Tag: elders

SUMMATION

What is most striking about the qualifications for a presbyter-bishop in 1 Timothy and Titus is their simplicity. They are not vocational qualifications; formal training or academic attainment are not required. One would expect the characteristics to be true of any Christian; apart from the exceptions that a presbyter-bishop must be male, able to teach and not be a recent convert. Both lists begin with the qualifications of being ‘blameless’ and ‘the husband of one wife’ but the remainder seem to be in no set order.

They encompass the presbyter-bishop’s personal situation (able to teach, not a recent convert, a good reputation with outsiders), his family set-up (husband of one wife, managing own household well, having faithful children) and and also moral characteristics which are listed both positively and negatively. A suitable candidate will be never be perfect but these characteristics prove that his life is marked by self-control and by moral and spiritual integrity.

RESPECTING PRESBYTER-BISHOPS

‘The elders who direct the affairs of the church well are worthy of double honour’

According to 1Tim 5:17 church members are to count presbyter-bishops who discharge their responsibilities well as worthy of respect. ‘Honour’ does not necessarily include remuneration (1 Tim 6:1) but the use of the cognate verb in verse 3 and the scripture quotations in v 18 make it clear that Paul had economic assistance in mind rather than just verbal appreciation. ‘Double’ does not indicate a salary scale based on how well an elder performs but rather suggests that an elder has double honour when the respect due to his position is supplemented by the added respect he receives for faithful service.

PROTECTING AND DISCIPLINING PRESBYTER-BISHOPS

Having mentioned those who manage well Paul then contemplates the possibility that some will fail in their duties. He is careful to ensure that presbyter-bishops are protected from false accusations, and insists (1 Tim 5:19) that the Old Testament standard of justice must be applied. Charges must not be entertained unless supported by at least two witnesses. Verse 20 states that ‘those who sin are to be rebuked publicly, so that the others may take warning.’ This is generally understood to refer to sinning elders who are to be ‘rebuked before all’, presumably in the presence of the entire congregation rather than before all the other elders. However, I am inclined to the view that ‘those who are sinning’ refers not only to elders but equally also to those who persist in levelling unsubstantiated false charges against an elder and who must be publicly exposed as a result.

CONCLUSION

In the New Testament the terms presbuteros (elder) and episkopos (bishop) are used interchangeably and can refer to the same person. ‘Presbyter’ laid emphasis on the dignity of the office, ‘bishop’ on the duties. A plurality of presbyter-bishops was the norm in every church. Presbyter-bishops are important for the proper ordering of congregations (Titus 1:5) and fulfil an important role in the administration of church affairs, in teaching, in discipline and in guarding against false doctrine. The qualifications prescribed for presbyter-bishops in 1 Timothy and Titus indicate that they are to be an example to the congregation in their home, in their relationships, and in their personal conduct. They must be above reproach; in everything displaying self-control and highly regarded by unbelievers. Men like this in church leadership are a valuable asset to a Christian assembly and essential to its spiritual health.

BIBLIOGRAPHY

Allen J. 1983, ‘1 Timothy’ in What the Bible Teaches, John Ritchie Ltd. Kilmarnock

Beckwith R. 2003, Elders in Every City; The Origin and Role of the Ordained Ministry, Paternoster Press

Brown R E. 1984, The Churches the Apostles Left Behind, Paulist Press

Campbell R. A. 2004, Elders: Seniority Within Earliest Christianity, Continuum International

Eyres L.A. 1975, The Elders of the Church, P&R Publishing, Phillipsburg

Getz G. A. 2003, Elders and Leaders: God’s Plan for Leading the Church, Moody Publishers, Chicago

Hammett, J.S. 2005, Biblical Foundations for Baptist Churches: A Contemporary Ecclesiology, Kregel Academic, Grand Rapids

Helyer L. A. 2002, Exploring Jewish Literature of the Second Temple Period: A Guide for New Testament Students, InterVarsity Press

Hendriksen W. (1957) 2007, ‘Thessalonians, the Pastorals and Hebrews’ in the New Testament Commentary, Baker Academic, Grand Rapids

