Why We Believe Only Men Can Be Pastors: A Biblical and Greek-Based Defense

Biblical Leadership Is Not Gender-Neutral — It’s God-Designed.

By Brent Madaris

The issue of whether women can serve as pastors has stirred debate across many denominations, but for Independent Baptist pastors, the position is clear: We believe the office of pastor (also called elder, Bishop, or overseer) is reserved for biblically qualified men. However, while we know this instinctively and doctrinally, many struggle to explain why with confidence—especially when challenged with cultural, linguistic, or scholarly arguments. This article provides a thorough, simple, and memorable defense of our position using the Bible, Greek grammar, and consistent theology.

1. What Does the Bible Say About Pastors?

The two main texts for pastoral qualifications are:

• 1 Timothy 3:1–7 – “If a man desire the office of a bishop…”

• Titus 1:5–9 – “Ordain elders in every city… if any be blameless, the husband of one wife…”

These passages both describe a specific kind of leader with observable qualifications rooted in male leadership:

• “Husband of one wife” (Greek: μιᾶς γυναικὸς ἄνδρα) — literally “a one woman man" (i.e. A man of one woman or husband of one wife).

• The Greek word ἀνήρ (Lemma for ἄνδρα) - means man or husband—not “person” or “human being.”

• Paul could have used the gender-neutral word anthrōpos (person), but he didn’t. Instead, he used anēr, which means man or husband. That matters.

This isn’t a cultural footnote. It is a divine pattern that ties a man’s leadership in his home (manages his own house well, 1 Tim. 3:4) to his qualification to lead the church. The structure is intentional.

2. What About the Argument That Greek Masculine Words Can Be Generic?

Masculine plurals in Greek can indeed be gender-inclusive (e.g., “brothers” may mean “brothers and sisters”). But that doesn’t apply here.

• 1 Timothy 3 uses singular, gender-specific terms: husband, wife, children, household.

• The pastor must manage his own household well, which assumes a male role.

• The context follows 1 Timothy 2, where Paul says:

  “I suffer not a woman to teach, nor to usurp authority over the man…” (v. 12)

Paul isn’t listing personality traits. He’s listing observable qualifications tied to a man’s role, family, and teaching authority.

Even egalitarian scholars like Philip Payne or Linda Belleville, who argue for women pastors, acknowledge that the phrase is gendered—they just reinterpret it to fit a broader application. But the plain Greek meaning says otherwise.

This isn’t cultural bias—it’s apostolic order, rooted in creation (1 Tim. 2:13 14). See the footnotes for a table identifying the differences between Egalitarian and Complemetarian views. (1)

3. What About Church History?

The entire early church, including the apostolic fathers, affirmed male-only elders. This was not because of patriarchy, but because of biblical design.

• There are no female pastors or elders named in the New Testament.

• All named pastors/elders in the New Testament are men.

• Leadership is always in the hands of biblically qualified men.

• From the apostles to the church fathers, male eldership was universal until recent decades.

• Women like Phoebe and Priscilla played vital roles—but not as pastors.

4. The Early Church leaders (Post-Apostolic writers) Affirm Male pastoral Leadership.

These leaders—direct theological descendants of the apostles—consistently upheld male-only eldership:

Clement of Rome

(c. AD 96)

• In 1 Clement, he speaks of church leadership in masculine terms, rooted in apostolic appointment.

• Emphasizes the “high priest,” “priests,” and “Levites” model—male-only officeholders.

Ignatius of Antioch

(c. AD 110)

• Wrote multiple epistles emphasizing the roles of bishops, elders, and deacons—all male.

• Warns churches to obey their male bishop as they would Christ (e.g., Letter to the Smyrnaeans).

Irenaeus

(c. AD 180)

• Strongly defended apostolic succession through male bishops.

• Sees faithful transmission of doctrine through male overseers in every generation.

Tertullian

(c. AD 200)

• Explicitly prohibited women from teaching or leading men.

• Argued that female leadership was a mark of heresy (e.g., in Montanism).

Origen, Cyprian, Chrysostom, Augustine

, and others

• All held to a male-only priesthood/pastoral leadership model, with no deviation from the Pauline pattern.

Historical Conclusion

There is no historical evidence of women serving as elders or pastors in the biblical or early post-biblical church. While women certainly served, supported, taught other women and children, and even were martyred for Christ—they did not occupy the office of elder/pastor.

To suggest otherwise is to rewrite both Scripture and history.

