So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. Likewise, you who are younger, be subject to the elders.

-1 Peter 5:1-5, ESV

In our series on biblical patriarchy, we have unearthed the shortcomings of complementarianism, defined biblical patriarchy, and explained why it is both biblical and good. Previously, we applied biblical patriarchy to marriage. Last time, we painted the picture of the flourishing patriarchal household. This post will examine what biblical patriarchy looks like in the church, while the next post will apply it to society before we wrap up the series by dealing with potential abuse by patriarchs.

Is the Church Patriarchal?

Recall that biblical patriarchy is any hierarchy ruled by a father figure who bears certain responsibilities for specific people and exercises the associated authority over them in obedience to God. Marriage was instituted by God as a biblical patriarchy and represents the relationship between Christ and the Church. Therefore, the created order seen in marriage extends to the Church. While all Christians are equal in Christ (Galatians 3:28), God has appointed certain men to lead each local church, and He commands church members to submit to them.

In Scripture, the local church is styled after the household (Galatians 6:10, Ephesians 2:19, 1 Timothy 3:15, 1 Peter 4:17). Therefore, a man who leads his household poorly would lead the local church poorly, so he must prove to be a good patriarch of his family before being considered for eldership (1 Timothy 3:4-5). Overwhelmingly throughout history, households have been patriarchal. It is only recently that feminism has tried to destroy this structure. The home clearly fits the definition of biblical patriarchy, so we would need clear Scriptural warrant to view the local church as anything but a biblical patriarchy.

Patriarchs in the Local Church

Biblical patriarchy begins with God appointing the patriarch, assigning particular responsibilities to him, and then giving him the authority required to fulfill those responsibilities. We see this pattern throughout Church history. When Jesus called the Twelve, He gave them the position of “apostles”, a job to do, and the authority to do that job: “And he went up on the mountain and called to him those whom he desired, and they came to him. And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach and have authority to cast out demons” (Mark 3:13-15).

Of the Twelve, Jesus gave Peter a special charge: feed the sheep (John 21:15-17). Jesus therefore gave Peter special responsibility and authority over the whole Church. This is evident following Peter’s confession that Jesus was the Christ: “And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:18-19).

While those in the Roman Catholic hierarchy have often used “the keys of the kingdom” to wrongly claim authority—even the supposed authority to forgive or condemn sinners—the keys are the Gospel and church discipline.[1] Zacharias Ursinus stated: “The power of the keys which Christ delivered to the church, is the preaching of the gospel and Christian discipline, by which the kingdom of heaven is opened to believers, and shut against unbelievers.”[2] In one sense, the entire Church has the keys of the kingdom since we all have a responsibility to preach the Gospel and participate in church discipline. However, the primary responsibility for both preaching and church discipline falls on the elders (2 Timothy 4:1-2, 1 Corinthians 5:12-13), starting with Jesus’s commission to Peter.

God gave Peter real and unique responsibility and authority that the Twelve did not have, and the Twelve had responsibility and authority that the rest of Jesus’s followers did not.[3] They were not to abuse this authority or lord it over others (Matthew 20:25), but they absolutely had authority and were expected to use it in order to obey God. This is particularly evident in the Great Commission:

And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

-Matthew 28:18-20, ESV

The apostles took their responsibility and authority very seriously. As local churches were established, they appointed men as elders, giving them responsibility and authority in those churches in order to expand the work of the Gospel (Acts 14:23, 15:2). Paul tells Titus: “This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you … Declare these things; exhort and rebuke with all authority. Let no one disregard you” (Titus 1:5, 2:15). He likewise tells Timothy: “Command and teach these things. Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:11-12). Since then, the Church has followed in the footsteps of the apostles by appointing the men God prepared to lead each local church.

Who Rules the Church Today?

Jesus Christ determines who leads His Church. He appointed only men as apostles, and He has given us the qualifications of church officers in 1 Timothy 3 and Titus 1.[4] This means that in order to be biblical, a church must be led by men who meet the biblical qualifications (including “husband of one wife”) and are appointed to the office. This rules out any possibility of female pastors.

Nevertheless, people try to argue that women can be pastors, claiming the prohibition against female pastors was cultural. However, that command is rooted in creation and the fall (1 Timothy 2:12-14), making it universal rather than cultural. People then point to “female preachers” in Scripture by creatively redefining preaching to include prophecy, sharing the Gospel, and discipleship. While preaching can mean the public proclamation of the Gospel to unbelievers, they equate that with preaching as the authoritative proclamation of God’s Word to God’s people in corporate worship.[5] Deborah (Judges 4-5), Huldah (2 Kings 22:14-20), Anna (Luke 2:36-38), and all other prophetesses ministered privately, never publicly. Like the Woman at the Well (John 4:28-30, 39-42), all Christian men and women are called to share the Gospel, but that is not the same as the authoritative preaching of a pastor. Discipleship is also not preaching, so Priscilla was not preaching when she and Aquilla corrected Apollos (Acts 18:26).

