Elders in the Church

Titus 1:5-9

January 15, 2006

 

Over the past several years I've engaged a wide-range of people on the subject of elders. Most though not all, have been Baptists' or those from a congregational polity. Some have contacted me in desperation as they have sought to bring change to dysfunctional church leadership structures. Others have been curious through regular reading of Scripture. They've noticed the multiple references to elders in the New Testament church and realized that the explanations side-stepping plural eldership did not square with the Word of God. Some have been convinced that their churches needed to adopt an elder leadership framework of government, yet they also realized that many resist any kind of change, especially when it affects "the way we've always done it."

 

One leader on the mission field told me that elder plurality is a major issue in his region. New churches are being formed, and as they seek to establish the church's government, even nationals that are unfamiliar with the traditions and arguments against elder plurality in America, see it in the Scripture and want to move in the biblical direction.

 

Since we've already crossed that bridge a number of years ago, our responsibility is to make sure that we maintain a solid biblical understanding of elder plurality and that we make the most of it. The reason is vital. We are not just another organization in town. We are a local body of the church of Jesus Christ. We have been purchased at the cost of lifeblood of the Son of God. We have been entrusted with the mission of demonstrating and proclaiming the gospel of Christ. We exist, not for ourselves, but for the glory of our Head, Jesus Christ. So, we must seek to order our individual and corporate lives according to the instruction of Scripture. Elder leadership has been given the body of Christ for its growth, unity, and development.

How do you describe the New Testament office of elder? Paul didn't have to tell Titus the need for elders, the reason for elders, or even offer lengthy explanations of elders' duties. As he spoke of the elder's character, Paul also gave us a good glimpse of the elders' priorities in the church.

 

1. Plural leadership (v. 5)

 

Why is elder plurality necessary? Notice that Paul left Titus in Crete to "appoint elders in every city as I directed you." "Elders"-plural in "every city"-singular makes it clear that in the churches on this little island in the various cities, each was to have multiple elders. Multiple might have been two or three, but the language leaves no doubt that Paul intended plurality. Every occasion that elders are addressed in the New Testament, with the exception of speaking concerning a single elder, the plural is used. I can think of a number of reasons that elder plurality is essential in the local church.

 

(1) Mutual accountability: every minister needs accountability. Though involved in spiritual leadership, he is still faced with the problem of indwelling sin. He is prone to give way to the flesh. As one in a position of leadership, he often has much attention focused on him, and much occasion to elevate self or fall prey to pride or be led astray by temptations of various stripes. Accountability among the godly leaders of a local church helps to sharpen each one's spiritual sensitivities.

 

(2) Mutual support and encouragement: more than one set of shoulders handles every load that comes the way of those ministering in the church. When facing a disciplinary situation, the pastor does not stand alone but has others shouldering the burden of counseling, exhorting, instructing, and bringing the erring one back to the flock. The ones ministering the Word will have equals in this spiritual labor to offer feedback on the effectiveness of preaching and teaching. Due to the confidentiality existing among elders, each one can openly share burdens, pray for one another, and exhort one another without fearing that someone will use a difficult situation to undermine his ministry.

 

(3) Increased wisdom: one man has limited insight and wisdom in dealing with given situations facing the church. Multiply the wisdom by multiplying those involved in spiritual leadership.

 

(4) Diversity of gifts: no one man has every gift necessary for the total ministry in the church. But as plural elders are established in the church, the differing gift-mix of those set aside as elders increases the effectiveness of ministry. Where one is strong, another is weak; where one is weak, another is strong. Since all seek to labor together for the glory of God, then it matters not who has the stronger ability in a given situation.

 

Thus humility is a natural result of men laboring together in plurality, seeing that we need each other in the body of Christ.

 

2. Proper ordering of the church (v. 5)

 

This verse has an explicatory conjunction (kai), translated as "and," that explains why Paul left Titus in Crete. It could be translated as "so including" or "especially" (William Mounce, Word Biblical Commentary: The Pastorals, 387). The implication is that the reordering or setting in order on the island of Crete would be furthered by elders.

