ELDERS AND DEACONS
-A. Ralph Johnson
The New Testament reveals a very simple form of
early church leadership. Eph. 4:11
says, “And he gave some to be apostles;
and some, prophets; and some evangelists; and some, pastors and teachers.”
The first two of these, Apostles and Prophets, were
part of the foundation of the church, with Jesus as the chief corner stone
(Eph. 2:20). Apostles had to have seen
Jesus after his resurrection. The first
apostles were the twelve who walked with Jesus (Ac. 1:22) and were to sit on
thrones judging the twelve tribes of Israel (Matt. 19:38). When Judas betrayed Jesus and hanged
himself, Matthias was chosen to replace him (Acts 1:15-26). Later, apostles were sent, to the gentiles
(Acts. 9:15; 22:21; 26:17; Gal. 2:8; Rom. 11:13). Just as the earlier apostles, they had to become a witness of the
resurrection by Jesus appearing and appointing them (1Cor. 9:1; Ac. 26:16;
1Tim. 2:7; 2Tim. 1:11). Paul says he
was “last of all, as one born out of due time” (1Cor. 15:8, 9).
The Apostles had special powers (2Cor. 12:12;). It appears that some of this was to bestow
the “manifestations” (1Cor. 12:7) or
“signs” (Mark 16:17, 18, 20; Heb.
2:3, 4) of the Holy Spirit through laying on of their hands (Ac. 8:14-19);
19:6; 2Tim. 1:6; Rom. 1:11). Prophecy
was given to provide the word until the New Testament was complete (Jn.
14:25-26; 2Pet. 1:19, 20; 1Cor. 13:8-13).
When it was completed, and the Apostles and prophets died, these special
powers came to an end (Zech. 13:1-6; 1Cor. 13:8-13), just as occurred when the
Old Testament was completed. As part of the foundation, the prophets and
apostles, like Jesus, went to heaven (2Cor. 5:1-10; Ph'p. 1:23). They were never promised to continue on earth
in the church.
Evangelists appear to have been much the same as our “missionaries.” The Greek word is, euaggelistes (Strongs #2099, from #2097; a preacher of the gospel:
KJV—evangelist). It literally means a
proclaimer of good news. Unlike elders
who were appointed over each church (Ac. 14:23; Titus 1:5), they carried the
good news to other places (Acts 21:8 cf. 8:4, 12, 35).
The meaning of “Teachers”
is difficult to determine. Some believe
this is another name for “pastors”
(Eph. 4:11) who’s qualifications called for them to be “apt
to teach” (1Tim. 3:2). Some think
they may have been inspired teachers with the special gift of knowledge (1Cor.
12:8, 28; 13:2, 8). It is possible that
some were, but it appears that some were not (Heb. 5:12; James 3:1; Rom.
12:7). In some passages they appear to
be serving in a leadership capacity in the absence of elders. At Antioch the teachers shared with the
prophets in sending out Paul and Barnabas (Acts 13:1). In the absence of enough elders I have in
the past selected teachers to assist in the leadership. In 1Corinthians 16:15, 16 we may have just
such a case. It says that the house of
Stephanus had set themselves to minister unto the saints and that those at
Corinth were to be in subjection to them.
Paul’s failure to greet any elders at Corinth suggests there were
none. Due to their leadership roll, it
is possible some teachers were ordained to the office by the laying on of
hands. However, we find no example.
Ephesians 4:11 deals only with the teaching
offices. For our purposes here, we want
to especially consider elders and deacons.
In the New Testament, three basic Greek words are
applied to the congregational overseers --
elders, bishops, and pastors.
This term came from Israel's use of older men
as leaders (Num. 11:16). Two Greek
forms are used.
#4244 presbuterion
(pres-boo-ter'-ee-on); neuter of a presumed derivative of #4245; the order of
elders, i.e. (specifically) Israelite Sanhedrin or Christian “presbytery”:
KJV-- (estate of) elder (-s), presbytery.
