Macarthur and women preaching?

I think its sexist. They had many women of God in the Bible.

I am curious why any in WWMC would be very concerned with MacArthur's opinion, since he is a conservative-to-fundamentalist 4pt. Calvinist, just about as far from a liberal Christian as you can be.

But as a serious answer to the OP's question, I think the Assemblies of God position paper on the matter is pretty good: http://ag.org/top/Beliefs/Position_Papers/pp_downloads/PP_The_Role_of_Women_in_Ministry.pdf That's not my denomination, but it used to be, and that's one of many matters on which I still agree with them.

I believe God uses those of us who are willing regardless of gender. Everything in the Bible must be taken in context with the time in history it happened. I follow what Jesus said and there is no evidence He excluded women.

1) The fact there is pretty good evidence that a woman wrote the book of Hebrews.

What would that be?

I believe scriptures should be taken in context and the history should considered at the time.

^ agreed The culture of that time was very different, and should be considered accordingly.

Tinker Grey said:

What would that be?

Click to expand...

I think this might be what he is referring to although most scholars I've read who have responded to her Thesis, both conservative and liberal seem to think that the argument is poorly made. The fact is the authorship isn't known for sure and my guess is probably never will be. It wouldn't bother me if Hebrews was written by a woman, in fact I think that would be pretty awesome but I'm not sure this woman's thesis actually is considered "pretty good evidence". I am going to buy the book though and give it a read.

Priscilla's Letter

Thanks. I have no argument to make. I know the authorship is unknown so I was curious as to what basis there was to claim it was written by a woman.

If you find anything interesting in the book, let me know.

Here is the proof one of the Women was an minister

But there’s something strange about the history of the translation of this word. In most Bible translations, diakonos is translated as "deacon" only in 1 Timothy 3 (vs. 8, 10, 12) and Philippians 1:1. All other occurrences of this word are translated either "servant" or "minister." The verb form of the word, diakoneo, is translated most often as "to serve" or "to minister." The same goes for the word diakonia translated as "service" or "ministry."
I have found that every time the words diakonos, diakoneo or diakonia are used in connection to a male person in the writings of Paul, the major English translations have either translated them as "minister" or "servant."

• In 1 Corinthians 3:5, Paul and Apollos are "ministers" (King James Version, New King James Version) or "servants" (English Standard Version, New Living Translation, New Revised Standard Version, New American Standard Bible, New International Version). In Ephesians 3:7, Paul is a "minister" (KJV, NKJV, NASB, ESV) or a "servant" (NRSV, NIV, NLT). In Colossians 1:23 and 1:25, Paul serves also a "minister" (KJV, NKJV, NASB, ESV) or a "servant" (NRSV, NIV, NLT).
• In Ephesians 6:21, Tychicus is a "minister" (KJV, NKJV, NRSV, NASB, ESV) or a "servant" (NIV). In Colossians 4:7, he is referred to as a "minister" (KJV, NKJV, NRSV, NIV, ESV) or a "servant" (NASB).
• In Colossians 1:7, Epaphras is a "minister" (KJV, NKJV, NIV, NRSV, ESV) or a "servant" (NASB, NLT).
• In Colossians 4:17, Archippus is active in "ministry" (diakonia) (KJV, NKJV, NASB, ESV).
• In Philemon 13, Onesimus is doing "ministry" (diakoneo) (KJV, NKJV, NASB) or "service" (NRSV, ESV) for Paul.

Most of these English translations tend to be consistent. The KJV and NKJV always translate the word diakonos as "minister," the NASB and ESV do the same most of the time, and the NIV translates the word as "servant" most of the time. However, the NRSV is not consistent and fluctuates between the two words, while the NLT varies between "servant" or "helper."
Gender Bias In English Translations
But what is most intriguing is that when it comes to the only reference where the word diakonos is used in connection with a female person in Paul’s writings, the word is never translated "minister" in our current English translations.
Phoebe (Rom 16:1) is a "servant" (KJV, NKJV, NIV, NASB, ESV) or a "deacon" (NRSV, NLT). But in none of the translations is she described as a "minister!"
The KJV, NKJV, NASB and ESV consistently translate diakonos as "minister" when the word is used in connection to a male person, but not so when it comes to Phoebe. I think this shows a strange bias against women in ministry.

Here is the proof one of the Women was an minister

But there’s something strange about the history of the translation of this word. In most Bible translations, diakonos is translated as "deacon" only in 1 Timothy 3 (vs. 8, 10, 12) and Philippians 1:1. All other occurrences of this word are translated either "servant" or "minister." The verb form of the word, diakoneo, is translated most often as "to serve" or "to minister." The same goes for the word diakonia translated as "service" or "ministry."
I have found that every time the words diakonos, diakoneo or diakonia are used in connection to a male person in the writings of Paul, the major English translations have either translated them as "minister" or "servant."

