HOW
OUGHT WE TO APPOINT PASTORS AND ELDERS?
(An
Examination of the Concept of Biblical Eldership)
Dr. Walter L. Thomas
Note: This paper initially grew out of a local church setting
in which the elders had the task of selecting a new lead pastor after the founding pastor of 17 years felt God’s leading
to leave. It has later been used by other fellowships who find themselves
in similar situations. It has also been used when the author has served as an adviser to churches during pastoral searches,
including traditional and non-traditional assemblies.
This
paper is heavy reading as it delves into the biblical doctrine of the church. However,
those god has chosen to lead his church will do well to seek god’s heart and will for his church, becoming serious students
of the “manual” and its patterns. If you are not interested in knowing
or following a biblical pattern in these matters, then this paper will most likely disappoint you. God bless you as you study ecclesiology—the study of the church.
I Peter 5:1-2 – “To
the elders….Be shepherds of God’s flock that is under your care, serving as overseers…not lording it over
those entrusted to you, but being examples to the flock.”
Acts 14:23 – “Paul and Barnabas appointed elders for them in each church and, with prayer
and fasting, committed them to the Lord, in whom they had put their trust.”
I Timothy 5:17 – “The elders who direct the affairs of the church well are worthy of double honor,
especially those whose work is preaching and teaching.”
Proverbs 3:6 -“Trust in the Lord
with all your heart and lean not on your own understanding; in all your ways acknowledge him and he will make your paths straight.”
Deut. 10:12 - “And now, O Israel,
what does the Lord your God ask of you but to fear the Lord your God, to walk in all
his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to observe the Lord’s
commands and decrees that I am giving you today for your own good?”
Deut. 28:9 - “The Lord will establish
you as his holy people, as he promised you on oath, if you keep the commands of the Lord your God and walk in his ways.”
Introduction. The task of appointing elders and pastors presents one of the more formidable
tasks for those in spiritual leadership in the local assembly (ekklesia)) and Christian ministries. This is especially
difficult in American culture with its modern and postmodern worldviews that so imperceptibly affect all of our cultural institutions.
Our natural tendency is to adopt the methods of the pagan culture around us and try to operate Christ’s church in similar
ways. We are inclined (1) to select persons who demonstrate leadership in the
secular society, and (2) to use commonly employed secular societal methods for recruiting, identifying and appointing leaders
in the church. We even encourage self-promotion and competition on the part of
prospective shepherds. This syncretism of conflicting worldviews and patterns needs
to be understood and cautioned by church leadership. They must become paradigm
sensitive and be able to discern between Biblical worldviews and culturally pagan worldviews. Our worldview is a lens, a predisposition,
through which we perceive and experience everything. Our cultural worldview is
learned in the same way we learn our native language. It is subtle, yet pervasive in its effect. It affects how we see the church and how we do church. There is a Biblical worldview that is frequently
at odds with other worldviews around us. We can almost never see our own paradigm lens without the help of the Holy Spirit.
The church’s leaders need to
discern how to follow the guidelines and patterns of how God names spiritual leaders to lead and shepherd His people. The Bible provides God’s preferred ways of raising up spiritual leadership.
This paper reflects the humble efforts of one disciple to try and discover the obvious and the hidden wisdom of God’s
Word on these matters. The writer doesn’t pretend to have the final word
on this, but simply calls on colleagues to carefully consider searching God’s word and ways for guidance and direction. The writer appeals to brothers and sisters to not miss the miracles that God is prepared
to provide us, because we proceed with our ways rather than His. This will most likely result in a paradigm shift for some
of us.
Caveat:
God can identify and appoint leaders any way He chooses..and He does. God is not in a box, and even though His Word gives
many directions and patterns for most areas of life, including the church, He has often demonstrated extraordinary methods.
He called Paul by knocking him off his mount and afflicting him with blindness while hearing a literal voice from heaven.
He’s even spoken through donkeys and He has even used democracy on occasions. He has miraculously overridden people
and their systems, just like he has overridden the laws of nature in miraculous healings and demonstrations of his power and
authority. Let God be God. Let not man try to be. God can depart from His own
patterns, but we should not depart from them.
The Expert Model
Our society has adopted the Expert Model in most areas of life. Maybe
it should be called the “white coat” model. Our society has made
a major commitment to the expert model. When I go to the garage to have my old
truck fixed, I get the expert on diesels or fuel injection or computer modules or transmissions. The written estimate which I receive, is more elaborate than the estimates I used to get from the hospital
into which I was first admitted. Everyone is an expert and expects the respect
(and pay) to which they are accustomed! The service, technical and medical
professions have been in the forefront in propagating the Expert Model as a qualification and credence for their expert services.
This model may serve us well in matters of technology, business, education, government and medicine.
The world uses very successful, secular
methods to identify and recruit the leaders needed in the world’s organizations.
