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When it comes to defining qualifications for leaders, the apostle Paul has much more to say to Timothy about character than he does about competence. He mentions the importance of leaders being able to teach, and of being spiritually mature people. But he devotes much more time to describing the moral and personal qualities that they must possess. We have already seen that they must be men who are blameless in their home life and marriage. But added to that, Paul insists, they must be above reproach in character and conduct.
They must, he says, "be temperate ['sober' or 'clear-headed'], self-controlled ['sensible' or 'disciplined'], respectable [the outward demonstration of inward self-control]" (1 Timothy 3:2). John Stott comments that these terms are all expressions of "self-mastery." They reflect a person who has been helped by the Holy Spirit to get himself under control. He goes on to say, "This self-mastery is an indispensable quality of Christian leaders. As Francois Rabalais, the sixteenth-century French satirist, put it, 'how shall I be able to rule over others if I do not have full power and command of myself?'" (p. 95).
Several other qualities Paul requires in leaders are really just applications of "self-mastery" in specific areas. An elder, for example, must have mastery over drink (not given to drunkenness), temper (not violent, not quarrelsome), and money (not a lover of money - see v. 3). Failure at any of these points not only destroys the ability to serve others faithfully, but it indicates a dangerous (and disqualifying) character weakness. As noted above, no one is fit to control the church if he cannot first control himself.
Positively, church leaders must be hospitable and gentle (v.3). Christian hospitality was extremely important in Paul's day (even as it still is in ours). His was an age in which, as Stott describes, "there were no hotels comparable to those we are familiar with, and roadside inns were scarce, dirty, unsafe, and unsavoury" (p. 95). Christian travellers naturally longed to be welcomed into the homes of brothers and sisters, and pastors and their wives were to take a lead in doing this. "Even today," Stott continues, "although there are plenty of hotels, at least in cities, there are also lots of lonely people, like senior citizens, singles, and overseas visitors, to whom Christian leaders can show hospitality..." (p. 95).
Gentleness is also a prime requirement for church leaders. It was peculiarly a mark of the Lord Jesus (Matt. 11:29; 2 Cor. 10:1), and should be of his servant-shepherds as well. Yet that is often not the case. "Leadership roles," writes Stott, "bring prestige and power, and leaders are tempted to misuse these in order to get their own way and pander to their own vanity. Thus they do not readily listen to either criticism or advice. Instead, they tend to lord it over other people and become headstrong and autocratic." Furthermore, he adds, "A gift for leadership usually includes a forceful disposition. But pastors who have learned their leadership style from Jesus Christ will never ride rough-shod over other people's sensitivities. They will lead by example, not by force, and by humble service, not by self-assertion" (p. 177).
Churches today often look ministry candidates with pleasant personalities, proven management skills, and impressive academic qualifications. As commendable as these qualities are, they are not of first importance. Ministry candidates must, above all things have the right personal, moral and spiritual fibre. They need knowledge and skill as well, but character comes first.