Women & Ministry

Women and Ministry: Following Jesus' Revolutionary Example

Finding Light in Difficult Places

We gather today not to shy away from the hard questions that keep us awake at night, but to courageously engage them together. The topics we'll explore over the coming weeks aren't comfortable—they're the kind of weighty matters that stir our hearts and challenge our minds. But here's what gives us hope: we don't walk into these conversations alone or unprepared.

The gospel doesn't offer us easy answers to life's most complex questions, but it does something far better—it transforms how we approach them. When Jesus walked this earth, He didn't avoid the difficult conversations. He met people in their deepest struggles, their most honest doubts, and their hardest circumstances. The gospel speaks directly into our messiest realities because God understands that real life is complicated, painful, and full of questions that don't have simple solutions.

Our goal isn't to create political division or to preach at anyone. Instead, we want to think Christianly—to let our faith inform our minds and hearts as we wrestle with these tough topics together. We believe that Scripture, in all its richness and depth, gives us the wisdom, grace, and intelligence we need to navigate even the most challenging questions our world faces.

These conversations matter because they're already happening—in our hearts, in our families, in our communities. The question isn't whether we'll encounter these difficult topics, but whether we'll be prepared to engage them with the hope, love, and truth that the gospel provides. Together, we can find light even in the most difficult places.

Let's pray, and then let's dive into God's Word together.

Prayer

Introduction

I want to begin today with a question that might make some of you uncomfortable, and that's okay. Here's the question:

What if the American church has been wrong about women in ministry for the past several centuries?

Now, before half of you start planning your exit strategy, let me say this: I'm not here to bash anyone's convictions or start a theological war. I'm here to invite us all to look at what Jesus actually did and said about women, because I believe when we follow His example, we discover something revolutionary.

Let me tell you about a conversation I had recently. A young woman in our community, brilliant, called to ministry, passionate about God's Word, came to me with tears in her eyes. She said, "Pastor, I feel God calling me to teach and preach, but I've been told my entire life that God doesn't call women to do that. How do I reconcile what I feel God saying to me with what I've been taught?"

This conversation broke my heart, but it also made me realize something important: we have a responsibility to wrestle with these difficult questions, not avoid them.

Today, we're going to look at what Scripture actually teaches about women in ministry. We're going to examine Jesus' revolutionary approach to women in a patriarchal culture. And we're going to ask ourselves: Are we following Jesus' example, or are we following cultural traditions that may have obscured God's original design?

My central thesis today is this: 

Jesus modeled a revolutionary approach to women in ministry that transcends cultural limitations, calling the church to embrace God's original design where both men and women serve as equal participants in advancing His kingdom.

Point 1: God's Original Design - Partnership in Paradise

Let's start at the very beginning. Open your Bibles to Genesis 1:26-28. Let me read this foundational passage:

Genesis 1:26–28 NLT

Then God said, “Let us make human beings in our image, to be like us. They will reign over the fish in the sea, the birds in the sky, the livestock, all the wild animals on the earth, and the small animals that scurry along the ground.” So God created human beings in his own image. In the image of God he created them; male and female he created them. Then God blessed them and said, “Be fruitful and multiply. Fill the earth and govern it. Reign over the fish in the sea, the birds in the sky, and all the animals that scurry along the ground.”

Notice something crucial here: both male and female are created in God's image. Both are given the mandate to rule and have dominion. There's no asterisk that says, "But the female will rule differently" or "The male will have authority over the female." No, both are image-bearers, both are rulers, both are blessed.

In Genesis 2:18, God says,

Genesis 2:18 NLT

Then the Lord God said, “It is not good for the man to be alone. I will make a helper who is just right for him.”

Now, here's where we've gotten confused for centuries. We've assumed that "helper" means "subordinate" or "assistant." But the Hebrew word here is "ezer," and it's fascinating. This word is used 21 times in the Old Testament, and in 16 of those instances, it refers to God Himself as our helper.

Psalm 121:1-2

Psalm 121:1–2 NLT

I look up to the mountains— does my help come from there? My help comes from the Lord, who made heaven and earth!

Same word. God is our "ezer."

So when God calls woman man's "ezer," He's not creating a subordinate—He's creating a strong partner, someone who brings something to the relationship that the man lacks. It's a word that implies strength, capability, and essential partnership.

This was God's original design:

partnership, not hierarchy.

Co-ruling, not subordination.

Equal image-bearing, not different levels of authority.

But then Genesis 3 happened. Sin entered the world, and everything got twisted. Relationships became about power struggles. Trust was broken. Fear entered the equation. And yes, patriarchy became the cultural norm—but friends, patriarchy was never God's ideal. It was a consequence of sin, not part of the original blueprint.