The secular world generally uses the expert model in naming its leaders and uses self-promotion, nomination, recruitment
and advertisement as its primary methods to locate candidates. They deploy the
classic methods of the corporate world in locating executive officers and other management, research, marketing or production
positions. The political areas of our society have other methods, basically built
around self-promotion and democratic processes salted with a little “good ol’boy” back-patting.
A MINISTRY TRAGEDY
One of the most lamentable tragedies
in the church today, is for people of sound doctrine in respect to the Word of God, to also practice so much unsound doctrine
in the way they lead and govern the assembly. For example, a local church may
be orthodox and conservative in their interpretation of Biblical doctrines and in calls to Christian piety in the life of
the believer, yet that same church may not even hesitate to use the world’s methods for locating and appointing a pastor
for their local church. They will advertise far and wide, ask for resumes, set
up a job description, screen dozens of candidates on the basis of paperwork, choose one or two finalists, have a trial sermon/visit
and then hopefully select the best candidate. There is something wrong with this
picture at times. They will do this method of selecting a pastor, but they wouldn’t think of doing that to identify
prospective members of their own elder or deacon boards! They look for pros and
experts that are usually out-of-towners, at least “out-of-flockers”. Sometimes this might work, but is usually
asking God to bless something that is really not according to His patterns in Scripture.
We often have applied the expert model
to the church and pastors, who now have specialties among the pastoral staff for youth, sound systems, business and plant
concerns, seniors, evangelism, missions, inner city, visitation, counseling, teaching, administration and preaching! In addition
to the expert model, some have also adopted hierarchical, CEO models into the church. We have also adopted secular board/management
models into the church from the corporate world. We have also adopted many entertainment
models of the world into our worship and marketing models into our evangelism and outreach. We have adopted democratic models
into the church, even though there is no Biblical precedent for congregants voting pastors/elders in and out. In fact, we have God’s ways in dealing with democratic movement in what is called Korah’s rebellion
(Jude, Exodus). We do these things (use pagan patterns), sometimes out of ignorance or rebellion, but more often out of a
desire to be culturally relevant and market-sensitive….and frankly, it’s all we know…it’s our worldview.
That is what this paper is all about.
Paul gives us careful caution in avoiding
the standards and thinking of this world, when he admonished us as follows, "See to
it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles
of this world rather than on Christ." (Colossians 2:8). We must guard against
adopting the methods, traditions and rudiments of this world, especially if that interferes with the methods of God's Kingdom
and Biblical patterns and models.
“A church will only get the world’s
results if it uses the world’s methods.”
It will get wranglers or sheep herders
rather than shepherds. It will probably become a ranch or feedlot rather than
a sheepfold. A ranch has nameless livestock or mavericks, whereas a sheepfold
has nurtured sheep who recognize the shepherd’s voice, who intimately knows them by name, will search for the lost ones,
heal the wounded and will gladly give his life (daily) for the sheep (Ezekiel 34). A
rancher, on the other hand, only takes periodic counts of his livestock and replaces the losses, brands those he can and tries
to herd them into large pens or pastures. There are many strays and there are
some that are rustled or killed. A rancher and his cattle are not intimate
or close, just belonging in one way or another. If we use the world’s methods
of searching far and wide for persons who self-promote themselves into our prospect list, who have not been endeared for months
or years to the sheepfold, who have not been mentored from among the sheepfold, there is almost no prospect of obtaining the
desired results that God has set forth for sheep and shepherds!
Maybe a senior shepherd should not
leave a flock until God has raised up a co-shepherd over a period of time. Maybe
there needs to be time for the new shepherd to be endeared and bonded with the flock through God’s nurturing grace and
favor. Changing shepherds is as ominous as changing parents, neither is merely penciled in. I remember when I approached my
spiritual authority (bishop) over me (I was a lead pastor/elder of our local church), letting him know that I felt God’s
calling to go to another city and start a new church. He said, “You can’t
leave your flock until God has raised up another shepherd from within the flock!”
God did just that and two years later I was released to labor in a new vineyard.
We can miss the miracle of God’s
provision and anointing when we fail to learn God’s ways for leading the church.
We grieve the Spirit of God when we (1) take matters into our own hands, (2) fail to discern God’s will that
is already playing out before us, and (3) adopt methods of this world to accomplish Kingdom purposes. It is like we are asking God to bless that which He is already on record as opposing. That’s serious,
because we try to bless and approve what God does not approve and bless. That
becomes “unsanctified mercy”. In the Bible, each time someone extends unsanctified blessing and unsanctified mercy
to that (or those, whom) which God hates or condemns, it always results in the problems and curses spreading among the people. God has some very awful things to say about shepherds who “do not shep!”
(Jeremiah 23 and Ezekiel 34)
HOW DOES GOD CALL
SPIRITUAL LEADERS?
We can observe many Biblical principles
and patterns for spiritual leadership by studying how God appoints, raises up, anoints, transfers leadership, prepares leaders,
equips leaders, gives favor to leaders, takes favor away from leaders, rebukes and removes leaders, and the like. We can also
search His word for specific instructions and guidelines for spiritual leadership.
