For many faithful churches, the idea of plural eldership may be unfamiliar. Many believers have grown up in churches where one pastor serves as the primary preacher, teacher, and spiritual leader of the congregation. In many cases, these pastors have faithfully loved their churches, preached the Word, cared for souls, and carried tremendous burdens for the sake of Christ’s people.

This is not written to criticize faithful pastors or to suggest that every church with a single-pastor model lacks biblical faithfulness. Rather, it is written with humility and a desire to ask an important question:

What leadership structure does the New Testament present for Christ’s church?

Because Christ is the Head of the church (Colossians 1:18), our desire should always be to order His church according to His Word rather than simply continuing patterns we have inherited.

When we examine the New Testament, we find a consistent pattern: local churches were led by a plurality of qualified elders who shared the responsibility of teaching, shepherding, and overseeing the congregation.

Plural eldership is not merely a matter of preference or church polity. It reflects Christ’s wisdom in providing His people with multiple shepherds who serve together under the authority of the Chief Shepherd.

Christ Is the Head of the Church
Before considering church leadership, we must begin with the most important truth: Jesus Christ alone is the Head of His church.

“And He is the head of the body, the church.”
(Colossians 1:18)

The church does not belong to pastors, elders, denominations, or congregations. It belongs to Christ.
Therefore, church leadership is not about personal influence, authority, or position. Biblical leaders are servants entrusted with caring for people whom Christ purchased with His own blood (Acts 20:28).
A biblical understanding of eldership begins with humility: elders do not replace Christ’s authority—they serve under it.

Titus 1:5 Reveals the Apostolic Pattern
When Paul wrote to Titus, he gave him a specific responsibility:

“This is why I left you in Crete, so that you would set in order what was unfinished and appoint elders in every town, as I directed you.”
(Titus 1:5)

Paul did not instruct Titus to appoint one pastor over each congregation. Instead, he instructed him to appoint elders in every town.
The language reflects a pattern: churches were to have qualified men who shared responsibility for spiritual oversight.
The emphasis was not on one central personality carrying the entire weight of ministry, but on multiple shepherds working together to care for Christ’s flock.

The New Testament Pattern Is Plural Eldership
The Greek word for elder, presbyteros, does appear in both singular and plural forms throughout the New Testament. However, when the New Testament describes the normal leadership structure of local churches, it repeatedly presents elders functioning together as a group.
The question is not whether one person can faithfully teach or lead. Many faithful pastors have served Christ’s church well.
The question is whether the New Testament presents the pastor as the sole authority over a congregation—or whether it presents a plurality of elders sharing that responsibility.
The consistent biblical pattern points toward plural eldership.

Biblical Evidence That The Early Churches Had Multiple Elders:

1. Elders Were Appointed in Every Church
Paul and Barnabas appointed elders in every church they established.

“And when they had appointed elders for them in every church and prayed with fasting, they committed them to the Lord in whom they had believed.”
(Acts 14:23)

The apostolic pattern was not to leave churches under one individual leader, but to establish qualified elders to provide ongoing spiritual care.

2. Jerusalem Was Led by Multiple Elders
The Jerusalem church provides another example.
When a significant doctrinal issue arose regarding Gentile believers, the apostles and elders gathered together to address the matter.
(Acts 15:2, 4, 6, 22–23)
The decision was not made by one pastor acting alone. The church was guided through the collective wisdom and responsibility of recognized leaders.

3. The Ephesian Church Had Multiple Elders
Paul called the elders of the church in Ephesus to meet with him. (Acts 20:17)
He instructed them:
“
Keep watch over yourselves and the entire flock in which the Holy Spirit has made you overseers. Be shepherds of the church of God, which He purchased with His own blood.”
(Acts 20:28)

Notice that the responsibility to shepherd the church was given to the elders collectively.
They were together responsible to protect, teach, and care for God’s people.

4. Philippi Had Multiple Overseers
Paul addressed:
“all the saints in Christ Jesus who are in Philippi, together with the overseers and deacons.”
(Philippians 1:1)
The mention of multiple overseers indicates shared leadership within the congregation.

5. James Instructed Believers to Call the Elders
James wrote:

“Is any one of you sick? He should call for the elders of the church.”
(James 5:14)

Again, the expectation was that churches would have multiple elders available to minister to the needs of the congregation.

6. Peter Described Himself as a Fellow Elder
Peter did not elevate himself above other elders but identified himself as a fellow elder.

