THE QUALIFICATIONS OF AN ELDER
We had earlier written on The Office of an Elder. In that article,
we noted that there is only one office of eldership, though the elders may have
different functions, namely: Oversight, pastorate, rulership and teaching. What
we may not have made so clear is that functionally there should be a
distinction between teaching-elders and ruling-elders. Though all elders should
be “apt to teach” (1 Tim 3:2), as far as possible, formal teaching and
preaching should be carried out by the teaching-elders or pastors who are
specially gifted by the Lord and ordained to the ministry of the Gospel. Or
conversely, we must also allow for ruling-elders who do not “labour in the word
and doctrine” (1 Tim 5:17). All elders ought to rule the church (Heb 13:7, 17),
but ruling elders should not be called to preach except in circumstances of
grave exigencies. Readers who are interested in the subject may consult James
Moir Porteous, Jesus Christ King of the Church (The James Begg
Society, 1999 [1872]). Pages 46–68 deal with the office of an Elder.
In this article we would like to elaborate a little on the qualifications of an
elder, which are plainly laid down in the Scripture, namely in 1 Timothy 3:2–7,
Titus 1:5–9 and 1 Peter 5:1–3.
A cursory reading of these lists of qualifications will reveal that the
emphasis is clearly that of Christian character and piety. Indeed, we will have
to admit that except for “apt to teach” (1 Tim 3:2) and “not a novice,” all the
other qualifications are what should be expected of every Christian. Where we
fail in any of these areas, we fail the Lord and sin against Him. But, of
course, whatever faults may be borne by the church when found in ordinary
members should not be tolerated in elders of the church, for they are set over
the flock to be examples for all to follow (1 Pet 5:3; Phil 3:17). It is no
exaggeration to say that, to a large extent, the spiritual condition of a
church will depend on the influence of the officers in the church.
With that in mind, let’s look at the qualifications under each of the follow
categories.
Reputation
An elder must be blameless or irreproachable (Grk: anepilêmptos: 1
Tim 3:2;anegklêtos: Tit 1:6). This does not mean that an elder must be
guiltless or sinless. Indeed, anyone who claims to be guiltless or sinless or
is not even cognisant of falling short of the glory of God should be
disqualified from eldership (cf. 1 Jn 1:8, 10). What it does mean is that the
elder or potential elder must be free from hint of scandalous sin or from any
provable flaw in his character and Christian walk which may bring the office
and the name of Christ to disrepute.
Related to this, an elder “must be of good report of them which are without” (1
Tim 3:7). This means that his testimony and witness among unbelievers, be it at
home, in the office or elsewhere, must be excellent. The name of Christ is
blasphemed when one who is of ill-report to unbelievers (not on account of his
Christian convictions), is made an elder in the church. In many a circle today,
anyone who is rich or powerful or doing well in his professional career will be
offered eldership. This is done often to pay compliments to these successful
men and to gain their support; but as the servants of Christ we must bear in
mind that no wealth or social status can qualify a person for office in the
house of God. Sadly, however, we have often heard of unbelievers and believers
alike complaining about the unreasonableness and dishonesty of their Christian
bosses, some of whom have been made elders in their churches.
Domestic Qualifications
Elders must be “the husband of one wife” (1 Tim 3:2; Tit 1:6). This
qualification, in addition to 1 Timothy 2:11–12, would immediately disqualify
women for eldership. But what does it mean to be the husband of one wife or a
“one wife man” (Grk: mias gunaikos andra)? In the first place, it
does not mean that all elders must be married, else we will have to conclude,
based on 1 Timothy 3:4, that all elders must have children. Most likely, it
means that a polygamous man would be disqualified as well as one who was
divorced and remarried, especially, on unbiblical grounds.
An elder must also be “one that ruleth well his own house, having his children
in subjection with all gravity” (1 Tim 3:4). His children should be “faithful”
and “not accused of riot or unruly” (Tit 1:6). Obviously, this does not mean
that all elders must have grown-up children who are faithful believers. What it
does mean is that, first of all, he must be a godly leader at home. Whether he
has children or not, he should manage his household well, which include leading
his family in worship and instruction, and in maintaining the Christian
discipline of the home as much as he can. Secondly, it means that if he has
children, that his children ought to be well-behaved, obeying him with proper
respect, and loving the Lord or attending the means of grace diligently as
befitting the age of the child. Thirdly, it does mean that it is not
unreasonable for an elder to seek deposition from his office if he finds his
family going astray on account of his neglect.
Mental Qualifications
An elder must be “vigilant,” “sober” (1 Tim 3:2), and “temperate” (Tit 1:8).
The word rendered “vigilant” (Grk: nêphaleos) has the lexicon
meaning of “temperate in the use of alcoholic beverages, sober, clear-headed,
self-controlled” (BAGD). It is translated “sober” in 1 Timothy 3:11 and
Titus 2:2. The word rendered “sober” immediately following “vigilant” in 1
Timothy 3:2 is a different word (Grk:sôphrôn), meaning “prudent, thoughtful,
self-controlled” (BAGD) or “(1) of a sound mind, sane, in one’s senses;
(2) curbing one’s desires and impulses, self-controlled, temperate” (Enhanced
Strong’s Lexicon). It is rendered “temperate” in Titus 2:2 and “discreet”
in Titus 2:5. But the word “temperate” in Titus 1:8 is yet another word
(Grk: egkratês) meaning “self-controlled, disciplined” (BAGD).
