Church Leadership

Paul dealt first with the qualifications of overseers, or elders. See "Church Leadership Qualifications: Elders - Titus 1:6-9" below.

The Greek word, episkopos, is functionally descriptive, meaning supervisor or overseer. Near the end of the 2nd century, this term came to be used for the bishop, who supervised leaders from all the churches in a city or region. But, at the time of Paul's writing to the Philippians (Phil 1:1), Timothy and Titus (Tit 1:5-7), episkopos was used interchangeably with presbeyteros or elder (cf. Acts 20:17, 28) to identify mature men of proven character, who managed their relationships lovingly and distributed their household goods equitably. Paul avoided the terms 'ruler' (archōn) or 'master' (kurios), choosing more familial terms, 'elder' and 'servant,' for leadership in God's household.

Guthrie says, "The opening formula, 'Here is a trustworthy saying,' draws strong attention to the importance of the overseer's office" (cf. 1 Tim. 1:15). The "overseer" is one of a group of individuals charged with the general care of the Church (1 Tim. 3:5; Phil. 1:1). The word is used interchangeably with "elder" (Acts 20:17, 28; Tit. 1:5-7). See "Church Leadership Qualifications: Elders - Titus 1:6-9" below. Milne points out:

The overseer or supervisor appears to have been the fundamental church functionary in the apostolic age. The position of overseer or presbyter or elder (since the terms are interchangeable, see Acts 20:17, 28; Titus 1:5, 7; 1 Peter 5:1f.), was, as the name suggests, one of responsibility for the spiritual welfare of the congregation. Its origins are in the Old Testament, where the elders of Israel were representatives of the people in local and national councils. Following the growth of the Jewish state in the inter-testamental period, the elders of the people became an influential part of the high court called the Sanhedrin in Jerusalem (see Exodus 19:7f.; 24:9; Numbers 11:16f.; 1 Kings 12:6ff.; 2 Chronicles 34:29; Ezra 6:14; Matthew 26:57; 27:1; Acts 4:5f., 21). Because it was so much a part of the theocratic government of Israel, the eldership passed over in a very natural way into the organization of the Christian churches (Acts 14:23; 15:6, 22f.; Phil. 1:1; Tit. 1:5). The prominence that Paul gives it suggests that it was intended to be the standard type of leadership in the postapostolic church (1 Tim. 3:15). According to the New Testament, a body of elders supervising the local congregation is the appropriate form of church order.

This saying is trustworthy. See note on 1:15. This is the second instance of this reinforcing phrase designed to elicit closer attention from listeners to what immediately follows. He desires a good work. False teachers at Ephesus were bringing reproach on the church and on its leaders, undermining the dignity of this crucial role. As indicated by the same root here (kalos) and in 5:17 (kalōs), Paul underscored that those who desire this role and do it 'well' are worthy of double-honor.

without reproach. This general qualification is listed first because it is most important in the Ephesian context where false teachers have damaged the church's reputation. The seven positive qualities and five negations which follow (3:2-6) elaborate its meaning in detail. These qualities sum up the 'good reputation' that is needed to bear true witness to the gospel before church members and 'outsiders' (3:7). He must. The Greek word (dei) provides the grammatical structure of the entire section of qualifications for testing church leaders in 3:2-12. The subgroups are clearly parallel: 'It is necessary that an overseer' (3:2-7); 'likewise, deacons' (3:8-10); and, 'likewise, women' (3:11) be exemplary. A husband of one wife. 'A one-woman man' translates the Greek more clearly and brings out Paul's emphasis on marital faithfulness, which prohibits polygamy or remarriage after a divorce not based on biblical grounds. The phrase cannot mean that only married men qualify as candidates, as the same sort of strictly literal reading would also demand that only fathers with multiple children can qualify. Hospitable, and able to teach. While most requirements of overseers are character qualities, three key practices are vital to their work—hospitality, teaching, and household management

He should manage his own household well. Overseers must welcome people into their lives and homes, that they may disciple them not only by their words but also by their loving deeds as they steward the relationships and material goods of their household

Care for a church of God. Good character produces good relations and practices. The purpose of testing and selecting good overseers is to care well for God's household. For candidates who are being tested for the office of elder/overseer, members of their own household are important witnesses to their character.

He must not be a recent convert. While the word 'elder' (presbeuteros) means older, mature man, the focus here is on spiritual maturity, not chronological age. See note 3:7 and 4:12.

He must have a good reputation with those outside. Most of the qualifications for leadership are widely recognized dimensions of good character both inside and outside the church, and are vital to the church's witness in society. the trap of the devil. Paul is aware that church officers are targets of the devil's destructive schemes, because their fall into disgrace hurts the faith of those inside the church and stains the church's witness outside the church

Paul moves from elders to the second office of the Church, deacons. See "Church Office: Deacon - Acts 6:1-7" below.

Select Men & Women of Exemplary Christian Character as Deacons. Whereas the role of 'overseer' was limited to mature men, the role of 'deacon' (diakonos) includes mature women and men. The apostle Paul also pairs these leadership roles in Phil 1:1. Perhaps, he does not include a description of duties for 'supervisors' or 'servants,' because the names themselves are functional. While 'elders' were well established in the Jewish community from the time of Jethro (cf. Ex 18), 'deacons' acted in the Graeco-Roman patronage economy as 'go-betweens' or 'agents' of those they were authorized to represent. They filled a wide array of roles from food service and tutoring within the household to courier and transactional services outside it.

Deacons, likewise. The biblical role of 'deacon' is rooted in the example of Jesus himself (cf. Mark 10:45), who came not to be served, but to serve (diakoneō), but also in the work of Phoebe (cf. Rom 16:2), and 'the seven' men of Acts 6:1-6, who were chosen by their community. Deacons represent Christ, and the congregation, not the elders or overseers. Their primary work is to preserve the integrity of the gospel by insuring 'acts of grace' accompany words of grace (cf. 2 Cor 8:4; 9:1, 12-13), particularly towards those in the community, who are most vulnerable to material want.

the revealed truth of the faith. The clear overlap in character requirements between 'overseers' and 'deacons,' as well as this requirement that deacons 'hold the mystery of the faith,' makes it plain that deacons are not mere social workers. Rather, to hold the words and deeds of the gospel together, they must possess and integrate them in their own households (3:12), as well as in their service to Christ's social body and witness to their neighbors.

Women, in the same way. Paul follows the same pattern of address in the matter of selecting leaders, as he had with his instructions for corporate worship. He addresses the men and women together, first the men, then the women (see notes 2:8 and 2:9). The grammar of his list of qualifications for leaders holds the section together (see note 3:2). Four identifications have been offered for these women: 1) they are the wives of diaconal candidates; 2) irrespective of their marital status, they are female assistants to the deacons; 3) they are women candidates for the office of deacon; and 4) they are the wives of the elders and deacons.

husbands of one wife. Having listed the requirement that women be faithful in everything (3:11; cf. 5:9), Paul requires deacons to be 'one-woman-men' and to manage their households well (see notes 3:2 and 3:5).