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The phrase “not greedy for money” is found three times in the New Testament. Each time it is used as a qualification, either for an elder (1 Timothy 3:3; Titus 1:7) or for a deacon (1 Timothy 3:8). It is the Greek phrase, me aischrokerdes. A derivative of this phrase, mede aischrokerdos, is found in 1 Peter 5:2, and is translated “not for dishonest gain.” It again references the eldership, indicating that this should not be the motivation for an elder taking the work.

The phrase is very well defined. It would be inappropriate to put a man in the office of elder who would be tempted to use that office as a means of gain. Service as an elder or a deacon is to be a selfless act. It’s purpose is to help others, not further self-interests.

One who is greedy for gain (filthy lucre, KJV) is exhibiting a worldly character, not a godly one. Remember Paul’s words, “For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows” (1 Timothy 6:10). Instead, children of God recognize, “godliness with contentment is great gain” (6:6).

Paul accuses those who suppose that “godliness is a means of gain” to be “men of corrupt minds and destitute of the truth” (6:5). Such men are worthy of a withdrawal of fellowship (cf. 6:5), not an appointment to such an important spiritual position. “And having food and clothing, with these we shall be content” (6:8).

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The New King James version renders one of the qualifications of elder to be “not violent” (1 Timothy 3:3; Titus 1:7). The phrase consists of two Greek words: me, meaning no or not, and plektes.

The word plektes only occurs in these two places in the New Testament. The phrase is translated “no striker” in the King James Version. There is a similar term also given as one of the qualifications in Paul’s list, translated in the KJV as “not a brawler.” There would seem to be little difference between “no striker” and “not a brawler.” The NKJV tries to make a more obvious distinction by translating the two terms: “not violent” and “not quarrelsome.”

Many Greek scholars agree with the distinction shown in the NKJV, believing the second term to have had, (at the time of Paul’s writing), an emphasis on arguing rather than physical violence.

So, the word plektes seems to have, in Paul’s writing, a reference to physical violence. It is obvious that an elder should not be a man to raise his fists at provocation. In fact, no Christian should be physically violent with others. Consider Jesus’ words in Matthew 5:39, “But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.”

It is sad that violence is common to many men. It is pervasive in our society. However, it has no place in the life of a Christian, whose life is one of peace. It certainly can’t characterize a man who serves as an overseer of God’s people.

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The phrase “not given to wine” appears twice in the New Testament, both times as a qualification for elder (1 Timothy 3:3; Titus 1:7). There are two words in the Greek (me — not), an expression of absolute denial; and (paroinos — given to wine), a combination word. The first part (par) indicates nearness to or in the vicinity of. The second part (oinos) references wine — in this case fermented wine.

The meaning is simple. An elder is not to be in the company of alcohol. It should not be his practice to be around, to linger, or to be consuming alcohol.

This is certainly good advice for every Christian. The use of intoxicants indicates a severe lack of spiritual maturity. As Peter indicated in first epistle, “For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries” (1 Peter 4:3). You will note that the illicit practices of the Gentiles that Peter calls for us to give up include interaction with alcohol to every degree, from drunkenness to social drinking (“drinking parties“).

Remember these words from a book of wisdom, “Do not look on the wine when it is red, when it sparkles in the cup, when it swirls around smoothly; 32 At the last it bites like a serpent, and stings like a viper” (Proverbs 23:31-32). The worldly act foolishly every day, imbibing in self-destructive intoxicants. The Christian needs to be wiser in his walk.

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The Greek word didaktikos is found twice in scripture. The first mention of the term is in the list of qualifications for elders, located in 1 Timothy 3:1. The second mention is also penned by Paul in 2 Timothy 2:24. In both places the term is translated “able to teach” in the NKJV.

Thayer defines the term, “apt and skillful in teaching.” Vine agrees “skilled in teaching.”

Paul’s instructions to Timothy in 2 Timothy 2 are personal. He wanted Timothy to be skilled in teaching as a “servant of the Lord.” He also explains why. In this way, Timothy would be able to correct “those who are opposition” so that “they may know the truth” and that they may “come to their senses and escape the snare of the devil.” (vs. 25-26).

The same need is present among elders. As they are given the responsibility to feed the flock (as pastors), they are in need of an ability to teach. Also, Titus wrote that an elder must be able “by sound doctrine, both to exhort and convict those who contradict” (Titus 1:9).

