Category: Elders Qualifications

The phrase “not greedy for money” is found three times in the New Testament. Each time it is used as a qualification, either for an elder (1 Timothy 3:3; Titus 1:7) or for a deacon (1 Timothy 3:8). It is the Greek phrase, me aischrokerdes. A derivative of this phrase, mede aischrokerdos, is found in 1 Peter 5:2, and is translated “not for dishonest gain.” It again references the eldership, indicating that this should not be the motivation for an elder taking the work.

The phrase is very well defined. It would be inappropriate to put a man in the office of elder who would be tempted to use that office as a means of gain. Service as an elder or a deacon is to be a selfless act. It’s purpose is to help others, not further self-interests.

One who is greedy for gain (filthy lucre, KJV) is exhibiting a worldly character, not a godly one. Remember Paul’s words, “For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows” (1 Timothy 6:10). Instead, children of God recognize, “godliness with contentment is great gain” (6:6).

Paul accuses those who suppose that “godliness is a means of gain” to be “men of corrupt minds and destitute of the truth” (6:5). Such men are worthy of a withdrawal of fellowship (cf. 6:5), not an appointment to such an important spiritual position. “And having food and clothing, with these we shall be content” (6:8).

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The New King James version renders one of the qualifications of elder to be “not violent” (1 Timothy 3:3; Titus 1:7). The phrase consists of two Greek words: me, meaning no or not, and plektes.

The word plektes only occurs in these two places in the New Testament. The phrase is translated “no striker” in the King James Version. There is a similar term also given as one of the qualifications in Paul’s list, translated in the KJV as “not a brawler.” There would seem to be little difference between “no striker” and “not a brawler.” The NKJV tries to make a more obvious distinction by translating the two terms: “not violent” and “not quarrelsome.”

Many Greek scholars agree with the distinction shown in the NKJV, believing the second term to have had, (at the time of Paul’s writing), an emphasis on arguing rather than physical violence.

So, the word plektes seems to have, in Paul’s writing, a reference to physical violence. It is obvious that an elder should not be a man to raise his fists at provocation. In fact, no Christian should be physically violent with others. Consider Jesus’ words in Matthew 5:39, “But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.”

It is sad that violence is common to many men. It is pervasive in our society. However, it has no place in the life of a Christian, whose life is one of peace. It certainly can’t characterize a man who serves as an overseer of God’s people.

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The phrase “not given to wine” appears twice in the New Testament, both times as a qualification for elder (1 Timothy 3:3; Titus 1:7). There are two words in the Greek (me — not), an expression of absolute denial; and (paroinos — given to wine), a combination word. The first part (par) indicates nearness to or in the vicinity of. The second part (oinos) references wine — in this case fermented wine.

The meaning is simple. An elder is not to be in the company of alcohol. It should not be his practice to be around, to linger, or to be consuming alcohol.

This is certainly good advice for every Christian. The use of intoxicants indicates a severe lack of spiritual maturity. As Peter indicated in first epistle, “For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries” (1 Peter 4:3). You will note that the illicit practices of the Gentiles that Peter calls for us to give up include interaction with alcohol to every degree, from drunkenness to social drinking (“drinking parties“).

Remember these words from a book of wisdom, “Do not look on the wine when it is red, when it sparkles in the cup, when it swirls around smoothly; 32 At the last it bites like a serpent, and stings like a viper” (Proverbs 23:31-32). The worldly act foolishly every day, imbibing in self-destructive intoxicants. The Christian needs to be wiser in his walk.

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The Greek word didaktikos is found twice in scripture. The first mention of the term is in the list of qualifications for elders, located in 1 Timothy 3:1. The second mention is also penned by Paul in 2 Timothy 2:24. In both places the term is translated “able to teach” in the NKJV.

Thayer defines the term, “apt and skillful in teaching.” Vine agrees “skilled in teaching.”

Paul’s instructions to Timothy in 2 Timothy 2 are personal. He wanted Timothy to be skilled in teaching as a “servant of the Lord.” He also explains why. In this way, Timothy would be able to correct “those who are opposition” so that “they may know the truth” and that they may “come to their senses and escape the snare of the devil.” (vs. 25-26).

The same need is present among elders. As they are given the responsibility to feed the flock (as pastors), they are in need of an ability to teach. Also, Titus wrote that an elder must be able “by sound doctrine, both to exhort and convict those who contradict” (Titus 1:9).

