Category: Elders Qualifications

The Lord left the synagogue in Capernaum and immediately went to Peter’s house.  (There is evidence the location of both the synagogue and Peter’s house are still known).  The village of Capernaum was small, and the two buildings are located close together.

There Jesus healed the mother-in-law of Peter. It was a compassionate action by Jesus, allowing her to then serve Jesus, Peter, Andrew, James and John. Most interesting, there is significance in what the event reveals about Peter.

First, Peter had the domestic qualification of being “the husband of one wife” (1 Timothy 3:2) to be an elder of the Lord’s church. And he was an elder (cf. 1 Peter 5:1). Consider that the qualifications listed in 1 Timothy 3 and Titus 1 are requirements, not suggestions.

Second, Paul was able to use Peter to show the legitimacy (scriptural basis) for supporting the work he did. He indicated that he and Barnabas had the right to “take along a believing wife, as do the other apostles, the brothers of the Lord, and Cephas” (1 Cor. 9:5).

Having discussed the question, “Does one child constitute children” in Paul’s list of qualifications, we now turn our attention to the qualification itself, listed in 1 Timothy 3:4-5.

“One who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?)”

Continue reading “Having His Children in Submission” →

In our study of the qualifications of elders we have researched all of the qualifications other than the two that deal with a man’s children. These two qualifications, listed in 1 Timothy 3:4, (“one who rules his own house well, having his children in submission with all reverence”), and Titus 1:6, (“having faithful children not accused of dissipation or insubordination”), are the most difficult for Christians to understand.

We have already mentioned the importance of avoiding speculation. It is a mistake to try to determine the “Why?” of a qualification, unless that “Why?” is stated in the text itself. Of course, there is an indication of this in 1 Timothy 3:5, “for if a man does not know how to rule his own house, how will he take care of the church of God?”

Continue reading “Is a Single Child … Children?” →

The final three qualifications for elder that we will be discussing in our series are the domestic qualifications listed in 1 Timothy 3 and Titus 1. These qualifications are the most disputed in the list. So, we will use longer articles to fully address them.

A few things to consider in our discussion. First, there is a danger in speculation. We can get caught up in our own personal views of the why or how things should be, and actually read into the text something that is not there. Please distinguish between what the text says, and what we might think it should mean. Second, as in all things we must be patient in the midst of disagreements. Our call as Christians is to unity. The study of truth should never cause division between those who love it.

Continue reading “The Husband of One Wife” →

The Greek word translated self-controlled in Titus 1:8, is egkrates. This adjective only occurs here in the New Testament, though the noun form enkrateia is found numerous times (ex: Acts 24:25, Galatians 5:23, 2 Peter 1:6).

Thayer defines the term: having power over, possessed of (a thing). Mastering, controlling, curbing, restraining. Strong defines the term: strong in a thing (masterful); self-controlled (in appetite, etc.) temperate.

An elder needs to have mastery over his desires and inclinations. When God created us with desires, He intended us to interact in accord with His will. We are told to “be angry, and do not sin” (Ephesians 4:26). That the marriage bed is honorable and “undefiled; but fornicators and adulterers God will judge” (Hebrews 13:4). That we are not to walk as the Gentiles walk, “in the same flood of dissipation” (1 Peter 4:4). An intemperate man is not worthy of the eldership.

In the New King James translation, the Greek term is translated “self-controlled” primarily because in modern English the term “temperate” (as found in the KJV) is used primarily regarding the use of alcohol. It is important to note that control over ourselves and our inclinations should be present in everything. “Whoever has no rule over his own spirit is like a city broken down, without walls” (Proverbs 25:28). It is a fruit of the Spirit (cf. Galatians 5:23), to be added to our faith (cf. 2 Peter 1:6). It will be present in every Christian who is pleasing God.

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The Greek term hosios is found in Titus 1:8, as one of the qualifications for elders, and is translated holy. This is one of 8 times the term appears in the New Testament manuscripts (Acts 2:27; 13:34,35; 1 Timothy 2:8; Hebrews 7:26; and Revelation 15:4; 16:5). As Vine notes in his definition of the term, it is used to refer to God, Jesus, certain Messianic promises to David, and to the character of Christians. It is found 41 times in the Greek translation of the Old Testament (Septuagint).

In Titus 1:8, the reference is to a character trait that must be present in those who would serve as elders. Strong defines it as proper, right, pious, hallowed. Thayer says it refers to those pious toward God, with a special and preeminent sense in which it refers to the Messiah Himself. Vine states that it refers to being religiously right, holy (as opposed to that which is unrighteous or polluted).

All Christians should have this character trait. When we consider that Jesus is perfectly holy, as His disciples we seek to be as He is. This requires us to acknowledge His authority, and to seek to submit to His definition of rightness and piety.

It is not enough to be religious. We must be religiously right. It is not enough to be pious, our piety must be toward God and His will. It is not enough to act as others see to be proper. We must act as God determines is proper. Then, and only then, are we holy. “Because it is written, ‘Be holy, for I [the Lord] am holy’” (1 Peter 1:16).

