Chapter Nine
Comparing and Contrasting
1 Timothy 3:1-7 and Titus 1:5-9
Give careful attention. If 1 Timothy 3:1-7 and Titus 1:5-9 are not exact
overlays, would this not at least suggest that effective congregational
leadership in Ephesus and Crete faced different challenges? Consider the two
listings (NASV).
1 Timothy 3:1-7 Titus 1:5-9 Parallel qualities (where both reflect an identical quality) Similar qualities (not an exact emphasis, but areas of similar concern)
It is a trustworthy statement: if any man aspires to the
office of overseer, it is a fine work he desires to do. An overseer,
then, must be above reproach, the husband of one wife, temperate,
prudent, respectable, hospitable, able to teach, not addicted to wine or
pugnacious, but gentle, peaceable, free from the love of money. He must
be one who manages his own household well, keeping his children under
control with all dignity (but if a man does not know how to manage his
own household, how will he take care of the church of God?), and not a
new convert, so that he will not become conceited and fall into the
condemnation incurred by the devil. And he must have a good reputation
with those outside the church, so that he will not fall into reproach
and the snare of the devil.
For this reason I left you in Crete, that you would set in order
what remains and appoint elders in every city as I directed you, namely,
if any man is above reproach, the husband of one wife, having children
who believe, not accused of dissipation or rebellion. For the overseer
must be above reproach as God's steward, not self-willed, not
quick-tempered, not addicted to wine, not pugnacious, not fond of sordid
gain, but hospitable, loving what is good, sensible, just, devout,
self-controlled, holding fast the faithful word which is in accordance
with the teaching, so that he will be able both to exhort in sound
doctrine and to refute those who contradict.
Above reproach
One wife
Sound parental influence
Hospitable
Not an alcoholic
Not pugnacious
Temperate (1 Timothy); sensible (Titus)
Qualities that reflect a difference in emphasis
Prudent (1 Timothy); self-controlled (Titus)
Able to teach (1 Timothy); exhorts in healthy teaching and refutes
contradictions (Titus)
Not contentious (1 Timothy); not quick-tempered (Titus)
Does not love money (1 Timothy); not fond of sordid gain (Titus)
Gentle
Relevant Considerations
First, consider Ephesus. Acts 20:17-32 documents that the Christian congregation
in Ephesus had elders long before 1 Timothy was written. In Acts 20, give
careful attention to Pauls warnings to the elders. They were to be on guard for
themselves as well as the congregation (Acts 20:28). Their appointment as
shepherds who oversaw the congregation at Ephesus was made by the Holy Spirit
(ibid.). After Paul physically left them (Acts 20:25, 29), savage wolves would
come among them, the elders at Ephesus, (Acts 20:29) speaking perverse things,
to draw away the disciples after them (Acts 20:30). There would be elders in
Ephesus who would exalt themselves by creating their own following, leading
disciples away from Jesus Christ.
Is there indication of such behavior in 1Timothy? Certain men in the
congregation taught strange doctrines (1:3). Myths, genealogies, and
speculations were allowed to rival the teachings from God (1:4). The result was
fruitless discussions and confident assertions not based on understanding (1:6,
7).
Some elders were exceptional and deserved double honor, and some elders needed
to be rebuked before the congregation (5:17-22). Care was to be given not to
charge good elders irresponsibly. However, all elders were to be accountable to
the congregation.
What occurred in regard to challenges involving elders was not to involve bias,
partiality, or hastiness. Contrast the profile in 3:1-7 with what occurred in
6:3-5.
The community of Christians at Ephesus needed additional elders, but they needed
good ones that fit the profile, not bad ones who were self-centered. It was not
just a matter of adding some men, but adding men who fit a specific profile. A
good Christian man would be a blessing to Gods spiritual values, would
encourage the congregation to be more godly, and would be respected in the
community at Ephesus. 1 Timothy 3:1-7 is not a checklist, but a limited profile
of the kind of man the Christian community at Ephesus needed as a shepherd.
Second, consider Crete. The needs in the Cretan Christian communities were
different. For example, the responsibility of having a good reputation with
those outside that was stressed in Ephesus could involve common immoral
concepts/values the Cretan society regarded to be good. The Cretan society did
not honor values that were a part of the core of Christian existence.
Consider some of the values Paul urged Titus to stress. There were Cretan
influences that professed to know God but were lacking in understanding (1:16).
The result was that these people were detestable, disobedient, worthless people
who produced no good deeds. Gods grace instructed Christians (a) to deny
ungodliness and worldly desires and (b) to live sensibly, righteously, and
godly. The contrast between what Cretan society declared good and what Christian
community declared good would be striking! (See 2:11-14.)
The Christian Cretan would be submissive, be ready for good deeds, not attack
others or the reputations of those people, not quarrel, be considerate,
recognize personal transformation, and recognize the reasons for transformation
(3:1-7). The contrast between the Cretan society and the Cretan Christianity
community would be as striking as the contrast between white crystals and salt
or darkness and light! (See Jesus words in Matthew 5:13-16.) The Cretan
Christians needed shepherds that would guide them away from the values of a
corrupt, godless society to the strange (to Cretans) values of Jesus Christ
and God.
All people who leave the values of society to be directed by the values of Jesus
Christ carry a lot of baggage with them. The more striking the gap between the
values of society and the values of Jesus Christ, the more baggage converts
carry. Shepherds who can help Christians distinguish between the values of
godlessness and godliness are invaluable assets to a Christian community!
Limitations of the Lists
The emphasis of the two profiles, even when combined, is not all-inclusive of
essential Christian values. Neither list says anything specifically about
The persons faith in Jesus Christ as Gods resurrected son (does a congregation
dare vest leadership in a person who does not have and demonstrate this faith?),
Are the elder/overseer profiles in 1 Timothy 3 and Titus 1 helpful and valuable?
Certainly! Are these profiles all-inclusive, considering all relevant
information for a congregational leader? No! Can a person fit those two
profiles and not provide spiritual guidance to individuals? That question is
deserving of serious reflection.
The persons love for Jesus Christ and his people (does a congregation dare give
a man leadership when such love is not clear?),
The persons sense of mercy and justice (does a congregation dare grant
leadership to someone who does not demonstrate a good balance between godly
mercy and justice?),
The fruit of the Spirit (Galatians 5:22, 23), and
The Christian graces (2 Peter 1:5-8).
Can any person be a Christian? Yes! Can every Christian be involved in service?
Absolutely! Can every Christian man provide the congregation leadership in the
role of an elder? No. That level of leadership is reserved for the person who
has a certain level of spirituality, commitment, and maturity as he (with the
congregations approval) leads the congregation closer to God and His eternal
objectives.
It is possible to be so concerned that we do Bible things in Bible ways that
we forget all about scriptural purposes. A man who is not deeply spiritual will
not fulfill Gods objectives even if he fits the profiles of 1Timothy 3:1-7 and
Titus 1:5-9. A congregation should always include the biblical purpose of
leadership with the biblical profiles of leadership.
Chapter Nine
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