Hilliard is a FALSE TEACHER!! Look at how he manipulates
scripture by using eisegesis of the Text.
Hi, This is letter written from Dr. I.V. Hilliard in Houston Texas
as a response to some great questions by Pastor Saiko Woods
Check out his response below and lets see how
Hilliard responds?
August 6, 2007
Pastor Saiko Woods
(E-mail) saikowoods@hotmail.com
Greeting in the precious and mighty name of Jesus! Thank you for writing.
Pastor Woods, the church has frowned on women in leadership for years. Of course, we know that it has been misinformed and my message on the Daughters of Destiny tells why. This message helps us clearly see from scripture that both women and men are equal in the eyesight of God and He calls women as well as men into the five-fold ministry or into leadership positions.
Now the attributes that Paul listed for a bishop in 1Timothy 3:1-7 were not to exclude women or to say it was wrong for women to be in that position or in any position of leadership in the church. Because if this were the case, he was contradicting what He stated earlier in Galatians 3:28, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for you are all one in Christ Jesus.” This let’s me know that Paul understood that gender was not an issue for God. It was simply appropriate for him to address the office of bishop from a male perspective since it was the custom at that time that only allowed men in the position.
Even when Paul asked the women to be silent in church in 1Timothy 2:11-14 he was also basing his decision on the tradition for that time and not on a mandate from God. You see, during Paul’s day it was a tradition for women and men to sit on opposite sides of the church. If the women had questions about something during service, they did not wait to ask their husband’s later; they would just talk to their husband’s across the room. This interrupted the flow of the service and Paul’s passion for the gospel could not allow this to continue. Therefore, it was at this time that it became necessary for Paul to emphasize the need for the women to be silent so that the service could flow decently and in order (1 Corinthians 14:40).
How do we know that Paul were not against women ministers? Because of the women who were all in influential positions of leadership in the early church and also helped to expand his ministry.
Phoebe-Romans 16:1-2; Priscilla-Acts 18:26, Romans 16:3-5; Mary-Romans 16:6; Euodia and Syntyche-Philippians 4:2-3; Junia-Romans 16:17.
Another witness that verifies that Paul were not against women speaking in church or participating in the five-fold ministry is 1 Corinthians 11:5,
"But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven."
Paul expected women to speak in the church, or else why would he have given them the above directive? It would have been useless to give women instructions concerning the manner they should speak in church if they were never allowed to do so.
To reflect back even further, you will note that right after Jesus rose from the dead, the first person He appeared to and instructed to preach the good news of His resurrection was a woman (Mary Magdalene) (Mark 16:9; John 20:13-17). You will also note that prior to Jesus’ death, burial, and resurrection, His encounter with the woman at the well expanded His ministry because she declared to the whole city that Jesus is the Messiah (John 4:6-29).
Additionally, today’s society has been impacted in even greater measures by women pastors, teachers, preachers, and evangelists. People are being saved, delivered, healed, and are prospering financially. Now in my many years of ministry, these types of results tell me only one thing: that God is working with them confirming His Word with signs following (Mark 16:20). If they were out of the will of God, then how can He manifest His power through them?
I am reminded of the story in Mark 9:38-40 when the disciples were complaining because there was someone who was not a part of their group casting out devils in the name of Jesus. Jesus let them know that it is not important who is doing the work of the Kingdom as long as the work is being done. Anyone who is carrying out the mission of God is certainly in the will of God, whether male or female.
It is our prayer that the eyes of your understanding are always enlightened to God’s perfect will.
In His Service,
Bishop I. V. Hilliard
Response from Woods
Dear Pastor Hilliard,
Thank you for your response to my letter. I know that as a Pastor you have a lot of responsibilities to undertake and I am appreciative of your time given to respond to my questions.