People also try to claim that women pastored churches in the First Century. Some claim that Phoebe, who carried Paul’s letter to Rome (Romans 16:1), was likely a respected woman who served her church well, but not a deaconess. Regardless, she was definitely not a pastor. Lydia (Acts 16:15) and Nympha (Colossians 4:15) hosted churches in their homes, but there is no indication that they pastored those churches. Junia was “outstanding among the apostles” (Romans 16:7), but that means she was well known by them, not that she was an apostle herself. Ultimately, there is no evidence that any woman in Scripture ever served as a pastor.

There is simply no biblical argument for female pastors—and with good reason. As James Jordan pointed out here and here, a female “pastor” would be following in the rebellious footsteps of Eve, who essentially told Adam “take and eat”. Finally, as we saw here, the minister represents Christ to His Bride, speaking and acting on Christ’s behalf, which a woman cannot do.[6] Thus, a woman cannot legitimately pastor a church.

This issue is at the root of the recent split in the Anglican Church following the appointment of Sarah Mullally to the highest post in that denomination. Mullally’s appointment is a large-scale example of what has already happened in many churches. Having no legitimate pastor, churches with female “pastors” drift along with every wave of false doctrine (Ephesians 4:14). Christians attend such churches at their own peril. Christ established His Church as a biblical patriarchy, so He will not bless churches that rebel against that design.

Also, God appoints men—not an individual man—to lead each local church. Paul and Barnabas appointed elders (plural) in every church in Asia Minor (Acts 14:23), and Paul commanded Titus to appoint elders (plural) in every town on Crete (Titus 1:5). Scripture never describes the appointment of a singular elder. To be biblical, a church needs a plurality of elders rather than one sole pastor or elder. Once these elders are appointed, Scripture is clear that all members must submit to them (1 Peter 5:5). As we saw here, if you don’t submit to your godly elders, you don’t really love Jesus.

This submission means honoring and obeying our elders (Hebrews 13:7,17). In past generations, “reverend” was a common title for pastors, pointing to the position of honor they held. Just as our society dishonors husbands, our churches often dishonor pastors. We sin against them when we fail to pray for them, are overly critical of them, stir up division and conflict in the church, unjustly accuse them, and pay them poorly (1 Timothy 5:17-18). As with husbands, submission to our pastors does not include following them into sin. When a pastor strays, he must be rebuked for the good of the church (1 Timothy 5:20). Still, it is a very serious matter to seek a pastor’s removal. A church that does not perform its due diligence in the removal process (examining evidence, bringing forth multiple witnesses, calling the pastor to repentance, and bringing forth just judgement), but rather dismisses a pastor out of hand is sinning.

A church can be led by elders but still rebel against God by allowing certain people to wield too much authority. Last time, we discussed the sin of referring to a wife as the neck that turns the head. In many churches, that dynamic of manipulation and usurpation is seen in certain women. They may not have official titles, but everyone knows that nothing happens without their approval. These women must be confronted and face church discipline if they do not repent.

The same can be said for any man who tries to wield such authority without being appointed to church office. This often occurs when men promise to increase or decrease their giving based on the elders’ decisions. Our giving is an investment in the Kingdom, and we should use wisdom in how we invest beyond the tithe. It is no sin to question the elders on how church money is spent or to prayerfully leave a church because of mismanagement. However, the local church is not a business run by a board of investors, so a person’s giving should not impact the elders’ decisions. It is sinful to use giving as a weapon of manipulation. Any who attempt such bribery should be rebuked and face church discipline if they do not repent.

Pastoral Authority

How far does the pastor’s authority extend? Let’s start with their authority over any gathering of the local church. Pastors must teach, rebuke, correct, and train their congregants in righteousness. Therefore, pastors have authority over everything that is taught in the church or at any church function. Sunday School, youth group, men’s and women’s Bible studies, counseling, and all other ministries of the church need to be under the direct oversight and headship of the elders.

This is especially important in corporate worship, which required me to correct my post addressing difficult New Testament commands. I relied too heavily on Recovering Biblical Manhood and Womanhood, and thereby committed the “cultural cop-out” I was critiquing. Here is a summary of the corrections I made:

