Paul finishes his description of the qualities of the elder in this week’s passage, before he shifts to deacons, who have very similar characteristics. In these final two verses of his qualifications, he lists two final considerations.

You can find these qualities in 1 Timothy 3:6-7:

In the first three verses, Paul goes through a long list of attributes, one right after another. In the next two verses, he devotes the entire passage to one qualification. In this week’s passage, he wraps up his discourse with two final thoughts for elders.

The first of these two is the idea that an elder must not be a new convert, or a novice. New converts would not have the expected spiritual maturity that a leader would have. The Ephesian church had been in existence for at least a dozen years or more, so spiritually mature men would have been available, in contrast to Titus’ instructions on Crete, which was a brand new church, where everyone was a new convert (Titus 1.) The prime concern here is spiritual maturity, not necessarily longevity in time (see 1 Timothy 5:22).

If someone rose too quickly into such a position of leadership, the temptation is to become conceited and proud. Since the false teachers were described as conceited (1 Timothy 6:4), one has to wonder if Paul still has them in mind as he writes this.

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The next verses in 1 Timothy 3 continue Paul’s description of the qualities of an elder, which he began with the start of chapter three. While in the first three verses Paul listed several characteristics, this week’s passage is totally devoted to one characteristic.

See it for yourself in 1 Timothy 3:4-5:

In the previous three verses, Paul breezed through almost a dozen qualities. But in these two verses, he covers only one quality. This suggests the importance Paul placed on this particular item, although it doesn’t have any other indicators of primacy.

The passage here is simple to understand. Those who lead the church need to demonstrate that they can lead their families well. The way in which a man controls his home will reveal his leadership abilities for the church as well.

In the time when Paul wrote these verses, most churches met in houses, and the most likely leader for the church would have been the head of the household in which the church met, indicating a strong connection between a man’s home management and church management.

But in today’s society, this qualification is just as valid as ever. Any man who aspires to lead the church should demonstrate his ability to lead by the way he leads his family. Paul’s suggestion is that he lead with dignity. The NIV uses the phrase “with proper respect”, indicating the manner in which the children should obey. But the Greek connects the idea of respect or dignity to how the father should be leading instead, and without being overly stern in the process.

Paul’s statement here is clear: A lack of leadership in the home is a disqualification for leadership in the church.

In modern American society, this has huge implications. Too many families are missing a strong father role. The dad may be in the family and yet still not be present in the lives of his children, taking the responsibility as the spiritual leader in his home. This is all too common in our society. Paul’s admonition here is clear. If a man desires to be a leader in the church, his home and family life must display those same leadership qualities.

Does this indicate that he must have children? Not necessarily. But if he does, they must be managed well. That shows that he is able to manages the church well, also. The emphasis here is not on the elder’s ability to dominate as a leader, but on his willingness to take care of the needs of his flock, just as he takes care of the needs of his family.

This is a hard qualification to apply, especially when your children are of the age where they begin to test the boundaries their parents has established. But a father’s role in the family, and his role as a leader of the church, depend upon him displaying God-honoring characteristics, in leading his family, and in leading the church.

Paul’s description of a godly leader concludes in next week’s passage, before he starts describing the similar qualities of the deacon.

Looking at these lists, the possibility of meeting Paul’s expectations can seem overwhelming. But take heart. God will provide the resources and strength for those who are committed to following his guidance, and committed to following him.

If you are a leader in your church, how is your family leadership? What do you do to lead your family well? You can leave your thoughts in the comments section below.

Paul begins the next section of his letter to Timothy with his instructions concerning elders or overseers. Understanding this passage is crucial to selecting good and godly leaders for any church. It’s a pretty detailed explanation, more than anything else Paul address in this brief letter.

Take a look at this week’s passage, the beginning of this section, in 1 Timothy 3:1-3:

Paul begins with the phrase, “Here is a trustworthy saying.” This is the second of four uses of this phrase in 1 Timothy alone, and even more in 2 Timothy and Titus. Paul is using this as a statement indicating emphasis. In effect, Paul is saying, “Listen up. This is important.”

Paul begins his description of the overseers or the elders of the church. Timothy probably didn’t need to appoint elders, like Titus had on the isle of Crete. The church in Ephesus was already established and had leaders. Paul is giving Timothy a picture of what those leaders should look like, especially in light of the false teachings he’s already addressed earlier in the letter.

