BIBLICAL ELDERSHIP

Biblical Eldership: An Exegesis of 1 Timothy 3:1-7

By: Daniel McMillin

INTRODUCTION

The Church needs strong leaders who will truly lead. Thankfully, God has instituted the eldership to bring order and guidance. In this paper, I will be examining the qualifications of an overseer found in 1 Timothy 3:1-7. But why discuss the nature and necessity of the eldership? (1) The Scriptures discuss the qualifications of elders, and it is, therefore, an important subject matter. “Clearly Paul thought the character of church leaders to be of primary significance.”[1] (2) Some of us may never become elders, but we will interact with elders because they are leaders in the local church. (3) We need good godly spiritual leaders in the local church—elders fulfill this God-ordained role.

THE NEED FOR OVERSEERS: ORGANIZATION-PRESERVATION-IMITATION

Elders provide three essential things to the Church: organization, preservation, and imitation. (1) Organization: The leaders provide structure for the members of the collective body of believers. The work of the eldership is vital because the Church provides structure and guidance for how the Church operates as a community or family. “Overseers should be leaders, but there is both a toughness and a tenderness in the leadership, strength and conviction, and love and gentleness.”[2] (2) Preservation: The leaders protect the members from the dangers they face. “If the church is to manage the storms precipitated by false teachers, if it is to maintain the gospel, it needs godly leaders.”[3] They protect their brethren from the wolves that seek to devour the sheep, and they do so by standing against false teaching and promoting sound doctrine. (3) Imitation: The leaders promote the gospel through their examples as they imitate Christ. The elders are the earthly leaders who follow our heavenly king. Elders are men of the cross who will lead others to Christ. They stand for the Church and against the world. They encourage righteousness in the flock and fend off against the wickedness of the wolves that seek to devour us. All of this is done through their instruction as well as their example. In sum, these are men who lead by example.

“At this critical juncture, the apostle sets forth qualifications for church leaders that possess continuing validity for the church.”[4] The eldership is, as Dan Chambers defines it, “a group of men who meet several specific God-prescribed qualifications.”[5] Only men who meet these qualifications can be elders because they are God-ordained qualifications; we are simply following the pattern laid out for us in Scripture for Church organization and leadership. “It is quite remarkable that Paul says very little about what overseers do and focuses on character qualifications for the office, showing that godly character is the most important requirement for serving.”[6] In other words, Paul’s description is about what an elder is rather than what he does.

THE BIBLICAL TESTIMONY OF OVERSEERS

Paul begins by saying, “This saying is trustworthy” (CSB) in order to qualify what follows in 1 Timothy 3:1-13. Paul uses this phrase “trustworthy statement” (NASB) five times in his personal letters to Timothy and Titus (1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11; Tit. 3:8). These trustworthy statements are to be understood as fundamental and universal truths that apply to everyone. While these words apply to Paul’s concerns for Timothy’s ministry at Ephesus, “Paul’s direction transcends the immediate occasion.”[7] His instructions are a “trustworthy saying” (NIV).

Paul says that those men who “desire” (KJV) the office of an elder-overseer, desire a “noble work” (CSB) or “task” (NIV, NRSV).  Each of these men “aspires” (CSB, ESV, NASB, NIV, NRSV) to be a leader. This desire “suggests a keen aspiration” and “a zealous striving for something.” It is “a fervent desire to develop qualities that will enable one to be of the greatest service to the cause of Christ.”[8] Paul says that the work of an elder is a “fine work” (NASB) or “good work” (KJV) that any good, godly man should aim to do to serve Christ. But this desire “isn’t a selfish desire to rule over others or to be noticed or to live a comfortable life. It is a noble desire since it reflects eagerness to serve and help others in the gospel of Jesus Christ.”[9] The prospective elder does not desire to be the chief leader but aspires to be a part of a team of fellow leaders who shepherd the flock. They must be selfless servant-leaders who desire the work for a righteous reason.

