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 havedifferent functions, namely: Oversight, pastorate, rulership and teaching. Whatwe may not have made so clear is that functionally there should be adistinction between teaching-elders and ruling-elders. Though all elders shouldbe “apt to teach” (1 Tim 3:2), as far as possible, formal teaching andpreaching should be carried out by the teaching-elders or pastors who arespecially gifted by the Lord and ordained to the ministry of the Gospel. Orconversely, we must also allow for ruling-elders who do not “labour in the wordand 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 ofgrave exigencies. Readers who are interested in the subject may consult JamesMoir Porteous, Jesus Christ King of the Church (The James BeggSociety, 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 anelder, 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 theemphasis is clearly that of Christian character and piety. Indeed, we will haveto admit that except for “apt to teach” (1 Tim 3:2) and “not a novice,” all theother qualifications are what should be expected of every Christian. Where wefail in any of these areas, we fail the Lord and sin against Him. But, ofcourse, whatever faults may be borne by the church when found in ordinarymembers should not be tolerated in elders of the church, for they are set overthe flock to be examples for all to follow (1 Pet 5:3; Phil 3:17). It is noexaggeration to say that, to a large extent, the spiritual condition of achurch 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 followcategories.

Reputation

An elder must be blameless or irreproachable (Grk: anepilêmptos: 1Tim 3:2;anegklêtos: Tit 1:6). This does not mean that an elder must beguiltless or sinless. Indeed, anyone who claims to be guiltless or sinless oris not even cognisant of falling short of the glory of God should bedisqualified from eldership (cf. 1 Jn 1:8, 10). What it does mean is that theelder or potential elder must be free from hint of scandalous sin or from anyprovable flaw in his character and Christian walk which may bring the officeand the name of Christ to disrepute.

Related to this, an elder “must be of good report of them which are without” (1Tim 3:7). This means that his testimony and witness among unbelievers, be it athome, in the office or elsewhere, must be excellent. The name of Christ isblasphemed when one who is of ill-report to unbelievers (not on account of hisChristian 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 beoffered eldership. This is done often to pay compliments to these successfulmen and to gain their support; but as the servants of Christ we must bear inmind that no wealth or social status can qualify a person for office in thehouse of God. Sadly, however, we have often heard of unbelievers and believersalike complaining about the unreasonableness and dishonesty of their Christianbosses, 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). Thisqualification, in addition to 1 Timothy 2:11–12, would immediately disqualifywomen 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, itdoes 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, itmeans that a polygamous man would be disqualified as well as one who wasdivorced and remarried, especially, on unbiblical grounds.

An elder must also be “one that ruleth well his own house, having his childrenin 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 meanthat all elders must have grown-up children who are faithful believers. What itdoes mean is that, first of all, he must be a godly leader at home. Whether hehas children or not, he should manage his household well, which include leadinghis family in worship and instruction, and in maintaining the Christiandiscipline of the home as much as he can. Secondly, it means that if he haschildren, that his children ought to be well-behaved, obeying him with properrespect, and loving the Lord or attending the means of grace diligently asbefitting the age of the child. Thirdly, it does mean that it is notunreasonable for an elder to seek deposition from his office if he finds hisfamily 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 lexiconmeaning of “temperate in the use of alcoholic beverages, sober, clear-headed,self-controlled” (BAGD). It is translated “sober” in 1 Timothy 3:11 andTitus 2:2. The word rendered “sober” immediately following “vigilant” in 1Timothy 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” (EnhancedStrong’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 musthave a sound thinking mind which is able to detect errors, well able to thinkrationally in the defence of the Gospel (1 Pet 3:15), not given to impulsiveflights of fancy, not easily swayed by emotions and so able to judge all thingsobjectively and rationally from the Scriptures. This qualification is obviouslyimportant in a church that seeks to maintain the truth in doctrine andpractice. It would be sad if the elder does not understand the doctrinalposition of the church and is unable to give a reasonable response to anyoneconcerning the practices of the church.

Such qualities of the mind are also useful when the elder is called to counselmembers of the church whether they be undergoing trials or are possibly in needof chastisement. Without the ability to think soberly, there will arise agreater 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 notreturn from his wicked way, by promising him life” (Ezk 13:22).

PersonalityQualifications

An elder must also be of “good behaviour” (1 Tim 3:2). Actually, the meaning ofthe word in the Greek (Grk: kormios) in this context is not veryclear. 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 hemust be a gentleman. He must be a man of decorum and principle, with awell-ordered life.

Similarly, he must “not [be] selfwilled” (Tit 1:7). In other words, he must notbe wilful, self-pleasing, stubborn or arrogant. He must not be the kind of manwho would demand his way in all matters without regard for the feeling ofothers or for the outcome of the decision. A man who is self-willed will notonly fail to submit himself to the rule of Christ, but will not be able to workharmoniously with the rest of the elders in the Session or Presbytery. An eldershould rather be one who would esteem others better than himself, with alllowliness of mind (Phil 2:3).

An elder must be “patient” (Grk: epieikês—1 Tim 3:3). In otherwords, 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 withoutcompromise when necessary, yet he must always deal with those involved withgentleness 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 gentleunto all men, apt to teach, patient, in meekness instructing those that opposethemselves; if God peradventure will give them repentance to the acknowledgingof the truth” (2 Tim 2:24–25). Thus, he must not be “soon angry” (Tit 1:7). Hemust not be quick-tempered, hot-headed or easily irritable. His attitude mustalways 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 allowhimself to get drunk. It may be legalistic to say that only teetotallers mayqualify to be elders, but it would probably be best for elders to avoid allsocial drinking as to not stumble weaker believers (Rom 14:21).

