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Qualifications of Elders
Reprinted from The Spiritual Sword
David R. Pharr
The story is that during an elder selection
process a dissident brother was determined not to
be satisfied with any that might be considered.
Accordingly, when a certain name was suggested, he
objected because he remembered that some years
before he had heard some derogatory rumors about
the brother. He had no proof the rumors were true
and admitted it was all in years past, but
insisted that one ought not to be an elder if his
reputation might be questioned. “After all,” he
contended, “an elder must have a good report of
them which are without.”
Another name was then introduced for
consideration. Frustrated by the cursory way the
first had been passed over, someone quickly
assured, “We all know this brother is held in high
regard by everyone in and out of the church.
Surely he would be a good elder.” “I’m not so
sure,” the determined critic replied, “because
Jesus said, ‘Woe unto you, when all men shall
speak well of you!’”
Few things have been more subject to gnat
straining and extremism than how the
qualifications of elders have sometimes been
applied. One preacher charged, “Ninety percent
of elders aren’t qualified.” We doubted he knew
enough elders to have proof for the statement.
More likely his problem was a very low regard for
his brethren along with an overly stringent
interpretation of the requirements.
It is never right to ignore or minimize any
standard set by the Lord. None should be put into
the role of bishop without regard to scriptural
qualifications. It is possible, however, to press
the requirements with such stringency that none
would ever qualify. In too many cases this is why
congregations continue for many years without
biblically constituted organization.
New Testament Times
The first reference to elders in the Judean
congregations is in Acts 11:30, when Paul and
Barnabas delivered into their hands the funds
provided by Antioch. When these elders were
selected is not recorded, but little more than a
dozen years had passed since Pentecost. Even in so
few years there were men who had matured
sufficiently to be made overseers. More impressive
is the record of elders being appointed in Lystra,
Iconium, and Antioch on Paul’s return itinerary of
his first missionary journey. “And when they had
ordained them elders in every church . . .” (Acts
14:23). Only a few months had passed since these
congregations had come into being. We are also
impressed with Paul’s urgency that Titus was to “set
in order the things that are wanting, and ordain
elders in every city” (Titus 1:5). This urgency
seems much in contrast to the procrastination and
barriers which hinder some present day congregations
from setting things “in order.” The point to be
made is that in New Testament times, even in young
congregations, it was possible to find qualified
men.
We do not fault those who conscientiously insist on
a strict application of the biblical
qualifications. But one’s subjective reservations
on a point should not be allowed to rule the
church. Also, it is a perversion of the Spirit’s
purpose when one presses extreme applications of the
qualifications as a tool for his own agenda.
A Beginning Text
Typically, discussion of the qualifications of
elders are expected to go directly to the lists in
Titus 1 and II Timothy 3. It might be better to
begin in Matthew 20. James and John with their
mother came to Jesus to ask for chief seats, “the
one on the right hand, and the other on the left, in
thy kingdom.” This not only showed selfish ambition
on their part, but also aroused like attitudes on
the part of the others. “And when the ten heard it,
they were moved with indignation against the two
brethren.” Whether apostles or elders (or anyone),
it is a grievous mistake to think any position in
the church is for power and prestige.
“But Jesus called them unto him, and said, Ye know
that the princes of the Gentiles exercise dominion
over them, and they that are great exercise
authority upon them. But it shall not be so among
you: but whosoever will be great among you, let him
be your minister; And whosoever will be chief among
you, let him be your servant: Even as the Son of
man came not to be ministered unto, but to minister,
and to give his life a ransom for many” (Matt.
20:25-28). The first principle of leadership is the
spirit of servanthood. When the eldership is viewed
politically, with exaggerated emphasis on its
authority, or with distorted notions of the prestige
involved, jealous rivalry and private agendas will
corrupt the selection process.
Secondary Considerations
On the other hand, neither goodwill nor indifference
should allow into the office men who have not
demonstrated they are scripturally qualified.
Regardless of what a congregation might do, it is
only when his requirements have been met that the
Holy Spirit makes them overseers (see Acts 20:28).
It is never right to ignore what the Bible demands,
even when other factors seem much in a brother’s
favor.
For example, one may be respected as a capable
Christian business man. Such a person may have
definite leadership skills, one who knows how to get
things done. But if he otherwise fails to meet the
biblical requirements, he is not qualified.
Closely related would be consideration of how much
money one contributes. Men of generous means are
appreciated. But even if he might provide for most
of the church’s financial needs, this is not the
Lord’s criteria for becoming an elder.
In some cases family connections seem to carry more
weight than do the Spirit’s guidelines. It is good
to have one’s immediate and extended family in the
church. A man who is respected among his own
relatives has much to commend him for pastoral
service. What is not right is when one is chosen
simply because there are enough relatives to force
his acceptance. Further, one whose course is shaped
by pressures from his kin will be more a hindrance
than a leader.
In the politics of the world personality is a major
factor. A candidate with a pleasing personality may
win an election regardless of other qualifications.
A good personality is certainly not objectionable in
the church. In fact, one who works with people
needs his actions and speech to be “with grace,
seasoned with salt” (Col. 4:6). And without a
favorable disposition a man will be less effective
as a pastor. Here again we have something which has
much to commend it, but which does not in itself
make one qualified. The selection of elders is not
a popularity contest.
