The Desire for and Qualifications of an Overseer – Part 1
As I began to put my thoughts down on “paper” (I don’t actually use paper, I jot everything down in a Word document and then fill in the blanks) it soon became apparent that the nature of this topic would be too unwieldy to limit to a single article. Therefore I have decided to address this topic in two parts.
I was inspired to write this article after viewing Paul and Susan’s latest edition of Gnostic Watch Weekly (9/26/2014). At the end of the video, Susan made reference to the qualification of an elder found in 1 Timothy 3, and used that in contrast to the alleged qualifications that reformed bloggers feel one should have in order to be qualified to post a comment on their blogs. I wanted to expand on each one of those qualifications of an elder in detail. But before I do that, I think it is necessary to first make sure we have an understanding of what an elder is. And before we do that, we first need to discuss the definition of an “overseer”.
What is an “Overseer”?
The word translated as “bishop” in the King James comes from the Greek verb επισκεπτομαι (ep-ee-skep-toh-my). It is made up of the words “epi”, meaning “over”, and “skopos”, meaning to peer about or referring to a watch or sentry or lookout. Taken together, we get the idea of “over-seer”. The word “supervisor” has the same meaning: “super”, meaning over, and “visor”, having to do with vision, seeing, or watching. So an overseer is basically a supervisor. Interestingly enough, a supervisor is a secular role and not specifically a religious one. So Paul is referring to a role that is not inherently a religious one but has a counterpart in the secular world.
How is this different from an “elder”?
While “overseer” has more to do with the role itself, the term “elder” refers more to the individual filling the role. The word “elder” is the Greek word πρεσβυτερος (pres-byoo-ter-os). It comes from the word “presbus” meaning “elderly”. In the Jewish religious/political system, the Sanhedrin was made up of elected representatives of the people called “elders” or πρεσβυτερος. Typically, these representatives were elderly men who were well respected and honored by the people.
The Jewish “synagogue” teaching model was also usually supervised by an “elder”. So with the advent of the New Testament assemblies, followers of Christ (who at the beginning were all converted Jews) simply continued to follow the synagogue model. And each fellowship selected an elder (πρεσβυτερος) to supervise/oversee (επισκεπτομαι) them.
When we come to 1 Timothy 3, Paul is addressing the qualification for the role of overseer, thus the use of the word επισκεπτομαι rather than the πρεσβυτερος. Although, granted, the significance is minor, and in general the words could be used interchangeably to refer to the same thing.
However, there is a significant difference between the forms of the word “overseer”. Please notice the difference between the words in verse 1 and verse 2:
Verse 1 επισκοπη (ep-ee-skope-ay) – noun: oversight; supervision
Verse 2 επισκοπος (ep-ee-skope-os) – noun: overseer; supervisor
Notice, that the words come from the same root, but the words are different! Even though they are both nouns, the first refers to the function, the second refers to the role. Why is this important? Let me explain.
Disclaimer: I am about to say something extremely controversial. Now consider yourself warned.
I believe that Paul is NOT addressing the issue of someone who desires TO BE an overseer. GASP! “How can you say that?” you might ask. Because of the way this reads in the Greek. While the King James renders this verse this way:
“If a man desire the office of a bishop”
This is how it appears in the Greek:
ει τις επισκοπης οργεται
if any (of) oversight is craving
This is where the difference in the words used is important. It does not say, “if anyone desires to be an overseer.” Literally it reads, “if any is desiring of oversight”. The question we must ask then is to whom or what does the indefinite pronoun “any” refer? Remember the context of 1 Timothy. Paul has gone ahead to Macedonia and has left Timothy behind in Ephesus to act as his proxy. The purpose of the letter to Timothy is to advise him on how to handle certain issues within the various assemblies there. So the “any” in verse 1 of chapter 3 must be referring to the assemblies. Paul is saying, if any of the assemblies desire oversight, they desire a good thing.
Two things should become immediately apparent here. First, that there were some assemblies that did not have an overseer. And second, the implication here would be that an overseer is optional. That’s huge! And that flies in the face of 500 years of orthodoxy. But when you consider the context and the grammatical structure of the text, it fits together perfectly. Paul is telling Timothy, if there are any assemblies that want oversight, that’s a good thing. He then proceeds to instruct Timothy on what the job requirements are for an overseer.
