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C H R I S T I A N LEADERSHIP A N D P O W E R
Jesus, as the chief shepherd, will hold leaders accountable for the flock
of God (1 Pet 5:4). Accountability means that leaders understand their
responsibility to reflect God's oversight and attention to the congrega
tion. It also means that they take their duties seriously. The Hebrew
writer refers to this as giving an account to God (Heb 13:17). Their
responsibility was to lead with joy, which meant that the sheep were to
be persuaded by them into following their lead (Heb 13:18). 2 Christian
leaders were to persuade others by their example, hospitality, character,
encouragement, and service.
Christian leadership also challenged leaders who tried to use
power, control, force, or manipulation to lead others. This was evident
in Jesus' confrontation of the Pharisees, who had neglected justice,
mercy, faithfulness (Matt 9:13; 23:23), and family values for the sake of
personal gain (Matt 15:3-9; 19:8-9). Jesus confronted the disciples who
placed emphasis on being the greatest (Mark 9:33-37). Paul also chal
lenged the Philippian church to practice humility and submission rather
than power and control (Phil 2:1-18). Leaders were not to abuse their
authority over others for personal gain.
LEADERSHIP, FAMILY, A N D R O M A N F A T H E R S
1. All quotes from the Bible are my translation from Novum Testamentum Graece, 27th ed., ed.
Eberhard Nesde, Erwin Nesde, Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M.
Martini, Bruce M. Metzger (Stuttgart: Deutsche Bibelgesellschaft, 1993).
2. Usually the word (peitho) is translated "obey," but here it means "persuade." Timothy
Willis, "Obey Your Leaders': Hebrews 13 and Leadership in the Church," H a 36:4 (1994) 316-326.
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3. Dibelius and Conzelman have a section devoted to this concept in their commentary. Martin
Dibelius and Hans Conzelman, "Hermenia," A Commentary on the Pastoral Epistles (trans. Philip
Buttolph and Adela Yarbro; Philadelphia: Fortress, 1972) 53. See also Isocrates, Ad Nicoclem 19
and Pseudo-Isocrates, Ad Demonicum 35.
4. Suzanne Dixon, "The Sentimental Ideal of the Roman Family," Marriage, Divorce, and
Children in Ancient Rome (ed. Beryl Rawson; Clarendon: Oxford, 1991) 99-113; Emiel Eyben,
"Fathers and Sons," Marriage, Divorce, and Children in Ancient Rome (ed. Beryl Rawson;
Clarendon: Oxford, 1991) 114-143; James S. Jeffers, "Jewish and Christian Families in First-
Century Rome," Judaism and Christianity in First-Century Rome (eds. Karl P. Donfried and Peter
Richardson; Grand Rapids: Eerdmans, 1998) 128-150; W.K. Lacey, "Patria Potestas," Family in
Ancient Rome (ed. Beryl Rawson; Ithaca, NY: Cornell University, 1986) 121-144; Eva Marie
Lassen, "The Roman Family: Ideal and Metaphor," Constructing Early Christian Families: Family
as Social Reality and Metaphor (ed. Halvor Moxnes; London: Roudedge, 1997) 103-120; Moxnes,
"What Is Family: Problems in Constructing Early Christian Families," Constructing Early Christian
Families: Family as Social Reality and Metaphor (ed. Halvor Moxnes; London: Roudedge, 1997)
13-41; Thomas Wiedemann, Adults and Children in the Roman Empire (New Haven: Yale
University, 1989) 40-83; Larry Q. Yarbrough, "Parents and Children in the Jewish Family of
Antiquity," The Jewish Family in Antiquity (ed. Shaye J.D. Cohen; SBLDS 289; Adanta: Scholars
Press, 1993) 41-43.
5. Eyben indicates that the father's right to expose infants and scourge, sell, pawn, imprison, or
kill his son at any time has led to the belief that fathers were cruel and harsh. Yet many fathers did
not practice these rights. Eyben, "Fathers," 115.
