Lessons #15 and 16
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual exposition not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GWT = God’s Word Translation, ISV = International Standard Version, +
+ NAB=New English Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+ 3. Notes have not been edited for grammatical errors. +
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Qualifications of an overseer (Titus 1:7-9)
7 Since an overseer is entrusted with God’s work, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. 8 Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. 9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.
It is our interpretation that Titus 1:6 gave the general qualifications of all elders or all spiritual leaders of a local church but that beginning in verse 7, the apostle focused on a specific group of elders that although are concerned with pastoral care of the local congregation but their primary focus is on teaching of believers in a local church as an important element of their shepherding of the congregation. There are two reasons for this interpretation. First, it is because our interpretation helps to account for the sudden introduction of the word “overseer” in verse 7. The apostle introduced the concept of spiritual leaders using the word “elders” in verse 5 but without any comment introduced the word “overseer” in verse 7. This sudden introduction of the word “overseer” creates problem unless there is a way to account for its sudden introduction, which is what our interpretation does. The word “overseer” is different from the word “elder” although an overseer belongs to the class of spiritual leaders described as “elders”. However, the apostle so far has not indicated any connection between the two so for him to suddenly introduce the concept of an overseer without the interpretation we have given could lead to confusion of whether elders are all overseers. Of course, some interpreters resolve the problem differently as we will note shortly.
Second, the word “since” that begins verse 7 does not seem to be an adequate way of interpreting the Greek word used, considering the abrupt introduction of the word overseer in a context that the focus has been on “elders.” Of course, the abrupt introduction of the word “overseers” is explained by many as not being abrupt because the terms “elders” is the same as “overseers.” This position is justified based on what appears to be an interchange of the two words in Acts 20. Apostle Paul had summoned for the elders of the church in Ephesus to come to him, as stated in Acts 20:17:
From Miletus, Paul sent to Ephesus for the elders of the church.
It is then argued that those the apostle addressed were later described as “overseers” in Acts 20:28:
Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood.
This argument is faulty because verse 28 is not concerned with the office but with function of those who are described as elders in that they supervised the local church both in terms of pastoral care and teaching without any distinction made among them. Hence, it is not correct to assume that elders and overseers are the same. It is better to take the word “elders” as a reference to the larger class of office in a local congregation while overseers as describing a select group among the elders whose function is that of teaching. As we have argued previously, there is a distinction between those who serve as overseers and other elders who are administrators. We can see this distinction in the fact that in the third chapter of 1 Timothy there is an important distinction between an overseer and a deacon who is also among the ruling class of the local church. The Holy Spirit through Apostle Paul indicates that an overseer should be able to teach, as stated in 1 Timothy 3:2:
Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach,
The verbal phrase able to teach is one that distinguished one with the office of an overseer from that of a deacon since no such requirement is placed on a deacon. Furthermore, the apostle implies that there are two offices subsumed in the general office that is described as elders. This is clear from the singling out of teaching elders in 1 Timothy 5:17:
The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.
This passage indicates there are two types of elders in a local church: those involved in administration and those who are involved in teaching the word of God. The first group of elders is implied in the clause the elders who direct the affairs of the church well. The second group is introduced in the clause especially those whose work is preaching and teaching. The use of the word especially indicates that there is more than one kind of elders in a local church; otherwise, it would make no sense to use the word. Therefore, the apostle intended to convey that there are administrative and teaching elders in a local church. Hence, we contend that it is incorrect to take the position that the term “elder” is the same as “overseer”; instead, that the office of an overseer is a distinct one but belongs to the general office of elders. It is for this reason that we assert that the introduction of the word “overseer” in Titus 1:7 is abrupt following the mention of elders in verse 5. The most viable way to explain this sudden introduction of the word “overseer” is to take the view that the office of an overseer is a subclass of the larger office of elders. This being the case we contend that the word “since” that begins Titus 1:7 is not an appropriate way to translate the Greek word used.
The word “since” is translate from a Greek conjunction (gar) that is used in different ways in the Greek. It can be used as a marker of cause or reason so that it may be translated “for” as it is used in Romans 1:9:
God, whom I serve with my whole heart in preaching the gospel of his Son, is my witness how constantly I remember you
The sentence God, whom I serve with my whole heart is literally for God, whom I serve with my whole heart. The Greek word translated “since” in Titus 1:7 may also be used as a marker of clarification hence means “for, you see”, as it is used in Romans 7:2:
For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage.
