The New Testament does call congregations to submit to their leaders. But the question is: which leaders? Translocal apostles, or local elders? The passages are unmistakable.
Hebrews 13:17 — the central passage
Hebrews 13:17 — "Obey (peithō) your leaders (hēgoumenois) and submit (hypeikō) to them, for they are keeping watch over your souls, as those who will have to give an account…"
Notice carefully: the leaders to be obeyed are your leaders — the local elders, the ones present, watching over local souls. This is not addressed to congregations about apostles or about an institutional head office. It is addressed to congregations about the people in their own community who shepherd them. This is one of the clearest passages in the New Testament showing that practical authority sits locally.
There is a further nuance in the Greek. The word translated "obey" is peithō (πείθω), whose root meaning is "to be persuaded." It is not the verb of military compliance. It carries the sense of being convinced by trustworthy leaders — a trust earned through their faithful watch over souls. The verse itself goes on to say that the leaders will give account for how they kept watch. Authority flows in one direction; accountability flows the other. The whole structure is moral and relational, not corporate.
Hebrews 13:7 — the companion verse
Hebrews 13:7 — "Remember (mnēmoneuō) your leaders, those who spoke to you the Word of God. Consider the outcome of their way of life, and imitate (mimeisthe) their faith."
Often paired with 13:17, but the verbs are different. Here the call is to remember and imitate — not to obey. The basis is their faithful walk and the truth they preached. Leadership in the New Testament is grounded in tangible faithfulness; respect is earned by character and by gospel-preaching, not by institutional position.
The wider 'obey' picture — other New Testament passages
Several other passages address how the Saints should relate to those who lead and serve them. Taken together they reveal the consistent New Testament pattern.
1 Corinthians 16:15–16 — "I urge you, brothers — you know that the household of Stephanas were the first converts in Achaia, and that they have devoted themselves to the service of the saints — be subject (hypotassō) to such as these, and to every fellow worker and laborer."
Paul tells the Corinthians to be subject to Stephanas — but notice the ground of that submission. It is not Stephanas' title or office; it is the fact that his household have devoted themselves to the service of the saints. Submission is grounded in service rendered.
1 Thessalonians 5:12–13 — "We ask you, brothers, to respect (eidénai) those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work."
The verbs are softer than "obey" — respect and esteem. And the reason given is because of their work. The honour goes to those who are actually labouring among the Saints.
1 Peter 5:5 — "Likewise, you who are younger, be subject (hypotagēte) to the elders."
Submission language is real — but in the immediate context (verses 1–3) Peter has just warned those same elders not to domineer. The flow runs both ways.
1 Timothy 5:17 — "Let the elders who rule well be considered worthy of double honor (timē), especially those who labor in preaching and teaching."
Honour, not obedience. And it is conditional: those who rule well receive double honour. The honour is earned, not assumed. And it is granted especially to those who labour in the demanding work of preaching and teaching.
Put together, the wider picture is clear. The New Testament does call Saints to submit, respect, esteem, honour, and yield to their leaders. But:
- The submission language always points at local leaders — those who labour among you, watch over your souls, admonish you, serve you. Never at remote translocal figures.
- The verbs sit on a softer spectrum than English translations sometimes suggest: respect, esteem, honour, recognise, be subject to are the dominant words. Only peithō in Hebrews 13:17 sits near "obey" — and its root is persuasion.
- Each submission instruction is paired with a constraint on the leaders themselves. Peter warns elders not to domineer. Paul says honour belongs to elders who rule well. Hebrews says leaders will give account.
- Submission is grounded in function, not position. Paul does not say "submit to Stephanas because he is an officer" — he says be subject to him because he has devoted himself to the service of the saints.
The case of Diotrephes — 3 John
In his short third letter, the apostle John addresses a difficult situation in a local church where a man named Diotrephes has set himself up against apostolic teaching.
3 John 9–10 — "I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority… So if I come, I will bring up what he is doing…"
What is striking is how John handles this. He does not depose Diotrephes from outside, does not write a directive to the church telling them what to do with him, does not assert apostolic override. He says "if I come, I will bring up what he is doing." The matter will be addressed relationally, in person, by reasoned correction. The apostolic authority is real — but it is exercised through truth-telling, presence, and persuasion.