4. What About Women in Ministry?

This position isn’t a statement against women serving in the church. The Bible celebrates the vital contributions of godly women:

• Phoebe served in the church (Rom. 16:1)

• Priscilla, in a private home setting with her husband, helped instruct Apollos (Acts 18:26)

• Lois and Eunice nurtured the faith of Timothy (2 Tim. 1:5)

But these roles do not overturn the God-given structure for pastoral leadership, which is rooted in creation order (see 1 Tim. 2:12–14).

6. Which Scholars Agree?

Some try to discredit the biblical view by saying it’s “outdated” or “based on tradition.” In fact, many of the top New Testament Greek scholars hold to a complementarian view:

• Andreas Köstenberger – Women in the Church

• Wayne Grudem – Evangelical Feminism & Biblical Truth

• Thomas Schreiner – Paul: Apostle of God’s Glory in Christ

• D.A. Carson – Exegetical Fallacies

• Robert Yarbrough – 1–3 Timothy and Titus (BECNT)

Their conclusion?

The grammar, context, and theology of 1 Timothy 3 demand male-only pastoral leadership.

A Case Study in Misinterpretation

In The Women’s Bible Commentary, Joanna Dewey writes concerning 1 Timothy 3:

“Being male is not listed as a qualification for either bishop or deacon, although the author of the Pastorals may simply assume it.” (2)

This kind of statement highlights a major problem with some modern approaches to Scripture:

1. It ignores the plain grammar:

   The text clearly uses gendered terms, including:

   
   

   • “the husband of one wife”

   • A call to manage his own household well

   • Leadership over his children

     These are not assumptions—they’re stated requirements.

   
   

2. It assumes bias in the biblical author:

   By saying the author “may simply assume it,” Dewey implies that Paul’s instruction is culturally flawed or personally biased—suggesting we’re free to reinterpret what God’s Word clearly says.

3. It reveals the danger of starting with an agenda:

   Instead of submitting to the authority of Scripture, this approach judges the Scripture. It reframes Paul’s Spirit-inspired instruction as potentially sexist or limited—undermining its authority.

Interpretation Tip for Pastors: Any interpretation that dismisses what the text says because it conflicts with modern ideology is not interpretation—it’s manipulation.

If someone says “the Bible doesn’t really say that”—when the text plainly does say it—they’re not interpreting. They’re revising.

Always ask:

• What does the text actually say?

• Why did the Holy Spirit inspire this wording?

• Am I submitting to the text or reshaping it?

The Bottom Line: A Memorable Summary

The Bible says what it means, and means what it says:

• “The husband of one wife.”

• “One that ruleth well his own house, having his children in subjection with all gravity;  (For if a man know not how to rule his own house, how shall he take care of the church of God?)"

• "the husbands of one wife.”

God’s Word is not confusing or vague on this issue. The grammar, the structure, the theology, and the example are clear and consistent.

Practical Takeaway:

• Don’t be intimidated by linguistic smoke screens. The Greek is clear.

• Stay rooted in the biblical qualifications, not modern trends.

• Train men to meet the high standard of pastoral leadership, and...

• Encourage godly women in the many roles God does call them to.

“God is not the author of confusion…” (1 Cor. 14:33)

“Hold fast the faithful word…” (Titus 1:9)

_____________

1. Comparison Chart: Complementarian vs Egalitarian Views

   Here’s a simple breakdown of the two views often debated today:

Aspect	Complementarian (Biblical Male-Only Leadership)	Egalitarian (Women Can Be Pastors)
Greek Phrase (1 Tim. 3:2)	mias gynaikos anēr = husband of one wife (male-specific)	Reinterpreted as “faithful spouse,” gender-neutral
Word for “Man” (ἀνήρ)	Always means man or husband	Claimed by some to mean “person” in rare cases
Contextual Flow	Tied to household leadership and 1 Tim. 2:12	1 Tim. 2 is cultural, not universal
Greek Grammar	Singular, gendered terms	Claims of inclusive masculine are based on plurals
Historical Practice	All elders/pastors in NT and early church were male	Some appeal to Phoebe or Junia for leadership roles
Representative Scholars	Köstenberger, Grudem, Schreiner, Carson	Payne, Belleville, Keener
Theological Conclusion	Elders must be biblically qualified men	Gender does not disqualify gifted women

2. Joanna Dewey, “1 Timothy,” in Women’s Bible Commentary, ed. Carol A. Newsom, Jacqueline E. Lapsley, and Sharon H. Ringe, Revised and Updated (Louisville, KY: Westminster John Knox Press, 2012), 599.

   
   

   Brent Madaris, DMin, is a pastor and writer committed to church purity, church health/revitalization, biblical literacy, and pastoral training among Independent Baptist churches.