All should strive to be “able to teach.” It is obvious that this attribute is a relative one. Ability varies, and one may be apt, or able to teach though not as capable or as talented as another. Too, ability increases with study and the acquiring of knowledge (cf. Hebrews 5:12-14).

Obviously, an elder must be a competent teacher. It is part of his ministry, and he can’t do his job without it.

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The New Testament admonishes Christians to be given to hospitality. It does so through command, as well as giving examples of this commendable behavior.

For example, Gaius was commended by John in 3 John 5-6, “Beloved, you do faithfully whatever you do for the brethren and for strangers, who have borne witness of your love before the church. If you send them forward on their journey in a manner worthy of God, you will do well.”

Elders are required to be hospitable (1 Timothy 3:2; Titus 1:8). As is the widow to be supported by the congregation (1 Timothy 5:10). Lydia is a wonderful example of a hospitable woman, “And when she and her household were baptized, she begged us, saying, ‘If you have judged me to be faithful to the Lord, come to my house and stay.’ So she persuaded us” (Acts 16:15). So, hospitality is not only an attribute of the mature. Even babes in Christ can and should be hospitable.

The word is familiar to us, and means essentially the same in both our modern English and in the New Testament Greek. The word is philoxenos, a compound word. Philo (love) and xenos (stranger, guest). As a love for guests is properly shown in doing for them, hospitality consists of entertaining, feeding, and expressing love by having such into your home.

The show of hospitality is an expression of much of what it is to be a Christian. Are you hospitable?

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The Greek word kosmios is interesting, occurring only twice in the New Testament, both times in Paul’s first letter to Timothy. In (2:9) it references the manner of dress appropriate for a Christian woman, and is translated “modest.” In (3:2), it is a qualification for an elder, and is translated in the NKJV “of good behavior.”

Thayer defines the term, “well arranged, seemly, modest.” Trench describes the term in this way, “The well-ordering is not of dress and demeanor only, but of the inner life, uttering indeed and expressing itself in the outward conversation.”

This characteristic is important for an elder, but not for elders only. One’s dress and demeanor can be said to accurately reflect the Lord only if it is seemly. The Christian is always to act, dress, speak in ways that are appropriate. This takes thought, effort and self-control.

You have heard the criticism, “Well that was completely inappropriate!” The Christian who shows good behavior always does what is seemly or appropriate for the situation. He always says the right thing, he always takes the appropriate action, always makes the proper decision. It is a part of his character. This trait comes naturally to some, but it certainly can be added through the process of growth and maturity (cf. 2 Peter 1:5-7).

What you are on the inside is exposed by your outward actions. Good behavior starts in the heart!

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The Greek word sophron, translated “sober-minded” in 1 Timothy 3:2, is found a total of four times in the New Testament. It is twice used as a qualification for the office of elder, in 1 Timothy 3:2, and Titus 1:8 where it is translated “sober.” It is also used as a wanted characteristic for older men “sober”, and finally as a wanted characteristic for older women, where it is translated “discreet” (cf. Titus 2:2,5).

Thayer defines the term: 1) of a sound mind, sane, in one’s senses; 2) curbing one’s desires and impulses, self-controlled, temperate.

While the attribute certainly applies to intoxicants, the application is much broader in scope. It is common to hear men described by an overriding trait. Some are hot-headed, others are frivolous, still others may be described as sensitive. A sober-minded man or woman is in control of their passions and desires.

Consider how important such an attribute is in the area of leadership. Being in control of one’s passions. Clear-headed amidst controversy and provocation. The ability to set aside selfish desires, and to act righteously despite any inclination to prejudice or volatility. It is not surprising that an elder is to show himself to be sober-minded. Oversight could hardly be effective otherwise.

The attribute, however, is one that is needed by all. Maturity helps in developing this trait, which is why Paul suggests it should be present in all older Christians.

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The Greek term (nephaleos, 1 Tim. 3:2, 11; Tit. 2:2), or its root (nephos, 1 Thess. 5:6, 5:8; 2 Tim. 4:5; 1 Pet. 1:13; 4:7; 5:8) are found nine times in the Bible, (references above).

Nephaleos is translated in the NKJV (as a qualification for an elder, or an elder’s wife) as “temperate.” The root term nephos is typically rendered “sober”, but is translated as “watchful” in 2 Timothy 4:5 and 1 Peter 4:7.

