Despite the fact
that many denominations routinely ordain women elders, the Apostle Paul’s
instructions to Timothy and Titus make clear that the divinely directed pattern
is for the gender of an elder to be male. Further, the apostle declares that
serving as an elder is “work” and that a man must be willing and desirous of
doing such work. It is not simply an honorary office. And, the character of a
man suitable for this work is to be defined by the word “blameless.”
The gender
qualification is disturbing to those who advocate the political correctness of
contemporary culture. And by his own later admission many a man has been
appointed an elder because of the urgings of others, not his own desire to do
the job. Some may be pressured to serve “because if you don’t we won’t have an
eldership” or because his wife wants to see the “honor” bestowed upon him, or
for a host of other reasons. And a number of elders are appointed without really
understanding the “work” of an elder.
And the
qualification that a man who holds the office is to be “blameless” has led to
the exclusion of many good men, because this requirement is misunderstood. On
the other hand, men sometimes have been appointed who can’t be said to be
blameless, in violation of God’s will.
Only Men Are To Serve As Elders
The context of
Paul’s instructions to Timothy and Titus make clear that only a man can serve
as an elder. He says in 1 Timothy 3:1-2, “This is a faithful saying: If a man
desires the position of a bishop, he desires a good work. A bishop then must be
blameless, the husband of one wife…” And in Titus 1:6 he writes, “if a man be
blameless, the husband of one wife…”
It is appropriate
to note that the Greek word translated man in the New King James Version is not
definitive. By that word alone we could not be sure the apostle is referring to
a male instead of simply humankind. Because the word is not definitive, the
translators of the King James Version translated it “man” in Timothy and “if
any” in Titus.
However, the
context easily resolves the issue. This person who may be an elder must be “the
husband of one wife,” say both texts. A woman, obviously, can’t be the husband
of one wife.
Further, in 1
Timothy 3:4-5, the apostle writes that the prospective elder must be, “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?)”
We know from
Ephesians 5:22-24 than wives are directed to submit to their own husbands and
that “the husband is the head of the wife, as also Christ is head of the
church.”
Thus, common sense
and scripture combine to demonstrate that an elder learns the skills of leading
a local congregation by the leadership he has exercised in the home. Only a man
is authorized to be leader or head of the home, thus only a man can be
qualified to be an elder.
The work of an elder involves the exercise of authority. In Hebrews 13:17 we are exhorted to “Obey those who rule over you, and be submissive, for they watch out for your
souls…” The words “obey” and “rule” and “be submissive” demonstrate that
authority adheres to this job. It is not authority as exercised by the rulers of
the Gentiles (Matthew 20:25-28) and elders aren’t “lords” over the flock (1
Peter 5:1-3), but it certainly involves the congregation voluntarily submitting
to or obeying the leadership of their elders.
All that is said
to demonstrate that a woman is not permitted to lead in such a way. In verses
immediately preceding his instructions to Timothy regarding elder
qualifications, Paul writes, “And I do not permit a woman to teach or to have
authority over a man, but to be in silence. For Adam was formed first, then
Eve. And Adam was not deceived, but the woman being deceived, fell into
transgression” (1 Timothy 2:12-14).
So, to understand
that a woman would be qualified to serve as an elder, one must disregard God’s
directions for the leadership of the home and the church.
Desire For The Work An Absolute Necessity
It almost goes
without saying that a man who doesn’t desire to be an elder will make a pretty
poor “overseer” or “shepherd” of the flock. It is both reprehensible and
harmful when a man agrees to be an elder when he doesn’t really want to serve.
It is a direct violation of God’s decree and demonstrates a callous disregard
for the will of God.
Further, it should
be noted that the apostle says if a man desires the office or position of a
bishop he desires a good “work.”
If we only had the
English words “office” or “position” before us, we might reach erroneous
conclusions, since it is not uncommon in politics for men or women to be
elected to an office and really do no work. Some offices are created as
honorary positions. But the apostle, by divine guidance, closes that door when
he refers to the eldership as a “work.”
It is arguable
that the desire to serve as an elder needs to begin in one’s youth, before a
man is fully qualified. If more young men would have this focus as they
consider the women they choose to marry and as they contemplate how they will
raise their children, imagine the larger pool of qualified men from which the
church could appoint elders.
As all the other
qualifications in combination also suggest, the desire to be an elder must be
rooted in a desire to do the Lord’s will, see the kingdom grow and help others
attain eternal life.