1Tim. 4:14.
“of the hands of the presbytery”
#4245 presbuteros
(pres-boo'-ter-os); comparative of presbus
(elderly); older; as noun, a senior; specifically, an Israelite Sanhedrist
(also figuratively, member of the celestial council) or Christian “presbyter”:
KJV-- elder (-est), old.
Ac. 14:23. Elders appointed in every church
Ac. 20:17. Elders from Ephesus called to speak with
Paul.
1Tim. 5:17. Elders to be paid and treated with respect.
Titus 1:5-9. Elders’ qualifications. Also called “bishops.”
James 5:14. Elders to pray for the sick.
1Pet. 5:1-4. Behavior of elders
Ac. 11:30. An offering taken to the elders at Jerusalem
Ac. 15:2, 4, 6, 22, 23;
16:4. Jerusalem elders participated in
decision about circumcision.
Ac. 21:18. Jerusalem elders present to hear Paul's
report.
2.
Bishop
This was the common Greek name for one given
oversight.
#1983 episkopeoo;
(verb) from #1909 and #4648; to oversee; by implication, to beware:
KJV-- look
diligently, take the oversight.
1Pet. 5:2. taking the oversight, not by
constraint
#1984
episkopee; (noun) from
#1980; inspection (for relief); by implication, superintendence; specially,
the Christian “episcopate”:
KJV-- the
office of a “bishop,” bishoprick, visitation.
1Tim. 3:1. If
a man desire the office of a bishop
#1985 episkopos; (noun) from #1909 and
#4649 (in the sense of #1983); a superintendent, i.e. Christian officer in
genitive case charge of a (or the) church (literally or figuratively):
KJV--
bishop, overseer.
Acts 20:28. The Holy Ghost made you overseers”
(at Ephesus)
Phil. 1:1. with the bishops and deacons:
1Tim. 3:2. A
bishop then must be blameless
Tit. 1:7. For a bishop must be blameless
1Pet. 2:25. Shepherd and bishop of your souls.
3.
Pastors, or shepherds
This seems to have come from Jesus' likening his
followers to a flock of sheep. Four
forms of this are so associated.
#4166 Poimeen; of uncertain affinity; a
shepherd (literally or figuratively):
KJV--
shepherd, pastor.
Eph. 4:11. and some, pastors and teachers
#4165 poimainoo (verb); from #4166; to tend
as a shepherd of (figuratively, supervisor):
KJV-- feed
(cattle), rule.
Acts 20:28.
Elders at Ephesus told to feed the flock.
1Peter 5:2.
Elders told to feed the church.
#4168 poimnion; neuter of a presumed derivative
of #4167; a flock, i.e. (figuratively) group (of believers):
KJV-- flock.
Acts 20:28.
Elders at Ephesus told to feed the flock.
1Peter 5:2.
Elders told to feed the flock.
1Peter 5:3.
Elders told to be examples to the flock.
Compare the following:
1.
Titus
1:5. calls them “elders”
(#4245 presbuteros).
Titus 1:7. calls them “bishops” (#1985 episkopos).
Here the two words are used interchangeably.
2.
1Tim.
3:1. calls it the office of a “bishop”
(#1984 episkopee).
1Tim. 3:2. calls him a “bishop” (#1985 episkopos).
1Tim. 5:17, 19; 4:14. calls him an “elder” (#4245 presbuteros) or “presbyter” (#4244 presbuterion)
Note that in giving the qualifications in
1Timothy, only “bishop” is used
although it is obviously the same office as in Titus, chapter 1, where the
elders (1:5) are called bishops
(1:7). Elsewhere in Timothy, “elder” is used. It seems that he expected them to know it
was the same office.
3.
Ac.
20:17. calls them “elders”
(#4245 presbuteros).
Ac. 20:28. calls them “overseers” or “bishops”
(#1985 episkopos).
