4th SUNDAY  ~ 1 TIMOTHY 3:1-13

Paul has already given members of the house in Ephesus a lot to think about. They have listened carefully as Timothy read to them Paul’s concern that there be Truth In The Schools Of Theology, Prayer In The Worship Of The Church, and Role Acceptance In The Life Of The Church. Now as they meet again in the home of Priscilla and Aquila, we may imagine them reclining on the divans and couches, eager to hear what Paul may have to say next. As Timothy reads the next section of his letter, it soon becomes clear that Paul’s concern is for there to be …

INTEGRITY IN THE LEADERSHIP OF THE CHURCH.

A WORTHY AMBITION

A desire to serve the Lord in a leadership role is not wrong. The members of the house church that day were assured of this as they listened to Timothy read the opening lines of this section of the scroll. “It is a true saying that if someone wants to be an elder, he desires an honourable responsibility.” (vs. 1).  Alongside that of Paul’s, Oswald Sanders[1] puts this statement of Jeremiah's,  “Are you seeking great things for yourself? Don’t do it!” (Jeremiah 45:5). Sanders then makes this comment. “When the two passages are held in constant tension by one who desires to be effective in the service of God and realise the highest potential of his life, there need be little fear for the outcome of that ambition.” He then makes the observation that “It is not the office of overseer but the function of overseeing that Paul asserts is honourable and noble.” Two leadership roles emerged in the early Church. That of Elder and Deacon. We listen as Timothy reads what Paul has to say …

CONCERNING ELDERS 

Paul Uses Two Greek Words When Referring To Elders.

The members of the Ephesian house church listening to Paul’s letter that day would have understood the interplay of the two Greek words Paul uses. The words are ‘επισκοποs’ [episkopos] and ‘πρεσβυτεροs’ [presbuteros]. The first of the these is reflected in the English words episcopal and episcopalian, and the second in words like presbyter, presbytery, presbyterian. The translators of the King James version of the English Bible translated ‘episkopos’ as ‘bishop’. The meaning of the word is ‘superintendent’ or ‘overseer’. This is the word Paul uses in the first verse of this section of his letter.  Later in his letter (5:17) Paul uses the second word, presbuteros, evidently referring to the same leaders in the church. The meaning of this word is ‘old man’ or ‘elder’. It is even clearer that Paul uses the two words interchangeably when we turn to his letter to Titus in which he covers the same ground as in his letter to Timothy. Here we read, “The reason I left you in Crete was that you might straighten out what was unfinished and appoint elders (presbuteroi) in every town as I directed you ... Since an overseer (episkopos) is entrusted with God’s work, he must be blameless. (Titus 1:5,7).

Barclay’s[2] comments are helpful as he addresses the questions this raises. He writes,

The great question is: What was the relationship in the early Church between the elder, the presbuteros, and the overseer, the episkopos? ... All the evidence from the New Testament goes to prove that the presbuteros and the episkopos, the elder and the bishop or overseer, were one and the same person ... if they were the same, why were there two names for them? The answer is that presbuteros described the leaders of the Church as they personally were. They were the elder men, the older and respected members of the community. Episkopos, on the other hand, described their function, which was to oversee the life and the work of the Church. The one word described the man; the other described his task ... It will be seen that to translate episkopos by the word bishop in the New Testament now gives the word a misleading meaning. It is better to translate it overseer or superintendent.

The Position Of Elder Was Widely Known

Barclay[3] explains …

The presiding body of the Spartans was called the ‘gerousia’, meaning ‘the board of elder men’. The parliament of Rome was called the senate, a word derived from ‘senex’ meaning ‘an old man’. In England, community leaders were called ‘aldermen’ meaning ‘the older men’. In New Testament times, every Egyptian village had its village elders.

When Moses found himself overloaded with administrative responsibilities, elders were appointed to help him.