6. Gaius, Institutes, 557.
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as cruel and abusive has been drawn from texts that speak o u t against
the abuse of children rather than addressing normal behavior. 7 Even so,
fathers allowed an emotional distance from their wives and children per-
haps explained by the high infant mortality rate. Fathers seemed t o
avoid the emotional pain from a lost child and therefore withheld the
affection and relationship (that modern sociologists claim exist today)
between fathers and children. This indifference toward children may
have contributed t o the view that children were unimportant in the
father's pursuits of the state.
On the whole, the young child seems to have been of minor interest to the
Roman literary classes. Childhood is occasionally invoked in a detached and
general way by adult authors as a symbol of the uneducated or innocent
human, but literary references to children and childhood are relatively few
and often vague, revealing little interest in the activities of young children
for their own sake.8
7. Wiedemann, "Adults," 40-83, points out that the stories of royal childhood abuse were not
common. The monstrous stories were written because they were abnormal. Bartchy claims that
believing that abuse was common is due to a narrow reading of Roman literature. There was a
strong condemnation of abusing or overdisciplining children. S. Scott Bartchy, "Families in the
Greco-Roman World," The Family Handbook (eds. Herbert Anderson, Don S. Browning, Ian S.
Evison, and Mary Stewart Van Leeuwen; Louisville, KY: Westminster/John Knox, 1998) 284.
8. Suzanne Dixon, The Roman Family (Baltimore: Johns Hopkins University, 1992) 100,116.
See also Richard Sailer, "Corporal Punishment, Authority, and Obedience in the Roman
Household," Mamage, Divorce, and Children in Ancient Rome (ed. Beryl Rawson; Clarendon:
Oxford, 1991) 161-162.
9. Dixon, Roman Family, 24-27.
10. The child occurs in association with animals, women, and tyrantsall four symbolize behav-
ior opposite to that of the adult male citizen. Wiedemann, "Adults," 8.
11. Ibid, 179.
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Pamper a child and he will terrorize you, play with him and he will grieve
you. Do not laugh with him or you will have sorrow with him, and in the
end you will gnash your teeth. Give him no freedom in his youth and do not
ignore his errors. Bow down his neck in his youth and beat his sides while
he is young or else he will become stubborn and disobey you, and you will
have sorrow of soul from him. Discipline your son and make his yoke heavy
so that you may not be offended by his shamelessness (Sir 30:7-13).12
12. All quotes from the Apocrypha are from the New Revised Standard Version (Nashville:
Thomas Nelson, 1989).
13. Dixon, Roman Family, 116-117,131.
14. Jeffers, "Jewish and Christian Families," 141; David C. Verner, The Household of God: The
Social World of the Pastoral Epistles (ed. William Baird; SBLDS 71; Chico, CA: Scholars Press,
1983) 31, 68-70. See also Winter's quotefromMusonius Rufus: "For example it is necessary for
a wife to be a good manager of a household, and capable of anticipating its needs... and able to
direct the household slaves." Bruce W. Winter, Roman Wives, Roman Widows: The Appearance of
New Women and the Pauline Communities (Grand Rapids: Eerdmans, 2003) 160.
15. Winter has a discussion of the women in Crete and their role in managing their husbands'
homes. Ibid., 160-161. Yet Paul encouraged the Cretan elders to take this responsibility. The bishop
(elder) was to be blameless as an (oikonomon, "steward" or "house manager") of God
(Titus 1:7). This is usually translated "steward" but is possibly a challenge to the elder to manage
his own family.
16. "The male householder, then, functioned both as the representative of his domus/...
and as the agent of his household's subordination to the loftier goals of the city." Bartchy also writes
that the honor of the paterfamilias was dependent upon his ability to protect his domus. Bartchy,
"Families," 282-283. Submission and respect in the domus/ was necessary for the father to
maintain honor and prove to be effective in ruling in the . Moxnes, Constructing, 28.
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(Phil 2:l-4), 2 9 and being involved in their family and churches (1 Tim
3:4-5). Christian elders were charged to model service by leadership in
the , rather than by control. They were to set an example rather
than manage or rule () in the congregations.
