Titus 1

Study Guide 153: 1, 2 Timothy; Titus CHURCH LEADERSHIP Overview The Pastoral Epistles are Paul’ s last words to leaders of the young church. These brief letters to Timothy and to Titus have their own unique value. They show us how we are to communicate our faith (Study Guide 151). They teach us how to recognize and select spiritual leaders (Study Guide 152). And they give us insight into different categories of leaders, and how our local church leaders are to function. In these brief letters we meet apostles, overseers (bishops), elders, and deacons. What do we know about the role of each, and how each functioned? In addition, the pastorals raise a question linked with a sensitive modern issue. Paul told Timothy to commit what he had been taught to “ reliable men.” And he said that he did “ not permit a woman to teach or to have authority over a man” (1 Timothy 2:12). Does this mean that women cannot function as leaders in the church? And, if so, what specific leadership roles are they not to take? The structure of modern churches is not the same as that of the first-century church, even though we use some of the same identifying terms. Even so, there is much we need to learn about leadership from the pastorals and to apply today if we too are to maintain healthy, vital congregations. For a complete discussion of this subject see the author’ s Theology of Church Leadership (Zondervan).

Commentary When Paul and the other early missionaries established a new church, they characteristically stayed for a time, teaching and instructing. They would make another visit to the young church at a later time to complete what was unfinished “ and appoint elders in every town” (Titus 1:5). From this practice, referred to in the Book of Acts and several New Testament Epistles, we draw both principles and some questions. Paul (with Timothy and Titus) did not function as local church leaders. What were they? Elders (plural) were to be established in every town. Nothing is said about ordaining a “ pastor” of a local church. What was the task of elders? What about pastors? Elders were appointed on the missionaries’ return visit. Why not on the first? New Testament letters dealing with leadership seem to assume (or to explicitly teach) male leadership. What about women in the local church? Can they be leaders? Exploring questions like these does not necessarily lead us to challenge our own forms of church government. But it does help us think more clearly about spiritual leadership and its function in the local church. LINK TO LIFE: YOUTH / ADULT Divide by sexes. Ask the women to discuss their feelings about being women in your church. Do they feel accepted and valued? If not, why not? How is either acceptance or nonacceptance communicated to them? Ask the men to discuss their feelings about women in your church. Do they feel the women are accepted or valued as persons? How do they communicate either acceptance or nonacceptance?

Leadership Terms Several different words identify church leaders in the New Testament. Apostle. This word, which in the New Testament can mean “ ambassador,” “ delegate,” or “ messenger” (e.g., “ missionary” ) is used predominantly of the original 12 disciples and of Paul. These, whom we might call “ the Apostles” had unique authority in all the churches. But there were also others called “ apostles,” such as Barnabas (Acts 14:14), and even the little-known Andronicus and Junias (Romans 16:7). These apostles were itinerants, who traveled widely founding and then guiding a number of local congregations, much as do modern missionaries. Whether or not there are modern apostles is often debated. But if so, they surely fall into the category of “ apostle” and not “ Apostle.” And if there are apostolic ministries, they will surely, as in New Testament times, extend beyond ministry in a single local church. Bishops. The Greek word we translate “ bishop” in some versions means “ overseer,” or “ one who takes care of.” Jesus is called “ Bishop of your souls’ (1 Peter 2:25, KJV). The word suggests a special responsibility to superintend, or to watch out for. The parallel descriptions of qualifications for the bishop (or overseer) in 1 Timothy 3:1-16 and for the elder in Titus 1:1-16 suggest that these two terms, along with “ shepherd,” “ presbyter,” and “ pastor,” are synonyms. Titus especially seems to use “ bishop” and “ elder” interchangeably. And Paul’ s letter to the Philippian church is addressed to three groups in the congregation: “ all the saints . . . with the overseers and deacons” (Phi 1:1). Though we do not know the specific duties of the overseer, it’ s clear that the overseer worked within a functioning, local congregation. Elder. This Greek word, like our own, refers first to age: “ older one.” The Romans had a similar term in Latin: senatus, or “ senator.” The Jews used “ elder” as a title for members of local councils and for the inner group of the Sanhedrin. In early Christianity, teams of elders were responsible for overseeing local congregations (see Acts 14:23). The Expository Dictionary of Bible Words (Zondervan) discusses the appointment and tasks of elders. The appointment of elders is mentioned in both Acts and Titus. The term “ appoint” need not imply apostolic selection of elders; but it does indicate official apostolic recognition and installation. Apparently elders were appointed only on subsequent visits of the missionaries to congregations they had established (Acts 14:21-23; Titus 1:5). It was necessary for a congregation to exist for some time before those whose growth toward maturity and whose gifts would be recognized by the local community could be appointed as elders. The religious con man might temporarily deceive with smooth words. But within a community that shared life intimately, time would reveal true character and motivations. Scripture gives no well-defined job description for elders. We do know that elders functioned within local congregations and assembled with other elders to consider matters that affected Christians. The word “ elder” probably suggests age, and certainly indicates spiritual maturity. The role of elder requires distinctive spiritual gifts, as well as developed Christian character. After all, every one of God’ s people is called to spiritual maturity. But not every mature believer is called to serve as an elder. One critical ministry of elders is mentioned in 1 Timothy 5:17 : “ The elders who direct the affairs of the church.” A hint about the directing role is found in the concept of overseer (episkopos). By the way it was used in the secular society, this word, often translated “ bishop,” suggests both administrative and judicial functions. The same meaning seems applicable to the church, particularly when the concept is linked by Peter with the image of shepherding (1 Peter 2:25). Although we have no detailed description of the tasks of an elder, the hints found in the New Testament are suggestive. The church is a body, with its own unique organic kind of life. Gifts of overseeing are needed to understand and guard those processes and relationships which permit the local community to function in an organized way. Thus, being an elder calls for insight into the nature of the church and an understanding of how the body functions and the way the gift of administration operates. Deacons. The Greek word means “ to serve” or “ to wait on.” A deacon literally is the servant of someone. A deacon in the New Testament church was a helper, or agent, of the governing authorities. In Acts 6:1-15 the apostles appointed deacons to supervise food distribution to needy Christian widows. There were high spiritual qualifications for this service; yet it was recognized as a subordinate ministry established to free the apostles for teaching and prayer. What is important to note is that on both the local and “ national” levels there were those who accepted responsibility for maintaining sound doctrine and the holy lifestyle in the church.