Paul tells Timothy that the task of being an elder is a very noble thing. But just what is an elder or overseer? Paul uses a word that means “to look after the needs of another.” This is a position that involves ministry and leadership. Paul gives several qualities describing this noble task. Let’s take a look at each one.

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Paul wraps up his instructions to Timothy in this week’s passage, completing his thoughts on the role of women in worship. This also concludes chapter two, and Paul’s letter turns to leadership roles next.

This week’s passage contains an interesting twist. You can find it in 1 Timothy 2:13-15:

There are a couple of critical issues addressed here. Let’s deal first with the subtle, and then the more obvious.

Paul continues his instructions concerning women with an appeal to the authority of Scripture. He goes back and refers to Adam and Eve and the original sin, from the early chapters of Genesis. This is important, because it reveals that Paul accepted the early parts of Genesis as totally authoritative, just as Jesus did when speaking about marriage in Matthew 19:4-6.

In our society today, we have almost totally relegated the early portions of Genesis, if not the entire book, to the status of mythology. There is a fundamental problem with that though. Jesus, Paul, and many other early church leaders, and the Church Fathers for the next few centuries, accepted Genesis as literal and historical. But we’ve allowed “science” to replace God in the 21st century. As a result, we’re rejected the authority of several significant portions of Scripture. And if parts of God’s Word are to be questioned, then how can we know that the rest is valid? We can’t. To reject the authority of a part of the Bible is to reject the whole thing.

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As Paul continues to speak about women and worship in the public assembly, he gives some instructions that have been the source of much discussion, especially in recent times. Take a look at the text found in 1 Timothy 2:11-12:

This passage has been the source of much confusion and discussion. What is Paul saying here?

There seem to be two major schools of thought: Some feel that this is a general statement applied to all women everywhere. Others hold that Paul’s instructions here are only for the Ephesian church. I think that the real application is somewhere in the middle.

Let’s take a look at a few specifics about this passage. First, women are instructed to learn, not to teach. Since Paul has been addressing the public worship service, it follows that this instruction is meant to be understood in that context as well.

How should she learn? In full submission and quietness. The key to understanding Paul’s use of the word “submission” here is not inferior value or worth, but to recognize one’s role in the relationship.

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Paul is finished with his call to prayer, but isn’t yet finished instructing Timothy about worship. In this week’s passage, he moves on to other matters. Take a peek at the two verses we’ll be looking at in 1 Timothy 2:9-10:

Paul begins here a section of his letter that has stirred many discussions over the years. He instructs Timothy on the role of women in the church.

And yet, before he talks about how women should serve, he addresses how women should dress.

He draws a very clear distinction between two realities: the inner versus the outer, much like Peter discusses in 1 Peter 3:3-4.

He calls women to dress decently. This probably isn’t referring to revealing or suggestive clothing, although that application certainly fits to our culture today. He is more likely referring to the “dressing up in order to show off” attitude that is also common in many places in our society today. When he refers to the braided hair, gold and pearls, and expensive clothes, he is suggesting that such extravagance completely fails to recognize that the inner person is much more important than the outer. Such an external display would prove to be a distraction in worship.

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Paul’s explanation of God’s desire for all men to be saved is directly tied to his call to prayer. And he will finish that thought in this week’s passage. But first, Paul seems to go into a bit of an explanation concerning his own calling. You can see it in 1 Timothy 2:7-8:

There seem to be two separate thoughts going on in these two verses. The NIV and other translations separate these two into different paragraphs. However, I think verse eight wraps up Paul’s thoughts on prayer quite nicely, before he moves on to other aspects of public worship in the following verses.

But before he finishes off that thought, he refers to his own calling as an emphasis of God’s desire for all to be saved. He uses three terms to describe himself.

• A herald: This is one who publicly proclaims a message.
• An apostle: One sent on a mission. In fact, he received this mission directly from Christ himself in Acts 9:1-19.
• A teacher: This term seems to emphasize instruction and exhortation, in contrast to the first term, referring more to evangelism.

As a result of these indicators of his authority, Paul declares his desire is similar to that of God’s; he wants us to pray for the salvation of all men. Verse eight concludes his thoughts here on prayer, though the next section is linked to public worship as well.

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