Can Women Really Be Called by God As Leaders In The Church? Paul Said Be Silent… But What Did Jesus Do? Before You Tell Another Woman to Sit Down

Now, before somebody gets nervous, grab your Bible and stay with me. Because when we look at the ministry of Jesus, the conversation about women in leadership gets very interesting.

Let’s start with Mary at Cana.

Jesus and His disciples were attending a wedding when the wine ran out. Mary noticed the problem and went directly to Jesus:

“They have no wine.”
—John 2:3

 

Jesus responded, and Mary turned to the servants and said:

“Whatever He says to you, do it.”
—John 2:5

 

Now, let’s make something very clear: Mary did not perform the miracle. Jesus did.

But Mary introduced the situation that became the occasion for Jesus' first recorded miracle.

She saw the need.
She approached Jesus.
She spoke.
She directed the servants toward obedience.

Then Jesus turned water into wine.

And I have to ask: Where exactly was Mary being silent?

Again, she wasn't performing the miracle, but she was certainly participating in the moment.

And that's important because throughout Jesus' ministry, women were not invisible.

Mary and Martha were active in Jesus ministry.

Mary of Bethany sat at Jesus' feet as a disciple and listened to His teaching (Luke 10:38–42).

Martha openly declared her faith in Jesus:

“I believe that You are the Christ, the Son of God.”
—John 11:27

Luke tells us that women traveled with Jesus and the twelve and supported His ministry from their own resources (Luke 8:1–3).

Anna was a prophetess who encountered Jesus as an infant and then taught about Him to those waiting for redemption (Luke 2:36–38).

And after Jesus' resurrection, who did He send to announce the news?

Mary Magdalene.

Jesus told her to go and tell His disciples what she had seen (John 20:17–18).

Think about that.

The first people entrusted with the announcement of the risen Christ were women.

So yes, Jesus repeatedly allowed women to speak, testify, learn, serve, support, and proclaim.

Then Paul enters the conversation.

Paul wrote:

“I do not permit a woman to teach or to have authority over a man.”
—1 Timothy 2:12

 

He also wrote in 1 Corinthians 14:34:

“Let your women keep silent in the churches.”

 

Those passages are real. Although, some may argue that was his personal conviction. We don't have to pretend they're not there.

But here's where the conversation gets interesting.

Paul's instructions about women need to be considered alongside the ministry of Jesus.

Because when we examine the Gospels, we don't see Jesus giving a blanket statement that women are forbidden from speaking about spiritual matters, teaching, testifying, or participating in ministry.

In fact, we see almost the opposite.

And Paul himself worked alongside women.

He called Phoebe a servant of the church at Cenchreae and commended her to the believers (Romans 16:1–2).

He called Priscilla his “fellow worker in Christ Jesus” (Romans 16:3). Priscilla and Aquila also helped teach Apollos, explaining the way of God to him more accurately (Acts 18:24–26).

And Paul mentions Junia in Romans 16:7, a passage whose precise interpretation concerning her relationship to the apostles has been debated among Christians.

Then there is Tabitha, also known as Dorcas. Scripture calls her a disciple, a word that is significant because she was not merely described as someone's wife or helper. She was known for her good works and acts of charity toward others (Acts 9:36). When she died, the widows showed Peter the clothing she had made for them, demonstrating the impact her life and ministry had on her community.

The real theological question is what Paul intended by those particular instructions and how they relate to the circumstances of the churches to whom he was writing.

Were they universal restrictions applying to every woman in every church for all time?

or were some of his instructions addressing specific problems, cultural circumstances, or disorder within particular churches?

“There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.”
—Galatians 3:28

Christians have debated that question for centuries.

But one thing should make us pause.

God clearly called women throughout Scripture.

Deborah was a judge (Judges 4–5).

Miriam was called a prophetess (Exodus 15:20).

Huldah was a prophetess whose counsel was sought by the leaders of Judah (2 Kings 22:14–20).

Anna was a prophetess (Luke 2:36).

Philip's four daughters prophesied (Acts 21:8–9).

And women were among Jesus' followers, supporters, witnesses, and proclaimers.

The question, therefore, may not simply be “Can God call a woman?”

Scripture gives us abundant examples that He can.

Perhaps the deeper question is:

What does God call a woman to do—and how should the church recognize and respond when God has clearly gifted her?

A calling is ultimately not validated by a title.

It is demonstrated through faithfulness, character, fruit, obedience, and alignment with the Word of God.

Jesus said, “You will know them by their fruits” (Matthew 7:16).

And perhaps that is where the conversation about women in ministry needs to begin—not with fear of women, but with a careful examination of Scripture, calling, character, gifting, and fruit.