Baptists for Africa

Lesson 8 – [Leadership] Qualifications of a Leader (Part 1 – Biblical Offices)

Qualifications of a Leader (Part 1: Biblical Offices)

Hebrews 5:4: “And no man taketh this honour unto himself, but he that is called of God, as was Aaron.”

There were qualifications for just about every office or work that God established:

  • Qualifications for the Israelite monarchy (king): male, Israelite (Deuteronomy 17:15); later in Judah: a descendant of David (see II Samuel 7:13-16).
  • Qualifications for the Israelite priesthood (priest): male, with genealogical descent from Aaron (Leviticus 8:2; II Chronicles 13:10), without severe anatomical or physiological blemishes (Leviticus 21:17-24).
  • Qualifications for the Israelite military (soldier): male (Numbers 1:2), above the age of twenty (Numbers 1:3, 45).

Also, many important roles will always have qualifications. Only men of activity could be pharaoh’s shepherds (Genesis 47:6); only faithful men could be the rulers over Jerusalem (Nehemiah 7:2); only honest men could carry the alms of the churches to Jerusalem (II Corinthians 8:18-23), and only a “cunning player on an harp” could be Saul’s personal musician (I Samuel 16:16), etc. In the modern world, becoming a physician, engineer, or lawyer demands years of knowledge-accruing and experience-gaining. One does not simply become a warrior, or a shepherd, or a farmer. If, then, the full-time Christian minister is all these and more (I Corinthians 9:7), and as a true doctor works with spiritual medicine, as a true engineer an eternal building code, and a true lawyer with the divine law of God, he ought to be qualified no less spiritually, than those are, physically.

The Un-Qualifications of the Devil’s Ministers

The Golden Calf False Religion of Jeroboam

After the division of the unified kingdom of Israel into the northern kingdom of Israel and the southern kingdom of Judah, and the near-civil war that almost ensued (I Kings 12:21-24), Jeroboam the king of Israel considered the political peril that his kingdom would be put into should he allow Israel to pilgrimage to Jerusalem several times a year as God commanded all their males to do (I Kings 12:26-27; see Deuteronomy 16:16; Exodus 23:17). This is because the temple was in Rehoboam’s domain––Jerusalem. By the advice of his counsellors, Jeroboam made two golden calves and (speculatively, but probably) two new temples in the northernmost and southernmost ends of his kingdom, Dan and Bethel, respectively (I Kings 12:28-30).

Levites and off-duty priests were spread all throughout the inheritance of Israel at that time. But, by the pressure of Jeroboam’s wicked new religion, the Levitical sons of Aaron––those who were noble (being of the order of Levi), Biblically qualified (being Levites), and would serve without making fiscal payment (but rather, by personal labor and righteousness)––were cast off “from executing the priest’s office unto the Lord” (II Chronicles 11:14-15); they fled to Judah. Jeroboam had a new set of qualifications for these golden calf priests of his––requirements much more easily met. Being “a priest of them that are no gods” called for the following:

  1. A Monetary Fee: Whoever would be a priest of the golden calf could, so long as he came giving “a young bullock and seven rams” (II Chronicles 13:9).
  2. A Personal Status of Any Kind: Regardless of how base and vile an individual was, the rule of Jeroboam was that anyone may be a priest, even “of the lowest of the people” (I Kings 12:31).
  3. An Unbiblical Desire: If a person had a desire, Jeroboam consecrated him, “and he became one of the priests of the high places” (I Kings 13:33-34). Just as his new religion and his festival day were the product of his own heart (I Kings 12:33), so should each of the men signing up to be his priests do so of their own godless volition and inventing.

Biblical Offices

In the first century, there were many different offices a person could occupy (I Corinthians 12:28; Ephesians 4:11). Due to the large number of these spiritual vocative positions spoken of in the scripture, it is clear that someone could be ordained to do just about any full-time task (e.g., “teacher”: see Acts 13:1; helper: “helps”: I Corinthians 12:28). However, there are three central and most significant Biblical offices which receive the majority of Biblical treatment: that of a pastor (see I Timothy 3:1-7; Titus 1:5-9), a deacon (see I Timothy 3:8-13; see also proto-deacons in Acts 6:1-6), and an evangelist (see Acts 21:8; see also II Timothy 4:15).

