1 Tim. 3:1-7
Leadership in the ChurchAdapted from an outline by Gary Delashmutt
Introduction
1. Having dealt w/ the central purpose of the local church (2:1-8 salvation of the lost), Paul now explains the qualifications for the leadership of the local church.
2. How we tend to think about leadership
See Time magazines’ “Heroes and Icons” issue and the confusion about real leadership.
Having been let down by our political leaders we turn to the merely famous that those who teach what we want to hear.
Note the difference between power, celebrity and authority
3. The NT teaches plurality of eldership - never sole eldership.[1]
This seems to derive from 2 Biblical principles: depravity--man is so fallen that Satan can get any one person easily and body-life--leadership of the church should reflect the corporate reality of the church - a community of love relationships led by a community of love relationships
The Importance of Leadership in the Church (3:1; 3:15)
Read vs. 1. Paul says that eldership is a "noble work"; to shepherd the local church effectively is a tremendously significant task! Although He never demeans any secular work, from God's perspective, all positions of leadership pale before this because:
a. The church is the most important body in the world - it reflects God's character in a world lost in darkness & deception.
b. The stakes are higher than any other work - the eternal destiny of people & the quality of their lives in this life.
c. It takes on the most powerful & sophisticated opposition in the world - Satan & his hosts; the effective elder can expect terrific spiritual attack & opposition. (see vs. 6,7 in this regard as well as 1 Tim 1:20; 3:6, 7; 4:2; 5:14, 15; 2 Tim 2:26 snare of the devil)
Read vs. 15 The church as “The pillar and support of the truth”
1 Tim. 3:14, 15 Although I hope to come to you soon, I am writing you these instructions so that, 15 if I am delayed, you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth.
Perhaps the truest test of the vitality of a local church is the how the elders understand their role & their attitude toward it.
4. Therefore, eldership requires the highest qualifications which we dare not dilute. Although these requirements are not to be approached in a legalistic & perfectionistic way, they must be upheld. It would have been pointless for Paul to give Timothy this list if this were not so.
a. In other words, God selects elders & this is the inspired description of those who God has selected. The church merely recognizes who God has raised up. The concept of voting elders into office is foreign to the NT for this reason.
b. When men violate this way of finding the true leaders of the local church, the result is that unspiritual men find their way into power. When they take control of a church or denomination, there is no record (to my knowledge) of any of those churches being renewed.
The qualifications for elders
These generally fall into two categories:1. He must be functionally effective in spiritual leadership.
>> Paul assumes that the man under consideration has the proven ability to do church work (3:10 a fortiori implication). Just as Jesus said sheep would know the voice of their shepherd, (see John 10:4), it seems likely that those considered for eldership in the early church had already demonstrated the ability to lead(ME). This is probably why Paul waited for a while after starting the churches in Ephesus and Crete before he had Timothy (ch.3) and Titus (ch. 1) appoint elders. It took time for the true leaders to naturally emerge.
The ability to lead others in spiritual matters is also implied by the fact that the elder must be "skilled at teaching" (1 Tim. 3:2), or, "able to exhort in sound doctrine and refute those who contradict" (Titus 1:9). A teacher is not skillful unless his students learn. Learning includes how to do God's will, not just how to know it. (James 1:22-25) Finally, elders and deacons had to "hold fast the mystery of the faith with a clear conscience" (1 Tim. 3:9) which would not be possible if they were guilty of sins of omission (see also "above reproach" 1 Tim. 3:2). All of these references imply that elders had to be practitioners of the Word, not just theoreticians.
2. He must be morally upright and consistent. The emphasis in the Bible is on character even over and above function. Ministry ability in itself is not enough.
Paul emphasizes spiritual maturity and character over gifting. It is possible to be very gifted and knowledgeable, yet immature or carnal. Immature people often get into leadership, where they do the church much harm (see Diotrophes 3 Jn. 9). There is nothing wrong with the desire to be a Christian leader (1 Tim. 3:1 ABOVE), but it must be for the right reason.
