Bible Talks - Family Church (9:45am)
Series: 1 Timothy
Pastoral Oversight
Sunday, 03 October 2004
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From the importance of apostolic doctrine in chapter 1 and the conduct of public worship in chapter 2, Paul turns to the pastoral oversight of the church and the necessary qualifications of pastors in chapter 3. This is an important topic because the health of the church depends very largely on the quality, faithfulness and teaching of its ministers.
There are 2 introductory points that need to be made.
First, God intends his church to have pastors. Even though church history has oscillated between the equally unbiblical extremes of clericalism in which the clergy domineer over the laity and 'anti‑clericalism in which the laity rebel against the clergy, the Bible gives us the basic conviction that some kind of pastoral oversight is God's will for his people. In Ephesians 4 we read that the ascended Christ gave some to his church 'to be pastors and teachers', and it is the Holy Spirit who still assigns 'overseers' to flock.' The same divine‑human policy is seen in Paul's instructions to Timothy and Titus. Titus was left in Crete to appoint elders in every town' and Timothy in today’s passge is told the characteristics which would qualify leaders for the oversight of the churches of Ephesus.
Secondly, God has not specified the precise form which pastoral oversight should take. For example, this chapter lists the qualifications? of overseers' in verses 1‑7 and of 'deacons' in verses 8‑13, but throws little light on their duties.
We should be careful in how we translate the Greek words episkopoV and diakonoV. Episkopos is often translated Bishop but it is evident that its meaning meaning is closer to senior minister in the local church than I present position of bishop. In fact Timothy and Titus are closer to our present position of bishop than the men they were charged with appointing as leaders in the local church.
The development of the 'monarchical episcopate' (a single bishop presiding over a college of presbyters) cannot be dated earlier than Ignatius of Syrian Antioch, about AD 110.
In New Testament times episkopoV ('overseer', 'bishop') and presbyteroV ('presbyter', 'elder') were two titles for the same office. For example in Acts 20 Paul sent for the 'elders' presbyteroi of the Ephesian church, but in addressing them called them 'bishops' episkopoi and in 1 Peter 5 Peter appealed to the 'elders' among his readers to serve as 'bishops' of God's flock.' The title episkopoV seems to denote the function, while presbyteroV the dignity of the office.
There is a similar degree of uncertainty around the origin of the diakonoi 'deacons' and the nature of their ministry. The traditional view is that the diakonoV was one who gave lowly service, especially the waiter at table. In Greek eyes serving is not very dignified; ruling not serving is the thing to aspire to. But Jesus reverses this evaluation. 'For who is greater,' he asked in Luke 22, 'the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves." Or in Mar 10 'even the Son of Man did not come to be served, but to serve” It was from this teaching and example of Jesus that the general calling of all his followers to humble service derived. From it too came the particular calling of some to serve as 'deacons'. The appointment of the Seven in Jerusalem was an early instance of it, since the expression 'to wait on tables' occurs in the story," although the actual noun diakonoV does not. It seems, then, that the 'deacons' were entrusted with practical administration, including the distribution of funds, food and clothing to the needy, although the requirement that they 'must keep hold of the deep truths of the faith with a clear conscience suggests that they would also assist the 'overseers' in their teaching ministry. Pehaps lay leaders are the closest approach in our present system.
So looking firstly at the overseers in 3:1‑7:
Paul begins with another trustworthy saying “If anyone sets his heart on being an overseer, he desires a noble task” Paul is not condoning a selfish ambition for the prestige and power which are associated with the ordained ministry. But rather he is recognizing that the pastorate is a noble task, because it involves the care and nurture of the people of God, and that it is laudable to desire this privilege. But isn’t becoming a pastor more a matter rather of divine call than of human aspiration? Elsewhere Paul clearly affirms the call and appointment of God," so what we call the ‘selection' of candidates for the pastorate entails according to Paul three essentials: the call of God, the inner aspiration and conviction of the person concerned, and their conscientious screening by the church as to whether they meet the requirements which the apostle now goes on to list.
The first and general requirement is that the overseer must be above reproach. This cannot mean 'faultless', nor one would ever qualify. It means rather ‘of blameless reputation' and 'has to do with irreproachable observable conduct'." This provides biblical warrant for requiring references or testimonials, so that a candidate's public reputation may be ascertained.