Think about this: if we're supposed to accept every cultural practice recorded in Scripture, we'd still have slavery, polygamy, and blood sacrifices. The Bible records cultural practices without always endorsing them.

We must distinguish between descriptive passages and prescriptive ones.

Here's the beautiful truth: Jesus came to restore what sin had broken. He came to bring us back to God's original design, and part of that restoration involved revolutionizing how women were treated and valued.

Point 2: Jesus' Revolutionary Example

This brings us to our second point: Jesus' revolutionary example. Friends, when we look at how Jesus treated women, it's nothing short of scandalous for His culture.

Let me paint you a picture of first-century Palestine. Women couldn't testify in court because their testimony was considered unreliable. They couldn't study Torah with rabbis. They couldn't speak to men in public who weren't their relatives. Orthodox Jewish men prayed daily, "Thank you, God, that you did not make me a Gentile, a slave, or a woman." Women were property, not people.

Into this culture stepped Jesus of Nazareth, and He turned everything upside down.

First, look at John 4—the woman at the well. 

Jesus breaks multiple cultural taboos here. He speaks to a woman in public. She's a Samaritan—double strike against her. She's had multiple husbands—making her a social outcast.

But watch what Jesus does: He engages her in deep theological conversation. He reveals His messianic identity to her—something He hadn't even done clearly to the male disciples yet. And then, this woman becomes the first evangelist, running back to her town saying,

John 4:29 NLT

“Come and see a man who told me everything I ever did! Could he possibly be the Messiah?”

The disciples return and are shocked—not that Jesus was talking theology, but that He was talking to a woman. Jesus had just made a social outcast the first person to receive the clear revelation of His identity and the first evangelist to proclaim it.

Second, consider Mary of Bethany in Luke 10:38-42

Luke 10:38–42 NLT

As Jesus and the disciples continued on their way to Jerusalem, they came to a certain village where a woman named Martha welcomed him into her home. Her sister, Mary, sat at the Lord’s feet, listening to what he taught. But Martha was distracted by the big dinner she was preparing. She came to Jesus and said, “Lord, doesn’t it seem unfair to you that my sister just sits here while I do all the work? Tell her to come and help me.” But the Lord said to her, “My dear Martha, you are worried and upset over all these details! There is only one thing worth being concerned about. Mary has discovered it, and it will not be taken away from her.”

Mary sits at Jesus' feet while Martha serves. Now, "sitting at the feet" of a rabbi was the posture of a disciple. Women weren't supposed to be disciples. But when Martha complains, Jesus doesn't say, "Mary, go help your sister." He says, "Mary has chosen what is better, and it will not be taken away from her."

Jesus was making Mary a disciple, and He defended her right to be there.

Third, look at Luke 8:1-3

Luke 8:1–3 NLT

Soon afterward Jesus began a tour of the nearby towns and villages, preaching and announcing the Good News about the Kingdom of God. He took his twelve disciples with him, along with some women who had been cured of evil spirits and diseases. Among them were Mary Magdalene, from whom he had cast out seven demons; Joanna, the wife of Chuza, Herod’s business manager; Susanna; and many others who were contributing from their own resources to support Jesus and his disciples.

This passage tells us that women traveled with Jesus and the twelve, supporting them out of their own means. In a culture where women couldn't even speak to unrelated men, Jesus had women as part of His traveling ministry team. Scandal!

But here's the most revolutionary part: who did Jesus choose as the first witnesses to His resurrection? Women. In a culture where women's testimony wasn't accepted in court, Jesus chose women to be the first witnesses to the most important event in human history.

Matthew 28:5-10 tells us that the angel said to the women,

Matthew 28:5–10 NLT

Then the angel spoke to the women. “Don’t be afraid!” he said. “I know you are looking for Jesus, who was crucified. He isn’t here! He is risen from the dead, just as he said would happen. Come, see where his body was lying. And now, go quickly and tell his disciples that he has risen from the dead…

"Go quickly and tell." Jesus made women the first preachers of the resurrection.

Mary Magdalene doesn't just see the risen Jesus; she's commissioned by Him in John 20:17-18

John 20:17–18 NLT

“Don’t cling to me,” Jesus said, “for I haven’t yet ascended to the Father. But go find my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’ ” Mary Magdalene found the disciples and told them, “I have seen the Lord!” Then she gave them his message.

Friends, if women aren't supposed to teach or have spiritual authority, why did Jesus consistently elevate them to positions of spiritual leadership? Why did He choose them as His first evangelists and the first preachers of the gospel?

