“He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.”
I Timothy 3:6-7
We continue and conclude in our study today about the qualifications of being an ‘episkope’ and find ourselves staring into the words of conversion. It is here Paul writes that an ‘episkope’ must not be a recent convert. In my original opinion, I believed this may be one of the first qualifications we have looked at that could be more aimed at the minister as opposed to the general sense of the word. Here is why I thought this. While pride is a factor for each person and at any stage of one’s life, my thinking was that ministers tended to struggle with the sin of pride more. Ministries are built, congregations swell, funds pour in, and the list goes on. How could these items not go to the minister’s head just as the lack of them toy with his mind? But how can they also not go to ours who are not in a pulpit position? So then, before I make any more assumptions, let us see how this truly does translate from the Greek.
The ‘episkope’ must not be a ‘recent convert’, or a novice as is stated in the King James Version. In the Greek this is the term NEOPHUTOS, meaning newly planted. To break the word down further, it is a merge of the words NEOS, meaning new or youthful, and PHUO, meaning to puff, blow, or swell. In essence, the ‘episkope’ must not be one who is newly blown on, and I would venture to say this blowing is the conversion to the belief in God. But why is Paul stating that he must not be a fresh convert? The obvious reason is that his understanding of the Word may be lifted or slightly off base still. As a baby believer, the depth of one will not be as deep as one who has been studying God’s Word longer. This is not to say that the fire on the new believer is not enough to spark the fire of others, but simply that in relation to the ‘episkope’ teaching the Word, he may not be ready for the qualification yet.
Another reason, and the reason Paul alludes to here, is based on pride. The fresh convert may become conceited and filled with pride. As I was studying I found these terms related to each other. To ‘become conceited’ is the Greek word TUPHO, meaning to make smoke. But as the verse continues in the Greek, the new convert can move from TUPHO to TUPHOO, from making smoke to being enveloped in smoke, or enveloped in pride and self-conceit. Simply put, the new believer can be lacking true depth in his walk with God still that his theology is his own understanding, and furthermore, he begins to teach his theology as truth. This is where many preachers, both new and old, fall. The pride of their belief is taught, but is never truly the truth of God.
Paul lastly gives warning here, saying that the new believer who is put behind the pulpit can run the same risk of falling as the devil. This term ‘fall’ is not only the falling down or falling off something, but is the word EMPIPTO, which also includes being trapped in or under something. That something is judgment, KRIMA, translated as condemnation or damnation. As we consider what we know of the devil, it was his pride that became his downfall (Ez 28:16-17). It is also pride that he uses as his chief weapon. He used it with Eve in the garden, he tried to use it as a temptation with Christ, and he will surly enough try to use it with anyone else.
So while we can see this qualification and warning of Paul fits for the ministry definition of ‘episkope’, does it also fit in the broad sense of the one being searched by God? I venture to say yes. I have been a believer since the age of five, a total of thirty-four years now, and I can honestly say that not one day goes by where in some manner I still do not struggle with pride. I struggle with pride at work and my ability to daily meet my goals while others do not. I struggle with pride when I learn a new tidbit that others do not know. I struggle with pride in how I handle my money, how I look, and how I function, just to name a few. But in all these areas God continues to humble me. And I am glad He does, because if I ever get too big for my britches, I want Him to deflate me. While I may not be a recent convert spiritually, I can be a recent convert in areas of life. To say I have the authority of NASA when I simply read something off the internet about the moon is absurd. Yet it happens all the time. And because it happens, I need to consider this qualification.
As we progress, let us once again define ‘episkope’ as an elder or bishop. However, we also found this same word has a little deeper meaning to it and is defined as the act by which God looks into and searches out the ways and deeds, or character, of man. With these definitions fresh in our mind, we read that the ‘episkope’ must have a good reputation with outsiders. Let us now define what this means.
The word here for ‘good’ is the same word used for ‘well’ in verse 4. This is the word KALOS, meaning to leave no room for blame. The word for ‘reputation’ is the Greek word MARTURIA, which means testifying, or what one testifies as if before a judge. In seeing these words in their original language, we read that the ‘episkope’ must also have a blameless testimony with unbelievers. But how can this be as no person has ever been without sin except for Christ? While this may be something we cannot fully obtain, we do have a way. It is only because of the sacrifice of Christ that we even have the chance to stand before the throne of judgment and be seen as clean. It is His sacrifice that becomes our testimony. And how is the enemy defeated? In Revelation 12:11 we read that, “They overcame [the enemy] by the blood of the Lamb and by the word of their testimony.” Our blameless reputation comes as a result of the price Jesus paid for us, our accepting His price, and our denouncement from the enemy.
But why is this good reputation needed? It is needed so that we do not fall into disgrace and the enemy’s trap. The ‘episkope’ is not to fall, EMPIPTO, into disgrace, ONEIDISMOS. ‘Oneidismos’ is defined as reproach, from the root word ONEIDIZO, meaning to be cast into one’s teeth. Paul is stating here that a good reputation is needed so that we do not fall into the teeth of the enemy, because it is then he will chew us up. We probably have all been there, or close to there, where our actions did not match our words and we were the enemy’s snack. But he also urges this so that we do not fall into the enemy’s trap. This is the Greek word PAGIS, meaning a noose, snare, entanglement. It also means the allurement to sin by which the devil holds us bound. I venture to say we have all been here as well.