Hiebert, D. E. 1957, First Timothy in the Everyman’s Bible Commentary, Moody Press, Chicago

Hopko, T. 1999, Women and the Priesthood, St Vladimir’s Seminary Press

Knight G. W. 1992, The Pastoral Epistles in The New International Greek Testament Commentary, Wm. B Eerdmans Publishing Co., Grand Rapids

Lacey, N. 1985, God’s Plan for The Local Church, Grace Publications, London

Marshall I H. 1999, The Pastoral Epistles in the International Critical Commentary, T & T Clark

Merkle, B L. 2008, 40 Questions About Elders and Deacons, Kregel Academic, Grand Rapids

Mounce, W D. 2000, Pastoral Epistles in Word Biblical Commentary, Thomas Nelson Inc.

Nichols, T L. 1997, That All May Be One: Hierarchy and Participation in the Church, Liturgical Press

Ramsay, W. M. (1909) 1966 Historical Commentary on the Pastoral Epistles, Kregel Publications, Grand Rapids

Strauch A. 1995, Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership, Lewis and Roth Publishers, Colorado Springs

West D.E. 1983, ‘Titus’ in What the Bible Teaches, John Ritchie Ltd. Kilmarnock

JOURNAL ARTICLES

Köstenberger A. J. 2003, ‘Hermeneutical and Exegetical Challenges in Interpreting the Pastoral Epistles’, The Southern Baptist Journal of Theology, Vol. 7, No. 3

Köstenberger A. J. 2006, ‘The New Testament Pattern of Church Government’, Midwestern Journal of Theology, Vol. 4, No. 2

Harvey A. E. 1982, ‘”The Workman is Worthy of His Hire”: Fortunes of a Proverb in the Early Church’, Novum Testamentum, Vol. 24, No. 3

Mappes D. A. 1997, ‘The “Elder” in the Old and New Testaments’, Bibliotheca Sacra, Vol. 154, No. 613

Mappes D. A. 1997, ‘The New Testament Elder, Overseer and Pastor’, Bibliotheca Sacra, Vol. 154, No. 614

Mappes D. A. 1997, ‘The Discipline of a Sinning Elder’, Bibliotheca Sacra, Vol. 154, No. 615

Mappes D. A. 1997, ‘The “Laying on of Hands” of Elders,’ Bibliotheca Sacra, Vol. 154, No. 616

Mappes D. A. 1999, ‘The Heresy Paul Opposed in 1 Timothy,’ Bibliotheca Sacra, Vol. 156, No. 624

This post sets out the eight characteristics of a presbyter-bishop that are listed in both 1 Timothy and Titus, the seven characteristics unique to 1 Timothy and the seven unique to Titus.

EIGHT CHARACTERISTICS IN BOTH 1 TIMOTHY AND TITUS

1) ‘Above reproach’ (anepileptos) 1 Tim 3:2 ‘Blameless’ (anegketos) Titus 1:6

This is a general qualification meaning that the candidate has a good reputation because his character and conduct are free from moral or spiritual accusations. Most commentators describe this qualification as ‘overarching’ or ‘all-embracing’.

2) ‘Husband of one wife’ (un andra) 1 Tim 3:2; Titus 1:6

In both 1 Timothy and Titus Paul places ‘husband of one wife’ second in the list of qualifications and uses the expression three other times in the Pastoral Epistles (once in reverse, ‘wife of one man’); 1 Tim 3:2, 12, 1Tim 5:9, Titus 1:6. Exactly what he meant by this is unclear but the four main interpretations of this requirement are as follows:

a) A presbyter-bishop must be married.

This interpretation would seem to contradict the teaching of Paul in 1 Corinthians 7 regarding the advantages of singleness in the service of the Lord and it therefore seems unlikely that the apostle is insisting that a presbyter-bishop must be a man who has a wife.

b) A presbyter-bishop must be a man who marries only once. Some have taught that it means that a widowed presbyter-bishop cannot remarry and others that he cannot be divorced and remarry. Towner, quoted by Strauch (1995 p192), says: ‘the point is not how often one can be married, nor precisely what constitutes a legitimate marriage … but rather how one conducts himself in his marriage.’

c) A presbyter-bishop must be monogamous.