Maturity in Character and Ability
The lists in I Timothy and Titus are different only
in wording, not in substance. A novice cannot be an
elder and there are also family considerations. Otherwise, developing the listed character traits
should be the purpose of every Christian man and
woman. In fact, on every point it would be easy to
list texts which call for like qualities in all
Christians. Let none imagine that character flaws
ought to be tolerated as long as one is not an
elder. Perhaps one of the shortcomings of many
class studies on these texts is that members give
strict attention to how the points must apply to a
prospective bishop without considering how so much
also applies to themselves.
The texts in I Timothy 3:1-7 and Titus 1:5-11 should
be compared with each serving as commentary on the
other. The qualifications listed can be summarized
as all the essentials of Christian character in a
man who is spiritually mature and who has
demonstrated his leadership ability in his own
family.[i]
To be “blameless” means “without reproach” (ASV),
not subject to legitimate accusations. “Vigilant” in
the KJV is “temperate” in the ASV and others. Great
harm can be caused by rash and imprudent actions, so
an overseer must be sober-minded, judicious. “Of
good behavior suggests a well-ordered life. Men
cannot be “examples to the flock” (I Pet. 5:3)
unless their lives are exemplary. “Given to
hospitality” implies more than willingness to open
one’s home; it suggests such approachableness that
makes others welcome in all circumstances.
An elder cannot be a drinker, or one who is violent
(“no striker”), or one who loves money, or who is
quarrelsome (contentious), or who is covetous, or
who is self-willed. Self-willed overseers are
likely to be “lords over God’s heritage” (I Pet.
5:3). As Titus 1:7 says it, a bishop must see his
position “as the steward of God.” The church is not
the private domain of elders (or anyone else). It
is God’s church, God’s money, God’s goal’s, God’s
instructions, and for God’s glory. Qualified men
should “desire the office of a bishop,” but the
desire must be for the good that can be done, not
self-promotion.
Some men are quick tempered. As we think about the
pressures and criticisms elders face, we realize why
it important that one be “not soon angry.” Instead,
he must be gentle, a peacemaker. He loves good
things and good people. In his dealings with others
he is “just.” Before God he is “holy.” In regard to
self he is “temperate” (“self-controlled” ASV). He
must have a good reputation outside the church as
well as within.
It is required that an elder be legitimately
married. It was not necessary to explain what
common sense would assume, i. e., the obvious
necessity that the wife should be respected for her
Christian character and good works (cf. Titus
2:3-5). Further, he must have faithful (believing)
children, children whose reputation will not be an
embarrassment to their father and the church. (The
concern is not the number of children but their
behavior.) The importance of considering a man’s
family is explained: “One that ruleth well his own
house, having his children in subjection with all
gravity; (For if a man know not how to rule his own
house, how shall he take care of the church of
God?)” It seems evident that this applies to a
father’s history with his family as well as his
current influence in the home. It is not
necessarily concerned with what adult children might
do when no longer under his supervision.
A specific danger is named regarding the appointment
of a novice. The point is that as pride led to
Satan’s usurpation of authority, so might the novice
fall victim to how he perceives his own eminence.
The instructions to Titus also remind of the need
for such maturity and experience “that he may be
able by sound doctrine both to exhort and convince
the gainsayers.” A new convert would not have this
ability. This corresponds with the expectation that
an elder be “apt to teach.” Whether he teaches in
public or privately is not the issue. Obviously
some are going to be more capable than others (I
Tim. 5:17). It is not correct, however, to justify
an elder’s ignorance of the scriptures with the
excuse, “He just teaches by his example.”
Then and now “there are many unruly and vain talkers
and deceivers.” Paul specifically named “they of the
circumcision.” Today the church is threatened by
various errors from within and without. Elders must
be well-grounded in knowledge, as well as have the
kind of commitment to truth that can be described as
“holding fast the faithful word as he hath been
taught.” They must have the courage of scriptural
convictions–courage to answer and oppose those “whose
mouths must be stopped.” It should be remembered that
being on guard against false teachers was especially
emphasized in Paul’s speech to the Ephesian elders
(Acts 20:29-31). Coffman’s comments are on target:
“The church today is beset with every conceivable fad,
fancy, fiction and nostrum that the devil himself can
invent; and, for dealing with such things, the church
of all ages needs stable, sober, orderly, right‑minded
men who have the courage and ability to protect and
nourish the flock of God."[ii]
Always Growing
When men are selected by conscientious and fair
application of the biblical requirements, the church
will have an eldership worthy to be followed. What
the church will not have is an eldership which will
have no shortcomings, which will make no mistakes, and
which will never fail in their duties. In short, they
will not be perfect men. As with all Christians,
however, it is expected that they continue to grow.
Commenting on Paul and Peter’s instructions about
elders (Acts 20; I Pet. 5), Basil Overton observed
that they were addressing men who were already elders.
The point is that though already overseeing their
congregations, there were still things they needed to
learn. “Therefore, brethren, if elders are otherwise
qualified do not be too hasty to ignore them on
the ground that they do not know all about how to be
elders! Help elders grow as elders."[iii]
It is faithfulness, not perfection, that commends them
to the work.
Endnotes:
[i] For more detailed study of qualifications and
duties, Bobby Duncan, The Elders Which Are
Among You, (Huntsville: Publishing Designs,
1989).
[ii] Burton Coffman, Commentary on 1 & 2
Thessalonians, 1 & 2 Timothy, Titus & Philemon,
(Austin: Firm Foundation Pub. House, 1978), p.
177.
[iii] Basil Overton, from a Gospel Advocate
article, date unknown.
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