As we close the book on the qualifications found in I Timothy 3 alone, I want us to consider how this verse relates not only to the minister, but also to the one whose character is being searched. Whether we ever step into ministry or not, we are called to be witnesses. We are to reflect God’s ways so that people will be drawn to a personal relationship with Christ. When our example is poor, we can never be a ‘kalos’ witness. But when our example reflects these words of Paul, we then hold a greater chance of allowing our actions to speak. If it is true that a picture is worth a thousand words, then I want my picture to be worth something. I want my lifestyle, pulpit or not, to speak volumes of God and in the end draw others to Him. How about you? Pulpit or not, will you step up and be an ‘episkope’?
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Thursday, May 29, 2014
OVERSEER OF THE BODY part 4
QUALIFICATIONS part 4
“He must manage his own family well and see that his children obey him with proper respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?)”
I Timothy 3:4-5
I recall a conversation I had years ago with a pastor of a church I visited. In his understanding of the pastoral epistles, a divorcee would never be able to be a minister. At the time I was divorced, but if I remarried, he understood it as me having more than one wife, thus being an error. But greater than that belief was his next comment. “Divorce stems from a man who cannot take care of his affairs in the home, and if you cannot keep your wife, you cannot keep a church.” Now while I agree that order in the home is beneficial, I could argue and say that there are a great number of pastors whose family lives are not right. Straightaway I can name ministers whose family members are gay, are drug addicts, or who are living an ill-fated lifestyle. But who am I to judge? And who was he to judge me, not knowing my full circumstance and what caused divorce to be the outcome? Better yet, who was he to speak against the promise God gave me? It is then to clear up this understanding that we look at I Timothy 3:4-5 today.
Paul starts this qualification by stating that the ‘episkope’ must manage his own family well. You know me well enough to know that I am going to dive into the original languages, so in doing so I find the word ‘manage’ in the Greek as PROISTEMI. To translate this from the original language we would define it as protect, guard, or give attention to. In order for the person to be a minister, he or she must first protect the family well. But what defines ‘well’? This is the word KALOS, meaning to leave no room for blame. So the ‘episkope’ must protect and guard his family to the point that no blame of any sort can come on them. Taking this to the greater understanding of ‘episkope’ that we have been studying, the person who desires to be sought over by God must also protect him/herself to the extreme that they have no blame. Now I am not referring to shifting the blame, as we see with Adam and Eve, but in the aspects that there literally is nothing bad to say about the person. That is the extreme to which we all should be striving towards.
But this next piece in verse 4 speaks about the children obeying him with proper respect. Let’s break this down. The word ‘obey’ here is the word HUPOTAGE, meaning subjection and obedience. This word relates to the Greek word HUPOTASSO, which if you recall from other devotionals I have done, translates into the word ‘submission’, as found in Ephesians 5:21. The children are to submit and obey the ‘episkope’ with proper respect. Now I must be honest here in saying that when I looked up this word ‘respect’ I was convicted. The word is SEMNOTES, and the meaning is having the characteristic of a thing or person which is entitled to reverence and respect. I have to ask myself, in both the ministry definition and greater definition, do I hold this characteristic? Am I one who is entitled to the reverence of having my children obey me? Yes, they are commanded by God in Exodus 20 to honor and obey me, but do I hold the respect of this qualification outside of the command of God?
So then it all makes sense. If I am not able to protect and guard my family, or myself, in a way that leaves no room for blame, and in a way that my spouse or children obey me because of my character, then how can I be an ‘episkope’? To say that I never can be, like the minister told me, is still absurd. I say this because in his making this comment he in many ways is saying that God cannot change a person. But all I have to do is look at the life of the author of the letter to Timothy to know God can change a person. Saul became Paul, who came into a relationship with God and changed the world. Maybe in seeing this truth I too have now been knocked off my donkey, blinded by the light of His truth, and set to change the world. Whether big or small, I know more so now that I am called to be an ‘episkope’.
“He must manage his own family well and see that his children obey him with proper respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?)”
I Timothy 3:4-5
I recall a conversation I had years ago with a pastor of a church I visited. In his understanding of the pastoral epistles, a divorcee would never be able to be a minister. At the time I was divorced, but if I remarried, he understood it as me having more than one wife, thus being an error. But greater than that belief was his next comment. “Divorce stems from a man who cannot take care of his affairs in the home, and if you cannot keep your wife, you cannot keep a church.” Now while I agree that order in the home is beneficial, I could argue and say that there are a great number of pastors whose family lives are not right. Straightaway I can name ministers whose family members are gay, are drug addicts, or who are living an ill-fated lifestyle. But who am I to judge? And who was he to judge me, not knowing my full circumstance and what caused divorce to be the outcome? Better yet, who was he to speak against the promise God gave me? It is then to clear up this understanding that we look at I Timothy 3:4-5 today.
