Qualifications of Church Elders

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0> <table cellpadding=0 cellspacing=0 border=0><tr> <td valign="top" colspan=2 height=50 BGCOLOR="#333366" TEXT="#080000"> <div> <B>Qualifications of Church Elders</B></div> <div> </div> </td> </tr><tr> <td valign="top" width=165 BGCOLOR="#CCCC99" TEXT="#080000"> <div> <B> <TABLE BORDER="0" CELLPADDING="2" CELLSPACING="1" WIDTH="132" BORDERCOLORLIGHT="#C0C0C0" BORDERCOLORDARK="#808080" FRAME="VOID" RULES="NONE" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" > <tR> <tD VALIGN=TOP HEIGHT= 35 ><NOBR><div> <A HREF="id32.htm" TARGET="_top" TITLE="1999 Moody Conference"><U><B><IMG SRC="007151d0.gif" border=0 width="21" height="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0"></B></U></A></div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="21"></div> </NOBR></tD> <tD VALIGN=TOP WIDTH="20"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="35" ALIGN="bottom" WIDTH="20" HSPACE="0" VSPACE="0"></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="13"></div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="27"></div> </NOBR></tD> </tR> </TABLE></B></div> <div> Previous/Next Article</div> <bR> <div> <A HREF="index.htm" TARGET="_top" TITLE="www.stanbaker.org"><U><B>Home</B></U></A></div> <bR> <div> <A HREF="id2.htm" TARGET="_top" TITLE="Biblical and Theological Studies"><U><B>Biblical and Theological Studies</B></U></A></div> <bR> <div> <A HREF="id3.htm" TARGET="_top" TITLE="Church Ministry"><U>Church Ministry</U></A></div> <bR> <div> <A HREF="id15.htm" TARGET="_top" TITLE="Sermon Notes"><U><B>Sermon Notes</B></U></A></div> <bR> <div> <A HREF="id4.htm" TARGET="_top" TITLE="Links"><U><B>Links</B></U></A></div> <bR> <div> <A HREF="id5.htm" TARGET="_top" TITLE="Personal"><U><B>Personal</B></U></A></div> <bR> <div> www.stanbaker.org</div> <div> <A HREF="mailto:stan@stanbaker.org" TARGET="_top" TITLE="mailto:stan@stanbaker.org"><U>stan@stanbaker.org</U></A></div> </td> <td valign="top" height=430 BGCOLOR="#FFFFFF" TEXT="#080000"> <div> <B>The Qualifications for Elders/Overseers in 1 Timothy and Titus</B></div> <bR> <div>      It has been often said that church leaders can lead people only so far as they have gone themselves.  Puritan Richard Baxter wrote "Take heed to yourselves, lest your example contradict your doctrine, and lest you lay such stumbling-blocks before the blind, as may be occasion of their ruin; lest you unsay with your lives, what you say with your tongues; and be the greatest hinderers of the success of your own labours . . . One proud, surly, lordly word, one needless contention, one covetous action, may cut the throat of many a sermon, and blast the fruit of all that you have been doing" (cited in John MacArthur, <I>1 Timothy</I>, Chicago, Moody Press, 1995, 102).</div> <div>      Paul had wise words for his trusted associates in ministry, Timothy and Titus, encouraging them to make sure they ordained for ministry the right kind of men, men of character; because God's work cannot be done effectively and properly by ungodly men.  This paper will briefly examine the specific qualifications for elders and overseers (these words will be used to refer to the same office). The context, the meanings of the words used in Paul's lists, and some special matters of interpretation will be briefly considered.</div> <bR> <div> <B>I.  Contextual Considerations</B></div> <div>      Paul's letters to Timothy and Titus include information about the elders of the church and Timothy's and Titus' responsibility involving them.  In Timothy's case, the elder / bishops are in place and Timothy is to ensure that they meet the qualifications necessary for their role.  Also, he will have occasion to appoint others to the overseership, and is told to do so with caution (1 Timothy 5.22), thus having confidence that their character meets the standards outlined for the overseer.  Titus is commanded to ordain elders/overseers as he sets things in order in the churches on the island of Crete.  To this end, he is given a concise list of necessary qualifications that the elders should possess.</div> <div>      It seems that Ephesus, a large city and the capital of the Asian world at that time, had a relatively large church.  Acts 19.26 speaks of Paul drawing a considerable number of people away from idol worship in Ephesus.  