Ac. 20:28. says to “feed” (#4165 poimainoo)
the church.
Note: poimainoo
is what a shepherd does for a flock.
4.
1Pet.
5:1. calls them “elders”
(#4245 presbuteros).
1Pet. 5:2. says to take the
“oversight” (#1983 episkopeoo).
Note that “episkopeoo” is what a bishop does. He
oversees.
1Pet. 5:2. says to “feed” (#4165 poimainoo) the flock (#4168 poimnion).
1Pet. 5:4. reward promised
when the “chief shepherd”
(#750 archipoimen) returns. Note:
1Peter 2:25 the terms are used interchangeably, saying Jesus is called both “shepherd” (#4166 poimeen) and “bishop” (#1985 episkopos)
of our souls.
5.
Eph.
4:11. In listing the teaching offices, “pastors”
(shepherds) is specified. Neither elders nor bishops are mentioned. Since he surely did not forget them, it
seems to be the same office.
6.
The
Jerusalem church is several times said to have elders. Neither pastors nor bishops are mentioned
(Ac. 11:30; 15:2, 4, 6, 22, 23; 16:4; 21:18).
This would be consistent with Hebrew description of oversight.
7.
Acts
14:23 speaks of ordaining elders in every church. Tit. 1:5 says to ordain
elders in every city. It never speaks
of bishops ordained in every church.
This suggests both terms are for the same office. Otherwise, both offices would be mentioned.
8.
Bishops
and deacons (Ph'p 1:1; 1Tim. 3:1, 8) are mentioned together in some
churches. It never mentions bishops and
elders as distinct offices.
9.
Other
than Jesus, no one is ever said to be a “bishop,”
(singular) over either a church or several churches. Bishops, elders and pastors are generally given in the plural as
ruling the church, rather than a single one over a church. When the singular is used it never indicates
one man over a church. He is just one of
several.
#4165 poimainoo (verb); from #4166; to tend
as a shepherd of (figuratively, supervisor):
KJV-- feed (cattle), rule.
Acts 20:28. Elders at Ephesus told to feed the flock.
1Peter 5:2. Elders told to feed the church.
#1959 epimeleomai middle voice from 1909 and the same as 3199;
verb, King James Version, take care of 3 times; 1) to take care of a person or
thing
1 Timothy 3:5 (For if a man know not how to rule his own house, how shall he take care [epimeleomai] of the church of God?)
#4291 proistemi; from #4253 and #2476; to stand before, i.e. (in rank) to preside, or
(by implication) to practice:
KJV-- maintain, be over,
rule.
1Tim 5:17. Let
the elders that rule well
Compare:
Rom 12:8. ruleth,
with diligence;
1Thes 5:12-13. and
are over you in the Lord
Note that they were to hold the same position
with regard to the church as does a man with his family (1Tim. 3:4, 5,
12). Wives and children were to be in
subjection (1Tim. 3:4; Eph. 5:22-24; 1Pet. 3:1-6; Col. 3:18). The members were to obey those over the
church (Heb. 13:17; Eph. 6:1; Col. 3:20).
#1983 episkopeoo (verb); from #1909 and
#4648; to oversee; by implication, to beware:
KJV-- look diligently, take
the oversight.
1Pet. 5:2. taking
the oversight, not by constraint
Acts 20:28. “Take heed unto yourselves, and
to all the flock, in which the Holy Spirit hath made you bishops [#1985
episkopos --overseers], to feed [#4165 poimainoo] the church of the Lord which he purchased with his own blood. 29 I know that after my departing grievous
wolves shall enter in among you, not sparing the flock; 30 and from among your
own selves shall men arise, speaking perverse things, to draw away the
disciples after them. 31 Wherefore watch
ye [#1127 greegoreuoo], remembering that by the space of three
years I ceased not to admonish every one night and day with tears.”