The word “example” does not appear in this passage in the Greek text but the translators of the NIV inserted it to provide clarification in the apostle’s argument since the sentence For example, by law a married woman is bound to her husband as long as he is alive is literally For the married woman is bound by law to her husband while he lives. Under this second usage of our Greek word, we have such other meanings as “now, then, well.” When the meaning “now” is used, it may be in temporal sense but in some contexts, the sense is that of signaling an important point or transition to another point. Another usage of the Greek word is as a marker of inference with the meaning “certainly, by all means, so, then.” Of course, under this usage the word may be used to resume an idea in a long sentence where there is a digression from an original thought, as it is used in Romans 15:27:
They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings.
Because our Greek word is used in the first sentence of this passage in Romans the sentence They were pleased may alternatively be translated they decided, then.
We have noted the various usages of the Greek word translated “since” in Titus 1:7, so the question is: how is it used in our passage? It is our answer that the apostle used it either to indicate that he was making a transition to another but related subject or that he was about to make an important point. In either case, the Greek word may be translated “now” so that verse 7 should begin with the word “now” or left untranslated as perhaps reflected in such English versions as the CEV and the NLT that did not begin verse 7 with any connective. Using the word “now” to begin verse 7 would mean that the apostle having given the general qualifications of all elders now transitions to focus his attention to the class of elders known as overseers. Thus, the qualifications that he gave are those that are to be used to appoint an overseer in a local church.
The translators of the NIV because they interpreted the Greek conjunction we have considered as a marker of reason, sought to justify the need for the qualifications of an overseer by bringing forward in their translation an expression that is given after the word “blameless” in the first Greek clause of verse 7. Thus, they translated the Greek clause as since an overseer is entrusted with God’s work, he must be blameless in Titus 1:7. The Greek expression they brought forward probably either for smooth reading or for emphasis is translated is entrusted with God’s work that we will get to later.
Be that as it may, the spiritual leader that is the focus of the qualifications given beginning in verse 7 is described as “an overseer” although some English versions use the word “bishop.” The word “overseer” is translated from a Greek word (episkopos) that may mean “guardian”, as one who has the responsibility of safeguarding or seeing to it that something is done in the correct way. Thus, it is used to describe Jesus Christ who is the true Shepherd in 1 Peter 2:25:
For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.
The phrase Overseer of your souls is more literally guardian of your souls. The word may mean “overseer” or “supervisor” of a Christian community as the one who had special interest in guarding the apostolic tradition. It is in this sense that the word is used by Apostle Paul in a passage we cited previously, that is, 1 Timothy 3:2:
Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach,
The individual described with this word, judging from the qualifications given in this passage of 1 Timothy 3 and beginning from verse 7 of Titus 1 is one that has double duty of shepherding and teaching of believers. We include the function of shepherding because those describe with our Greek word in the apostle’s address to the elders of the church in Ephesus were described as having the function of shepherding of the local church, as recorded in a passage we cited previously, that is, Acts 20:28:
Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood.
In our passage of Titus 1:7, it is in the sense of “overseer” that the Greek word is used.