Multiple Local Leadership Some see the Pastoral Epistles and other New Testament books as challenging our contemporary practice of hiring a single pastor. It is clear from 1 Timothy 5:17-18 that some local church leaders in Paul’ s day gave their full time to ministry and were supported by the congregation, “ especially those whose work is preaching and teaching” (1 Timothy 5:17). So the problem does not seem to be whether or not local leaders should include paid professionals. Where we are more seriously challenged by the New Testament is in our typical local church structure which sets a lone pastor as the “ man at the top.” We often see this structure as a pyramid with the pastor (or “ senior pastor” ) at the peak, and all others (associate pastors, board members, committee members and ordinary laymen) as under. But Paul speaks explicitly of “ the elders who direct the affairs of the church” (1 Timothy 5:17; Titus 1:5). From these and other references it’ s clear that the New Testament concept of local church leadership is that of a team, rather than of individual “ superstar” leadership. Why multiple leadership? There may be several reasons. (1) No individual can expect to have all the spiritual gifts needed to adequately oversee the life of a congregation. We need a blend of gifts. (2) Leaders need to be close to individuals in the congregation and to be aware of doctrinal and practical needs. No one individual can develop close enough relationships with all members of a typical congregation. (3) We are all human and fallible. Team leadership permits discipline, correction, and instruction of leaders by other leaders. (4) Leaders give leadership by example. While an individual may provide a good example of individual qualities, no individual can model a functioning body. A leadership team can be an example of the loving, caring community the whole church is to become. What can we learn about how local church leaders are selected? I noted earlier that elders were “ appointed” by the apostles or men like Titus when they made return visits to churches. Why? Because elder qualifications focus on personal growth and spiritual maturity, evidenced both by life and by grasp of sound doctrine. Men needed time to mature before their qualifications could be distinguished. But who then selected them? In the New Testament, the apostles or their representatives seem to have made the official appointment. The word “ appoint” is epitithame, which has the meaning of “ ordain” or “ give official recognition to” rather than that of “ select.” The process seems to involve growing congregational trust in certain members and acknowledgment of their maturity. It was only then, when leadership qualities had developed and been recognized in the local congregation, that leaders were given official recognition by apostolic “ appointment.” LINK TO LIFE: YOUTH / ADULT Give a minilecture on local church leadership roles, emphasizing the need for leadership teams rather than “ one-man rule.” Then either: (1) ask your group to assume that it is establishing a local congregation. How would they diagram an “ ideal” structure? What would they want to write into their constitution to reflect New Testament patterns? Or: (2) distribute copies of your own church’ s organizational chart and constitution. In what ways does it reflect New Testament patterns? In what ways might it be modified to better reflect New Testament concepts of church leadership?

