The Restoration of the Church

The New Testament defines the role of a presbyter—an overseer, pastor, or elder—in a way that closely resembles the role of the judges in the Old Testament. Just as Moses appointed qualified men to help bear the burden of leading Israel (Exod. 18:21-22; Num. 11:16-17), the apostles likewise appointed qualified men to help oversee and lead the growing Christian movement. This pattern appears clearly and consistently throughout the New Testament.

Acts 14:23 tells us that Paul and Barnabas “appointed elders for them in every church.” Later, at the Jerusalem council, Acts 15:22 says:

"The Apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas: Judas called Barsabbas and Silas, leaders among the brothers."

Paul gives the same instruction to Titus:

“The reason I left you in Crete was that you might set in order what remains and appoint elders in every city as I directed you” (Titus 1:5).

He then goes on to describe the kind of men who are fit for this role, giving what we might call a list of do's and don'ts. These qualifications make clear that such leaders were to be male, a “one-woman man,” and preferably married with children under proper control (1 Tim. 3:2, 4-5; Titus 1:6). This is consistent with the wider biblical pattern in which the man is presented as the head of the woman and of the household (1 Cor. 11:3; Eph. 5:23). For that reason, Paul treats a man’s ability to manage his own household well as evidence that he is capable of caring for the church of God (1 Tim. 3:4-5).

This is reinforced by Paul’s instruction to Timothy. Just before giving similar qualifications for overseers, he says:

“I do not allow a woman to teach or to domineer over a man” (1 Tim. 2:12).

In that context, Paul does not permit a woman to exercise teaching authority over men in the congregation in the way required of a presbyter. This clearly implies that Paul would never have even contemplated the oridination of women. He grounds this instruction in the order of events in Genesis:

“Adam was formed first, then Eve. And Adam was not deceived, but the woman, because she was completely deceived, fell into sin” (1 Tim. 2:13-14; cf. Gen. 2:7, 18-23; 3:1-6).

Whether one agrees or disagrees with Paul’s reasoning, his conclusion is plain. The governing and teaching office of presbyter was reserved for qualified men. This also fits the broader New Testament pattern of male leadership over the woman and his own home. It is therefore no surprise that qualified men were appointed to shepherd and oversee the people of God (Acts 20:28; 1 Pet. 5:1-3).

These are legitimate reasons to question churches and ministries that ordain or appoint women to this role. If we want to model the New Testament church faithfully, then we must allow apostolic instruction—not man-made custom or modern culture—to define this very important office.