This is very similar to what happened in Acts chapter 6 when the Hellenistic Jews were being left out of the daily distribution to the needy, and the ethnic Jews were getting preferential treatment. The assemblies came to the apostles to solve this problem. But instead, the apostles instructed them to look to themselves for the solution. They gave them a set of criteria for deacons and told them to find men who meet these criteria and have them manage it. The apostles could have very easily said, “Ok, we appoint so and so, and such and such, and they have the authority.” But instead, they believed that those in the assemblies had the ability to select their own deacons. Likewise in this instance, Paul did not instruct Timothy to appoint specific men to the positions of overseer. He left it up to the assemblies to select their own if they so desired.
So, having then examined the relationship of elders and overseers, in part two we will study in detail each of the qualifications of an overseer. You can think of this as a job description. If you were seeking a candidate to fill a role, think about what kind of attributes you would want. What are the attributes that make for a good overseer for a home fellowship?
Andy
Who Knew? Discipleship After the Institution
I am presently in the midst of writing the second volume of The Truth About New Calvinism and have a good start accordingly. Those who have agreed to do editing have requested a full manuscript when it is done rather than installments (that’s why some of you have not received scripts lately). And, John Immel has agreed to write the forward!
However, I have taken a short break to write a booklet on the New Testament assembly model. I am compelled to do this because the institutional church versus something else motif seems to be gaining serious traction. It’s the something else I am concerned with; we can’t just stop doing things, we need to replace what we have put off with the right replacement. Christians fellowshipping together is extremely important. Folks, we can’t just stop assembling together while going to “Echurch.”
Consider a comment I read yesterday on another blog:
Members of institutional churches are slaves. The Pharoes want their pyramids (institutional religious themed businesses) built, and they need slaves (members) to do the labor. The slaves go on visitation hoping to recruit new slaves (members). The slaves go into the community not with the gospel, but with cards telling what time Sunday School starts, etc.
The slaves have to gather their own straw (pay into the pot in order to use their spiritual gift), as many Pharoes will not let you serve in their “church” unless you pay into the pot, all the while they will not use their gifts without being paid out of the pot. Tell me that the children of God today are not taken bondage by a spiritual Egypt (institutional churches) and serve a Pharoe (clergy employed pastor), and needs a Moses to lead them out of this slave system. Look at the lies told to church members at this link here: [link has some great ideas, but don’t care to indorse it].
The parable is a little raw, but as we blush, we have to admit that it is technically all true. The link that was cited supplies resources/ammunition for those who are anti-institutional church, but again, no alternatives. That is why I am compelled to write this booklet. I want to at least get the ball rolling with some foundational challenges and a place to start. For those not assembling with other believers, it’s time to decide on a course of action IMO. I hope this booklet will encourage you to do so.
And in regard to the book, I am finding myself in the midst of some very interesting research. I have been able to conclude that the New Testament has left us an objective, definitive, Assembly model. And here is something cool: even though this will entail massive research of which I am able to do almost full time, the booklet is being kept to 50 pages; I am only hitting the high points.
I also want to put some history in there. When and how did the New Testament Assembly become an institution? Clearly, the apostles did not leave an institutional model. And, in the New Testament model, all, I repeat, ALL authority is in Christ. Unity is predicated on agreement regarding what Christ said. Fellowships are predicated on various degrees of agreement and cooperation—not horizontal authority. Vertical authority, horizontal agreement and a co-op of gifts occupied by each member. Leadership is a gift, not a position of authority.
This is what my research is beginning to reveal: a contention over what constitutes unity took place very early in the apostolic church era; authority versus fellowship. The idea that persuasive leadership leads to agreement and unity versus blank check submission to ecclesiastic authority. While some of the apostles were still living, bishops located in Rome start showing up and trying to tell the church what to do. At this point, I am not sure what their connection with the Roman government was, if any. The first Romish bishop was installed (by what means presently not known) circa during the same time that Jerusalem was sacked by Titus.
During this time (64-100 AD), controversies arise between Roman bishops and the Christian assemblies at large. The Roman bishops must have had some influence as the regional bishops (which were an aberration of earlier elders), at least argued with them. One controversy is striking. It resulted in the first Roman counsel and reveals that the early church observed Passover until at least 200 AD. Rome insisted that the “church” should observe Passover on Sunday rather than other days that fall on the 14th day of Nisan. Rome eventually won that battle, and hence today we observe Easter on “Easter Sunday.” Who knew? This is by no means tradition, but documented history:
Bishop Victor apparently felt that he had the authority to impose his will on the churches of Asia Minor. But they refused. It is also important to recall that Irenaeus told Victor that he should not have tried to impose Roman traditions on the Asia Minor churches.
