by Mike Patterson, D.Min.
Introduction
The Church is the body of Christ, and its health depends significantly on the spiritual wellbeing and maturity of its leadership. In the past, many churches, including the one from which we have split, have suffered under corrupted leadership environments, often due to a failure to appoint biblically qualified leaders. As Restored Church Worldwide (RCW) seeks to rebuild and thrive, we must return to the biblical model for church leadership.
The Bible outlines specific qualifications and guidelines for appointing leaders. 1 Timothy 3 and Titus 1, containing the qualifications for overseers/elders, have been mainly ignored in the “Discipling Movements.” Interestingly, right after going over the qualifications for overseers and deacons, Paul writes to the evangelist Timothy:
“Although I hope to come to you soon, I am writing you these instructions so that, if I am delayed, you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth.” 1 Timothy 3:15
For Paul, appointing biblically qualified leadership was essential for how God’s household conducts itself and the foundation upon which it is built. If RCW hopes to be a lasting movement, we must emphasize what has been devalued for so long and restore New Testament Christianity.
This paper aims to (1) establish the descending order of ecclesiastical roles laid out in Ephesians 4:11–12, (2) highlight the critical emphasis on family and personal character in leadership qualifications, (3) exegete the qualifications of Titus 1 and 1 Timothy 3, and (4) propose a practical appointment strategy grounded in Scripture and spiritual discernment.
NOTE: This paper will not focus on the role of “deacons,” which I also believe needs to be restored in the RCW and will be the focus of another article.
The Descending Order of Ephesians 4:11–12: Understanding the Overlapping Roles
“And He gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ.” Ephesians 4:11–12
These five roles functioned to build and equip the early Church. Though apostles and prophets laid the foundation (Ephesians 2:20), evangelists, shepherds (pastors), and teachers remain active and necessary for church leadership today. We propose a descending order model based on lists in scripture, usually descending from first importance to last, where each leadership role encompasses aspects of those beneath (cf 1 Corinthians 12:28).
Apostles – Set apart directly by Christ, foundational leaders who encompass all other roles.
Prophets – Not apostles, but spirit-filled proclaimers with teaching and leadership functions. A prophet, though not an apostle, is an evangelist, is a shepherd, and is a teacher.
(We no longer have Apostles and Prophets in physical form, but they are still very present in the church through the word of God as the foundation of the church- Ephesians 2:19-20)
Evangelists – A proclaimer of good news. Church planters and frontline builders who also shepherd and teach (2 Timothy 4:5). They are responsible to appoint shepherds (Titus 1:5) since they function as shepherds. Although an evangelist is not an apostle or a prophet, they are a shepherd and a teacher.
Shepherds (Pastors/Elders/Overseers, all used interchangeably according to Acts 20:17, 28; 1 Peter 5:1-4) – Responsible for overseeing, feeding, directing affairs of the church, and protecting the flock. Though a shepherd is not an apostle, prophet, or evangelist, they are a teacher (1 Timothy 5:17).
Teachers – Ground the church in doctrine and guard against error (Titus 1:9; Acts 20:28-31; 1 Corinthians 12:28). A teacher is not an apostle, prophet, evangelist, or shepherd. More needs to be studied about this role, as the Greek could suggest it is combined with “shepherd” as a “shepherd-teacher.” It is unclear from the Bible and church history whether this was an office or a functionary role of the previous offices listed. The role of a “kingdom teacher” could be argued from 1 Corinthians 12:28, yet it is listed in the context of “revelatory gift roles” (miraculous gifts of the Spirit, which have passed).
Since apostles and prophets no longer exist (in the foundational sense), evangelists serve as the primary church planters today. Evangelists should not operate alone for long but must appoint biblically qualified shepherds (Titus 1:5), who in turn help disciple the evangelist in his personal and family life, even as they are discipled by him in ministry and evangelism. The evangelist should build a leadership team around him consisting of shepherds, deacons, and teachers.