Under Paul's direction, as he proceeds from the general to the particular, we are now able to compile a kind of questionnaire relating to a candidate for the pastorate. The following ten areas are to be investigated.
1. His fidelity in marriage
The requirement that he be ‘the husband of but one wife’ has been the subject of long and anxious debate. A whole host of different answers to what this means have been given down through history but the one I’m opting for is that a candidate for the pastorate must be 'faithful to his one wife' a man of unquestioned morality. The accredited overseers of the church, who are called to teach doctrine and exercise discipline, must themselves have an unblemished reputation in the area of sex and marriage.
2. His self‑mastery
Under this heading we may take the next three words together. temperate, self-controlled, and respectable. This self‑mastery is an indispensable quality of Christian leaders. Leaders are often left for considerable periods unsupervised, so that they have to supervise themselves. To be sure, they are still people of flesh and blood, with the same emotions and passions as other human beings. But as we are told in Galatians 5 'the fruit of the Spirit is ... self‑control' .
3. His hospitality
Hospitable follows self‑controlled naturally, since self‑mastery makes self‑giving possible. In those days roadside inns were scarce, dirty, unsafe and unsavory, so Christian travelers, especially itinerant Christian preachers, needed to be accommodated by the pastor and his wife.` Even today Christian leaders as well as others need to show hospitality and who knows, we may perhaps be entertaining angels without knowing it as it says in Hebrews 13.
4. His teaching ability
Suddenly, in the middle of a series of moral qualities, a single professional' qualification is mentioned: able to teach or ,an apt teacher' It follows from this that pastors are essentially teachers. What distinguishes Christian pastoral ministry is the pre‑eminence in it of the Word of God. The church should not ordain any whom God has not called and gifted to be a teacher.
5. His drinking habits
Alcohol is a depressant. It blunts and blurs our faculty of judgment. It is interesting that ‘not given to drunkenness’ should immediately follow 'an apt teacher'. Drinking and teaching do not go well together.
The Old Testament contains several solemn warnings to leaders about the damaging effect of alcohol. Priests were forbidden to drink while on duty, for this was evidently the cause of the presumption of Nadab and Abihu (Aaron's sons) in offering 'unauthorized fire before the LORD'." Kings and other rulers were not to drink, or they would forget their country's laws and 'deprive the oppressed of their rights'." Magistrates also, if 'heroes at drinking wine', would pervert justice, acquitting the guilty and punishing the innocent. And prophets, when 'befuddled with wine', would find that they were unable to teach .
Against this background, it is hardly surprising that Paul should issue a similar warning to Christian overseers. He did not require them to be total abstainers, since Jesus himself changed water into wine and made wine the emblem of his blood. There are strong social arguments for total abstinence, since much reckless, violent and immoral behaviour is due to excessive drinking, but what Paul requires, is moderation, as an example of the self‑mastery already mentioned, not least because pastors are invited to many social functions at which wine flows freely.
Last Saturday night a number of us went to Craig Hopkins bucks party. The resturaunt would have been a bit disappointed because our whole table was mostly drinking Coke or diet Coke and only a few guys had even one beer.
6. His temper and temperament “not Violent but gentle, not quarrelsome.” Unlike the false teachers, who were characterized by conceit, quarrelsomeness and strife as we’ll see in chapter 6, true Christian teachers are above all to be gentle. Since gentleness is a fruit of the Spirit, it should characterize all the disciples of Jesus, but specially Christian leaders who are the servants of the Lord.
Once the positive virtue of gentleness has been cultivated, the two negatives not Violent, not quarrelsome should take care of themselves. A pastor patience may be sorely tried by demanding and aggravating people, but like his Master he will seek to be gentle, never crushing a bruised reed or snuffing out a wick that is burning low.
7. His attitude to money
Towards the end of this letter Paul will call the love of money 'a root of all kinds of evil' so it is understandable that a candidate for the pastorate must be not a lover of money, which is what the false teachers were. Yet throughout history bad men have tried to make money out of ministry. In the ancient world there were quacks who made a good living by posing as itinerant teachers. In the Old Testament Micah condemned Jerusalem because her judges took bribes, her priests taught for a price and her prophets told fortunes for cash. In the New Testament Peter urged the pastors to be 'not greedy for money, but eager to serve'," while Paul renounced his right to support and earned his own living in order to demonstrate the sincerity of his motives." In our day there are still some disreputable evangelists for example the American Tele-evangelists who make themselves wealthy by financial appeals.