“It’s dangerous to cherry-pick a few stand-alone verses, particularly when they are used as a weapon to silence and intimidate, effectively benching half the church in the midst of holy harvest season when the harvest is plentiful and the workers are few.”

Sarah Bessey, Jesus Feminist: An Invitation to Revisit the Bible's View of Women

The pattern is clear: Jesus was revolutionary in how He treated women, consistently elevating them beyond cultural expectations and including them as full participants in His ministry.

But someone might say, "Well, that was Jesus. What about Paul? Doesn't Paul clearly prohibit women from teaching in 1 Timothy 2:12?"

Great question. Let's tackle that head-on.

Point 3: Understanding Difficult Passages in Context

Turn with me to 1 Timothy 2:8-15

1 Timothy 2:8–15 NLT

In every place of worship, I want men to pray with holy hands lifted up to God, free from anger and controversy. And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do. Women should learn quietly and submissively. I do not let women teach men or have authority over them. Let them listen quietly. For God made Adam first, and afterward he made Eve. And it was not Adam who was deceived by Satan. The woman was deceived, and sin was the result. But women will be saved through childbearing, assuming they continue to live in faith, love, holiness, and modesty.

This is the passage that has been used for centuries to exclude women from teaching and leadership roles. Let me read verses 11-12:

1 Timothy 2:11–12 NLT

Women should learn quietly and submissively. I do not let women teach men or have authority over them. Let them listen quietly.

On the surface, this seems pretty clear, right? Case closed. Women can't teach or have authority over men. But friends, context is everything in biblical interpretation.

Let me give you some crucial background. Paul is writing to Timothy, who is pastoring in Ephesus. Ephesus was the center of worship for the goddess Artemis (Diana). The temple of Artemis was one of the seven wonders of the ancient world, and the religious culture was dominated by female priestesses who claimed superior spiritual knowledge and authority over men.

These new Christian converts were bringing their pagan practices into the church. Some of the women, influenced by the Artemis cult, were apparently being disruptive, teaching false doctrine, and claiming authority they hadn't earned through proper learning.

Now, let's look at the specific Greek words Paul uses:

The word translated "authority" is "authenteo."

This word appears only once in the entire Bible—right here. In the few places it appears in ancient Greek literature, it often carries the connotation of dominating, usurping, or violently seizing authority. Paul isn't talking about all authority; he's talking about this specific kind of domineering, illegitimate authority.

The word translated "quiet" is "hesuchia," which doesn't mean complete silence.

It means a calm, peaceful demeanor. Paul uses the same word in verse 2 when he says we should live "quiet" lives—he's not saying we should never speak; he's talking about being peaceable.

Here's what's crucial: Paul's solution is for women to "learn in quietness and full submission." In a culture where women weren't allowed to learn, Paul is actually being progressive. He's saying, "Yes, women should learn"—but they should do so respectfully, not disruptively.

And look at verse 15:

1 Timothy 2:15 NLT

But women will be saved through childbearing, assuming they continue to live in faith, love, holiness, and modesty.

This is clearly not talking about eternal salvation through having babies. In context, Paul is saying that women will be preserved or delivered from the deception they've fallen into (remember, he just mentioned Eve's deception) by continuing in the faith rather than following false teachings.

Now, here's what's really important: we must read this passage in light of Paul's other writings. This same Paul wrote in Romans 16:1

Romans 16:1 NLT

I commend to you our sister Phoebe, who is a deacon in the church in Cenchrea.

about Phoebe, calling her a "deacon" of the church.

In,

Romans 16:7 NLT

Greet Andronicus and Junia, my fellow Jews, who were in prison with me. They are highly respected among the apostles and became followers of Christ before I did.

he mentions Junia, a woman who was "respected among the apostles."

In 1 Corinthians 11:4-5, Paul gives instructions for how women should pray and prophesy in the worship service. He doesn't say they shouldn't do it; he gives guidelines for how they should do it appropriately.

In Philippians 4:2-3, Paul mentions Euodia and Syntyche as women who "contended at my side in the cause of the gospel."

So we have a choice: either Paul contradicts himself, or 1 Timothy 2:12 is addressing a specific situation rather than establishing a universal principle for all churches for all time.

I believe Paul is being consistent. He's not prohibiting all women from all teaching and leadership; he's addressing a specific problem in a specific church at a specific time.

This interpretation is supported by the fact that throughout Scripture, we see God consistently using women in leadership roles.

