Chapter EightForms of First-Century Leadership
How To books or pamphlets of instructions are wonderful if they are clearly
written. If they provide information from someone who understands the need and
the situation, the information can be invaluable. A good how to book is
helpful in many situations when you need clear guidance on what to do! However,
a how to book is good for nothing but laughs if the writer does not know how
to communicate. If the information does not address the need or grasp the
situation, it is frustrating instead of helpful.
So much did sordid love of gain and lust for wealth prevail among Cretans that
they were considered the only civilized people in the world in whose eyes no gain is
disgraceful. Diodorus of Sicily related a story of a Cretan soldier who
betrayed his army to the Romans for money, rejecting valuable Roman citizenship
(Histories 6.47.5). It is not an exaggeration to acknowledge that the Cretans
had an earned reputation, acquired for generations, as being a greedy, violent
society who honored and did things other societies regarded as immoral.
Maybe the writer does not know the language. Maybe the writer assumes too much
about the need or the situation. Whatever the circumstance, the writer is not
able to address the need of the person seeking guidance. The result is hilarious
if the situation is not critical or frustrating if the situation is critical.
The New Testament is not a how to book. It is a discipleship book. It involves
a believer in Jesus Christ if the believer commits to a transition in personal
lifestyle. Because it has been and is often treated as a how to book, the end
result has been endless arguments, divisions, and countless frustrated
individuals.
Does that mean that we should be unconcerned about doing Bible things in Bible
ways? No! It means we should not try to force the New Testament to say things it
does not say. It means we should not make a first-century statement address a
twenty-first century problem the original writer WAS NOT addressing.
Yes, context matters! Our twenty-first century doctrines should not determine
the meaning of biblical statements. The meaning of biblical statements should
determine our twenty-first century doctrines. We do not form a doctrinal system
and then force every statement in scripture to agree with our system. We
seriously consider all biblical statements in context to determine our
doctrines, even if that demands we allow ourselves to see information we never
have considered. It means every generation continues the quest to grasp fully
Gods will by building on the past to address the present.
Convenient? No! However, we seek Gods will in every age with a faith that seeks
understanding. Will another conscientious believer in Jesus Christ reach
different conclusions because the believer places the emphasis or priorities
differently than do we? In all likelihood, that will happenit does happen and
always has happened.
Forms of Early Leadership
As an example, consider first-century concepts of ekklesia leadership. Since the
ekklesia did not have what we know as church buildings, the responsibilities
of ekklesia leadership were not consumed in matters such as parking, air
conditioning, heating, leaks, adequate space for an endless variety of purposes,
land deeds, contracts, and the use of property.
Do such considerations meet real needs in todays societies? Yes! However, may
we not seek to make such considerations legitimate by forcing a New Testament
phrase or statement to say something that was not the point of the New Testament
writer.
(1) Most congregations in the New Testament had at least five kinds of
leadership available to them. They had apostles. At times this meant the twelve
men who followed Jesus. These were the men who (after Jesus death and
resurrection) were located in Jerusalem for a while (Acts 6:2; 15:2). These men
especially were involved in the lives of the ekklesia at Jerusalem (Acts 15:4,
22; 16:4).
People other than the twelve were also called apostles (Acts 14:14). The word
apostle simply means one who was sent. It typically implied (by context) that
the person sent was commissioned to act on the behalf of the sender.
The twelve were commissioned by Jesus (Matthew 10:1-5; 28:16-20). [Acts 1:21-26
discusses Gods selection of Matthias to take the dead Judas place. This
passage affirms that a group of disciples (besides the twelve) followed Jesus
from his baptism and witnessed Jesus resurrection.] The twelve occupied a
special position as representatives of Jesus Christ as did no others (Ephesians
2:19-22).
Others were commissioned by congregations for a mission to be performed on their
behalf. In those instances, the Greek word for apostle(s) often is translated by
the English words minister, delegate, or representative (all of which
represented basic responsibilities of an apostle). For examples, consider 2
Corinthians 8:23 and Philippians 2:25.
Thus the Greek word was used in two ways. It was used to refer to Jesus twelve
disciples. It also was used in a more common sense as reflected in 1 Corinthians
15:5-7 (in the contrast of the twelve to all the apostles). Yet, there is no
doubt that the twelve served a unique role in the leadership in the first
congregations (Ephesians 3:4-6; 4:11-13; 1 Corinthians 12:28-31).
(2) The first congregations had leadership from Gods Spirit. Gods Spirit
commonly was active among the first people in Christ. Those first Christians
could not imagine the Spirit not being active in future generations. From the
selection of Matthias (Acts 1:24-26), to the formation of the first ekklesia
(Acts 2:1-4, 11, 12), to the spread of the gospel among Jewish people (Acts
3:7-10; 4:29-31), to addressing the first congregational problem (Acts 6:3), to
including non-Jewish people in the presentation of the gospel (Acts 10:19, 20,
44-47), to the selection of the first missionaries (Acts 13:2), to resolving a
Jewish-gentile conversion conflict (Acts 15:8, 28), to taking the message about
Jesus Christ and his teachings to the gentile people (Acts 16:25, 26; 19:2, 6;
20:28), Gods Spirit played an active, essential leadership role.
(3) These first Christians also had the leadership of evangelists. Fortunately
for us, three of the New Testament books were written to evangelists (see
Ephesians 4:11 and 2 Timothy 4:5).