• In 1 Corinthians 3:5, Paul and Apollos are "ministers" (King James Version, New King James Version) or "servants" (English Standard Version, New Living Translation, New Revised Standard Version, New American Standard Bible, New International Version). In Ephesians 3:7, Paul is a "minister" (KJV, NKJV, NASB, ESV) or a "servant" (NRSV, NIV, NLT). In Colossians 1:23 and 1:25, Paul serves also a "minister" (KJV, NKJV, NASB, ESV) or a "servant" (NRSV, NIV, NLT).
• In Ephesians 6:21, Tychicus is a "minister" (KJV, NKJV, NRSV, NASB, ESV) or a "servant" (NIV). In Colossians 4:7, he is referred to as a "minister" (KJV, NKJV, NRSV, NIV, ESV) or a "servant" (NASB).
• In Colossians 1:7, Epaphras is a "minister" (KJV, NKJV, NIV, NRSV, ESV) or a "servant" (NASB, NLT).
• In Colossians 4:17, Archippus is active in "ministry" (diakonia) (KJV, NKJV, NASB, ESV).
• In Philemon 13, Onesimus is doing "ministry" (diakoneo) (KJV, NKJV, NASB) or "service" (NRSV, ESV) for Paul.

Most of these English translations tend to be consistent. The KJV and NKJV always translate the word diakonos as "minister," the NASB and ESV do the same most of the time, and the NIV translates the word as "servant" most of the time. However, the NRSV is not consistent and fluctuates between the two words, while the NLT varies between "servant" or "helper."
Gender Bias In English Translations
But what is most intriguing is that when it comes to the only reference where the word diakonos is used in connection with a female person in Paul’s writings, the word is never translated "minister" in our current English translations.
Phoebe (Rom 16:1) is a "servant" (KJV, NKJV, NIV, NASB, ESV) or a "deacon" (NRSV, NLT). But in none of the translations is she described as a "minister!"
The KJV, NKJV, NASB and ESV consistently translate diakonos as "minister" when the word is used in connection to a male person, but not so when it comes to Phoebe. I think this shows a strange bias against women in ministry.

http://www.mayimhayim.org/Hebrew Perspectives/Women in Ministry_Rabbi Harlon Picker.pdf

Phroneo Thinking: Genesis 2:18: Ezer Kenegdo

SayaOtonashi said:

Here is the proof one of the Women was an minister

But there’s something strange about the history of the translation of this word. In most Bible translations, diakonos is translated as "deacon" only in 1 Timothy 3 (vs. 8, 10, 12) and Philippians 1:1. All other occurrences of this word are translated either "servant" or "minister." The verb form of the word, diakoneo, is translated most often as "to serve" or "to minister." The same goes for the word diakonia translated as "service" or "ministry."
I have found that every time the words diakonos, diakoneo or diakonia are used in connection to a male person in the writings of Paul, the major English translations have either translated them as "minister" or "servant."

• In 1 Corinthians 3:5, Paul and Apollos are "ministers" (King James Version, New King James Version) or "servants" (English Standard Version, New Living Translation, New Revised Standard Version, New American Standard Bible, New International Version). In Ephesians 3:7, Paul is a "minister" (KJV, NKJV, NASB, ESV) or a "servant" (NRSV, NIV, NLT). In Colossians 1:23 and 1:25, Paul serves also a "minister" (KJV, NKJV, NASB, ESV) or a "servant" (NRSV, NIV, NLT).
• In Ephesians 6:21, Tychicus is a "minister" (KJV, NKJV, NRSV, NASB, ESV) or a "servant" (NIV). In Colossians 4:7, he is referred to as a "minister" (KJV, NKJV, NRSV, NIV, ESV) or a "servant" (NASB).
• In Colossians 1:7, Epaphras is a "minister" (KJV, NKJV, NIV, NRSV, ESV) or a "servant" (NASB, NLT).
• In Colossians 4:17, Archippus is active in "ministry" (diakonia) (KJV, NKJV, NASB, ESV).
• In Philemon 13, Onesimus is doing "ministry" (diakoneo) (KJV, NKJV, NASB) or "service" (NRSV, ESV) for Paul.

Most of these English translations tend to be consistent. The KJV and NKJV always translate the word diakonos as "minister," the NASB and ESV do the same most of the time, and the NIV translates the word as "servant" most of the time. However, the NRSV is not consistent and fluctuates between the two words, while the NLT varies between "servant" or "helper."
Gender Bias In English Translations
But what is most intriguing is that when it comes to the only reference where the word diakonos is used in connection with a female person in Paul’s writings, the word is never translated "minister" in our current English translations.
Phoebe (Rom 16:1) is a "servant" (KJV, NKJV, NIV, NASB, ESV) or a "deacon" (NRSV, NLT). But in none of the translations is she described as a "minister!"
The KJV, NKJV, NASB and ESV consistently translate diakonos as "minister" when the word is used in connection to a male person, but not so when it comes to Phoebe. I think this shows a strange bias against women in ministry.

Click to expand...

There is evidence in the writings of the Early Church Fathers that claim the women who served as Deacons were not of the priestly order. I think a better argument from Scripture is that Junia is referred to in a manner that appears to be calling her an Apostle. Perhaps however an even better argument is that sometimes being so literal in our interpretations pits us against God and his plan for us.

yet that doesn't make sense because of the things Paul talks of to be a deacon.
http://www.freedom-ministry.com/women_in_the_bible/women_in_the_bible.html

I'm not arguing that the ECF's were correct, I'm only pointing it out. We (my church body) ordain women to all levels. Thanks for posting the link to the paper I'm looking forward to reading it.