All humans, made in God’s image, are spiritual beings regardless of gender or physical form. Although men and women may appear different, they share the same spiritual nature. Any genuine differences arise from lived experience, social roles, symbolic meanings, or tradition-specific teachings—not from any fundamental disparity in spiritual worth or ability. Beliefs that one sex is inherently more spiritual are generally cultural or theological ideas rather than requirements of spirituality itself.
It may surprise some to learn that women are regarded equally with men among God’s children. In this world, people are identified by physical traits, whether male or female, master or slave. Such distinctions have no place in God’s Kingdom. The apostle Paul emphasized this in his letter to Philemon and in Galatians 3:25–29. We must carefully consider the role of women in God’s Church, since some congregations still view them as less capable of holding leadership positions.
In God’s Church, leadership belongs to Jesus, and no one is placed above others. Those in leadership positions serve in His office as deemed fit by Him; leadership is not a privilege. In Matthew 23:8–12, Jesus makes it clear that none of His followers are to oversee others. Even without being physically present, Jesus leads through His Spirit. Church life is about service, encouraging each member to contribute in whatever way they feel inspired. All actions are measured against His teachings, and Jesus lives in every member.
Spiritually, He carries out responsibilities according to His will, for necessary functions, without the consideration of traditional merits. Romans 12 and 1 Corinthians 12 show how the Spirit assigns roles to members, with Jesus working through whomever He chooses. This ensures that there is no competition for positions. None of these ecclesiastical roles signify promotion; rather, Jesus is ultimately responsible. Christians are called to submit to Him without hesitation or questioning the credentials of the person He chooses which individual to use.
This means that no one person should take on every role, leaving others as mere spectators. If someone can interpret the Scriptures in ways others cannot, the credit goes entirely to Christ for working through them. Others are simply expected to embrace the truth and thank God for revealing it, no matter whom He chooses to deliver it. This should be the norm and the guiding principle for any role within God’s Church.
To understand why Jesus didn’t include women among the Twelve, it’s important to see the specific symbolic purpose of that group. The number twelve wasn’t random—it intentionally referenced the twelve patriarchs and the twelve tribes of Israel, acting as a prophetic sign of God’s people being restored. In the first-century Jewish mindset, the nation’s foundational figures were the male sons of Jacob. For Jesus’ audience to grasp the meaning of the Twelve as reuniting and rebuilding Israel, the group had to reflect that patriarchal pattern.
Including women in this symbolic circle would have blurred or even lost the intended message. Choosing twelve men was a theological and prophetic statement about Israel’s renewal, not a judgment on women’s ability to be disciples or leaders. Beyond symbolism, Jesus worked within the social and legal realities of first-century Palestine, where women’s public roles were heavily restricted. Women’s testimony was often dismissed in Jewish legal cases, and they faced limitations on traveling alone with men.
The mission of the Twelve required extensive travel, public preaching, and serving as credible witnesses to the resurrection—things that would have been culturally unacceptable or scandalous for women in that context. Since Jesus’ mission was first focused on “the lost sheep of the house of Israel,” he chose a strategy that could be understood and accepted within that setting. This wasn’t about misogyny, but about recognizing that female apostles would have been disregarded by the very audiences they needed to reach, risking the movement’s acceptance.
Choosing twelve men and no women as apostles, the most likely reason is cultural—to avoid unnecessary complications in the early stages of His ministry. Traveling often with women could have posed challenges at the time. Consider also the martyrdom faced by the apostles after Jesus’ ascension. Nevertheless, Jesus taught that in Heaven, identities aren’t defined by gender, which shapes how we view such matters here on earth. The women who followed Him played important roles but were distinct from those appointed as His apostles.
Jesus replied, “You are in error because you do not know the Scriptures or the power of God. At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (Matthew 22:29–30 NIV).
In this world, everything happens in its own time. That is why, after healing some lepers, Jesus instructed them to follow the tradition of presenting themselves to the priests (Luke 17:14). He observed most Jewish customs to avoid offending others unnecessarily, except where teaching was necessary. At another point, He even performed a miracle during a wine shortage (John 2:1–11). Everything Jesus did was never for His own benefit. The Jews remained tied to the Levitical traditions, though they did not fully understand their meaning. The truth is that God’s Church is not sustained by distinctions based on gender or social class.
“So in Christ Jesus, you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:26–29 NIV).
Paul gave certain instructions regarding women’s behavior in some congregations. A closer look at those Scriptures shows that his intent was to address cultural issues causing trouble, which had no connection to the gospel. The Corinthians struggled with being bound to human traditions, and Paul referred to them as spiritual infants in Christ (1 Corinthians 3:1–4). The early years of Christianity should not be compared to modern Christianity.
“For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people. Women should remain silent in the churches. They are not allowed to speak but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church” (1 Corinthians 14:33–35 NIV).
Cultural issues and Christ’s teachings differ based on racial, tribal, or regional factors. For example, in English culture, everyone stands while an honorable person is standing, whereas in African culture, everyone sits if an honorable person is standing. Yet Paul’s words in Galatians 3:28, stating that there is neither male nor female, do not align with such customs. Therefore, when applying Christian principles, Paul explained:
“Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Corinthians 5:17 NIV).
Gender should not be treated as an issue among those who have become God’s children. People of this world view women differently, but Jesus does not evaluate people according to their physical appearance. In Jesus’ time, people saw Him as a man, but He was not defined by that. Whether or not He ever felt sexual desire, His focus was always on doing God’s will above anything else that might have crossed His mind. He may have had such feelings, but He chose to control them, living according to God’s word.