 

The word translated as "set in order," is used only here in the NT and means to "to set straight thoroughly in addition to." The middle voice makes it emphatic. The root word means "new order," or "reformation"; the preposition in compound intensifies the word, helping us to understand in a fresh way Calvin's emphasis of "semper reformandi," or the church always reforming.

 

"The ministry of the church," writes John Piper "is primarily the work of the members in the activity of worship toward God, nurture toward each other and witness toward the world. Internal structures for church governance are not the main ministry of the church, but are the necessary equipping and mobilizing of the saints for the work of ministry." So the congregation at large must focus on mobilization for ministry rather than spend its time worrying over governance. That responsibility is entrusted to the smaller body of the elders. Piper adds, "Governance structures should be lean and efficient to this end, not aiming to include as many people as possible in office-holding, but to free and fit as many people as possible for ministry [P. Newton, Elders in Congregational Life, 59].

 

What were some of the issues in Crete? Behavior and personal lifestyles bearing too much similarity to the Cretans demanded that the church's practice be reformed. Doctrinal aberrations, such as "Jewish myths and commandments of men who turn away from the truth," had swept through the churches and needed exposure and correction. False professors of Christ, who "profess to know God, but by their deeds they deny Him," called for the need of setting forth the gospel with clarity, and offering ongoing teaching, that demonstrated the characteristics of believers.  All of this called for discipline - through instruction, exhortation, and corrective measures.        

 

What if Titus had tried to do this alone? In spite of being an apostolic representative he would have been skewered! These people had reputations of ruthlessness!

 

Also, to set things in order, the elders would have been involved in organizing the churches for both instruction and mission. They would have followed the apostolic pattern of making disciples, baptizing them, and continually teaching them the things of Christ. They would be teaching the Cretan believers the gospel and how to apply it to every area of life. That's indicated by the two strong gospel passages in this little epistle. Paul demonstrates how our personal and social and corporate behaviors are motivated by the gospel. Titus and the elders that followed his leadership would have taught the same.

 

3. Setting an Example for the Church (vv. 6-8)

 

These were first generation Christians that had little idea of what it meant to live like Christians. "Liars, evil beasts, lazy gluttons" were their examples! So how would these believers understand how to treat their families, their employers, their employees, their slaves, their masters, and their fellow believers? They key was found in elder plurality.

 

Elders are to be Christianity with skin on! We still have the same need in our day as the world bombards us with every kind of ungodliness at every level of life.

 

(1) Examples at home (v. 6)

 

Devotedness to his wife is evident in the statement, "one woman man." I think that so much time is spent debating whether Paul means that (a) he must be married, (b) he cannot be divorced and remarried or (c) he cannot be a polygamist, that the major point is missed, "a one woman man" The elder is devoted singularly to his wife. He seeks to love her as Christ loves the church.

 

He's devoted to his children as well, and they recognize his faith in Christ, the priority of living out the gospel, and Christian convictions in the home. There's debate on the meaning of the adjective modifying "children." It is most naturally and most prominently used throughout the Pastorals as "faithful." "Having faithful children" is the literal rendering. John Piper, William Mounce, and others agree. Piper comments: "So the idea seems to be of children who are well bred, orderly, generally obedient, responsible, and reliable" (Elders in Congregational Life, 54).

 

Brian Chappell agrees on "faithful children" as the correct rendering as well. He writes, children "generally relates to children in the home, under the parent's authority;" "... the word for children is plural. We are not necessarily looking at the beliefs and actions of one child but at the character of the family as a whole." He further notes, the translation of faithful rather than believing, "better communicates the intended meaning that our assessment is to be based on observations of children's conduct and convictions made over time, not on isolated statements or actions" [K. Hughes and B. Chapell, Preaching the Word: 1 & 2 Timothy and Titus, 296-297].

 

I believe that this is further noted by the negative that follows: "not accused of dissipation or rebellion." In other words, they are not out of control. Their father exercises judicious oversight, carrying out teaching, training, instruction, and as necessary, corrective discipline.  Their faithfulness is shown by the way they respond to his fatherly leadership.

