Servant Leaders and Leading Servants

If a church member isn’t a preacher or deacon, when they come to a section of scripture like ours today in 1 Timothy 3:1-13 - that deals with church leadership - they are tempted to skip ahead to something more exciting or relevant for them. Many Christians probably come to 1 Timothy 3 and think, "What does this have to do with my life?" If you happen to be one of those, then just remember that church leadership affects every follower of Christ.

Some believers have been greatly encouraged and equipped for ministry by Christ-like church leadership, while others have been deeply hurt in their spiritual journey by carnal church leaders and totally disenchanted with any and every aspect of a local church. Just this week I was taking to a mother whose son was once employed in full time vocational service in a church in our area. But because one of the other church leaders disliked him and his approach to ministry, they falsely accused him, got him fired, broke his heart and spirit, and as a result he has no use for the local church, nor for most pastors.

This is why looking at church leadership in Scripture, particularly in our own day, is extremely vital.

There are three big ideas that I want us to consider from these 13 verses in 1 Timothy today:

The Local Church Appoints and Follows Servant Leaders Who are Fully Committed to Accomplishing the Mission of Christ
The Local Church Affirms and Honors Leading Servants Who Use Their Gifts to Build Up the Body of Christ
The Local Church Advances the Gospel by Employing Ministers to Equip the Ministers to Do the Work of Ministry

1. The Local Church Appoints and Follows Servant Leaders Who are Fully Committed to Accomplishing the Mission of Christ – 3:1-7

From the importance of apostolic doctrine (chapter 1) and the conduct of public worship (chapter 2), Paul turns to the pastoral oversight of the church and the necessary qualifications of pastors and deacons (chapter 3). This remains a vital topic in every place and generation. For the health of the church depends very largely on the quality, faithfulness and teaching of its appointed servant leaders and leading servants.

Pastoral ministry in the Christian church today involves a volatile mix of high expectations, heavy demands, peculiar temptations, terrific pressures, divine motivation, and a great deal of human weakness.  Far too frequently, the news headlines are crowded with the stories of moral failure on the part of some high-profile church leader.  Many pastors, i.e. shepherds, buckle under the burden of living at the eye of such hurricane pressures, others bail out of the ministry in favor of less demanding and better paying jobs (about 1700 per month in the USA), while many remain faithful and attempt to imitate the Chief Shepherd as well as they can - often misunderstood, misrepresented, and criticized unjustly. 

One Sunday morning a small boy said to his pastor, "When I grow up, I'm going to give you some money." "Well, thank you," his pastor said. "But why?" "Because my daddy said you're the poorest preacher we ever had."

Let me point out two things before going any further:

First, God intends his church to have pastors/elders. In spite of the radical swings from hierarchical type church to no pastors or official leaders, the basic conviction has persisted that some kind of pastoral oversight is God’s will for his people. Thus, on their first missionary trip Paul and Barnabas ‘appointed elders . . . in each church’ (Acts 14:23, “And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed.)

Second, God has not specified the precise form which pastoral oversight should take. For example, 1 Timothy 3:1-13 lists the qualifications of ‘overseers’ (episkopoi) in verses 1-7 and of ‘deacons’ in verses 8-13, but reveals very little about their duties.

The Qualifications of the Servant Leaders – 3:1-8

3:1, “The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task.”- John Stott, commenting on this verse writes, “Although (aspires) means literally to ‘stretch oneself, reach out one’s hand’ for, Paul is not condoning a selfish ambition for the prestige and power which are associated with the ordained ministry. He is rather recognizing that the pastorate is a noble task, because it involves the care and nurture of the people of God, and that it is commendable to desire this privilege. But is not becoming a pastor a matter rather of divine call than of human aspiration? Yes, elsewhere Paul clearly affirms the call and appointment of God. So what we call the ‘selection’ of candidates for the pastorate involves three essentials according to Paul: the call of God, the inner aspiration and conviction of the individuals concerned, and their conscientious screening by the church as to whether they meet the requirements which the apostle now goes on to list.”

The overseer is to be above reproach (2a). This cannot mean ‘faultless’, or no child of Adam would ever qualify for a share in the oversight. It means rather ‘of blameless reputation’ (jbp) and ‘has to do with irreproachable observable conduct’.

This provides biblical warrant for requiring references or testimonials, so that a candidate’s public reputation may be determined. Under Paul’s direction, as he proceeds from the general to the particular, we are now able to compile a kind of questionnaire relating to a candidate for the pastorate. The following ten areas are to be investigated.