The New Testament uses various titles to describe these leaders, like elder, shepherd, or presbyter, but here Paul uses the word “overseer.” It is quite interesting. These men are to be watchers who overlook the entire congregation. The term “overseer” here “refers to the function of giving oversight to the church.”[10] In 1 Peter 5:2, we see that the elders are to “shepherd the flock of God” and provide a watchful eye by “exercising oversight.” Why? “The overseer/elder/pastor bears ultimate responsibility for the church before God (cf. v. 15; 5:17).”[11] Throughout this list, we see how the “overseer” uniquely describes their functions through “teaching and judging the members, handling the money of the community, assigning work, and examining new applicants for membership.”[12] In essence, nothing goes on without their say-so or without them knowing. They have to be aware of these things and be able to say something if they are to oversee and shepherd us in our current spiritual conditions. These men deserve our respect. Their oversight should cause us to desire to submit to their authority as elders, although, as we see in 1 Timothy 5:17, we are to do so whether we desire to or not simply because they watch over us. As Christians, we are to submit to the authority of the eldership (Heb. 13:17), which means that whatever God-honoring decision they make, we ought to respect and follow it. These men are tirelessly making decisions for our best interests. They care for the spiritual health and physical needs of this congregation as well as those in this community. They know what we need, and they do something about it! What I am about to say may be difficult to hear, but I hope that it is well-received. Our elders make difficult decisions that we may agree or disagree with, but what we need to do is trust their vision and submit to their authority. As a man who spends time with these men, who sits, listens, and learns in those meetings with these elders, I can confidently say that I trust these men. They always have my back and always put the needs of this congregation first. It is for that reason that we need to honor, trust, and submit to these elders as they submit to King Jesus.

To me, the word “must” is key to understanding the qualifications found here in this list. Paul does not recommend that elders look this way; he commands it. Paul used the word “must” which “signifies that a thing is obligatory, proper and fitting.”[13] These qualifications are not negotiable traits, where we can pick which ones we like and which ones we dislike or which ones we choose to apply and which ones we do not apply. Rather, each of these statements about elders is a biblical requirement for each elder. All of these qualifications are essential; every elder must meet every qualification, and he “must have these attributes to the degree that they are noticeable in his life.”[14]

A MAN OF INTEGRITY WITH A GOOD REPUTATION

Every elder must be “above reproach” (CSB, ESV, NASB, NIV, NRSV) or “blameless” (KJV).[15] This means that he must be “free from faults.”[16] This does not mean that they must be perfect. However, any “wrongs in the past have been repented of and corrected, and there has even been restoration if needed.”[17] What Paul is saying instead is that “this person must be a man of integrity against whom no legitimate charge can be brought. He must be mature individual with solid, proven character.”[18] Interestingly, this is something that Paul desires for Timothy (1 Tim. 6:14), all Christians (1 Tim. 5:7), and, here, elders (3:2). But here, the word acts as the qualifying characteristic that is the key to understanding all of the other traits listed. Essentially, if one were to summarize the qualifications of the eldership, then they may say that each man is above reproach. The elder’s integrity is so strong that no one could bring a real accusation against him because he would be found to be innocent on all accounts. They are the kind of men that, like Daniel, if you found them in the lions’ den, it was because the world was against them, and they stood for something greater than themselves. They are men of integrity! Imagine how well off we would be if we simply followed the example of these shepherds who consistently rely upon and follow the good Shepherd.   

A FAITHFUL HUSBAND TO HIS WIFE

Paul says that an elder must be “the husband of one wife.”[19]  An elder must literally be a one-woman-man or, alternatively, a one-wife-type-of-husband. He must be married. This eliminates single men, polygamists, and homosexuals as viable options for eldership since the man must be married to one woman.[20] But this also includes women as well, who cannot, by definition, be husbands. It is like being a married bachelor; it does not (logically or linguistically) exist. The elder-husband is to be “faithful to his wife” (NEB, NIV). Paul is saying that the “leader of the Church” is require to “be married and that he remain faithful to his wife.”[21] Paul is expressing the husband’s marital commitment.[22] In other words, “a man is qualified to serve as an overseer if he has been a faithful husband for a number of years, and if his marriage is respected in the church and in the community.”[23] He has an “unblemished reputation” in his marital relationship since he has been faithful to her since they said, “I do.” This, of course, applies not only to the role of elders but to all husbands and wives. They must be committed to their spouses. Overseers are specially meant to be faithful to their wives as Christ has been faithful to His bride. Since Christ entrusts elders with His bride, He wants men who will be faithful to their own.