Timothy was left in Ephesus to instruct Christian teachers about the content of
their teaching. His personal instructions included (a) an encouragement not to
be discouraged (1 Timothy 1:19), (b) instructions not to allow his youthfulness
to become an issue (1 Timothy 4:12), (c) an urging not to neglect his spiritual
gift (1 Timothy 4:14), (d) a challenge to give careful attention to his
relationships (1 Timothy 5:1-16), and (e) directions to exercise care in his
personal life because he represented Jesus Christ (1 Timothy 6:20, 21).
Emphasis on his responsibilities as an evangelist in Ephesus were (a) to
encourage prayer for the idolatrous rulers (1 Timothy 2:1-4), (b) to encourage
Christian women to have a godly lifestyle (1 Timothy 2:9-15), (c) to appoint
overseers and deacons in the ekklesia (1 Timothy 3), (d) to teach believers in
Jesus Christ to avoid a focus that produced division (1 Timothy 4:1-11), and (e)
to enact instructions on Christians behavior (1 Timothy 5, 6).
In 2 Timothy, Timothy was encouraged not to allow Pauls circumstances to
discourage him (chapter 1). He was exhorted to hang in there, to keep
reminding, and to be kind instead of quarrelsome (chapter 2). The situation
would get worse, but Jesus Christ, not difficulties, should shape who he was
(chapter 3). Timothy was urged to be devoted to his ministry and to come to Paul
quickly (chapter 4).
In the brief book of Titus, the specific reason given for Titus being left on
the island of Crete was to appoint elders in every city (1:5). That would
include seeing that rebellious, empty deceivers did not provide leadership for
the ekklesia (1:10). He was to be careful in his relationships, and to teach
Cretan Christians in every age group and relationship how they should behave as
Christians (chapter 2). The Cretan Christians were to be reminded of
transformation in Jesus Christ (the source of their blessings). Why? Their
behavioral change would NOT result from continuing their old way of life
(chapter 3).
(4 and 5) The early ekklesia also had leadership from local elders and deacons.
We, because of the exposure of experience and teaching, are likely much more
familiar with these forms of leadership than the other forms.
The Assumptions
Assumptions easily are made. Though we often realize our assumptions are not
factually based, we do not question our assumptions because (a) those
assumptions reflect our experience, (b) it is difficult for us to imagine that
which lies outside our experience, and (c) it is simpler to assume nothing has
changed than it is to deal with the realities of change.
Consider the elder form of local leadership.
If many of todays Christians were asked to thoughtfully reflect on those
assumptions, we would acknowledge difficulties or qualify those assumptions. We
often acknowledge that our assumptions are oversimplifications. As an example,
it is obvious in assumption #1 that 1 Timothy 3 and Titus 1 are not an exact
overlay. In assumption #2, we know (if we are more than new converts) that all
elders are not the same, as if they were the product of some divine production
line. In assumption #3 we understand that an elders relationships within the
congregation are critical to the success of his leadership. In assumption #4 we
know elders must deal with twenty-first century realities that were not a part
of first-century congregations. In assumption #5, we realize that the
expectations of a congregation are a significant factor in what elders can and
cannot do effectively in their guidance.
Contrasting Ephesus and Crete
Ephesus was the fourth largest city in the Roman Empire. It had a population of
around 250,000 people. The city served as a major connecting point for caravans
and ships sailing for Rome. Militarily, Ephesus was a strategic city for around
a thousand years.
The city was also an important religious center for all of Asia. The principal
Temple of Artemis (Diana) was located there. It also contained three temples
dedicated to the emperor cult, a group who practiced the magical arts (Acts
19:17-19), and a large colony of Jews.
As an indication of the influence of monotheistic Christianity in a polytheistic
environment, Christianity had an economic impact on the powerful Temple of
Artemis (one of the worlds seven wonders then). Christianity impacted the
Temple of Artemis economically, politically, and socially (Acts 19:23-27).
Christianity also caused a significant rejection of the magical arts (Acts
19:19).
Ephesus was among the most prominent cities in the Roman Empire. It was a city
of wealth, sophistication, significant culture, and a cultural heritage. The
Christians there confronted environments and needs that did not exist in rural
towns.
The contrasts between Ephesus and Crete are numerous. Ephesus was a city with
broad-reaching influence; Crete was an island whose society and nation often
were regarded with disdain. Timothy was left in the city of Ephesus to address
strange doctrines that had infiltrated the Christian community (1 Timothy
1:3); Titus was left on the island of Crete to (a) set in order what remains
and (b) to appoint elders in every city (Titus 1:5). Timothys work in the
city of Ephesus involved (presumably) one Christian congregation/community in
one city; Tituss work involved multiple Christian congregations/communities in
multiple cities (Titus 1:5). Whereas Ephesus enjoyed a reputation of
sophistication, Cretans were looked upon as being a crude people (Titus
1:12-16).
For centuries, Crete had an earned reputation for piracy that was repressed
first by the Greeks and then by the Romans. They also served as mercenaries in
numerous conflicts. The quote Paul used regarding Cretans being liars, evil
beasts, and gluttons was from Epimenides, dating to around 600 B.C. Cicero wrote
(The Republic 3.4.15): Indeed, moral principles are so divergent that the
Cretans consider highway robbery to be honorable. Polybius (Histories 6.46.1-3)
wrote: Their laws go as far as possible in letting them acquire land to the
extent of their power ..., and money is held in such high honor among them
that its acquisition is not only regarded as necessary, but as most honorable.
The contrast in the social climate of the city of Ephesus and the social climate
of the island of Crete is quite remarkable. The contrast is so remarkable that
it indicates that the challenges that would confront Christians in Ephesus would
distinctly differ from the challenges confronting Christians on the island of
Crete.
Chapter Eight
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