1. His fidelity in marriage – “the husband of one wife” - The requirement that he be ‘the husband of one wife’ (2, RSV) or ‘married only once’ (NRSV) has been the subject of long and sometimes angry and anxious debate. It’s my opinion that the “husband of one wife” is the man who is committed to the one to whom he is presently married. Divorce is death. In the Westminster Confession, remarriage is allowed because the offending party is dead (Westminster Confession, 24:5). Thus a previous marriage does not constitute additional wives or husbands. When the marriage covenant is broken the relationship is dissolved

2. His self-mastery – “sober-minded”, “self-controlled”, “respectable”, - Under this heading we may take the next three words together. “Sober”, which is not the same as ‘sombre’, but meaning ‘clear-headed’. Self-controlled (sōphrōn) means ‘sensible’ or ‘disciplined’, while respectable is the outward expression of an inward self-control.

3. His hospitality – “hospitable” - Hospitable follows self-controlled naturally, since self-mastery makes self-giving possible.

4. His teaching ability – “able to teach” - Pastors are essentially teachers. Indeed, what distinguishes Christian pastoral ministry is the primacy of the Word of God in it. The fact that overseers must have a teaching gift shows that the church should not appoint any whom God has not called and gifted to teach.

5. His drinking habits – “not a drunkard” - Drinking and teaching do not go well together. The Old Testament contains several solemn warnings to leaders about the damaging effect of alcohol. Priests were forbidden to drink while on duty, for this was evidently the cause of the presumption of Nadab and Abihu (Aaron’s sons) in offering ‘unauthorized fire before the Lord’. Paul doesn’t require them to be total abstainers, but to use alcohol in moderation, as an example of the self-mastery already mentioned.

6. His temper and temperament – “not violent but gentle, not quarrelsome,” - The next two qualifications in verse 3 may be taken together: not violent but gentle, not quarrelsome. Unlike the false teachers, who were characterized by conceit, quarrelsomeness and strife (6:3ff.), true Christian teachers are above all to be gentle.

7. His attitude to money – “not a lover of money.” -  Towards the end of this letter Paul will call the love of money ‘a root of all kinds of evil’ (1 Tim. 6:10). So it is understandable that a candidate for the pastorate must not be a lover of money (end of verse 3), which is what the false teachers were (6:5; 2 Tim. 3:2). Yet throughout history bad men have tried to make money out of ministry.

8. His domestic discipline - “He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God's church?” 

The married pastor is called to leadership in two families, his and God’s, and the former is to be the training ground for the latter. The argument is straightforward. If he cannot look after his own family, he cannot be expected to look after God’s.

9. His spiritual maturity – “He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil.”  Doubtless pastors were first called ‘elders’ because that is what they were: senior in age and mature in faith. They may become conceited. Typhoō is a colorful verb meaning to ‘becloud’ (from typhos, ‘cloud’ or ‘smoke’). It describes people like the false teachers (6:4) who live in a realm of self-centered fantasy. The judgment passed on the devil for his pride will be passed on proud pastors too.

10. His outside reputation – “Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.” By outsiders Paul means ‘the non-Christian public’. He wants the people of God to remember that the world is watching them, to be wise in their behavior towards outsiders and to win their respect. Paul challenged the believers in Corinth to “follow/imitate me as I follow/imitate Christ.” ( 1 Cors. 11:1) What will happen if the church imitates its leader in his personal life, in his family life, in his social/business life, and in his spiritual life?

2. The Local Church Affirms and Honors Leading Servants Who Use Their Gifts to Build Up the Body of Christ – 3:-9-13

Because they are almost alike, rather than go phrase by phrase through 3:8-13, there is a core of Christian qualities which all Christian leaders should demonstrate. Putting the two lists together, we note that there are five main areas to be investigated:

• in regard to himself the candidate must be self-controlled and mature, including in the areas of drink, money, temper and tongue;
• in regard to his family, both faithful to his wife and able to discipline his children;
• in regard to his relationships, hospitable and gentle;
• in regard to outsiders, highly esteemed; and
• in regard to the faith, strong in his hold on its truth and gifted in teaching it.

There are no biblical grounds in the New Testament for the establishment of an "office" of a bishop/pastor or deacon. There is no example or reference to an official diaconate in a church that has authority or office over the local congregation. There is certainly a biblical position in the church of "deacons" or better "servants," but it is not a position of leadership or authority in a local church. 

The English noun, "office" and the verb "use" are not in any Greek text. The phrase translated in our English Bibles, "use the office" is one word in the Greek, which is a verb and is literally translated "ministry, or service, of a servant." That there is an "office" of a deacon is based on a faulty and misleading translation of the Greek text.