Paul starts this qualification by stating that the ‘episkope’ must manage his own family well. You know me well enough to know that I am going to dive into the original languages, so in doing so I find the word ‘manage’ in the Greek as PROISTEMI. To translate this from the original language we would define it as protect, guard, or give attention to. In order for the person to be a minister, he or she must first protect the family well. But what defines ‘well’? This is the word KALOS, meaning to leave no room for blame. So the ‘episkope’ must protect and guard his family to the point that no blame of any sort can come on them. Taking this to the greater understanding of ‘episkope’ that we have been studying, the person who desires to be sought over by God must also protect him/herself to the extreme that they have no blame. Now I am not referring to shifting the blame, as we see with Adam and Eve, but in the aspects that there literally is nothing bad to say about the person. That is the extreme to which we all should be striving towards.
But this next piece in verse 4 speaks about the children obeying him with proper respect. Let’s break this down. The word ‘obey’ here is the word HUPOTAGE, meaning subjection and obedience. This word relates to the Greek word HUPOTASSO, which if you recall from other devotionals I have done, translates into the word ‘submission’, as found in Ephesians 5:21. The children are to submit and obey the ‘episkope’ with proper respect. Now I must be honest here in saying that when I looked up this word ‘respect’ I was convicted. The word is SEMNOTES, and the meaning is having the characteristic of a thing or person which is entitled to reverence and respect. I have to ask myself, in both the ministry definition and greater definition, do I hold this characteristic? Am I one who is entitled to the reverence of having my children obey me? Yes, they are commanded by God in Exodus 20 to honor and obey me, but do I hold the respect of this qualification outside of the command of God?
So then it all makes sense. If I am not able to protect and guard my family, or myself, in a way that leaves no room for blame, and in a way that my spouse or children obey me because of my character, then how can I be an ‘episkope’? To say that I never can be, like the minister told me, is still absurd. I say this because in his making this comment he in many ways is saying that God cannot change a person. But all I have to do is look at the life of the author of the letter to Timothy to know God can change a person. Saul became Paul, who came into a relationship with God and changed the world. Maybe in seeing this truth I too have now been knocked off my donkey, blinded by the light of His truth, and set to change the world. Whether big or small, I know more so now that I am called to be an ‘episkope’.
Tuesday, May 20, 2014
OVERSEER OF THE BODY part 3
“…not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money.”
I Timothy 3:3
In the last two sessions we have been looking at the words of Paul to Timothy in regards to being an overseer. Now to recap what we have learned, let us go back and re-define the term ‘overseer’ as found in I Timothy 3:1. The Greek word for this title is EPISKOPE, and means an elder or bishop. This same word has a little deeper meaning to it, however. It is also defined as the act by which God looks into and searches out the ways and deeds, or character, of man. Already we have dissected the second verse and found that an overseer, whether in the use of minister or in the greater sense of one being searched by God, must not be reprehended to sin, must not be married to more than one physical woman and not married to both God and sin, must be sober from sin, must be able to curb sinful desires and fixate him/herself to God’s ways, be well arranged, hospitable, and finally possess the ability to teach others. Even still, there are more qualifications that Paul addresses that I want us to take a minute or so to look at today. With this in mind, we move to the third verse.
In I Timothy 3:3 we find four additional qualifications, starting with Paul stating to not be given to drunkenness. Already we defined the word sober, NEPHALEOS, in verse two, but here we see a distinction between sober and not being drunk. Our sobering is in the greater aspects of not being drunk on sin, for if we are not drinking of sin then we are not suffering the hangover of sin and have a clear mind. In verse three we find the word PAROINOS, meaning the literal fact of being drunk. While I know a great many ministers who do drink, whether occasionally or religiously, we are told here that a minister is to not be a drunkard. In our greater scope of understanding, what benefit is it to us and the example we are wanting to set for others if we are walking in the ways of the world. We are to set an example as opposed to conforming to the world.
The ‘episkope’ is not to be violent but instead gentle. Let me ask you this question. Which speaks louder to you, actions or words? You probably answered actions, as did I. To give an example here, let me refer to my marriage last year. As my wedding date grew closer I found myself telling my fiancée more and more that I loved her. However, when we were around each other I worked to find ways to show her, be it purchasing flowers, starring lovingly into her eyes, or even just embracing her a second or two longer. These actions helped to prove to her I was (and still am) serious about my love for her. But this same science can work the other way. My words could have been fluffy while my actions were negative. For this, Paul encourages us to not be violent. The word in Greek is PLEKTES, meaning to not be a bruiser or ready to blow. I say this for anyone reading this, that those with anger issues, while they can be used by God, may not receive the full blessing. Case and point, look at Moses. It was his anger that kept him out of the Promise Land. Instead of obeying God and speaking, he allowed the murmuring of the people to work his nerve and he smote the rock. That act of disobedience prevented him from walking into the full promise. Let us not follow Moses’ steps and end our time looking in as opposed to walking in.