In fact, Paul may be implying the existence of more than one church in Ephesus in 1 Corinthians 16.19.  "Given the size of Ephesus and the early tendency toward house churches, it is likely that more than one church was planted in Ephesus.  Perhaps a network of house churches came into existence throughout the city and in the local villages (e.g., Hypaipa, Diashieron, Neikaia and Koloe)" (C. E. Arnold, <I>Dictionary of Paul</I>, p. 252).  This being the case, the church there would already be somewhat organized, but Timothy needed to help them guard against the prevalent false teaching that existed.  One very important way of guarding against error was to ensure that those who were leaders in the church, both overseers and deacons, were held to the proper standards of qualification for the office they held.  The links between good doctrine and right living and between immoral living and unsound doctrine were well-known to Paul.  Men who believed the right doctrine but lived immoral lives were most susceptible to doctrinal error.  Hence, Timothy needed his leaders to be men of character <I>and</I> men of high moral standards.</div> <div>      The situation in Crete where Titus was assigned was different.  Christians were on the island, "whole families" in fact (Titus 1.11), but Titus is commanded "to put in order what remained to be done" (vs. 5).  Evidently, some level of further organization was necessary; at least elders needed to be appointed in every town.  Titus also had to face the prevalence of false teachers.  Titus 1.10 says, "There are also many rebellious people, idle talkers and deceivers . . ."  Hence, the elders needed to be men of both moral and doctrinal purity, as was true in Ephesus.  Doctrinal purity may not be the main motivation of moral character, but the two are no doubt related, even in Paul's mind as he writes to his trusted associates.  When one kind of purity falls, the other is sure to soon follow.</div> <div>      The qualifications for the overseers and elders are given in 1 Timothy 3.2-7 and Titus 1.6-9.  The immediate context in Timothy deals with the worship and order of the church (2.1 to 4.16).  Timothy was to make sure that men and women understood their roles in the church, and that proper worship and prayers were being offered to God.  He is then instructed to make sure that the overseers, deacons, and deaconesses are people of character.  Towner writes, "At this point [1 Timothy 3.1-13] in the letter, the tone changes.  What had been a discussion of what the church and certain groups in the church ought to <I>do</I> becomes a discussion of what leaders in the church ought to <I>be</I>" (Philip Towner, <I>1-2 Timothy and Titus, IVP New Testament Commentary Series</I>, Intervarsity Press, Downers Grove, Ill, 1994. ed. Grant Obsorne, 82).</div> <div>      In Titus, Paul begins his exhortation to his associate with his responsibility to ordain elders, and thus he proceeds into the qualifications for those elders.  What immediately follows is the reason for the qualifications, connected with <I>gar,</I> "for."  Verse 10 declares the existence of false teachers, which is the key reason why the elder "must have a firm grasp of the word that is trustworthy" (vs. 9); but also the existence of false teachers provides a reason for the moral quality of the elders, as was stated earlier.  In fact, Paul will go on to discuss at length with Titus the necessity of right conduct in the church.  Morals were lax in Crete; Hiebert writes, "Perhaps the gospel of the grace of God had been misinterpreted to mean that salvation was unrelated to daily conduct" (D. Edmond Hiebert, "Titus," <I>Expositor's Bible Commentary</I>, Vol.11, 1978). Because the church needs to adhere to sound doctrine and to live holy lifestyles, the church needs blameless leaders such as Paul describes to Titus (and Timothy).</div> <div>      There is some discussion regarding the source or origin of Paul's lists of qualifications.  Ethical lists, regarding both virtues and vices, are not uncommon in Paul's writings.  In fact, such ethical lists of virtues or qualifications were not uncommon in the Hellenistic and Hellenistic Jewish world (J. N. D. Kelly, <I>The Pastoral Epistles</I> <I>(Black's), </I>Peabody, MA, Hendrickson, first published 1960, 74).  Martin Dibelius includes such a list for military generals by the tactician Onosander in his work on the Pastoral Epistles.  