Some have argued that Paul’s intention was to prohibit polygamy but according to Mounce (2000, p171) there is no evidence that polygamy was practised among Christians at this time and he points out that assuming that the same interpretation holds true in reverse (when applied to widows, ‘the wife of one man’ 1 Tim 5:9) then there is certainly no evidence of polyandry.

d) A presbyter-bishop must be faithful in the marital realm.

According to this interpretation the apostle Paul was dealing with moral purity and emphasizing faithful, monogamous marriage. This represents a positive statement that a man who has the reputation of being faithful to his wife can be trusted in other areas of life that require integrity and honesty. A presbyter-bishop who has an exclusive relationship with his wife is therefore seen as a suitable candidate for oversight and is deemed to be ‘above reproach.’

3) ‘Managing own family well’ 1 Tim 3:4-5 ‘Having faithful children’ Titus 1:6

The apostle Paul here saw a parallel between the family and the church. He reckoned that a man’s ability to lead and control his family was an accurate indication of his ability to relate to and lead others in the church. One might ask if, as a result of these requirements relating to the family situation, was it considered necessary for a candidate to have more than one child and also for those children to be professing believers?

Just as it is unlikely that a presbyter-bishop had to have a wife, so it follows that an overseer was not required to have a family. If an overseer was married, he was to be faithful to that one woman. If an overseer had a family, then the behaviour of the children was taken into account when assessing his ability to lead the church.

Regarding the question of the children being believers the discussion hinges on the translation of pistos in Titus 1:6 (‘having faithful children not accused of riot or unruly’) which, according to Strauch (1995, p229) ‘can be translated either actively as “believing” (1 Tim 6:2) or passively as “faithful,” “trustworthy,” or “dutiful” (2 Tim 2:2).’ Merkle (2008, p132-133) concedes that the meaning is ambiguous but favours its translation as “faithful” for the following reasons:

a) The words “not accused of riot or unruly” qualify the type of faithfulness that the writer had in mind. ‘Paul is referring to the behavior of the child (“faithful”), not to the status of the child (“believing”).’

b) In view of the fact that the church in Ephesus was longer established and more mature than the church in Crete would Paul have placed a ‘more restrictive burden on the less mature church?’ Is it likely that he would have required a presbyter-bishop in Crete to have children who believed but those in Ephesus to have children who were just to “be in subjection” (1 Tim 3:4)?

c) The view that all of an elder’s children must be professing believers raises more questions than it answers. What if a child is not old enough to understand the gospel and believe? Does the father have to wait? What if one child out of several does not believe? Does that disqualify the father from serving as a presbyter-bishop?

d) The general teaching of the Bible is that salvation is of the Lord and not by any human effort. For example: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” (Ephesians 2:8-9) It is the responsibility of Christian parents to bring up children “in the nurture and admonition of the Lord” (Ephesians 6:4) but there have been many good parents who have done so only to see their children reject their teaching and take a different direction. The apostle Paul would not have required of a father something over which he had no control.

Getz (2003, p169) understands this requirement, especially the words “not accused of riot or unruly”, to refer, not to small children or adolescents, but to grown-up older children who, even though they might have rejected Christianity, would not have embraced the pagan lifestyle but lived moral and upright lives as a result of the good upbringing and influence of their father. He bases this on the use of the word teknon (child) which elsewhere in the Pastoral Epistles refers to grown children. He quotes 1 Timothy 5:4, where the reference is to children who ought to be caring for a widowed mother. Knight (1992, p161) discusses this but concludes that the qualification ‘in subjection’ (1 Tim 3:4) ‘indicates that the “children” in view are those under authority and therefore those not yet of age’.

The arguments put forward by Merkle are very convincing but Getz’s interpretation is interesting and merits consideration.

4) “Self-controlled” (sophron) 1 Tim 3:2; Titus 1:8

This word means “sound in mind” and can also be translated sober, sensible, prudent or discreet. As church leaders are sometimes called upon to make difficult decisions discretion is a vital attribute when handling people and problems.