On the heels of warning us to not be ready to blow, we find the warning also to not be quarrelsome, or to be an AMACHOS in the Greek. This word translates to mean a brawler. This is the bully who picks a fight, and can too be seen in both contexts of the word ‘episkope’. For the minister, this action can prove as the one who is always right, the one who is contentious, and the one who forces his belief on others. How dare you differ even slightly with the opinion of the pastor. What I love about theology, though, is that each of us are told to work out our own salvation. If we are open to God’s leading, He will open our eyes to the truth without the bullish tactics from the pulpit. And the same is true of those not in the pulpit. We are not to force our beliefs on others and quarrel over theology. Now it is true, we are to allow God’s Word to be a light to those in darkness, and allow ourselves to be the tool used, but again it comes down to our speaking the truth in love and allowing the seed planted to grow. The quarreler may take people farther away from God than work to bring them close.
Lastly in this verse we read the qualification of not being a lover of money. While money is needed for day to day life, being given to the greed of money is wrong. Jesus Himself spoke concerning the love of money. The word actually has a greater meaning, though. In the Greek this word is APHILARGUROS, meaning the literal love of money as well as the sin of coveting. Remember this from Exodus 20:17, “You shall not covet…”? Here again we see the warning concerning coveting and how this greed is sin. And this warning is not just for the minister. The love of money equates to the serving of money, making money a second god under God. But the love of money also taints us to where we begin to want more and more. Now I am not saying by any means that people should be poor and suffering, but I am saying that when money becomes our god, we are in violation of having a god other than God Himself. To save us all from this error, Paul warns of this in his list of qualifications.
I don’t know about you, but as I continue to read through and examine myself in accordance to these qualifications, I see areas in my life where I need some help. Little by little I can look back and see where I have allowed sin to creep in. As sobering as this is, there is still hope. I still have the ability to ask God to forgive my behaviors, and ask Him to help me make the changes needed so that I can be a valid ‘episkope’, both in everyday life and behind the pulpit when He deems the time right. Perhaps you are beginning to have these same revelations that I am. Perhaps you are measuring yourself as an ‘episkope’ according to these words and you are seeing the disconnect too. If so, then join me. Join me in asking God to forgive the areas where you have fallen and strengthen you in your walk. He will do it, but we must ask.
I Timothy 3:3
In the last two sessions we have been looking at the words of Paul to Timothy in regards to being an overseer. Now to recap what we have learned, let us go back and re-define the term ‘overseer’ as found in I Timothy 3:1. The Greek word for this title is EPISKOPE, and means an elder or bishop. This same word has a little deeper meaning to it, however. It is also defined as the act by which God looks into and searches out the ways and deeds, or character, of man. Already we have dissected the second verse and found that an overseer, whether in the use of minister or in the greater sense of one being searched by God, must not be reprehended to sin, must not be married to more than one physical woman and not married to both God and sin, must be sober from sin, must be able to curb sinful desires and fixate him/herself to God’s ways, be well arranged, hospitable, and finally possess the ability to teach others. Even still, there are more qualifications that Paul addresses that I want us to take a minute or so to look at today. With this in mind, we move to the third verse.
In I Timothy 3:3 we find four additional qualifications, starting with Paul stating to not be given to drunkenness. Already we defined the word sober, NEPHALEOS, in verse two, but here we see a distinction between sober and not being drunk. Our sobering is in the greater aspects of not being drunk on sin, for if we are not drinking of sin then we are not suffering the hangover of sin and have a clear mind. In verse three we find the word PAROINOS, meaning the literal fact of being drunk. While I know a great many ministers who do drink, whether occasionally or religiously, we are told here that a minister is to not be a drunkard. In our greater scope of understanding, what benefit is it to us and the example we are wanting to set for others if we are walking in the ways of the world. We are to set an example as opposed to conforming to the world.
The ‘episkope’ is not to be violent but instead gentle. Let me ask you this question. Which speaks louder to you, actions or words? You probably answered actions, as did I. To give an example here, let me refer to my marriage last year. As my wedding date grew closer I found myself telling my fiancée more and more that I loved her. However, when we were around each other I worked to find ways to show her, be it purchasing flowers, starring lovingly into her eyes, or even just embracing her a second or two longer. These actions helped to prove to her I was (and still am) serious about my love for her. But this same science can work the other way. My words could have been fluffy while my actions were negative. For this, Paul encourages us to not be violent. The word in Greek is PLEKTES, meaning to not be a bruiser or ready to blow. I say this for anyone reading this, that those with anger issues, while they can be used by God, may not receive the full blessing. Case and point, look at Moses. It was his anger that kept him out of the Promise Land. Instead of obeying God and speaking, he allowed the murmuring of the people to work his nerve and he smote the rock. That act of disobedience prevented him from walking into the full promise. Let us not follow Moses’ steps and end our time looking in as opposed to walking in.
On the heels of warning us to not be ready to blow, we find the warning also to not be quarrelsome, or to be an AMACHOS in the Greek. This word translates to mean a brawler. This is the bully who picks a fight, and can too be seen in both contexts of the word ‘episkope’. For the minister, this action can prove as the one who is always right, the one who is contentious, and the one who forces his belief on others. How dare you differ even slightly with the opinion of the pastor. What I love about theology, though, is that each of us are told to work out our own salvation. If we are open to God’s leading, He will open our eyes to the truth without the bullish tactics from the pulpit. And the same is true of those not in the pulpit. We are not to force our beliefs on others and quarrel over theology. Now it is true, we are to allow God’s Word to be a light to those in darkness, and allow ourselves to be the tool used, but again it comes down to our speaking the truth in love and allowing the seed planted to grow. The quarreler may take people farther away from God than work to bring them close.
