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), 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.
Optional 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).
Regular Discussion:
As general roadmaps to what spiritual
maturity looks like, these lists of character requirements are directly
applicable to our own lives.
·
Why are each of the following character traits important in
Christian living and ministry?
·
How can we
cooperate with God to supply us with each requirement?
Above reproach
(1 Tim. 3:2; Titus 1:6,7)--anepilempton: unaccusable; anegkleton: unreprovable
·
This is the
summation of all other characteristics.
·
Not only the
absence of disqualifying factors is in view, but positive things are evident
·
A good reputation
spiritually (Acts 6:3; 16:2).
Husband of one wife
(1 Tim. 3:2)--mais gunaikos
·
This probably
does not refer to polygamy (which was not common in the
·
This
qualification does not exclude divorcees; present life-style only is in view
(as with all of the qualifications).
·
This includes
flirting, porno habits, inappropriate "counseling" of the opposite
sex, etc.
Temperate
(1 Tim. 3:2)--nephalion: sober
·
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
(1 Tim. 3:2; Titus 1:8)--sophrona:
thoughtful, self-controlled, sane
·
The person is mentally
healthy (Mk. 5:15; 2 Cor 5:13).
·
He has an honest
evaluation of himself which involves neither arrogance nor self-hate (
·
The person
evidences the ability to be reasonable, sensible, able
to keep one's head (Titus 2:6; 1 Pet. 4:7).
Respectable
(1 Tim. 3:2)--kosmion: well-ordered
·
A habit of
orderliness and stability has been established (see 1 Tim. 2:9; 1 Pet. 3:4).
Hospitable
(1 Tim. 3:2; Titus 1:8)--philoxenon:
"lover of strangers"
·
The person takes
a genuine interest in new people. This would include both an outreach
orientation and the willingness to open his home to others (Heb. 13:2).
Able to Teach
(1 Tim. 3:2)--didaktikon: skilled at teaching
·
The elder must
understand Scripture well enough to be able to effectively exhort in sound
doctrine and refute those who contradict (Titus 1:9).
·
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 your his words, and discern error when he hears it.
Not Addicted to Wine
(1 Tim. 3:3; Titus 1:7)--me paroinon:
"not lingering over wine"
·
The person has a
demonstrated freedom from drunkenness, or substance abuse. There is no
dependence on alcohol or other drugs.
·
Able to give up
freedom to avoid stumbling a weaker brother (1 Cor. 8)
Not self-willed
(Titus 1:7)--me authade: not a usurper
·
This is linked
with rebelliousness in 2 Pet.
·
There should be a
proven ability to defer to others.
·
Avoids a "my
way or the highway;" attitude.
·
To
"defer" means that you actively get behind the others' way and help
it to succeed.
·
Implies he is
able to apologize
Not quick-tempered
(Titus 1:7)--me orgilon: not inclined to anger
·
The person is not
vengeful or violent, brooding or bitter (see Eph.
·
When Moses struck
the rock (Num. 20) he was refused entry into
·
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 pugnacious
(Titus 1:7; 1 Tim. 3:3)--me plekten: not a
striker
·
The person is not
prone to physical or verbal abuse (i.e. slander, put-downs, etc.)
·
Not a fighter
Gentle
(1 Tim. 3:3)--epieike: gracious, forbearing
·
The person is not
unduly rigorous or legalistic in his treatment of people.
·
He is kind,
empathetic and patient with all people.
·
The opposite of
quick-tempered, or pugnacious.
·
People are
fragile. We need to consider how our words and actions will affect them. See 2
Tim. 2:24,25; 1 Thess. 2:7; Gal. 6:1; Eph. 4:3; Col.
3:12,13; 1 Tim. 6:11; Gal. 5:22,23; Jas. 3:17.
Uncontentious
(1 Tim. 3:3)--amachon: peaceable
·
This means not
looking for ways to disagree or oppose; not loving to fight or quarrel.
·
The person
possesses a positive and constructive point of view.
·
This is the
opposite of being self-willed.
Free From the Love of Money
(1 Tim. 3:3)--aphilagruron: not greedy
·
This means the
ability to be content with what one has materially (1 Tim. 6:8).
·
The person is not
motivated by financial considerations in ministry goals (see Acts
·
True love for
Christ and his work will become eclipsed by greed (see Mat.
·
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.
Manages own household well
(1 Tim. 3:4,5; Titus 1:6)--prohistemenon: to
stand before; manage; to lead, used of an army commander standing before his
men
·
This is a
demonstrated ability to lead spiritually and effectively in marriage and/or a
rooming situation
·
The elder's
family should respect him and voluntarily follow his leadership
·
Examining one's
family life tends to ensure that the person is spiritually authentic and not
two-faced.
·
Christian
leader's first responsibility is to their own family.
Prioritizing and practicing biblical principles with family and home is crucial
in cooperating with God
Not a new convert
(1 Tim. 3:6)--me neophuton: "newly
planted"
·
The person has
been a walking Christian long enough to be tested by God (see 1 Tim.
·
The person should
have experienced success without becoming conceited
Having a good reputation with those outside
(1 Tim. 3:7)--exothen: used by Paul for
non-Christians (Col. 4:5)
·
Non-Christians
are unable to discredit the person.
·
They speak well
of him generally, and accusations are easily exposed as false (1 Pet.
·
The person is
spiritually authentic and not two-faced. This is has important, obvious
implications for evangelism.
·
The elder resists
a Christian ghetto mentality, and fosters a constant awareness of the watching
world
Loving what is good
(Titus 1:8)--philagathon:= loving good
·
The person's
lifestyle demonstrates that God's way is enjoyed (see
·
There is no
questionable dichotomy between the person's recreational life and ministry
Just
(Titus 1:8)--dikiaon:
·
The person is
fair and impartial in his dealings with people (1 Tim.
·
When favoritism
and particular biases are adopted, the biblical concepts of righteousness and
goodness fade, and with that, God's agenda and priorities.
·
To gain victory
in this area, one must be well aware of what his own bias tendencies are, and
must resist those in favor of biblical truth
Devout
(Titus 1:8)--hosion: Practical seriousness and
zeal for God's will
·
A
single-mindedness for God and His
work.
Discussion:
What kinds of things would you expect to occur in the case of an elder who
meets the functional requirements, but not the moral requirements?
Now Flip the coin; what if the elder had the moral,
but not the functional requirements? Of the functional requirements and the
moral requirements, do you think one is more important than the other? Why?