He must not be “greedy of filthy lucre” (Grk: aischrokerdês—1 Tim3:3; 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 ofhaving a “ready mind” or an eagerness to help without any concern for materialgains (1 Pet 5:2). And Paul uses another word rendered “covetous” (Grk: aphilarguros—1Timothy 3:3), but meaning literally “loving money,” to reinforce or emphasisethe 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 calledto make crucial decisions or, as in the case of Paul, they may be called toconvey certain sums to needy churches. Indeed, as a principle, “an elder had theright to act as a deacon, so long as his doing so did not impede the duedischarge of duties peculiarly his own [though] a deacon, on the other hand,had no right to exercise the office of [an elder]” (Thomas Witherow, TheApostolic Church, 32).

Therefore, elders need to be men of integrity, free from avarice, especiallywhen it comes to money. Moreover, as elders are called to rule the church andto make recommendations for appointments with impartiality, it is crucial thatthey may not be tempted by lure of material gains. Although it is no sin to berich, let elders love the Lord with an undivided heart and be more concernedwith 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 heexhorts: “Use hospitality one to another without grudging” (1 Pet4:9). The idea is that elders must always be ready to receive and entertainguests at home and in church cheerfully, generously and with all kindness. Manyof us would remember for life an elder who cheerfully looks out for all newvisitors, after worship, to serve them lunch and to introduce them to othermembers 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 toall.

Related to the need of hospitality is that a elder must be “a lover of goodmen” (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 lovewhat is good. He must have a heart for truth and justice. When dealing withdifficult persons and situations, he must be “just” (Grk: dikaios—Tit1:8) or righteous and impartial. But especially, he must love and encourage allwho 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 “nostriker” (GRK: plêktês—1 Tim 3:3; Tit 1:7). He must not bepugnacious and ready to deliver physical blows. He should never be foundactually fighting. In the course of the duties of an elder, there may beoccasions when he is provoked to wrath. Such situations may arise whether incounselling or in Session or Presbytery meetings. The elder must remain calmand peaceable. When elders who do not meet this qualification are brought intoSession, church meetings will often be characterised shamefully by quarrels andfights.

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 asaint (a “holy one”) and is called to be holy as God is holy (1 Pet 1:16), buta different word (Grk:hagios) is used there, which usually means“consecrated to God” (BAGD). In a certain sense, therefore, though allsaints have the same standard of holiness to strive for, namely the absoluteholiness of God, yet more observable holiness is expected of an elder. He oughtto be “undefiled by sin, free from wickedness, religiously observing everymoral obligation, pure, holy, pious” (Strong’s).

Accordingly, an elder must “not [be] a novice” (1 Tim 3:6). In other words, hemust not be a new convert. He must have sufficient years as a believer so thathis knowledge of the Word of God may not be deficient compared to the membersof the church. So that he may not be tossed to and fro, carried about withevery wind of doctrine (Eph 4:14). So that he has had time to grow in Christianmaturity as he puts to practice all he has learned (cf. Heb 5:13–14). So thatit may be known, to some degree, by experience that he will not be choked bythe cares of the world and the deceitfulness of riches (Mt 13:22), nor offendedby 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” (1Tim 3:6).

Last, but of great importance, an elder must be “apt to teach” (Grk: didaktikos—1Tim 3:2). This does not necessarily mean that he must be able to teach in anofficial or public capacity. Rather, he must be a faithful and diligent studentof the Word of God, knowledgeable enough, mature enough, and has enough abilityof self-expression to be able to teach others, be it in explaining doctrines orcorrecting errors. Naturally, for him to function effectively in a particularcommunion in these days of theological confusion, it is necessary for him toknow well, to believe and to be able to defend not only the Gospel, but theConfession of Faith of the church. He must, in other words, “[hold] fast thefaithful word as he hath been taught, that he may be able by sound doctrineboth to exhort and to convince the gainsayers” (Tit 1:9).

Conclusion

Concluding by way of summary, we note that anyone who is ordained to thisoffice must, firstly, have the mind of Christ and be filled with the Holy Ghostthat he may be full of spiritual wisdom and mature discretion. Secondly, hemust be blameless in life within and without the church. Thirdly, he must be anexample to the flock by his holiness in life. And fourthly, he must be sound infaith and able to defend all the doctrines and practices of the church that areconsistent with our Confession of Faith. He must “take heed unto [himself], andunto the doctrine” (1 Tim 4:16).

A potential elder or even a serving elder may be discouraged by this highstandard of qualifications advocated. But let him remember, first of all, thateven the Apostle Paul himself did not feel sufficient to the tasks entrusted tohim 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 issufficient 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 Tim3:1), no one can serve the Lord faithfully and effectively but one who isconscious 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 ownshortfalls, that we may strive for excellence in Christ, rather than beingdiscouraged from serving Him. Instead of judging your own fitness, therefore,may I urge you, to submit yourself to the examination and deliberation of thechurch, should you be nominated to the office.

May the Lord grant us spiritual wisdom and discretion as we prayerfullynominate and elect the elders to oversee this church. The character andspiritual condition of the church will, to a large degree, depend on the elderswho are appointed as the under-shepherds of the Lord Jesus Christ.

—J.J. Lim