Lastly in this verse we read the qualification of not being a lover of money. While money is needed for day to day life, being given to the greed of money is wrong. Jesus Himself spoke concerning the love of money. The word actually has a greater meaning, though. In the Greek this word is APHILARGUROS, meaning the literal love of money as well as the sin of coveting. Remember this from Exodus 20:17, “You shall not covet…”? Here again we see the warning concerning coveting and how this greed is sin. And this warning is not just for the minister. The love of money equates to the serving of money, making money a second god under God. But the love of money also taints us to where we begin to want more and more. Now I am not saying by any means that people should be poor and suffering, but I am saying that when money becomes our god, we are in violation of having a god other than God Himself. To save us all from this error, Paul warns of this in his list of qualifications.
I don’t know about you, but as I continue to read through and examine myself in accordance to these qualifications, I see areas in my life where I need some help. Little by little I can look back and see where I have allowed sin to creep in. As sobering as this is, there is still hope. I still have the ability to ask God to forgive my behaviors, and ask Him to help me make the changes needed so that I can be a valid ‘episkope’, both in everyday life and behind the pulpit when He deems the time right. Perhaps you are beginning to have these same revelations that I am. Perhaps you are measuring yourself as an ‘episkope’ according to these words and you are seeing the disconnect too. If so, then join me. Join me in asking God to forgive the areas where you have fallen and strengthen you in your walk. He will do it, but we must ask.
Wednesday, May 14, 2014
OVERSEER OF THE BODY part 2
“Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach…”
I Timothy 3:2
Previously in looking at the qualifications of an overseer, I left with encouraging you to evaluate your life in the three areas we discussed. Those qualifications included being the reflection of one who is blameless, your devotion and marriage only to God, and not giving of yourself over to the aftertaste of sin on your breath. Again, our lifestyle speaks more than our words. But as we continue on with I Timothy 3:2 today, let us look in depth at the remaining four qualifications just found in this verse.
The next qualification to make the list is the word ‘self-controlled’. Let me start by saying that this is a different self-control than the fruit we read about in Galatians 5:23. In the Galatians passage the word is EGKRATEIA, meaning to be one who masters his desires and passions. Here in I Timothy, though, Paul uses the word SOPHRON, meaning also the curbing of desire, but more so the fact of being of a sound mind or sober in thought. In the physical, a minister needs to have his or her mind fixed on God’s ways, sober to the mindset of what and how God desires to move. He cannot, or should not, move based on society or fear of what the church may think, but should be stepping out in the truth that God is speaking. This fact revolves around the being one with God. But in the greater definition of us all being ‘episkope’, we all need to be in the same mindset with God. We all need to curb our desires and be sober in the ways of God.
While more can be said regarding self-control, we move to our next qualification which is stated as being ‘respectable’. In the Greek we read this word as KOSMIOS, from the root word KOSMOS. Kosmos is defined as a harmonious arrangement or order. Kosmios is defined as well arranged and modest. The root and variant both involve the same context, that of order. An ‘episkope’, whether behind the pulpit or in the greater meaning of one who is searched by God, needs to be one who is orderly. Now while this can mean physical order, I think it can just as well mean spiritual order. We must strive to be those who search out the truth, apply the truth, and share the truth. It is no surprise that there are many theologies just within the church that battle for supporters, but I urge you to study out God’s Word for yourself. Taking the belief of other preachers, or even other family members, is not being well arranged as much as it is being lazy. Dig for yourself and allow God to arrange and order your belief based on His truth.
The qualification of being ‘hospitable’ is the Greek word PHILOXENOS, and is a literal translation. We as ‘episkope’ should be hospitable and generous to others. This same word is found in I Peter 4:9, where Peter writes, “Use ‘philoxenos’ one to another without grudging.” We are not to murmur or debate the fact on a list of pros and cons, but are simply to be generous. The fact is this can be harder done than said. What if we do not want to be hospitable, are not able to be hospitable, or are just afraid of being taken advantage of when being hospitable? I wish I had an answer for these concerns, but all I can say is what I am now saying to myself. The example of Christ was that of a servant. I see now that I need to serve a little more, trusting that what I am doing is His will.
Lastly in I Timothy 3:2 we read the qualification of being able to teach. I have actually heard this piece taught as the ability to teach, as well as the fact of being teachable. To end the debate, the word in the Greek is DIDAKTIKOS, and it translates into an apt and skill in teaching. In the pastoral sense, it makes sense that a pastor should be one who is able to teach the crowd, draw them in, and leave them with a point or two to ponder at home. But is this true also of the greater definition of ‘episkope’? I venture to say yes. When approached or challenged concerning your beliefs, are you able to share on the terms of the listener what you believe? Are you able to teach them about God in a skillful and sensible way, or do you leave them wondering what your are trying to say? I am not saying we all have to be scholars and English teachers, but am suggesting that we know what we believe so that we can clearly share our beliefs with others.