                                            THE QUALIFICATIONS OF A PASTOR                             

Pastors are the examples of the congregation (I Peter 5:3). All leaders should be exemplary (Paul: II Thessalonians 3:9; Timothy: I Timothy 4:12; Titus: Titus 2:7). Just because there are qualifications of a pastor (I Timothy 3:1-7; Titus 1:3-9) does not mean that they are only to be true of him. On the contrary, the pastoral qualifications are really the pastor’s exemplifications of how the church members are supposed to live.

Moreover, the qualifications for the pastor, though not entirely binding upon the other offices, seem to be a model for every other full-time minister. The deacon’s qualifying attributes (I Timothy 3:8-12) are so closely parallel with those of the pastor that these listings are relevant, though not required, for every minister of Jesus Christ. One is not ordained and then proven, but proven and then ordained, as it is written, “let these also first be proved” (I Timothy 3:10).

  1. Pastoral Reputation

With a public ministry, a pastor is a public figure and is thus open to public scrutiny. The evangelist Timothy, for example, was “well reported of by the brethren that were at Lystra and Iconium” (Acts 16:2), so that all believers in the region of Galatia understood him to be a young man of integrity. The apostles selected “seven men of honest report” to be their proto-deacons (Acts 6:3), and we should select men for the pastorate who measure up no less. For full-time officials, who we are is altogether just as important as who we are perceived to be. The “good name” shall be better than the ointment or wealth which the aspiring pastor has (Ecclesiastes 7:1; Proverbs 22:1). Absent a righteous reputation, the pastor is vulnerable to the devil’s reproach (public attack) and snare (personal attack) (I Timothy 3:7).

  • “If any be blameless” (Titus 1:6), “must be blameless” (Titus 1:7; I Timothy 3:2) – Blamelessness means having no major fault in one’s history. Like Daniel whom the presidents and princes of Persia “could find none occasion nor fault” with (Daniel 6:4), and David of whom Achish said, “I have found no fault in him since he fell unto me unto this day” (I Samuel 29:3). One cannot blame them about any serious matter; a “blameless” son of God is “without rebuke” (Philippians 2:15). By illustration, a blameless person is one who a scriptural judge cannot condemn, because they have not severely morally blundered in any area to have, say, stolen (Genesis 44:10) or been an oath-breaker (Joshua 2:17). Such blameless individuals have generally observed God’s commandments (Luke 1:6; I Timothy 5:7), and have no serious suspicious activity in their life (II Corinthians 8:10). A former drunkard, drug addict, serial fornicator, or lawless criminal, is blameworthy. One can, however, like Peter, make many theological (e.g., Matthew 16:22) and practical (e.g., Galatians 2:11) mistakes and still overall be considered blameless.
  • “he must have a good report of them which are without” (I Timothy 3:7) – Their conduct being morally considered, the world should be able to commend them. As good workers which “walk honestly toward them that are without” (I Thessalonians 4:12), their boss approves of them, and as good citizens which “walk in wisdom toward them that are without” (Colossians 4:5), the governor is pleased with them. Not only are they good in the sight of the Lord, but also in the sight of men (II Corinthians 8:21), and do not have a rubber stamp from merely close friends, but “of all men,” like Demetrius (III John 12).
  1. Pastoral Relationships

The Bible categorically casts the pastor as a man (I Timothy 3:1) who is monogamously and faithfully married with children who are of a behaviorally perceptive age. Moreover, the house of the pastor must be well ruled (I Timothy 3:4), the reason given being that one who cannot rule his house cannot take care of God’s house (I Timothy 3:5).

  • “the husband of one wife” (I Timothy 3:2; Titus 1:6) – He is not divorced and remarried (see Matthew 19:9; Romans 7:3), and not married to multiple women. All pastors in the Bible, like Peter (I Peter 5:1), had a wife (Peter’s wife’s mother: Matthew 8:14/Mark 1:30). Per the deacon’s listing of qualifications, the wife of a full-time minister should possess a high standard of personal godliness too (I Timothy 3:11).
  • “having … children” (Titus 1:6) – Indicating that the pastor must have multiple children. The exact age requirement is debatable, but in view of the behavioral requirement laid upon their children, it would seem that they should be old enough for objective assessment their obedience.
  • “having his children in subjection with all gravity” (I Timothy 3:4); “having faithful children not accused of riot or unruly” (Titus 1:6) – Being the ruler of his own house, the man seeking the pastorate ought to be subjecting his family to the weighty ordinances of God. His children should be submissive to him, honoring of him, and orderly, like him. The pastor to-be will not act as Eli, whose sons “made themselves vile” through their licentious and covetous practices, “and he restrained them not” (I Samuel 3:13). David was qualified as the king of Israel, but not as one of its pastors, for many of his sons, like Absalom, were so exceedingly wicked (see II Samuel 15), and it seems he was also in some sense an absentee father (I Kings 1:6)
  1. Pastoral Character