I wanted to respond back to your letter with some questions that after reading your response raised some questions with me that I hope that you can help me to better understand your position concerning the role of women in ministry. Let me say at the outset that I do agree with you that God has used women mightily in His kingdom and still does, but I believe that we disagree on the application of how God uses women in His church which I believe is an important issue if we want to see God glorified in our ministries and among our people.
There were several points that you made regarding this topic that for the sake of time I would not be able to address, not to a lack of understanding, but because of my attempt to address the main points that I believe to be of importance concerning this issue. I understand that we may not agree, but I pray that we may not agree because of what the Bible disagrees with, not because of our personal preferences or cultural persuasions.
Therefore, I would like to ask you some more questions regarding this topic and ask that we as men of God approach this issue from a biblical perspective that clearly teaches what God has said and only what He has said.
What reliable source(s) (i.e. books, commentaries, etc.) do you have that support the biblical view you have cited regarding 1 Tim. 3:1-7? Does the passage in the original language support such a view?
What was the historical setting in Gal. 3:28 that prompted Paul to make such a statement? Is he discussing salvation by faith w/o distinction? Or is he discussing the acceptance & approval of women to minister as Pastors?
If gender is not an issue of concern with God, why would He distinguish the roles of men & women in the home, church, society, etc. (Gen. 1:27; 1 Cor. 11:3)?
If gender is not an issue of concern with God, why does Paul in 1 Tim. 3:1-7 in the original Greek language use the noun for “man or he” in the masculine form & not the feminine?
What reliable source(s) could you refer that states that 1 Tim. 3:1-7 was a temporary command due to the culture and not a universal command given to all churches for all time as Paul so states under the inspiration of the Holy Spirit (1 Tim. 3:15; 2 Tim. 3:16)?
If gender is not an issue with God, why should we as Christians discourage the practice homosexuality, lesbianism, & transvestism in society and its consequences? Why not allow them to pursue whatever gender they decide to choose?
If gender is not an issue with God, should the wife be allowed to lead the home when there is a husband present? (Please provide scriptural support for your answer)
Where in Mark’s gospel does it state that Mary preached the gospel to the disciples after Christ’s resurrection? Wouldn’t the writer have made that point clear if that were the case? Why would she have had to preach the gospel to someone who already followed Jesus (Jn. 17:6, 9, 14, 20)?
According to scripture, when does God allow the culture to influence or determine His creative order? (Please provide scriptural support)
Where in the Bible does it clearly state that women led churches in the five-fold ministry gifts described in Eph. 4:11? (Please refer to the gender form of each word used in the original language)
Where in the Bible does it state that Phoebe, Priscilla, Mary, Euodia, Syntyche, & Junia ever had pastoral positions of authority in the early church? (Please see the word for “servant” (diakonos) in the original language)[1]
I would like to set up an appointment with you to discuss these matters in person. Would you be able to meet with me to address these concerns? Who would I need to contact to arrange this?
We live in a pragmatic society that has now crept into the church. Just because a ministry is thriving, successful, or prospering doesn’t mean that it is healthy & God-honoring. Sometimes it could be God’s judgment or a mark of apostasy & apathy to the truth of God’s word as Paul explains to Timothy (2 Tim. 4:3). The apostle John tells us to “test” the spirits when we encounter any teaching that possibly may contradict what Christ or His disciples taught (1 Jn. 4:1 c.f. 1 Thes. 5:21). Even the Bereans examined “tested” Paul’s teaching when he spoke about Christ (Acts 17:11).
In conclusion, I pray that you would allow me the opportunity to speak with you so that what is stated in writing can have better depth and clarity in person and that we can as men of God strive to glorify God in rightly dividing and proclaiming His word in truth and love.
In His Service,
Pastor Woods
[1] 1249. διάκονος diákonos; gen. diakónou, masc., fem. noun. A minister, servant, deacon. The derivation is uncertain. According to some it comes from diakónis, in the dust laboring, or running through dust. Others derive it from diákō, the same as dié̄kō, to hasten, related to dió̄kō, to pursue.