A SELF-DISCIPLINED INDIVIDUAL

The overseer is to be “sober-minded” (ESV), that is, spiritually “temperate” (NASB, NIV, NRSV), well-balanced emotionally, “sensible” (CSB), or “vigilant” (KJV).[24] There is a sense of stability. How can a man lead others if he cannot control himself? How can we expect an elder to lead if he cannot live properly? The Church requires the most qualified men to take charge and lead the people of God. They must be men of the highest quality and integrity. Additionally, elders are to be “prudent” (NASB), “sober” (KJV), “sensible” (NRSV), or “self-controlled” (CSB, NIV). In essence, these men are to be “level-headed in terms of his thought, life, emotions, and volition, and sensible in terms of his discernment.”[25] They are found to be “respectable” (CSB, NASB, NIV) or “dignified” (NRSV) men of God. He is a man who is “well-ordered in terms of his behavior and lifestyle.”[26] 

A FRIENDLY NEIGHBOR

Elders are to be “hospitable” (CSB, NASB, NIV, NRSV) men who are “given to hospitality” (KJV).[27] The word hospitable means a “lover of strangers.” This is the difference between board room elders and living room elders. They are not the kind of men who sit in the library and deal solely with church politics. These are the type of men who welcome you in their home and treat you as their own. They are there for you when you are in need! “In the Roman Empire the dangers of travel, poor conditions of inns, and pressures on Christians who often existed as refugees made hospitality indispensable for the church.”[28] In antiquity, this was considered a universal virtue; it did not matter if you were a Jew or Gentile, and it does not matter if you lived in the 1st century or if you lived in the 21st century; this is a reputable attribute. That is what makes the actions of the Good Samaritan in Luke 10 stand out and why they continue to impact the everyday person, regardless of whether they have even read the New Testament. It is because hospitality is a morally good virtue. An inhospitable man “is devoid of that sympathy which is necessary in order to secure the affection of others.”[29] If an elder is without such compassion for others, then he has no right to lead since the love of Christ is void in his life.  Elders are concerned about everyone: their friends, enemies, and neighbors. They will care for the stranger simply because they love them and want to ensure that they are taken care of. 

A CAPABLE TEACHER

An overseer is “able/apt to teach.”[30] That is, he has the ability to explain or instruct others with the Scriptures. They are qualified to teach others. This requires “both understanding and embracing sound doctrine and being able to communicate that biblical and theological knowledge to others.”[31] Here, the type of teaching being referenced is “the communication of sound doctrine and the Christlike practice that flows from it.”[32] 

A SOBER-MINDED LEADER

The elder is “not given to wine” (KJV) Paul is emphatic that the elder is not an addict—“Not addicted to wine” (NASB).[33] Since they are self-controlled, then they must not or cannot be addicted to wine.[34] In Ephesians 5:18, Paul said, “Don’t get drunk with wine, which leads to reckless living, but be filled by the Spirit.”[35] The apostle is saying that Christians who are filled with the Spirit will not be filled with alcohol. New Testament Christians are not drunkards; they are not addicted to alcohol or any substances. The Christian is given to the Lord, not alcohol (Gal. 2:20) because they are filled with the Spirit, not wine (Eph. 5:18). They do not follow their own passions but the way of the Spirit. Christians walk by the Spirit because they do not put on the ways of the flesh any longer. They follow the Lord. Elders, likewise, lead by example and are to be the model Christians who are not addicted to alcohol but are sober-minded.