The law of descending order teaches us that, since apostles and prophets no longer exist, the evangelist is the leader of the church, with shepherds who assist him in directing the church’s affairs. For example, in Jerusalem, Paul met with James, the leader of the church, and the shepherds (Acts 21:18). Historically, the lead evangelist became known as “the bishop” of the city, and the supporting shepherds as elders. Timothy, who is an evangelist, became known as the “bishop of Ephesus. ” The early church understood that the evangelist’s role encompasses being a shepherd.
Suppose an evangelist encompasses the role of shepherd and teacher, as the law of descending order says. In that case, the appointed evangelist must meet “to some degree” or be working on the biblical qualifications laid out for a shepherd (overseer/elder/pastor). Logic would suggest that if an evangelist is to appoint shepherds who meet these character qualifications, they must meet them to some degree themselves. Do we not teach that “leadership is the ceiling of the church?” Why would the evangelist be less spiritual in character than the shepherds? I propose that the qualifications in the “pastoral epistles” be applied to evangelists based on a “everyone seeing your progress” scale (1 Timothy 4:15). We can appoint young leaders (not young converts!). Still, they should be diligent in working on all these qualifications so that they may appoint men to such positions once they are sent out.
Family and Character: The Core of Biblical Leadership
Titus 1 and 1 Timothy 3 emphasize that the home is the proving ground of spiritual leadership:
“…if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. ” Titus 1:6
“He must manage his own household well, with all dignity keeping his children submissive…” 1 Timothy 3:4-5
These are not peripheral qualifications; they are foundational. In the Discipling Movements, we’ve often emphasized skill, charisma, and results. However, in addition to fruitfulness and capability, scripture emphasizes a man’s character at home, including his marriage, parenting, and private conduct.
RCW must correct this imbalance without discarding the former (looking for talent and skill, which is also biblical). If we had followed the scriptures in these areas of who we appoint, many would have never sinned out of the ministry or worse, ended in divorce or moral failure, which damages the faith of countless souls.
Understanding Biblical Interpretation to Understand the Qualifications
We are silent where the Bible speaks and speak where the Bible is silent. If the Bible gives a command, we do not speak, but obey what it says. Where it is silent or there is only an example, we are free to choose what to do or what to say. Although an example is not necessarily binding, it is often included in the Bible for a reason and should be followed if possible, or if it does not culturally limit its application.
For example, the Churches of Christ have traditionally taught that there needs to be a “plurality of elders” since the Old and New Testament always mention “elders” in the plural. Yet, there is no command that there must be a plurality of elders. In this case, it would not be a sin to have only one shepherding couple over a church, but I would argue that we should strive for the ideal of having plurality.
I bring this up because many have taught that to be an evangelist or shepherd, one must be married, and some go as far as to say that even having kids is required, because 1 Timothy 3:1-7 and Titus 1:5-9 suggest that they must be faithful to their wives and have believing children. Using proper biblical exegesis, there is no command that one must have a spouse or children. These passages are just a list of qualifications, and we could deduce that if one does not have a spouse or children, those qualifications would not apply to them.
Jesus Christ, who is called an apostle in the New Testament (Hebrews 3:1), which encompasses all the other roles (prophet, evangelist, shepherd, and teacher), was never married or had children. Paul was also unmarried, but an apostle. Historically, Timothy was not married, but was the “bishop of Ephesus” (overseer of Ephesus). These men certainly met the qualifications as Paul himself wrote them to Timothy and Titus. One does not need to wait to have a family to be appointed an evangelist or shepherd. This fact from scripture also suggests that the qualifications are present realities of how the evangelist or shepherd couple is doing currently, rather than being based on past sins. If a single person were to be appointed, they would be evaluated on all qualifications except marriage and having children. However, once married or having children, they would be evaluated under those qualifications as well. It is these two qualifications that have been the source of much controversy in the Discipling Movement’s history, and we need to take a biblical approach in.