Point 4: Biblical Examples of Women in Leadership

Let me give you a rapid-fire survey of women in leadership throughout Scripture:

Old Testament:

Miriam was a prophet and leader who led Israel in worship after the Red Sea crossing (Exodus 15:20-21).

Deborah was a prophet, judge, and military commander who led Israel to victory against their enemies (Judges 4-5). When Barak refused to go to battle without her, she didn't hesitate to lead.

Huldah was the prophet that King Josiah consulted when the Book of the Law was found. Not Jeremiah, not any of the male prophets—Huldah (2 Kings 22:14).

Esther used her position of influence to save the Jewish people.

New Testament:

Lydia was a businesswoman who became the first European convert and opened her home as a church (Acts 16:14-15).

Priscilla taught Apollos, correcting his understanding of the gospel (Acts 18:26). Notice that Luke mentions Priscilla's name first, suggesting she took the lead in this teaching ministry.

Philip's four daughters were all prophets (Acts 21:9).

Phoebe was a deacon whom Paul trusted to carry his letter to the Romans—arguably the most important theological document in the New Testament (Romans 16:1).

Here's what strikes me: if God didn't intend for women to teach, lead, or have spiritual authority, why does He consistently use them in these roles throughout Scripture? Why does the Holy Spirit inspire the biblical authors to record and celebrate these examples?

And here's another thought: Joel 2:28-29, quoted by Peter at Pentecost, says, "I will pour out my Spirit on all people. Your sons and daughters will prophesy... Even on my servants, both men and women, I will pour out my Spirit in those days."

The Spirit of God doesn't discriminate based on gender when distributing spiritual gifts. Romans 12:6-8 lists spiritual gifts—prophecy, serving, teaching, encouraging, giving, leading, showing mercy—with no gender restrictions. First Corinthians 12:8-10 lists the gifts of the Spirit—wisdom, knowledge, faith, healing, miracles, prophecy, discernment, tongues, interpretation—again, no gender limitations mentioned.

If God gives these gifts without regard to gender, on what basis do we restrict their use based on gender?

Point 5: The Church's Call Today

This brings us to our final point: What is the church's call today?

First, we must stop limiting God's gifts. 

When we tell half of the body of Christ that they can't use their God-given gifts for teaching, leading, and preaching, we're not protecting biblical authority—we're hindering the church's effectiveness.

Think about this: what if God has called brilliant women to be theologians, but we've told them they can only teach children? What if God has gifted women to be powerful preachers, but we've limited them to women's ministry? What if God has called women to plant churches, but we've said they can only assist male church planters?

How much kingdom potential are we wasting?

Second, we must follow Jesus' model, not cultural traditions. 

Jesus was radically counter-cultural in how He treated women. The early church, despite enormous cultural pressure, included women in leadership roles. We should be following their example, not conforming to worldly patterns of discrimination.

Third, we must have the courage to ask hard questions. 

Are our restrictions based on careful biblical exegesis, or are they based on tradition and cultural comfort? Are we defending Scripture, or are we defending systems that make us comfortable?

I'm not suggesting we throw out biblical authority or ignore Scripture. I'm suggesting we read it more carefully, more contextually, and more consistently.

The vision we're working toward is found in Revelation 7:9-10

Revelation 7:9–10 NLT

After this I saw a vast crowd, too great to count, from every nation and tribe and people and language, standing in front of the throne and before the Lamb. They were clothed in white robes and held palm branches in their hands. And they were shouting with a great roar, “Salvation comes from our God who sits on the throne and from the Lamb!”

This is God's vision: every person, regardless of gender, race, or background, using their gifts to worship and serve the King. This is what we're building toward.

Conclusion

Let me close with this: I'm not asking you to completely change your theology today. I'm asking you to be like the Bereans, who,

Acts 17:11 NLT

And the people of Berea were more open-minded than those in Thessalonica, and they listened eagerly to Paul’s message. They searched the Scriptures day after day to see if Paul and Silas were teaching the truth.

Study these passages for yourself. Look at how Jesus treated women. Examine the biblical examples of women in leadership. Ask the Holy Spirit to guide you into all truth.

And here's my challenge: if God has gifted women in your life—your daughters, your wives, your friends—to teach, to lead, to preach, don't be the one standing in the way of their calling. As 2 Timothy 2:15 says, we should all be "workers who correctly handle the word of truth"—men and women alike.

2 Timothy 2:15 NLT

Work hard so you can present yourself to God and receive his approval. Be a good worker, one who does not need to be ashamed and who correctly explains the word of truth.

The question isn't whether women are capable of ministry leadership—the Bible clearly shows they are. The question is whether we'll have the courage to follow Jesus' revolutionary example.

Let's pray.