Thayer defines nephaleos — 1) sober, temperate; 1a) abstaining from wine, either entirely or at least from its immoderate use.

The typical use of the English term temperance is to abstain from wine, i.e. — the 19th century “Temperance Movement” in America. However, the overarching idea found in scripture is for a person to be watchful of any danger (temptation), and to restrict involvement to avoid it.

Examples of a sober individual. He does not drink, do drugs, gamble or party. He is not a frivolous person, and does not need to “settle down” or “grow up.” Because of his demeanor, he can be counted on, as temperance brings dependability. He is serious minded, so he is rarely caught unawares. He thinks about what is needed, and spends his time preparing to supply what he can. Consider that a godly person is not only characterized by his action (the positive things he does), but also by his restraint (the negative things he avoids). The temperate man is equipped to avoid the negative, pleasing God.

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The Greek term (anepilemptos) is used three times by Paul in his first letter to Timothy. In (3:2) it is translated “blameless”, and is a required qualification for the office of bishop. In (5:7) a number of instructions are to be given to widows, that they may be “blameless” before God. Finally, in (6:14) Christians are instructed to flee the love of money, and instead fight the good fight of faith, that they might be “blameless” until our Lord Jesus Christ’s appearing.

The word consists of the negative (a), and a root word that means “to seize.” It literally means: not to seize, or apprehend.

Consider a person who is a keeper of the law. He lives an honest life, and because of this is not in danger of being apprehended by law officers. “For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same” (Romans 13:3).

This, of course, does not mean that we must be free of false accusations. Such accusations are inevitable as we live for Christ. Because we are different, we will be defamed by those who are opposed to righteousness (cf. 1 Peter 3:16).

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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In 1 Timothy 3, the list of qualifications is given for an elder. Regarding his character, attributes such as: blameless, temperate, sober-minded, of good behavior, not given to wine, not greedy for money, gentle, not quarrelsome, not covetous and humble are all listed. The list is similar in Titus 1. What they describe is an older man who is a mature Christian. One who has developed and practices the type of love and discernment that God requires of all who belong to Him.

There are other lists that are given in the New Testament which describe this kind of Christian. In Galatians 5, the apostle Paul gives us a list he defines as the fruit of the Spirit. The attributes are: love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness and self-control.

Continue reading “An Elder’s Demeanor” →

A quick word study of the qualifications of elders and deacons, given for the purpose of presenting two men (one for the office of elder, and one for the office of deacon) to the congregation.

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This passage is one of only two in the New Testament that list the qualifications for elders. The other passage is 1 Timothy 3:1-8.

The importance of elders is intimated here, as Paul tells Titus to “set in order the things that are lacking” (5). A congregation that does not have elders needs them to be in accord with God’s design. While it would be wrong to appoint men to the task who are unqualified, every congregation should develop men for this important work.

Note also the phrase, “must be” in verse 7. These are qualifications, not suggestions. As indicated, only men who are married with children who are faithful can scripturally serve. They are to be blameless, and in control both of their emotions and their desires. They are to be hospitable, and sober-minded. They must be familiar with scripture and willing to take a stand for the truth of God’s word, when it is attacked by evil men.

In every generation there are men who oppose the truth of God. In His wisdom, He has equipped the church to deal with and defeat those in opposition. Among other things, this is the elder’s work.

1 Timothy 3:1-7

Paul’s list of qualifications outlines for us the type of men God wants to serve as overseers among His people.

The picture drawn is of men who are experienced, righteous, wise, knowledgeable, able and proven. They have shown by their domestic lives an ability to guide and nurture the souls of those in their care. They exhibit a self-discipline and demeanor that assures an even handed treatment of important issues that may trouble brethren. They have a familiarity with God’s word that allows them to defend the truth against those who would lead the flock astray.

These guidelines are divinely ordained. As such, they are not mere suggestions. In other words, those who do not meet the qualifications should not be appointed to serve. We do not know better than God, and do not have the right to make an “executive” decision and appoint a man who we “believe” would serve well despite his lack of qualifications. God is the “executive” and has the final say in who should serve in this important work.

As Paul wrote, “A bishop then must be…” (vs. 2).

Guest Speaker Shawn Abraham explains that the qualifications listed in Titus 1:6-9 regarding the elder are worthy characteristics for every Christian to aspire to. The lesson explains what the qualifications are, and how they can be applied to the lives of individual Christians.

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