The Qualifications of a Pastor

The pastoral Epistles were written to Timothy and Titus.  However, the delegation “pastoral Epistles” is somewhat misleading.  The letters offer valuable assistance in understanding the qualifications of Christian leaders, but neither Timothy nor Titus were pastors, that is, in the modern sense of the term.  It is justifiable, therefore, to use these letters to set forth the qualifications of leaders, who may or may not be directly involved in the pastoral office.1

Paul writes that anyone that desires to be an ejpiskoph'" desires an excellent, but laborious work (1 Tim. 3:1).  As used in the New Testament, ejpiskoph'" refers to those who bear the responsibility of spiritual oversight, shepherding, and watchfulness over the believers in a local church (cf. Acts 20:17, 28; Tit. 1:5, 7; 1 Pet. 2:25; 5:1, 2).

Both Greek words, ejpivskopo"2 and presbuvtero", are used quite synonymously in the New Testament.  It is true that overseers and elders bear the responsibility of shepherding the flock of God in the local church.  It is in the above referenced passages that presbuvtero" primarily refers to those within the church who are more mature and older, whereas ejpivskopo" refers more to the specific office and work of elders.  The primary work of the elders is that of shepherding and governing (1 Tim. 5:17).  Paul does not provide readers with separate qualifications for overseers and elders, rather he supplies the same list for both which would suggest that elders commonly held the role of being an overseer (1 Tim. 3:1-7; Tit. 1:5-9).  Since the apostle draws a distinction between those who rule and teach elders this would then indicate that the elders bore different responsibilities within the local church setting (1 Tim. 5:17).3

Literally, the word “pastor” means “shepherd.”  The word itself is used of Christ (cf. Jn. 10:11, 14, 16; Heb. 13:20; 1 Pet. 2:25).  It is used of a specific person only once in Ephesians 4:11.  In the Ephesian passage, the gift of poimhvn is listed as a sovereign gift of the Spirit rather than a specific office.  It is true that any Christian who exercises the gift of shepherding in relation to believers is exercising the spiritual gift of a pastor.  It is in the pastoral Epistles that the qualifications are given for those who occupy places of leadership within the local church as shepherds (pastors) of God’s flock.  The elders of the church at Ephesus are referred to as ejpivskopo" and given the responsibility to feed (shepherd; pastor) the flock of God.4  It is in this context that the qualifications of ejpivskopo" is referring to those who are gifted as pastors.

Therefore, the apostle says, that he may be capable of pastoral ministry the following qualifications must be evident.  There are numerous qualifications concerning a pastor’s character, which can be grouped into four different categories:  personal qualifications, public qualifications, family qualifications, and ministry qualifications.

Personal Qualifications of Pastors

The first qualification of a pastor is that he must possess a desire to serve (1 Tim. 3:1).  The Greek words, ojrevgw and ejpiqumiva, indicate one who has a holy desire to serve and is not motivated by ungodly desires.

Secondly, pastors must be vigilant (1 Tim. 3:2).  The idea here is that of prudence.  Nhfavlion comes from nhv, which is a “particle of strong affirmation,”5 hence emphasizing watchfulness.  The contrast of this is pivw, which means “to drink.”  One who drinks is not watchful and neglects his work.  A pastor is to be watchful over those he leads.

Thirdly, pastors must be sober, just, holy, and temperate (1Tim. 3:2; Tit. 1:8).  The idea here is of showing good judgment in holiness of character.  The etymology of the word is sw'", “sound,” and frhvn, “mind.”  Therefore, swvfrona indicates one who has a “sound mind.”  The one who has a “sound mind” is naturally the result of being vigilant.  Both vigilance and soberness go together in Scripture; they are assistants to one another.

Pastors are also to be just (divkaion), or fair, with others because he has sound judgment.  He is holy (o{sion), or pure in heart; this is the practical result of being temperate (ejgkrath'), denying worldly or personal ambitions.  He seeks to glorify his Lord.

Fourthly, pastors must be of good behavior (1 Tim. 3:2).  The practical result of vigilance and soberness is good behavior.  Kovsmion conveys the idea of orderliness, decentness, graveness, and correctness as a whole.6  Whereas swvfrona refers to the inward character; kovsmion refers to the external character.  Titus (1:7) also takes into account that pastors must not be self-willed (mhÉ aujqavdh) or soon angry (mhÉ ojrgivlon).  His good behavior means he is one who controls his passions before God and others.

Fifthly, pastors must not be given to wine (1 Tim. 3:3; Tit. 1:7).  Those who shepherd the church must not be addicted to wine (mhÉ pavroinon).  He must not indulge in much wine, and neither is given into excessive drinking of alcoholic beverages.  Pastors should be temperate in contrast to those who allow the effects of alcohol contribute to perversion and impudence.  All pastors should be filled with the Spirit of God, not excesses of intoxicating drinks (Eph. 5:18).

Pastors are not to be a striker or brawler, but are to be patient with others (1 Tim. 3:3; Tit. 1:7).  All pastors must be certain that a quick temper does not control them, but rather they are to be meek and gentle with others.  MhÉ plhvkthn also indicates one who is not quarrelsome.  A pastor who is a striker is in complete contrast to ejpieikh'.  Pastors must not strike a person who displeases them, neither should they slander verbally or exert physical force.  To not be a brawler (a[macon) means one is peaceful, and not contentious.

Seventhly, a pastor must not be greedy of filthy lucre or covetous (1 Tim. 3:3; Tit. 1:7).  Shepherds of the flock should not be investing his time in ministry for monetary gain.  The basic meaning of mhÉ aijscrokerdh'7 is not to be one who is “eager for dishonorable gain.”8  The idea would be that the gifts of God should not be marketed according to misleading or secular strategies.  Such devilish motivations would be dishonorable for a pastor.

