The Familial Nature of the local church and Its Implications for Male Leadership

Table of Contents

Complementarianism is frequently misinterpreted by egalitarian critics, who erroneously allege that complementarianism’s foundational grounds are weak and that its interpretations are imposed upon the text through predetermined assumptions.[1] In response to these unjustified accusations, the writer seeks to provide a corrective disproof. We will demonstrate that an overemphasis on equality of men and women naturally leads to a misunderstanding of roles and functions. The key to understanding the latter is to review the models of familial roles we find in Scripture: The Trinity, the Edenic family, and the Church. This paper presents a defense of complementarianism, narrowing its scope to the familial dimensions of the church. By exploring scriptural principles on male-female roles and responsibilities, this paper seeks to derive implications for male leadership in the church, which is the family of God. Undoubtedly, the familial nature of the church is vividly visible in the Bible. The church is a multi-ethnic family of God (1 Tim 3:15), and all the members of this family are redeemed by Christ’s sacrificial blood because they are adopted as God’s children into the family (Eph 1:5). This adoption establishes God as their heavenly Father. In the family of God, the Bible emphasizes on a godly man who manages his household well to be a leader.

This paper is organized into three primary sections, preceded by an introduction and followed by a conclusion. The structures are as follows:

Section 1: The Trinity as the first family. This section will examine the specific roles and functions of each member of the Trinity, demonstrating the distinct yet interconnected responsibilities of God the Father, God the Son, and God the Holy Spirit. By examining the divine family, it establishes a theological foundation for understanding complementarianism.

Section 2: The Edenic Family Model. The second section demonstrates that complementarianism is God’s original design for earthly families. Through a brief study, the writer, using the Scripture, proves male headship in the Edenic family.

Section 3: The Familial Nature of the church. This final section clarifies the scriptural teaching of the church as the family of God. Additionally, it seeks to defend the male leadership in the family of God through a thorough study of the Scriptures.

Through this tripartite analysis, this paper argues that male leadership is essential for leading the family of God, that is, the church. By examining the trinity, the Edenic family model, and the church’s familial structure, this research demonstrates that complementarianism provides the biblical framework for understanding gender roles and leadership within the body of Christ.

I. THE TRINITY AS THE FIRST FAMILY

The Trinity is one of the central doctrines of Christian theology in which the Father, Son, and the Holy Spirit are constituted as one, personal, and triune God. These three persons of the Trinity are acknowledged as coequal and eternally self-existent as a family in a relationship characterized by an inseparable and eternal bond of love.^{^[2]} The Triune concept of God in Christianity is evident in both the Bible and philosophy, and it is true. If the Scripture says that God is love, then who did He love before the foundation of the world? God the Father, God the Son, and God the Holy Spirit, three persons in the one Godhead, loved one another even before the foundation of the world, and this is the true meaning of scripture, which says God is love. So, the nature of God proves the concept of the Triune God is true. And the Triune God exists eternally as a family.

The Unity and equality with distinct roles within the Trinity

The Trinity, comprising the Father, the Son, and the Holy Spirit, operates as a unified entity in redeeming humanity. Each person in the one Godhead executes distinct yet interconnected responsibilities. Despite their diverse roles, the Father, Son, and Holy Spirit possess equal divine essence, attributes, and power. The unity and cooperation within the Trinity are evidenced in creation, incarnation, salvation, and sanctification, underscoring the Trinity’s unified mission to redeem sinners. Wayne Grudem writes:

God the Father has always been the Father and related to the Son as a Father relates to his Son. Though all the members of the Trinity are equal in power and all other attributes, the Father has a greater authority. He has a leadership role among all the Trinity that the Son and the Holy Spirit do not have.[3]

Equal power and unity enable the Father, Son, and the Holy Spirit to execute the distinct yet complementary roles. However, egalitarians often overlook or misinterpret these nuanced distinctions. In contrast, scripture clearly defines the distinct roles, responsibilities, and relationships amongst the Father, Son, and the Holy Spirit within the Trinity.

