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The Gospel Observer
"Go therefore and make disciples of all the nations...teaching them
to observe all that I commanded you, and lo, I am with you always,
even to the end of the age" (Matt. 28:19,20).
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February 10, 2013
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Contents:
1) 1 Timothy 3:1-2 (Tom Edwards)
2) News & Notes
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-1-
1 Timothy 3:1-2
by Tom Edwards
In 1 Timothy 3:1-7, Paul lists the qualifications for an elder (also
known as pastor, overseer, bishop, shepherd, and part of the
presbytery). He begins by saying, "It is a trustworthy
statement: if any man aspires to the office of overseer, it is a
fine work he desires to do" (v. 1). The phrase "a trustworthy
statement...." is rendered as "a true saying" in the KJV, and
David Lipscomb points out that "This saying would indicate that the
work had been so highly esteemed that it had already grown into a
saying.... No more important and no better work exists among
the people of God."
E.W. Bullinger defines the "overseer" as "a watcher...." He
goes on to say that "In Athens it was the name given to the men sent
into subdued states to conduct their affairs.... In the N.T.
it is used of presbyters...denoting the watchful care which they
were to exercise." He also points out that this term denotes
the "duties" of one who is such, rather than the dignity of the
office.
As shown above, the Bible uses several different words in referring
to those who serve as "overseers." One of them is "pastors":
"And He gave some as apostles, and some as prophets, and some as
evangelists, and some as pastors and teachers" (Eph.
4:11). This is the only place in the New Testament (of
the NASB and KJV) where the word "pastors" is used; and the singular
"pastor" is in neither of these versions. Note, too, that this
verse shows the evangelists and pastors as being two different
groups. So though much of the denominational world uses the
term "pastor" to refer to any preacher, that is not the way the
Bible uses it. "Pastors" is from the Greek word
"poimen," which is defined as "a shepherd, one who tends herds or
flocks, not merely one who feeds, but one who tends, guides,
nourishes, cherishes, and rules, etc." (E.W. Bullinger). It,
therefore, is also translated in the New Testament as "shepherd,"
"shepherds," and "Shepherd" and is used in referring to literal
shepherds, such as in Matthew 9:36, and also figuratively. For
instance, Jesus is depicted as the "good shepherd" (John 10:11) and
"the great Shepherd of the sheep" (Heb. 13:20). In writing to
the elders, in 1 Peter 5:1, Peter exhorts them to "shepherd the
flock of God among you..." (v. 2); and he refers to Jesus as being
"the chief Shepherd" (v. 5). Here in 1 Peter 5:2, "shepherd"
is from the Greek verb "poimaino." This is also seen in Acts
20:28, where Paul exhorts the Ephesians elders to "Be on guard for
yourselves and for all the flock, among which the Holy Spirit has
made you overseers, to SHEPHERD the church of God which He purchased
with His own blood."
A more common term for the "overseer" or "shepherd" is
"elder." It comes from the Greek word "presbuteros."
Thayer shows that this word means primarily "elder, of age"; so it
indicates an older person advanced in life. It is also used in
referring to members of the Sanhedrin because in earlier times,
rulers and judges were to be selected among the elderly men.
Bullinger points out that this word for "elder" always implies
"dignity and wisdom." And to see that "elder" can be used
synonymously for an overseer, compare these verses: "From Miletus he
sent to Ephesus and called to him the ELDERS of the church" (Acts
20:17). And to these men, Paul instructs, "Be on guard for
yourselves and for all the flock, among which the Holy Spirit has
made you OVERSEERS, to shepherd the church of God which He purchased
with His own blood" (Acts 20:28).
Another word used for the overseer is "bishop." In the ASV,
this is the word used in 1 Timothy 3:1 (instead of
"overseer"). It is also used in 1 Timothy 3:2, Titus 1:7, and
1 Peter 2:25 of that version. Commenting on this word, Robert
Milligan writes, "The word 'bishop' is but a corruption of the Greek
episkopos. It was introduced into the English language through
the medium of the Anglo-Saxon, and has, consequently, the same
meaning as the word 'overseer.'" So here we see that "bishop"
is just another name for the elder or overseer; and it was never
used as in Catholicism for referring to one "exalted elder" over the
others, and who was then given charge of a diocese (or a group of
churches in an area) to oversee. Rather, there was always to
be a plurality of elders (or bishops) on an equal level in every
church, and they were to oversee only the local congregation where
they were members.
Another term used for the elder -- or actually the elders (in the
plural) -- is "presbytery." We find it only in 1 Timothy 4:14, where
Paul encourages Timothy to "Do not neglect the spiritual gift within
you, which was bestowed on you through prophetic utterance with the
laying on of hands by the presbytery." Of course, it wasn't
the elders who gave Timothy miraculous gifts; for Paul writes in 2
Timothy 1:6, "And for this reason I remind you to rekindle afresh
the gift of God which is in you through the laying on of my
hands." "Presbytery" comes from the Greek word "presbuterion"
that is related to "presbuteros," which is translated as "elders" in
the New Testament.