The Orthodox Church reports this brief explanation of events in one of its timelines:
193 A.D. – Council of Rome, presided over by Bishop Victor, condemns the celebration of Pascha on Nisan 14, and addresses a letter to Polycrates of Ephesus and the Churches in Asia.
193 A.D. – Council of Ephesus, presided over by Bishop Polycrates, and attended by several bishops throughout Asia, reject the authority of Victor of Rome, and keep the Asian paschal tradition (Markou, Stavros L. K. An Orthodox Christian Historical Timeline. Copyright © 2003 OrthodoxFaith.com).
The Catholic writer Eusebius recorded that Polycrates of Ephesus, around 195 A.D. wrote the following to the Roman Bishop Victor who, as the previous writing showed, wanted all who professed Christ to change Passover from the 14th of Nisan to Sunday:
We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord’s coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus; and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate.
He fell asleep at Ephesus. And Polycarp in Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna. Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead? All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith.
And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said ‘ We ought to obey God rather than man’ (Eusebius. Church History, Book V, Chapter 24. Translated by Arthur Cushman McGiffert. Excerpted from Nicene and Post-Nicene Fathers, Series Two, Volume 1. Edited by Philip Schaff and Henry Wace. American Edition, 1890. Online Edition Copyright © 2004 by K. Knight).
Notice that Polycrates said that he and the other early church leaders (like the Apostles Philip and John, and their successors like Polycarp, Thraseas, Sagaris, Papirius, Melito) would not deviate from the Bible, and that they knew the Bible taught them to keep the Passover on the correct date, and not on a Sunday. Polycrates also reminded the Roman bishop that true followers of Christ “obey God rather than men”.
Hence it is clear that throughout the second century, the churches in Asia Minor continued to observe the Passover on the 14th of Nisan (and for doing so, they were labeled as Quartodecimans by the Romans), unlike the Romans, and they refused to accept the authority of any Roman bishop over scripture (Bob Thiel, Ph.D.: Victor of Rome; online source | cogwriter.com/victor.htm).
Another interesting controversy arose very early in church history between Clement, the third bishop of Rome, and the church at Corinth. These early bishops constitute the beginning of the Catholic Church. The church at Corinth disfellowshipped several bishops. This happened circa 90 AD, and was the subject of a lengthy letter to Corinth by Clement (1Clement). The letter is a lengthy linguistic drone that addresses no specific issues whatsoever. The long and short of Clement’s appeal is bishop authority. Were these bishops sent by Rome to replace the unity of fellowship with authority? And what was the relationship between the bishops of Rome and the Roman government? Did their pressure result in the one city, one church, one bishop model? Prior to that, there were several home fellowships in each city or region led by several elders. It will take more research to answer these questions.
paul
Piper’s Sabbatical is a Reflection of Reformed Idol Worship and Arrogance
“Is Piper taking an eight-month sabbatical to put Paul Tripp’s theory of change to the test? If he is, God help us.”
“Per the usual, Scripture takes a backseat in regard to judging such situations. In fact, Scripture isn’t even in the car.”
Well, I have read through several commentaries on John Piper’s “heroic” decision to take an eight-month “sabbatical” from his, um; stand by while I find a replacement word for “duties,”…….ok, activates. We don’t want to use the ‘D’ word, especially when we are talking about an eight-month leave of absence (this is sarcasm in regard to Piper’s constant dissing of “duty”; this dissing serves him well in regard to his sabbatical). No surprise, all of the reviews were stellar, as the Reformed rock stars of our age can do no wrong. But, I still stand perplexed in this development, especially in regard to the plain sense of Scripture, and really, just good-old-fashioned common sense as well.
First, from a common sense point of view, it’s inconsistent with all of the clamor about not putting Reformed leaders on pedestals. In his formal letter regarding this latest episode, dated March 28, 2010, he, himself, eludes to this by saying the following: “Not only that, others could use similar time away. Most working men and women do not have the freedom to step back like this.” Ya, so why are you? The very thought by him that he has a right to do this, also confirms that he thinks of himself as distinct from most other Christians, and Christian leaders. Eight months? Why not just resign and be done with it? Simply put, it’s arrogance. But, per the usual, all these guys have to do is mention that they acknowledge a possible objection, and the objection goes away like the wind drives away chaff in the minds of their koolaid-drinking followers; “Oh, he knows this is reality, all must be well.” Actually, he makes the statement in conjunction with the fact that he requested not to be paid while on his sabbatical. Apparently, the elders of Bethlehem Baptist Church rejected the request. Surprise, surprise. What a huge disconnect, some leader taking an eight-month sabbatical to reconnect with his family while getting paid. And he’s just like us?; struggling in the same spiritual trenches? Doesn’t seem to compute.