All should strive to be “able to teach.” It is obvious that this attribute is a relative one. Ability varies, and one may be apt, or able to teach though not as capable or as talented as another. Too, ability increases with study and the acquiring of knowledge (cf. Hebrews 5:12-14).

Obviously, an elder must be a competent teacher. It is part of his ministry, and he can’t do his job without it.

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The New Testament admonishes Christians to be given to hospitality. It does so through command, as well as giving examples of this commendable behavior.

For example, Gaius was commended by John in 3 John 5-6, “Beloved, you do faithfully whatever you do for the brethren and for strangers, who have borne witness of your love before the church. If you send them forward on their journey in a manner worthy of God, you will do well.”

Elders are required to be hospitable (1 Timothy 3:2; Titus 1:8). As is the widow to be supported by the congregation (1 Timothy 5:10). Lydia is a wonderful example of a hospitable woman, “And when she and her household were baptized, she begged us, saying, ‘If you have judged me to be faithful to the Lord, come to my house and stay.’ So she persuaded us” (Acts 16:15). So, hospitality is not only an attribute of the mature. Even babes in Christ can and should be hospitable.

The word is familiar to us, and means essentially the same in both our modern English and in the New Testament Greek. The word is philoxenos, a compound word. Philo (love) and xenos (stranger, guest). As a love for guests is properly shown in doing for them, hospitality consists of entertaining, feeding, and expressing love by having such into your home.

The show of hospitality is an expression of much of what it is to be a Christian. Are you hospitable?

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The Greek word kosmios is interesting, occurring only twice in the New Testament, both times in Paul’s first letter to Timothy. In (2:9) it references the manner of dress appropriate for a Christian woman, and is translated “modest.” In (3:2), it is a qualification for an elder, and is translated in the NKJV “of good behavior.”

Thayer defines the term, “well arranged, seemly, modest.” Trench describes the term in this way, “The well-ordering is not of dress and demeanor only, but of the inner life, uttering indeed and expressing itself in the outward conversation.”

This characteristic is important for an elder, but not for elders only. One’s dress and demeanor can be said to accurately reflect the Lord only if it is seemly. The Christian is always to act, dress, speak in ways that are appropriate. This takes thought, effort and self-control.

You have heard the criticism, “Well that was completely inappropriate!” The Christian who shows good behavior always does what is seemly or appropriate for the situation. He always says the right thing, he always takes the appropriate action, always makes the proper decision. It is a part of his character. This trait comes naturally to some, but it certainly can be added through the process of growth and maturity (cf. 2 Peter 1:5-7).

What you are on the inside is exposed by your outward actions. Good behavior starts in the heart!

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The Greek word sophron, translated “sober-minded” in 1 Timothy 3:2, is found a total of four times in the New Testament. It is twice used as a qualification for the office of elder, in 1 Timothy 3:2, and Titus 1:8 where it is translated “sober.” It is also used as a wanted characteristic for older men “sober”, and finally as a wanted characteristic for older women, where it is translated “discreet” (cf. Titus 2:2,5).

Thayer defines the term: 1) of a sound mind, sane, in one’s senses; 2) curbing one’s desires and impulses, self-controlled, temperate.

While the attribute certainly applies to intoxicants, the application is much broader in scope. It is common to hear men described by an overriding trait. Some are hot-headed, others are frivolous, still others may be described as sensitive. A sober-minded man or woman is in control of their passions and desires.

Consider how important such an attribute is in the area of leadership. Being in control of one’s passions. Clear-headed amidst controversy and provocation. The ability to set aside selfish desires, and to act righteously despite any inclination to prejudice or volatility. It is not surprising that an elder is to show himself to be sober-minded. Oversight could hardly be effective otherwise.

The attribute, however, is one that is needed by all. Maturity helps in developing this trait, which is why Paul suggests it should be present in all older Christians.

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The Greek term (nephaleos, 1 Tim. 3:2, 11; Tit. 2:2), or its root (nephos, 1 Thess. 5:6, 5:8; 2 Tim. 4:5; 1 Pet. 1:13; 4:7; 5:8) are found nine times in the Bible, (references above).