Also used in the NT as a technical term side by side with epískopos (1985), bishop or overseer (1 Tim. 3:8, 12; Phil. 1:1). The deacons in this sense were helping or serving the bishops or elders, and this is why they were probably called deacons. They did not, though, possess any ruling authority as did the elders.[1] The only passage in which special officials of the church are mentioned is 1 Tim. 3:8–12. In verse eight it speaks of diakónous which undoubtedly refers to male deacons because the adjectives that are used in the verse such as semnoús (4586), grave, are in the masc. pl. and not in the fem.[1]
The only possible reference to a woman as a deacon is Rom. 16:1, 2, although the word diákonon may just as well be translated “servant.” In this regard we must note that the story of the early church significantly begins with the inclusion of women in the apostolic meetings for prayer (Acts 1:14). Their presence and activity are clearly illustrated by the references to Tabitha (Acts 9:36), Mary the mother of John Mark (Acts 12:12), Lydia (Acts 16:14), Damaris (Acts 17:34), and Priscilla (Acts 18:2). The story of Sapphira (Acts 5:7f.) implies the comparatively independent membership and responsibility of women within the Christian community. Priscilla illustrates their active evangelism (Acts 18:26). Attention is expressly called to the “multitudes” of women converts added to the church (Acts 5:14). In Phil. 4:2, 3 Euodias and Syntyche (both women) are spoken of as fellow laborers of the Apostle Paul, and in 1 Cor. 1:11 Chloe is mentioned as having reported to Paul the condition of the church at Corinth. In Rom. 16:1–3, 6, 12, 13, 15 we have numerous salutations to women. Nevertheless, aside from the normal and expected involvement of women in a wide range of church activities and auxiliary ministries, they are never found to be holding ordained offices or engaging in the work of those positions.[1]
Thank you for your response to my letter. I know that as a Pastor you have a lot of responsibilities to undertake and I am appreciative of your time given to respond to my questions.
I wanted to respond back to your letter with some questions that after reading your response raised some questions with me that I hope that you can help me to better understand your position concerning the role of women in ministry. Let me say at the outset that I do agree with you that God has used women mightily in His kingdom and still does, but I believe that we disagree on the application of how God uses women in His church which I believe is an important issue if we want to see God glorified in our ministries and among our people.
There were several points that you made regarding this topic that for the sake of time I would not be able to address, not to a lack of understanding, but because of my attempt to address the main points that I believe to be of importance concerning this issue. I understand that we may not agree, but I pray that we may not agree because of what the Bible disagrees with, not because of our personal preferences or cultural persuasions.
Therefore, I would like to ask you some more questions regarding this topic and ask that we as men of God approach this issue from a biblical perspective that clearly teaches what God has said and only what He has said.
What reliable source(s) (i.e. books, commentaries, etc.) do you have that support the biblical view you have cited regarding 1 Tim. 3:1-7? Does the passage in the original language support such a view?
What was the historical setting in Gal. 3:28 that prompted Paul to make such a statement? Is he discussing salvation by faith w/o distinction? Or is he discussing the acceptance & approval of women to minister as Pastors?
If gender is not an issue of concern with God, why would He distinguish the roles of men & women in the home, church, society, etc. (Gen. 1:27; 1 Cor. 11:3)?
If gender is not an issue of concern with God, why does Paul in 1 Tim. 3:1-7 in the original Greek language use the noun for “man or he” in the masculine form & not the feminine?
What reliable source(s) could you refer that states that 1 Tim. 3:1-7 was a temporary command due to the culture and not a universal command given to all churches for all time as Paul so states under the inspiration of the Holy Spirit (1 Tim. 3:15; 2 Tim. 3:16)?
If gender is not an issue with God, why should we as Christians discourage the practice homosexuality, lesbianism, & transvestism in society and its consequences? Why not allow them to pursue whatever gender they decide to choose?