More than any other qualification, God wants good men serving him. It is with God as the Psalmist required, “he that walketh in a perfect way, he shall serve me” (Psalm 101:6). The upright judges in the assembly receive the congregation in time (Psalm 75:2), and only those who meet God’s criterion of dwelling in his holy hill (Psalm 15) should stand at his sacred desk. Of course, Jesus the great shepherd perfectly embodies all of these virtues to their maximal degree. Being very broad, these virtues will merely be briefly assessed as they touch the pastorate:

  • “vigilant” (I Timothy 3:2) – watchful, living in an attentive The vigilant man is aware of false doctrines, false practices, and false persons (see I Peter 5:8). Paul was vigilant when he was aware of the false teaching in churches (e.g., I Timothy 1:20), and the reality of false prophets in the church, as he notified the Ephesian elders about (Acts 20:29-31; see also I Corinthians 15:32); he told Timothy to sharpen his vigilance in this matter (I Timothy 4:1-6). Titus was told to be aware of and to preach against false teachers (Titus 1:10-16).
  • “sober” (I Timothy 3:2; Titus 1:8) – serious, living in a solemn The sober man has a purpose in life (I Peter 1:13) and is not jocular and carefree (I Thessalonians 5:6). Timothy, who spent his youth reading the scriptures (II Timothy 3:15) and going on mission trips, demonstrates sobriety.
  • “just” (Titus 1:8) – righteous, living in a right The just man lives a generally righteous life. Peter lists many sins which would make one unjust: “a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters” (I Peter 4:15); “lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries” (I Peter 4:3).
  • “holy” (Titus 1:8) – sanctified, living in a separated The holy man lives a consecrated life. Peter wrote this admonition when he said, “as he which hath called you is holy, so be ye holy in all manner of conversation” (I Peter 1:15). A special minister should be a peculiar person in their manner of life (see Titus 2:14).
  • “temperate” (Titus 1:8) – moderate, living in a controlled The temperate man lives in a balanced fashion, and has a non-excessive life. More than any other Christian, the pastor’s moderation should be “known unto all men” (Philippians 4:5), and his self-control be great.
  • “of good behavior” (I Timothy 3:2) – moral, living in a good The behaviorally good man lives in a godly manner, like Peter who described that we should not waste our time in sin or worthless pastimes, but to “pass the time of your sojourning here in fear” (I Peter 1:17).
  • “given to hospitality” (I Timothy 3:2) “a lover of hospitality” (Titus 1:8) – helpful, living in a welcoming Peter said that we ought to “use hospitality one to another without grudging” (I Peter 4:9). Many godly saints opened their doors to the saints, modeling hospitality (e.g., Aquila and Priscilla: Acts 18:2-3). The pastor should ever be mindful of the new believer and the visitor when he runs his church.
  • “patient” (I Timothy 3:3) – with a will to wait, living in a calm The pastor will be “patient” “unto all men” (II Timothy 2:24), giving the lost soul a chance to understand, and the lost sheep a chance to repent. He reproves, rebukes, and exhorts “with all longsuffering” (II Timothy 4:2).
  • “not given to wine” (I Timothy 3:3; Titus 1:7) – humble, living in a disciplined Because the “wine” is juice, which was a luxury in the ancient world, this qualification deals with delicacies and expensive or consuming habits. Timothy drank but a little juice (I Timothy 5:23), and Paul had a little help by Lydia the seller of purple (Acts 16:15). Those who are addicted to anything (e.g., coffee, tea, soda, and chocolate) except necessities are not suited for the pastorate.
  • “no striker, … not a brawler” (I Timothy 3:3; Titus 1:7) – meek, living in a deferential Men of God do not beat others for their lusts’ sake, but are beaten by others for the gospel’s sake (Acts 5:40). Those who defend their pride by falling into fights are not appropriate pastor-material, nor those who feed their pride by needlessly starting unprofitable contentions (i.e., being controversial for the sake of controversy and fame).
  • “not greedy of filthy lucre, … not covetous” (I Timothy 3:3) “not given to filthy lucre” (Titus 1:7) – contented, living in a content Pastors plea with Peter, “silver and gold have I none” (Acts 3:6); they wear inexpensive clothing (see Acts 2:33), transport themselves with modest means (e.g., see Paul’s normal seafaring and walking in his missionary journeys: Acts 13-21), and do not fare sumptuously as the rich man (see Luke 16:19).
  • “not selfwilled” (Titus 1:7) – compassionate, living in an altruistic A man who will be set up over God’s people should have the best interest of the flock at heart. They plan with Paul to do things to give people a first and second “benefit” (I Corinthians 1:15) and say, “what shall I profit you…?” (I Corinthians 14:6). Those who make the church their slave-field and the church programs at personally-expedient but populace-inexpedient times (e.g., only 1 church soul-winning time on a Saturday morning) are not fit for the task of being a pastor.
  • “not soon angry” (Titus 1:7) – peaceful, living in an amiable Pastors should have the best control of their emotions, and not be easily provoked (I Corinthians 13:5) or soon angry (Proverbs 14:17). Men with sudden bursts of rage and frequent fits of fury are too dangerous and caustic for the pastorate.
  • “a lover of good men” (Titus 1:8) – wise, living in a holy communal Good pastors surround themselves with righteous people, “a band of men whose hearts God had touched” (I Samuel 10:26). These walk with wise men (Proverbs 13:20), and are not isolated hermits without companions. Paul shows his deep affection for all of the righteous people who have been his helpers in his ministry as he lists their names in his epistles (see especially Romans 16:1-16, 21-23).
  1. Pastoral Knowledge