As Christians, we will hopefully hold
to a Biblical worldview. Our Biblical
worldview sees truth as whatever God says, and that it is objective, not subjective, absolute not relative. Objective
truth does not depend upon our vote or agreement for its truthfulness or veracity. It
exists objectively outside of our own will or knowledge. Truth and value are not subjectively dependent upon each of us to
decide for ourselves. We discover truth, usually through revelation, we don’t determine it. For example, the world was round before anyone realized it or discovered it to be round. God’s truth
and God’s values are for us to discover. We don’t determine truth
or value in the privacy of our own heart and mind, even though modern secular worldviews would have us to believe truth is
simply in the mind of the believer and that value is up to the beholder, i.e. “If it works for you, then that’s
fine”! The secular world says truth is not absolute, but relative and subjective;
that value is whatever you want it to be. A leader of God’s people had
better get this one right. The author has written in other documents about a Christian worldview in a pluralistic society
of such conflicting worldviews as humanism, relativism, feminism, multiculturalism, scientific naturalism, modernism and postmodernism.
For the Christian, or Biblical, worldview,
we know there is only one source for objective truth: God’s written Word, the Bible. We find two ways this truth is
recorded for us to know; INSTRUCTION and STORIES. The instruction component comes
as many teachings, commands and prophetic utterances. The narrative component reflects the ways of God because it tells how
God does business with His people, especially the church in the New Testament writings. So we have instructions and patterns
to guide us, not only in our personal and family life, but also in establishing and directing the local assembly (church).
The result of studying and knowing
God’s words is spiritual knowledge.
The result of studying God’s ways is spiritual wisdom. Throughout the Bible we hear God saying, “Obey my commands and follow my ways; do what I say
and do what I do.” This kind of wisdom is available to those who ask Him for it, for those who seek His heart and ways
and for those who focus on ways God has dealt with His people and with those leaders He appoints. It is analogous to the expression:
“Walk the talk and not just talk the talk.” God’s shared knowledge and wisdom gives us God’s solutions
to our problems and directions for our ways, most importantly, for His church.
Isaiah (55:8-9) speaks for God when
he recites, “For my thoughts are not your thoughts, neither are your ways my
ways,’ declares the Lord. ‘As the heavens are higher than the earth,
so are my ways higher than your ways and my thoughts than you thoughts.” If
we know the thoughts of God we will know the word of God; if we know the ways of God we will know the wisdom of God. He provides us with adequate resource to know both.
Jesus Christ is the unquestioned founder
of Christian worldview. Jesus came to provide spiritual insight into both areas by (1) declaring
the Kingdom (Word of God) and (2) demonstrating the Kingdom (the ways of God). In fact, we can look throughout Scripture and see messages on both the knowledge and
the wisdom of God. Knowledge of God’s words will give us the bottom-line
information we need to live a life pleasing to God. He has promised to bless
and favor those who do.
Knowing God’s ways is as important as knowing God’s Word. We need to KNOW
GOD as well as what God said. It is necessary to study the whole counsel of God,
the whole counsel of Scripture and the whole counsel of God’s history with His people to understand His ways and to
have God’s wisdom in the leadership in the Kingdom of
Heaven. Spiritual wisdom
shows us how God does business in everything to do with mankind. Selecting elders,
pastors and those in other forms of spiritual leadership, must be based both on knowledge and wisdom; on the Word and upon
the ways of God. Knowledge without wisdom is tedious, pedantic and mistake-prone. It makes for real good Pharisees and fundamentalists.
It emphasizes the letter of the law more than the spirit of the law.
THE CALL TO BIBLICAL
LEADERSHIP
What examples and processes can we find in the Bible for naming spiritual leaders?
We must look to Scripture in a search for examples of how God leads people into spiritual leadership. We must ask ourselves two basic questions: (1) what does God say are the basic qualifications for one being
appointed a spiritual leader of His flock, and (2) How has God demonstrated and modeled the ways He appoints spiritual leaders
of His flock?
Paul explains there are five offices
(Ephesians 4:11-13) for the New Testament church: apostle, evangelist,
prophet, pastor and teacher. These offices are primarily for the purpose of equipping
the saints for acts of service, and to bring them to full maturity in the Lord. Elders
are also named for providing the particular watch-care of particular sheep in a particular sheepfold (congregation, church).
Deacons are also named to provide the services needed for the effective functioning
of the local church. The author has written on these five offices in other documents.
I. THE “WORDS” OF GOD
What does God say are the requirements and procedures
for identifying spiritual leaders?
THE CALL TO BIBLICAL
ELDERSHIP
The church is to be established and operated according to the provisions and instructions given in the New Testament. The Apostle Paul has the most to say about how local churches are to be governed,
although James and Peter also made comments about elders. The governance
and ministry of the local church and all of God's people is to be conducted by elders (sometimes referred to as overseers).
