I Timothy for Beginners

There are certainly reasons why a man may not feel qualified for the position as shepherd when he compares himself to the basic qualifications Paul outlines. However, if a man is otherwise qualified, he may still feel reluctant to serve. Some may feel that their spiritual development is not mature enough to serve, or they know their shortcomings and weaknesses and may feel they are not able to lead others. In addition to this, some men may feel they would be subject to pressures that they would be unprepared to deal with. To "aspire" communicates the idea that one desires and prepares oneself to serve in this capacity. It is more than simply willing to do so. Given the responsibility and importance of this position of service, aspiration is critical as a qualification.

Paul addressed this by describing the office as a good and worthy work, some versions say noble, and one that someone can aspire to. It is a good argument that men should strive for this role. Even if they are not chosen, they will have grown because of the experience of having been considered and will be better equipped to serve in other capacities should the opportunities occur.

As a side note, one might compare the selection of Matthias over Justus as an apostle (Acts 1:12-26). Note that Justus was not chosen although he was fully qualified to serve in this capacity. There is no indication that he stopped serving. Some scholars think he is the same man mentioned in Acts 15:22 (Judas is a derivative name for Justus). If so, this clearly indicates that he continued in an active role of service. The point is that whether a man holds a title or not is no reason not to serve to his fullest capacity (see also Matthew 25:14-30; the parable of the talents).

See the associated text concerning this lesson for additional details.

Presbuteros – Presbyter / Elder

This communicates a man of maturity, spiritually as well as physically, although the basic term describes age. It is assumed that a person with age has the experience and wisdom to be effective in this role as a spiritual leader.

Epsikopos – Overseer / Bishop / Superintendent / Guardian

This term communicates an office that an elder performs but can also refer to the person himself. It also communicates a position of authority to lead. It is interesting that this is a term also used to describe Jesus (I Peter 2:25).

Poimen – Shepherd / Pastor

This term signifies the way an elder works. It describes the servant attitude of the leader. It is the most common imagery and communicates caring for and guarding of the flock.

These roles refer to the same person. We can draw from this that an elder is a mature man who has the responsibility and authority to lead, guard and guide the congregation in which he serves.

"A woman, no matter her desire, knowledge or skills cannot serve as an elder."

In the New Testament, the person serving in this role has always been a man. Although in his initial statement in I Timothy 3:1, Paul states, "anyone", he goes on to describe the person serving in this role to be a man. It is not a casual use of the general male pronoun, "he."

As additional indications of this, Paul describes the qualifications of deacons specifically as men, and places restraints on women actively participating in worship (I Timothy 2:11-15). It would be impossible for women to serve as elders if they could not lead in public worship and teaching.

As we observe in the New Testament, the appointment of leaders was always done in groups of two or more. Also, there is never one elder in charge of one or more congregations. This would suggest a type of hierarchy that is not found in scripture but became a model for denominational churches. In the New Testament, each congregation had its own elders who had authority only in their own congregation.

From a practical sense, it was important to have a plurality of elders so that spiritual leadership would have a collective wisdom and avoid the situation where leadership in the local church would be exercised by only one person. (See Acts 20:28).

See the associated text for this lesson for additional details.

Teach – This is a critical element of leadership in a congregation. To teach is to influence knowledge, attitude and behavior. Therefore, leaders, specifically elders must be involved in this task. See I Peter 5:1-3.

Protect – Shepherds, by the nature of their work, protect the flock. See Acts 20:28; Titus 1:9; Hebrews 13:17.

Lead – As with teaching, leadership involves influencing. Elders are to influence the flock to live faithful lives and do so with a servant attitude. For this and other reasons, the church should honor and obey its leadership. See I Timothy 5:17; I Peter 5:1-5.

Pray and minister to the flock – It is humbling to have someone represent us to our Lord, and it is an honor to be the one offering the prayer. We regard our elders as faithful and spiritual men who can approach God on our behalf. See James 5:14-15.

Anointing with Oil – Although this was a custom of the period. It was a sacred custom among Jews and was used to transfer holiness and virtue from the Lord. There are some who believe that the various oils used in the period had some medicinal qualities, although this is not communicated in scripture.

Shepherd the flock – This is probably the most common image of our elders. This role is one of protecting, guiding, feeding and sheltering. It is at the heart of who and what an elder is. See I Timothy 3:2-7.

Discipline – Discipline has two basic meanings. One is to give teaching and correction to one who is in error (I Thessalonians 5:12-17). The other is to rebuke and admonish the disobedient (Titus 3:10; II Thessalonians 3:6, II Thessalonians 3:14). See also Matthew 18:15-17.