Putting all these somewhat related terms together, we see that the elder must
have a sound thinking mind which is able to detect errors, well able to think
rationally in the defence of the Gospel (1 Pet 3:15), not given to impulsive
flights of fancy, not easily swayed by emotions and so able to judge all things
objectively and rationally from the Scriptures. This qualification is obviously
important in a church that seeks to maintain the truth in doctrine and
practice. It would be sad if the elder does not understand the doctrinal
position of the church and is unable to give a reasonable response to anyone
concerning the practices of the church.
Such qualities of the mind are also useful when the elder is called to counsel
members of the church whether they be undergoing trials or are possibly in need
of chastisement. Without the ability to think soberly, there will arise a
greater possibility of “[making] the heart of the righteous sad, whom [God has]
not made sad; and [strengthening] the hands of the wicked, that he should not
return from his wicked way, by promising him life” (Ezk 13:22).
Personality
Qualifications
An elder must also be of “good behaviour” (1 Tim 3:2). Actually, the meaning of
the word in the Greek (Grk: kormios) in this context is not very
clear. It is rendered “modest” in 1 Timothy 2:9; but its lexicon meaning is
“well-arranged, seemly, modest” (Strong’s) or “respectable, honourable”
(BAGD). Perhaps a suitable contemporary description would be that he
must be a gentleman. He must be a man of decorum and principle, with a
well-ordered life.
Similarly, he must “not [be] selfwilled” (Tit 1:7). In other words, he must not
be wilful, self-pleasing, stubborn or arrogant. He must not be the kind of man
who would demand his way in all matters without regard for the feeling of
others or for the outcome of the decision. A man who is self-willed will not
only fail to submit himself to the rule of Christ, but will not be able to work
harmoniously with the rest of the elders in the Session or Presbytery. An elder
should rather be one who would esteem others better than himself, with all
lowliness of mind (Phil 2:3).
An elder must be “patient” (Grk: epieikês—1 Tim 3:3). In other
words, he must be “yielding, gentle, kind.” Although, an elder must hate error,
sin and hypocrisy wherever he sees it, and must be ready to rebuke without
compromise when necessary, yet he must always deal with those involved with
gentleness and kindness. He must rebuke and speak the truth in love (Eph 4:15;
cf. Rev 3:19). As the servant of the Lord, he “must not strive; but be gentle
unto all men, apt to teach, patient, in meekness instructing those that oppose
themselves; if God peradventure will give them repentance to the acknowledging
of the truth” (2 Tim 2:24–25). Thus, he must not be “soon angry” (Tit 1:7). He
must not be quick-tempered, hot-headed or easily irritable. His attitude must
always be reconciliatory and restoring rather than provocative and intolerant.
Habitual Qualifications
An elder must “not [be] given to wine” (Grk: mê paroinos—1 Tim 3:3;
Titus 1:7). In other words, he must not be addicted to wine or even allow
himself to get drunk. It may be legalistic to say that only teetotallers may
qualify to be elders, but it would probably be best for elders to avoid all
social drinking as to not stumble weaker believers (Rom 14:21).
He must not be “greedy of filthy lucre” (Grk: aischrokerdês—1 Tim
3:3; Tit 1:7). In other words, he must not be “fond of dishonest gain” or be
“greedy for money” (BAGD). Peter uses an adverbial form of the word
(Grk: aischro-kerdôs) to contrast the desired qualification of
having a “ready mind” or an eagerness to help without any concern for material
gains (1 Pet 5:2). And Paul uses another word rendered “covetous” (Grk: aphilarguros—1
Timothy 3:3), but meaning literally “loving money,” to reinforce or emphasise
the idea.
Although elders should generally not deal with the finances of the church,
there may be occasions where large sums are involved and elders may be called
to make crucial decisions or, as in the case of Paul, they may be called to
convey certain sums to needy churches. Indeed, as a principle, “an elder had the
right to act as a deacon, so long as his doing so did not impede the due
discharge of duties peculiarly his own [though] a deacon, on the other hand,
had no right to exercise the office of [an elder]” (Thomas Witherow, The
Apostolic Church, 32).
Therefore, elders need to be men of integrity, free from avarice, especially
when it comes to money. Moreover, as elders are called to rule the church and
to make recommendations for appointments with impartiality, it is crucial that
they may not be tempted by lure of material gains. Although it is no sin to be
rich, let elders love the Lord with an undivided heart and be more concerned
with laying up heavenly treasures than being rich on earth.
Relational Qualifications
An elder must be “given to hospitality” (Grk: philoxenos—1 Tim 3:2)
or a “lover of hospitality” (Tit 1:8). Peter uses the same Greek word when he
exhorts: “Use hospitality one to another without grudging” (1 Pet
4:9). The idea is that elders must always be ready to receive and entertain
guests at home and in church cheerfully, generously and with all kindness. Many
of us would remember for life an elder who cheerfully looks out for all new
visitors, after worship, to serve them lunch and to introduce them to other
members in the church. Such an elder (going beyond the bounds of his duties)
would not only be greatly respected, but would be an example of hospitality to
all.
