1st Timothy 3 in Part

Lane Rogers

This chapter gives us the qualifications for two groups of people who serve a function in the church. Bishops (_ἐπίσκοπος___) and deacons (__διάκονος ____) . We are told in this section the reasons for these instructions (Paul's delay, and the need for instruction now as compared to later, vv. 14,15). We are also told the theological thrust behind this section. (The church is the household and dwelling place of the living God, committed to uphold and practice God's truth, vv. 15,16). [See section of the church as the household and family of God]

There are a number of questions raised concerning the identity of these two functions (the bishops/elders/shepherds and the deacons). The clearest passages in the NT that help us identify these people are those of Acts 20: 17-28 where we find that the elders, shepherds, and overseers are all one in the same.

We now look at some material in 1 Peter chapter 5: 1-2

1Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, 2shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness

And for a final note on this we must mention the book of Titus. Since we have a list of qualifications for an elder found in Titus (1:5) and a list of qualifications for overseers (Bishops) found in 1st Tim. , the question then is are these lists referring to the same person?

With a cursory examination, even someone from Lipan ought to be able to see that an elder, shepherd, and overseer are one in the same. Elders then are responsible for education and teaching as we will explore in a moment. Overseers (Bishops as sometimes called) are responsible for oversight and Shepherds are responsible for care and protection.

We also find this exact pattern in 1st Peter 5: 1-2. Once again, a elder is a shepherd and an overseer. Thus, the qualifications of which we are about to study is for one of these individuals.

We must distinguish the Overseer from the deacon. The Overseer in the NT has authority (see 1st 5:17 or Hebrews 13:17). The deacon is defined by the very term diakonios or servant. To be a deacon is not a place of authority but a place of service. Probably the first deacons in the Bible were those of Acts 6: 1-7.

The elders in the early church derived their name and function similarly from Judaism that knew this position from the Old Testament. (Elders in the Old Testament) Also see the outline on Titus chapter 1 (here ) We find that the elders and judges were often one in the same (Num.11:16-24; Deut. 21:19-20). Very often these were the members of the Great Sanhedrin in Jerusalem (Mark. 11:27; 14:53). It may be speculated that these same people were often elders in the local Jewish community (Luke 7:3). The Jewish elders were older and very wise men (see notes on Titus 1 (here) and their main function was related to interpretation and judicial actions which required that they be highly educated. There is one distinct trait or quality of these elders that is often overlooked and that is they were responsible for preserving the traditions of the people(Deut. 32:7). In light of that statement, it probably isn't a good thing at to have a prospective elder who wants to "change things." Elders in the early Christian congregations had much the same duties. They were involved in community affairs (Acts 11:30) deciding disputes (Acts 15:6, 22) and preserving the teachings (1 Tim. 5:17). Since the elder was already a title and position in Judaism it was adopted to Christianity.

As in the Jewish community elders are always a plurality (Acts 14:23; 21:18; 1 Tim. 4:14; James 5:14; cf. Phil. 1:1, "bishops and deacons.") A plural leadership has its own dynamics (Dr. Ferguson) A single leadership, such as much of the denominational world has, is probably more efficient. Governments and armies want a single leader and businesses and institutions want a single executive. But the Jewish and Christian communities at the turn of the century took an entire different approach. They did not have the goal of "efficiency" but the goal was "spiritual growth." This is where plural leadership has a distinct advantage. The congregation has multiple examples of spiritual maturity to follow.

The term "Bishop" or "Overseer" was less Jewish and more Hellenistic Greek. It means a manager, foreman, supervisor, or inspector. It could refer to state officials, to construction officials and things of that nature. It is also used as a scout or watchman and in that sense we find it used of some philosophers. Although we don't want to draw a firm line in the sand, in general the term is more associated with the Gentile world where the term elder is more associated with the Jewish world view.

And finally, the term Shepherd in Hebrew and Pastor in Latin has its roots in the Old Testament as well. It might be noted that there is no such thing in the Bible as a single "Pastor" at a congregation since the Pastor and the Elder are one in the same. The Hebrew and Aramaic use of the idea of Shepherd ought to be sufficient. It is simply what it suggests and that is one who takes care of the sheep.

QUALIFICATIONS

Two clearly marked lists of qualifications of the bishop/elder are found in 1 Tim. 3:1-7 and Titus 1:5-9. (For difference in the lists (here)). As mentioned there are some differences but not any of that changes the idea. Both texts simply say "here is the kind of man you want."