As for pastors, although Paul requires them to be paid adequately (5:17f.), their salary in most countries is too low, in comparison with other professions, for them to be tempted to seek ordination for financial reasons.
h. His domestic discipline
He must manage his own family well and see that his children obey him with proper respect. (If anyone does not know how to manage his own family, how can he take care of God's church?). Paul draws an analogy between the pastor's family and God's church. The married pastor is called to leadership in two families, his and God's, and the former is to be the training‑ground for the latter. The argument is straightforward. If he cannot look after his own family, he cannot be expected to look after God's. Eli the priest remains a solemn warning to us in this area, for his sons were both immoral and greedy, but he failed to restrain them'." So those responsible for selecting candidates for the pastorate must investigate not only their personal qualities, but also their home and family life. Yet one often hears of instances in which a candidate's wife and children are not included in the interview or even in the enquiry. Paul insists, however, that if the candidate is a married man, assurances are needed that he has been 'faithful to his one wife' and that his children are both 'submissive and respectful in every way' and Christian believers (Tit. 1:6).
i . His spiritual maturity
He must not be a recent convert or he may become conceited and fall under the same judgment as the devil. It goes without saying that candidates for the pastorate must be converted people, who give evidence of the genuineness of their conversion; what they must not be is recent converts. Doubtless pastors were first called 'elders' because that is what they were, senior in age and mature in faith. Although the modern western custom of ordaining people in their twenties straight from college has much to commend it, it also has its dangers, if they have had insufficient time since conversion to put down roots and to grow up in Christ. The main danger, apart from not being mature enough to bear responsibility, is pride stemming from being given too much responsibility too soon. The judgment passed on the devil for his pride will be passed on proud presbyters too. So humility is a necessary qualification for the pastorate, including humility before God in a life of personal devotion, faith and obedience.
j. His outside reputation
He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil's trap . By outsiders Paul means 'the non‑Christian public'. He wants the people of God to remember that the world is watching them, to be wise in their behaviour towards outsiders, and to win their respect. In recent times we have been only too aware of Christian leaders who have disgraced the Gospel by their behaviour and the media is often only too eager to seize upon it. An sad side effect of recent revelations about sexual misconduct amongst clergy is that giving to church charities such has Anglicare has significantly declined.
Now let’s have a quick look at the deacons
Since the qualifications for the diaconate overlap with those for the presbyterate, it’s not be necessary to study them all in detail. But Paul emphasizes four areas. They must have self‑mastery and orthodox convictions, they must have been tested and approved, and they must have an irreproachable home life.
Verse 11 raises a problem. Literally it runs: 'Women likewise . . .' And it could refer to either the deacons' wives or to female deacons or deaconesses. I take it as referring to both, since wives and deaconesses could share in assisting the deacons in their ministry. In either case, these women are to be worthy of respect like the deacons in verse 8, not malicious talkers but, having control of their tongue, temperate, like the presbyters in verse 2, and trustworthy in everything (11).
It is clear that the qualifications for the presbyterate and the diaconate are very similar. There is a core of Christian qualities, which all Christian leaders should exhibit. Putting the two lists together, we note that there are five main areas to be investigated. In regard to himself the candidate must be self‑controlled and mature, including the areas of drink, money, temper and tongue; in regard to his family, both faithful to his wife and able to discipline his children; in regard to his relationships, hospitable and gentle; in regard to outsiders, highly esteemed; and in regard to the faith, strong in his hold on its truth and gifted in teaching it.
There is material here both to encourage the right people to offer for pastoral ministry and to discourage the wrong ones from doing so. The discouragement is that the required standards are high and the task is arduous. The responsibility of caring for 'God's church' is calculated to daunt the best and the most gifted Christians. But the corresponding encouragement is that the pastorate is a noble task, a beautiful undertaking, a laudable ambition. It involves giving oneself to the service of others. The words episkopoV and diakonoV are both applied to the Lord Jesus in the New Testament. Peter called him 'the Shepherd and Overseer of your souls',` and Jesus to himself called himself the servant of all. .I personally regard it as a great honour to follow in our Lord’s footsteps and share in some of the ministry which in the end is truly Christ’s.
Let us pray.