It is clear from this that the elders were
not only to feed the flock but also to protect the flock both from wolves
without and from those arising among themselves.
Titus 1:9-11. The elder is to be able to exhort
in the sound doctrine and to convict the gainsayers. They were to stop the mouths of vain talkers
and deceivers.
1Tim. 5:17. “Let the elders that rule well be counted worthy of double honor
especially those who labor in the word and teaching.”
1Pet. 5:2. “Tend [4165 poimaino] the flock of God which is among you, exercising the oversight
[1983 episkopeo], not of
constraint, but willingly, according to (the will of) God; nor yet for filthy
lucre, but of a ready mind; 3 neither
as lording it over the charge allotted to you, but making yourselves ensamples
to the flock. 4 And when the chief
Shepherd shall be manifested, ye shall receive the crown of glory that fadeth
not away.”
Heb. 13:7. “Remember them that had the rule [2233 hegeomai] over you, men that spake unto you the word of God; and considering the
issue of their life, imitate their faith.”
Heb. 13:17. Obey them that have the rule [2233 hegeomai] over you, and submit yourselves: for they watch for your souls,
as they that must give account, that they may do it with joy, and not with
grief: for that is unprofitable for you.
OBJECTION: This is speaking
of Evangelists.
ANSWER: The fact that these
are in the plural more likely refer to Elders or are intended to refer to more
than one office (Elders, Evangelists, teachers, etc.).
#2233 hegeomai; middle voice of a (presumed) strengthened form of 71; to lead, i.e.
command (with official authority); figuratively, to deem, i.e. consider:
KJV-- account, (be) chief, count, esteem, governor, judge, have
the rule over, suppose, think.
1Tim. 4:14. It appears that the elders
at Lystra had participated in the ordaining of Timothy to be an
evangelist. Similarly, we find teachers
participating in appointing Paul and Barnabas to their work (Acts 13:1-3).
Elders had the oversight of
the church, often with no evangelist present.
Evangelists (#2099 “euangelistees”
Acts 21:8; 2Tim. 4:5; Eph. 4:11) carried the good news (#2097 “euongelizo”
Acts 8:12, 35, 40), starting congregations and setting them in order (Tit.
1:5). However, at Ephesus, for a period
of time we find both an evangelist (Timothy) and elders. How should they function together?
In such a case there are overlapping
responsibilities. Elders must protect
the flock (Acts 20:28-31; Tit. 1:9), and evangelists may receive accusations
against an elder “at the mouth of two or
three witnesses” (1Tim. 5:19-20).
Timothy was to be “apt to teach” (2Tim. 2:24) and to teach “with all
authority” (Tit. 2:15) while Elders are also to be “apt to teach” (1Tim. 3:2)
and “feed the flock” (1Pet. 5:2).
Indeed, Elders labored in the word and teaching (1Tim. 5:17)
It
appears that the original design was for evangelists to start churches and
teach until a plurality oversight could be established, and then move on to
carry the good news to others (see the examples of Timothy and Titus). Today we have switched it to have an
evangelist over every church, sometimes with no real effort to establish a
scriptural eldership.
We call
him an “evangelist” but he functions as a bishop. He oversees the church.
If there are elders they are expected to go along with his programs, not
share in preaching the word to the congregation, and not to receive. To do the job of evangelist, we have
invented the term, “missionary” (which even includes women) to go to other
countries as the bearer of the good news.
In many
churches, the headman is called a, “pastor.”
Since that is what he usually does, it is just as well, except that the
church was intended to have a plurality of pastors, not just one. If a second man is hired, to indicate rank,
the first becomes the “Senior Pastor.”
Elevating one man above the
rest is much the same as took place in the post-apostolic period, when they
established a bishop over each church.
