands up and quotes the prophet Joel.
Speaker C:And what does he emphasize?
Speaker C:That in the last days, God will pour out his Spirit on all people.
Speaker B:All people?
Speaker C:Yes.
Speaker C:And he specifically says, your sons and daughters will prophesy, even on my servants, both men and women.
Speaker C:I will pour out my spirit in those days, and they will prophesy.
Speaker B:Sons and daughters.
Speaker B:Men and women.
Speaker B:Explicitly included.
Speaker C:Explicitly.
Speaker C:And remember, women were there in the upper room in Acts 1among the 120, they received the Spirit along with the men, spoke in tongues, and prophesy in the New Testament sense wasn't just predicting the future, as 1 Corinthians 14 suggests.
Speaker C:It included preaching, teaching, edifying the church, real spiritual leadership.
Speaker B:Okay.
Speaker C:Later, Acts 21 mentions Philip the Evangelist having four unmarried daughters who prophesied.
Speaker C:So women functioning publicly in prophetic ministry was clearly a reality in the early Church.
Speaker C:The Spirit was poured out without gender distinction for ministry.
Speaker B:It definitely seems like a consistent thread from Genesis through Jesus to Pentecost.
Speaker B:But, you know, we have to talk about Paul because he's the one most often quoted to restrict women.
Speaker B:Right.
Speaker B:How does the article handle Paul's letters?
Speaker C:Right.
Speaker C:Paul is often seen as the main source of restriction, but the article argues that if you look at all of what Paul says and the context, a different picture emerges, a picture of affirmation.
Speaker B:Okay, how so?
Speaker C:Well, look at Romans 16.
Speaker C:It's full of Greetings to his co workers.
Speaker C:He starts with Phoebe.
Speaker B:Phoebe.
Speaker C:He calls her a diakonos, deacon or minister.
Speaker C:Same word he uses for himself and other male leaders.
Speaker C:And a prostatus, a benefactor or patron, someone with significant standing and influence.
Speaker C:Many scholars believe she was the one who actually carried the letter to Rome and likely explained it to the Roman churches.
Speaker C:That's a huge level of trust and responsibility.
Speaker B:A deacon and a patron delivering Romans.
Speaker B:That's significant.
Speaker C:Very.
Speaker C:Then there's junia.
Speaker C:In Romans 16.7, Paul calls her and Andronicus outstanding among the Apostles.
Speaker B:Among the apostles, yes.
Speaker C:And the scholarly consensus now, and actually among early church fathers like John Chrysostom, was that Junia was a woman.
Speaker C:A female apostle.
Speaker C:Highly regarded.
Speaker B:A female apostle.
Speaker B:That definitely challenges some common assumptions.
Speaker C:It does.
Speaker C:And then there's Priscilla, often named before her husband Aquila, which was culturally unusual and might suggest her prominence.
Speaker C:And in Acts 18 it says Priscilla and Aquila took Apollos aside and explained to him the way of God.
Speaker C:More accurately, she was involved in teaching theology to a male leader.
Speaker B:So she had doctrinal authority.
Speaker C:It certainly seems so.
Speaker C:And Paul greets several other women in Romans 16, Mary, Tryphaena, Tryphosa, Persis, saying they worked very hard in the Lord.
Speaker C:Using the same language he uses for his male ministry partners.
Speaker C:He clearly saw them as vital co laborers.
Speaker B:Okay, this builds a strong case for Paul affirming women in ministry.
Speaker B:But, and this is the crucial part, how does the article then deal with those passages, the ones everyone points to?
Speaker B:Like in 1 Corinthians 14 and 1 Timothy 2, the women should be silent texts.
Speaker C:Yes, those are the key texts often used for restriction.
Speaker C:And the article tackles them head on by focusing intensely on context, culture, and concept.
Speaker C:Consistency with the rest of Scripture.
Speaker B:Right.
Speaker B:Let's take First Corinthians 14.34, 35.
Speaker B:First, women should remain silent in the churches.
Speaker B:Seems pretty clear on the surface.
Speaker C:It does seem clear in isolation.
Speaker C:But the article points out the immediate contradiction just a few chapters earlier.
Speaker C:In 1 Corinthians 11, there, Paul gives instructions for how women should pray and prophesy publicly with their heads covered.
Speaker C:You wouldn't regulate something you intended to forbid entirely just three chapters later, would you?
Speaker B:Hmm, good point.
Speaker B:So how do they explain chapter 14 then?
Speaker C:The interpretation offered is that Paul isn't forbidding all speech, but addressing a specific problem of disorderly or disruptive speech in the Corinthian church services.
Speaker C:Maybe uneducated questions or something challenging the order he's trying to establish.
Speaker C:Verse 33 mentions God is not a God of disorder.