Not only that, didn’t he write a book entitled “Brothers, We Are Not Professionals”? What is more indicative of professionalism than some guy getting paid to take a leave for eight months from an incorporated church? Not only that, as well, didn’t he thank a well known Evangelical leader for inviting him to speak, by publicly rebuking his leadership (the leaders of the church he was invited to), from the very pulpit he was invited to, for honoring him (Piper) with embellished accommodations? I guess they treated him like a professional, or something. My guess is as good as any, as to why Piper and other Reformed leaders get a pass on their extreme hypocrisy. I guess, like GM, Piper and other Reformed leaders are just “too big to fail.”
But I will now address another issue that just makes me want to jump in the river. Per the usual, Scripture takes a backseat in regard to judging such situations. In fact, Scripture isn’t even in the car. Anyone who has a big picture grasp on the New Testament should know that such an endeavor by an elder is foreign to Scripture. Can you imagine the Apostle Paul doing something like this? Better yet, could you imagine the same apostle, with his scared-up body, being at that elder’s meeting? “You want to do what?” “Eight months?” “And you will be doing what?; spending time with your wife?” And would the apostle also insist that he be paid as well? I seriously doubt it.
But I may be digressing a bit, Piper’s reasons were stated as follows: “I see several species of pride in my soul that, while they may not rise to the level of disqualifying me for ministry, grieve me, and have taken a toll on my relationship with Noël and others who are dear to me.” First of all, these types of statements that continually come out of Piper’s mouth raise all kinds of questions: 1. Several “species” of pride? How many are we talking about? What specific “species” are they, and where do we find them in Scripture? 2. What do you mean when you say you “see” them in your soul? How, exactly, do you “see” them? Please specify. I’m sorry, but the guy was in an elder’s meeting; therefore, the solution to any of his problems were right there:
“Is any one of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise. 14Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. 15And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. 16Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective” (James 5:13-16).
I don’t know how many elders serve with him, but his actions make it clear that, supposedly, the prayer, confession to, and counsel of these men are not enough, he needs a lengthy sabbatical. In fact, he calls it a eight-month “….reality check from the Holy Spirit.” He’s such a super, high-powered, man of God, that he needs a special fix. Again, it’s arrogance. I could see a couple of weeks in addition to his vacation time. I could certainly see a cut-back in ministry duties, uh! I mean, activities, sorry; but an eight-month leave of absence? C’mon, what’s really going on here?
Well, we get a clue of sorts. Here is what he is quoted as saying in The Christian Post : “One of the goals of fasting,” he noted, “is to determine levels of addiction or, as Paul Tripp of [of?] Tim Keller would say, levels of idolatry.”
Per the usual, Piper can make statements like this and nobody blinks. Where does the Bible talk about determining levels of idolatry through fasting? I wish the whole reformed movement would fast and pray to determine its level of addiction to the teachers they worship. An idol is anything you cannot say no to, and trust me, not many followers of John Piper say no to him, including his elders. They can’t even say no to him when he doesn’t want to get paid for not working, and by his request! Furthermore, he mentions Paul Tripp, who believes that you can empty your heart of idols by determining what they are by identifying their relationship to sinful desires. These sinful desires are discovered by asking yourself “X-ray questions,” which are like interpretive questions of sorts. I believe Tripp borrowed this concept from Nero-linguistic Programming, a method of change used by psychologist. His treatise on this method of change can be observed in “How People Change,” published in 2006. Is Piper taking an eight-month sabbatical to put Paul Tripp’s theory of change to the test? If he is, God help us.
I suggested to my daughter, Heather, a missionary in PR, that this sabbatical could result in Piper repenting of his Christian mysticism. She suggested instead, that as a teacher that survives from novelty to novelty, that he will more than likely come back with all kinds of fresh, new ideas. Frankly, I find this possibility terrifying.
paul
Paul's Passing Thoughts 
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