According to His divine decree, God, in His sovereign will, ordained the plan of salvation to redeem sinners and make reconciliation possible. Specifically, the Father elected and chose God the Son and commissioned Him to be the Savior of the world (Lk 19:10; Mk 10:45). In conformity with the paternal will, Jesus Christ came from heaven on a mission to redeem and save us (Jn 6:38). By His incarnation, He willingly took on human form, bore the weight of human sin, and gave His life as a substitutionary atonement for the sins of mankind (Phil 2:6-8; 1 Pet 2:24). The Holy Spirit functioned as the empowering agent enabling Jesus Christ to carry out the Father’s commissioned task, as prophesied in the Isaiah 11:2 and 61: 1-3, and reaffirmed in Luke 4:18-21. The Spirit living within Jesus helped Him do the Father’s will and perform miracles, as attested in John 5:19.[4] However, the might of the spirit was seen in the resurrection of Jesus (Rom 8:11) and subsequently in the empowerment of the disciples of Jesus on Pentecost, marking the commencement of the church age (Acts 2:1-21).

The Trinity family is a perfect model for Earthly families.

The Nicene Creed affirmed the doctrine of the Trinity and also clarified the different roles and functions of the three persons in the Godhead of the Trinity. The Trinity family model is the perfect model for family life. Bruce A Ware writes:

This trinitarian perspective helps us to understand the family. All the members of a family are equal in who they are as human beings. Each one is equal in value, dignity, and worth; in this, they mirror the equality that we see among the three Persons of the Trinity. Because of this equality of dignity and worth, each member of the family ought to be accorded respect and be treated as someone created in the image of God.[5]

The Trinity shows us equality and unique roles, reflecting that all members of the family have equal value and dignity, just like the mutual respect and unity within the Triune God. Just as the Trinity, families should strive for harmonious relationships by embracing complementary responsibilities within their unified bond. Although this discussion acknowledges Bruce A. Ware’s examination of the Trinity’s role and functions, it diverges from the interpretation that the submission of wives to husbands can be directly inferred from the Trinitarian model. Specifically, Ware’s extrapolation from the Son’s submission to the Father to justify hierarchical gender roles has been contentious among evangelical scholars. This presentation deliberately confines its analysis to the intra-Trinitarian roles and functions, without extending its implications to human relationships or gender dynamics.

Therefore, the Trinity serves as the perfect example of family harmony. Through this model, we learned that God the Father, Son, and the Holy Spirit exist eternally as one family in the one Godhead, but that each person has their role and responsibility. As stated earlier, this familial dynamic does not imply subordination or inferiority of Jesus Christ or the Holy Spirit to God the Father as Jesus affirmed, ‘I and the Father are one’ (Jn 10:30). Within the Father, Son, and Holy Spirit, we can see a harmony and unity by setting an example for the human families and the family of God.

II. THE EDENIC FAMILY

In the previous section, the Trinity was discussed briefly and succinctly as the first family. In this section, the Edenic family, which God instituted in the Garden of Eden, is discussed. According to the biblical account, Adam and Eve were created in the image of God (Gen 1:26-27). They were intended to exemplify God’s original design for the entire human family on earth. However, they tragically failed to fulfill this purpose, succumbing to disobedience and sin (Gen 3:1-24). The divine allocation of roles and functions within the family of Adam and Eve, as recorded in Scripture (Gen 2:18-24), continues to hold relevance in contemporary society because God is the same yesterday, today, and forever (Mal 3:6; Heb 13:8). This inaugural family, wherein Adam and Eve were assigned complementary responsibilities and that provide a timeless template for understanding human relationships and the ideal functioning of the human families on earth.

The Edenic Family was instituted by God.

In Genesis 2:18, God recognized Adam’s loneliness and said, ‘It is not good for the man to be alone.[6]’ Without consenting Adam, God took the initiative to create a complementary partner, stating, ‘I will make a helper suitable for him.’ While Adam was alone in the Garden, God understood his need for companionship and assistance (Gen 2:15-20). Consequently, God fashioned Eve from Adam’s rib (Gen 2:22) and presented her to him. It was in the Garden of Eden that God performed the first wedding on earth, uniting Adam and Eve. Thus, the human family was established. Marriage and family did not originate from human design; they were divinely instituted by God Himself.

God had intended Adam as the head of the Edenic family.

It is learned from the foregoing discussion that it was God who instituted the Edenic family. In this sub-section, God’s intention for Adam as the leader of the Edenic family shall be discussed. Before the fall, the Scripture delineates Adam’s leadership role in the Edenic Family. Let us see four significant events highlighting Adam’s leadership role in the Edenic family:

Firstly, Adam’s primordial creation (Gen 2:7) implies God’s intention for Adam to assume a leadership position. The apostle Paul, in 1 Timothy 2:11-14, applies Adam’s primordial creation while prohibiting women from leadership roles in the family of God.