Faithful to His Wife?
In both 1 Timothy 3:2 and Titus 1:6, one of the qualifications for an elder is that he must be “faithful to his wife” (NIV), or, in Greek, literally, mias gunaikos andra, meaning “a one-woman man.” The phrase emphasizes present character, not past marital history. The Greek construction suggests an ongoing, continuous quality of being exclusively devoted to his wife, loyal in both heart and conduct. It does not require that a man must have never experienced divorce, but that he is now living faithfully in his marriage.
Biblically, God does permit divorce and remarriage under certain circumstances, such as Matthew 19:9 and 1 Corinthians 7:15. If God allows remarriage, it would be inconsistent to disqualify a man whom God has forgiven and restored, and who is presently faithful. The thrust of the qualification is moral integrity and marital devotion, not a permanent disqualification because of a forgiven sin or past hardship.
Therefore, a man who has been divorced in the past but who is now living as a “one-woman man,” devoted to his wife in love, purity, and faithfulness, can still meet the biblical standard for leadership. Additionally, other translations render it as “the husband of but one wife.” Living in a culture where polygamy was present, this qualification could also disqualify someone with more than one wife.
“Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure.” 1 Timothy 5:22
The verse above follows Paul’s direction for rebuking a sinning or fallen elder. Many commentators believe this verse refers to the restoration of a fallen leader, suggesting that we do not restore them too quickly, or else we may share in their sins. If they are restored to their position and sin again, the blood would be on our hands. This makes sense contextually, as Paul follows this verse by warning us that some elders’ sins are obvious, while others are not. Since some sins trail behind, we mustn’t be quick to restore a fallen evangelist or shepherd. The fact that they can be restored shows us that being disqualified does not mean being permanently disqualified. Indeed, this is the heart of the gospel.
Believing Children?
The Bible is clear that no one is exempt from sin. Leaders are not perfect, but they should be above reproach when it comes to the qualifications called upon by a leader in God’s word. Leaders do not need perfect families, but their children that are in the home must not be “unruly” in the ESV (asōtia – wild, wasteful, undisciplined) or rebellious (anupotakta – insubordinate). We must teach these expectations not just before the appointment, but throughout discipleship. How many have been appointed without taking a serious look at their home life and how their children act? The opposite extreme is not allowing anyone to lead who has non-Christian children based on faulty exegesis of Titus 1:6.
In Titus 1:6, Paul states that an elder must have “children who believe” (Greek: tekna echōn pista). The word “pista” can be translated as either “believing” or “faithful, ” and its meaning is determined by context. In many Greek contexts and even within the pastoral epistles, pistos often means trustworthy, obedient, or reliable (cf. 1 Timothy 3:11; 2 Timothy 2:2). The focus of the passage is not on the children’s salvific status but on their conduct and submission to their father’s leadership. This is confirmed by the parallel phrase, “not open to the charge of being wild or disobedient.” Paul’s concern is not with forcing a timeline of conversion on children, which is a matter of individual faith and maturity, but with the leader’s ability to manage his household in a dignified and godly way.
Requiring that children be baptized disciples would contradict the gospel’s principle of voluntary faith and impose a legalistic standard that Scripture itself does not demand. Instead, Titus 1:6 emphasizes observable behavior that reflects good parenting and household order, not premature spiritual judgment. It is my belief, based on studying the Bible and the Greek word study, that children do not necessarily need to be “baptized disciples,” but rather should not be wild and rebellious. I would propose, based on the scripture, that a man or woman with children who are known to be wild and disobedient is disqualified to be appointed, or if already appointed, should be removed or given a sabbatical to work on family life in the RCW. The prospect’s children would be “known” in the church to be wild. Since “wild and disobedient” can be subjective to some extent, a leadership team must make this type of decision through prayer and fasting (Acts 6:1-7, Acts 13:1-2).