A PEACEABLE GENTLEMAN

The elder is “not violent but gentle” (NIV, NRSV) “not a bully but gentle” (CSB) “[not] pugnacious, but gentle” (NASB), “no striker…but gentle” (KJV). In addition, the elder is “not quarrelsome” (CSB, ESV, NIV, NRSV), “peaceable” (NASB), “not a brawler” (KJV).[36] He is not contentious. “An elder should be ready to contend for the truth, but he should not be contentious. He cannot always insist on his way—in the eldership or in the congregation.”[37] In other words, “if they regularly fight and are always drawn into arguments, they aren’t fit for the office. Believers are to contend for the truth, but they are not to be contentious.”[38]

A GENEROUS GIVER

An overseer is “not a lover of money” (ESV, NIV) because he is “not greedy” (CSB) and “not covetous” (KJV).[39] We need men who are not blinded by physical possessions and are led by their love of money. “Their position involves financial oversight, which requires integrity.”[40] We cannot afford to have materialistic men lead the Lord’s church. We need men who are not greedy because our leaders deal with the finances of the congregation. One of the things that I admire most about this congregation is they are generous givers who are “free from the love of money” (NASB). In principle, God is the greatest giver, and we should imitate His liberal contributions to His creation Elders are to be generous givers because God has been so generous in giving His gift of grace. Likewise, every Christian ought to follow the example of these elders as they follow the example of God. J.W. McGarvey rightly said, “a covetous Eldership will make a covetous church, and a covetous church is a dead church.”[41] We require not only a congregation filled with Christians who liberally give for the cause of Christ but also a strong eldership that generously gives what it has received for the glory of God.

A LOVING FATHER AND RESPECTABLE LEADER

An elder must not only be a husband but also a father who manages “his own household” (CSB, ESV, NASB, NRSV) or “family” (NIV) very well, that is, “with all dignity” (CSB).[42] As a result of his fine leadership in the home, his children will “obey him” (NIV) because they are “submissive” (ESV, NRSV).[43] The elder-father “appropriately leads his children to obey.”[44] Here, Paul discusses the biblical model for the family. Parents are to lead their children, and those children are to submit to the authority of the parents. If the parent does not lead their children and the children are obviously not submissive, then this is a problem. It reflects poorly on the parents’ ability to lead. This is just as true today, where parents may refuse to guide, or they prematurely cease to lead by allowing their children to be unruly and, in a way, lead the parents. If parents do not prepare their children to be well-behaved and dignified, then they have not trained their children properly in a God-honoring manner. The role of the parent, especially those who are elders, is to ensure that their children are dignified. This is only possible if the parents lead, and the children obey. This leads us to the role of an elder. An elder must be a competent leader. Fathers teach their children and are to lead them to the point that they are dignified. In a way, “the home is the training ground and the proving ground for leadership in the church.”[45] If God is entrusting men to lead His family, then they need to be able to lead their own. It is for that reason that he says, “If someone does not know how to manage his own household, how will he care for God’s church?” [46] When Paul mentions “God’s church,” he is speaking of a serious matter. It is a grander household that you oversee. His words “underscores the sacredness and solemn responsibility of caring of God’s people.”[47] Their oversight is not simply over their own household but also God’s household. It is for that very reason that “the elders who rule will be considered worthy of double honor” (1 Tim. 5:17). May we honor each man who has shepherded the flock because they deserve our respect! Thus, we ought to “admonish” them as though they were our own fathers (1 Tim. 5:11).