Nephaleos is translated in the NKJV (as a qualification for an elder, or an elder’s wife) as “temperate.” The root term nephos is typically rendered “sober”, but is translated as “watchful” in 2 Timothy 4:5 and 1 Peter 4:7.

Thayer defines nephaleos — 1) sober, temperate; 1a) abstaining from wine, either entirely or at least from its immoderate use.

The typical use of the English term temperance is to abstain from wine, i.e. — the 19th century “Temperance Movement” in America. However, the overarching idea found in scripture is for a person to be watchful of any danger (temptation), and to restrict involvement to avoid it.

Examples of a sober individual. He does not drink, do drugs, gamble or party. He is not a frivolous person, and does not need to “settle down” or “grow up.” Because of his demeanor, he can be counted on, as temperance brings dependability. He is serious minded, so he is rarely caught unawares. He thinks about what is needed, and spends his time preparing to supply what he can. Consider that a godly person is not only characterized by his action (the positive things he does), but also by his restraint (the negative things he avoids). The temperate man is equipped to avoid the negative, pleasing God.

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The Greek term (anepilemptos) is used three times by Paul in his first letter to Timothy. In (3:2) it is translated “blameless”, and is a required qualification for the office of bishop. In (5:7) a number of instructions are to be given to widows, that they may be “blameless” before God. Finally, in (6:14) Christians are instructed to flee the love of money, and instead fight the good fight of faith, that they might be “blameless” until our Lord Jesus Christ’s appearing.

The word consists of the negative (a), and a root word that means “to seize.” It literally means: not to seize, or apprehend.

Consider a person who is a keeper of the law. He lives an honest life, and because of this is not in danger of being apprehended by law officers. “For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same” (Romans 13:3).

This, of course, does not mean that we must be free of false accusations. Such accusations are inevitable as we live for Christ. Because we are different, we will be defamed by those who are opposed to righteousness (cf. 1 Peter 3:16).

The idea is to be a person against whom no accusation can be proven. This requires righteous living. No matter the attack, it is destined to failure because the character and reputation of the Christian is unassailable. This is a lofty, but worthy goal to seek and to meet.

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Paul gave a serious charge to his ward Timothy, to preach the word! The charge was serious because it was made, “before God and the Lord Jesus Christ who will judge the living and the dead at His appearing and His kingdom” (2 Timothy 4:1).

Without forgetting in the context that Timothy was a young evangelist, I would like to emphasize how important it is to the Father and Son for disciples to share the gospel of our Lord. It is not worded as a suggestion, or even a plea. It is a charge!

The Almighty God in heaven, and His Son, to whom He gave the right to judge is giving an order to “Preach the word! Be ready in season, and out of season. Convince, rebuke, exhort, with all longsuffering and teaching” (4:2).

The world frowns upon any Christian who has the temerity to “proselytize.” However, that is exactly what God requires of us. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you…” (Matthew 28:19-20).

Simply put, we take our marching orders from the Lord. And, as our general, He has been given absolute authority over us. We are to do His will, without hesitation or question. His marching orders are to “Go into all the world and preach the gospel to every creature” (Mark 16:15). Are we heeding the charge of our Lord?

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Psalm 60 is an acknowledgement of sin as Israel was “cast off” by God due to His displeasure (1). The Psalmist recognized that victory for Israel was possible only if God was with her. Consider these words at the end of the Psalm:

“Is it not You, O God, who cast us off? And You, O God, who did not go out with our armies? Give us help from trouble, for the help of man is useless. Through God we will do valiantly, for it is He who shall tread down our enemies” (10-12).

What a sad state to be “cast off” by God Himself. How could such happen? Well, it is certainly not because of any capricious tendency of God. Every time, the fault is with men. Jehovah told Israel through the prophet Isaiah, “Behold, the Lord’s hand is not shortened, that it cannot save; nor His ear heavy, that it cannot hear. But your iniquities have separated you from your God; and your sins have hidden His face from you, so that He will not hear” (Isaiah 59:2).

We can not prosper without God. No matter the circumstance, without God “the help of man is useless.” Only with God can we gain victory, through His Son, the Lord Jesus Christ! (cf. 1 Corinthians 15:57). “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” (Revelation 11:15).