Elders are the spiritual leaders of the sheep and of the local church. Scripture
designates elders as shepherds (from which we derive the term shepherd). The
pastors are the elders and the elders are the pastors. The word elder literally means older, mature men. The word “elder” is the word presbuteros
in the Greek language and is the term used by Paul in the key scriptural references on the role and responsibilities of an
elder. The Scriptures teach us that naming the “pastor” of a local
church is exactly the same as appointing other elders in the local church, and is, in fact, the same process for the same
leadership designation. A pastor is, first of all, an elder (or likely to be)
and every shepherd is an elder. The term “the pastor” is not even Biblical; neither is the term clergy. In fact, except for an evangelist and apostle, there is probably not even a pulpit
preacher in the New Testament. A more Biblical term for “the pastor “
would probably be “teaching elder”, if teaching were his special gifting.
The Bible asserts that a teaching elder is to be given special honor in the local church (I Timothy 5:17). A pastor (teaching elder) is one among
the elders. Every elder is to be a pastor (shepherd). One or more persons with
outstanding gifting and anointing may also be referred to as a teaching elder or one who provides shepherding care on a more
or less full-time basis. Paul says that teaching/pastoral elders are worthy of
being financially supported by the local congregation. All elders are to be the
spiritual, experienced, capable and wise persons among the senior members of the church.
The leadership team of a local assembly is to be a group of older, Godly, mature spiritual leaders who meet the criteria
stated below. A “plurality of elders” best describes how they make decisions for the local congregation. There
is no Biblical precedent for anything like trustees, a board of trustees, board of deacons, board of directors, layman’s
board, elected board, church board except the possible use of the term elder board.
The precise term, obviously, is not nearly as important as who is selected and how they are selected. Specifically excluded by Biblical standards are “youngers”, women, recent
converts and persons who are not above reproach.
The criteria for appointment of elders,
when taken as a whole, could be summarized as being: older men who are wise and faithful servants of God. An elder
should be able to truthfully and modestly say to those under his care, "Do as I do, in your walk with God." Elders are responsible for the welfare and for the nurturing of God's
flock. They are also responsible for overseeing everything that is done to, for,
by or in the name of the flock. The Lord God is the Great Shepherd of the sheep
and elders are God's local assistants. Elder is not necessarily a chronological
age factor, as a spiritual age factor. Some younger people are more spiritually mature than some older folks. It probably is best seen as a combination of the two. Jesus and the disciples were obviously young by age
at the beginning. Paul
(much older at the time of his calling) and the later disciples, then apostles, were obviously older and more mature when
they led the church in the decades following the physical departure of Jesus Christ from among them in the third century A.D.
The gospels and epistles were written when they were probably 50 – 90 years old.
Paul tells Timothy, who was a pastor and also administered some new churches, "Here is a trustworthy saying: If anyone sets his heart on being an overseer (elder),
he desires a noble task" (I Timothy 3:1). Paul encouraged Godly people
to aspire to become elders to be appointed and anointed by God. Paul also warned
Timothy to not be too hasty, don’t lay hands on someone too quickly until enough time has elapsed for the existing elders
and congregants will already respect and follow them.
The concept of elders governing the church comes directly from apostolic instruction, but it is also taken from the
tradition of eldership among the Jewish people and was established by God in the times of Moses and the earlier Covenant. The shepherds of God's people under the First Covenant and under the Second Covenant
have always been the spiritual elders established and called by God.
There may be many “officers
and offices” in the local congregation, such as certain teachers, evangelists, prophets, pastors and even apostles. Some of these officers may also serve as ruling elders providing they meet the criteria
and are appointed by God for that purpose. Evangelists (missionaries), prophets
and apostles are usually sent from a home-flock to minister to others in extended places, thereby not able to serve as ruling
elders in the sending congregation. There may also be younger “elders” (what I call “YOUNGERS”) who
are teachers, evangelists, counselors and the like, but who do not yet have the maturity and wisdom to be a leadership elder.
The same can be said for many Godly women who are gifted leaders, teachers, prophets, evangelists, mentors, counselors and
preachers.
BIBLICAL QUALIFICATIONS
FOR BEING APPOINTED AN ELDER
The New Testament writings set forth the specific qualifications for being named an elder in I Timothy 3 and Titus
1. It is important to note that elders were not elected by any political body
or by vote of the church members. They were appointed by apostles, existing elders
and pastors (like Timothy who was told to appoint elders in his churches).
There are other shorter teachings in Scripture about elders and what they should or not do. They are all significant but are not reviewed here. Many of
them speak more to the function and responsibilities of elders.
There are 23 specific criteria (standards) set forth by the Apostle Paul which are to be applied in determining the
qualifications for appointment as an elder. Only qualified men can
serve as elders, particularly teaching elders. Single or married men may serve.