Before Paul begins listing the qualifications for an elder, notice
what else he points out as being necessary in verse 1: The man must
"aspire" to the office of an overseer, which is translated as
"desires" in the NKJV. So a man must truly want to be an
elder. It, therefore, is not something that could be forced upon
him.
The word "office" (1 Tim. 3:1) is actually the same word as the word
for "overseer," so that Greek word is being translated here as "the
office of overseer." Primarily, this Greek word means
"investigation, inspection, visitation," as Thayer shows; and used
with regards to "that act by which God looks into and searches out
the ways, deeds, [and] character of men, in order to adjudge them
their lot accordingly, whether joyous or sad." I point this
out so that we can see the idea of observing and evaluating in this
word. For it is also used to mean "oversight" or
"overseership" -- as well as "the office of an elder" or "the
overseer" himself. So we think of an "overseer" as one who
"oversees" or watches over the flock, out of a concern for their
spiritual well-being. This can also be seen in Hebrews 13:17,
where it states, "Obey your leaders and submit to them, for they
keep watch over your souls as those who will give an account. Let
them do this with joy and not with grief, for this would be
unprofitable for you."
In speaking of the elder's qualifications, Paul shows "An overseer,
then, must be above reproach, the husband of one wife, temperate,
prudent, respectable, hospitable, able to teach" (1 Tim. 3:2).
The importance of having these listed qualities can be inferred from
the word "must," For that word is pertaining to each of the
following requirements as being absolutely necessary.
Paul first mentions in this verse that the overseer must be "above
reproach." The KJV and NKJV use the word "blameless."
Commenting on this, E.M. Zerr points out that "This word has been
distorted out of its true meaning by saying it requires a bishop to
be free from sin or any other defect. Such a definition would
make it impossible to have scriptural elders, since the scripture
clearly teaches that no man is perfect in that sense." Some
other versions render it with having a "good name" or "good
reputation." And though a man is not perfect in all ways, he
can still have that good name or good reputation. The phrase
"above reproach" is from one Greek word -- "anepileptos" --
which Bullinger defines as "one in whom there was no just
cause for blame." So to live above reproach is to live above
fault, blame, or censure. It is to live a life that is
unimpeachable or above suspicion. Others do not have any
justifiably bad things to say about this one. And this
blamelessness is not only in relation to the church, but to the
world, as well. For notice 1 Timothy 3:7: "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." Being "above
reproach" is also seen in the list of qualifications of an elder in
Titus 1:6. Sometimes in selecting an elder, the members have
been asked if they know of any reason why so and so should not serve
as one. Failing to live above reproach would be one of those
reasons. In addition, we can say that striving to live above
reproach is not only something the elder is to be concerned with;
but, also, every Christian (Phil. 2:14-16).
Paul also points out that the elder must be "the husband of one
wife," which is seen in Titus 1:6 as well. This makes a very
strong argument for pointing out that the preacher is not
necessarily the pastor, for the preacher does not have to be married
-- but the elder or pastor does! This is also another reason
why a woman could not serve as an elder.
Some folks have wrongly viewed this qualification to apply to a man
who has been MARRIED ONLY ONCE -- and that he would, therefore, meet
that requirement, even if his wife was deceased prior to his
becoming an elder. But the language is referring to one who is
married at the time he is appointed and serving as an elder.
Others have viewed this phrase, "the husband of one wife," as
meaning that an elder doesn't have to be married, but if he is
married, he is to be the husband of ONE WIFE ONLY. In other
words, he is not to be a polygamist. But no one in the church
was to be a polygamist. And, as pointed out above, his
presently being married is one of the qualifications for becoming an
elder.
We also realize that the elder could not be in an unscriptural
marriage, for then he would not be above reproach.
Isn't it interesting, that though the Catholics for a long time have
practiced celibacy for their popes and priests, the Bible shows men
who were to serve as elders needed to be married and have believing
children, as a couple of the qualifications for that position of
leadership.
Paul also shows that the elder must be "temperate." It is from
the Greek word "nephaleos," which James Strong defines as "sober,
that is, (figuratively) circumspect," which the English dictionary
shows to mean "watchful and discreet; cautious;
prudent." The KJV renders it as "vigilant." The
English dictionary defines "temperate" as "1. moderate or
self-restrained; not extreme in opinion, statement, etc. 2. moderate
in any indulgence...." It is also translated as
"self-controlled" and "sober-minded" in some other Bible
versions. Lipscomb points out that this means that the elder
is to be "Watchful over himself in restraining the appetites and
passions, using all in moderation so as to blend all the faculties
to the highest degree of activity."
Again, we can point out that being "temperate" is not only for the
elders. Later in this chapter, Paul also instructs the women
to be temperate (1 Tim. 3:11). And in writing to Titus, Paul
also exhorts the older men to be that way (Titus 2:2). And
though Paul specifies the elders, women, and older men, should this
not also be a characteristic of every Christian?
