Who Is Qualified to Be an Elder? A Careful Analysis of 1 Timothy 3:1-7 (Part 5 of 5)

“He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil” (1 Tim. 3:6-7, ESV).
 
Another nonnegotiable is that a congregational overseer must not be “a recent convert” or “novice” (ASV, NKJV).¹ Although no particular length of time from his conversion is specified and must therefore be assessed on a case-by-case basis,² it ought to be “obvious” or “clearly evident” (5:25) when a man is mature enough in the faith to be ready for church leadership. Otherwise, if appointed prematurely, he may become “puffed up with conceit,” “lifted up with pride” (KJV), “become arrogant” (ISV).³ From the noun tûphos (“smoke”), the literal sense of the verbal tuphóō is to blow smoke and cloud up the air, used metaphorically of having a muddled mindset, moral blindness from poor judgment that obscures spiritual perception. It blinds with prideful conceit, rendering a person unwise and foolish.⁴ “Pride gives a false sense of altitude, making the subsequent fall seem all the greater.”⁵
 
The all-too-common aftermath of arrogant pride is to “fall into the condemnation of the devil.” The noun kríma (28 occurrences in the NT) generally applies to “a condemnatory sentence” or “a penal judgment,” so the question is whether this (and the parallel or contrasting statement in v. 7) refers to the condemnation the devil enacts (subjective genitive), or the condemnation the devil receives from God (objective genitive)? Here in v. 6 (in contrast to v. 7), the condemnatory judgment seems most likely to be that which God metes out against the devil and those who follow his lead.⁶
 
Further, the overseer “must be well thought of by outsiders,” or “have a good report” (KJV), “a good testimony” (ASV, NKJV), “a good reputation” (CSB), “with those outside the church” (NASB), “so that he may not fall into disgrace …” This is vital to protect the Lord’s body from harmful allegations and unnecessary disruptions, “for the non-Christian world has generally respected the noble ideals of Christian character, but has persistently condemned professing Christians, particularly ministers and leaders, whose practice is at variance with profession”⁷ (cf. 1:19-20). 
 
All the listed qualities in this section relevant to observable behavior serve as a commendable example for fellow believers, but also a compelling testimony to the world.⁸ Disreputable leaders damage not only their own reputation but also the influence of the church, thereby falling “into a snare of the devil,” or “into the devil’s trap” (NIV).⁹ “It is a trap set by the devil when the behavior of the church’s leaders is such that outsiders will be disinclined to hear the gospel.”¹⁰
 
As shepherds of God’s flock (Acts 20:28), congregational overseers have the solemn duty of keeping watch over precious souls and will stand accountable on the day of judgment (Heb. 13:17). Such a daunting task is less daunting when members of the church are respectful, cooperative, and peaceable (1 Thess. 5:12-13). 
 
--Kevin L. Moore
 
Endnotes:
     1 This is the only occurrence in the NT of the adj. neóphutos (lit. “newly planted,” or “neophyte”). Contrasting the established Ephesus church with the supposedly “new work” in Crete, Robert Utley tries to explain the absence of this qualification from the corresponding list in Titus by claiming it was unnecessary where “they were all new converts” (Paul’s Fourth Missionary Journey 45). However, Utley not only reads too much into the silence of a single passage, he brushes aside the detrimental pitfall when the requirement is unheeded. 
     2 The fact that elders were appointed in every church near the end of Paul and Barnabas’ first missionary campaign (Acts 14:23) is not at variance with this requirement if the length of the campaign is estimated according to biblical data rather than the unfounded guesses of commentators. The first missionary journey, like those that followed, was an extensive church-planting mission involving approx. six years of preaching the gospel, making disciples (incl. households), and establishing autonomous churches. See K. L. Moore, “The First Missionary Journey,” Moore Perspective (10 Feb. 2013), <Link>. 
     3 This verbal tuphóō occurs in the NT only three times: 1 Tim. 3:6; 6:4; 2 Tim. 3:4. Cp. phusióō, to “be puffed up” with pride (1 Cor. 4:6, 18, 18; 5:2; 8:1; 13:4; Col. 2:18). On the detrimental effects of prideful arrogance, see Prov. 11:2; 13:10; 14:3; 16:18; 29:23.  
     4 The usage of this word in antiquity seems “to show that the idea of a ‘beclouded’ and ‘stupid’ state of mind must be associated with that of pride. Obnubilation [a clouded mental state], however produced, seems the primary notion; that produced by pride or vanity …” (C. J. Ellicott, Critical and Grammatical Commentary 59, emp. in the text).
     5 D. Guthrie, The Pastoral Epistles 82, emp. in the text.
     6 Cf. 5:11-15, 24; John 8:44; 9:39-41; 16:11; Rom. 2:2-3; Gal. 5:7-10; Jas. 3:1; 1 Pet. 4:17; 2 Pet. 2:1-3; Jude 4. See G. D. Fee, 1-2 Timothy, Titus 85; H. D. M. Spence, “First Timothy,” in NT Commentary 3:191; N. J. D. White, “First and Second Timothy and Titus,” EGT 4:114.  
     7 D. Guthrie, The Pastoral Epistles 83.
     8 Cf. 1:16; 2:1-7; 4:15-16; 5:25; 6:1; also Matt. 5:13-16; Luke 2:52; John 13:35; 17:21; Acts 10:22; Rom. 2:24; 13:12-14; 1 Thess. 4:11-12; Tit. 2:5. 
     9 Cf. 2:14; 6:9; 2 Tim. 2:26; cf. 2 Cor. 4:4; 11:3, 14; 2 Pet. 2:18-21. 
     10 G. D. Fee, 1-2 Timothy, Titus 83.
 