Gender specificity for eldership is for eldership only and not for the many other ministries and positions of leadership and
ministry in the church. Both men and women in scripture lead the flock in many
ways, including teaching, preaching, organizing, planning, leading worship, leading prayer, counseling, correcting unsound
doctrine, encouraging, care giving, mentoring, descipling, benevolences, evangelism, prophesy, spiritual discernment, serving
the needs of the flock and the like. Surely God has given virtually every spiritual gifting to both men and women, including teaching and preaching. Women are encouraged
to actively involve themselves in all aspects of the church life and ministry. The
local church is not just a man-thing.
The tasks of (1) eldering (the
leading and governance of the local church) and (2) teaching the Scriptures and doctrine to the entire congregation on the
Lord’s day, however, seems to be designated only to elders as defined in the Old and New Testaments (I Timothy 2:12;
I Corinthians 14;34; Titus 2;5). Those who take issue with this gender specific criterion for elders, especially teaching
elders, will have to take that up with the Apostle Paul and the Holy Spirit of God who led
him to say as he said in Holy Scripture. Paul was specifically called of God as an apostle to the gentiles and his epistles
are especially relevant and valid for the gentile church today! Would we dispute
these criteria specifically given in Scripture? This is not a matter of interpretation
or mere cultural values, but of clearly stated requirements in God’s Word, both Old and New Testaments, and across the
many very diverse multicultural world into which the new church was established at the time of his writings. In fact, the criteria were not sent to the churches per se,
but to the spiritual leaders/pastors/apostles of the gentile churches, Timothy and Titus.
A brief explanation of the term “church”
may add better understanding to the foregoing paragraphs. Jesus Christ provided
the first recorded use of the term church, when he said, ‘and upon this rock I will build by ekklesia” (Matthew 16:18). The term ekklesia is literally translated
“assembly”, but is loosely translated “church” in many modern translations of the Bible. Ekklesia
is referring to an event, not a place or institution. This is probably something like the Old Testament term, “congregation”,
referring to the entire gathering of God’s people in
a local geographical location. There were many more common terms to the Jewish audience than ekklesia, such as temple, congregation.
tent of meeting, tabernacle or synagogue. But Jesus chose a term out of civil
government and all his listeners, Jew and gentile, knew what he meant by it. In
virtually every Greek and Roman city and city-state, including in occupied Israel,
there were civil assemblies (town meetings) who regularly gathered to participate in the body-politic. They gathered to make
policy, to settle civil matters and to give direction to named civil authorities who were responsible for the actual day to
day administration of civil law, order, policy and governance. The assembly was responsible for serving the members of the
community and to insure safety, meet needs and provide responsible leadership. To this day, many houses of government in the
U.S. are still called representative state
assemblies.
When Paul
talks about the teaching and eldering roles of the church, he is usually talking about the gathered assembly of everyone in the city-church (the church of Ephesus, Corinth, etc.) on
the Lord’s day, when everyone came together in one place to celebrate the Lord’s supper, to join in unified praise
and worship, and to hear the Scriptures read and taught. In these special occaisions,
is where Paul makes the gender specific guidelines (such as
in the I Corinthians 14 passage, where he has written a few chapters on wrong-headed stuff going on in the assemblies, and
gives guidelines for when the church came together as an ekklesia on Sundays). It
is safe to say that in all other venues (home, church school, Bible studies, community, schools and the like) women were free
to lead in respect to all the spiritual gifts God had given them.
There is some overlap between the
two listings of Biblical criteria, the net combination of which, is 23 (30 by counting duplicates). We will list them, and then briefly discuss each:
I Timothy 3:2-7
1. Above
reproach
2. A
one-woman kind of man
3. Temperate
4. Prudent
5. Respectable
6. Hospitable
7. Able
to teach
8. Not
addicted to wine
9. Not
pugnacious
10. Gentle
11. Uncontentious (not argumentative)
12. Free from the love of money
13. Manages his household finances well
14. Not a new convert
15. A good reputation
Titus
1:6-9
1. Above
reproach
2. A
one-woman kind of man
3. Having
children who believe
4. Not
self-willed
5. Not
quick-tempered
6. Not
addicted to wine
7. Not
pugnacious (given to fighting)
8. Not
fond of sordid gain (greed, cheating)
9. Hospitable
10. Lover of what is good
11. Sensible
12. Just
13. Devout
14. Self-controlled
15. Holding fast the faithful Word (defend, correct
doctrine)
NO PERSON WOULD
QUALIFY IN THE LIGHT OF THIS LIST! A Christian may look at the above standards
given by the Apostle Paul and throw their hands in the air in complete dismay, saying,
"I'm not that perfect! Where is the church going to get leaders who meet those
standards?" After the alarm and anxiety have subsided, one can then realize that
wisdom comes out of a humble heart. It is only by God's grace that we are saved
and that we are sanctified, set apart, to become persons in the image of Jesus Christ. It is only after substantial time of
spiritual maturation and mentorship that one would humbly assume such leadership in the local church. This list might suggest
that only one or two persons may initially serve, until others have matured and have been brought along in the faith and ministries
of the local assembly. The New Testament even reports elder/pastors being sent to establish and lead new assemblies and then
mentor future elder pastors to take their place in time that are indigenous to the community and the flock.