• Orderly Worship (1 Corinthians 14:20-39): I previously said that everything in the worship service must be under the authority of the elders. More than that, all of the service should be led by a minister. The minister should be the only one speaking during the worship service except when congregational response is required: singing, responsive reading, liturgical responses, and sharing prayer requests during the allotted time.
• Women Silent in Church (1 Corinthians 14:34-36, 1 Timothy 2:11): I had stated that this prohibition was limited to the weighing of prophecy, but it refers to the whole worship service. Men and women must conduct themselves in a way that upholds God’s created order, which for women includes learning in quiet submission.
• Women Teaching/Leading Men (1 Timothy 2:12-15): We have already seen that this command prohibits women from serving as elders. Next time, I will address the propriety of women leading men in the workplace and society, but for now it will suffice that it is problematic even if it may not be sinful.
• Head Covering (1 Corinthians 11:2-16): I wrongly concluded that the physical covering was cultural, but showing the distinction between men and women is universal. Paul roots the practice in our nature, God’s nature, and how we relate to God. Therefore, the command for men to uncover their heads and women to cover their heads in corporate worship is universal.[7]

Since elders are charged with protecting the church from error and false teaching (Acts 20:28-31), they also have authority to set the doctrines and practices of the church in alignment with Scripture. That includes opposing anyone teaching contrary doctrines and placing them under church discipline if they do not repent. While the elders should be able to clearly articulate the Scriptural backing for their doctrines and practices, it would be sinful to stir up division by openly challenging them without Scriptural warrant.

Elders are to shepherd the flock and set an example for them (1 Peter 5:2-3), which gives them some authority over how church members live their private lives. Here, it is important to remember that the head of household, not the pastor, has primary authority over everyone in the home. Therefore, while that pastor can and should use his wisdom to advise members of the household, he must have clear biblical warrant to oppose or contradict the head of household.

Elders have authority to ensure sound doctrine is being taught at home, so they have the right to advise heads of households on materials used for family worship. While heads of households are still primarily responsible for household doctrine, elders can question what is being taught. If a particular resource would be sinful, the elders can forbid its use.

Shepherding the flock means keeping them from straying, so elders have authority to prevent members from sinning. In general, this means helping people understand how to apply Scripture to every aspect of life. When a congregant faces a decision where one or more option would be sinful, elders have the authority to command that member to avoid those sinful options. That begins with the elders identifying the sinful options and proving it from Scripture. If the member defies the elders and persists in the sinful action, such as pursuing an unbiblical divorce, it is grounds for church discipline. Finally, elders have the authority to command members not to support policies or platforms that are inherently sinful, like abortion, homosexuality, gender confusion, feminism, and euthanasia. Clearly, our pastors have more authority over our lives than we often admit.

A Household of Households

All of this responsibility makes the high calling of the pastor a daunting task. No pastor can adequately care for the entire church as individuals, but God has not called him to that. God established the local church as a household, not of individuals but of households. Therefore, a pastor should focus on caring for and equipping heads of households, who can then care for and equip their own households.

What happens when pastors and heads of households disagree? We have already discussed the pastor’s authority regarding potential sin, but differences also arise over matters of conscience. In such cases, pastors and heads of households must recognize each other’s authority. Both should approach the disagreement with humility and patience as they apply Scripture to the situation. If they cannot agree and the situation is not threatening the unity and health of the church, they should continue to live in unity while respecting their differing consciences (Romans 14-15, 1 Corinthians 8-10). The only times the pastor would have authority to command the head of household to change his practice is if the issue is a blatant sin that can be biblically proven or is seriously threatening the unity and health of the church. If the head of household cannot submit in good conscience, he can peacefully leave the church. That should be a last resort, as leaving a church is always a serious matter.

We have seen that the local church, like the home, is a biblical patriarchy, so we must live our lives accordingly. We need to acknowledge the very real authority of our elders and submit to that authority gladly and without usurpation. Next time, we will look at the workplace and civil government, finding that God instituted these, too, as biblical patriarchies.

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[1] William Owen Carver, “Keys, Power Of,” in James Orr et al. (ed), The International Standard Bible Encyclopaedia, Chicago: The Howard-Severance Company: 1915: 1794-1795.

[2]   Zacharias Ursinus and G. W. Williard, The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism, Cincinnati, OH: Elm Street Printing Company, 1888: 441.

[3] R. T. France, The Gospel of Matthew in The New International Commentary on the New Testament, Grand Rapids, MI: Wm. B. Eerdmans Publication Co.: 2007: 622–623.

[4] Zachary M. Garris, Masculine Christianity, Ann Arbor, MI: Reformation Zion Publishing: 2021: 88-94.

[5] C. H. Dodd, The Apostolic Preaching and Its Developments, London: Hodder & Stoughton: 1936: 7; “Preaching” in F. L. Cross and Elizabeth A. Livingstone (eds.), The Oxford Dictionary of the Christian Church Oxford, UK, New York, NY: Oxford University Press: 2005: 1327.

[6] Jeffrey J. Meyers, The Lord’s Service: The Grace of Covenant Renewal Worship, Moscow, ID: Canon Press: 2003: 270-271.

[7] See Dale Partridge’s A Cover for Glory, the Head Covering Movement, and related episodes in seasons 2 and 4 of the Bright Hearth Podcast.

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