Another qualification for the overseer is that he is
"prudent." The KJV renders it as "sober" (sophron). Some
of the meaning of this word is actually synonymous with temperate,
for Thayer shows that it primarily means "1) of a sound mind, sane,
in one's senses"; but, secondarily, as, "2) curbing one's desires
and impulses, self-controlled, temperate." This word is also
translated as "sensible" in the NASB, and that is how it is listed
as one of the qualifications for an elder in Titus 1:8. That
same Greek word, and rendered as "sensible," is also used in Titus
2:2, concerning the older men; and in Titus 2:5, with regard to the
younger women. But, again, isn't it important for every
Christian to be "prudent" and sensible?
The elder is also to be "respectable" (kosmios). Strong
defines the Greek term as "orderly, that is, decorous"; and it is
also seen in the KJV as "of good behavior" (1 Tim. 3:2) and "modest"
(1 Tim. 2:9), which, in this last reference, is translated as
"proper" in the NASB, where Paul instructs the women to "adorn
themselves with PROPER clothing, modestly and discreetly...."
But, as these definitions and translations show, for the elder to be
"respectable," it involves more than merely what he wears. For it
also pertains to his conduct as well. This term expresses, as
Zerr writes, that the elder's "life as a whole is orderly; one that
is commendable in the eyes of his fellowmen." This, too, should be
what every Christian strives to have. As Paul instructs, "Give
no offense either to Jews or to Greeks or to the church of God" (1
Cor. 10:32). And this is done by conducting ourselves "in a
manner worthy of the gospel..." (Phil. 1:27).
In 1 Timothy 3:2, the elder is also to be "hospitable." From
the Greek word "philoxenos," it is actually a compound word of
"philo" for "love" and "xenos" for "strangers." So it literally
means "loving strangers." This qualification is also mentioned
in Titus 1:8 for the elder; but it also should be true of every
Christian, according to 1 Peter 4:9, where Peter exhorts the
brethren to "Be hospitable to one another without complaint."
Thayer defines the Greek word as "hospitable, generous to guests."
Robertson Word Pictures makes a good point by reminding us that
persecuted saints during Paul's day were often made homeless.
But by the elders setting forth the right example of receiving
these, it would also be an encouragement to the other brethren to do
likewise. Similarly, people who were taking the gospel far
from home, sometimes didn't have a public place to lodge; so the
hospitality of good brethren would be a warm welcome and a helpful
accommodation. And, in this regard, it certainly was a way of
furthering the gospel of Christ.
It is also necessary for the elder to be "able to teach" (1 Tim.
3:2). From the Greek word "didaktikos," which Thayer defines as "apt
and skillful in teaching." This is also seen in Titus 1:9-14,
in pertaining to an elder: "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.
For there are many rebellious men, empty talkers and deceivers,
especially those of the circumcision, who must be silenced because
they are upsetting whole families, teaching things they should not
teach for the sake of sordid gain. ...For this reason reprove
them severely so that they may be sound in the faith...." To
"exhort" is to admonish, instruct, or encourage; and to "refute" is
"to expose, convict, or reprove." Being able to teach (and
correct the erring) should also be true of every child of God as
well (cf. 2 Tim. 2:24-26; Heb. 5:12).
In our next installment for The Gospel Observer, we will consider
some additional New Testament qualifications for an elder.
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News & Notes
Let those of us who are Christians be remembering the following
people, and their families, in prayer:
* Barbara Teer (Denise Guillot's mother) while in the
hospital for more than a week, due to high levels of calcium, also
suffered from what initially was thought to have been a stroke, but
has turned out to be a subdural hematoma, which is a collection of
blood between the brain and the skull. Over the last several
days, her condition seems to swing back and forth from an improving
state to a poor one. Her daughter writes: "She was making amazing progress being able
to say one-syllable words and even able to move her right side
this morning. When I came in tonight, she is visibly worse w/a
ragged cough and on oxygen. We just take it one day at a time and
pray for His will to be done." It was also thought that she
might be developing pneumonia.
* Remember, too: Bill Barfield (Linda
Blevins' uncle) who is now at a rehab center, but might be put on
hospice care. Also Linda Blevins who is having testing
to determine the recent spike in her blood pressure, though now
under control with an increase of medicine; Pam MacDonald
who has severe back problems; Cheryl Crews who has chronic
ailments; Shirley Young who suffers from fibromyalgia; and
Jean Calloway who has health problems.
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The Steps That Lead to Eternal Salvation
1) Hear the gospel, for that is how faith comes (Rom.
10:17; John 20:30,31).
2) Believe in the deity of Christ (John 8:24; John
3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
4) Confess faith in Christ (Rom. 10:9,10; Acts
8:36-38).
5) Be baptized in water for the remission of sins
(Mark 16:16; Acts 2:38; 22:16; Rom. 6:3,4; Gal. 3:26,27; 1 Pet.
3:21).
6) Continue in the faith; for, if not, salvation can
be lost (Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
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Park Forest
CHURCH OF CHRIST
9923 Sunny Cline Dr., Baton Rouge, LA 70817
Sunday services: 9:00 AM (Bible class); 10 AM & 6 PM (worship)
Tuesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (225) 667-4520
Tom@ThomasTEdwards.com
http://ThomasTEdwards.com/go
(Gospel Observer website)
http://ThomasTEdwards.com/audioser.html
(audio sermons)