In just one verse we have defined seven qualifications of an ‘episkope’. I share these qualifications not to sway you to begin judging your pastor, but to encourage you to perhaps judge yourself. We are all ministers as we are all being watched. And the saying that a picture is worth a thousand words is truer than we think. What thousand words are being spoken of others about you as they look at your life and your Christian title? Are you an ‘episkope’? If not, then perhaps this is a good time to begin letting God search us out, challenge us, and sharpen us to meet these qualifications He has put in place.
I Timothy 3:2
Previously in looking at the qualifications of an overseer, I left with encouraging you to evaluate your life in the three areas we discussed. Those qualifications included being the reflection of one who is blameless, your devotion and marriage only to God, and not giving of yourself over to the aftertaste of sin on your breath. Again, our lifestyle speaks more than our words. But as we continue on with I Timothy 3:2 today, let us look in depth at the remaining four qualifications just found in this verse.
The next qualification to make the list is the word ‘self-controlled’. Let me start by saying that this is a different self-control than the fruit we read about in Galatians 5:23. In the Galatians passage the word is EGKRATEIA, meaning to be one who masters his desires and passions. Here in I Timothy, though, Paul uses the word SOPHRON, meaning also the curbing of desire, but more so the fact of being of a sound mind or sober in thought. In the physical, a minister needs to have his or her mind fixed on God’s ways, sober to the mindset of what and how God desires to move. He cannot, or should not, move based on society or fear of what the church may think, but should be stepping out in the truth that God is speaking. This fact revolves around the being one with God. But in the greater definition of us all being ‘episkope’, we all need to be in the same mindset with God. We all need to curb our desires and be sober in the ways of God.
While more can be said regarding self-control, we move to our next qualification which is stated as being ‘respectable’. In the Greek we read this word as KOSMIOS, from the root word KOSMOS. Kosmos is defined as a harmonious arrangement or order. Kosmios is defined as well arranged and modest. The root and variant both involve the same context, that of order. An ‘episkope’, whether behind the pulpit or in the greater meaning of one who is searched by God, needs to be one who is orderly. Now while this can mean physical order, I think it can just as well mean spiritual order. We must strive to be those who search out the truth, apply the truth, and share the truth. It is no surprise that there are many theologies just within the church that battle for supporters, but I urge you to study out God’s Word for yourself. Taking the belief of other preachers, or even other family members, is not being well arranged as much as it is being lazy. Dig for yourself and allow God to arrange and order your belief based on His truth.
The qualification of being ‘hospitable’ is the Greek word PHILOXENOS, and is a literal translation. We as ‘episkope’ should be hospitable and generous to others. This same word is found in I Peter 4:9, where Peter writes, “Use ‘philoxenos’ one to another without grudging.” We are not to murmur or debate the fact on a list of pros and cons, but are simply to be generous. The fact is this can be harder done than said. What if we do not want to be hospitable, are not able to be hospitable, or are just afraid of being taken advantage of when being hospitable? I wish I had an answer for these concerns, but all I can say is what I am now saying to myself. The example of Christ was that of a servant. I see now that I need to serve a little more, trusting that what I am doing is His will.
Lastly in I Timothy 3:2 we read the qualification of being able to teach. I have actually heard this piece taught as the ability to teach, as well as the fact of being teachable. To end the debate, the word in the Greek is DIDAKTIKOS, and it translates into an apt and skill in teaching. In the pastoral sense, it makes sense that a pastor should be one who is able to teach the crowd, draw them in, and leave them with a point or two to ponder at home. But is this true also of the greater definition of ‘episkope’? I venture to say yes. When approached or challenged concerning your beliefs, are you able to share on the terms of the listener what you believe? Are you able to teach them about God in a skillful and sensible way, or do you leave them wondering what your are trying to say? I am not saying we all have to be scholars and English teachers, but am suggesting that we know what we believe so that we can clearly share our beliefs with others.
In just one verse we have defined seven qualifications of an ‘episkope’. I share these qualifications not to sway you to begin judging your pastor, but to encourage you to perhaps judge yourself. We are all ministers as we are all being watched. And the saying that a picture is worth a thousand words is truer than we think. What thousand words are being spoken of others about you as they look at your life and your Christian title? Are you an ‘episkope’? If not, then perhaps this is a good time to begin letting God search us out, challenge us, and sharpen us to meet these qualifications He has put in place.
Friday, May 9, 2014
OVERSEER OF THE BODY part 1
“Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task. Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach…”
I Timothy 3:1-2
Last week in church a wonderful thing happened to me personally. As the service was closing, my pastor put before the church the question of bringing a fellow member and myself on to the board. The vote was cast and the ‘yes’ vote won. But the happiness I felt was not because of a title but because a promise was beginning to be fulfilled. You see, when I was a child, as I have shared before, it was prophesied over me that I would be a pastor. At the time being a pastor was far from my mind. What child still in his single digits in age desires to enter the ministry when there are so many other occupations available? But as time continued on, and so did the same words prophesied by others, my heart began to change.