5) “Hospitable” (philoxenos) 1 Tim 3:2; Titus 1:8

The presbyter-bishop’s home must be open to believers so that he can more easily build relationships and minister to their spiritual needs.

6) “Not a drunkard” (paroinos) 1 Tim 3:3; Titus 1:7

This is a negative qualification which relates to the abuse of alcohol. It disqualifies from church oversight anyone addicted to alcohol (or, by extension, other substances) as that would indicate a lack of self-control. A presbyter-bishop with a “drink problem” would be a stumbling block to others and bring the assembly into disrepute.

7) “Not violent” (plektes) 1 Tim 3:3, Titus 1:7

A presbyter-bishop must not be prone to verbal or physical assault on other people but must be able to handle church tensions and interpersonal conflicts calmly.

8) “Not a lover of money” (aphilargyros) 1 Tim 3:3, “Not pursuing dishonest gain” (aischrokerdes) Titus 1:7

Someone who would be prepared to use his position for personal profit is unfit for oversight. Leaders would most likely have access to assembly funds and must therefore be trustworthy in financial matters.

SEVEN CHARACTERISTICS UNIQUE TO 1 TIMOTHY

1 ) “Temperate” (nephaleos) 3:2

This can refer to temperance in the use of alcoholic drinks but here it probably refers to mental sobriety. The presbyter-bishop must be clear in his thinking and alert to issues relating to spirituality and morality.

2) “Respectable” (kosmios) 3:2

This word suggests proper behaviour and orderliness.

3) “Able to teach” (didactikos) 3:2

This word is used only here and in 2 Timothy 2:24 in Paul’s writings. One who meets this requirement would not only know the scriptures but also have the ability to communicate them effectively.

4) “Gentle” (epieikes) 3:3

Mounce (2000, p176) quotes Hawthorne who says that ‘it is one of the truly great Greek words that is almost untranslatable.’ It suggests someone who is fair, reasonable and who does not always demand his full rights.

5 ) “Not quarrelsome” (amachos) 3:3

This describes someone who will not involve himself in heated arguments and petty disputes.

6) “Not a recent convert” (neophitos) 3:6

Christians need time to learn and mature before undertaking leadership responsibilities. Paul says that someone appointed prematurely to a leadership role is likely to succumb to the sin of pride, as did Satan.

7) “Having a good reputation” (marturia) 3:7

The list of requirements for bishops in 1 Timothy 3 began with the need for a good reputation among believers (above reproach) and it now ends with the need for a good reputation among unbelievers.

SEVEN CHARACTERISTICS UNIQUE TO TITUS

1) “Not overbearing” (authades) 1:7

The presbyter-bishop must not be arrogant. He must not push his personal agenda or advance his own views, preferences and policies.

2) “Not quick-tempered” (orgilos) 1:7

A quick-tempered man is likely to have problems with self-control.

3) “Loves what is good” (philagathos) 1:8

Marshall (1999, P163) translates this as ‘loving what is good’ or ‘loving good people’. A person’s friends and associates are a good indicator of his character and interests.

4) “Just” (dikaios) 1:8

This characteristic involves fairness in dealings with others.

5) “Holy” (hosios) 1:8

A presbyter-bishop must be devoted to the Lord and his work.

6) “Disciplined” (egkrate) 1:8

This word again emphasizes the necessity for self-control.

7) “Holding firmly to the trustworthy message” 1:9

This final requirement in Titus fits the candidate to carry out the two main functions of eldership which are stated in the same verse: ‘so that he can encourage others by sound doctrine and refute those who oppose it.’

A local church is not just any gathering of Christians but a group of people (1) who meet recognising Christ as the authoritative Head of the church and (2) whose main aim to please God. It is not therefore free to organise itself as it pleases but must follow the biblical pattern: its membership must be recognised, regenerate, subject to discipline and have authorised leaders. When discussing church polity (government), we are speaking of the roles, duties and qualifications of those in leadership positions. This article focuses on one of the New Testament leadership groups, that of Presbyter-Bishop, as seen in the Pastoral Epistles.