The Old Testament featured many godly men who had unfaithful children who were wild and disobedient. However, part of what led to our former fellowship’s troubles was that they equated evangelists and shepherds with kings and prophets in the Old Testament. Though we can learn principles of leadership from them, the great judge Samuel, who had unbelieving children, is not a direct parallel to an evangelist or shepherd. We cannot use the Old Testament to excuse evangelists and shepherds who have a poor family life. We do not support polygamy as a good idea just because they did it in the Old Testament. Do we not teach that the New Testament supersedes the Old Testament, and the Bible is giving us explicit instruction on who to appoint?
We have addressed the two points of contention regarding the qualifications historically raised in Restoration Movement churches. It is important to note that the word “must” (used 8 times in 1 Timothy 3) is present tense. This fact means that leaders must presently demonstrate these qualifications and are not disqualified because of their past. Once qualified, not always qualified, but also, once disqualified, is not always disqualified. Isn’t this the heart of the gospel, as stated earlier? Let’s get into the qualifications.
Detailed Breakdown of 1 Timothy 3:1-7 and Titus 1:5-9 NIV- Qualifications (Greek Word Study)
- Above Reproach
- Greek: anepilēptos / ανέπιληπτος or anegklētos / ἀνέγκλητος
- Meaning: Not open to blame or public accusation; no scandal or disqualifying sin.
- Faithful to his wife (lit. husband of one wife)
- Greek: mias gynaikos anēr / μιᾶς γυναικὸς ἀνήρ
- Meaning: A “one-woman man”—faithful in heart, mind, and body to his spouse.
- Temperate
- Greek: nēphalios / νηφάλιος
- Meaning: Sober-minded, emotionally balanced, not impulsive.
- Self-controlled
- Greek: sōphrōn / σώφρων
- Meaning: Sound in judgment, able to resist temptations or excesses.
- Respectable
- Greek: kosmios / κόσμιος
- Meaning: Well-ordered life; dignified and worthy of honor.
- Hospitable
- Greek: philoxenos / φιλόξενος
- Meaning: Welcoming to strangers; generous with one’s home and time.
- Able to teach
- Greek: didaktikos / διδακτικός
- Meaning: Competent in Scripture, capable of explaining and defending the faith.
- Not given to drunkenness
- Greek: mē paroinos / μὴ πάροινος
- Meaning: Not controlled by or addicted to alcohol.
- Not violent but gentle
- Greek: mē plēktēs / μὴ πλήκτης and epieikēs / ἐπιεικής
- Meaning: Not abusive, argumentative, or harsh, but kind and reasonable.
- Not quarrelsome
- Greek: amachos / ἄμαχος
- Meaning: Peaceable, doesn’t stir up unnecessary conflict.
- Not a lover of money / Not pursuing dishonest gain
- Greek: aphilargyros / ἀφιλάργυρος and aischrokerdēs / αἰσχροκερδής
- Meaning: Free from greed, not motivated by financial gain.
- Manages his own family well
- Greek: kalōs proistamenos / καλῶς προϊστάμενος
- Meaning: Leads and disciplines his household with love, structure, and respect.
- Children obey him and are not wild or disobedient
- Greek: tekna echōn pista / τέκνα ἔχων πιστά
- Meaning: His children are faithful, respectful, and under control—not reckless (asōtia) or rebellious (anupotakta).
- Not a recent convert
- Greek: mē neophytos / μὴ νεόφυτος
- Meaning: Spiritually mature, not new in the faith or easily puffed up.
- Has a good reputation with outsiders
- Greek: martyria kalē / μαρτυρία καλή
- Meaning: Respected in the broader community; not discredited publicly.
- Not overbearing or arrogant
- Greek: authadēs / αὐθάδης
- Meaning: Not stubborn, prideful, or self-willed.