Secondly, after the fall, God addressed to Adam first, despite Eve being the initial transgressor (Gen 3:6). The Scripture records, ‘But the Lord God called to the man, “Where are you?’” (Gen 3:9). By holding Adam accountable initially, God reaffirmed Adam’s responsibility as a leader.[7]

Thirdly, although Eve sinned first, Scripture emphasizes that sin entered the world through Adam’s sin (1 Cor 15:22; Rom 5:12,15). This highlights Adam’s positional responsibility as the federal head of humanity. The scripture could have mentioned that sin entered the world through Eve, she being the first transgressor, but Adam was held accountable considering his position as the head of the Edenic family, and received condemnation for disobedience.

Fourthly, God created Eve from and for Adam (Gen 2:22). This implies their complementary relationship, highlighting unity and mutual support. God’s declaration that Adam needed a suitable companion (Gen 2:18) led to the formation of Eve from Adam’s rib. This account reveals that Eve is equal in essence to Adam, but the leadership role is given to Adam. The New Testament reaffirms this principle, as Paul writes, “For man did not come from woman, but woman from man; neither was man created for woman, but woman for man” (1 Cor. 11:8-9).

A thorough examination of the biblical narrative conclusively tells of Adam’s prominent leadership role. And this conclusiveness thereby disproves the egalitarian’s claims that the leadership role was given as a consequence of the fall. The Scripture explicitly affirms that both Adam and Eve were created in the image of God (Gen 1:27), thereby possessing equal inherent value and dignity. Raymond C. Ortlund Jr. observes in his work that, “In the partnership of two equal human beings, man and woman, the man bears the primary responsibility to lead the partnership in a God-glorifying direction”[8] Having learned from the evidence of Adam’s headship in the Edenic family, we can confidently conclude that it was God’s original intention for Adam to assume headship. This leadership role is not based on superiority, but rather on divinely ordained responsibility and design.

What does the word “Helper/ Helpmate” mean in Genesis 2:18?

The word ‘Helper’ in Genesis 2:18 is significantly misunderstood and is leading to confusion among the Christians. This misunderstanding distorts the complementary nature of male-female relationships, which is integral to God’s plan. The Hebrew word ‘ezer’ (helper/helpmate) signifies complementarity, not inferiority. Its usage elsewhere in the scripture stresses God’s role as Helper.[9] In the Old Testament, ‘ezer’ is attributed to God, emphasizing His supportive and auxiliary role:

Psalms 33:20, “We wait in hope for the Lord; he is our help and our shield.”

Psalms 70:5, “…You are my help and my deliverer; Lord, do not delay.

Psalms 115:9, “All you Israelites, trust in the Lord— he is their help and shield.

The above passages show that ‘ezer’ connotes strength, support, and enablement, rather than weakness or subordination. In the context of Genesis 2:18, ‘ezer’ emphasizes Eve's complementary role that is designed to augment and complete Adam's inadequacies, and not imply inferiority.

Besides tending the garden, Adam's tasks included filling the earth, multiplying, and exercising dominion over creation (Gen 1:28). However, Adam's ability to fulfil these responsibilities was inherently limited without apposite companion. The creation of Eve served as the divine provisions to complete Adam, and thereby enabled him to accomplish the given tasks. Conversely, Eve was also incomplete without Adam. The mutual interdependence between them underlines the complementary nature of their relationship, relying on each other's strengths to create a pleasant and indispensable unity. In this context, Eve’s role as ‘helper’ (Gen 2:18) signifies her vital contribution to Adam’s fulfilment of God-given task, rather than implying inferiority or subordination.

III. THE FAMILIAL NATURE OF THE LOCAL CHURCH

The preceding two sections discussed and established the Trinity as the foremost family. It shows us what an ideal family relationship looks such as distinct roles, unity, and harmony. Similarly, God instituted the Edenic family, ordained Adam as the head, and designed distinct roles and functions for both Adam and Eve. And keeping with this pattern, the Bible figuratively calls the entire Church the household of God (Eph. 2:19; 1 Tim. 3:15; 1 Pet. 4:17), and the household of faith (Gal. 6:10).^{^[10]} This indicates that the church is familial by nature, and both genders have distinctive roles and functions to take part in. Several ideas indicate that the church is familial by nature.