A SPIRITUALLY MATURE LEADER

An elder is not a new Christian. “He must not be a recent convert” (ESV).[48]  A recent convert is too weak to lead. In addition, who wants to follow an untested Christian? Why would someone let the unskilled guide the flock and be an example to the rest? As Paul suggests, “He may become puffed up with conceit and fall into the condemnation of the devil” (ESV) This is “a concern that is part of the larger preservation theme in LTT [letters to Timothy and Titus]” as we see in 1 Timothy 3:6-7; 2:14-15; 5:14-15; 2 Tim. 2:26.[49] But Paul has a concern here for anyone who desires to be an elder who is an infant Christian because they will “become conceited” (cf. 1 Tim. 6:4; 2 Tim. 3:4). Elders ought to be mature Christians who have been battle-tested and can fight the good fight of faith. They not only fight but also show others how to fight and stay faithful. They have done this in their own household, and they will do this for the household of God. According to McGarvey, “a new convert would be more likely to fall into this sin than an experienced Christian because he would more recently have escaped the habitual service of Satan and would have less power to resist temptation.”[50]

A MAN OF INTEGRITY WITH A GOOD REPUTATION (WITH OUTSIDERS)

Finally, we see that an overseer “must be well thought of by outsiders” (ESV).[51] As rule of thumb, “The good which a church is capable of accomplishing in a community depends very much upon its reputation, and the reputation of the church depends much upon that of its representative men.”[52] When any Christian, especially the leaders or overseers do not live like Christ, this reflects poorly on the whole assembly. Additionally, if the unbelievers know, then certainly the believers know as well. The major problem is that even those outside of the Lord’s church are aware of their un-Christlike conduct, which ruins not only their own reputation but also negatively affects the image of the Church in the community. If an elder ever falls into reproach, “it not only hurts him but also brings reproach on the church and does damage—often irreparable damage—to the cause of Christ.”[53] Elders who have a bad reputation in the community become an obstacle to the gospel. “If the church’s reputation with non-Christians is to be maintained and the gospel is to be adorned with good works so that it continues to speak powerfully into their lives, an elder must have an excellent standing in the community outside of the church. A hypocritical elder brings disgrace upon himself and becomes entrapped by the devil, who leverages such a fall to destroy the church’s Christlike character and witness for Christ.”[54] C.K. Barrett said, “There is no need to multiply” the unbelievers’ “opportunities by unnecessary scandal, in addition to the necessary offense of the cross.”[55] In other words, if the world is against us, let it be because of their hatred for the Gospel; do not allow yourself to get in the way of the cross of Christ. It is for that reason that, as Roper said, “If the devil cannot discredit the message, he does his best to discredit the messenger.”[56]

CONCLUSION

We will always need men who possess these qualities to lead because we will always need men who are willing to shepherd the flock and oversee our souls. But we need men who are qualified. I believe we have a bright future that continues to get brighter each day as the Lord’s return draws near because God's people are led by shepherds who serve under the authority of the Good Shepherd. May we honor and submit to the oversight of the eldership.

END NOTES

[1] Köstenberger, 1-2 Timothy and Titus, 131.

[2] Schreiner, Handbook on Acts and Paul’s Letters, 383.

[3] Schreiner, Handbook on Acts and Paul’s Letters, 382.

[4] Köstenberger, 1-2 Timothy and Titus, 123.

[5] Chambers, Churches in the Shape of Scripture, 155.

[6] Schreiner, Handbook on Acts and Paul’s Letters, 382.

[7] Köstenberger, 1-2 Timothy and Titus, 123.

[8] Roper, 1 & 2 Timothy and Titus, 134.

[9] Schreiner, Handbook on Acts and Paul’s Letters, 382.

[10] Köstenberger, 1-2 Timothy and Titus, 125.

[11] Köstenberger, 1-2 Timothy and Titus, 126.

[12] Ferguson, The Church of Christ, 323.

[13] Spain, The Letters of Paul to Timothy and Titus, 55.

[14] Dahyton Keesee, “Caring for the Church (1 Timothy 3),” Truth for Today 17 (1997): 28.

[15] An elder is to be “above reproach” (Tit. 1:6) and “not open to the charge of debauchery or insubordination” (Titus 1:7).

[16] McGarvey, Eldership, 59.

[17] Roper, 1 & 2 Timothy and Titus, 136.

[18] Köstenberger, 1-2 Timothy and Titus, 127.

[19] See also, Titus 1:6.