Reliable Men? Of all the questions raised about church leadership, one is particularly important and deeply felt these days: “ Must leaders always be men? May women be elders? May women be pastors? And if not, why not?” The discussion is often blurred by a semantic problem: what we in the twentieth century have defined as the elder role is usually not what Paul was talking about. Hence, is it even relevant to apply his qualifications to a job that sometimes more resembles a business manager than a spiritual leader? Nevertheless, each of us, in whatever ecclesiastical arrangement we find ourselves, must face the general question of women’ s role in church leadership. To respond to this issue, we need first of all to review how the New Testament affirms the equality of women with men in the body of Christ. In a day and culture that typically counted only men, the emphasis on women is surprising. Women were with the original disciples after Jesus’ ascension; and “ they all joined together constantly in prayer” (Acts 1:14). The conversions of individual women are noted (Lydia in Acts 16:14-15; Damaris in Acts 17:34). In other cases, Scripture records that “ not a few prominent women” and “ a number of prominent Greek women” believed (Acts 17:4, Acts 17:12). Paul ended his letter to the Romans with a list of notes to special people in the church there; a third of these are women! There are women whom Paul called his “ fellow workers” who “ have contended at my side in the cause of the Gospel” (Phi 4:3). Paul used the word fellow worker to describe Timothy (Romans 16:21), Titus (2 Corinthians 8:23), Demas and Luke (Philemon 1:24), Priscilla (Romans 16:3), and Euodia and Syntyche (Phi 4:3), the last three being women. Phoebe was a deaconess (Romans 16:2), and many commentators feel that 1 Timothy 3:11 refers not to deacons’ wives but to deaconesses. In the practical, ongoing work of the church for which the deacons were responsible, there would be certain tasks clearly more suited to women (such as assisting another woman at baptism, counseling women on relating to husbands and children, etc.). In this Age of the Spirit, even the gift of prophecy (which many feel includes proclamation or preaching) is for daughters as well as for sons (Acts 2:18; 1 Corinthians 11:5). In the church, each person is a priest, and each has spiritual gifts through which he or she can contribute to the health and ministry of the whole. It is completely out of harmony with the Bible to make artificial distinctions between men and women in the church, relegating women to a second-class position. Each woman and each man in the church is free to find fulfillment as a ministering person. “ There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:28). Women leaders? Why then in the pastorals does the same writer, Paul, “ not permit a woman to teach or have authority over a man” ? (1 Timothy 2:12) Why are they to “ learn in quietness and full submission” ? (1 Timothy 2:11) Why are bishops and deacons referred to as “ husbands” and “ men” (1 Timothy 3:2, 1 Timothy 3:8, 1 Timothy 3:12; Titus 1:6) without exception? In the whole context of Scripture (where women do prophesy!) it is clear that Paul is not suggesting a woman may not open her mouth when men are present. Church leadership is the topic of the pastorals, and since leaders oversee the purity of the Christian community’ s doctrine and lifestyle, it is clear that the particular “ teaching” Paul refers to is the “ teaching with authority” that Paul urges on Timothy and Titus as their ministry. It was Timothy’ s role to “ command and teach” (1 Timothy 4:11) the things of God as an apostolic representative. Apparently Paul did not permit a woman to be ordained to such an office of responsibility. As to the “ quietness and full submission,” the Bible Knowledge Commentary (Victor) notes (p. 735), The word hesychia, translated “ quietness” in 1 Timothy 2:11 and “ silent” in 1 Timothy 2:12, does not mean complete silence or no talking. It is clearly used elsewhere (Acts 22:2; 2 Thessalonians 3:12) to mean “ settled down, undisturbed, not unruly.” Today? What about today? Well, there are many who would disagree with this instruction of Paul’ s. Some suppose that Paul was simply a male chauvinist. He spoke from the context of his own time, and thus shared a common prejudice against women. “ For our enlightened day,” they suggest, “ such a limit does not apply.” Some, less eager to discount Scripture, still suggest that the restriction was peculiar to first-century culture. In that society, a woman leader would not have had the same respect as a man. In today’ s world, the situation has changed, so we are free to suppose the restriction no longer applies. Others suggest that it is all right for women to serve on the church board “ at the invitation of” (and thus under the authority of) the men of the congregation. Among those who take Paul’ s restriction at face value are the following: Some say that his ruling is based not on culture but on creation. God ordained male headship as long ago as Genesis 2:1-25, not because of any superior intelligence or strength, but simply because headship had to be tested somewhere to prevent anarchy. In everyday society, we may rearrange roles and responsibilities to our hearts’ content, but in the home and the church — divinely ordained institutions — we are bound to follow the order demonstrated in Scripture. Some extremists make this teaching the foundation of an attack on women as persons, declaring that the disqualification for church leadership demonstrates female inferiority. Still others simply say that, whatever the reasons behind this teaching, it is better to follow it than to debate it. What strikes me as being of most concern here is not so much whether women are or are not to be affirmed as pastors or as elders. On this issue each of us is responsible to examine the Word for guidance, and to follow what we believe to be God’ s will. I feel free to hold my own convictions, and to permit others to hold theirs. What most concerns me is that the debate about women leaders may cause us to lose sight of the fact that women are full and equal members of the body: gifted, valued, ministering members. Another concern is that women may be tempted to make the issue of ordination a symbol of their acceptance as persons. Either of these is tragic. On the one hand, the whole church in our day needs desperately to affirm women as people and open itself in every way to the ministry God intends to offer the whole body through them. On the other hand, women and men both need to learn to live comfortably and affirmatively within whatever limitations God has placed on them. Each of us needs to develop a healthy self-esteem based not on position but on recognition of who we are in Christ. We each have God-given gifts with which to serve others. If a women should be disqualified from an office in the church, such a disqualification would in no way make her less significant as a sister, a person, or a unique and utterly vital member of the body of Christ. LINK TO LIFE: YOUTH / ADULT Read 1 Timothy 2:1-15 to the group. Ask each individual to write a brief summary statement of his or her impression of the limitations on women which it implies. Have group members read their statements. Then explain the various ways Christians have tried to deal with such passages. Discuss: “ Do any of these seem to resolve the questions raised?” Then in a minilecture describe the broader view of women in the church taken in Scripture and discussed in this guide’ s commentary. You might wish to use the illustration to point out that however we interpret such limiting passages, the areas of limitation are very small.