As those that are commanded to “feed the church of God” (Acts 20:28; see also I Peter 5:2), men desiring the pastorate have to be prepared to feed others “with knowledge and understanding” (Jeremiah 3:15). False pastors––by their lack of doctrine and insufficient teachings––“destroy and scatter” the sheep of God’s pasture, causing the sheep of the Lord to starve and search for nourishment elsewhere (Jeremiah 23:1-4). Those who do not feed the flock should not be the shepherds of it (Ezekiel 34:1-10), for the things of God are to be committed to faithful men who “are able to teach others also” (II Timothy 2:2). If a man cannot feed Jesus’ lambs (the babies in Christ), sheep (the mature in Christ) and sheep (the elders in Christ), he is not the right person to be appointed as their pastor (see John 21:15-17). We need a pastor like John, who can speak to the little ones, the young men, and the fathers, and equally edify them all (I John 2:13-14).

  • “not a novice” (I Timothy 3:6) – not new to the Bible or to Biblical ministry. Newbie servants of God ought not to be leaders. To mature out of the novice condition, one must be faithful to God’s word and work, gaining time (Hebrews 5:12; see also Ephesians 4:15), wisdom (Hebrews 5:11, 13; see also Ephesians 4:13-14), and experience in the things of God (Hebrews 5:14; see also Ephesians 4:16). Having a lack of proper training before exalting a man as a pastor inevitably lifts him up, not as Jehoshaphat in the ways of God (II Chronicles 17:6), but as Satan, with pride (Isaiah 14:12-14).
  • “apt to teach” (I Timothy 3:2) – able to teach the Bible. The aptitude to teach the word of God is displayed in the preacher’s scriptural preaching (ability to expound and quote scripture to the people), understandable preaching (a good communicator and public speaker), effective preaching (ability to change people’s lives), doctrinal preaching (ability to teach people), and continual preaching (ability to do much of it).
  • “Holding fast the faithful word as he hath been taught” (Titus 1:9) – knowing the Bible, having had much true teaching of the word of God. Pastors which preach well have been preached well to, much and often (I Timothy 1:18). The student of the scripture can only graduate to become a teacher of it if they have fully known their teacher’s “doctrine, manner of life, purpose, faith, longsuffering, charity, patience” (II Timothy 3:10). One who can be in charge of teaching their own church will have formerly been very consistent to their sending church, and been present every time teaching was going on there, having been taught.