The meaning of “bishop” as a translation of our Greek word is probably not the intended meaning since the concept of bishop in monarchical sense does not seem to have applied in time of the apostles. Of course, it is difficult to be certain as to whether there was one spiritual leader in a local church that is to be described with the Greek word translated “overseer.” This is because when the apostle wrote his epistle to the Philippians he used the plural “overseers” in Philippians 1:1:
Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at Philippi, together with the overseers and deacons:
The use of “overseers” in this passage of Philippians does not necessarily mean that there are many individuals described as “overseers” in a local church. This is because, the apostle could have had in his mind the overseers of various local congregations in Philippi similar to the instruction given to Titus of appointing elders in every city in Crete. Thus, it is possible that the apostle was thinking of an overseer for each local church in Philippi. This same explanation may apply to the elders in Ephesus that the apostle addressed with respect to their function using the plural “overseers” in the passage we cited in Acts 20:28. Although we cannot be certain of what the apostle meant, it would seem that each local church had one individual that could be described as an overseer with the function of shepherding and teaching the congregation. This may be the reason the apostle used the singular “overseer” both in Titus 1 and 1 Timothy 3 prior to giving the qualifications of such an individual. Furthermore, it does not make for a smooth running of the local church to have many leaders who serve as both teachers and shepherds at the same time. It seems that God’s method of governance among humans requires an overall leader with other supporting leaders. Thus, Moses was the overall leader of Israel community although assisted by Aaron the high priest and the other elders of the community. Peter was apparently the overall leader of the early church as indicated by the fact that he was the one who gave the sermon on the day of Pentecost. Of course, the early church was different because they had the apostles who probably took turns in teaching since we are not given details as to how they functioned. Nonetheless, even before the local churches settled to the situation of having local spiritual leaders, Apostle Paul did not send two individuals at the same time to take care of group of local churches. Timothy alone was sent to Ephesus to handle spiritual matters that involved teaching and overall shepherding. This same thing was true of Titus as he alone had the responsibility of appointing elders in Crete and teaching believers in Crete for a period of time. Thus, we contend that it is God’s plan for there to be one teaching elder who also serves as a shepherd to the congregation although the shepherding of the congregation in terms of caring for the physical welfare of a local church should be the primary responsibility of the other spiritual leaders of the local church. What we have advocated does not mean that there should be only one teacher in a local church. No! We mean there can only be one teacher who also serves as a shepherd. There should be other teachers who can take over the responsibility of teaching a local church in the absence of the leader who is both a teacher and a shepherd. In effect, we are saying in practice that a local church should have one pastor and other teachers in the local church that are not pastors but who have the gift of teaching since there is a distinction made with respect to those who are pastors that teach and those who are only teachers, as the Holy Spirit conveyed through Apostle Paul in Ephesians 4:11:
It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers,
Having stated this, we should be careful to understand that there is no direct statement in the Scripture that demands a local church to have only one pastor but that the leadership pattern we find in the Scripture demands that there should be an overall spiritual leader among the other spiritual leaders whose primary function is to teach the congregation.
The individual that serves as the overall overseer of a local church should be viewed from the perspective that although humans installed him to that position but that he is appointed by God or belongs to God. It is this perspective that is conveyed in the translation an overseer is entrusted with God’s work of Titus 1:7 of the NIV. The verbal phase is entrusted with God’s work is literally from the Greek as a steward of God. This is because the last expression of the first clause of verse 7 begins with a Greek word (hōs) that has several usages in the Greek. It can be used as a marker of comparison and so may be translated “as.” It can be used as a marker of cause or reason hence may mean “because.” In our passage, it is used with the meaning “as” but only that this meaning is to be understood as a marker that introduces the perspective from which a person is to be viewed with respect to his character and function. In other words, a person who serves as an overseer should be viewed both in his character and function as belonging to God or appointed by God. The Greek says that the person is a steward of God which the translators of the NIV rendered as entrusted with ... work.
The Greek described the one who is to be an overseer as an administrator since we have a Greek word (oikonomos) that may mean “a steward” or “a manager of a household”, as the word is used in our Lord’s parable of the Shrewd Manager in Luke 16:1:
Jesus told his disciples: “There was a rich man whose manager was accused of wasting his possessions.
It is in the sense of the manager of a household or estate that Apostle Paul used our Greek word in describing an heir who was a minor, as being under the manager of his father’s estate in Galatians 4:2:
He is subject to guardians and trustees until the time set by his father.
The phrase guardians and trustees is more literally guardians and managers. The Greek word translated “entrusted with... work” in the NIV of Titus 1:7 may mean “a treasurer”, as the word is used by the apostle to describe the lone believer mentioned in the NT as a government official in Rome in Romans 16:23:
Gaius, whose hospitality I and the whole church here enjoy, sends you his greetings. Erastus, who is the city’s director of public works, and our brother Quartus send you their greetings.
The phrase the city’s director of public works is more literally the city treasurer. The translators of the NIV used the phrase director of public works probably because Erastus must have held that office which is an office that lasts for one year although his primary function is as the city’s treasurer or the translators of the NIV used that term because the treasurer who controls money also controls public projects. That aside, our Greek word may also mean “an administrator”, as the word is used by the apostle in 1 Corinthians 4:1:
So then, men ought to regard us as servants of Christ and as those entrusted with the secret things of God.
Here again, the translators of the NIV used the word “entrusted with” in their translation of our Greek word since the clause those entrusted with the secret things of God of the NIV is more literally administrators of secret things of God. It is in this sense that the Greek word is used in our passage of Titus 1:7 to indicate an overseer is an administrator belonging to God or appointed by God.