The Lord said to Moses, “‘Bring me seventy of Israel’s elders who are known to you as leaders and officials among the people. Have them come to the Tent of Meeting that they may stand there with you. I will come down and speak with you there and I will take the Spirit that is on you and put the Spirit on them. They will help you carry the burden of the people so that you will not have to carry it alone. ” (Numbers 11:16-17 NIV).

Later, every Jewish synagogue had its elders. They watched over the worship services, administered discipline, and settled disputes. Barclay[4] says this of them.

Amongst the Jews, the elders were the respected men who exercised a fatherly oversight over the spiritual and material affairs of every Jewish community.

Elders Were Appointed In Every Church

It is not surprising that leadership in the Church followed the cultural patterns of the time. Elders were appointed to look after the affairs of the church community. We learn something of the way they were appointed in Luke’s statement that “Paul and Barnabas also appointed elders in every church and prayed for them with fasting, turning them over to the care of the Lord, in whom they had come to trust.” (Acts 14: 23). The word translated ‘appointed’ is ‘χειροτονεω’ [cheirotoneō] meaning ‘to vote by stretching out the hand.’ Paul uses the word when referring to Titus in his letter to the church in Corinth. “He was appointed by the churches to accompany us as we take the offering to Jerusalem—a service that glorifies the Lord and shows our eagerness to help.” (2 Corinthians 8:19).

It would seem from Luke’s choice of this word that the members of the church voted on the appointment. It may have been that members of the church put forward names for consideration and then voted. Paul and Barnabas could then have confirmed the decision made by the church. In that sense they could be said to have ‘appointed elders in every church’. It would have been with the confidence that the procedure was under the control of the Holy Spirit. Paul’s confidence in this regard is shown when he speaks to the elders of one, or possibly several, of the house churches in Ephesus. “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he brought with his own blood.” (Acts 20:28).

The procedure they followed in the appointment of Elders would have been well understood by the members of the house church meeting in the home of Aquila and Priscilla. After Timothy had read the first words of this section of Paul’s letter we may imagine one of those present saying, “That should be an encouragement to anyone present who is feeling a call from the Lord to serve us in a leadership role. Paul is telling us that a desire to serve as an elder is not wrong. It is ‘an honourable responsibility.’ ” We can sense the encouragement this gave those who may have been reticent to respond to the call of the Lord.

A Check List For The Appointment Of Elders

As we continue to listen, Timothy runs by us the check list to follow in choosing leaders in the Church.

General integrity check

Paul writes, “For an elder must be a man whose life cannot be spoken against.” (vs. 2). Are there areas of his life which are of doubtful integrity? Are his business dealings all above board? Can his word be trusted? The word Paul uses is ‘áνεπιληπτοs’ [anepilēptos]. The Greeks, says Barclay[5], defined the word as meaning ‘affording nothing of which an adversary can take hold.’ The elder’s lifestyle is to be such that Satan is unable to bring the Church into disrepute. As Paul says in another of his letters, “... so that Satan will not outsmart us. For we are very familiar with his evil schemes.” (2 Corinthians 2:11).

Sexual purity check

Paul writes, “He must be faithful to his wife.” (vs. 2). This translation takes the view that the words “... the husband of but one wife,” (vs. 2 NIV) refer primarily to faithfulness in marriage. Barclay[6] mentions several other interpretations: “The Christian leader must be married; He must have been married only once; He must not have more than one wife.” But then Barclay supports the New Living Translation rendering when he comments, “But in its context here we can be quite certain that the phrase means that the Christian leader must be a loyal husband, preserving marriage in all its purity.” Is the person wanting to be an elder known to be loyal to his wife? Is he a role model for those wanting to preserve the purity of the marriage relationship? After describing the moral chaos which existed at that time, Barclay[7] concludes,

It was not for nothing that the Pastorals laid it down that the Christian leader must be the husband of one wife. In a world where even the highest places were deluged with immorality, the Christian Church must demonstrate the chastity, the stability, and the sanctity of the Christian home.