Lastly, a pastor must not be a novice (1 Tim. 3:6).  He is not to be a new convert.  The word tufwqeiv" means to be filled with air or wind,9 that is, to be full of nothing.  It is for his own good that he should be mature and have demonstrated spiritual maturity in the faith, so that he is not filled with pride.

Public Qualifications of Pastors

Pastors are to be blameless (1 Tim. 3:2; Tit. 1:6).  His public and private life must be consistent before God and others.  This does not mean pastors are without faults, but men against whom no wickedness can be proven.  Apparently, ajnepivlhmpton is a metaphor used to imply vulnerability.  The idea is of a skillful pugilist who defends every part of his body so that it is impossible for an adversary to bring an accusation.  Pastors must be irreproachable in order that they can reprove others without being reproved themselves.

Secondly, pastors must be given to hospitality, as a lover of good men (1 Tim. 3:2; Tit. 1:8).  He is to be receptive and open to others.  Literally, the word filovxenon means “a lover of strangers.”  The word means that a pastor receives every stranger as a friend.  A Christian that confesses love for God reveals the evidence of that love by demonstrating his love towards others.  Hospitality, or works of charity, is prevalent in his life.

Thirdly, pastors are to have a good report with others (1 Tim. 3:7).  Having a good report with others is the result of all the other qualifications.  Although non-Christians may not agree with him, he has a good reputation among them.  This would be particularly relevant today as many in ministries profess to be “God’s anointed,” but yet their ministries are in constant watch not for godliness but for the appearance of evil.

Family Qualifications of Pastors

In this category, pastors must first be the husband of one wife (1 Tim. 3:2; Tit. 1:6).  Literally, a pastor is to be “a one-woman type of man.”  This does not necessarily mean that he needs to be a married man, but if so he is not to be a polygamist.  To have one wife means to have one wife at one time.  If a pastor’s wife dies he may remarry, but he is not to be a man who has divorced his wife to marry another.  Whereas polygamy and divorce were common among both the Jews and Gentiles, pastors are to stay especially clear of those sins.

Second, a pastor is to rule his house well as the spiritual leader of his family (1 Tim. 3:4).  He is the head of the household both by nature and will of God (Eph. 5:22).  He does not rule over his household, but governs the affairs of his home.

Thirdly, pastors have their children in subjection (1 Tim. 3:4) and are not accused of riot or being unruly (Tit. 1:6).  His children are in submission, not in sternness but in gravity.  Each child knows his responsibilities and when and how to carry them out from beginning to end.  If he cannot rule his own house, he cannot rule the church of God (1 Tim. 3:5).

Ministry Qualifications of Pastors

Pastors must be apt to teach (1 Tim. 3:2), that is, the ability to instruct in doctrine.  Didaktikovn means one that is capable of teaching.10  A man that is prudent and of sound mind should naturally be able to communicate the Word of God.  His delight should be instructing the unknowledgeable and correcting those who stray away from the truth of God’s Word.

Secondly, pastors are to hold fast the faithful word (Tit. 1:9).  They are not to introduce new revelations or doctrines contrary to what Scripture teaches.  It is because he is a mature man of God that he should not compromise Scripture, but to study with great care and diligence.

Pastors must teach sound doctrine both to exhort and convince the gainsayers (Tit. 1:9).  Not only is the pastor to encourage and disciple other believers by means of sound doctrine, but also he is to correct and rebuke those who are teaching falsely.  It is not enough that he teaches sound doctrine; if he is aware of false teaching being taught among the church of God he is to stop and correct those who are spreading lies.

It is worthy of note that none of the qualifications for pastors are optional.  This is proved by the word “must” before each of the qualifications.  The reason for pastors to meet these requirements is that they may “purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus” (1 Tim. 3:13).

1 Whether or not one occupies a precise office in his service to the Lord, this does not affect the qualifications of those involved in ministry.  The similarities for ejpiskoph'" and diakovnou" in 1 Timothy 3:1-13 supports this conclusion.  In order then to set forth the biblical qualifications for church leadership the texts of 1 Timothy 3:1-13 and Titus 1:6-9 are appropriately referenced.

2 Mounce notes that ejpiskophv comes from the Hebrew meaning “charge, function (Acts 1:20)” (William D. Mounce, The Analytical Lexicon to the Greek New Testament [Grand Rapids:  Zondervan, 1993], p. 209).

3 Ernest R. Campbell, First Timothy (Silverton:  Canyonview Press, 1983), pp. 101-102.

4 Charles C. Ryrie, “Christian pastor,” Wycliffe Bible Dictionary, ed. by Charles F. Pfeiffer, Howard F. Vos, and John Rea (Peabody:  Hendrickson,  1998); 1284.

5 William F. Bauer, William F. Arndt, and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2nd ed., rev. F. Wilbur Gingrich and Frederick W. Danker (Chicago:  University of Chicago Press, 1979), p. 537.

6 Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (Grand Rapids:  Zondervan, 1985), p. 356.

7 Whereas 1 Timothy 3:8 and Titus 1:7 use mhÉ aijscrokerdh', the words do not appear in many manuscripts (Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed. [Stuttgart:  Deutsche Bibelgesellschaft, 1994], p. 573).  Due to the similarities between ejpiskoph'" and diakovnou", and the close mention in 1 Timothy 3:8, the words may have been added when they should have been omitted.  Certainly, the warning to not be covetous would carry the same meaning and hence the apostle would not need to repeat himself twice in one sentence.

8 Mounce, Analytical Lexicon, p. 56.

9 Bauer, Greek-English Lexicon, p. 831.

10 Mounce, Analytical Lexicon, p. 143.