[20] “That he should be the husband of one wife, forbids having less than one as clearly as it forbids having more than one.” (McGarvey, Eldership, 56)

[21] R.F. Collins, Accompanied by a Believing Wife: Ministry and Celibacy in the Earliest Christian Communities (Collegeville, MN: Liturgical Press, 2013), 225.

[22] According to Craig Keener this “refers to one’s current marital status and behavior; validly divorced people who remarried were considered married to one spouse, the second one, not to two spouses.” (612)

[23] Schreiner, Handbook on Acts and Paul’s Letters, 383.

[24] This is an attribute that applies to all older and younger men (Titus 2:2, 6) as well as older and younger women (1 Tim. 2:9, 15; Titus 2:5) and believers in general (Titus 2:12).

[25] Allison, Sojourners and Strangers, 215.

[26] Allison, Sojourners and Strangers, 215.

[27] See Titus 1:8.

[28] I. Howard Marshall, Critical and Exegetical Commentary on the Pastoral Epistles (Edinburgh: T&T Clark, 2006), 163.

[29] McGarvey, A Treatise on the Eldership, 60.

[30] See 1 Tim. 2:12; 2 Tim. 2:24; Titus 1:9; 2:1-10.

[31] Allison, Sojourners and Strangers, 215.

[32] Allison, Sojourners and Strangers, 219.

[33] Other translations read in a manner that suggests the elder is not a drunk, “not given to drunkenness” (NIV), “no drunkard” (NRSV), and “not a drunkard” (ESV). The CSB softens this a bit more by saying, “not an excessive drinker.” Regardless of how many modern translations have softened the meaning of μὴ πάροινον, this phraseology “is not merely drunkenness that is here prohibited, as McGarvey suggests, “If it was, we would doubtless have the word which is appropriated to the expression of that idea.” Rather, it “contemplates a man who is given to a freer use of wine than was customary among strictly sober people even though he might never become intoxicated.” (Eldership, 61)

[34] See also 1 Tim. 3:8; Titus 1:7; 2:3.

[35] In the Old Testament (Lev. 10:8-11; Prov. 31:4-5; Is. 5:22-23; 28:6-7), we see that “those engaged in the Lord’s work, including those who taught, were warned regarding the negative effect of wine and strong drink.” (Roper, 1 & 2 Timothy and Titus, 137-138)

[36] See also Titus 1:7; 3:2.

[37] Roper 138.

[38] Schreiner, Handbook on Acts and Paul’s Letters, 384.

[39] See 1 Tim. 6:10; 2 Tim. 3:2, 4-5, 9-10; Titus 1:7.

[40] Köstenberger, 1-2 Timothy and Titus, 129.

[41] McGarvey, Eldership, 59.

[42] See Titus 1:6.

[43]“The father’s firmness” promotes obedience, and “his wisdom makes it natural to obey, and his love makes it pleasurable to obey.” (Denny Petrillo, Commentary on 1, 2 Timothy & Titus, 39)

[44] Allison, Sojourners and Strangers, 216.

[45] Roper, 1 & 2 Timothy and Titus, 140.

[46] “The argument is from the lesser to the greater: if such a man can't manage (προΐστημι) his own family, how can he be expected to care for God’s church? The implied answer is self-evident: he cannot.” (Köstenberger, 1-2 Timothy and Titus, 130)

[47] Köstenberger, 1-2 Timothy and Titus, 130.

[48] “The word is used in early Christian inscriptions with the meaning ‘recently baptized.’” (Spain, The Letters of Paul to Timothy and Titus, 61)

[49] Köstenberger, 1-2 Timothy and Titus, 130.

[50] McGarvey, Eldership, 54.

[51] See Titus 1:13.

[52] McGarvey, Eldership, 54.

[53] Roper, 1 & 2 Timothy and Titus, 142.

[54] Allison, Sojourners and Strangers, 217.

[55] Barrett, The Pastoral Epistles, 60.

[56] Roper, 1 & 2 Timothy and Titus, 142.