Related Posts: The Process of Selecting & Appointing Elders, Qualifications of Elders Part 1, Part 2, Part 3, Part 4; Deacons' Qualifications Part 1; Congregational Leadership Without Elders
 
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Who Is Qualified to Be an Elder? A Careful Analysis of 1 Timothy 3:1-7 (Part 4 of 5)

“He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God's church?” (1 Tim. 3:4-5, ESV).

 
An overseer must (v. 2) “manage his own household well …” The Greek oîkos (“house”) is used here as a metonymy for “household” or “family,”¹ which in ancient Mediterranean societies consisted of a male head (paterfamilias) and those in his home subject to his authority, including his wife, children, sometimes slaves,² along with extended family members as well (cf. 5:8, 16; 6:1-2). Specific instructions are given in the NT for Christian households,³ a number of which would have formed the nucleus of local congregations.⁴
 
The word translated “manage” [proïstámenon] is the present tense (conveying current, ongoing action) middle voice (implying personal responsibility) participial form (“managing”) of proïstēmi,⁵ followed in v. 5 by the aorist active infinitive form [prostēnai] (“to manage”), viewing the action as a whole, then paralleling the verb epimelēsetai, the future passive indicative form of epimeléomai,⁶ meaning to “take care of” or “care for.” The only other usage of this latter verb in the NT describes the compassionate caring for the wounded victim in the Lord’s parable of the Good Samaritan (Luke 10:34, 35). Despite inevitable family issues, a man is to manage, lead, and care for those of his household “well” [kalōs]⁷ (cf. vv. 12, 13; 5:17), serving as a pattern for others to follow. Whether in the home or in the church, thoughtful concern without managing, or managing without thoughtful concern, is not biblical leadership.⁸ He is neither an oppressive dictator nor a placid bystander but a wise, benevolent leader, guardian, and provider deserving respect and loyalty (cf. 5:8; 1 Thess. 2:11-12).
 
The particular focus here is “keeping his children submissive,” or “having his children in subjection” (ASV), “see that his children obey him” (NIV), “keeping his children under control” (NASB). The parallel text in Titus 1:6, “and his children are believers [faithful] and not open to the charge of debauchery or insubordination,” concerns the reputation in the community of his older children.⁹ Notwithstanding the unfortunate circumstance of a rebellious son or daughter going astray despite the parents’ best efforts,¹⁰ the requirement here is that of a man who fulfills his fatherly duties as God intends.¹¹ One does not qualify as a congregational leader whose children in general are undisciplined, insubordinate, and out of control.¹²
 
The noun semnótēs signifies worthiness of respect, descriptive of how Christ-followers ought to be perceived (2:2; Tit. 2:7), not necessarily “with all gravity” (ASV, KJV) in the sense of sternness but “with all dignity” in the sense of “natural respect.”¹³  Whether this pertains in the current text to the children (N/RSV), the father (NET), or the way he manages his children (ESV, NIV), the ambiguity allows application to all these, “keeping his children under control with all dignity” (NASB). The dignified development of dignified children comes through dignified parenting rather than forceful intimidation or neglect.
 
Demonstrated family leadership is a necessary quality for a church leader, because “if someone does not know how to manage his own household, how will he care for God's church?” The presumption is that a man will lead and care for the church in the same manner he leads and cares for his family. “The man who is a failure at one (family) is thereby disqualified for the other (church).”¹⁴ As noted above, a qualified leader is to “manage” [proïstēmi] those for whom he is responsible, whether his immediate family or his church family (5:17), but not as an uninvolved observer or an authoritarian ruler.¹⁵ He is instead to “care for” [epimeléomai] them as the divinely-appointed head of his own household,¹⁶ and as caregiver of “God’s church,” i.e., “the household of God” (3:15). His authority is subject to divine authority. He is “God’s steward” (Tit. 1:7a), along with his fellow-elders, divinely commissioned “to care for¹⁷ the church of God, which he obtained with his own blood” (Acts 20:28).
 