It wasn’t all that long after that instead of running from these words that I was embracing these words. I set out for seminary and graduated with my pastoral training under my belt in 1998. Three months after graduating college, however, things would change. Having explained prior to marriage where God was leading me, my dreams were halted once the honeymoon was done. The subject of this prophesy became the cause of many arguments and soul-searching. Yet I also came back to the same truth. I felt God pushing me into ministry. In 2007, following our divorce, a part of me thought, “Now you can run after what God first gave you years ago.” The only problem, though, was that in the eyes of many I was damaged goods. One pastor even bluntly told me that God would never use me for more than a Sunday School teacher because divorce was in my background.
Imagine that; imagine being told that for a divorce you did not elect to get, you now would be unable to proceed in the dream you had, or even more, in the calling God gave. Imagine the pain I felt when life suddenly wasn’t as exciting. For years I had felt the pit of not following this desire already, and now people were encouraging me to give up still. But why would God give me this prophesy, knowing all that would happen in my life, and then not somehow make a way? Does not the Bible say His word will not return void? So I then began to look at the qualifications of a minister as named in I and II Timothy and Titus, and it is from these books I wish to share with you over the next few days.
So let’s jump right into Paul’s first letter to Timothy and see where we land. According to Paul, seeking to be an overseer is a noble task. But what exactly is an overseer? The Greek word for this title is EPISKOPE, and means an elder or bishop. This same word has a little deeper meaning to it, however. It is also defined as the act by which God looks into and searches out the ways and deeds, or character, of man. Thinking this in true context then, we read that a trustworthy saying is, “anyone who sets his heart on being searched in character desires a noble task.” Regardless of if I ever step foot into full time ministry or not, this is what I want. I want God to take His fine microscope over my life and find the things that are not right in me so that I can get them changed. I want to live a life that expresses Him and His ways. Do I want it for nobility reasons? No. I want it simply because I do not want a gap in my relationship with Him because of a sin that I refuse to get rid of, or a behavior I want to hold on to. How many blessings have I already missed as a result of holding on to things that block His ways?
As we move on to the supporting verses, we begin to find exactly what the qualifications are for both those seeking ministry roles, as well as those who desire to stand before God during His searching. We find in I Timothy 3:2, the first qualification is being above reproach. Honestly, I do not think this is a term we use to define people much anymore. The word itself in the Greek is ANEPILEPTOS, and it means blameless, not apprehended, and one who cannot be reprehended. How many people can we say are blameless? I consider myself to be a pretty good guy, be even I do not think I could honestly say in full that I am above reproach. But notice too that the word alludes to not being apprehended. Apprehended by what, or whom? I have to be honest and admit that the first apprehension that comes to mind is that of being apprehended by sin. Maybe it is safe to say that the first qualification to being an ‘episkope’ is to not be in agreement with sin in any fashion.
The one seeking to be an ‘episkope’ must also be the husband of but one wife. Now this one seems pretty much straight forward, yet it was this one that I was told would un-qualify me from ever entering into the ministry. The actual phrase in Greek reads, ANER MIA GUNE, husband of only one wife. The term ‘of only one’ is defined by some as meaning that the person who is ever involved in divorce stands no chance of being involved in the ministry. Others define this term as meaning that we should not literally have multiple wives as was custom in the Old Testament days. But if we take the definition of overseer in relation to this qualification, would it still make sense to say the divorcee can never enter into ministry? Can the divorcee not be searched by God in his ways, deeds, and character? And consider this fact as well. We cannot be married to both God and sin as in so doing we do marry more than one.
The last of the seven qualifications found in verse 2 that I want to look at today is the qualification of temperance. The term is NEPHALEOS in the Greek, and it translates as sober and abstaining from wine. Now while I myself am not one who gives into drinking anymore, I do not judge those who do. We probably have all heard enough from the pulpit to know that water in Jesus’ days did not have the same filtration systems we use today, and as a result wine was normally drank. But it is the engorging of drink that makes one drunk, and therefore not temperate. That said, drunk people seem to make decisions while intoxicated that can be questionable, to say the least. So to prevent these questionable decisions, Paul encourages us to not be drunk with physical drink. But as one who wants God to search all aspects of himself, and be found in the greater definition of ‘episkope’, I must be sober also from sin. I cannot afford the wine of sin to intoxicate me and in the end be the reason that this office passes me by.
In closing today, I want to encourage you. I want to encourage you to evaluate your life in these said areas. While you may never be ordained and stand behind the pulpit, you do have the ability to minister to others with your life. Does your life reflect one who is apprehended by sin, married to God and sin, and drunk on the wine of sin? Or does your life reflect one who is blameless, devoted and married only to God, and not giving over to the aftertaste of sin on your breath. Our lifestyle speaks more than our words. What is yours saying about you?
I Timothy 3:1-2
Last week in church a wonderful thing happened to me personally. As the service was closing, my pastor put before the church the question of bringing a fellow member and myself on to the board. The vote was cast and the ‘yes’ vote won. But the happiness I felt was not because of a title but because a promise was beginning to be fulfilled. You see, when I was a child, as I have shared before, it was prophesied over me that I would be a pastor. At the time being a pastor was far from my mind. What child still in his single digits in age desires to enter the ministry when there are so many other occupations available? But as time continued on, and so did the same words prophesied by others, my heart began to change.