The list gives a summary of what it contains, followed by a fuller explanation of each consideration, giving reasons why they are important to the general.  The reasons that are explicitly stated by Onosander are completely different from the reasons both explicit and implicit in Paul's writings; the general had mainly practical considerations in mind, but Paul firmly ground this practical list in eternal truths.  Lock cites other lists, including Onosander's, and writes, "Either of such lists may have been known to our writer, but they are probably all independent" (Walter Lock, <I>The Pastoral Epistles</I> (<I>International Critical Commentary)</I>, Edinburgh, T and T Clark, 1978, 36).  It is not unnatural to assume that Paul knew what he wanted to say, and the results he wanted to attain.  These lists should be regarded as his as he wrote under the supernatural control of the Holy Spirit to pen God's word.  Another issue is whether these are high standards or average standards for the average person, believer or non-believer.  Lock writes that the list in 1 Timothy "scarcely gives the ideal of a bishop, but tnecessary requirements." Of Titus' list, Guthrie writes, "The subsequent list [of verse 7] appears to set extremely moderate standards, to such a degree that Easton claims that the author has not been careful about the appropriateness of the ethical lists he has used" (Donald Guthrie, <I>The Pastoral Epistles (Tyndale)</I>, Grand Rapids, Eerdmans, 1984, 185).  Guthrie goes on to speak of the unstable character of the people in Crete, and that the relatively simple list could be compared to our expectations of new believers in a primitive missionary endeavor.  However, both of Paul's lists of qualifications emphasize blamelessness, a fact that seems to raise the standard above the average list of specific virtues.  Notice Onosander's list includes having a good reputation, but it does not include blamelessness.</div> <div>      Most of these qualifications are not restricted to just the leaders of the church ("an apt teacher" and "not a recent convert" may be exceptions (Homer Kent, Jr., <I>The Pastoral Epistle</I>s, Winona Lake, Ind., BMH Books, 1986, 120). The New Testament clearly states in several places the high moral standards that God expects of his people.  Kent quotes Lenski: "Yet we may note that in the case of the members of the congregation faults may be borne with which cannot be tolerated in ministers, for they are to examples of the flock.  A man who aspires to the ministry must be of proved character."</div> <bR> <div> <B>II.  The Qualifications Examined</B></div> <div> A.  A general study of the words</div> <div>      Hendricksen writes, "It is immediately clear that according to Paul's inspired teaching the prospective overseer must have a favorable testimony from two groups:  (a) <I>insiders</I>, that is, church-members, and (b) <I>outsiders</I>, that is, those who are outside the church" (William Hendricksen, <I>New Testament Commentary:  An Exposition of the Pastoral Epistles, </I>Grand Rapids, Baker Book House, 1957, 119).  Paul summarizes and specifies regarding the "insiders," and merely summarizes regarding the "outsiders," saying that he must have a good reputation with them.  The qualifications have been divided by many into four or more categories.  Four basic categories seem to stand out:  personal, moral, domestic and doctrinal. </div> <div>      Following is a brief list of definitions of the words and concepts Paul uses to describe the qualifications for elders. These are examined sequentially, first from Timothy, then from Titus.</div> <div>      1 Timothy 3.2 gives the overarching, basic quality:  "above reproach"  (<I>anepi lemptos</I>) refers to that which cannot be laid hold of and used to mean unblameable.  In no way should it be taken to mean that he is perfect, but the overseer should be living the kind of life that does not give anyone a legitimate opportunity to accuse him of wrongdoing.  The word seems to summarize all that follows.  Next, "married only once" translates the words <I>mias gynaikos andra</I>, literally "the husband of one wife."  This refers to the overseer being completely faithful to his one and only wife.  "Temperate" (<I>nephalios</I>) refers specifically to one who is abstinent in respect to wine, and is used to indicate being clear-headed and self-controlled.  Likewise, "sensible" (<I>sophron</I>) speaks of one who is of sound mind or sane, is prudent and temperate.  <I>Kosmios</I> is translated "respectable" and refers to a well-arranged or well-ordered life. <I>Philoxenos</I> ("hospitable") literally means loving strangers, and is used to signify kindness and hospitality to others.  The overseer must also be "an apt teacher" (<I>didaktikos</I>).  He is to be skilled and qualified and able to teach.<FONT SIZE="2" COLOR="#000000" FACE="Symbol" >  </FONT></div> <div>      Verse 3 continues with <I>me paroinos</I>, rendered "not a drunkard," specifically referring to not "sitting long at wine," but it is expanded to suggest one who is not quarrel-some or overbearing.  So also the overseer must not be "violent" (<I>me plektes</I>), one who is apt to strike, ready to fight, or contentious. Instead he should be <I>epieikes</I>, "gentle," that is, one who is suitable, fair, reasonable, mild, patient.  He must be <I>amachos</I> ("not quarrelsome"), not disposed to fighting, but instead peaceable.  He also must not be "a lover of money" (<I>aphilargyros</I>), not fond of money, not covetous, but liberal and generous.  </div> <div>      Verse 4 tells us that he must also "manage his own household well" (from <I>prohistemi</I>, meaning to be set over, be appointed with authority, to preside or govern).  His children must be controlled (using dignified and proper means, of course).  Verse 5 gives the practical reason for this, that if he cannot preside over and cause his home to run smoothly, it is unlikely that he can do those same things in the family of God.</div> <div>       Verse 6 says that he must be <I>me neophytos</I>, "not a recent convert." The word literally means newly or recently planted and refers here to one who is "newly planted" in the Christian church, a new convert.  The overseer should be growing and maturing in the faith, and doing so demands a length of time since his conversion.  The use of the word "elder" to denote this office of church leadership implies that spiritual maturity is required.  Allowing a man to take such an office too soon is to run the great risk of his being "puffed up with conceit" and his being caught in the same kind of condemnation as the Devil.</div> <div>      Verse 7 says, "Moreover, he must be well thought of by outsiders." This refers to the man's testimony (<I>martyria</I>) or reputation, that he should have a good testimony among those who are outside the faith.  This way, he can avoid disgrace and the traps laid by the devil.</div> <div>      Paul begins his qualifications for Crete in Titus 1.6 with <I>anegkletos</I>, translated "above reproach."  Its basic idea is of one not being called into question or called into account (Kent, 213). Hence, he is unblameable and irreproachable. He cannot have legitimate charges laid against him, because there is nothing in his life that can be called into question.  Again, this seems to be the summary qualification of the rest, which are more specific.  Verse 6 continues with <I>mias gynaikos aner</I> ("husband of one wife," 1 Timothy 3.2).  Also, his children "are [to be] believers, not accused of debauchery and not rebellious [<I>anupotakta</I>, not brought under subjection]."  Kent points out that elders in that day were selected from the adult converts in the assembly rather than seminary graduates, and that their believing children showed that they were a careful Christian.</div> <div>      As an aside, Paul seems to begin the list over again, or some feel he has switched topics from qualifications of elders to those of bishops in verse 7.  But the use of the word "for" rather than "also" seems to indicate that he is talking about the same group, only using a different term.  This verse gives a concise reason why the elder / bishop must be properly qualified (specifically, blameless): he is God's steward (<I>oikonomos</I>) that is, he is the holder of a commission, the trustee of a responsibility to fulfill.  Hiebert writes, "The Christian minister is not merely the servant of the church; he exercises his office under God's authority and is directly accountable to him" (Hiebert, "Titus," 431). Verse 7 continues, "he must not be arrogant" (<I>me aythades</I>). The minister must not be one who seeks to please himself primarily; he must not be self-willed and arrogant. <I>Me orgilos</I> (not "quick-tempered") speaks of one who is not easily inclined to anger; instead he is in full control of his reactions.  