--Kevin L. Moore
 
Endnotes:
     1 Note also v. 12; 5:4; Luke 11:17; Acts 7:10; 10:2; 11:14; 16:31; 18:8; 1 Cor. 1:16; 2 Tim. 1:16; 4:19; Tit. 1:11; Heb. 11:7. 
     2 J. D. G. Dunn, The Theology of Paul the Apostle 591 n. 128; W. A. Meeks, The First Urban Christians 75-76. A household inclusive of slaves would only be relevant to society’s upper echelons, not many of whom were connected to the church (1 Cor. 1:26), but enough to justify specific instructions concerning this established economic arrangement of the 1st-century Roman world (1 Cor. 7:20-24; 12:13; Eph. 6:5-9; Col. 3:22–4:1; 1 Tim. 6:1-2; Philem. 10-16). See K. L. Moore, “The Sociocultural Context of the NT (Part 5): Households and Slavery,” Moore Perspective (24 July 2019), <Link>.
     3 Eph. 5:22–6:9; Col. 3:18–4:1; 1 Tim. 3:4; 5:4, 8; 6:1-2; Tit. 2:1-10; 1 Pet. 2:18-20; 3:1-7. In the absence of a male head, the household would naturally be managed by a woman (e.g. Acts 12:12; 16:14-15; cf. Rom. 16:1-2; 1 Cor. 1:11). 
     4 Christians assembled in the homes of Aquila and Priscilla in Ephesus (1 Cor. 16:19) and later in Rome (Rom. 16:5), Gaius in Corinth (Rom. 16:23), Philemon in Colosse (Philem. 2), Nympha/s in Laodicea (Col. 4:15), Mary in Jerusalem (Acts 12:5, 12), and Lydia in Philippi (Acts 16:40). While the nucleus of house churches was often the household itself, this does not mean every person in the home was converted (e.g. Philem. 2, 10-17). New converts would have been added to the household communities. See K. L. Moore, “The Sociocultural Context of the NT (Part 6): House Churches,” Moore Perspective (24 July 2019), <Link>. 
     5 This verb occurs eight times in the NT with nuances including “preside over,” “superintend,” “rule,” “lead,” “give attention to” (Rom. 12:8; 1 Thess. 5:12; 1 Tim. 3:4, 5, 12; 5:17; Tit. 3:8, 14). 
     6 The verbal epimeléomai is a combination of the intensifier epí (“upon”) + mélei (to “care about” or “have regard for”).
     7 Nuances of this adverb include “rightly,” “nobly,” “honorably.” The CSB renders it here, “completely.” 
     8 G. D. Fee, 1-2 Timothy, Titus 82.
     9 Seeing that one of the descriptive terms for this leadership position is “elder” [presbúteros] (5:1, 17, 19; Tit. 1:5), implying an advanced level of maturity and experience that typically comes with age, an older man with older children could be assumed – still somewhat subjective but informative nonetheless. 
     10 Gen. 4:1-16; Deut. 21:18-21; Prov. 19:26; 28:7; Luke 15:11-32; cf. Isa. 1:2. 
     11 Gen. 18:19; Josh. 24:15; Prov. 22:16; 29:17; Eph. 6:4; Col. 3:21. See K. L. Moore, “Train Up a Child,” Moore Perspective (7 Oct. 2015), <Link>. The plural “children” can simply mean one or more and apply to a single child (cf. Gen. 21:7). If an audience were asked, “Raise your hand if you have children,” surely the single-child parents would be expected to raise their hands. Some would argue that a man with multiple children is more qualified to deal with differing personalities and inter-personal conflicts than a man with only one child. But this is a subjective perception rather than a biblical mandate. One could reason that a man with ten children is more qualified than a man with two children, but obviously the two-child man is not biblically disqualified. While perhaps less than ideal, a man with only one child could still be biblically qualified to serve as a congregational overseer.
     12 Cf. 1 Tim. 1:9; 1 Sam. 3:13; Prov. 29:15; Rom. 1:29-32; cp. Eph. 6:1-3; Col. 3:20. Some maintain that the only children in view here are those currently in the home, excluding adult children no longer living under the same roof (G. W. Knight III, The Pastoral Epistles161). However, this does not take into account antiquity’s societal concept of “household,” and surely it is a glaring indictment on a man’s leadership ability if all his children are insubordinate as adults.
     13 D. Guthrie, The Pastoral Epistles 81-82.
     14 G. D. Fee, 1-2 Timothy, Titus 82.
     15 “There is a fine line between demanding obedience and gaining it. The church leader, who must indeed exhort people to obedience, does not thereby ‘rule’ God’s family. He takes care of it in such a way that its ‘children’ will be known for their obedience and good behavior” (G. D. Fee, 1-2 Timothy, Titus 82-83).
     16 1 Cor. 11:3; Eph. 5:22–6:4; Col. 3:18-21; cf. also Acts 10:34-48; 11:14; 16:25-33; 18:8.
     17 The present active infinitive poimaínein lit. means “to shepherd” (NASB, NKJV), in view of the metaphoric description of the church as “the flock” (vv. 28a, 29b). This would include decision-making and problem resolution (Acts 15:6, 23), overseeing and mentoring (Acts 20:28; Heb. 13:7; 1 Pet. 5:1-4), watching over souls (Heb. 13:17), and equipping the saints (Eph. 4:11-12).
 