The Adoption of believers into the family of God

Under Soteriology, there is a theme called “Adoption” in which God makes believers members of His family. Wayne Grudem defines Adoption as “Adoption is an act of God whereby he makes us members of His family.”[11] But those who are not in Christ are not adopted, therefore cannot be members of the Family of God. The adoption is an act that is entirely due to the good pleasure of God (Eph 1:5).[12] By our faith, believers are esteemed as children of God, thereby forming a family of God. In Romans 8:14-17, Paul says:

Those who are led by the Spirit of God are the children of God. The Spirit you received does not make you slaves so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him, we cry, "Abba Father." The Spirit himself testifies with our spirit that we are God's children. Now, if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings so that we may also share in his glory.

Belonging to the family of God means the believers are the heirs of God and the co-heirs with Christ. It is a blessing to be part of. According to Ephesians 2:19, believers have undergone a transformative shift in their identity, transitioning from strangers and foreigners to fellow citizens with the saints and members of God’s household. Polythress writes about the benefits of being the children of God:

To be called a child of God has many implications. We have intimate fellowship with God the Father (Rom 8:15). Jesus Christ is our elder brother (Rom 8:29). We are legally adopted out of a situation of bondage (Gal 4:1-7). We are no longer slaves (Gal 4:7; Rom 8:15). We are to receive the full inheritance from God as co-heirs with Christ (Rom 8:17). We are conformed to the pattern of death and resurrection life established through Christ (Rom 8:11-13). We share in the common family Spirit, the Holy Spirit (Rom 8:14-15). We are remade in God’s image (Romans 8:29). We are born from God (1 Jn 5:4; Jn 1:12-13).[13]

What Polythress stated above is a reminder to all believers that we are blessed people. Being adopted into the family of God is priceless. We owe it all to the abundance Grace of our Heavenly Father. Whereas, people who do not put faith in Christ are not adopted into the family of God but they are the children of wrath and children of disobedience (Eph 2:2-3; 5:6).

Consequently, our adoption into God’s family is a testimony to His extraordinary grace. Formerly, we were the children of wrath and deserved judgment and condemnation (Eph 2:3). However, God’s unmerited favor initiated a transformative process, transitioning us from the children of wrath to the children of God (Jn 1:12-13). This miraculous transition occurs through faith in Jesus Christ (Eph 2: 8-9; Jn 3:16).

The Father of Believers is God

In the previous discussion, it was learned that believers are adopted into the family of God when they put their faith in Christ. One of the profound blessings of adoption into God’s family is the privilege of intimate communion with Him. Through Christ, believers can access the throne of grace (Heb 4:16), and enable them to approach God with confidence (Eph 3:12) and address Him as their heavenly Father (Rom 8:15). About the privileges of God being the Father of believers, Wayne Grudem writes:

The fact that God relates to us as Father shows very clearly that he loves us (1 John 3:1), and that he understands us and that he takes care of our needs. Moreover, in his role as our Father, God gives us many good gifts: "If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!" (Matt. 7:11). He especially gives us the gift of the Holy Spirit to comfort us and to empower us for ministry and for living the Christian life (Luke 11:13), it is not only gifts in this life that God gives to us, but he also gives us a great inheritance in heaven, because we have become joint heirs with Christ. (Heb. 1:14).[14]

It is a privilege and blessing for the believers. In the above statements, Wayne Grudem scripturally points out the privileges of God as our Father. The Christian faith confers upon believers an extraordinary privilege; the familial relationship with God as their Fathers. This paternal dynamic is marked by unconditional affection (1 Jn 3:1), intimate understanding (Psalm 139:1-4), providential care (Matt 6:26-30), and eternal beneficence (Matt 7:7-11).

In stark contrast, those who reject Christ are under the influence of the Devil and are considered children of the Devil. The Devil is their father, and thus, they are inclined to fulfill the desires of their spiritual father.

The Scripture prescribes male leadership in the family of God.

As mentioned earlier, it is learned that the familial nature of the church is evident. Based on the previous argument, it would like to point out male leadership is prescribed in this family of God in the New Testament.

God commissioned the apostles to lead the family of God in the initial phase.

Our Lord Jesus Christ, who is the founder of the church (Matt 16:18), founded His church on the Apostles. Until the return of Christ Jesus, the leadership role of the family of God was given in charge to the apostles, who then passed it on to those godly men who are able to teach and preach the word of God. The former will be dealt with in this section, and the latter in the next. In Ephesians 2:19-22, Paul says:

Consequently, you are no longer foreigners and strangers, but fellow citizens with God's people and also members of His household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In Him, the whole building is joined together and rises to become a holy temple in the Lord. And in Him, you too are being built together to become a dwelling in which God lives by His Spirit.

