Restoration, Not Limitation: A Biblical Vision for Women in Ministry Leadership
Pastor Reed Sowell
The conversation around women in ministry leadership has shaped churches, families, and entire denominations for generations. For some, it feels settled. For others, it still stirs tension or uncertainty. Yet when Scripture is read as one unified story rather than as scattered fragments, a consistent pattern begins to emerge. God’s design reveals shared image, shared calling, and shared responsibility in His Kingdom. Click the link above for the full message.
This discussion is not about cultural trends or personal preference. It is about developing a biblical worldview that allows Scripture to shape our understanding of authority, leadership, and calling. Faithful believers have landed on different sides of this issue, and it is not a salvation matter. Still, the way we interpret Scripture deeply affects how we live, lead, and empower others.
A biblical worldview means seeing and understanding the world through the truth of the Bible. It means allowing Scripture to inform our beliefs about God, identity, morality, and decision-making. Culture does not define truth; Scripture does. That is why careful interpretation matters so much.
To understand the Bible well, we must consider historical background and authorial intent. The Bible was written for us, but it was not written to us. When we understand the original audience and the circumstances being addressed, passages that feel confusing often become clearer. Context does not weaken Scripture; it strengthens our confidence in it.
This topic requires us to zoom out before we zoom in. Instead of isolating a few difficult verses, we need to trace the overarching narrative from Genesis to the early church. When we do that, a compelling truth surfaces: God entrusts His mission to both men and women, equipping and releasing them to lead and serve in His Kingdom.
Shared Image, Shared Mission: Starting in Genesis
Created in God’s Image Together
The conversation must begin before sin entered the world. In Genesis 1:26–28, we read:
“Then God said, ‘Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.’
So God created mankind in his own image, in the image of God he created them; male and female he created them.
God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.’” (NIV)
Notice the language carefully. “Let us make mankind in our image.” “So that they may rule.” “God said to them.” The image of God is not distributed unevenly. Dominion is not assigned to one gender while the other watches from the sidelines.
Both male and female are created in the image of God. Both receive the mandate to rule and steward creation. Both are commissioned to fill the earth and subdue it. Before sin distorts anything, we see partnership in purpose.
Dominion Is Given, Not Divided
Genesis does not present a hierarchy of worth. Instead, it shows a shared commission. The mandate to rule is plural. The blessing is plural. The responsibility is plural.
This matters because any theology of limitation must first explain why the original design included shared dominion. If leadership and stewardship were meant to be restricted by gender, Genesis would be the place to establish that boundary. It does not.
God’s design at creation reveals dignity and co-labor. Authority flows from being image-bearers, not from gender alone.
Understanding “Helper” the Right Way
In Genesis 2:18, we read:
“The Lord God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’” (NIV)
At first glance, the word “helper” can sound subordinate. In modern English, it might suggest an assistant or someone in a secondary role. But the Hebrew word used here is ʿēzer (ezer), and it carries a much stronger meaning.
The same word is frequently used to describe God Himself as Israel’s help. Consider Psalms 121:1–2:
“I lift up my eyes to the mountains—
where does my help come from?
My help comes from the Lord,
the Maker of heaven and earth.” (NIV)
The word translated “help” in that passage is ezer. It describes strength, rescue, and indispensable support. It does not imply inferiority. If anything, it communicates power and reliability.
When applied to Eve, it cannot logically mean lesser value or weaker calling. The language itself resists that conclusion.
Women Leading Throughout the Old Testament
Deborah: Judge and Prophet
In the period of the judges, leadership was not theoretical; it was practical and national. Deborah is introduced in Judges4:4–5 as both a prophet and a judge:
“Now Deborah, a prophet, the wife of Lappidoth, was leading Israel at that time. She held court under the Palm of Deborah… and the Israelites went up to her to have their disputes decided.” (NIV)
She was not a symbolic leader. She exercised real authority. She heard cases, gave direction, and delivered God’s word to military commanders.
Her leadership was not condemned or corrected. It was affirmed through victory and national deliverance.
Prophetesses in Israel’s Story
Scripture records multiple women who carried prophetic authority. Miriam is called a prophet in Exodus 15:20–21. Huldah speaks authoritatively to King Josiah’s officials in 2 Kings 22:14–20.
These were not hidden figures operating quietly in the margins. They spoke publicly and shaped national spiritual direction.
If God categorically opposed women exercising spiritual authority, these examples would create tension within the narrative. Instead, they reinforce a pattern of divine calling that transcends gender.
The Ministry of Jesus: Restoring What Sin Distorted
Authority Reframed by Christ
Jesus does more than affirm women; He redefines authority itself. In Mark 10:43–45, He says:
“Whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” (NIV)
Leadership in the Kingdom is not about dominance. It is about service. It is not about control. It is about sacrifice.