The overseer must also not be "addicted to wine" (<I>me paroios</I>), or "violent" (<I>me plektes</I>); both are also found in 1 Tim 3.3).  Verse 7 concludes with <I>me aischrokerdes</I>, not "greedy for gain."  The word indicates one who is fond of dishonest or dishonorable gain; it is one who loves money and is not very particular as to how he gets it, willing to do so dishonorably if necessary.</div> <div>      Verse 8 begins with "hospitable" (<I>philoxenos</I>) as a qualification (1 Tim 3.2), and continues with "a lover of goodness" (<I>philagathos</I>), someone who is a fosterer of virtue, someone who loves the good or goodness.  The overseer must not be one who enjoys and focuses on that which is evil.  Next, <I>sophron</I> is translated "prudent" (translated "sensible" in 1 Tim 3.2).  He is also to be "upright" (<I>dikaios</I>), one who is righteous and virtuous, who keeps first the commands of God and also the commands of men in authority.  "Devout" translates the word <I>osios</I>, holy, free from wickedness, and pleasing to God.  Verse 8 concludes with <I>egkrates</I>, "self-controlled."  This word speaks of one who masters, controls, restrains himself, not letting his desires and feelings make decisions for him.</div> <div>      Verse 9 centers on the phrase, "He must have a firm grasp of the word" (from <I>antechomai</I>, to hold firmly, to cling or adhere to, to be devoted to).  He is to hold to the word that is faithful, corresponding with the teaching (in contrast to becoming devoted to something less than the whole truth, accepting error into the teaching he has received and teaching it to others).  This is so that he can continually encourage and exhort the believers in the sound, healthful doctrine; as well as to refute those who oppose and contradict the truth of the word.  This verse is related to the qualification, "an apt teacher" in 1 Tim 3.2.  One who is an apt teacher must hold firmly to the word and fulfill his role to exhort and refute.  So also one who holds firmly to the word to exhort and refute must be (or be becoming) a skillful teacher.  It could be that there were more skillful teachers in Ephesus than in Crete, so he tells Titus in Crete to get ones who are devoted to the word, expecting that their skills in proclaiming it will grow. </div> <bR> <div> B.  Special Considerations</div> <div> 1.  Following is an overview of which qualifications occur in both Timothy and Titus, and which occur in only one of the other letters:</div> <div> Both:</div> <div> "married only once"</div> <div> "sensible"/"prudent"</div> <div> "hospitable"</div> <div> "not a drunkard"/ "not addicted to wine"</div> <div> "not violent"</div> <bR> <div> Timothy alone:</div> <div> "respectable"</div> <div> "gentle"</div> <div> "not quarrelsome"</div> <div> "not a recent convert"</div> <div> "well thought of by outsiders"</div> <bR> <div> Titus alone:</div> <div> "not . . . arrogant"</div> <div> not "quick-tempered""</div> <div> "a lover of goodness"</div> <div> "upright"</div> <div> "devout"</div> <bR> <div> Concepts that are common to both lists, but use different words:</div> <div> "above reproach" - "above reproach" (different Greek word)</div> <div> "an apt teacher" - "having a firm grasp of the word"</div> <div> "not a lover of money" - "not greedy for gain"</div> <div> "rules household well" - "whose children are believing"</div> <div> "temperate" - "self-controlled"</div> <bR> <div> 2.  The Question of Differences in the Lists of Qualifications  </div> <div>      One may question why Paul included certain qualifications that are different in each letter.  Also, if the lists were different for both of these churches, are overseers today required to possess <I>all</I> of these qualifications, regardless of the context of their ministry?  Guthrie writes of the qualification in 1 Timothy 3.6, "not a recent convert":  "It is significant that this particular feature is omitted from the directions for the Cretan church, whose more recent establishment no doubt rendered it inappropriate" (82). It seems that Paul took into mind the context of the of the churches to which he was writing.  Being familiar with both Crete and Ephesus, he knew what each needed to hear the most regarding the elders of the church.  It seems very clear, however, that being blameless or above reproach is the overarching, summarizing statement of the whole of both lists.  