 

(2) Examples in personal conduct (vv. 7-8)

 

"Above reproach" is the umbrella characteristic of an elder. It controls the whole of his life. It is not a call for perfection or else no one could ever serve as an elder. But it does mean that he is conscientious about the way he conducts his life; he seeks to make sure he does not have dangling areas that would be a discredit to Christ or detract from the reality of the gospel. He doesn't have to constantly cover up or lie about his behavior. What you see in him at church is what he is at home, at work, in the community, and even when no one is watching him.

 

Is this a high standard? Yes; but is it an unreasonable standard for any Christian? Absolutely not! And that is just the issue; elders are to lead out in demonstrating Christian character so that they might be an example for all of the church (Heb. 13:7).

 

I've been in various situations through the years with different people who, when something questionable arises, might say to me, "Oh, you can't do this because you are a preacher!" I quickly tell them, it is not because I'm a preacher but because I'm a Christian that I'm constrained in my behavior. Note the other areas of exemplary behavior.

 

(a) "Not self-willed"- i.e. he is not obstinate and arrogant in the way he acts as though the world revolves around him. He avoids the unteachable spirit of one who uses others rather than serves them, or who carelessly tramples over others to achieve his own desires.

 

(b) "Not quick-tempered" - i.e. not one who is hot-headed who lives by a hairpin trigger mentality or who has a short fuse. Relationships matter to the elder, so he demonstrates patience and longsuffering with others.

 

(c) "Not addicted to wine" - On the island of Crete, the Dionysian cult would have been prominent, which included drunkenness as part of its worship. These Christian leaders were never to be mistaken for leaders in the Dionysus cult! They were to exercise self-control and restraint in their appetites.

 

(d) "Not pugnacious" - The elder is not to be a bully or one given to fighting or heavy-handedness.

 

(e) "Not fond of sordid gain" explains that the elder guards himself in the area of covetousness and greed. He works hard, demonstrates a strong work ethic, refusing to gain money or things indiscreetly or dishonestly or through crass manipulation of others, especially the church.

 

(3) Examples in relationships (vv. 7-8)

 

There is a sense that everything in vv 7-8 has to do with both personal behavior and relationships. But I would point particularly to the characteristics of v. 8 regarding relationships.

 

(a) "Hospitable" - Rather than being a bully or using people for selfish gain, the elder is hospitable. The word literally means "love for strangers" or "love for foreigners." He's willing to open his home to others.

 

(b) "Loving what is good," is translated by some as loving those who are good or loving good things. The elder must have an affinity for good rather than the dark, evil, or questionable things.  Cleon Rogers states, it "denotes devotion to all that is best" [LEGNT, 508]. That involves how he spends his time and resources and what he seeks in relationships to others.

 

(c) "Sensible" implies that he keeps his head about him, that he has disciplined his life toward wisdom. The NASB translates the same word in 1 Timothy 3 as "prudent" (sophrona). He is sensible because he engages his mind; he seeks to be wise in what he says and does.

 

(d) "Just" implies that the elder has a keen sensitivity to upholding right standards of conduct and honoring God's laws.

 

(e) "Devout" refers to his personal piety - a phrase often misunderstood due to the negative way it has been used in our day. It simply means that he is concerned to live a holy, devoted life to Christ as his Lord in all things. Holiness means something to him!

 

(f) "Self-controlled" implies that he has learned to keep himself under divine restraint. Rather than giving way to folly or foolish living or sensual desires or crass language, the elder has learned to rein in the natural impulses of the flesh.

 

4. Managing -not owning the flock.

 

The elder is described as being "an overseer," (v. 7) a term that was commonly used in the Greek world for those who managed city governments, but further he is called "God's steward" (v.7). That comes out of the common practice of a particular slave serving his master by managing the affairs of his household. He didn't own the household. He served the Owner by wisely bearing the responsibilities entrusted to him for keeping the household safe, efficient, and well-cared for.

 

Peter reminded the elders of his day that the flock did not belong to them. It was "the flock of God" and they were to exercise oversight (the verbal form of overseer) for the flock's best interest.  (cf. 1 Peter 5:2-3)

 

This means that elders are servants not lords! I recently heard about a church with elders that ruled, rather than served and led. In a heavy-handed way-and frankly, in a very unchristian way-they got rid of the pastor, took charge of church property and bank accounts, and ordered the church to submit to their demands. That is not biblical eldership! That is lording over the flock rather than being God's stewards.