Mature the saints – This is a critical element of the teaching role of our elders as they guide us to spiritual maturity. Much of this type of work is done through the example of holy living provided by the elders in their day-to-day interaction with members of the church. See Ephesians 4:11-16.

Collectively, these roles help the church mature spiritually and successfully carry out our function as the Body of Christ.

See the associated text for additional details. Note also that various versions of scripture will use different words to describe the qualifications of elders.

• Above reproach – This does not mean one is not without sin but rather one is faithfully seeking to serve our Lord (See also I John 1:5-10).
• Husband of one wife – There are various understandings of this qualification. The most common understanding is one of attitude, as in a man committed to one woman.
• Temperate – One with the ability to reason, analyze and make sound decisions. Also, a person not easily influenced by every new idea.
• Prudent – Has a balanced sense of judgment, self-controlled and careful.
• Respectable – One who is worthy of respect because of their excellence of character.
• Hospitable – has a welcoming spirit and attitude. This includes generosity, kindness and grace.
• Apt to teach – This is perhaps at the heart of who and what an elder is because of their role to influence us to live faithful lives. Our shepherds communicate God's will through their ability to teach God's word and model their own teaching.
• Not a drunkard – An elder is not addicted to wine, or other influences that would affect their spirituality.
• Not pugnacious – This describes someone who is not argumentative, aggressive, and confrontational. This is the opposite of someone who expresses the hospitable nature of an elder.
• Gentle – Like hospitable, this communicates someone who looks out for the best interest of others in a kind and gracious way.
• Peaceable (see not pugnacious, someone hospitable and gentle).
• Free from the love of money – Someone who is not controlled by worldly influences and seeking financial gain as a prime objective in every situation.
• A well-managed home – Our family is our first and perhaps most important mission. If a man cannot lead effectively in his own home, then he will have difficulty leading a congregation.
• Not a new convert – Satan attacks us in many ways, especially through pride. A new or young Christian would be very susceptible to this form of attack. Further, an elder must have the wisdom and experience not normally seen in a new convert.

The listing from Paul is not an exhaustive list. It does present to us a man who is deeply spiritual and mature enough to lead a congregation. A man in this position must demonstrate a wide range of leadership skills (i.e., good organizational and communication abilities as well as a sense of empathy for others etc.). He is one who can draw upon a wide range of life experiences and Bible knowledge to be an effective elder.

"Elders should be appointed by ministers and not by elders."

The intent of the question is to have learners review Paul's instructions to Timothy and Titus regarding the qualifications and selection of elders. There is likely to be strong opinions in this discussion.

Defense: The evangelist, not elders are the ones in scripture that appoint elders. The only example and teaching in the New Testament concerning appointing elders is in Acts 14:21-23 and Paul's instructions to Timothy and Titus. In the Acts passage, Paul and Barnabas, as evangelists (missionaries), appointed elders in Derbe. One can assume that Paul was the key figure in this process. Paul is therefore acting in his capacity as not only an evangelist, but also exhibiting apostolic authority.

In Titus 1:5 Paul states that he left Titus in Crete to appoint elders throughout the region. This would be in addition to the initial elders he and Barnabas appointed when there. Further, he is giving instructions for qualifications of elders to Timothy and Titus. One can infer from this that they, as evangelists, will take the lead in vetting and appointing men as elders.

In a practical sense, an evangelist is a neutral player in the process and likely has a broader insight into the personal lives of the men and is therefore in a better position to make the decision.

Refute: Elders are to oversee the congregation in which they serve. (I Peter 5:1-2; Acts 2:17; Acts 2:28; Philippians 1:1) This includes the responsibility for the direction and spiritual growth of the congregation. Elders should also have a deeper and broader knowledge of the men being considered and thus, be able to make a better choice in who can serve.

Additional thoughts: As noted in the text for this lesson, elders are not self-appointed, nor are they chosen by popular vote. They are selected, trained, and appointed by evangelists and elders together when the congregation is adding new or additional elders and not appointing them for the first time, as was the case for Titus.

At the time Paul was instructing Timothy and Titus, and in his missionary efforts in Crete, there were no elders at the congregations in which they served. It was, therefore, very appropriate for Paul, Timothy, and Titus as evangelist and leaders within the congregation to take on the responsibility for appointing elders. It is also important to note that in I Timothy 4:14 we see that the elders have appointed (commended) the evangelists into ministry.

As congregations and elderships mature, it is appropriate and within the sphere of responsibility for elders to include this responsibility as overseers. The ideal situation is one in which the evangelist and elders work in partnership to vet and appoint men whom the members of the congregation have identified as shepherds among them.

A possible follow-up question would be to ask how the congregation's process for selecting elders fits that which is described in scripture.