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The word “just”, translated from the Greek term dikaios, is a common word in the New Testament. It occurs 81 times in 76 different verses. The primary definition of the term is, according to Thayer: righteous, observing divine and human laws, one who is such as he ought to be.

This term, dikaios, is translated “righteous” a total of 41 times in the KJV of the New Testament. It is this wide sense of the term that is most common. A righteous (dikaios) person is upright, virtuous, and keeps the commands of God.

For example, in Luke 6:1, the term is used to describe the parents of John the Baptist, Zacharias and Elizabeth, “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.”

In Titus 1:8, the term is found as one of the qualifications for elder. The term is translated “just” here, and seems to have a narrower definition than that found in the verse above.

Thayer states of the term dikaios: In a narrower sense, rendering to each his due; and that in a judicial sense, passing judgment on others, whether expressed in words or shown by the manner of dealing with them.

So an elder should be a just “judge” in his dealings with the flock. Here there is found the need for compassion and fairness in the exercise of oversight. Consider the destructive nature of a man in that position that does not deal fairly with brethren. His actions must instead be right, or just.

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The NKJV phrase, “a lover of good” appears only in Titus 1:8, as one of the qualifications of an elder. It is translated from the Greek word philágatho ).

This Greek term is from the root philos (fond of) and agathos (that which is good). Though the KJV translates the term, “a lover of good men”, it is important to note that there is nothing in the definition of the word or the context that limits it only to men. An elder is to be fond of all that is good. Here, the RSV, NKJV, ESV, and numerous other translations rightly leave off “man.”

The lexicographers all offer simple definitions of the term. Strong — fond of good; Thayer — loving goodness; Vine — loving that which is good. The term is plain, and easily understood.

Interestingly, the negative aphilágathos is found in 2 Timothy 3:3, when referring to ungodly people of the last days. Here the translation reads, “not loving good.”

The elder should have this as a part of his character because every Christian should have it as a part of his character! One of the identifying characteristics of the child of God is that he hates darkness, and loves the light. As Paul wrote in his treatise on love, that “it does not rejoice at wrongdoing, but rejoices with the truth” (1 Corinthians 13:6).

We are children of the light. Each of us are to love righteousness, and reject sin.

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This interesting phrase consists of two Greek terms, the familiar (me), translated “not”; and the word (orgilos), translated in the NKJV “quick-tempered”.

The word orgilos, an adjective, only appears in Titus 1:7. It appears four times in the Septuagint (the Greek translation of the Old Testament), in Proverbs 18:48, 21:9, 22:24, and 29:22.

Though the adjective only appears once, the verb forms (orgizo and parorgismos) and the noun (orge) also are found in the New Testament. Of interest is the verb (orgizo) in Ephesians 4:26, “‘Be angry, and do not sin’: do not let the sun go down on your wrath.” “Be angry” indicates provocation, and Vine states in this passage it indicates a “just occasion for the feeling.”

Everyone gets angry, but is there a legitimacy to the anger? If so, one may be angry, but is not allowed to let that anger cause him to sin — “do not let the sun go down on your wrath.”

It is not acceptable, though, to be prone to anger, or soon angry (Thayer and Strong’s definition of our word). In the KJV the phrase is translated “not soon angry.”

This should be true with every Christian. “For pressing milk produces curds, pressing the nose produces blood, and pressing anger produces strife” (Proverbs 30:33).

For an elder, to be quickly provoked to anger leads to destruction rather than edification. Overseers are to feed and protect the flock. This takes patience, and a mildness of manner that is incompatible with being “quick-tempered.”

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The word self-willed comes from the Greek term (authades), that is found two times in the New Testament. In Paul’s list of qualifications for elders in Titus 1:7, it is preceded by the word “not”, i.e. – “not self-willed.”

Thayer defines the term: self-pleasing, self-willed, arrogant. It comes from the root words autos (self) and hedomai (to please).

In 2 Peter 2:10, the word is used to describe the ungodly character of false teachers, and is coupled with the word presumptuous.

W.E. Vine states that it, “denotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will.”

Biblical leadership necessitates an attitude of service rather than entitlement. Peter establishes this in his admonition in 1 Peter 5:2-3, that the elder is not to serve “for dishonest gain” nor “as being lords over those entrusted to you.”

The self-willed person is not particularly concerned with how his decision affects others, because he is focused on his own pleasures and desires. It is an inherently selfish characteristic, and has no place in the Christian’s life. God calls us to humble ourselves, and to be selfless in our love for God and man.

There are few things as destructive to the welfare of God’s people than a self-willed man serving as an elder.

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We have already studied a Greek term (anepilemptos), that occurs several times in 1 Timothy, and is translated by the English term blameless. Interestingly, there is another Greek word used by Titus in his list of qualifications for elder that is also translated blameless. It is the word (anegkletos). While the words are different, the meaning of the two words is for all intents and purposes identical.

So, if you were considering the qualification of elders there are two words, but really one qualification under consideration. Blameless correctly defines both.