Jesus’ humanity and male appearance were not the core of who He was. Peter rightly called Him the Son of God, and according to Galatians 3:26–29, God’s children cannot be defined by gender. People saw an ordinary man from Nazareth, but His human form did not truly define Him. Similarly, when someone becomes God’s child, they should not be judged by outward traits that others notice. It would be a question of whether what the person says aligns with God’s word or not. Jesus is the standard at all times.
Paul’s teaching on sex and marriage in 1 Corinthians 7 is aimed at those still immature in faith. In verse 2, he says, “But since there is so much immorality, each man should have his own wife and each woman her own husband.” This is not directed toward those who truly embrace being God’s children, but rather at Christians still trapped in their physical desires. Many claimed conversion yet remained drawn to their old ways, much like many Christians today.
Paul emphasized surrendering to God and holding to the truth: “Each one should remain in the situation he was in when God called him.” Essentially, he does not promote divorce if someone was already married when called by God. Paul’s teaching on sexual matters addressed the immorality affecting the Corinthians. Even with God’s Spirit, one can fall into such foolish behavior, and for some it requires significant spiritual growth to overcome physical temptations. God’s patience endures as long as the person remains honest, despite their shortcomings.
In his lessons, Paul often used himself as an example to encourage those struggling, though Jesus was the true standard. While Jesus, being human, may have experienced sexual desires, these feelings could never overpower Him. Ultimately, God’s child is not ruled by physical desires, yet living in a body means dealing with physical needs such as hunger and cold. Human nature, however, is inherently sinful, as Paul explained in his letter to the Galatians.
“For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so you do not do what you want. But if you are led by the Spirit, you are not under the law. The acts of sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God” (Galatians 5:17–21 NIV).
Unlike the Jews, who had the law governing their moral conduct, those of Gentile origin had nothing to fall back on. Behaviors once considered abnormal can easily become accepted as normal in this world, even when the reverse should be true. The human body is inherently animalistic, shaped by the philosophy of self-centeredness.
When someone becomes a child of God, their identity is no longer tied to being feminine or masculine. Physical strength does not play a role in exercising authority. For instance, a woman with the gift of leadership should never feel restricted by her gender, since masculinity has no bearing on a person’s abilities.
Jesus’ physical body may have seemed as vulnerable as a woman’s, which might have led some to question His authority. Some Israelites are recorded as having questioned God’s appointed Moses as the leader, possibly due to His inability to speak fluently. Similarly, Paul may not have been as eloquent as people imagine, despite the immense work he accomplished in his writings.
“And so it was with me, brothers and sisters. When I came to you, I did not come with eloquence or human wisdom as I proclaimed to you the testimony about God. For I resolved to know nothing while I was with you except Jesus Christ and him crucified. I came to you in weakness with great fear and trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power so that your faith might not rest on human wisdom, but on God’s power” (1 Corinthians 2:1–5 NIV).
Apollos was one of those renowned as having been highly effective in preaching. As popular as Apollos was during his time, nothing from him motivates those of our time as Paul’s works do. This should not be interpreted as evaluating the capacity of God’s people. It is simply to show that God’s work cannot be evaluated according to physical appearance or abilities.
Reading the gospels, it’s clear that there was nothing remarkable about Jesus’ physical appearance. Growing up as an ordinary man in the humble city of Nazareth, He didn’t seem destined to make a big impact. Even His miracles, though they drew large crowds, failed to inspire dramatic repentance among the people.
In this world, people are attracted by charisma, stamina, miracles, and freebies more than the truth. Jesus attracted many people by performing healing miracles, but that did not amount to conversion for the majority of those people. Most people considered Jesus not deserving of a leadership position, possibly judging by His physical appearance.
“I do not accept praise from men, but I know you. I know that you do not have the love of God in your hearts. I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him. How can you believe if you accept praise from one another, yet make no effort to obtain the praise that comes from the only God?” (John 5:41–44 NIV).
Jesus encountered people who judged others based on human approval instead of God’s truth. This often leads to criminals being chosen for leadership roles, with crowd appeal valued more than truth. Approval usually comes from public perception rather than being guided by God’s spiritual gift.
A person lacking public approval might quote Scripture to show authenticity and divine calling, but it holds little weight with those who care more about the words of popular figures than God’s message. Women, in particular, are often dismissed and seen as inferior to men.
Throughout history, a few women have stood up to embrace and proclaim their true calling, while many see themselves only as child-bearers. Physically, women are indeed created to bear children and support their husbands, but the Christian calling overrides this, placing women on equal ground with men, allowing God to choose who fits whichever position. Some Christian denominations have what is referred to as “women’s ministry.”
While this may be seen as addressing the physical needs of women, it doesn’t align with the deeper significance of becoming God’s children, where such distinctions lose relevance. Women are no different from their male counterparts, and this goes beyond the global push for gender equality. There are even cases where positions are mechanically reserved for women to promote gender equality, for example.
In God’s Church, there cannot be gender considerations. All are equal, but each is to project what God calls them to be. Christ manifests in their lives, whether they are women, physically disabled, Black or White, charismatic, educated or uneducated. Unless all physical considerations are shelved, the truth remains obscure to most Christians.
In a hostile environment, women may struggle to freely use their God-given abilities because of their femininity. However, once someone realizes that baptism makes them a new creation, that barrier disappears. It is no longer the individual, but Christ living within them, who cannot be intimidated from fulfilling the responsibilities God has called them to.
Andrew Masuku is the author of Dimensions of a New Civilisation, which lays out standards for lifting Zimbabwe out of its current economic depression and into a model for other nations worldwide. A decaying tree provides an opportunity for a blossoming sprout. Written from a Christian perspective, the book is a product of inspiration, offering relief to those who have witnessed the strings of unworkable solutions leading to the current economic and social decay. Most Zimbabweans should find the book to be a long-awaited providential oasis of hope, in a simple conversational tone.
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