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Fairly soon after leading Israel out of Egypt, Moses met with his father-in-law Jethro in the wilderness. As they talked, Jethro witnessed Moses acting as judge before the people, and suggested that Moses give some of the responsibility to others. “And let them judge the people at all times. Then it will be that every great matter they shall bring to you, but every small matter they themselves shall judge. So it will be easier for you, for they will bear the burden with you” (Exodus 18:22). Moses liked the idea, and it apparently pleased God as well, (cf. 18:19), so Moses followed the advice.

There is an analogue to this in the church. Paul wrote in Ephesians 4 that the work of evangelists, pastors and teachers is to equip the saints “for the work of ministry” (4:12). So, the whole body will grow by the work done by “every joint”, “according to the effective working by which every part does its share” (4:16).

Rather than the clergy/laity model, where the clergy ministers to the needs of the laity, God’s pattern is for the spiritually mature to equip all others so that they can themselves become ministers of the gospel. In simple terms, it is not my purpose to do for you. Rather, my purpose is to train you to do your own work; to equip you for ministry; to help you take part in the work of edification.

We each have our own part to play. Is your attitude, “What can you do for me?” Or, “What can I do for others?!”

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How often the righteous are derided as ignorant and superstitious. We are told that a belief in God is a belief in fairy tales. The truly educated, it is contended, have no use for such a crutch.

The dependence upon scripture as a standard of morality is condemned. As the enlightenment of man continues, our moral standards must evolve and improve. No longer should we judge others with dogmatic contentions about the rightness and wrongness of moral choices others make. Social warriors rail against those with the temerity to speak out against sin.

Even religious people today often follow their own counsel rather than the counsel of God. Doctrinal views are established by the opinions and speculations of men rather than an appeal to the Bible.

The wise man had something to say about these attacks on faith that are present in every generation, but seemingly pervasive in our own:

“There is no wisdom or understanding or counsel against the Lord” (Proverbs 21:30).

Such human wisdom is not wisdom at all. It is simply the presumptuous railing of the ignorant, who refuse to hear the words of the Lord.

No man is wise who rejects the wisdom that descends from above (cf. James 3:13-18). Don’t be intimidated by the claims of the unrighteous…they lack understanding.

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In Colossians 3:12, one of the characteristics that Paul indicated the elect should “put on” is “tender mercies.” The KJV and Young’s literal translation put it most literally, “bowels of mercy.” The ASV and ESV have it “a heart of compassion” and “compassionate hearts”, respectively.

It is not surprising Paul would use such biological terms to indicate the seat of empathy. We do the same, which is why the newer translations use the word heart to translate the phrase. We talk about broken hearts, tender hearts and smitten hearts. Here, the apostle is talking about the need for the child of God to be compassionate, and to express that compassion to others.

Paul used the same words in Philippians 2:1, indicating that such compassion is the appropriate response of a child of God who has experienced consolation in Christ.

Adam Clarke, in his commentary on Philippians, said it well. He notes that bowels of mercy indicate legitimate compassion, not merely outward action:

“Though I know that to put on, and to be clothed with, are figurative expressions, and mean to assume such and such characters and qualities; yet there may be a higher meaning here. The apostle would have them to feel the slightest touch of another’s misery; and, as their clothes are put over their body, so their tenderest feeling should be always within the reach of the miserable. Let your feelings be at hand, and feel and commiserate as soon as touched.”

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A common theme of the apostle John in his letters is the need to love your brothers and sisters in Christ. He states in 1 John 3:10, “In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother.” Love is the characteristic that distinguishes God’s people from the rest of society. “We know that we have passed from death to live, because we love the brethren. He who does not love his brother abides in death” (3:14).

The concept of love can be nebulous. When someone says, “I love you,” what do they mean? What kind of love is it? Is it philanthropy? (A love of mankind in general)? It is fondness? Is it romantic attachment? Consider the young lady seeking to kindly dissuade the young man who seeks to woo her, “I love you, just not in that way.”

In the call to love your brother, the great apostle clearly establishes what is intended by the words. He writes in 1 John 3:18, “My little children, let us not love in word or in tongue, but in deed and in truth.” This does not mean that it is wrong to proclaim our love for our brother, rather that we are to show that love through action! Anything less is below the standard established by the Holy Spirit.

So, the next time you want to profess your love for your brother in Christ, express it through actions that accord with God’s call to righteousness. It is easy to talk the talk, but God expects us to walk the walk!

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