We describe the overseer either as belonging to God or appointed by Him because the verbal phrase of Titus 1:7 is entrusted with God’s work, as we have indicated, literally reads steward of God. The Greek syntax involved enables us to interpret the literal phrase to mean that an overseer is an administrator that belongs to God or that he is an administrator for God. Both interpretations state what is true with respect to an overseer. He certainly belongs to God, but he is also one who carries administrative work in place of God which is the sense reflected in the NJB that used the phrase God’s representative. There is also the sense that because an overseer is an administrator on behalf of God that he may be considered God’s appointee, as reflected in the GWT that utilized the sentence a supervisor appointed by God in their translation. Although both make sense in the context, it is probably that the apostle’s emphasis is on the fact that an overseer carries out his function on behalf of God that the apostle meant. Therefore, those who are overseers of local church should understand that they are working for God not for man and so they should be conscious that they belong to God. The implication is that an overseer must constantly understand that he is one who works for God and not man. He should see his function as one that is concerned with helping and not hurting those he oversees. He should not be concerned much with exercising authority as he should with serving. No wonder, the Holy Spirit through the Apostle Peter gave the instruction to elders recorded in 1 Peter 5:1–3:
1 To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings and one who also will share in the glory to be revealed: 2 Be shepherds of God’s flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock.
Anyway, an overseer is an individual that God has assigned to such a function since no one is in a position of leadership without God appointing the individual to it. Again, the implication is that everyone that serves as an overseer of a local congregation should be careful not to become enameled with authority that he forgets that he is an administrator of God’s household or the local church and so should be concerned with being faithful to his assignment. We are saying that every overseer of any local congregation should be mindful of the prohibition of 1 Peter 5:3 not lording it over those entrusted to you. Instead of being enameled by position, such an individual should be concerned with being exemplary to the congregation he supervises, as indicated in the last verbal phrase of 1 Peter 5:3 but being examples to the flock.
It is because an overseer is one that serves as a representative of God and one that has been appointed by Him that it is important that anyone considered for such a position in the local church should be first and foremost an individual with sparkling reputation, as implied in the sentence he must be blameless of Titus 1:7 of the NIV. This sentence supports our assertion that Titus 1:6 is concerned with the general requirements of all spiritual leaders while verse 7 is concerned with a specific class of spiritual leaders, primarily those who teach the congregation as they exercise pastoral care. This is because it is the same Greek word translated “blameless” in Titus 1:7 that is used in Titus 1:6. It is unlikely that the apostle would be repeating himself using the Greek word translated “blameless” unless he had in mind a specific group of spiritual leaders that are part of the general spiritual leadership of a local church. Consequently, as he began to focus on this group, he found it necessary to begin their qualifications with the qualification “blameless” so there can be no doubt that he was shifting his attention to the class of spiritual leaders he described as overseers who are part of the large group of elders. His beginning of the qualifications of an overseer with the word “blameless” is in keeping with how he began the qualifications of an overseer in his epistle to Timothy, as recorded in 1 Timothy 3:2:
Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach,
The verbal phrase must be above reproach of 1 Timothy 3:2 says essentially the same thing as must be blameless of Titus 1:7 of the NIV. It is true the phrase above reproach of 1 Timothy 3:2 is translated from a Greek word (anepilēmptos) that pertains to what cannot be criticized and so means “above criticism, beyond reproach” but the Greek word expresses the same qualification as the Greek word (anegklētos) used in Titus 1:7 that pertains to one who cannot be accused of anything wrong hence means “blameless, irreproachable, without accusation.” Thus, the fact that the apostle began the qualifications of an overseer in Titus 1:7 with an adjective that conveys the same qualification given 1 Timothy 3:2 with respect to an overseer indicates that Titus 1:7 begins the qualification of a specific class of spiritual leaders that are part of the overall spiritual leaders of a local congregation. Nonetheless, the qualification of being blameless is the same as stated in Titus 1:6. So, we repeat our assertions of Titus 1:6. When a person is blameless with respect to being appointed to an overseer, it means that the individual is free of any charge or accusation of any kind, justified or not. This requirement implies that a person who is to be considered for a position of an overseer should be beyond reproach and be a person of good reputation not only among believers but also with outsiders. This brings us to the consideration of the character flaws that are unbecoming of overseers.