Speaker C:Some textual scholars even question if those verses were originally part of Paul's letter or maybe a later marginal note that got copied into the main text.
Speaker C:But even taking it as original, the context suggests a specific disruption, not a universal ban on women speaking or leading.
Speaker B:Okay, so context is key for 1 Corinthians.
Speaker B:What about 1 Timothy 2.11 15.
Speaker B:I do not permit a woman to teach or to assume authority over a man.
Speaker B:She must be quiet.
Speaker B:That one seems even more direct.
Speaker C:It does.
Speaker C:And it's probably the most heavily relied upon passage for restricting women.
Speaker C:The article unpacks several layers here.
Speaker C:First, Paul says, I do not permit UK epitropo.
Speaker C:The verb is present tense.
Speaker C:Some argue this suggests a specific local instruction for that situation in Ephesus, where Timothy was rather than a timeless universal command from God for all churches everywhere.
Speaker B:Why Ephesus specifically?
Speaker B:What was going on there?
Speaker C:Well, Paul starts the letter warning Timothy about false doctrines.
Speaker C:First Tim.
Speaker C:1.37.
Speaker C:Ephesus was a major center for the pagan cult of Artemis, where women held prominent religious authority.
Speaker C:It's possible that some women, perhaps new converts, influenced by that background or lacking proper instruction, were spreading false teachings, were trying to assert authority in a disruptive or illegitimate way.
Speaker B:Ah, so the assume authority part might be key.
Speaker C:Exactly.
Speaker C:The Greek word used there, authentine, is very rare in the New Testament.
Speaker C:It doesn't just mean have authority in a general sense.
Speaker C:It often carries a negative connotation, like to dominate, to usurp authority or act abusively.
Speaker C:Paul might be forbidding that kind of domineering behavior.
Speaker C:Not all teaching or leadership by women.
Speaker B:And the reference to Adam and Eve.
Speaker C:The article argues Paul uses that example not to set a universal hierarchy based on creation order, but to address the specific problem of deception in Ephesus.
Speaker C:Because Eve was deceived, he's correcting disorder and error in that context.
Speaker C:And there's a consistency check proposed.
Speaker C:If verse 12 no teaching authority is a timeless rule.
Speaker C:What about verse 15, which seems to say women will be saved through childbearing?
Speaker C:Almost no one takes that literally or universally today.
Speaker C:If one part is specific to the context, maybe the other is too.
Speaker B:It's a challenging point.
Speaker B:So the argument is that these passages, when read in context, don't contradict Paul's affirmation of women like Phoebe, Junia, and Priscilla elsewhere.
Speaker C:Precisely.
Speaker C:It allows for a more consistent reading of Paul and the New Testament as a whole, aligning with the pattern we saw from Genesis onward.
Speaker B:Okay, that makes the approach clearer.
Speaker B:So if the Bible read this way shows this consistent affirmation.
Speaker B:What's the bigger theological idea holding it all together?
Speaker C:I think it boils down to the work of the Holy Spirit and the nature of spiritual gifts.
Speaker C:1 Corinthians 12 is really clear.
Speaker C:Verses 411 talk about the variety of gifts given by the same Spirit to each one for the common good.
Speaker C:The list of gifts wisdom, knowledge, faith, healing, prophecy, teaching, leadership isn't gender.
Speaker C:The gifts are for everyone, for everyone in the body.
Speaker C:Paul says the Spirit distributes them just as he determines.
Speaker C:There's no indication he restricts certain gifts like teaching or leadership only to men.
Speaker C:Then you have Ephesians 4, the five fold ministry gifts.
Speaker C:Apostles, prophets, evangelists, pastors, teachers.
Speaker C:Christ gives these to equip his people for works of service.
Speaker C:Again, the article argues there's no biblical basis to limit these roles based on gender.
Speaker B:So it's about gifting, not gender.
Speaker C:Largely, yes.
Speaker C:And it connects to that foundational Reformation idea, the priesthood of all believers from 1st Peter 2.9.
Speaker C:If all believers are priests with direct access to God and called to minister, that includes women just as much as men.
Speaker C:The article also briefly touches on how headship kepheli in Greek might mean source or origin as often as authority, and how Jesus totally reframed leadership as servanthood, not domination.
Speaker B:That's a lot of theological grounding, thinking beyond the text itself.
Speaker B:Now, how has the church actually lived this out over the centuries?
Speaker B:Has it always been restrictive?
Speaker B:Or is there a history of women in ministry too?
Speaker C:Oh, there's definitely a history, though it's often been overlooked or suppressed.
Speaker C:The article highlights this ebb and flow in the early church.
Speaker C:Besides the New Testament examples, you had orders of deaconesses mentioned in early church documents.