An Elder Must Be Blameless
The requirement of
blamelessness is found in both 1 Timothy 3:2 and Titus 1:6. But a misunderstanding of this
qualification has led some to conclude, directly or by implication, that no man
is qualified to serve as an elder. But if this term is interpreted to mean a man
who has never sinned in his life or never makes a mistake, such would clearly contradict Romans 3:23, which declares “all have sinned and fall short of the glory of God.”
But the words used
by Paul mean “one against whom no evil charge can be sustained” or “not open to
accusation” or “one who cannot be called to account.” The meaning is similar to
the phrase “above reproach.”
Now, let’s use the
common sense God gave us to understand the directions (scriptures) he also gave
us.
If a Christian is
an obedient believer in the Christ who died for our sins, and if the church is
the body of those saved from their sins (Acts 2:47), then we must conclude that
every Christian and every member of the church has sinned sometime in the past.
If blameless means “never sinned” then Jesus is the only man who could ever be
termed blameless.
However, when a
person obeys the gospel of our Lord and savior, his sins are remitted,
forgiven, washed away and remembered no more.
If a man’s life as
a Christian is marked by a high degree of obedience to God and a willingness to
repent anytime he finds sin or error in his life, then he will be blameless.
When sin is repented of and forgiven, it can’t be held to a man’s account.
The idea here is
very similar to that depicted in 1 John 1:5-10 in reference to “walking in the
light.” It is necessary to walk in the light, yet John declares that if a man
says he has no sin or never sins, he’s a liar. However, “if we confess our
sins, he is faithful and just to forgive us our sins and to cleanse us from all
unrighteousness.”
What we must look
for in an elder is a man of maturity whose sins are relatively infrequent and
who demonstrates ready repentance when sin is found in his life. That’s the
example and pattern that needs to be shown to the whole congregation.
What we sometimes
forget is that all Christians are called upon to be blameless. The Apostle Paul
wrote to the troubled, divided and often sinful church at Corinth, “that you
may be blameless in the day of our Lord Jesus Christ” (1 Corinthians 1:8). The
context shows that such blamelessness won’t be attained by personal perfection
but through the working of Christ. Christ’s death on the cross provides for
forgiveness of sins committed before we obey the gospel and for sins committed
after we become Christians.
What is certainly
illogical and improper is imbuing blamelessness with narrower meaning in
reference to elders than to others. Deacons also must be blameless (1 Timothy
3:10) and widows supported by the church must be (1 Timothy 5:5-7). Preachers
must be blameless or unrebukeable (1 Timothy 6:14).
It should be the
objective of every Christian to live a life holy and free of sin. The
qualification in reference to a potential elder calls for selection of a man
whose character and behavior reflect having achieved this to a high degree.
Again, absolute perfection is not in view, but a life of walking in the light.
This will include readiness to avail oneself of the pardon available by
repentance.
Finally, as proof
that “blameless” refers to a life habituated in righteousness and a
willingness to repent when occasional sin occurs, readers are pointed to the
example of the Apostle Peter.
Peter was the once
impulsive disciple who vowed that though others might stumble, he never
would—yet denied the Lord three times as Jesus was being tried before his
crucifixion (Matthew 26:33-35, 69-75). This same Peter, after the Lord’s
ascension, after he had first preached the gospel to both Jews and Gentiles,
had to be rebuked by the Apostle Paul for hypocrisy because he followed the
lead of Judaizing teachers and refused to eat with
some Gentiles (Galatians 2:11-14).
Now, consider that
Peter was an elder, as well as an apostle, and thus subject to the
qualification of blamelessness (1 Peter 5:1). If blamelessness means that a man
has never sinned or erred during his time as a Christian, Peter would have been
unqualified to be an elder.
Conclusions
The qualifications
we’ve examined demonstrate that the Lord is looking for men experienced in
successful leadership of their homes who have a great desire and eagerness to
lead fellow saints as they have fellow family members toward righteous, godly
living.
Sought is a man
whose life is characterized by righteousness, which includes a humble spirit
willing to repent when sin is discovered in his life. When repentant and
forgiven, he is unblameable or unrebukeable
in the sight of God and men. When sins are blotted out or expunged from the
record, there is no basis for charging a man with sin (Acts 3:19).
This
qualification, like others we will examine in coming months, points to a man of
maturity in the faith. He is the man the Lord wills to lead the local church.
Next: The Elder’s family and domestic qualifications.