 

Servant leadership must characterize elders. Just as Jesus Christ came not to be served but to serve, even so must those who are God's stewards over the church. The elder must never allow the picture of Jesus Christ, girded about with a towel, stooping to wash the disciples' feet, leave his mind. He who knew that He was going to the cross, that He would be buried, that He would be seated at the right had of power, stooped and served. He cared for His little flock. He nurtured them, loved them, gave them direction, corrected them, affirmed them, and served them in menial ways. He was faithful as God's steward over the flock entrusted to Him. The writer of Hebrews tells us "Christ is faithful over God's house as a Son" (Hebrews 13:6). That is the calling of elders to be faithful stewards over God's house even as the Lord Jesus.

 

5. Engaging in Ministering the Word (v. 9)

 

The last verse in this explanation of elders in the church, calls for three regular practices in the elder's ministry.

 

(1) He must be steadfast in knowing and applying the Word to his life.

 

(2) He must be committed to teaching sound doctrine.

 

(3) He must be ready and willing to reprove those who oppose by life or lips sound doctrine.

 

The one distinguishing difference between elders and deacons is that elders must engage in teaching the church. The deacons might do the same, as we see with the deacon prototypes of Stephen and Philip, but that requirement is not laid upon them. The spiritual work of the elders in shepherding God's flock demands that they be faithful as student of Scripture.

 

(1) He must be steadfast in knowing and applying the Word to his life.

 

Since elders serve the body as examples of Christians they must have a strong grasp of the gospel, and how it applies to all of life. He is to live and breathe the gospel. He must find delight in digging into Scripture, discussing it with others, and testing his own doctrine against the touchstone of God's Word. He doesn't just prepare lessons to teach but embraces that word as necessary for his own soul. Since he is also involved in giving direction to the church and correcting other's lives, he must receive his motivation and content for these things through the Word.

 

(2) He must be committed to teaching sound doctrine.

 

The fact that Paul emphasizes "sound doctrine" or "healthy teaching," demonstrates that doctrine matters to an elder. He recognizes that the heart of biblical understanding centers on sound doctrine. It's strange in our day that so little attention is given to doctrine, yet it is only sound doctrine that sustains the life and invigorates the health of the church. 

 

Consider how sound doctrine had been neglected in the churches of Crete. This led to some embracing false teaching and others embracing ungodly behavioral practices. Teaching sound doctrine was not viewed as an elective for those interested in going deeper in the faith. Rather, teaching sound doctrine sustained the vitality of the church. Neglect it, and the church might still have an outward form of a Christian assembly, but inwardly it dies and breeds all manner of deceit and sin. 

 

(3) He must be ready and willing to reprove those who oppose by lips or life sound doctrine.          

 

Anyone that enjoys confrontation has to be a little demented! Since Paul explained that an elder must not be quick-tempered or a bully, it goes without saying that he doesn't relish confrontations. Yet when the gospel is at stake; when the health, unity, and vibrancy of the church hangs in the balance; when someone totters on the brink of spiritual or moral ruin, the elders rise to the challenge. And confront, they must!  

 

Elders are not to be out trying to pick doctrinal fights, but they are to rush to battle when necessary as stewards over God's household.     

 

The occasions have been few but memorable when our own elders have had to take a stand in this arena. It is not something that we would necessarily announce or call attention to unless the opposition to the gospel had become a public issue. Like a spiritual S.W.A.T. team, elders must maintain doctrinal sensitivity, and be ready to engage any that would bring threat to the body of Christ.

 

Conclusion

 

One of my greatest delights in ministry is being able to serve together with my fellow elders at South Woods. Knowing that I do not stand alone or minister alone or bear burdens alone constantly encourages me.

 

There are other men in this body that God is preparing to serve as elders. It may be in a year or five years or fifteen but He prepares for faithful service! Pray that the Lord might raise up more men to serve this body as elders. Pray that the church might faithfully follow the leadership of our elders. And pray that our elders might constantly know the grace of God in fulfilling the ministry entrusted to us by the Lord of the Church.

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