Elder Qualifications & Divorce
Posted: Fri Jan 02, 2009 12:25 am
Steve, (comments of others also appreciated)
Could you please comment on the following view of the "husband of one wife" qualification for elder:
a one-woman kind of man
In order to understand what Paul actually meant, it is vital that the Greek text be examined. The words with which we are interested in the Greek are, “Mias gunaikos andra” (“Husband of one wife” NASB). A literal translation of this passage would be “a man of one woman.” There is no word in Greek for our word “husband.” The word for “man” here is aner, the word for a male individual. When this word is used in a context of the marital relationship, it has the meaning of “husband.” The words “wife” (woman) and “husband” (man) are used without the definite article in the original language text, which emphasizes character or nature. Therefore the structure of this passage could easily be translated “a one-wife sort of husband.” Kenneth Wuest expresses this view in his translation of this passage,
“He must be a one-wife kind of man in that he isolates and centralizes his love upon one women and that forever.”
In a culture where men were frequently tempted toward unfaithfulness, Paul made it clear that an elder in the church was to be a “one-woman man”—loyal to his wife and to her alone. Paul stressed the character and nature of a godly man in these verses rather than marking a single experience in his life for inspection.
Another aspect of the construction of these verses concerns the use of the word “must.” It should be noted must controls the entire section of the qualifications of the elders. With this in mind, it is important that all the qualifications be treated with the same emphasis. It seems that this characteristic (husband of one wife) is usually judged on a harder scale than many of the other conditional qualities. Should we also disqualify a man who's children are not always “under control?” The Scriptures tell that an elder “must have a good reputation with those outside the church” (I Tim. 3:7), should the church then investigate any bad feelings on the part of others toward the proposed candidate? In a sense, the answer to both of the above questions is yes; all the qualifications are very important. Yet, there is an aspect of this matter that can not be overlooked, the possibility that these qualifications were given as guidelines; not as unbending standards of measure.
The aspect of the relativity of the qualifications of the elder can be seen by comparing the lists of qualities given to Timothy and Titus. These two lists are virtually the same in all manners except one; in the forbidding of a recent convert to eldership. Paul does not give this qualification to Titus who was ministering in Crete. Perhaps this is because the church in Crete was a young church and did not have any members who had been believers for a very long time. The principle here is that the ideal elder will live up to all of Paul's standards, yet there must be a provision that allows a person to minister where the need arises; regardless of whether or not he perfectly fulfills the elder's qualifications. If this is the case, then the qualification of “husband of one wife” should also be viewed somewhat relative.
When examining the qualifications of an elder, it is important to look at the overall idea of the passage as well as the specific grammar and construction. These qualities were meant to show that a leader in the church must be a godly man. The elders of the church were to act as examples, to the church and the community, of Christ-like living. This is seen in Paul's first qualification, which most believe to be the key to all of the other specifications, “An overseer, then, must be above reproach.” This condition sets the tone for the remaining qualifications, including the question of marital status.
It is important to look at the overall godliness of the prospective elder. All too often, elders and pastors are chosen on the basis of abilities and “work related” activities. Many church leaders are chosen because they are experienced businessmen or because they are influential in their community. Although these are characteristics that are “handy” to have available, they are not nearly as important as true godliness. If the Church is to have an impact on this world, it must strive to understand these important passages. Although a definite interpretation of this qualification for elder cannot be given, Paul's warning stands clear; a godly church needs godly leaders. We must be very careful who we entrust with this responsibility.
This was excerpted from :
[Husband of One Wife][/b]
Hope to see you when you are up here!
Thanks, Homer
Could you please comment on the following view of the "husband of one wife" qualification for elder:
a one-woman kind of man
In order to understand what Paul actually meant, it is vital that the Greek text be examined. The words with which we are interested in the Greek are, “Mias gunaikos andra” (“Husband of one wife” NASB). A literal translation of this passage would be “a man of one woman.” There is no word in Greek for our word “husband.” The word for “man” here is aner, the word for a male individual. When this word is used in a context of the marital relationship, it has the meaning of “husband.” The words “wife” (woman) and “husband” (man) are used without the definite article in the original language text, which emphasizes character or nature. Therefore the structure of this passage could easily be translated “a one-wife sort of husband.” Kenneth Wuest expresses this view in his translation of this passage,
“He must be a one-wife kind of man in that he isolates and centralizes his love upon one women and that forever.”
In a culture where men were frequently tempted toward unfaithfulness, Paul made it clear that an elder in the church was to be a “one-woman man”—loyal to his wife and to her alone. Paul stressed the character and nature of a godly man in these verses rather than marking a single experience in his life for inspection.
Another aspect of the construction of these verses concerns the use of the word “must.” It should be noted must controls the entire section of the qualifications of the elders. With this in mind, it is important that all the qualifications be treated with the same emphasis. It seems that this characteristic (husband of one wife) is usually judged on a harder scale than many of the other conditional qualities. Should we also disqualify a man who's children are not always “under control?” The Scriptures tell that an elder “must have a good reputation with those outside the church” (I Tim. 3:7), should the church then investigate any bad feelings on the part of others toward the proposed candidate? In a sense, the answer to both of the above questions is yes; all the qualifications are very important. Yet, there is an aspect of this matter that can not be overlooked, the possibility that these qualifications were given as guidelines; not as unbending standards of measure.
The aspect of the relativity of the qualifications of the elder can be seen by comparing the lists of qualities given to Timothy and Titus. These two lists are virtually the same in all manners except one; in the forbidding of a recent convert to eldership. Paul does not give this qualification to Titus who was ministering in Crete. Perhaps this is because the church in Crete was a young church and did not have any members who had been believers for a very long time. The principle here is that the ideal elder will live up to all of Paul's standards, yet there must be a provision that allows a person to minister where the need arises; regardless of whether or not he perfectly fulfills the elder's qualifications. If this is the case, then the qualification of “husband of one wife” should also be viewed somewhat relative.
When examining the qualifications of an elder, it is important to look at the overall idea of the passage as well as the specific grammar and construction. These qualities were meant to show that a leader in the church must be a godly man. The elders of the church were to act as examples, to the church and the community, of Christ-like living. This is seen in Paul's first qualification, which most believe to be the key to all of the other specifications, “An overseer, then, must be above reproach.” This condition sets the tone for the remaining qualifications, including the question of marital status.
It is important to look at the overall godliness of the prospective elder. All too often, elders and pastors are chosen on the basis of abilities and “work related” activities. Many church leaders are chosen because they are experienced businessmen or because they are influential in their community. Although these are characteristics that are “handy” to have available, they are not nearly as important as true godliness. If the Church is to have an impact on this world, it must strive to understand these important passages. Although a definite interpretation of this qualification for elder cannot be given, Paul's warning stands clear; a godly church needs godly leaders. We must be very careful who we entrust with this responsibility.
This was excerpted from :
[Husband of One Wife][/b]
Hope to see you when you are up here!
Thanks, Homer