A Qualified Leadership
In a letter to a young presbyter named
Nepotian, dated A. D. 394, Jerome (A.D. 345-419) rebukes the churches of his
day for their hypocrisy in showing more concern for the appearance of their
church buildings than the careful selection of their church leaders: “Many
build churches nowadays; their walls and pillars of glowing marble, their ceilings
glittering with gold, their altars studded with jewels. Yet to the choice of
Christ's ministers no heed is paid”.
Multitudes of churches today repeat similar
error. Many of them seem oblivious to the biblical requirements for their
spiritual leaders as well as to the need for each congregation to properly
examine all candidates for leadership qualities in light of biblical standards
(1 Timothy 3:10). The most common mistake made by churches that are eager to implement
biblical eldership is to appoint biblically unqualified men. Because there is
always a need for more shepherds, it is tempting to allow unqualified, unprepared
men to assume leadership in the church. This is, however, a time-proven formula
for failure. A biblical eldership requires biblically qualified elders.
The overriding concern of the New Testament in
relation to church leadership is to ensure that the right kind of men will
serve as elders and deacons. The offices of God's church are not honorary
positions bestowed on individuals who have attended church faithfully or who
are senior in years. Nor are these offices to be viewed as church-board
positions to be filled with good friends, rich donors, or charismatic
personalities. Nor are they positions that only graduate seminary students can
fill. The church offices —both eldership and deaconship— are open to all men
who meet the apostolic, biblical requirements. The New Testament unequivocally
emphasizes this. Consider these points:
- To the troubled church in Ephesus, Paul insists that a properly constituted, biblical Christian church (1 Timothy 3:14,15) must have qualified, approved elders.
“It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine or pugnacious, but gentle, uncontentious, free from the love of money. He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?); and not a new convert, lest he become conceited and fall into the condemnation incurred by the devil. And he must have a good reputation with those outside the church, so that he may not fall into reproach and the snare of the devil” (1 Timothy 3:1-7; italics added).
- Paul, as we've seen, also insists that prospective elders and deacons be publicly examined in light of the stated list of qualifications. He writes, “And let these [deacons] also [like the elders] first be tested [examined]; then let them serve as deacons if they are beyond reproach” (1 Timothy 3:10; cf. 5:24, 25).
- When directing Titus in how to
organize churches on the island of Crete, Paul reminds him to appoint only
morally and spiritually qualified men to be elders. By stating elder
qualifications in a letter, Paul establishes a public list that will guide
the local church in its choice of elders and empower it to hold its elders
accountable.
“For this reason I left you in Crete, that you might set in order what remains, and appoint elders in every city as I directed you, namely, if any man be above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, but hospitable, loving what is good, sensible, just, devout, self-controlled, holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict” (Titus 1:5-9; italics added).
When writing to churches scattered throughout
northwestern Asia Minor, Peter speaks of the kind of men who should be elders.
He exhorts the elders to shepherd the flock “not under compulsion, but
voluntarily, according to the will of God; and not for sordid gain, but with
eagerness; nor yet as lording it over those allotted to your charge, but
proving to be examples to the flock” (1 Peter 5:2, 3).
It is highly noteworthy that the New Testament
provides more instruction concerning the qualifications for eldership than on any
other aspect of eldership. Such qualifications are not required of all teachers
or evangelists. One person may be gifted as an evangelist and be used of God in
that capacity, yet be unqualified to be an elder. An individual may be an
evangelist immediately after conversion, but Scripture says that a new convert
cannot be an elder (1 Timothy 3:6).
When we speak of the elders' qualifications,
most people think that these qualifications are different than those of the
clergy. The New Testament, however, has no separate standards for professional
clergy and lay elders. The reason is simple. There aren't three separate offices—pastor,
elders, and deacons—in the New Testament-style local church. There are only two
offices—elders and deacons. From the New Testament perspective, any man in the
congregation who desires to shepherd the Lord's people and meets God's
requirements for the office can be a pastor-elder.
The scriptural qualifications can be divided
into three broad categories relating to moral and spiritual character,
abilities, and Spirit-given motivation.
Moral and Spiritual
Character
Most of the biblical qualifications relate to
each candidate's moral and spiritual qualities. The first, overarching
qualification is that of being “above reproach”. The meaning of “above reproach”
is defined by the character qualities that follow the term. In both of Paul's
lists of elder qualifications, the first, specific, character virtue itemized is
“the husband of one wife”. This means that each elder must be above reproach in
his marital and sexual life.
The other character qualities stress the
elder's integrity, self-control, and spiritual maturity. Since elders govern
the church body, each one must be self-controlled in the use of money, alcohol,
and the exercise of his pastoral authority. Since each elder is to be a model
of Christian living, he must be spiritually devout, righteous, a lover of good,
hospitable, and morally above reproach before the non-Christian community. In
pastoral work, relationship skills are preeminent. Thus a shepherd elder must be
gentle, stable, sound-minded, and uncontentious. An angry, hotheaded man hurts
people. So, an elder must not have a dictatorial spirit or be quick-tempered,
pugnacious, or self-willed. Finally, an elder must not be a new Christian. He
must be a spiritually mature, humble, time-proven disciple of Jesus Christ.