- Not quick-tempered
- Greek: orgilos / ὀργίλος
- Meaning: Not easily angered or reactive; exercises patience.
- Loves what is good
- Greek: philagathos / φιλάγαθος
- Meaning: Takes joy in righteousness, virtue, and good people/things.
- Upright
- Greek: dikaios / δίκαιος
- Meaning: Just and fair in dealings with others; treats people rightly.
- Holy
- Greek: hosios / ὅσιος
- Meaning: Devoted to God, morally pure, and reverent.
- Disciplined
- Greek: enkratēs / ἐγκρατής
- Meaning: Mastery over desires and impulses; consistent and focused.
- Holds firmly to the trustworthy message as it has been taught
- Greek: antechomenos tou pistou logou / ἀντεχόμενος τοῦ πιστοῦ λόγου
- Meaning: Grips tightly to Scripture and apostolic doctrine without wavering.
- Encourages others by sound doctrine
- Greek: parakalein en tē didaskalia tē hugiainousē / παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ
- Meaning: Builds up the church with healthy, biblical teaching.
- Refutes those who oppose it
- Greek: elenchein tous antilegontas / ἐλέγχειν τοὺς ἀντιλέγοντας
- Meaning: Corrects error and defends truth with clarity and boldness.
Strategy for Appointing Evangelists and Shepherds
Step 1: Identify Emerging Leaders Early through our COPS (Company of Prophets)
Discipleship must begin long before an appointment is scheduled. We could incorporate preaching on the character of a leader from 1 Timothy 3 and Titus 1 into the Preachers Academy.
NOTE: “Company of Prophets” does not mean we believe the office of “prophet” exists today. Since scripture is considered “prophecy” (2 Peter 1:19-21), when one preaches scripture, they are, in a sense, being a “prophet” of sorts, but this is merely a creative term for the ministry of raising up evangelists and women’s ministry leaders. The RCW does not believe that “prophets” exist in office with a direct revelation from God, since the Bible is considered complete (1 Corinthians 13:8-13).
Step 2: Examine the Home Life
Step 3: Train in Doctrine and Practice
Step 4: Watch Over Time
Appointments must be made only after consistency has been proven. This charge is written to us as evangelists:
“I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism. Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure. ” 1 Timothy 5:21-22
We cannot be quick to appoint (or be hasty in laying hands). The temptation can be to look at someone’s talent and charisma, and the fruit they bring to our church, and begin to be partial to the scriptures. God-forbid, we go in the same direction as our former fellowship in this area.
Step 5: Team-Based Confirmation
Step 6: Appoint in Pairs When Possible
Biblical examples demonstrate the strength of partnerships, particularly between husband and wife teams. Jesus sent out in pairs of two. Would a more biblical model be to send two evangelists and Women’s Ministry Leader (WML) couples together on church plantings regarding larger cities, as Paul and Barnabas did? Indeed, one would still be the leader, but isn’t this how all the missionary journeys were described in the book of Acts? Could a new model be considered of sending two appointed couples? For smaller locations, one couple may suffice, as seen in the example of Philip the Evangelist in Samaria (Acts 8).
Step 7: Continue to Shepherd the Shepherds
Why has this not been emphasized historically?
This question is one I will speculate about, and I pray that we can give this careful consideration. Truth be told, we all have our sinful nature and flesh that does not want accountability. In response to the “elder-run” churches of Christ, the Discipling Movements abandoned the concept of eldership and de-emphasized its role. The result was elders who became yes-men or were simply teachers in the church.
Secondly, our urgency to grow quickly blinds us from the need to take the time to build correctly. Talented ministers are kept in leadership simply because they are baptizing, even when they should be removed. I say this with all humility because I have been that person—kept in leadership when I should not have been. Shepherds have been appointed who had no business being appointed and did not meet the qualifications of being hardline on the doctrine of the Bible. These shortcuts ultimately lead to destruction and ultimately slow down the church in the long term.