“Therefore I exhort the elders among you as a fellow elder and witness of Christ’s sufferings.” (1 Peter 5:1)

He then instructed them to shepherd God’s flock willingly and humbly. (1 Peter 5:2–4)
The ultimate Shepherd is Christ. Elders serve together under Him.

Why Would Christ Design Churches With Multiple Elders?

A plurality of elders reflects God’s wisdom in several ways.

1. Shared Responsibility
Pastoral ministry is a tremendous burden. Scripture describes shepherding as a serious responsibility requiring wisdom, endurance, and spiritual maturity.
Multiple elders allow the weight of ministry to be shared.
(1 Peter 5:1–3)

2. Greater Accountability
Even faithful leaders need accountability.
A plurality of elders provides mutual encouragement, correction, and protection against personal blind spots.
Scripture repeatedly teaches the value of wise counsel.
(Proverbs 11:14; Proverbs 15:22)

3. Protection Against Personality-Centered Leadership
A church should be centered on Christ, not a personality.
A plurality of elders helps remind the congregation that no single man is the identity or foundation of the church.
Christ alone is the foundation.
(1 Corinthians 3:11)

4. Better Care for the Flock
Different elders bring different gifts, experiences, and perspectives while maintaining unity under Scripture.
God equips different members of His body for different forms of service.
(Romans 12:4–8; 1 Corinthians 12:12–27)

Conclusion: Many Shepherds Under One Chief Shepherd
The biblical picture of church leadership is not one powerful leader carrying the entire burden of ministry alone. It is a plurality of qualified elders faithfully shepherding God’s people together under Jesus Christ, the Chief Shepherd. (1 Peter 5:4)
A church led by multiple elders is not less pastoral; it is deeply pastoral. It reflects Christ’s care for His people by providing multiple shepherds who teach, protect, guide, and serve the flock.

Over the next year, I would like to encourage South Orlando Baptist Church to prayerfully discuss and investigate the plural elder model to help address the needs of our own church. Such a decision would rest ultimately in the hands of the membership in a church business meeting. 

The discussion surrounding the roles of men and women in the church has become one of the most debated topics in modern Christianity. In Southern Baptist Churches, this question has been the focus of the last three years of the National Southern Baptist Convention Meetings.  For many, it raises questions about equality, gifting, and faithfulness to Scripture. My desire in writing this is not to diminish women or overlook their invaluable contributions to the body of Christ. Rather, it is to explain why I believe the Bible teaches that the office of elder or pastor, and the authoritative preaching and governing of the gathered church, is reserved for qualified men.

This conviction is not rooted in tradition, culture, or personal preference, but in a sincere desire to submit to God's Word. It also does not imply that men are superior to women. Scripture consistently teaches that men and women are equally created in the image of God, equally fallen, equally in need of grace, and equally united in Christ through faith (Genesis 1:26–27; Galatians 3:26–29). At the same time, God has ordained distinct roles within the home and the church that display His wisdom and glory (Ephesians 5:22–33).

Here are ten reasons I hold this conviction.

1. Men and Women Possess Equal Worth Before God
The Bible begins by affirming the equal dignity of both men and women. Both were created in the image of God and entrusted with reflecting His character in creation (Genesis 1:26–28). Throughout Scripture, women are honored as indispensable participants in God's redemptive plan. In Christ, both men and women receive the same salvation, the same inheritance, and the same standing before God (Galatians 3:28; 1 Peter 3:7).
The question, therefore, is not whether women are equal to men: they unquestionably are, but whether God has assigned identical roles within the life of the church.

2. Scripture Reserves Authoritative Teaching and Governing of the Church for Qualified Men
When Paul instructs Timothy regarding the gathered church, he distinguishes between the ministries open to all believers and the authoritative teaching office entrusted to elders. He writes that he does not permit a woman to teach or exercise authority over a man in the assembled church (1 Timothy 2:11–12).
This is not presented as a statement about intelligence, spiritual maturity, or gifting. Rather, it concerns God's ordering of the church and the responsibilities He has assigned to the office of elder.

3. The Qualifications for Elders Describe Qualified Men
The qualifications for elders in 1 Timothy 3:1–7 and Titus 1:5–9 consistently describe the office using masculine language. The elder is presented as "the husband of one wife," and throughout both passages Paul employs masculine nouns, pronouns, and grammatical forms. While masculine grammar alone does not always determine biological sex in Greek, here it is paired with explicitly male qualifications, including faithful leadership of one's household (1 Timothy 3:4–5).
Taken together, the language and context naturally present the office of elder as one intended for qualified men.