The English word "deacon" which is a trans literalization (spelled in letters of another alphabet) of the Greek word "diakonos." Only in five verses in our English New Testament is the Greek noun transliterated "deacon" ("diakonos" three times and "diakoneo" twice). The other twenty-five times the word is translated "servant" or "minister." There is no precedent, rule in grammar or in translation which would support or validate the transliteration of the word, "diakonos," into an English word, "deacon." History shows that probably under the influence of the Church of England, whose roots are found in Roman Catholicism, the word was transliterated so as to support their hierarchical system of church government which established "deacons" as officers in their churches.

Deacons are not in a position of leadership. There’s no such thing as a “board of deacons” or a title given such as “Deacon Jones”. In 1 Tim. 3:8-13, none of the qualifications of a deacon involve leadership abilities in the congregation, but rather they address the character traits necessary for an elected servant of an assembly. This is evidence that their job was not of leadership, but of impartial service to the whole congregation where a good character was a necessary prerequisite for their impartial ministry.

There is no such action in the New Testament as an Ordination to an Office!  The issue of women deaconesses is settled if you translate the word servant or minister instead of deaconessess. Women were appointed - Romans 16:1, "Phebe, our sister, which is a "servant" of the church which is at Cenchrea." The word "servant" here is the feminine word "diakonon." If you understand that the word is correctly translated "servant" and not deaconess there is no problem. Phebe was a servant in her church in the same way any woman can be a servant in their church. Her position was of service not leadership. The reason some have a problem with the Phebe being a "deacon" is they assume that it is an official office of leadership in the church. When asked do I believe in, "deaconesses in the church." I reply, "absolutely!" However, I always qualify my reply by explaining that the word denotes a female "servant" and not a leader of the church. Our church would be lost without our lady servants. The supposed "deaconess" problem is no problem at all if you understand the word denotes a servant, not a leader in the church.

3. The Local Church Advances the Gospel by Employing Ministers to Equip the Ministers to Do the Work of Ministry

The job description for pastors that must be primary in their activities is found in Ephesians 4:11-12, where Paul reveals specifically the purpose the ascended Christ intended in His gifted persons that He gives to His church: “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, for building up the body of Christ,” 

Question? How many ministers are there in this room? The truth is every believer is a minister!

The bishop, elder, and pastor are ministers of the gospel or servant leaders. We can know this for certain based upon the meaning of the word “minister.”

Ephesians 3:7, “Of this gospel I was made a minister according to the gift of God's grace, which was given me by the working of his power.”

Ephesians 6:2, “So that you also may know how I am and what I am doing, Tychicus the beloved brother and faithful minister in the Lord will tell you everything.”

1 Timothy 3:8, “Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain.” 

John 12:26, “If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.” 

The words minister, deacons, serves, servant are all the same Greek word – diakonos!

So the primary duty of the gifted persons Christ gives to His church as listed in Ephesians 4:11-12, isn’t to do the work of the ministry but to equip the saints to do it! (“And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry,).

After Jesus issued the command for all available believers, not just those who feel called to missions, to “make disciples of all nations” in Matthew 28, His followers enthusiastically obeyed His challenge. Christianity infiltrated the pagan world of Asia Minor, Greece, and Rome. Rapid expansion continued until the third century.

But the shift from empowering “every-member-a-minister” strategy to employing a hierarchical structure had begun in earnest by the third century. Institutionalism took over the responsibilities from the Jesus-standard discipleship model established in the first century. Throughout the second and third centuries, an assembly of presbyters and bishops governed the church. The ministry was stripped from the people and eventually put in the hands of the priests, with a hierarchical structure descending from the Pope in the Church of Rome, or the Archbishop in the Church of England, that is still in effect today.

Jesus' intention for the fulfillment of the Great Commission was that "ALL available believers are to be at it, and they are to be ALWAYS at it." They were to be equipped for the work of the ministry by the gifted persons Jesus gave to His church. The one thing, apart from the Divine power, that made the Great Commission such a sweeping success at the beginning was that it marshaled its total work force to the point of service. There were no mere spectators or observers among them.  Church historian, Adolph Harnack said, "When the church won its greatest victories in the early days of the Roman Empire, it did so not by teachers or preachers or apostles, but by amateur, informal missionaries."  This Commission calls for a personal ministry from every available believer. 

God help us to recover and keep the main thing the main thing! And the Main Thing has two parts – The Great Commandment and The Great Commission!