Disqualifying vices for an overseer (Titus 1:7b)
A person’s character may be described negatively in terms of what the individual does not do, that is, in terms of vices and negative actions the individual avoids or positively in terms of a person’s virtues and positive actions the individual pursues and reflects. Therefore, it is not unusual that the apostle began the qualifications of an overseer of a local congregation by specifying five vices that should not be found in such an individual. But before we get to these, there are three observations we need to make with respect to the qualifications the Holy Spirit through the Apostle Paul has given to guide Titus in his task of appointing overseers of local churches.
A first observation is that the qualifications given for an overseer assume that Titus would have personal knowledge of anyone that is to be appointed to such a position in a local church. The implication is that there must have been a close contact between Titus and those who are considered for appointment as overseers. This can only be true if believers are in constant interactions with each other. I usually make this kind of observation to remind us that it is God’s design that believers keep in close association with each other in a local church. For unless that is the case, it will be difficult to know of the character of anyone that is to be appointed a spiritual leader. My point is that the Scripture requires for believers to be in close association with each other to carry out some of the instructions of the Scripture. I submit to you that such association requires an interaction that is not possible when believers are assembled for specific worship that involves teaching the word, singing, and praying. Thus, there is the need to interact in a way that allows for closer understanding of each other. I cannot be certain, but it seems that the love feasts of the early church were intended in part to foster this kind of personal interaction between believers. The point I am stressing is that without close interaction with each other there are some instructions of the Scripture that we cannot obey. Take for example, the instruction of Galatians 6:2:
Carry each other’s burdens, and in this way you will fulfill the law of Christ.
How can a believer carry another believer’s burdens or problems that may befall such an individual if the believer with problem does not communicate that to a fellow believer? How can the problem be communicated if there is no personal interaction? Hence, this command of Galatians 6:2 is difficult to fulfill if believers do not interact with each other in such a way that either one believer could observe the problem of another or that the one with the problem communicates to a fellow believer. The point is that without personal interactions in a meaningful way among believers that it is nearly impossible to fulfill some of the instructions of the Scripture even when we have the good intention of doing so. The fact we are stressing runs contrary to the concept of individualism that is prevalent in this culture, but believers are expected to rise above the culture that is inconsistent with truth. Anyway, Titus could not truthfully include or exclude anyone from being an overseer if he had no personal knowledge of the character of those being considered for spiritual leadership position, especially to rule out those with vices that are unacceptable for an overseer.
A second observation is that Titus is being asked to make a judgment call as he appoints spiritual leaders. This kind of judgment call means that he should judge each potential candidate’s character. Does this not mean that he would be violating our Lord’s instruction of not judging others, you may ask? I mean the command given in Matthew 7:1:
“Do not judge, or you too will be judged.
The answer is no! Titus would not be in violation of this command when he determines one that is qualified for the position of an overseer of a local church. We say this because people think that this command of our Lord means we are not to point out something wrong another person has done. That is not the case, since that is not what our Lord meant. The instruction not to judge others means primarily that we should not look down on others so that we condemn or discriminate against them based on that which is relative. Here the Holy Spirit through the apostle has given Titus guidelines that he should follow in making the judgment call on each person. So, when he applies these guidelines he would not be guilty of looking down on any person but merely following the instruction of the Holy Spirit through the apostle. Titus’ task should remind us that there is nothing wrong in truthfully evaluating a person to ensure that the individual meets specified criterion to carry out a given task or to occupy a position.
A third observation is that the qualifications given in this passage should be true of any believer. In effect, the vices that are not desirable in a spiritual leader should not also be desirable in any believer. The implication of this observation is to remind us that spiritual leaders are no different from all other believers in terms of their spiritual life; only in terms of their functions are they different. We are saying that if you live your life as a believer controlled by the Holy Spirit, the vices described in our passage should also not be found in you although the impact of such vices may be magnified when found in a spiritual leader.