4. Paul's Instruction Is Grounded in Creation, Not Culture
One of the strongest reasons this teaching extends beyond the first century is Paul's own explanation. Rather than appealing to the customs of Ephesus or a temporary local problem, he points back to the order of creation, noting that Adam was formed first and then Eve (1 Timothy 2:13–14; Genesis 2:7, 18–25).
Because Paul's reasoning is rooted in God's design from the beginning, many Christians understand these instructions to apply universally to the church.

5. The New Testament Pattern Consistently Reflects This Design
When the apostles established churches throughout the Roman world, they appointed elders to shepherd each congregation (Acts 14:23; Titus 1:5). The New Testament records numerous elders but never presents a woman serving in that office.
By itself, this observation would not settle the matter. Yet when combined with Paul's explicit instructions and the qualifications for elders, it forms a consistent biblical pattern.

6. Jesus Chose Men to Establish the Foundational Leadership of the Church
Jesus consistently elevated, honored, and ministered alongside women in ways that were remarkable for His time (Luke 8:1–3; John 4:7–30; John 20:11–18). Women were among His most devoted followers and were the first witnesses of His resurrection.
Yet when appointing the Twelve, who would serve as the foundational leaders of the New Testament church, He chose twelve men (Mark 3:13–19; Luke 6:12–16). This pattern aligns with the leadership structure later established in the local church (Ephesians 2:20).

7. Equality Does Not Require Identical Roles
Scripture often presents equality alongside distinctions in responsibility. Men and women share equal value before God while fulfilling complementary roles within the family and the church (Ephesians 5:22–33; 1 Corinthians 11:3).
Different responsibilities do not imply greater worth. Just as different members of the body perform different functions while remaining equally essential (1 Corinthians 12:12–27), so God has ordained distinct roles for the flourishing of His people.

8. Women Play Essential and Indispensable Roles in the Church
The New Testament celebrates the ministry of faithful women. Priscilla helped instruct Apollos alongside her husband (Acts 18:24–26). Phoebe faithfully served the church (Romans 16:1–2). Older women are called to teach and disciple younger women (Titus 2:3–5). Women labored alongside Paul in the advancement of the gospel (Philippians 4:2–3).
A complementarian understanding of church leadership should never minimize these vital ministries. The church cannot flourish apart from the faithful service, wisdom, prayer, hospitality, generosity, and gifts of godly women (Romans 12:3–8; 1 Corinthians 12:4–31).

9. Faithfulness to Scripture Matters More Than Personal Gifting
There are women who possess remarkable gifts of teaching, wisdom, and biblical knowledge. Likewise, not every man is qualified to serve as an elder (1 Timothy 3:1–7).
Scripture never teaches that gifting alone determines eligibility for church office. Instead, God Himself establishes both the qualifications and the responsibilities of elders (Titus 1:5–9). The issue is not who appears most capable, but how Christ has instructed His church to be ordered.

10. God's Design Is Always for the Good of His Church
Every command God gives reflects His wisdom, goodness, and love for His people (Psalm 19:7–11; Romans 12:2). His design for church leadership is no exception. While His instructions may sometimes challenge our cultural assumptions, believers are called to trust that His ways are better than our own (Isaiah 55:8–9).
Ultimately, this conversation is not about limiting opportunities but about joyful submission to Christ, the Head of the church (Colossians 1:18; Ephesians 5:23). Our calling is not to reshape His design according to contemporary preferences but to receive it with humility, confidence, and gratitude.

Conclusion
Christians who hold this view should do so with humility, recognizing that sincere believers differ on this subject. At the same time, our highest authority must always be Scripture rather than tradition, experience, or cultural expectations (Acts 17:11; 2 Timothy 3:16–17).
Affirming that the office of elder or pastor is reserved for qualified men is not a declaration of male superiority. It is an affirmation that God, in His perfect wisdom, has assigned different responsibilities within His church while bestowing equal dignity, value, and grace upon both men and women. When the church embraces both truths: equal worth and distinct roles, it reflects the beauty, order, and wisdom of the God who designed it.

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Suggested Reading Questions
As you read, consider the following questions:

• What does the Bible mean when it speaks of God's elect?
• How do God's sovereignty and human responsibility relate to one another?
• What biblical passages are most important to understanding election?
• How should this doctrine impact our worship, evangelism, humility, and assurance of salvation?

Most importantly, don't read merely to win an argument or settle a debate. Read with a desire to know God better and to submit your thinking to His Word.
I pray this resource will serve our church well as we continue our study of Titus and pursue a healthy faith in a hard world.

"The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law."
— Deuteronomy 29:29 (ESV)

In Christ Alone, 

Pastor David Crowe