If gender is not an issue with God, should the wife be allowed to lead the home when there is a husband present? (Please provide scriptural support for your answer)
Where in Mark’s gospel does it state that Mary preached the gospel to the disciples after Christ’s resurrection? Wouldn’t the writer have made that point clear if that were the case? Why would she have had to preach the gospel to someone who already followed Jesus (Jn. 17:6, 9, 14, 20)?
According to scripture, when does God allow the culture to influence or determine His creative order? (Please provide scriptural support)
Where in the Bible does it clearly state that women led churches in the five-fold ministry gifts described in Eph. 4:11? (Please refer to the gender form of each word used in the original language)
Where in the Bible does it state that Phoebe, Priscilla, Mary, Euodia, Syntyche, & Junia ever had pastoral positions of authority in the early church? (Please see the word for “servant” (diakonos) in the original language)[1]
I would like to set up an appointment with you to discuss these matters in person. Would you be able to meet with me to address these concerns? Who would I need to contact to arrange this?
We live in a pragmatic society that has now crept into the church. Just because a ministry is thriving, successful, or prospering doesn’t mean that it is healthy & God-honoring. Sometimes it could be God’s judgment or a mark of apostasy & apathy to the truth of God’s word as Paul explains to Timothy (2 Tim. 4:3). The apostle John tells us to “test” the spirits when we encounter any teaching that possibly may contradict what Christ or His disciples taught (1 Jn. 4:1 c.f. 1 Thes. 5:21). Even the Bereans examined “tested” Paul’s teaching when he spoke about Christ (Acts 17:11).
In conclusion, I pray that you would allow me the opportunity to speak with you so that what is stated in writing can have better depth and clarity in person and that we can as men of God strive to glorify God in rightly dividing and proclaiming His word in truth and love.
In His Service,
Pastor Woods
[1] 1249. διάκονος diákonos; gen. diakónou, masc., fem. noun. A minister, servant, deacon. The derivation is uncertain. According to some it comes from diakónis, in the dust laboring, or running through dust. Others derive it from diákō, the same as dié̄kō, to hasten, related to dió̄kō, to pursue.
Also used in the NT as a technical term side by side with epískopos (1985), bishop or overseer (1 Tim. 3:8, 12; Phil. 1:1). The deacons in this sense were helping or serving the bishops or elders, and this is why they were probably called deacons. They did not, though, possess any ruling authority as did the elders.[1] The only passage in which special officials of the church are mentioned is 1 Tim. 3:8–12. In verse eight it speaks of diakónous which undoubtedly refers to male deacons because the adjectives that are used in the verse such as semnoús (4586), grave, are in the masc. pl. and not in the fem.[1]
The only possible reference to a woman as a deacon is Rom. 16:1, 2, although the word diákonon may just as well be translated “servant.” In this regard we must note that the story of the early church significantly begins with the inclusion of women in the apostolic meetings for prayer (Acts 1:14). Their presence and activity are clearly illustrated by the references to Tabitha (Acts 9:36), Mary the mother of John Mark (Acts 12:12), Lydia (Acts 16:14), Damaris (Acts 17:34), and Priscilla (Acts 18:2). The story of Sapphira (Acts 5:7f.) implies the comparatively independent membership and responsibility of women within the Christian community. Priscilla illustrates their active evangelism (Acts 18:26). Attention is expressly called to the “multitudes” of women converts added to the church (Acts 5:14). In Phil. 4:2, 3 Euodias and Syntyche (both women) are spoken of as fellow laborers of the Apostle Paul, and in 1 Cor. 1:11 Chloe is mentioned as having reported to Paul the condition of the church at Corinth. In Rom. 16:1–3, 6, 12, 13, 15 we have numerous salutations to women. Nevertheless, aside from the normal and expected involvement of women in a wide range of church activities and auxiliary ministries, they are never found to be holding ordained offices or engaging in the work of those positions.[1]