THE PASTORAL EPISTLES

The term ‘Pastoral Epistles’ designates three New Testament letters; 1 and 2 Timothy and Titus. Although addressed to individuals, they are much more than personal, private letters since they deal with matters of church government. This article is written from a conservative perspective and assumes that the three letters are by the Apostle Paul and addressed to the historical Timothy and Titus. They were his co-workers whom he had left in Ephesus and Crete for a limited period in order to carry out some tasks (1 Tim 1:3, 6:20, 2 Tim 4:13, 21 and Titus 1:5, 3:12). All three letters are characterised by two main concerns that are identified by Knight (1992, p.10):

(1) ‘Paul warns Timothy and Titus about a false teaching and exhorts them to stand against it;

(2) Paul gives instructions to the Christians of Ephesus and Crete, through Timothy and Titus, concerning their conduct and church life. In 1 Timothy and Titus the latter includes instructions as to what sort of men are to be appointed to church leadership (1 Tim 3:1- 13; Tit 1:5-9; cf. 2 Tim 2:2).’

The requirements relating to appointment to church leadership in Ephesus and Crete are similar, yet the circumstances differ. In Ephesus, overseers already existed (Acts 20:17) and Timothy was to add to their number. Titus was to ensure that elders were appointed in Crete.

PROBLEMS IN THE CHURCHES

EPHESUS

By the time Paul made his third visit to Ephesus (cf. Acts 18-20) the church had become influenced by false teachers. His reaction was to excommunicate two of them (1 Tim 1:20) and then move on into Macedonia leaving Timothy to correct the error and help the church. Paul then wrote Timothy an authoritative letter (1 Timothy) explaining how he was to discharge his duties, how to deal with false teachers and outlining how the assembly was to conduct itself as the ‘household of God.’ Essential to this conduct was the quality, reputation and behaviour of its spiritual leaders.

The Ephesian church had already been governed by elders for some years but there were problems. Some had become false teachers and those who had not done so had failed to counteract the false doctrine and its effect. Paul therefore addressed the spiritual, moral and personal qualifications of presbyter-bishops in his letter to Timothy.

CRETE

It is unclear if Paul had previously planted churches on the island of Crete or if they had been established before he arrived but it seems that in either case no elders had been appointed. Therefore, on leaving Crete, Paul left Titus behind temporarily to ensure that elders were appointed. Paul also wrote to Titus authorising him to ‘straighten out what was left unfinished’ (Tit 1:5) in every church.

That Paul should leave Timothy and Titus behind in order to temporarily administer the churches shows his commitment to the establishment of good leadership and gives us a glimpse into the management and actual situation in the early churches.


BACKGROUND OF “ELDER” AND “OVERSEER”

presbuteros

It is important to attempt to understand the origin and usage of the terms presbyter and bishop. According to Merkle (2008, p.61-63) the term for elder (zaqen) in the Old Testament refers either to someone who has entered old age or to a community leader who carries out various functions. It usually occurs in the plural referring to a collective body. Merkle identifies three roles in which the elders of Israel functioned they served the nation.

1. They were a representative body which represented the people in religious or political activities.

2. After the exile, they were, along with the governor, the ruling body in Jerusalem (Ezra 5:5, 6:7, 14).

3. They had a judicial function (Deuteronomy 19:12, 21:3, 22:15). The translators of the Septuagint preferred the Greek word presbuteros to translate zaqen, using it 127 times out of 184.

In the Gospels presbuteros usually refers to the chief priests or scribes whom Jesus encountered but in Acts presbuteros refers not only to the Jewish leaders but also to the Christian elders. The latter designation first occurs in Acts 11:30 with no explanation of the new use of the term given by the author.

According to Mappes (1997, Bibliotheca Sacra, Vol. 154, No. 613, p.88) scholars such as Lightfoot argued that this absence of definition ‘was because of the counterpart of elders in synagogues’. Mappes agrees that church eldership was based on eldership in synagogues but points out that there is disagreement among scholars on the similarities between the two and notes the ‘paucity of information regarding the synagogue elder’. On the basis that it is known that synagogue elders functioned as a ‘collegium’, that they were responsible for the well-being of the people, that they had authority and were responsible for the care and communication of the scriptures he concludes that ‘while the synagogal eldership did influence church eldership, the influence was of a general nature.’