Behavioural check

As Timothy continues to read, we may imagine the people becoming thoughtful as they consider the challenge of what they are hearing. Of an elder, Paul writes, “He must exhibit self control, live wisely, and have a good reputation.” (vs. 2). The phrase ‘self control’ translates the word ‘νεφαλιοs’ [nēphalios]. Its primary meaning is ‘to abstain from wine’. And in its secondary sense, ‘to be watchful, vigilant, cautious, circumspect.’ When considering a person for the position of elder, the question needs to be asked, “Is there evidence of self control in his life? Is he a person of sobriety?”

The word ‘σωφρον’, [sōphron] translated ‘live wisely,’ is rich in meaning. Barclay[8] says, “It is variously translated: ‘of sound mind, discreet, prudent, self controlled, chaste, having complete control over one’s sensual desires’ ... Gilbert Murray wrote of  sōphron, there is a way of thinking which destroys and a way which saves. The man or woman who is sōphron ­­walks among the beauties and perils of the world, feeling love, joy, anger, and the rest; and through all, he has that in his mind which saves. Whom does it save? Not only him, but, as we should say, the whole situation. It saves the imminent evil from coming to be.’ The man who is sōphron has every part of his nature under perfect control, which is to say that the man who is sōphron is the man in whose heart Christ reigns supreme.”

And, Paul continues, the elder should “have a good reputation.” Is the person well thought of in the community? Is the person known to be a person of integrity? The word behind the phrase is κοσμιοs [kosmios] meaning ‘orderly, honest, decorous.’  Barclay[9] writes, “If a man is kosmios in his outer conduct it is because he is sōphron in his inner life ... It describes the man whose life is beautiful and in whose character all things are harmoniously integrated ... Plato describes the man who is kosmios as ‘the citizen who is quiet in the land, who duly fulfils in his place and order the duties which are incumbent on him as such.’ ”

The hospitality check

Paul continues to run his check list by his readers as he refers to a further quality desirable in an elder. “He must enjoy having guests in his home.” (vs. 2). The people meeting in the house church in Ephesus that day would have understood why it was necessary not only for elders, but for all to be hospitable. Barclay[10] describes the conditions in many of the inns. “In the ancient world, inns were notoriously bad ... Plato speaks of the inn-keeper being like a pirate who holds his guests to ransom. Inns tended to be dirty and expensive and, above all, immoral.” Travelling evangelists and teachers would therefore appreciate the hospitality offered them by other Christians. Barclay also describes the system called Guest Friendships which was in place at that time. It stretched across many generations. An agreement existed so that relatives were bound to give hospitality to each other even if they had not previously met. They were able to recognise a distant family member by means of what were known as ‘tallies’. The traveller produced one half of an item and if the host had a matching half he would welcome the person to his home as an ancestral friend.

Able to teach well

While we imagine the members of the church thinking about their need to always be ready to provide hospitality, we listen with them as Timothy reads more of this check list governing the choice of elders. “He must be able to teach.” (vs. 2). A good teacher handles the Scriptures with intellectual honesty. Paul and those in his team were role models in this regard. Paul writes in another letter,

You see, we are not like those hucksters - and there are many of them - who preach just to make money ... And so, since God in his mercy has given us this wonderful ministry, we never give up. We reject all shameful  and underhand methods. We do not try to trick anyone and we do not distort the word of God. (2 Corinthians 2:17, 4:1-2).

Not aggressive, considerate of others

The check list for elders continues, “He must not be a heavy drinker or be violent. He must be gentle, peace loving, and not one who loves money.” (vs. 3 ). These desired qualities suggest certain questions. When confronted by complex problems does he turn to drinking to prop him up? Is he like those who “eat the bread of wickedness and drink the wine of violence.” (Proverbs 4:17). When others disagree with the plan of action he proposes, does he fight to get his own way in discussion or try to find a peaceable way through the planning session? Is he about ‘asserting his rights’? Is he considerate of others? Is money his primary concern, or does he have the attitude of the philosopher Agur who prayed, “... give me neither poverty nor riches! Give me just enough to satisfy my needs. For if I grow rich, I may deny you and say, ‘Who is the Lord?’  And if I am too poor, I may steal and thus insult God’s holy name.” (Proverbs 30:9).