Most of the specific items contained in each list are marks of obedience for Christians, but Paul knew what specific items each church at that time and in their situation needed to hear.  His list to the churches of America today would include many of the same things, but it also may include or be written with different emphases to address certain issues.  Or as we challenge believers and church leaders in primitive missions outreaches, we may offer moral counsel that would be of a different emphasis than what we would offer to someone ministering in Philadelphia or Miami, simply based on the context of the ministry.  But the key qualification is being above reproach.  Anything that falls short of being above reproach is to be avoided by the minister or the one aspiring to ministry.</div> <bR> <div> 3.  The Disqualification of Women in Pastoral Leadership</div> <div>      In 1 Timothy, Paul teaches that it is men who are to lead the church.  This is a subject of great debate today, but can only be dealt with very briefly here.  Paul gives Timothy instruction regarding the role of women in the church in 1 Timothy 2.8-15.  This role does not include occupying a position of leadership or authority over a man.  Specifically, he says, "Let a woman learn in silence with full submission.  I permit no woman to teach or to have authority over a man; she is to keep silent" (vv. 11-12).  Paul goes on to ground this exhortation in the creation and fall of humankind, rather than in cultural considerations (vv. 13-14).  Women are permitted to learn, which  MacArthur notes as significant because this was not obvious to people in first-century Judaism and Greek culture; some refused to teach women at all.  But they are commanded not to exercise a position of authority over men.  God has ordained certain roles for the sexes; this is an issue of role, not of spirituality or capability.  However, men must avoid using their God-given role improperly.</div> <bR> <div> 4.  Various Meanings of "The Husband of One Wife"</div> <div>      To be "the husband of one wife" (1 Tim 3.2 and Titus 1.6, <I>mias gynaikos aner</I>) has been interpreted in a variety of ways.  Kent list five (pp. 122-126): (a) the overseer is to married to the church, his "one wife" (Roman Catholic view); (b) the overseer must not be polygamist, having more than one wife at a time (but there were probably none in the membership of the church); (c) the overseer cannot be a remarried widower (but remarrying after the death of a spouse is not prohibited in scripture); (d) the overseer must be a married man (but the phrase seems to emphasize <I>one</I> wife, not <I>a</I> wife); and (e) the overseer must not be a divorced man (Kent's view, and very prominent).  However, the phrase may be less technical than these interpretations assume.  The emphasis is less on the particular marital status of a man, than on the character of that man in relation to his one wife.  He is to be a man who is faithful and devoted to his one wife.  A man can be technically the husband of one wife, yet be less than faithful and devoted to her in any one of a number of ways.  Paul is encouraging Timothy to find elders who are completely faithful, sexually and otherwise, to their one wife.</div> <bR> <div> <B>III.  Practical Application</B></div> <div>      Charles Bridges quotes Newton: "None but he who made the world can make a minister of the gospel.  If a young man has capacity, culture and application may make him a scholar, a philosopher, or an orator; but the true minister must have certain principles, motives, feelings, and aims, which no industry or endeavours of men can either acquire or communicate.  They must be given from above, or they cannot be received."</div> <div>      God has high standards for his men in ministry because he has high standards for all of the people in the church.  It is only through the gracious provision of God that the minister can truly and effectively lead and be fit for his ministry.  These portions of Scripture are designed to encourage those who aspire to the office of overseer to be the right kind of men, and to discourage those who are not the right kind of men from seeking the office (John R. W. Stott, "The Pastoral Epistles," audio lecture series, lecture 5).</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> copyright, 2004</div> <div> www.stanbaker.org</div> </td> </tr></table></body>