It is a significant challenge to place ourselves in the geographical, social, and spiritual context of 2000 years ago. Most of us have never lived in a context where the principal spiritual concepts are tied to forms of idolatry. None of us have ever lived in a geographical context of an empire with a Caesar as ruler, nor have we existed in the social context of the first-century world.
Ephesus was a major port city with direct access to Rome. Asiatic caravans brought their goods to Ephesus to be placed on ships. A city of around 250,000 people, Ephesus was the Roman Empire's fourth largest city. The city housed the principal Temple of Artemis (Diana), a virgin goddess worshipped throughout that world. That temple was one of their world's wonders, a significant economic influence empire-wide, and a site of pilgrimages. It was claimed that Artemis answered prayers, had power over other spiritual forces, and served in roles of savior and lord.
For reasons of size, commerce, economic significance, and religious significance, Ephesus was important. The city was the site of a theater, baths, a library, an incredible marketplace, a magnificent paved road that led to the harbor, three temples dedicated to the Roman emperor, and the Roman political center for Asia. Ephesus was a prosperous, "happening" place known for its sophistication in the Roman world. It was definitely a place with a "who's who" society. It was not an insignificant place that served a single function located in oblivion whose "claim to fame" was in its past.
Evidently Paul located his work there for over two years (Acts 19:8-10) because Ephesus provided him opportunity to evangelize Asia. Paul's work in Ephesus was so powerful that Christianity (known as "The Way") had an economic impact on the influence of Artemis [incredible] (Acts 19:24-27). Paul also established a respectful relationship with some of the Asiarchs [powerful political figures who were not Christians but who had province-wide influence] (Acts 19:31).
In this city of status, economic influence, and political influence, Paul said the following regarding congregational overseers in 1 Timothy 3:
Many approach finding elders or overseers for a congregation as a matter of (a) defining the meaning of those terms and (b) finding men in the church who fit that description.
You are asked to note some things. (a) Note that with the exception of marriage and family considerations, a description of a mature Christian is given. The qualities given in I Timothy 3:1-7 are the qualities that every Christian seeks as a personal expression of spiritual development. (b) Note the requirements of being respectable, and a person of dignity in his family relationships. (c) Note he is to have a good reputation outside the Christian community. Suggestion: all these qualities would have significant meaning in places like Ephesus.
Also consider several things. Nothing is said about his faith, his willingness to repent, or his baptism. Nothing is said about the fruit of the Spirit which are to possess the life of the person in Jesus Christ. Read Galatians 5:22-24, and consider the contrast between deeds of the flesh (verses 19-21) and the fruit of the Spirit. The fruit of the Spirit is not presented as an optional life focus. Also, consider it says nothing about the Christian graces (2 Peter 1:5-8). The Christians who do not have this life focus (a) do not partake of the divine nature (verse 4), are blind or short-sighted (verse 9), have forgotten purification (verse 9), and are likely to stumble (verse 10).
The point: there are more things to consider than the qualities listed in 1 Timothy 3:1-7 and Titus 1:5-9 to determine the spiritual maturity of the men who will shepherd the congregation.
When spiritually immature men who are not held in honor by the congregation and who are not open to God's Spirit seek to provide shepherding in the congregation, both they and the congregation will experience the pain of hurt.
For Thought and Discussion
Link to Teacher's Guide
Lesson 8