The Well-being of the Body God’ s church is to glorify Him. It is meant to praise and worship its Lord and Head, Jesus Christ. It is also meant to build up and to encourage its individual members. God desires that we be whole persons, and one of the reasons He has given us the church is to help our individual growth. Not every member of a congregation will hold an office, but every member ought to be ministering to others and exercising the gifts he or she has been given. On what basis do we choose leadership in the church? First, we look at the qualifications for leaders that Scripture sets out. We look for those who are mature, and who are ministering now in ways that leaders are to serve the people of God. We rid ourselves of the notion that church leadership is some sort of reward system or status symbol. Instead, we seek to affirm those whose gifts and calling demonstrate that they are God’ s choice for building up the church of God. And the more we mature, the more clearly we realize that we need one another and the contribution each of us makes to all.

Teaching Guide Prepare Determine before you teach whether you will emphasize the question of women’ s role or other leadership issues.

Explore

1. Have men and women in separate groups explore their impressions of whether the women in your congregation are valued and accepted or discounted. See “ link-to-life” above.
2. Or raise the questions posed at the opening of this study guide about leadership. What ideas about answers do your group members have?

Expand

1. Read 1 Timothy 2:1-15 to your group, and then use the teaching process suggested in “ link-to-life” above. Be sure to emphasize in your minilecture the total context of Scripture, in which women are seen as valued and gifted members of the body. The illustration on that page may help group members see that if there is a limitation placed on the role women can have in leadership, it is a very small matter indeed compared to the common identity, giftedness, and ministry shared by men and women.
2. Or focus on the different titles given leaders in New Testament times, and the function of these leaders. To apply what is learned, let your group members either try to develop a constitution as if they were beginning a church, or evaluate your own church’ s organization and constitution. See “ link-to-life” above.

Apply Affirm the contribution of each member in your group, men and women, to one another’ s spiritual growth. Start with any individual, who is to name another and tell him or her how that person has contributed to his or her life. The person named is to then choose another, moving from person to person until all have had a chance to share. Not everyone, of whatever sex, can be an elder or deacon. But every believer can exercise spiritual gifts which enrich the lives of others.