In the initial phase of the family of God, the apostles who possessed authoritative leadership and proclaimed God’s word with divine mandate led. They received direct revelation from God (Gal 1:11-12, 1 Cor 2:13), and upon the foundation of apostolic teachings, God founded the family of God, the church (Eph 2:20; Acts 2:42). Before the completion of the New Testament canon, the apostles’ authoritative proclamation of God’s word served as the primary source of doctrine and guidance for the early church.[15] This foundational instruction established the early church’s theological framework and shaped the community’s spiritual practices. As the Father of this family, God’s authoritative voice was mediated and ensured the church stability and growth during its formative period through the apostles.

The Apostles passed on the male leadership in the family of God

There are many instances where the scripture unequivocally affirms male leadership in the family of God, as evident in the various passages. However, it would like to draw attention to a couple of passages that shed light on the familial aspects of the church and its implication for male leadership.

Apostle Paul teaches male leadership in the Family of God in 1Timothy 2:11-14

In 1 Timothy 2:11-14, Paul writes,

“A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner.”

In this passage, Paul writes to Timothy about women’s participation in church worship services. Here, Paul’s teachings mark a significant change from traditional Jewish practices where Jewish women are not included in learning the Law of God.[16] Paul revolutionized and brought a drastic change in that culture. He advocates for women to function as a learner’s role in church gatherings while entrusting men with public instruction and leadership responsibilities. This directive represents a radical and liberating departure from patriarchal norms and promotes the education of women that allows them to participate within the Christian community.[17] Therefore, it contends that Paul teachings on women’s roles in the church cannot be attributed to cultural influences. The reason is that Paul’s Jewish background would have led him to restrict women from learning God’s word, rather than merely limiting women’s leadership role. This perspective suggests that Paul’s instructions were grounded in theological conviction rather than cultural accommodation.

The reasons why women were encouraged to focus on learning, rather than instruction and adhering to a paradigm of receptive silence have two main reasons. First, Paul grounds his understanding of gender roles in the biblical creation narrative (Gen 2:18-24). According to Paul, Adam’s prior creation and Eve creation from Adam (Gen 2:21-25) signify complementary roles. From the discussion on the Edenic family, it is learned that Adam and Eve are equal in worth and interdependent. However, God assigned leadership responsibility to Adam, and thereby making him accountable for Eve well-being. The egalitarians often struggle to digest this truth and they bring up unjustified claim against complementarianism. However, Paul’s view, and also the complementarianism stance, is rooted in the Scripture rather than mere assumptions. God assigning Adam to be the leader has to do with distinction in responsibility, rather than implying Eve’s inferiority, underscoring the mutual dependence and reciprocal relationships.[18] Second, Paul prohibition on women teaching and exercising authority over men in the church (1 Tim 2:12) is rooted in the biblical narrative of the Fall (Gen 3:1-16). Specifically, Eve deception by the serpent and subsequent disobedience (Gen 3:6) are cited as the basis for this restriction. This interpretation implies that Eve’s susceptibility to deception rendered her, and by extension women, more prone to error, thus making them unsuitable for leadership roles within the family of God.

Therefore, from the earlier argument, it made out that Paul clearly emphasized that leadership within the family of God should be entrusted to men. This directive is not rooted in the cultural norms of his time, but rather in the order of God creation and the Fall. Thus, there is no need to delve deeply into the cultural context of Paul’s time, as the scripture affirms that this principle originates from the creation account itself.

A brief study on the phrase “husband of one wife” in 1Timothy 3:2 & Titus 1:6

Having learned the familial aspects of the church, we shall now determine the meaning of the phrase “husband of one wife” by consulting the other Biblical passages. In 1 Timothy 3:2, Paul says, “Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach (ESV).”

The phrase “husband of one wife” emphasizes male leadership with high moral standards within the family of God. First, consistent with biblical teachings, male headship in human families is reaffirmed in Ephesians 5:23& 1 Corinthians 11:3 where men are entrusted with the responsibility of leading their households. This complementary principle is essential to understanding the role of men in the church. Furthermore, in Titus 2:3-5, Paul addresses,

Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can urge the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands so that no one will malign the word of God.”