PAST SIN DOES
NOT DISQUALIFY; RECENT SIN AND UNREPENTENT SIN DOES DISQUALIFY. Unrepentant
sin and rebellion does disqualify one for spiritual leadership of the flock. The
long-term past is not particularly important, but the recent past, the present and the future are. No person could ever say that he/she has never violated any of the criteria set forth by Paul above. The key concern is whether the person has repented of past sin and is now living in
obedience of life and holiness of heart. A person who has endeavored to walk
with the Lord in righteousness and repentance for a period of time, in terms of years, will establish the kind of reputation
and Godly character required for spiritual leadership of the local church. Main
concern: Has the candidate walked in holiness of life long enough that everyone recognizes they are godly and Christ-like? That is why Paul says an elder is not to be a new or recent convert because the new
convert's past is still too close for comfort! Trust is so important in
order for people to follow a spiritual leader. All elder candidates will
have fallen short of one or more of these criteria in their lifetime. However,
they are quick to repent and to not follow a life of sin or rebellion.
THERE ARE NOT
TWO CLASSES OF CRITERIA. All of these criteria carry equal consideration
in these passages, or Paul would make such distinctions very clear—as he always does when he needs to do so in other
passages. Some folks would exclude a person for one or more of these infractions for life!
If that be so, then anyone who has ever fallen short of any of the other criteria at sometime in their life could never
be an elder either! There would be no elders!
A person must be evaluated not only
on where he/she has come from, but where he/she is now and where he/she is going to be tomorrow. Man looks at the outward appearance, but God looks at the heart.
God sanctifies and makes holy the one who has truly turned from their sin, forsaken it all and is resolutely following
Jesus. Some wrongly teach a life-time exclusion for one or more of these committed
sins. They would say, for example, that if a person ever had an unruly child
they would be excluded from eldership for a life-time; or if they had ever been greedy for money, or had a bad reputation,
or had been very argumentative and confrontive, or had failed as a teacher, or had ever lost control of their behavior, or
had been divorced, or had ever been intemperate, or been an alcoholic, or used to fight a lot or the like. Jesus described the religious legalists as ones who “chokes on a gnat and swallows a camel.”
Jesus’ harshest words were reserved for those religious leaders who held rigidly to the letter of the law and not to
grace and repentance.
Many a called and chosen spiritual
leader has received mercy and anointing from God, only to have that arrogantly removed by the Pharisees in the church. It is a very sad thing to extend mercy to that which God does not extend mercy (unsanctified
mercy); but it is an equally serious sin to refuse to extend mercy, blessing and anointing
to those whom God has extended mercy, blessing and anointing! People should
not try to usurp divine prerogative, because He gives mercy to whom He gives mercy.
Find who and what God is blessing; then join yourself with it and bless it. Find who God is anointing to lead; and
follow them. Acknowledge what God is doing in a potential elder’s life. Follow
God’s ways. “In all your ways, acknowledge him and lean not unto
your own understanding.”
God’s “ways” are
to relent His judgment and condemnation when disciples repent; to restore people who are broken and contrite, and to exalt
those who are humble, and to make leaders of those who faithfully serve His flock. The
“whole counsel of God” would instruct us that no sin is unforgivable; and no man or woman is not healable or restorable. The ways of God are to save, to heal, to change, to fill, to empower and to restore. In fact, He usually raises up leaders from persons we would never choose!
Let us briefly discuss each of the 23 criteria presented by the Apostle Paul as follows:
1. Above reproach
- credible character and reputation, no dirty surprises or skeletons in the closet, ethical and fair in business and interpersonal
dealings, honored for his ethical life before others both within and outside the church.
2.
A one-woman man
(Note: this subject probably deserves some special attention
since it is often misunderstood and has caused division and hurt in the church like almost nothing else has.) Many hold to the interpretation of this passage as meaning a person who has been previously married is
not longer eligible for eldership. That is probably a wrong interpretation of
this phrase. Let’s look at the Greek words and attempt to provide interpretation
that reflects what the passage actually says. The phrase in the Greek is Heis gunaikeios
aner. This is literally translated:
a “one woman man”.
The word gunaikeos (sometimes translated “wife” in these two passages)
is actually an adjective and not a noun. It means “womanly or a
female-like”. It refers to one who is womanly-kind or female-kind
or feminine kind. In this passage it is preceded by an adverb, “one”
(heis), and becomes an adjective phrase, “a one female kind of” male. It is used in this case as an adjective describing “ a mature male”
(not husband). In this instance the designator “one” is implied by grammatical form and becomes like a hyphenated
phrase “one-woman” that modifies or connotes a kind of man. This
is the same word translated “woman”, not wife, in I Tim. 2:12. The
passage in Chapter 2 does not read, “I do not permit a wife to teach or have authority over a man (aner)”. The word most often translated as “wife” is gune
is actually NOT used in either of these passages. The phrase sometimes translated “husband of one wife” is
best interpreted “a one-woman adult male”, or “a one-female
adult man” or a “one-woman kind of man”.