Since these qualities describe spiritual maturity, they are helpful in that they describe the character that the Holy Spirit is seeking to produce in all of our lives. Not surprisingly, most of these qualities are prescribed elsewhere in the New Testament for all Christians. If we allow the Holy Spirit to transform us into a man or woman of God, we can be sure that God will put us into the roles of leadership that he has prepared for us.
>> In vs. 2,3 (And in Titus 1), Paul lists several character qualities which the elder must possess. In vs. 4-7, he calls for a record of accomplishment in 3 specific areas.
Character Qualities (Vs 2,3)
1. "Above reproach" seems to be the summary statement which all the other characteristics define.
This means "unable to lay a charge against"; not sinless, but a person whose character is so exemplary that he is beyond serious criticism, & whose life is therefore worthy of imitation. It is not only the absence of disqualifying factors is in view, but positive things are evident--A good reputation spiritually (Acts 6:3; 16:2).
2. What kind of life results in a reputation like this?
a. "husband of one wife" (lit. "one-woman man")
- not referring to polygamy (not practiced in Roman culture)
- not excluding divorcees (present state only, as w/ all these qualities) or single men
- Biblical morality as an established life-style, whether single or married
b. The next follow 3 qualities which describe a stable & spiritual mental outlook (unfortunately, the translation has rendered them virtually unintelligible!!)
· "temperate" (naphalios): sober; spiritually alert & awake (cf I Thes 5:6; I Pet 5:8); habitually maintains God's perspective
This is the opposite of being mentally and spiritually dense. It is linked with alertness in 1 Thess. 5:6 and 1 Pet. 5:8. The person has a clear perspective on life, and a correct spiritual orientation
· "prudent" (“self-controlled” NIV) (sophronos): mentally healthy (Mk 5:15); honest evaluation of self which involves neither arrogance or self-hate (Rom 12:3); evidences self-control over his feelings & so able to exercise "sound judgment" (I Pet 4:7) The person evidences the ability to be reasonable, sensible, able to keep one's head (Titus 2:6; 1 Pet. 4:7).
· "respectable" (kosmios): orderly (from "kosmos", lit. "an orderly arrangement"); an established habit of orderliness - not at loose ends all the time
c. "hospitable" (philoxenos, lit. "lover of strangers"): takes a genuine interest in new people; opens his home to the church & others
d. "able to teach" (didaktikos): though this word does not necessitate a gift of teaching or preaching, it does imply a thorough knowledge of God's Word evidenced by a proven ability to communicate it to others practically & effectively (read Titus 1:9 - exhort & refute)
This does not necessitate being a gifted large-group teacher. "Grounded in the Word" means that the elder can explain and apply biblical concepts in his own words, and discern error when he hears it.****e. “Loving what is good” (Titus 1:8)--philagathon:= loving good
The person's lifestyle demonstrates that God's way is enjoyed (see Rom. 12:2)
f. “Devout” (Titus 1:8)--hosion: Practical seriousness and zeal for God's will
g. "not addicted to wine" (paroinos, lit. "by the wine"): proven freedom from alcohol abuse & drug/alcohol dependence
h. The next 4 describe how he habitually relates to others:
· "not pugnacious" (plaktos): not lashing out physically or verbally; (slander or put-downs); temper firmly under control
· "gentle" (epeikos): gracious; not legalistic or unduly rigorous in dealings w/ people (doesn't use morality as rights; preserves the spirit, not just enforces the letter); kind, empathetic & patient w/ all kinds of people
· "uncontentious" (amachos): disinclined to fight; w/ "not self-willed", means the proven ability to defer to others; doesn't argue for the sake of arguing, but seeks a constructive solution
Ø read II Tim 2:24,25 for the drift of this
· Not quick-tempered
(Titus 1:7)--me orgilon: not inclined to angerThe person is not vengeful or violent, brooding or bitter (see Eph. 4:29,31), especially when he doesn't get his own way.