Campbell (2004, p.21f) argues that there is no difference between Christian elders and Jewish elders because in each case the designation is just a cultural reference to someone who was respected in the community. He notes that ‘Israelite society was tribal and patriarchal’ and that at each level (tribes, clans and families) leadership was given to the senior males whose functions were accordingly ‘deliberative, representative and judicial’. He emphasises (2004, p.25) that “elders” is a collective term for the leadership and that ‘the word “elder” never occurs in the singular, referring to an officeholder’.

episkopos

Regarding the origin of the term episkopos Mounce (2000, p.165) says that the issue is “shrouded in mystery”. Merkle (2008, p72), identifies three views of origin: as (1) the Old Testament (Isaiah 60:17b) (2) the Greek Societies, or (3) the Jewish mbaqqer (spiritual leader) of the Qumran community but again admits a ‘paucity of evidence.’ One must therefore conclude that how the title arose is uncertain.

ONE ROLE OR TWO?

In any discussion of New Testament church leadership the issue of terminology arises. In the Pastoral Epistles two terms are used; presbuteros (“elder”) and episkopos (“bishop”). Beckwith (2003, p.46ff), commenting on the appointment of presbyters by Paul and Barnabas in the first Gentile churches and referring to Paul’s meeting with the presbyters of Ephesus recorded in Acts chapter 20 says:

‘These are presbyters whom, in accordance with his policy, he had doubtless appointed himself on one of his visits to Ephesus earlier in his second missionary journey. It is here, in verse 28, that we first find presbyters called by their other name of episkopoi, bishops or overseers. Elsewhere in the New Testament, presbyters are referred to in the Pastoral Epistles (1 Tim. 5:17, 19; Tit 1:5), in James 5:14 and in 1 Peter 5:1, and, by their other name of ‘bishops’, in the Pastoral Epistles again (1 Tim 3:1f; Tit 1:7) and in Philippians 1:1. As presbyters they taught, and as bishops they exercised oversight.’

Having pointed out that the two titles are interchangeable Beckwith henceforth refers to the Christian ‘Presbyter-Bishop’, an appropriate and convenient designation that is therefore used in the title and body of this paper.

The emphasis on this dual role of teaching and oversight in the Pastoral Epistles has led some to say that two separate offices are in view; one a ministry of teaching, the other a ministry of ruling. An early exponent of this viewpoint was Calvin (1548, http://www.ccel.org/ccel/calvin/calcom.html) who wrote of 1 Timothy 5:17:

‘We may learn from this, that there were at that time two kinds of elders; for all were not ordained to teach. The words plainly mean, that there were some who “ruled well” and honourably, but who did not hold the office of teachers.’

The following reasons have been offered in support of this view:

1) In the Pastoral Epistles “bishop” is always in the singular, whereas (with the exception of 1 Tim 5:19) “the presbyters” is always in the plural.

2) The use of the definite article “(“the”) in 1 Timothy 3:2 and Titus 1:7 (ton episkopon) suggests that one bishop is above the presbyters.

3) All bishops are responsible to teach (1 Tim 3:2, Tit 1:7) but not all presbyters have this responsibility (1 Tim 5:17).

4) It is unlikely that two separate terms would refer to the one office.

The following have been presented in support of the view that the two terms are synonymous:

1) That the terms are clearly used interchangeably may be demonstrated in three texts; Acts 20:17-19, Titus 1:5, 7, 1 Peter 5:1-2.

2) If presbyter and bishop are two separate offices one would expect Paul to give a list of qualifications for each. In 1 Timothy 1:3-7 and in Titus 1:7-9 the necessary qualifications for bishops are given but presbyters are also mentioned in 1 Timothy (5:17-25) and in Titus (1:5). If presbyter is a distinct office from bishop one would expect the qualifications for such to be clearly stated.

3) According to the Pastoral Epistles presbyters and bishops have the same functions; they both rule (manage) and teach. 1 Timothy 3:4-5 states that a bishop must rule his own household before he is fit to take care of the church. 1 Timothy 5:17 mentions presbyters who “rule well”. Similarly, in 1 Timothy 3:2 a bishop must be ‘apt to teach’ and 1 Timothy 5:17 refers to presbyters who ‘labour in preaching and teaching’.