Related Posts: Must All of an Elder's Children be Christians?, Qualifications of Elders Part 1, Part 2, Part 3, Part 5
 
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Who Is Qualified to Be an Elder? A Careful Analysis of 1 Timothy 3:1-7 (Part 3 of 5)

 

The expectations for a congregational overseer include: “not a drunkard, not violent but gentle, not quarrelsome, not a lover of money” (1 Tim. 3:3, ESV). 

The first of four requisites stated in the negative,¹ “not a drunkard,” is also rendered “not an excessive drinker” (CSB), “not given to drunkenness” (NIV), “not addicted to wine” (NASB), “not given to wine” (N/KJV), “no brawler” (ASV). The adj. pároinos, from pará (“near,” “beside”) + oînos (“wine”), is used in the NT only here and in Tit. 1:7. Similar to nēphaléos (v. 2), the primary sense pertains “to one who is given to drinking too much wine, addicted to wine, drunken,”² while the secondary sense, “quarrelsome over wine” or “drunken behavior,”³ gives way to its metaphoric usage, “brawling,” “abusive,” “brash,” or “violent tempered.” Should this word be interpreted so narrowly as to limit its meaning to just one of these semantic possibilities to the exclusion of any other option?

 

It seems unlikely that the adverse effects of intoxicating wine are “scarcely alluded to here,”⁴ seeing that Paul is not silent on the use of wine (1 Tim. 5:23) or its abuse (3:8; Eph. 5:18; Tit. 2:3), including implicit allusions (1 Tim. 3:2, 11; Tit. 2:2; cf. 1 Thess. 5:6, 8; 2 Tim. 4:5). Drunkenness, however it is to be measured,⁵ was a problem in antiquity and is clearly condemned in scripture.⁶ If the word méthusos explicitly identifies one who is a “drunkard” (1 Cor. 5:11; 6:10), it follows that a more descriptive term like pároinos, as intended by Paul and understood by his Greek-speaking readers, would include “drunkenness and its manifestations.”⁷

 

Some have concluded that drinking intoxicants is at least tolerated if not celebrated in scripture, so the prohibitions against drunkenness imply the acceptability of discreet usage in moderation.⁸ But a positive commendation of alcohol consumption drawn out of Paul’s denunciation of its abuse goes beyond the wording and apparent purpose of the relevant texts (discussed further at 3:8),⁹ especially if some of the troublemakers about whom Paul is concerned were prone to intemperance (note 5:23-24) and disruptive behavior (note 6:4-5; 2 Tim. 2:23). 

 

Related to and perhaps an extension of the previous thought, the acceptable church leader is “not violent but gentle, not quarrelsome …”¹⁰ The expression mē plēktēs (“not violent”)¹¹ is also rendered “no striker” (ASV, KJV), “not a bully” (CSB), “not … pugnacious” (NASB), the total opposite of (“but” [allá], a strong adversative) one who is epieikēs (“gentle”)¹² or “patient” (KJV), along with ámachos (“not quarrelsome”),¹³ also rendered “peaceable” (NASB), “not contentious” (ASV), “not a brawler” (KJV), “must not be argumentative” (ISV). There is no place for physical abusiveness (Acts 23:2; 2 Cor. 11:20), or for wounding one’s soul “with cutting, unkind words”¹⁴ (cf. 1:9; 2:8). “And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness…” (2 Tim. 2:24-25a).