First Timothy, then, suggests that elders be men who are involved in
the affairs of their homes. This was also a requirement for an elder to
effectively lead a congregation. This is in conflict with the Roman view of
control, management, or delegation from the patria potestas. This also
contrasts with current translations of as "manage" or "rule."
Some commentators focus on the translation "management" and suggest
that the effective management of an elder is reflected in the obedience or
submission of his children.30 But the words used for "manage" in the
Greek world are different than used here in 1 Timothy.
AS LEADERSHIP
The word is used in the Pauline texts eight times (five with
, kal, "good," and three in reference to family or household), six in
the pastorals and two in the letters to Christian churches. In the pastorals
is used in reference to doing good works (Titus 3:8,14), serv
ing as an elder (1 Tim 5:17), and in the elders' and deacons' involvement
with children, household, or church (1 Tim 3:4, 5,12). In other Pauline
letters to churches, is used in two texts. In Romans 12:8 the one
leading [or being active] does it in eagerness, and in 1 Thessalonians 5:12
those who labor with you and lead you in the Lord and warn you are lead-
29. Since the Philippian letter is written to "the bishops and deacons" (Phil 1:1), I am assum
ing that they, as Christian leaders, were expected to follow Paul's suggestions. They may have been
the ones who were "walking according to the pattern you have in us w (3:17).
30. "An overseer must be a good manager at home; specifically, this means that his children are
submissive and that he maintains his personal dignity in the process." William Mounce, The
Pastoral Epistles(WBC; Waco, TX: Word, 2000) 177. "The determination of this ability 'to rule'
is seen (1) in the submission of a man's children . . . and (2) in the way in which this submission
is manifested." George W. Knight III, The Pastoral Epistles: A Commentary on the Greek Text
(NIGTC; Grand Rapids: Eerdmans, 1992) 161. "It may be that in the strongly patriarchal culture
the concept of the authority of the church overseer would run parallel to concepts of the authori
ty of the male householder." I. Howard Marshall, A Critical and Exegetical Commentary on the
Pastoral Epistles (ICC; Edinburgh: & Clark, 1999) 479-480. These authors focus on the
authority of the elder and submission of the children as a model for the church.
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ers worthy of respect. They were Christians who worked, labored, and
encouraged/warned others in the congregation. In these texts
indicates leadership or active work rather than management.
Traditionally has been translated "manage" or "rule,"
but the range of meanings of this word suggests involvement, protec
tion, and engagement in the lives of others. Those who led in this way
used persuasion rather than force.31 Persuasion was a necessary quality
of leadership rather than coercion, manipulation, and control.
How does this affect the translation of 1 Timothy 3:4, 5,12? Since
indicates involvement or leadership, then the elder and dea
con were expected to be active leaders in their homes. Elders were also
to display this type of involvement in the church (1 Tim 3:5; 5:17). This
meant that the elders were active family men who played an important
role in training and developing their children. Their children were to be
submissive, reflecting respect for their father.
Second, suggests that the elders and deacons did not
neglect their children and spouses.32 The family played an important
role in their lives. Since upper-class Roman males delegated much of the
child rearing to slaves or other family members, it is possible that Paul
is suggesting that elders be those who were involved in rearing their
own children (Eph 6:4; Col 3:21).
Elders and deacons were to be family oriented and involved with
children, spouses, and house slaves. While the Romans used family man
agement as a reflection of the state government, Christianity used fam
ily involvement as a reflection of church leadership. This application
indicates that Christian leadership in the church and family is about
involvement rather than control. Christian leadership must first begin
with this involvement and service in the home before it can extend to
the congregation.
31. Mos. 1:249:2. Philo also wrote that Abraham's house was persuaded () by one who
led () them as a captain (Abr. 116:3).
32. It is also interesting that Paul requires elders and deacons to be (mias
gynaikos, "one woman man"; 1 Tim 3:2,12; Titus 1:6). While the interpretation of this verse is
still debated, it does indicate that Paul expected the Christian leader to have a close relationship
with his wife. Note that Paul encourages the fathers, rather than the mothers, to bring up their
own children in the discipline of the Lord (Eph 6:1-3).
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