Paul instructed aged women emphasizing the importance of older and spiritually mature women in this passage so that they can teach younger women. Cooper Abrams commented on Titus 2:3-5:

Here older and spiritually mature women are instructed in godliness. Note that the instruction includes "keepers at home" which means they are to care for and work at home taking care of household matters. This reiterates the biblical principle that God plans that the role of women is within the family and teaching other younger women. (V4) Further they are instructed to be obedient to their husbands. A woman who assumes the role of a pastor will have to minister to the men and husbands of other women in the local congregation. This violates this biblical principle of a wife ministering only to her husband. The passage states the reason for these instructions to women as being that the word of God is not blasphemed. In other words, the woman who violates these instructions blasphemes God's word.^{^[19]}

Cooper Abrams writing has a point. Women’s participation in teaching and preaching within the family of God effectively assumes a leadership position, thus transgressing established biblical standards. As stated, feminists who stand for an egalitarian view violate the instructions that are blaspheming the God’s word.

Secondly, the phrase “husband of one wife” connotes that a male leader should embody monogamy, as evidenced by the divine ordination of monogamous marriage at creation.[20] This institution of marriage, according to God’s original plan, is a sacred, lifelong covenant between one man and one woman, which means leadership within the family of God requires not only male gender identity but also a high moral standard. Therefore, the phrase “Husband of one wife” (1 Tim 3:2, Tit 1:6) signifies that a qualified leader or pastor in the family of God must demonstrate singular commitment and fidelity in their marital relationship. This requirement implicitly excludes polygamists from taking leadership roles within the family of God.

CONCLUSION

Just as the Holy Trinity family demonstrates a model of distinct yet interdependent roles and functions, the Edenic family likewise exhibits complementary roles and responsibilities too. So also, in the family of God, distinct yet interdependent roles and functions are assigned. The distinct roles and functions are evident when the scriptures commissioned the apostles to be the leaders in the initial phase. And then, those apostles provide foundational leadership, and spiritually mature men who meet the qualifications mentioned in 1 Timothy 3, assumed responsibility for teaching, preaching, and guiding. In other words, the Scripture prescribes male leadership in the family of God.

The Scripture makes it clear that God the Father, Son, and the Holy Spirit exist eternally as a family in the one Godhead, but that each person has their role and responsibility. However, this familial dynamic does not imply subordination or inferiority of Jesus Christ or the Holy Spirit to God the Father as Jesus affirmed, ‘I and the Father are one’ (Jn 10:30). And when it comes to the Hebrew term ‘Ezer” (helper/helpmate) in the creation account, it does not imply Eve inferiority. Rather, this term is also used to describe God role as a helper (Ps 30:10; 54:4). The designation of Eve as Adam’s ‘Ezer’ signifies not her subordination, but rather Adam’s inadequacy in fulfilling the tasks assigned to him by God. In 1 Timothy 2:11-14, Paul grounds his discussion on male leadership roles within the family of God, the church by referencing the creation account in Genesis. He argued that God’s original design and mandate, as seen in Genesis 2:18-24, established a pattern for male leadership within the family of God. Therefore, complementarianism finds its foundation in a sound exegesis of the scripture, aligning with God’s ordained relationship, rather than relying on subjective interpretations. The tripartite analysis, the Trinity, the Edenic family & the familial nature of the church, have helped us see vividly that male leadership is essential for leading the family of God, that is, the church. And this male leadership in the family of God is based on the sound exegesis of the scripture. This paper has showed that complementarianism provides biblical framework for understanding gender roles and leadership within the body of Christ.

BIBLIOGRAPHY

Abrams, Cooper, 1Timothy 3:2, 12 - What is the meaning of "Husband of One Wife? http://bible-truth.org/1Timothy3-2.html

Boyce, James P., Abstract of Systematic Theology. Louisville, KV.: Chas T Dearing, 1882

Bromiley, Geoffrey W., The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002

Grudem, Wayne. Systematic Theology. Leicester: InterVarsity Press, 1964

Kurian, George Thomas. Nelson's New Christian Dictionary: The Authoritative Resource on the Christian World. Nashville, Tennessee: Thomas Nelson Pubs., 2001

Lockwood, Peter. "The Ordination of Women: Assessing the counterclaims of complementarianism," Lutheran Theological Journal (May 2021)