Abilities: Within the lists of elder
qualifications, three requirements address the elder's abilities to perform the
task. He must be able to manage his family household well, provide a model of
Christian living for others to follow, and be able to teach and defend the faith.
Able to manage his
family household well:
An elder must be able to manage his family household well. The Scripture states,
“He must be one who manages his own household well, keeping his children under
control with all dignity (but if a man does not know how to manage his own
household, how will he take care of the church of God?)” (1 Timothy 3:4, 5).
The Puritans referred to the family household as the “little church”. This
perspective is in keeping with the scriptural reasoning that if a man cannot shepherd
his family, he can't shepherd the extended family of the church. Managing the
local church is more like managing a family than managing a business or state.
A man may be a successful businessman, a capable public official, a brilliant
office manager, or a top military leader but be a terrible church elder or
father. Thus a man's ability to oversee his family household well is a
prerequisite for overseeing God's household.
Able to provide a
model for others to follow: An elder must be an example of Christian living that others will want
to follow. Peter reminds the Asian elders “to be examples to the flock” (1
Peter 5:3b). If a man is not a godly model for others to follow, he cannot be
an elder even if he is a good teacher and manager. The greatest way to inspire
and influence people for God is through personal example. Character and deeds,
not official position or title, is what really influences people for eternity.
Today men and women crave authentic examples of true Christianity in action.
Who can better provide the week-by-week, long-term examples of family life,
business life, and church life than a local-church elder? That is why it is so
important that an elder, as a living imitator of Christ, shepherd God's flock
in God's way.
Able to teach and
defend the faith:
An elder must be able to teach and defend the faith. It doesn't matter how
successful a man is in his business, how eloquently he speaks, or how
intelligent he is. If he isn't firmly committed to historic, apostolic doctrine
and able to instruct people in biblical doctrine, he does not qualify to be a
biblical elder (1 Timothy 3:2; Titus 1:9).
The New Testament requires that a pastor elder “[hold]
fast the faithful word which is in accordance with the teaching” (Titus 1:9a).
This means that an elder must firmly adhere to orthodox, historic, biblical
teaching. “Elders must not”, one commentator says, “be chosen from among those
who have been toying with new doctrines”. Since the local church is “the pillar
and support of the truth” (1 Timothy 3: 15b), its leaders must be rock-solid
pillars of biblical doctrine or the house will crumble. Since the local church
is also a small flock traveling over treacherous terrain that is infested with “savage
wolves”, only those shepherds who know the way and see the wolves can lead the
flock safely to its destination. An elder, then, must be characterized by
doctrinal integrity.
It is essential for an elder to be firmly
committed to apostolic, biblical doctrine so “that he may be able both to
exhort in sound doctrine and to refute those who contradict” (Titus 1:9b). This
requires that a prospective elder must have applied himself for some years to
the reading and study of Scripture, that he can reason intelligently and
logically discuss biblical issues, that he has formulated doctrinal beliefs,
and that he has the verbal ability and willingness to teach other people. There
should be no confusion, then, about what a New Testament elder is called to do.
He is to teach and exhort the congregation in sound doctrine and to defend the
truth from false teachers. This is the big difference between board elders and
pastor elders. New Testament elders are both guardians and teachers of sound,
biblical doctrine.
Spirit-given
Motivation for the Task: An obvious but not insignificant qualification is the elder's personal
desire to love and care for God's people. Paul and the first Christians applaud
such willingness and created this popular Christian saying: “If any man aspires
to the office of overseer, it is a fine work he desires to do” (1 Timothy 3:1).
Peter, too, insists that an elder must shepherd the flock willingly and
voluntarily (1 Peter 5:2). He knew from years of personal experience that someone
who views spiritual care as an unwanted obligation cannot fulfill the
shepherding task. An elder who serves grudgingly or under constraint is
incapable of genuinely caring for people. He will be an unhappy, impatient,
guilty, fearful, and ineffective shepherd. Shepherding God's people through
this sin-weary world is far too difficult a task--fraught with too many
problems, dangers, and demands—to be entrusted to someone who lacks the will
and desire to do the work effectively.
A true desire to lead the family of God is
always a Spirit-generated desire. Paul reminds the Ephesian elders that the
Holy Spirit - not the church or the apostles - placed them as overseers in the
church to shepherd the flock of God (Acts 20:28). The Spirit called them to
shepherd the church and moved them to care for the flock. The Spirit planted the
pastoral desire in their hearts. He gave them the compulsion and strength to do
the work and also the wisdom and appropriate gifts to care for the flock. The
elders were His wise choice to complete the task. In the church of God, it is
not man's will that matters; it is God's will and arrangement that matter. So,
the only men who qualify for eldership are those whom the Holy Spirit gives the
motivation and gifts for the task.
A biblical eldership, then, is a
biblically qualified team of shepherd leaders. A plurality of unqualified
elders provides no significant benefit to the local church. I agree fully with
the counsel of Jon Zens, who writes, “Better have no elders than the wrong ones”.
The local church must in all earnestness insist on biblically qualified elders,
even if such men take years to develop.