As stated in other lessons, the idea is this:

"One time I knew a man who was going to build a new house. Problem is, where to find a good builder. Being new to the community he started asking questions to find out who he should ask to build his house. Shortly, he found out that were many builders in town but some of them would not show him work that they had already accomplished. Then talking to others he found out that many of these people build crooked houses. He even visited one person who took him and showed him some of their work and sure enough, crooked from top to bottom. Being an astute fellow and wanting to find the best builder he could find he decided that he would go look at everyone's work and keep looking until he found the best builder he could find. A man like the builder has a track record. We ought to look at his work (i.e. his family and lifestyle). The odds are very good that if he built a straight house one time, surely he will build the house of God in the same manner. We should not be legalistic about the matter yet be intellectually honest and search for the best. Simply being a good friend in and of itself is not a qualification for elder. " Lane Rogers

Ten Basic Qualifications For an Elder

"Timothy 3 and Titus 1 lay down guidelines for certain offices of service in the Church. They, in fact, show qualifications individuals must have to occupy these offices. Let us look at these in detail.

In I Timothy 3, two terms are used: bishop (episkopos) and deacon (diakonos), while in Titus 1, the term is elder (presbuteros), which apparently is equivalent to bishop (Titus 1:5, 7). I Timothy 3:1 says that it is fine for a man to aspire to the office of bishop (episkopos, superintendent, overseer, church officer in general charge of a (or the) church, coming from the words "chief watchman" or "chief scout"). This is a "good work" (KJV), "a good ambition" (Living Bible), "a noble task" (RSV). As such it requires a noble person. Here are the Bible qualifications:

(1) Blameless. This means "above reproach" (RSV), "a good man whose life cannot be spoken against" (Living Bible). Certainly, before he became converted he may have sinned grievously, as Paul did in condemning true believers to death. But after entering the faith and becoming a church leader, there can be no reproach worthy of public rebuke. If he has committed such grievous sins, he can be forgiven and come back into the church. But, not to an office of church leader, because his Christian life can be spoken against. His life must continually be above reproach.

(2) Husband of one wife. It is very easy to read something into this that the Bible does not say. If a person meets all the rest of the qualifications (i.e. beyond reproach etc.) we must leave him alone if he has one wife.

(3) Vigilant, sober, of good behavior. The RSV translates this as "temperate, sensible, dignified," while the Living Bible says "hard working and thoughtful, orderly, and full of good deeds." The word vigilant of I Timothy 3:2 is the Greek nephalios, the same word as "sober" in verse 11 and Titus 2:2. The vigilance that is being spoken of is that of being sober and watchful, awake and active in the truth, I Thessalonians 5:6-8, seriously overcoming Satan and human nature, I Peter 5:8, 4:7, and 1:13. The vigilant overseer watches in all things that he does, II Timothy 4:5, that he proves himself a true minister.

"Sober" is from the Greek sophron, used also in Titus 1:8, and translated "temperate" in Titus 2:2, and "discreet" in verse 5. Related forms of this same word are used in I Timothy 2:9, 15, where they refer to the "sobriety" of holy women. In II Timothy 1:7, sophronismos is translated "sound mind."

"Good behavior" is from the Greek kosmos, modest, or following worldly customs and manners. In other words, according to the Englishmans Greek New Testament, "decorous," meaning showing decorum, propriety, good taste. A church overseer must know how to act properly under every situation, knowing how to deal with people.

(4) Given to hospitality, or to "enjoy having guests at his home" (Living Bible). Certainly this means more than putting up with people who drop by. It means having a great care for serving others, getting to know and appreciate others, listen to their problems, lending them help when in need, and so much more. Care and concern for other people is certainly a major criterion for a faithful minister.

(5) Apt to teach. A keen ability to teach is not something one picks up and does overnight. It takes patience to be a teacher, being gentle unto all, II Timothy 2:24-25. It is not being an erudite scholar, but one who has a message, and wants to present it. Teachers need to adapt what they say to each individual pupil. This unique ability is one that so many ministers lack. Some ministers are on an "authority binge," continually talking down to their students, not recognizing the fact every good teacher should know that some of his pupils have more potential than their teacher. One apt to teach helps each student fulfill his or her potential. Also, any real teacher teaches so well that his students are able to master the subject and teach others as well, II Timothy 2:2. Show me a true minister, and he will be surrounded by faithful men he has trained, who are able to teach others also.

(6) Not given to wine, no striker . . . patient, not a brawler. The margin says "not ready to quarrel, and offer wrong, as one in wine." The Modern Language Bible has "neither a drunkard nor a bully, but genial, conciliatory." "Striker" means a pugnacious, contentious, quarrelsome person.