It wasn’t all that long after that instead of running from these words that I was embracing these words. I set out for seminary and graduated with my pastoral training under my belt in 1998. Three months after graduating college, however, things would change. Having explained prior to marriage where God was leading me, my dreams were halted once the honeymoon was done. The subject of this prophesy became the cause of many arguments and soul-searching. Yet I also came back to the same truth. I felt God pushing me into ministry. In 2007, following our divorce, a part of me thought, “Now you can run after what God first gave you years ago.” The only problem, though, was that in the eyes of many I was damaged goods. One pastor even bluntly told me that God would never use me for more than a Sunday School teacher because divorce was in my background.
Imagine that; imagine being told that for a divorce you did not elect to get, you now would be unable to proceed in the dream you had, or even more, in the calling God gave. Imagine the pain I felt when life suddenly wasn’t as exciting. For years I had felt the pit of not following this desire already, and now people were encouraging me to give up still. But why would God give me this prophesy, knowing all that would happen in my life, and then not somehow make a way? Does not the Bible say His word will not return void? So I then began to look at the qualifications of a minister as named in I and II Timothy and Titus, and it is from these books I wish to share with you over the next few days.
So let’s jump right into Paul’s first letter to Timothy and see where we land. According to Paul, seeking to be an overseer is a noble task. But what exactly is an overseer? The Greek word for this title is EPISKOPE, and means an elder or bishop. This same word has a little deeper meaning to it, however. It is also defined as the act by which God looks into and searches out the ways and deeds, or character, of man. Thinking this in true context then, we read that a trustworthy saying is, “anyone who sets his heart on being searched in character desires a noble task.” Regardless of if I ever step foot into full time ministry or not, this is what I want. I want God to take His fine microscope over my life and find the things that are not right in me so that I can get them changed. I want to live a life that expresses Him and His ways. Do I want it for nobility reasons? No. I want it simply because I do not want a gap in my relationship with Him because of a sin that I refuse to get rid of, or a behavior I want to hold on to. How many blessings have I already missed as a result of holding on to things that block His ways?
As we move on to the supporting verses, we begin to find exactly what the qualifications are for both those seeking ministry roles, as well as those who desire to stand before God during His searching. We find in I Timothy 3:2, the first qualification is being above reproach. Honestly, I do not think this is a term we use to define people much anymore. The word itself in the Greek is ANEPILEPTOS, and it means blameless, not apprehended, and one who cannot be reprehended. How many people can we say are blameless? I consider myself to be a pretty good guy, be even I do not think I could honestly say in full that I am above reproach. But notice too that the word alludes to not being apprehended. Apprehended by what, or whom? I have to be honest and admit that the first apprehension that comes to mind is that of being apprehended by sin. Maybe it is safe to say that the first qualification to being an ‘episkope’ is to not be in agreement with sin in any fashion.
The one seeking to be an ‘episkope’ must also be the husband of but one wife. Now this one seems pretty much straight forward, yet it was this one that I was told would un-qualify me from ever entering into the ministry. The actual phrase in Greek reads, ANER MIA GUNE, husband of only one wife. The term ‘of only one’ is defined by some as meaning that the person who is ever involved in divorce stands no chance of being involved in the ministry. Others define this term as meaning that we should not literally have multiple wives as was custom in the Old Testament days. But if we take the definition of overseer in relation to this qualification, would it still make sense to say the divorcee can never enter into ministry? Can the divorcee not be searched by God in his ways, deeds, and character? And consider this fact as well. We cannot be married to both God and sin as in so doing we do marry more than one.
The last of the seven qualifications found in verse 2 that I want to look at today is the qualification of temperance. The term is NEPHALEOS in the Greek, and it translates as sober and abstaining from wine. Now while I myself am not one who gives into drinking anymore, I do not judge those who do. We probably have all heard enough from the pulpit to know that water in Jesus’ days did not have the same filtration systems we use today, and as a result wine was normally drank. But it is the engorging of drink that makes one drunk, and therefore not temperate. That said, drunk people seem to make decisions while intoxicated that can be questionable, to say the least. So to prevent these questionable decisions, Paul encourages us to not be drunk with physical drink. But as one who wants God to search all aspects of himself, and be found in the greater definition of ‘episkope’, I must be sober also from sin. I cannot afford the wine of sin to intoxicate me and in the end be the reason that this office passes me by.
In closing today, I want to encourage you. I want to encourage you to evaluate your life in these said areas. While you may never be ordained and stand behind the pulpit, you do have the ability to minister to others with your life. Does your life reflect one who is apprehended by sin, married to God and sin, and drunk on the wine of sin? Or does your life reflect one who is blameless, devoted and married only to God, and not giving over to the aftertaste of sin on your breath. Our lifestyle speaks more than our words. What is yours saying about you?
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GOD OUR FATHER
If one were to move away from the misconception that God is so distant in His status and truly understand, as Christ so often pointed ou...