In turn, they placed “arch-bishops” over a region, and eventually one of
them over all to sit in the “chair of St. Peter” as “Vicar of Christ.” He was
called “pope,” (Latin for “father”) and ruled in the place of Christ over all
of the churches. So far most of the
churches of the Restoration Movement have shunned further moves in the
direction of a hierarchical system, except in the Boston Movement and the
Disciples. However, we had better
beware of this trend.
In many
Churches there has been a tendency to set up church “boards” to govern,
composed of both men and women representatives from various church
programs. This has been substituted for
the Scriptural pattern in which the elders were to rule the church.
But what
if there are too few to provide a legally required number of trustees? Based on the example of the house of
Stephanus (1Cor. 16:15- 17) and the participation of prophets and “teachers” in sending out Paul and
Barnabas (Ac. 13:1-3), it seems quite proper to select some teachers to
participate as leaders until qualified men may be available. Since God has established an objective of
elders leading the church, we need to understand that such arrangements
temporary. All too often even after
there are both Evangelists and Elders, the “board” continues to run things.
To try to restore the honor
God intended, some now ordain evangelists into the eldership. Since in our churches the “evangelist”
commonly functions as an elder, I see this as a move in the right
direction.
It may be objected that
evangelists cannot also be elders.
There are problems with being able to perform both jobs but there does
seem to be scriptural precedent for a man holding two offices. 1Peter 5:1-2 speaks of Peter, who was an
apostle, also being an elder.
We seem to have great
difficulty getting the eldership elevated to the honor God intended for it, and
to avoid elevating one man above the rest. Like Israel at the time of Samuel, who wanted a king like the
nations around them, we are strongly influenced tend to follow the denominational
pattern of placing a “pastor” over the elders.
It has
been unfortunate that there have been power struggles in churches over whether
the preacher (“pastor” or evangelist) or the elders should be in charge. I do not understand why this must be the
case. Why can they not work together in
making decisions like the apostles and elders at Jerusalem? (Acts 15:2, 4, 6,
22-23; 16:4)
I was once told that the idea of a collective ministry
cannot work because it is impossible to have more than one leader. Well, I am here to say they are wrong. We started this church over 45 years ago and
from it has come two others. Evangelists
and elders can work together as equals, especially if the evangelist promotes
the office of elder to its full honor and shepherding the flock.
We
presently have three elders, one paid.
In time we want to pay others (1Tim. 5:17, 18). I see no reason why they
can not be every bit as professional as an evangelist or why the church can
not continue and grow without a located evangelist. The Elders can be just as good at speaking. They can even function as Bible College
teachers to train people for leadership roles.
Eventually I hope this
church can send fully paid evangelists out to start churches or to give
assistance to churches needing help.
Unfortunately, the temptation is to remain located, in an established
congregation, holding a position of power and preeminence.
Instead of larger churches
paying men to carry the good news and set churches in order, we send
Missionaries and forget smaller struggling congregations around us. Indeed, we even compete with them instead of
helping each other.
This has
too many aspects of a “hireling” system.
To get training, young men must leave the local congregations at a time
when they could be the most useful, and go off to struggle to survive college
(which may have serious false teaching).
If they finish they hire themselves out to the highest bidder and begin
the “climb” (or “slide”) in the system as churches switch leadership in the
game of “musical preachers.” Small
churches cannot financially compete, and must struggle as they lose some of
their best members to larger churches or college, and pay for less competent
leaders. I find no such system in the
New Testament.
I have
determined to train men locally as much as possible, and to teach the people to
accept a truly multiple leadership.
Unfortunately, carnal nature seems to need “excellency of speech” (1Cor.
2:1-5) and to glory in men (1Cor. 3:3, 4).
Like Israel of old, we want a “king” like the surrounding nations (1Sam.
8:4-20). Thus, we insist on adopting
the patterns of the denominational world around us. The result is that each preacher must gain “a following.” People who do not like his style do not
come. When he leaves, there is a
struggle to replace him, perhaps generated by conflicts in his removal. In the face of this, the new preacher then
must come and build up a new following.