I have observed leading Sabbath-keeping ministers drinking too much. Others, who argue at the drop of a hat, and are bullies. A mark of a true minister is being a gentle person, moderate in everything, temperate (Titus 1:8, 2:2). Titus 3:1-2 emphasizes that one who is not a brawler is subject to civil authorities (not one who is involved in lawsuits and litigation), one who speaks evil of no man, and is gentle, showing meekness to all. The Greek word translated "not a brawler" is amakos, meaning one who is against controversy, battles, or striving. This means a person whom you could not get into an argument, no matter how hard you tried. He detests arguing and striving.

(7) Not greedy of filthy lucre . . . not covetous. That is, not a lover of money and material goods. Ministers of many churches today live in material splendor. Rather than those who serve others, they are served with the best. They are in their calling for money. A whole book could cover abuse in this area, even among Sabbath-keeping organizations. Even in little things, all too many ministers disqualify themselves in this area.

(8) Ruling well his own house, having his children in subjection with all gravity, or as the RSV has it, "He must manage his own household well, keeping his children submissive and respectful in every way." As Paul asks, "For if a man know not how to rule his own house, how shall he take care of the Church of God?"

This qualification for an overseer covers two areas of his personal life: (a) management of the home and (b) training of children.

Is his house neat, clean, orderly? Does he manage his finances well? Does he provide well for his family? Are his children respectful, eager to learn more of the Eternals truth? More important, if the children are teenage or young adult, has he trained them so well that they are on the way to baptism and mature responsibilities in the Church? Here is something that takes time. Obviously, an elder or overseer is just that, an older man who has had the time to prove his spiritual maturity. If a minister cannot even train his own children to be grounded in the truth so that they will not depart from it when they leave his household, Proverbs 22:6, how can he be expected to train others to be grounded and settled in the true faith? The Eternal knew Abraham's ability to train others, Genesis 18:18-19. Do you know the track record of your minister?

(9) Not a novice. A minister cannot be a recent convert, lest he become proud and conceited at his authority and fall into the same sin as Satan did. Any organization that sends young men fresh out of school to be "spiritual leaders" of churches is heading the way of Satan. A true elder has been trained for years under another man. He knows life's problems because he has lived many years, and worked with a great number of people.

(10)A good report of them which are without. Last and certainly not least, is this important must for a would-be elder or overseer. Those outside the Church are the best judge of religious hypocrisy. They are quick to detect the fakes who don't practice what they preach.

A friend was an eye witness of a world-renowned evangelist who was gambling for high stakes in a Nevada casino. Reliable sources have said he has committed multiple acts of adultery. He was put out of the ministry and the Church once or twice for sexual immorality. He has promoted wide open divorce and remarriage, resulting in hundreds of others committing adultery. At this time, he seems to have cleaned up his personal lifestyle. But to my knowledge, he has never publicly confessed of his immorality. And he has not returned to the faith once delivered on marriage and divorce. He is totally unqualified, by the Bible, to be a minister and leader of the Church. How would this "minister" ever fulfill the requirement of having a good report of those outside the Church? Public immorality can rarely if ever be erased. Such acts permanently disqualify offenders from the ministry. Satan would love to have someone preaching the truth with a sullied background. This would discredit the very truth in the eyes of everyone else. Are we ignorant of Satan's devices?

Deacons Have Similar Qualifications.

Thus far, we have covered the ten basic qualifications for a bishop (episkopos, overseer), stated in I Timothy 3:1-7. Examining verses 8-13, we will see that qualifications for deacons (diakonous, "those who serve") are much the same.

(1) They must be grave (semnos, honest, serious, dignified), just as the episkopos must have his children in subjection with all gravity (semnotees).

(2) Not double tongued. This means not saying two different things. Not a gossip, his words must be kind and true.

(3, 4) Not given to much wine, and not greedy of filthy lucre.

(5) Holding the mystery of the faith with a pure, clean conscience. That is, they are whole-hearted followers of our Savior, not having a "skeleton in the closet" of some past sin.

(6) First must be proved. How do you prove a man? You work with him, observe him, spend time with him. That is why deacons should be ordained only after proven to be qualified and faithful, I Timothy 5:22. This is the same as I Timothy 3:6, not a novice.

(7) Blameless. A similar qualification to that of episkopos. It means unreprovable, Colossians 1:22-23, one who is settled in the faith. Again this is used in Titus 1:6-7.

(8) Wives of such men must also be grave (serious in the truth), not slanderers, sober, faithful in all things. Deacons must be husbands of one wife, ruling their children and their own houses well.

So basically, these qualifications are the same. Notice the emphasis on family stability and a Bible-centered home."

For the arguments that women may be deacons, see the paper on Deaconess (here)