The home life check

Does the prospective elder have the respect of his family? Is his leadership accepted in the home? Does he manage the affairs of his household well? Paul writes, “He must manage his own family well, with children who respect and obey him. For if a man cannot manage his own household, how can he take care of God’s church?” Litfin[11] suggests, “The most reliable (though not infallible) means of determining the quality of one’s potential leadership is by examining the behaviour of his children.”

The maturity check

And finally the church needs to ask, “Has this person’s Christian faith stood the test of time? Has he remained steadfast in times of adversity? Is he able to handle problems with maturity? Is he humble in success? Do those who are not Christian see him as a mature person of integrity? “An elder must not be a new Christian, because he might be proud of being chosen so soon, and the Devil will use that pride to make him fall. Also people outside the church must speak well of him so that he will not fall into the Devil’s trap and be disgraced.” (vs. 6-7).

We continue to listen as ...

Concerning Deacons

Paul presents us with a check list for deacons similar to that for elders.

The word deacon comes from the word διακονεω [diakoneō] meaning ‘to serve, administer, care for.’ An example of the work of deacons is found in Acts 6:1-7. There are two important phrases in this story, ‘to wait on tables’ and ‘the ministry of the word.’ The same Greek word is used in both expressions, diakoneō. Those who ‘wait on tables’ are no less important than those who teach. One is not more important than the other. Both are equally important in spreading the Christian message. One is not higher in rank than the other. They are both deacons. As those who served in the kitchen and those who were called to preach worked together, “So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith.” (Acts 6:7).

The word translated ‘integrity’ is διλογοs [dilogos] meaning ‘a speaking with two voices’. Is the person desiring to serve as a deacon ‘double tongued?’ Does he say one thing to one person and something else to another? A similar English metaphor would be ‘two faced’.

The word γυνη [gunē] translated ‘wives’ (vs. 11) may be translated as ‘women’ in this context. It is therefore possible to read into this reference that women were also appointed as deacons in the early church—women like Phoebe, who Paul spoke of in another letter. “Our sister Phoebe, a deacon in the church in Cenchrea, will be coming to see you soon.” (Romans 16:1).

Barclay[12] draws our attention to the fact that the kind of service rendered to the church by deacons carried over from Jewish culture. He writes …

No nation has ever had such a sense of responsibility for the poorer brother and sister as the Jews. The synagogue had a regular organisation for helping such people. The Jews rather discouraged the giving of individual help to individual people. They preferred that help should be given through the community and especially through the synagogue. Each Friday in every community, two official collectors went around the markets and called on each house, collecting donations for the poor in money and in goods. The material so collected was distributed to those in need by a committee of two or more if necessary. The poor of the community were given enough food for fourteen meals, that is for two meals a day for the week; but no one could receive from this fund if he already possessed a week’s food in the house. This fund for the poor was called the Kuppah, or the basket. In addition to this  there was a daily collection of food from house to house for those who were actually in emergency need that day. This fund was called the Tamhui, or the tray.

If we can imagine ourselves among the members of the church meeting that day in the home of Priscilla and Aquila we may be sure that we would have  enjoyed contributing to the discussion following Timothy’s reading of this part of the letter. The standards set are high. “Who is able?” may have been the question most asked. We would join the church in responding, “We are not able. But there is One who is.” As Paul wrote in another letter …

May you experience the love of Christ, though it is so great you will never fully understand it. Then you will be filled  with the fullness of life and power that comes from God. Now glory be to God! By his mighty power at work within us, he is able to accomplish infinitely more than we would ever dare to ask or hope. (Ephesians 3:19-20).