The result is often serious compromise of the scriptures, downgrading of
the eldership, conflict between the preacher and the elders, and division in
the church.
Very little is said
of the process used for selection of leadership (see notes on Titus 1:5 under
“Appoint”). It is mostly left to
judgment and expediency. I have found
something like the following works well.
1.
Inform
the church of the need and requirements for office. Have them submit suggestions for the church leadership to
consider.
2.
From
the list, choose a few promising candidates and contact each to see that they
and their wives would be willing to prepare and accept such a responsibility.
Include wives because his success is very much dependent on their support and
behavior (cf. 1Tim 3:11).
3.
Submit
a list to the congregation for a vote of their judgment whether they are
qualified.
4.
Those
chosen should be given training. This
may be a period of time in which they work in the role preparing for
ordination.
5.
A
final decision should be made by those in leadership as to when they are ready.
6.
Ordination.
People should be asked to fast. The person should speak to the congregation,
concerning his vision in service. The
people should manifest approval in some way such as raised hands or standing.
Some form of oath should be administered.
Hands are laid while prayers are given.
1Tim. 5:17-18. “Let the elders that rule
well be counted worthy of double honor, especially those who labor in the word
and teaching. For the scripture saith,
Thou shalt not muzzle the ox when he treadeth out the corn. And, The laborer is worthy of his hire.”
“Honor” is here used as a euphemism for being paid. In verse 3, it is used for supporting the
widows. Some think “double honor” means
to be paid twice as much. That seems
doubtful. The citation of the ox treading out the corn having the right to eat
suggests that this is the second honor. Only in these two verses is it used in
the sense of payment and it seems unlikely that those churches had the means to
pay all of the elders, much less pay some double. It appears that he is saying that along with the honor of the
office, those that rule well should be given the honor of being paid.
Ordination sometimes may
have been for the period necessary to accomplish specific
responsibilities. Paul twice reported
back to the church at Antioch (Acts 14:26, 27; 18:22) after being sent on
missionary trips. With regard to the
office of elders, evangelists or deacons, no time period is specified, except
that the requirement to meet qualifications would indicate they should not
serve when they were no longer qualified.
Because of this some have maintained that it was for life. I see no scripturally indicated basis
requiring this.
The matter seems to be left
to judgment of those authorizing their terms.
There are some advantages of qualified men being left undisturbed
unless they are removed by a vote of the congregation, or by the other
Elders. However, it is more difficult
to remove one if he is negligent of his duties or becomes disqualified.
To avoid conflict some
choose a set number of years with mandatory time out of office. In large churches this works well. However, the problem with this is that no
matter how good a man is or how needed, he is removed for at least a year while
men of lesser experience and competency take his place. Also, because there is a set number of offices
to fill, the pressure is to shortcut on whether he is qualified. On the other hand, automatic removal from
office after a given period avoids the embarrassment and conflict in voting to
remove.
Something between these two
extremes seems best. The office could
be automatically vacated after a designated period, at which time a vote could
be taken on whether to reinstate him.
Another alternative would be to have person remain
in office and periodically submit to a vote of confidence as to whether they
are adequately meeting their responsibilities.
If they failed to get a majority they should resign.
Of course, any time an elder
fails to be qualified he should resign (cf. Ac. 20:30-31). If he falls into some serious sin he should
also be publicly reproved (1Tim. 5:19-20).
If an additional elder is needed, the process could begin to select
someone for the job. In all cases
voting should be by secret ballot to minimize conflict.
Little is said about removal
from office. Timothy was given authority to “receive an accusation” against an Elder and to “reprove those that sin before all”
(1Tim. 5:19-20) and from this we conclude that in some manner he could bring
about removal. This could have been
through either congregational vote (as in disfellowship and in choosing them in
the first place) or through the elders.
Elders were given
responsibility to protect the sheep--both from wolves without and from
shepherds among themselves (Acts 20:28-31).