McArthur, John. The MacArthur Study Bible. Pune: Grace to India, 2002

Merkle, Benjamin L. "Paul's Arguments from Creation in 1 Corinthians 11:8-9 and 1 Timothy 2:13-14: An Apparent Inconsistency Answered," Journal of the Evangelical Theological Society 49:3(September 2006)

Piper, John and Grudem, Wayne, Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Wheaton: Crossway, 2012

Raymond C. Ortlund Jr. Essay on Male and Female Equality and Male headship Gen.1-3 quoted by Eds. John Piper and Wayne Grudem, Rediscovering Biblical Manhood and Womanhood, A response to Evangelical Feminism. Wheaton, Illinois: Crossway Books, 1991

Sproul, R. C. The Reformation Study Bible. Sanford: Ligonier Ministries, 2016

Stitzinger, Michael F. "Cultural Confusion and the Role of Women in the Church: A Study of I Timothy 2:8-14," Calvary Baptist Theological Journal 4:2 (Fall 1988)

Ware, Bruce A. Father, Son, and Holy Spirit: Relationships, Roles, and Relevance. Wheaton: Crossway, 2005.

Ware, Bruce. The Father, Son, and the Holy Spirit: The trinity as the theological foundation for family ministry, http://www.sbts.edu/family/2011/10/10/the-father-the-son-and-the-holy-sp... Accessed on 10/3/2016

Youngblood, Ronald F. & F. F Bruce. Nelson's New Illustrated Bible Dictionary. Nashville: Thomas Nelson Publisher,1995

[1]Peter Lockwood, "The Ordination of Women: Assessing the counterclaims of complementarianism,” Lutheran Theological Journal (May 2021) 24

^{^[2]} George Thomas Kurian, Nelson's New Christian Dictionary: The Authoritative Resource on the Christian World, (Nashville, Tenn.: Thomas Nelson Pubs., 2001), 786

[3]Waye Grudem, Systematic Theology, (Leichester: Inter-Varsity press, 1994), 560-61

[4]Bruce A. Ware, The Father, Son, and Holy Spirit: Relationships, Roles, and Relevance, (Wheaton: Crossway, 2005) 46-66, 87-102

[5] Bruce A. Ware, https://equip.sbts.edu/article/the-father-the-son-and-the-holy-spirit-the-trinity-as-theological-foundation-for-family-ministry/ accessed on August 15, 2024

[6]Unless otherwise indicated, all scripture references are taken from the New International Version (NIV) unless specific otherwise.

[7] Wayne Grudem, Systematic Theology, (Leichester: Inter-Varsity press, 1994), 564

[8] Raymond C. Ortlund Jr., Essay on Male and Female Equality and Male headship Gen.1-3 quoted by Eds. John Piper and Wayne Grudem, Rediscovering Biblical Manhood and Womanhood, A response to Evangelical Feminism, (Wheaton, Illinois: Crossway Books, 1991), 99

[9] The Reformation Study Bible, (ed. R. C Sproul; Sanford: Ligonier Ministries, 2016), 16

^{^[10]}Geoffrey William Bromiley, The International Standard Bible Encyclopedia, Revised. (Wm. B. Eerdmans, 1979), 773

[11]Wayne Grudem, Systematic Theology, 899

[12]James Petigru Boyce, Abstract of Systematic Theology, (Louisville, KV.: Chas T Dearing, 1882), 517

[13] Vern Sheridan Poythress, “The Church as Family: Why Male Leadership in the Family Requires Male Leadership in the Church”,Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism, John Piper and Wayne Grudem, eds., (Wheaton: Crossway, 2012), 237.

[14]Wayne Grudem, Systematic Theology, 903

[15] John McArthur, The MacArthur Study Bible, (Pune: Grace to India, 2002), 1806

[16] Michael F. Stitzinger, "Cultural Confusion and the Role of Women in the Church: A Study of I Timothy 2:8-14," Calvary Baptist Theological Journal 4:2 (Fall 1988):24-42.

[17] Ibid.

[18] Benjamin L. Merkle, "Paul's Arguments from Creation in 1 Corinthians 11:8-9 and 1 Timothy 2:13-14: An Apparent Inconsistency Answered," Journal of the Evangelical Theological Society 49:3 (September 2006):527-48.

[19] Cooper Abrams, 1Timothy 3:2, 12 - What is the meaning of "Husband of One Wife? http://bible-truth.org/1Timothy3-2.html accessed on September 8, 2024, 1-4

[20] Ibid.

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The Familial Nature of the local church and Its Implications for Male Leadership

INTRODUCTION