Chapter Eight

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

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.

Parallel qualities (where both reflect an identical quality)

Above reproach
One wife
Sound parental influence
Hospitable
Not an alcoholic
Not pugnacious

Similar qualities (not an exact emphasis, but areas of similar concern)

Temperate (1 Timothy); sensible (Titus)
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)
Qualities that reflect a difference in emphasis
Timothy:
Respectable (conducts himself in good taste; not offensive to others)
Gentle
Not a new convert
Has a good reputation in the community
Titus:
God’s steward
Not self-willed
Loves good
Just (upright)
Devout (holy)

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 Paul’s 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 God’s 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. God’s 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 person’s faith in Jesus Christ as God’s resurrected son (does a congregation dare vest leadership in a person who does not have and demonstrate this faith?),

The person’s love for Jesus Christ and his people (does a congregation dare give a man leadership when such love is not clear?),

The person’s 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).
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.

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 congregation’s 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 God’s 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.


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