 

Another must is “not a lover of money,” i.e., “not covetous” (N/KJV), “not greedy” (CSB). The adj. aphilárguros occurs in the NT only here and in Heb. 13:5,¹⁵ with the corresponding mē aischrokerdē (“not greedy for money”) in Tit. 1:7. Paul goes on to warn, probably due to the misconduct of agitators, “For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs” (1 Tim. 6:10,¹⁶ note vv. 3-10; 2 Tim. 3:2). The other side of this mandate is generosity and benevolent giving.¹⁷

--Kevin L. Moore

Endnotes:

     1 Three employ mē (“not”), and the other has the alpha prefix of negation, like anepílēptos (“without reproach”) in v. 2. 

     2 BDAG 780. Similar terminology in the LXX includes oinophlugeí, “drunk with wine” (Deut. 21:20), and oinophlugēsōmen, “be drunk with wine” (Isa. 56:12). Note also “tarry long over wine” (Prov. 23:30).

     3 Among the ancient Greeks, the feminine noun paroinía was descriptive of “drunken behavior.” See H. G. Liddell and R. Scott, A Greek-English Lexicon, rev. H. S. Jones.

     4 H. D. M. Spence, “First Epistle of Paul the Apostle to Timothy,” in Ellicott’s NT Commentary 190; “It is rather a warning against choosing for the sacred office one given to frequenting noisy banquets, where wild and imprudent words are often spoken.” Conversely, the most straightforward reading, “not near or beside wine,” would include but not be limited to the mere avoidance of drinking parties (James Bales, The Deacon and His Work 25).

     5 See K. L. Moore, “Here’s Why I Don’t Drink Beverage Alcohol,” Moore Perspective (28 Sept. 2013), <Link>.

     6 Lev. 10:9; Prov. 20:1; 23:29-35; Isa. 5:11; 28:1-8; Luke 21:34; Rom. 13:13; Gal. 5:21; Eph. 5:18; 1 Pet. 4:3. 

     7 C. J. Ellicott, Critical and Grammatical Commentary on the Pastoral Epistles 58. This would clearly be at variance with “above reproach … sober-minded, self-controlled, respectable …” Otherwise, one could excuse a prospective overseer’s drunkenness as long as he is not abusive. “The primary problem with alcohol is that it muddles the mind. Unclear thinking leads to behavior that is selfish and sinful. Christianity seeks to elevate your mind and heighten your self-awareness so that you can behave more responsibly and compassionately. Lucidity and love go hand in hand. Conversely, alcohol and abuse are frequent companions” (Aubrey Johnson, Dynamic Deacons: Champions of Christ’s Church 23).

     8 Robert James Utley, Paul’s Fourth Missionary Journey 42-44; Preston Sprinkle, “What Does the Bible Really Say About Drinking Alcohol?” Relevant (15 Sept. 2014), <Web>. A number of pro-drinking arguments fail to consider the significant difference between wines of antiquity (often diluted to avoid intoxication), prior to the invention of distilled liquors, and today’s more potent beverages, not to mention the respective environments of necessity and survival vs. the enjoyment of (dependence on?) a chemical depressant. 

     9 Lynn Anderson says “that Paul’s references to wine are not a teetotaler’s proof texts,” but neither do they provide legitimate biblical sanction for social drinkers. Anderson goes on to concede that if one values his “freedom to drink wine more highly than the freedom to lead the church, that person is ‘given to’ (addicted to) wine!” (They Smell Like Sheep 1:162-63).  

     10 The BMT/TR includes mē aischrokerdē (“not greedy for money”), which is practically synonymous with aphilárguros (“not loving money”) that follows, and it occurs in Tit. 1:7.

     11 In the NT only here and in Tit. 1:7.

     12 In the NT only here and in Phil. 4:5; Tit. 3:2; Jas. 3:17; 1 Pet. 2:18.

     13 In the NT only here and in Tit. 3:2. Cp. Prov. 14:29; 15:18; 26:21; 29:22.

     14 H. D. M. Spence, “First Epistle of Paul the Apostle to Timothy,” in Ellicott’s NT Commentary 190. 

     15 Minus the alpha prefix of negation, philárguros (“loving money”) is used in Luke 16:14; 2 Tim. 3:2.

     16 The noun philarguría (“love of money”) occurs only here in the NT. See also Eccl. 5:10-17; Mark 10:17-25; Luke 12:15-21. 

     17 Prov. 3:9; Acts 11:29; Rom. 12:1-2; 15:26-27; 1 Cor. 16:1-2; 2 Cor. 8:1-12; 9:2, 5-7; Gal. 6:6-10; Eph. 4:28.

 

Related Posts: Qualifications of Elders Part 1, Part 2, Part 4, Part 5

 

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