The Greek word for what is sometimes
translated “husband” (aner) in
other passages, is done so because of the larger context of marriage and in conjunction with “wife”. Sometimes
the context of usage can modify the intended usage of a Greek word definition. For
example, if one of these two words were “husband” then the other word could conceivably be translated “wife”. Or, if one of the context words were “wife”, then the other word could
possibly be translated “husband”. But such is not the case here.
Paul in all of his other discourses
about husbands and wives, uses the noun forms for a husband and a wife. That apparently was not his intention in these passages
or he would have used different words than he did. If Paul had intended to refer
to divorce or polygamy here, he would have forthrightly said it with the precision and power with which we are otherwise accustomed
to his speaking.
Polygamy, prostitutes and mistresses
were a major problem for the church in many of the Greek and Roman city-states into which the New Testament church was spreading. Pagan culture even held a man in esteem to have more than one woman. A person could have one wife and one mistress, and conceivably satisfy the one-wife criterion. But clearly, this is not what Paul had in mind here. For when
people came to know Jesus Christ and to follow in his ways, they are to forsake their “many woman” kind of life
and follow celibacy or monogamy.
The criterion of “a one-woman
man”, even if it were misconstrued (as it often is) to refer to grounds for disqualifying a once-divorced candidate, could not be considered in the context of “life-long exclusion” for the “sin”,
but concurrently or in the recent past. God gives very clear grounds for when
divorce is not held against a man; and God will often forgive and restore one who failed
any or all of the divorce criteria. This is the spirit in which the entire list
of 23 criteria is presented. People can be redeemed and changed. God takes sinful and broken people and puts them into leadership, then anoints them so they will know from
whence they have come and by whose power it has been accomplished. Unsound and
false doctrine would say that if a man were ever divorced he is forever be disqualified from becoming an elder. This “stretch” of the words by Paul to mean “never divorced” is probably based
in arrogance and self-righteousness on the part of many people. If we were to
apply the “forever-marked-because-of-divorce” criterion to this qualification
standard, then we would logically and systematically have to apply the same life-time exclusion to all of the other 22 criteria—and
certainly no one is without one or more of these sins in their past!
If the legalists were consistent,
they would declare that Jesus Christ would not qualify to be an elder in His own church, because Jesus Christ was not married.
Paul, himself was not married and would therefore be disqualified if “the husband of one wife” were the kicker
here. One couldn’t be the husband of one wife and not be married
If this phrase were to mean only “husband
of one wife”, then why does Paul not also talk about womanizing, flirtatious, having mistresses and visiting prostitutes
as additional criteria for disqualifying potential elders? They would certainly
be more important than many of the other criteria on the list of 23. He
didn’t mention these important criteria separately because it would be redundant to do so: because he already said,
“an elder must be a one-woman kind of man”.
Could a man, then, who was divorced
and remarried ever be an elder? Of course he could. Jacob, David and Solomon would simply not qualify to
be an elder or pastor in many churches today, according to some, because they
have had more than one wife. Remember that there was even murder, adultery and
grand theft in the lives of chosen leaders before God forgave and restored them. Repentance
and obedience are what God seeks, not a perfect record and remarkable pedigree.
Can an unmarried man be an elder? Probably, as long as the church does not require him to marry in order to be “the
husband of one wife.”
In conclusion, this second qualification
says an elder must not be a womanizer, must not be given to flirtatious and seductive talk and behavior, except with one female
woman (presumably his wife). He should be a person who is focused on one womanly person. Clearly, this speaks to the potential
elder’s moral character and reputation among those who know him best, especially the women in his life. A potential
elder’s wife may be the best person to interview in considering her husband for spiritual leadership!
3.
Temperate -has good impulse control, can moderate his behavior
and life, can constrain himself when everyone is urging him to do his best or to try harder or go for the gusto! Knows boundaries
and can abide within them.
4. Prudent - is wise and thoughtful before acting or speaking. Is not
impulsive, but given to contemplation and planning before acting. Wisdom is following
God’s ways.
5. Respectable - is held in high regard and honor by those who know him, both within the church and outside. The life has earned respect in the view of others.
6. Able to teach - God has gifted him to be able to teach, both by instruction and by mentoring/modeling. Able to inspire others to study, learn and change their behavior.
No one teaches until someone learns, so this could mean he has many learners who credit him with being their teacher.
The teacher knows scripture, can teach and explain scripture and doctrine so clearly that even a child can understand it.
7. Not addicted to wine - one who is prudent and temperate in the consumption of alcoholic beverages, one who does
not lose control or drink too much, or drink too often. One who knows their own weaknesses and boundaries and maintains vigilance
and self-control—especially to alcohol.
8. Not pugnacious - not a scrapper, not a fighter, not an arguer. Not
given to press confrontation or conflict, not one to contend for his own way or will, one who will seek peace not war with
others. One who can speak difficult truth in such a way that others are not offended or angry with them.