Be that as it may, a first vice that should not be found in a potential overseer of a local church is self-willed or in the words of the NIV not overbearing. It is difficult to find one English word that captures the vice in question. For one thing, the English word “overbearing” may mean “unpleasantly overpowering” or “dominant” or “harshly and haughtily arrogant” so that it is not clear what meaning of “overbearing” that is meant in Titus 1:7. This difficulty is certainly present in the Greek word used in our passage since it is used only twice in the Greek NT; in its other use in the NT, it is translated “arrogant” in describing those who despise authority in 2 Peter 2:10:
This is especially true of those who follow the corrupt desire of the sinful nature and despise authority. Bold and arrogant, these men are not afraid to slander celestial beings;
All the same, the Greek word (authadēs) translated “overbearing” in the NIV literally means “self-satisfied” so that the word referred to the person who delights in himself and thus is self-sufficient and presumptuous. This self-sufficiency or self-centeredness leads to arrogance and insolence. In its usage outside our Scripture, it was used to describe a person who is opinionated in that he is inflexible so that he stubbornly refuses to pay attention to what others say to him, being impressed with his own opinion. Thus, it is used in describing a good general of the army as one who must be neither indecisive nor obstinate in the sense that he thinks that no one could possibly have a better idea than his own. In the Septuagint, our Greek word is used to describe Simeon and Levi who were considered violent in the oracle of Jacob recorded in Genesis 49:7:
Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob
and disperse them in Israel.
The Hebrew word (ʿǎz) translated “fierce” in Genesis 49:7 is translated in the Septuagint using the same Greek word that appears in Titus 1:7 that we are considering so that one English translation of the Septuagint used the English word “remorseless” in their translation of Genesis 49:7 in the Septuagint while another English version used the meaning “self-willed.” The translators of the Septuagint used the same Greek word we are considering that is used in Titus 1:7 to translate a Hebrew adjective (yāhîr) that means “arrogant, haughty” that is used in Proverbs 21:24:
The proud and arrogant man— “Mocker” is his name; he behaves with overweening pride.
The various usages of the Greek word translated “overbearing” in the NIV indicate that the word describes an individual who is self-willed, stubborn, inconsiderate of others, opinionated, arrogant and selfish, unwilling to listen to anyone in that he values only his own opinion. The person so described with our Greek word is interested in asserting his own rights while insensitive to the feelings and interest of others. Thus, one gets the idea that it is difficult to find in the English one word that captures these various descriptions of the Greek word used. This notwithstanding, the word used indicates that a person who is known to be self-willed, opinionated, and inconsiderate of others is not qualified to be an overseer of a local church.
It is not difficult to understand that an arrogant person who does not consider the opinions of others and who is concerned with only his interest will not be qualified to be an overseer of a local congregation for several reasons. First, such an individual will be so self-centered that he will not reflect the instruction of the Holy Spirit through the Apostle Paul of taking interest in the affairs of other believers, per Philippians 2:4:
Each of you should look not only to your own interests, but also to the interests of others.
Because such a person cannot truly obey this instruction then he could not be of the type of believer that serves others. He will not be like Timothy that the apostle indicates as taking interest in the affairs of the Philippians, as stated in Philippians 2:20:
I have no one else like him, who takes a genuine interest in your welfare.
A self-centered person will have a hard time thinking of those that he is to shepherd and so it is important that such a person not be insensitive to the needs of others or their feelings. Second, a person who thinks that he has all the correct answer is certainly a proud individual who will miss the benefit of advice from other spiritual leaders. The Scripture is clear that advice is important in life, especially in a leader’s life. It is because advice is important that the Scripture tells us that a wise person listens to advice, according to Proverbs 12:15:
The way of a fool seems right to him, but a wise man listens to advice.
It is the importance of advice in the life of a ruler that makes the instruction of seeking advice before going to war an important one, as stated in Proverbs 20:18:
Make plans by seeking advice; if you wage war, obtain guidance.
When a leader refuses to accept advice, he puts himself in jeopardy. Thus, when Nebuchadnezzar did not accept Daniel’s advice, he was eventually punished. Daniel had offered him the advice recorded in Daniel 4:27:
Therefore, O king, be pleased to accept my advice: Renounce your sins by doing what is right, and your wickedness by being kind to the oppressed. It may be that then your prosperity will continue.”
He did not adhere to this advice, consequently God inflicted him with temporary insanity.
Third, an overseer who is consumed with his self-importance or worth cannot humble himself to be the kind of leader that our Lord indicated in Luke 22:25–26:
25 Jesus said to them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. 26 But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves.
Fourth, a person who is reclusive because he thinks he is superior to others will be incapable of serving as an overseer since pastoral care of a local congregation requires the overseer to have constant interaction with other believers. In all, the Holy Spirit through the apostle indicates that an overseer should not be self-willed, an individual that listens to no one else but his own ideas while he remains stubborn or arrogant. Again, let me end our study by reminding you that although the focus is on an overseer, you also should not be a person who is self-willed, opinionated, stubborn or arrogant.
03/03/17