This indicates the right to expel a bad elder or evangelist. Likewise, the congregation was to come
together to disfellowship members who persisted in certain sins. This would include leaders. In any case, the power to remove from
office is inherent in the power to ordain.
I question the scripturality
and wisdom of ordaining men to the ministry and leaving them on their own with
no on-going accountability. If the
church appoints to the job it retains the right to rescind the commission. How else can those who violate scriptural
qualifications be removed?
There are two lists of
qualifications, the first in 1Timothy, chapter 3 and the second in Titus,
chapter 1. They vary in the choice of
words but little in substance.
|
1 Timothy 3 |
Greek |
Titus 1:6-
|
Greek
|
|
2 blameless |
anepileepton (423) |
6 blameless |
anengkleetos (410) |
|
the husband of
one wife |
mias gunaikos andra |
husband of one
wife |
mias gunaikos aneer |
|
vigilant, or temperate |
neephalion (3524) |
|
|
|
|
|
7 Not selfwilled |
authadee (829) |
|
sober-minded, or sensible |
soophrona (4998) |
8 sober |
soofrona (4998) |
|
of good behavior, or
orderly |
kosmion (2887) |
|
|
|
|
|
8 lover of good |
filagathon (5358) |
|
given to hospitality |
filoxenon (5382) |
8 a lover of
hospitality |
filoxenon (5382) |
|
apt to teach |
didaktikon (1317) |
9 holding fast the
faithful word as he has been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers |
didoskolia (1319) |
|
3 not given to
wine |
mee paroinon (3943) |
7 not given to
wine |
mee paroinon (3943) |
|
no striker but patient (or, gentle) |
mee pleekteen (4131) alla epieikee |
7 no striker |
mee pleekteen (4131) |
|
not contentious, or no brawler |
amachon (269) |
7 not soon angry |
mee orgilon (3711) |
|
no lover of money |
afilaguron (866) |
7 not given to
filthy lucre |
mee aischrokerdee (146) |
|
4 ruleth well his
own house, having (his) children in subjection with all
gravity |
idiou oikoo kaloos proistamenon tekna echonta en hupotagee meta pasees semnoteetos |
6 having faithful children, not accused of riot or unruly |
tekna echoon pista, mee en
kateegoria asootias ee anupotaka |
|
6 not a novice |
mee neofuton (3504) |
(covered in verse 9 above) |
|
|
7 having good
testimony from them that are without |
marturian kaleen echein apo toon exoothen |
|
|
This raises the question as to why the two lists
differ. Surely God had no intention of
two different sets of qualifications, one for Ephesus and another for
Crete. The simplest explanation seems
to be that the two lists cover the same general areas that the readers from
those places would understand, with some special emphasis relating to their
individual needs.
These lists are actually not as specific
as one might at first assume. A lot of
judgment is left to the individuals seeking to apply them. For instance, what all is included in “blameless,” “sober minded,” “temperate” etc.? Even “husband
of one wife” and “ruling his own
house” leaves a lot of latitude for judgment.
1. 1TIMOTHY
3
1 Timothy 3: 1 Faithful is the saying, If a man seeketh the office of a bishop, he
desireth a good work. 2 The bishop
therefore must be without reproach, the husband of one wife, temperate,
sober-minded, orderly, given to hospitality, apt to teach; 3 no brawler, no
striker; but gentle, not contentious, no lover of money; 4 one that ruleth
well his own house, having (his) children in subjection with all gravity; 5
(but if a man knoweth not how to rule his own house, how shall he take care of
the church of God?) 6 not a novice,
lest being puffed up he fall into the condemnation of the devil. 7 Moreover he must have good testimony from
them that are without; lest he fall into reproach and the snare of the
devil.
---------------------------------------------------------
1Tim. 3:1. (ASV)
Faithful is the saying,
|
Faithful
is |
the |
word, |