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The word novice, found in 1 Timothy 3:6 comes from a Greek word that is used only here in the New Testament. It is the word (neophytos). Thayer defines the term: newly planted… a new convert, neophyte… one who has recently become a Christian.

It is necessary that a man be a Christian for some time in order to serve as an elder. One who is newly converted is not qualified to serve. Why is this? It is simple, living in the world does not equip a man to serve as an overseer of the Lord’s people. Becoming a Christian does not automatically change that truth, as experience and effort is required to grow in the faith sufficiently to be so equipped.

(1 Peter 2:2), “as newborn babes, desire the pure milk of the word, that you may grow thereby.”

(Hebrews 5:14), “But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.”

In our context (1 Timothy 3:6), the Holy Spirit states that being a novice may lead one to be puffed up with pride. Consider what may happen to a babe in Christ who is appointed as an elder. He has not yet learned humility, and could easily become inordinately “proud” of such an honor. One who has experience and knowledge would not be so vulnerable to the same vice of pride that plagued the devil and led to his condemnation.

We need “meat-eaters” to serve as elders, not babies!

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(Ecclesiastes 8:2-4), “I say, ‘Keep the king’s commandment for the sake of your oath to God. Do not be hasty to go from his presence. Do not take your stand for an evil thing, for he does whatever pleases him.’ Where the word of a king is, there is power; And who may say to him, ‘What are you doing?’”

The wise man’s words ring true in our time. As pandemic mandates gain traction, and our society polarizes more and more each day, many feel that our government is guilty of overreach. Whatever your view of this particular matter, there are a few points that are beyond dispute.

FIRST, our responsibility to be obedient to the governing authorities is one that has God as it’s source. It is a part of our agreement as Christians. Paul agreed with the wise man on this matter (cf. Romans 13:2). Of course, there are limits (cf. Acts 5:29).

SECOND, doing what is unlawful (“an evil thing”) will bring consequences from the authorities — “for he does whatever pleases him.” It is always a losing hand to rail against “the man.”

THIRD, “Where the word of a king is, there is power.” We may not like it when the authorities abuse their authority. We may cry out and complain — but no amount of threatening on our part will keep them from doing what they want to do.

It is for this reason we long for eternity. We realize that in the end, this world is a mere layover to eternity. In the end all inequities will be resolved. All abuses will come to an end. All suffering will cease. Praise be to God! “But even if you should suffer for righteousness’ sake, you are blessed. ‘And do not be afraid of their threats, nor be troubled’” (1 Peter 3:14).

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In 1 Timothy 3:3, one of the characteristics that must be present in any who would serve as elder is described in the negative phrase, “not covetous.” The phrase comes from the single Greek word, aphilargyros. It occurs only once in this form in the New Testament. It consists of the prefix (a-) indicating the negative, and (-philargyros), which literally means a lover of silver.

So, the idea is that one who is serving as an elder must not be motivated by a love for money. Thayer defines the word: “not loving money, not avaricious.”

Later in the epistle, the apostle Paul wrote, “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). The word is the exact same as the one we are considering, minus the negative prefix.

If we were to consider the opposite of the phrase “not covetous”, Paul indicates it would be “godliness with contentment” (1 Timothy 6:6). This is important for all of us. If we recognize the transitory nature of all things earthly, their value decreases in our mind. We must not “love the world, or the things in the world” (1 John 2:15). One who does certainly should not be leading the Lord’s people.

“For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matthew 16:26).

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As I write this short article, I am listening to the White House press secretary take questions from the press about the various issues facing our nation. She is very good at what she does. Favorable questions allow for the touting of the administration’s successes. Unfavorable questions are reframed, evaded or explained away. It is called spin, and it is a process that is common in our nation, regardless of party or circumstance.

While many if not most are aware of what happens in these circumstances, it doesn’t change the fact that such spin moves needles. It shapes, assists, and even changes perceptions to the benefit of the one who is being defended.

Religiously, the same things happen. Sophistry is defined as “the use of fallacious arguments, especially with the intent of deceiving.” As it is the truth that makes us free (cf. John 8:32), sophistry makes slaves of us all, (Colossians 2:1-10). This is why the deceptive efforts of the false teacher is condemned in such strong terms.

“These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage” (Jude 16).

Condemnation comes to the religious sophist. But, it comes to those who allow themselves to be deceived by their efforts as well (cf. 2 Peter 2:2,18).

“Beware brethren, lest there be in any of you an evil heart of unbelief in departing from the living God” (Hebrews 3:12).

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The Greek term under consideration, amachos is found only twice in the New Testament, both times as a qualification for eldership (1 Timothy 3:3; Titus 3:2). In the NKJV it is translated by the phrase “not quarrelsome” in Timothy, and “to be peaceable” in Titus.

In a previous article, it was noted that this term is quite close in meaning to plektes, translated as “not violent” (NKJV, 1 Timothy 3:3; Titus 1:7). In the lexicons, the two words are defined in virtually the same way. Thayer defines amachos — not contentious; abstaining from fighting.

We also noted that there may have been a slight difference at the time of Paul’s writing in the usage between the terms. Where plektes seems to have carried more of the idea of physical violence, amachos seemed more to denote a willingness to argue or quarrel. Hence, the translation in the NKJV.

It is obvious that a pugnacious personality would not serve a man well in the work of shepherding. A tendency to argue or quarrel when presented with challenges that require a peaceable spirit would be counterproductive. Of course the same thing is true for every Christian.

Remember that Abraham called for an end of bickering and fighting with Lot and his herdsmen. His reason? “For we are brethren” (Genesis 13:8). This is a lesson that each of us would do well to learn and heed!

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The Greek word epieikes appears five times in the New Testament. The NKJV consistently translates the term “gentle,” (“gentleness” in Philippians 4:5). The KJV uses “gentle” for three of the five occurrences, but uses the term “moderation” in Philippians 4:5, and patient in 1 Timothy 3:3.

In 1 Timothy 3:3, the word is listed as a qualification to serve as an elder. In Philippians 4:5 and Titus 3:2 it is encouraged as a quality for all men. In James 3:17 it describes the wisdom that “is from above” along with other gracious characteristics.

The word is defined by Thayer: “1) seemingly, suitable; 2) equitable, fair, mild, gentle.” Interestingly, it is a word that is difficult to match in the English. One scholar uses the phrase “sweet reasonableness.” It seems that the idea includes a willingness to compromise regarding one’s own standing or rights in order to be humane or reasonable.

With regard to the eldership, it would require a man be willing to give consideration to particular circumstances in order to determine what an appropriate response would be. It would be an attribute able to heed Jude’s direction, “And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh” (Jude 22-23).

This type of gentleness must be present in an elder, but is needed and appropriate for every child of God.

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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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