Related to the need of hospitality is that a elder must be “a lover of good
men” (Grk: philagathos—Tit 1:8). The Greek may also be rendered
“lover of that which is good.” The elder must not only hate evil, he must love
what is good. He must have a heart for truth and justice. When dealing with
difficult persons and situations, he must be “just” (Grk: dikaios—Tit
1:8) or righteous and impartial. But especially, he must love and encourage all
who follow Christ faithfully that they may abound in good work.
Conversely, he must “not [be] a brawler” (Grk: amachos—1 Tim 3:3).
He must be peaceable, not contentious or quarrelsome. And so he must be “no
striker” (GRK: plêktês—1 Tim 3:3; Tit 1:7). He must not be
pugnacious and ready to deliver physical blows. He should never be found
actually fighting. In the course of the duties of an elder, there may be
occasions when he is provoked to wrath. Such situations may arise whether in
counselling or in Session or Presbytery meetings. The elder must remain calm
and peaceable. When elders who do not meet this qualification are brought into
Session, church meetings will often be characterised shamefully by quarrels and
fights.
Christian Experience
Foremost, an elder must be “holy” (Grk: hosios—Tit 1:8). He must be
“devout, pious, pleasing to God, holy” (BAGD). Every Christian is a
saint (a “holy one”) and is called to be holy as God is holy (1 Pet 1:16), but
a different word (Grk:hagios) is used there, which usually means
“consecrated to God” (BAGD). In a certain sense, therefore, though all
saints have the same standard of holiness to strive for, namely the absolute
holiness of God, yet more observable holiness is expected of an elder. He ought
to be “undefiled by sin, free from wickedness, religiously observing every
moral obligation, pure, holy, pious” (Strong’s).
Accordingly, an elder must “not [be] a novice” (1 Tim 3:6). In other words, he
must not be a new convert. He must have sufficient years as a believer so that
his knowledge of the Word of God may not be deficient compared to the members
of the church. So that he may not be tossed to and fro, carried about with
every wind of doctrine (Eph 4:14). So that he has had time to grow in Christian
maturity as he puts to practice all he has learned (cf. Heb 5:13–14). So that
it may be known, to some degree, by experience that he will not be choked by
the cares of the world and the deceitfulness of riches (Mt 13:22), nor offended
by tribulation or persecution because of the Word (Mt 13:21). And particularly,
“lest being lifted up with pride he fall into the condemnation of the devil” (1
Tim 3:6).
Last, but of great importance, an elder must be “apt to teach” (Grk: didaktikos—1
Tim 3:2). This does not necessarily mean that he must be able to teach in an
official or public capacity. Rather, he must be a faithful and diligent student
of the Word of God, knowledgeable enough, mature enough, and has enough ability
of self-expression to be able to teach others, be it in explaining doctrines or
correcting errors. Naturally, for him to function effectively in a particular
communion in these days of theological confusion, it is necessary for him to
know well, to believe and to be able to defend not only the Gospel, but the
Confession of Faith of the church. He must, in other words, “[hold] fast the
faithful word as he hath been taught, that he may be able by sound doctrine
both to exhort and to convince the gainsayers” (Tit 1:9).
Conclusion
Concluding by way of summary, we note that anyone who is ordained to this
office must, firstly, have the mind of Christ and be filled with the Holy Ghost
that he may be full of spiritual wisdom and mature discretion. Secondly, he
must be blameless in life within and without the church. Thirdly, he must be an
example to the flock by his holiness in life. And fourthly, he must be sound in
faith and able to defend all the doctrines and practices of the church that are
consistent with our Confession of Faith. He must “take heed unto [himself], and
unto the doctrine” (1 Tim 4:16).
A potential elder or even a serving elder may be discouraged by this high
standard of qualifications advocated. But let him remember, first of all, that
even the Apostle Paul himself did not feel sufficient to the tasks entrusted to
him by the Lord (2 Cor 2:16c); but did confess that his sufficiency is of God
(2 Cor 3:5). And did not the Lord encourage him with the words, “My grace is
sufficient for thee: for my strength is made perfect in weakness” (2 Cor 12:9).
Although a man may be commended for desiring the office of an elder (1 Tim
3:1), no one can serve the Lord faithfully and effectively but one who is
conscious of his inadequacy and reliance upon the Lord for strength and wisdom.
So let us be provoked by these ideals to a holy discontentment of our own
shortfalls, that we may strive for excellence in Christ, rather than being
discouraged from serving Him. Instead of judging your own fitness, therefore,
may I urge you, to submit yourself to the examination and deliberation of the
church, should you be nominated to the office.
May the Lord grant us spiritual wisdom and discretion as we prayerfully
nominate and elect the elders to oversee this church. The character and
spiritual condition of the church will, to a large degree, depend on the elders
who are appointed as the under-shepherds of the Lord Jesus Christ.
—J.J. Lim