Speaker C:You had prophetic movements like Montanism with female leaders like Priscilla and Maximila.
Speaker C:We already mentioned Junia being recognized as an apostle by figures like Chrysostom.
Speaker B:So it wasn't completely absent after the first century.
Speaker C:Not at all.
Speaker C:Even in the medieval period, you had figures like Hildegard of Bingen and Abyss, who wrote theology, composed music, gave counsel, even preached publicly.
Speaker C:Catherine of siena in the 14th century, advised popes, and influenced church policy.
Speaker C:During the Reformation, women like Argila von Grumbach publicly debated theology.
Speaker B:Wow.
Speaker B:What about more modern times?
Speaker C:Modern revivals, particularly the Holiness and Pentecostal movements starting in the 19th and early 20th centuries saw a huge surge of women preachers and leaders.
Speaker C:Figures like Phoebe Palmer, Maria Woodworth etter, Amy Semple McPherson were incredibly influential, right?
Speaker B:The Pentecostal movement especially.
Speaker C:Yes.
Speaker C:And People like Catherine Booth, co founder of the Salvation army, wrote powerful defenses of female ministry.
Speaker C:The modern missionary movement also saw countless women serving in pioneering roles.
Speaker C:And today, the article notes, many major global denominations ordain women, Methodists, Assemblies of God, Nazarenes, many Lutherans, Anglicans, Baptists and others.
Speaker C:International agreements like the Lausanne Covenant affirm women's vital role too.
Speaker C:So while resistance remains, the article sees a historical trajectory towards restoring women's place.
Speaker B:That's a fascinating historical overview.
Speaker B:So, bringing it all together, the biblical interpretation, the theology, the history.
Speaker B:Where does this article leave us today?
Speaker B:What's the call for the church now?
Speaker C:The call is essentially a return to God's original design and the reality inaugurated by Christ in Pentecost.
Speaker C:It's a call to fully live out the restoration of gender, partnership and mission.
Speaker C:The fall brought distortion, alienation, hierarchy.
Speaker C:But the gospel is about reversing that, breaking down those dividing walls like Galatians 3.28 says.
Speaker B:Restoring that partnership.
Speaker C:Exactly.
Speaker C:And the article makes a really strong point about the cost of not doing that.
Speaker C:When half the body of Christ is restricted or silenced, their gifts are quenched.
Speaker C:The mission suffers.
Speaker C:The church's witness to a watching world is compromised.
Speaker C:It calls the silencing of women unjust and unsustainable, especially when Jesus himself said, the harvest is plentiful but the laborers are few.
Speaker C:Why would we sideline half the potential workforce?
Speaker B:That's a powerful way to put it.
Speaker C:So the path forward, especially for churches that have held restrictive views, involves repentance, acknowledging where tradition or misinterpretation might have overruled the broader biblical witness.
Speaker C:It's about embracing the grand arc of redemption.
Speaker C:It takes courage, the article implies, to maybe change long held practices.
Speaker C:But it's necessary if the church is to be the truly prophetic community it's called to be, embodying Joel's prophecy of sons and daughters ministering together.
Speaker C:The final charge is really, let us not build walls that the Spirit has torn down.
Speaker B:That's a profound challenge, really, this deep dive.
Speaker B:Looking through the lens of Glenn Blakeney's article certainly presents a compelling, consistent case from scripture and history.
Speaker B:The argument is strong.
Speaker B:The Bible, from Genesis to Revelation, affirms women in ministry.
Speaker B:The restrictions seem more rooted in specific contexts, cultural biases, maybe misinterpretations, rather than God's universal design.
Speaker C:Yeah, that's the core message.
Speaker B:And the idea that empowering women is actually echoing the heart of the Gospel itself.
Speaker B:Liberation, restoration, commissioning everyone, every son and daughter.
Speaker B:That's quite something to reflect on.
Speaker C:It really is.
Speaker B:The article ends with that evocative quote from Psalm 68.11 the Lord announces the Word and the women who proclaim it are a mighty throng, followed by that simple, powerful statement, let the daughters of the King arise.
Speaker C:Imagine the potential.
Speaker B:Indeed, what could happen if the entire body of Christ, every single gifted person, was fully released into their God given calling.
Speaker B:Well, that's definitely something to think about and remember.
Speaker B:This Deep Dive Exploring Women in Ministry is brought to you by Awake nations with Glenn Blakeney and the Kingdom Reformation Community for Leaders.
Speaker C:They have a lot more resources exploring this kind of Kingdom perspective.
Speaker B:Absolutely.
Speaker B:If you want to read the original article by Glenn Blakeney or explore more, you can subscribe and find resources over@domedyreformation.org thanks for joining us on the Deep Dive.
Speaker B:Foreign.
Speaker D:Glenn Blakeney here.
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