4) Two distinct offices are not required in order to carry out different functions of
eldership/oversight.

On balance it seems more likely that the two terms represented the same office and that ‘elder’ has more the holder’s character in view, whereas ‘overseer’ his function. It is likely that at first the Christian Jewish assemblies favoured the term presbuteros and the Gentile congregations the term episkopos but that in the course of time both came to be used to describe the church leaders.

A PLURALITY OF PRESBYTER-BISHOPS

The New Testament does not legislate for a specific number of presbyter-bishops in any given congregation but it does clearly envisage a plurality of overseers in every local assembly (Acts 14:23, 15:22, 20:17, Philippians 1:1, James 5:14, 1 Peter 5:1). This was also true of the assemblies in Ephesus and Crete. In 1 Timothy 5:17 Paul refers to ‘the elders who direct the affairs of the church well’ and told Titus (1:5) to ‘appoint elders in every town as I directed you.’ “Elders” is plural and “in every town” is singular, thus indicating multiple elders serving each church on Crete. Plurality of leadership within even small assemblies makes good sense as it ensures accountability, mutual support and shared experience from qualified men.

A NOBLE TASK/DESIRING THE OFFICE

The apostle introduces his list of qualifications for ‘overseership’ in 1 Timothy with the formula ‘faithful is the saying’. ‘Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task’ (1 Timothy 3:1). This is one of five such sayings in the Pastoral Epistles (1 Tim1:15, 3:1, 4:9; 2 Tim 2:11; Titus 3:8).

‘Overseership’ or ‘the office of a bishop’(KJV) translates the Greek
word episcope and ‘it represents the position and function of an overseer’ (Strauch, 1995, p186).

‘Noble’ or ‘fine’ translates the word ‘kalos’ and has the idea of ‘excellent’ or ‘worthwhile’.

It is not known where the saying originated but it does suggest that there was a widespread view that oversight of a local assembly was a noble work. Paul is here commending the role of presbyter-bishop as significant and worthy of respect and appreciation on the part of the congregation. Such a fine work demanded a special type of person.

Paul’s requirements that a bishop be ‘the husband of one wife’ (1 Tim 3), and that a woman must not exercise authority in the church (1 Tim 2) make it clear that candidature for the role of presbyter-bishop was open only to males. Getz (2003, p123ff) argues that this is because Paul followed the “Household Model”, viewing the family as a prototype for the church. There was thus a strong emphasis on male leadership with a requirement for presbyter-bishops to be men who manage their own families well (1 Tim 3:4-5).

Paul is drawing an analogy between the role of husband and the role of elder. If a man displays incompetence in the management of his own children at home how would he be a suitable candidate for the additional challenges of leading the church? Just as a husband is to lead his wife and a father is to lead his family, so qualified presbyter-bishops are to lead the family of God; the local church.

Those qualified to undertake this ‘noble task’ would be obvious to all from ongoing evaluation of their life and work. This is the thrust of 1 Timothy 3:10, ‘And let these [deacons] also [like the overseers] first be tested’, of which Allen (1983, p.22) says: ‘Here it is not a period of probation or a formal examination….but a constant observation and scrutiny of the man and the work he is already doing.’

APPOINTING PRESBYTER-BISHOPS

The only verb in the Pastoral Epistles that conveys the idea of appointing is
‘kathistemi’ in Titus 1:5 where Titus is told to ‘appoint elders’ but this verse does not expand on the formalities surrounding the installation of presbyter-bishops. There appears to be no hint of ordination as we know it today although some understand ‘Do not be hasty in the laying on of hands’ in 1 Timothy 5:22 as referring to formal appointment to office rather than to restoration of the repentant offenders of verse 20.

Someone who aspired to the task of oversight (1 Tim 3:1) and matched the
qualifications in 1 Timothy 3 and Titus 1 would have been publicly chosen either by the congregation or selected by the existing presbyter-bishops fulfilling their scriptural role in ‘managing’ the local church (1 Tim 3:5, 5:17).