9. Gentle - tender, considerate and kind in the way they relate to others, following the example of Jesus in Philipians
2 and in Matt. 12:29. Not pushy or demanding or confrontive (except for sin).
10. Uncontentious - not an arguer or haggler,
not trying to always make your point or defend your point. They can disagree without creating an incident or fight.
11. Free from the love of money - has disciplined
himself to live modestly and simply, makes no attempt to accumulate unnecessary possessions, does not deny more important
things to pursue consumption and acquisition of material possessions or money. He
knows he cannot serve God and Mammon at the same time. Probably lives virtually free of debt.
12. Not a new convert - meaning, he is mature
in his walk with God; consistently walking in repentance, in holiness of life, in obedience to God and following the ways
of God. A new convert has not learned the disciplines of the spiritual life,
is usually too immature and follows the ways of the world too much. This does
not necessarily exclude younger men or intend to include only older men: it refers
to spiritual maturity not necessarily age-maturity.
13. A good reputation (outside and inside the church)
- there are not bad stories and dirty surprises that have occurred in his business, personal and family life. He has credibility and integrity wherever he goes. Even his
children and spouse will say he is a man of good reputation, as will his attorney and accountant!
14. Having children who believe - a man must have
demonstrated faithful spiritual leadership with his own children and spouse, before being permitted to provide spiritual leadership
in the church. If you are faithful in a few, God will make you faithful over
much. The church can not find in itself to honor a “leader” who has
failed to lead those already in his care. It doesn’t mean that every child
is a “saint”, but they are people of faith and who honor God in their lives. Even a faithful parent, may have
a rebellious child, but it is the exception and not the rule.
15. Not self-willed - not stubborn or bull-headed,
not always trying to win or to hold out for their own way. One who has a teachable
and gentle spirit, one who responds to the wisdom and leadership of others. One
who is willing to look at the deceptions in their own heart. One who uses weakness,
rather than power, to work with people. One who know how to submit to others easily.
16. Not fond of sordid gain - does not gain wealth
or position at the expense of others. Does not take delight in making themselves
financially increase, while causing others to decrease. Doesn’t try to
trick or take advantage of others in business dealings, is not an opportunists to get money, is not greedy. Does not jeopardize
himself or others with debt and foolish spending.
17. Hospitable - enjoys serving and honoring others,
providing for the enjoyment and encouragement of others by generously making your resources (home, money, time, effort, attention,
nurture) available to others. Able to make others feel welcomed, important and
loved while in your presence.
18. Lover of what is good - is known to love what
God loves and hate what God hates. He is redemptive in his dealings with everyone,
always looking for the good and the potential rather than the differences and shortcomings.
19. Sensible - tries to be reasonable and wise
in choices, disagreements and relationships. Given to thinking before speaking;
making healthy choices after due consideration. Not hasty or foolish in his behavior
or decisions. He can change is opinion and reverse his decision when necessary and wise
to do so.
20. Just - is fair and impartial in his living
(business dealings, disciplines, giving honors). Does not make choices that favor
himself, or someone else, over another. Just means correct and right.
21. Devout - lives a life of piety, self-control
and discipline before God and others. Demonstrates the character of Jesus Christ
in his life, avoiding anything that would cause a brother or sister to stumble in their walk with God. All who know him will say he is a man of God, a friend of God.
22. Self-controlled - This is the same as temperate
above; controlling one’s urges and impulses.
23. Holding fast to the Word - bases their entire
life on the both the written Word and the Living Word, both knowledge of God and Wisdom of God. Is a student of God’s words and of God’s ways. Able
to avoid unsound doctrine or false doctrine because of deep and long-term understanding of God’s words and ways. Able
to discern Biblical worldview from competing worldviews, holding fast to a Biblical worldview in all things.
I sound an urgent call to return to Biblical church leadership, particularly
in the choosing of a member of the shepherding leaders. We often look to the
wrong "kingdom" in finding appropriate criteria for selecting spiritual leaders in the church.
The person that may be a good lawyer, bank president, mayor, marketing executive, business CEO, great teacher, creative
artist or school superintendent, does not necessarily have very many of the Biblical criteria in his life for spiritual leadership. Many church boards today are often comprised of men and women who have succeeded in
leadership achievements in the other kingdom! They have been recognized for their
success in the institutions and pursuits of this world rather than for their pursuit after holiness of heart. Sadly, they are placed on the boards of local churches, missions, colleges, seminaries and the like, for
their successes outside of the Kingdom of Heaven. The wisdom of the Kingdom
of Heaven is foolishness to many of the leaders in this world--even when
they are on the board or a pastor of a local church!
If perfect people were the only order of the day, there would be no elders, pastors, evangelists or even disciples
during the time of Christ! Jesus’ disciples went through a lot of brokeness,
change, training and empowering before they became spiritual leaders and apostles! They hadn't even read the small print yet! The disciples were