Leaders may get angry, but they should be slow to anger rather than having a short fuse. The leader must be under control, avoiding violent outbursts. Elders must be able to drop offenses, not hold onto them
· Not self-willed
(Titus 1:7)--me authade: not a usurper. This is linked with rebelliousness in 2 Pet. 2:10, and with usurpation of rightful authority in 1 Tim. 2:12.There should be a proven ability to defer to others. To "defer" means that you actively get behind the others' way and help it to succeed. Avoids a "my way or the highway;" attitude.
Implies he is able to apologize
· Just (Titus 1:8)--dikiaon: The person is fair and impartial in his dealings with people (1 Tim. 5:21). When favoritism and particular biases are adopted, the biblical concepts of righteousness and goodness fade, and with that, God's agenda and priorities.
g. "free from the love of money" (aphilagruros): proven ability to be content w/ what you have, & to make spiritual decisions w/out being influenced by material goals or desires. See 1 Tim. 6:6-11,17-19. Mature elders should give away much to others, and should live a simple life-style in order to curb temptation.
RECORD OF ACHIEVEMENT (VS 4-7)
Paul calls for a proven record in 3 other areas which tell the truth about our suitability for leading the church.
1. "manages household well": vs 5 is a fortiori reasoning >> faithful in little before faithful in much; able to lead effectively in his family (or in his household if single)
Examining one's family life tends to ensure that the person is spiritually authentic and not two-faced. Not does he ever have problems at home, but how does he handle those problems? run from? attack? or resolve spiritually ("semnotetos")?
Do those under his charge disrespect him? are they tyrannized? or do they follow willingly?
2. "not a new convert": time has been given for the person learn humility (implied by end of verse: Satan fell under condemnation because of his conceit)
The new convert may be very zealous & sincere, but he is still essentially ego-centric: he relies mainly on his own strength & he is easily tempted to arrogance & deceit. What is needed is revelation of the extent of his sinfulness & spiritual impotence, so that he becomes fearful of his flesh & sees pride as blindness. This is only developed over time, through a breaking process which God initiates in our lives. This kind of seasoning is crucial for a would-be elder.
3. "good reputation w/ nonXians": fair & honest in business, friendly to neighbors, etc.
This reveals the depth of your convictions: how you live when Xians aren't around. The easiest place to compromise your Biblical convictions is in the world where "no one is watching".
Conclusion
1. Though these qualities are required for eldership, they are clearly desirable for all Xians. Paul is describing a spiritually mature person.
a. What areas of deficiency in your life have been exposed by this passage?
b. These areas should become goals for sanctification. You should believe that God is able to change you in this area. Tell Him that you are committed to change & ask Him for insight on how to change. You'll get your answer through the Word & other Xians who are sanctified in that same area (ask them what steps they took).
2. I believe that many of you should specifically consider aspiring to the office of overseer. We may well be limited in our numerical growth by the number of elders that are raised up. (Matt 9:37, 38)
a. There are many of you out there who are could do this crucially important work, but haven't yet decided to "aspire" & "desire" to it. (Those 2 words are strong words: they mean that leading others spiritually becomes a consuming passion in your life).
b. Consider the cost, take on the challenge, step forward & ask the Lord to work in your life to suit you for this crucial role!
- When you do this, God takes note. He will take you seriously & begin to sift & refine your life in a way that may be painful, but will also be fruitful.
Discussion:
The Holy Spirit uses passages like this to turn up "blind spots" in areas so that we will allow him to change us over a period of time. As he convicts you, how should you respond?
Answers include:
Acknowledge to him your lack, along with how you see this lack concretely manifesting itself in your life currently.
Agree that you want him to change you in this area.
Agree that you cannot change yourself, but that you believe that he can change you in this area, no matter how deeply entrenched it is.
Ask him to give you practical steps of faith to take.
Look for those who are strong in this area, observe how they exhibit this quality, and talk with them about how they developed it (Phil 4:9; 1 Cor. 11:1; Heb 13:7).
Back
[1] Acts 14:23 - ". . . appointed elders (plural) in every church (singular). . . "
Titus 1:5 - ". . . appoint elders (plural) in every city (singular). . . "
1 Pet. 5:2 - ". . . shepherd the flock (singular) of God among you (plural). . . "