When authority is defined this way, the question shifts. It is no longer “Who gets power?” It becomes “Who is called and who is faithful?”
The Samaritan Woman Sent as a Witness
In John 4, Jesus reveals His identity to a Samaritan woman. After encountering Him, she returns to her town and testifies:
“Come, see a man who told me everything I ever did. Could this be the Messiah?” (John 4:29, NIV)
Many believed because of her testimony. She is not sidelined. She is sent.
In a culture where women’s testimony often carried little legal weight, Jesus entrusts her with revelation and witness. That decision is not accidental.
Mary of Bethany at His Feet
In Luke 10:39, Mary of Bethany sits at Jesus’ feet, listening to His teaching. That posture was traditionally associated with formal discipleship.
Jesus does not rebuke her. He affirms her choice. In doing so, He signals that women are not excluded from theological formation or spiritual depth.
Mary Magdalene and the Resurrection
After the crucifixion, Mary Magdalene encounters the risen Christ in John 20:16–18:
“Jesus said to her, ‘Mary.’ …
Jesus said, ‘Do not hold on to me… Go instead to my brothers and tell them…’
Mary Magdalene went to the disciples with the news: ‘I have seen the Lord!’” (NIV)
The first proclamation of the resurrection is entrusted to a woman. The weight of the gospel message rests in her obedience.
That moment alone should cause us to pause.
Women in the Early Church
Junia: Outstanding Among the Apostles
In Romans 16:7, Paul writes:
“Greet Andronicus and Junia… They are outstanding among the apostles…” (NIV)
Junia is described with language that places her among the apostles. The term “apostle” means one who is sent, often associated with church-planting and foundational leadership.
Paul does not correct her. He commends her.
Phoebe, Priscilla, and Lydia
Phoebe is called a deacon in Romans 16:1–2. Priscilla, alongside her husband, explains the way of God more adequately to Apollos in Acts 18:24–26. Lydia hosts and supports the church in Philippi in Acts 16:14–15.
These are not token mentions. They reveal active participation and leadership in the life of the early church.
Reading the Difficult Passages Within the Whole Story
1 Timothy 2:11–12 in Context
In 1 Timothy 2:11–12, Paul writes:
“A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet.” (NIV)
This passage has often been read as a universal prohibition. Yet Paul writes to Timothy in Ephesus, a city shaped by the worship of Artemis and complex social dynamics.
The Greek word translated “assume authority” (authentein) is rare and may imply domineering or abusive authority. It is not the typical word for healthy leadership. Paul could be addressing a specific misuse of authority rather than forbidding all forms of it.
Notably, he begins by saying, “A woman should learn.” In a culture where women often lacked access to formal instruction, that directive is progressive. Learning precedes leading.
1 Corinthians 14 and Order in Worship
In 1 Corinthians 14:34–35, Paul writes:
“Women should remain silent in the churches… for it is disgraceful for a woman to speak in the church.” (NIV)
Yet earlier in the same letter, in chapter 11, Paul assumes women are praying and prophesying publicly. That internal consistency suggests chapter 14 addresses disorder, not a permanent ban.
The Corinthian church struggled with chaos in gatherings. Paul’s concern is order and edification, not silencing half the congregation.
Context matters. Without it, we risk building doctrine on fragments instead of foundations.
Living the Whole Story
Embrace God’s Design Rather Than Shrinking It
From Genesis to the early church, we see shared image and shared mission. God commissions both sons and daughters.
Ask yourself:
Have I allowed culture to shape my view more than Scripture?
Am I celebrating the gifts God has placed in both men and women?
If God calls someone, our role is not to limit them but to recognize and release them.
Submit to Jesus’ Definition of Authority
Authority in the Kingdom is service. It is humility. It is faithfulness.
Ask:
Am I more concerned with titles or character?
Do I lead the way Jesus leads?
Christlike leadership leaves no room for pride.
Commit to Studying Context
Become a believer who studies carefully. Seek the Spirit’s wisdom. Refuse to weaponize Scripture.
Unity grows when humility grows.
Take the Next Step
If this topic has felt distant, begin studying the whole narrative of Scripture. If it has felt personal, invite God to search your heart. If you lead in any capacity, examine how you define authority.
Have honest conversations. Ask hard questions. Pray for clarity. Encourage the women and men in your church who are faithfully serving.
The Kingdom does not advance through restriction but through restoration.
Further Reading
Other Links
Want to hear more? Check out last week’s message titled, Spirit-Empowered Living on YouTube from View Church: https://www.youtube.com/@viewchurch
Explore additional biblical resources and teachings at https://www.viewchurch.co/resources