The word Titus uses consists of the negative (a), and a root word that means “to call in.” Literally, to not call in. Vines describes the term: “with nothing laid to one’s charge (as the result of public investigation)… It implies not merely acquittal, but the absence of even a charge or accusation against a person. This is to be the case with elders.”

As noted in the discussion of the first term, this can’t be stretched to indicate that false accusations would automatically disqualify a man to serve as an elder. If this were so, God’s people would be at the mercy of those who are opposed to righteousness (cf. 1 Peter 3:16). So we note what we said before regarding the other Greek term.

“The idea is to be a person against whom no accusation can be proven. This requires righteous living. No matter the attack, it is destined to failure because the character and reputation of the Christian is unassailable. This is a lofty, but worthy goal to seek and to meet.”

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1 Timothy 3:7 states that in order to be qualified to serve as an elder, a man “must have a good testimony among those who are outside.” Unlike some of the other qualifications, there is a reason stated for this qualification, “lest he fall into reproach and the snare of the devil.”

This qualification is straightforward. “Must” is an imperative. It is absolutely necessary because of the importance and nature of the position of elder. “Good” means pleasing, commendable. “Report” in the context of this verse is described by Thayer, “In an ethical sense, of testimony concerning one’s character.” “Are without” has reference to “those who do not belong to the Christian church” (Thayer).

This does not mean that false accusations will not be made by those antagonistic to the church (even Jesus suffered the same). It does mean that any true accusations that would sully a man’s reputation in the world would disqualify a man, lest he bring reproach to the people of God. He must not be worthy of blame! “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (1 Peter 2:11-12).

If he lacks character, Satan will snare an elder. He will use the man for his own purposes, and hinder truth.

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The word novice, found in 1 Timothy 3:6 comes from a Greek word that is used only here in the New Testament. It is the word (neophytos). Thayer defines the term: newly planted… a new convert, neophyte… one who has recently become a Christian.

It is necessary that a man be a Christian for some time in order to serve as an elder. One who is newly converted is not qualified to serve. Why is this? It is simple, living in the world does not equip a man to serve as an overseer of the Lord’s people. Becoming a Christian does not automatically change that truth, as experience and effort is required to grow in the faith sufficiently to be so equipped.

(1 Peter 2:2), “as newborn babes, desire the pure milk of the word, that you may grow thereby.”

(Hebrews 5:14), “But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.”

In our context (1 Timothy 3:6), the Holy Spirit states that being a novice may lead one to be puffed up with pride. Consider what may happen to a babe in Christ who is appointed as an elder. He has not yet learned humility, and could easily become inordinately “proud” of such an honor. One who has experience and knowledge would not be so vulnerable to the same vice of pride that plagued the devil and led to his condemnation.

We need “meat-eaters” to serve as elders, not babies!

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The Greek term under consideration, amachos is found only twice in the New Testament, both times as a qualification for eldership (1 Timothy 3:3; Titus 3:2). In the NKJV it is translated by the phrase “not quarrelsome” in Timothy, and “to be peaceable” in Titus.

In a previous article, it was noted that this term is quite close in meaning to plektes, translated as “not violent” (NKJV, 1 Timothy 3:3; Titus 1:7). In the lexicons, the two words are defined in virtually the same way. Thayer defines amachos — not contentious; abstaining from fighting.

We also noted that there may have been a slight difference at the time of Paul’s writing in the usage between the terms. Where plektes seems to have carried more of the idea of physical violence, amachos seemed more to denote a willingness to argue or quarrel. Hence, the translation in the NKJV.

It is obvious that a pugnacious personality would not serve a man well in the work of shepherding. A tendency to argue or quarrel when presented with challenges that require a peaceable spirit would be counterproductive. Of course the same thing is true for every Christian.

Remember that Abraham called for an end of bickering and fighting with Lot and his herdsmen. His reason? “For we are brethren” (Genesis 13:8). This is a lesson that each of us would do well to learn and heed!

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The Greek word epieikes appears five times in the New Testament. The NKJV consistently translates the term “gentle,” (“gentleness” in Philippians 4:5). The KJV uses “gentle” for three of the five occurrences, but uses the term “moderation” in Philippians 4:5, and patient in 1 Timothy 3:3.

In 1 Timothy 3:3, the word is listed as a qualification to serve as an elder. In Philippians 4:5 and Titus 3:2 it is encouraged as a quality for all men. In James 3:17 it describes the wisdom that “is from above” along with other gracious characteristics.

The word is defined by Thayer: “1) seemingly, suitable; 2) equitable, fair, mild, gentle.” Interestingly, it is a word that is difficult to match in the English. One scholar uses the phrase “sweet reasonableness.” It seems that the idea includes a willingness to compromise regarding one’s own standing or rights in order to be humane or reasonable.

With regard to the eldership, it would require a man be willing to give consideration to particular circumstances in order to determine what an appropriate response would be. It would be an attribute able to heed Jude’s direction, “And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh” (Jude 22-23).

This type of gentleness must be present in an elder, but is needed and appropriate for every child of God.

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