"Godly Leadership"

INTRODUCTION

“Godly Leadership” ~

INTRODUCTION

Indeed – LinkdIn – The Ladders – GlassDoor – Monster…do you know what they all have in common? (Yes – no?) How about CareerBuilder? Does that help? Each of them are websites designed to help people find a job. A 2-15 report donw by the Pew Research Center discovered that 79% Americans used on-line research sources when looking for employment. If you’re looking for a summer job or a change – there are many great jobs listed on-line and some of them are really weird or odd. Here’s few actual jobs you could apply according to UnderCover Recruiter.

· LIST

If you’re looking for a job you can still go old school- you can get a copy of the Star Herald and check the job-listings. Many of the positions being advertised include the basic requirements or qualifications a candidate must have in order to get an interview and hired for the job. (Read specific add from Star Herald) Every position you might apply for at a business will have a few requirements and qualifications for the job. Companies to select the right people for the job—they need to ensure they are qualified for the position in order to ensure the company will be able to effective in their business.

Need

Did you know that the same is true for leadership in the local church? The church is not a business—it is a body—and yet God desires that His church has qualified leaders in place fulfilling their unique role and responsibilities. God cares deeply about the qualifications for leaders in His church. Following God’s design for the selection of leaders is a vital for us to effectively fulfill our disciple-making mission.

Preview

Take your Bible and open to the book of Titus. If you don’t have a Bible please use one in the pew and follow along – if you don’t own a Bible please take that home as a gift. Last week we began this new series in Titus called “The Essential Building Blocks of an Effective Church” Last week we discovered the Building Block #1 – does anyone remember what it was from ? Yes—“A Gospel-centered Ministry. If we’re going to be a church that develops dedicated followers of Jesus Christ who worship, grow, love, and share – we must have a gospel-centered ministry – because the gospel impacts our identity, leads to godliness, provides hope for the future, and we’ve been entrusted with sharing the good news! Today we consider “Building Block #2 in .

Before we dig into the text let’s review what we learned about this NT Letter. God is the author of this letter, penned by the apostle Paul to Titus between D 62-AD 66. We know that Paul had left Titus on the island of Crete (MAP). Today we uncover the second building block of an essential church. If you read the sermon title in the bulletin you already know it, if you didn’t it will be obvious as we read the passage. Turn your attention to . . (Read )

GODLY LEADERSHIP

Leadership

How many of you have ever filled out some type of personal survey, job application, or test that has a question like this. “What three words would your friends use to best describe you?” I hate those kinds of question. How am I supposed to know what “so and so” thinks about me? The question either causes me to well up with pride (they think I’m awesome) or raises my insecurities (“What are they thinking about me? The probably think I’m a loser. Does anyone ever think of me at all?). (I get the idea of the question but I don’t like them. The questions remind us that everyone has a reputation.

Do you know your reputation? How do you think people describe you? One of the cools things about our reputation is that it can change! Back in the day I definitely had a different reputation than I do now, Christ has changed my life and people have noticed, and yet there are some of my old friends that won’t ever let me forget my past reputation no matter how hard I try to run from it. Some parts of our reputation are true and some parts of our reputation are speculation & false.

Do you know our reputation as a church? Every now and again I’ll catch wind second hand how people describe Cornerstone Church and sometimes I’ll hear it for myself. Most of the descriptions are good, some are off the wall funny, and a few flat out false. There are lots of different words used to describe churches, there are rural churches, mega churches, traditional churches, contemporary churches, mainline churches, Pentacostal churches, new churches & old churches, and the list goes on and on. Most of us most to be a part of and know as being a “good” church, a “friendly” church, a “gracious” church, a “growing” church, a “healthy” church, a “fun” church, a loving church, a bible-teaching church, and an effective church!

Need

One of the things that I would love for the community to say about us is that God is effectively using us to impact lives for His glory in Greenfield and the surrounding communities. The Bible reveals that He wants to work in and through us for His glory. He’s called us to be “salt and light” in this world and “ministers of reconciliation” as we obey His call to make disciples of all nations. It’s important that we be faithful stewards of the work God has entrusted to us as His church. Therefore we must ask ourselves what we need in order to be a church that effectively impacts the world? “What the Essential Building Blocks of an Effective Church?”

This is the question we’re going to answer every week as we continue a new series through the book of Titus. Take your Bible and turn to the book of Titus. Titus is found in the NT between Philemon and 2 Timothy. The book of Titus is Paul’s letter to a man named Titus who was ministering to churches on the island of Crete. (MAP) The gospel had come to Crete after the amazing events in Jerusalem on the day of Pentecost when the HS was poured out on the first century believers and Peter was preaching of Jesus death and resurrection in many foreign languages. There were some Creten citizens in Jerusalem that day that were likely cut to the heart by the gospel and then brought the good news back to the island. On route to Rome Paul was briefly shipwrecked there and eventually went back to the island after being released from prison in Rome and took Titus with him to do some ministry among the churches on the island. Eventually Paul left Titus on the island of Crete to set things in order so the church could have an effective impact in the various cities located on the island. Therefore we’re going to uncover eight essential building blocks of an effective church. The church is an assembly of God’s people, much more than a building, and we need to uncover the essential things that will enable us to be effective disciples who make an eternal impact in our community as His church!

Can anyone remember the first essential building block of an effective church that we uncovered in ? (Gospel-Centered Ministry) Excellent! Last week we learned that it’s essential for us to have a “Gospel Centered Ministry for it’s the gospel that changes our identity (self-centered to surrendered sent out servants of God), promotes godliness, and brings the hope of eternal life! Today we uncover the second building block of an essential church. If you read the sermon title in the bulletin you already know it, if you didn’t it will be obvious as we read the passage. Turn your attention to . . (Read )

GODLY LEADERSHIP

Titus highlights the second essential building block of an effective church is “Godly Leadership” “Godly Leadership. highlights the importance of godly leadership. Titus’ “ministry assignment’ on the island of Crete highlights the priority of establishing godly leadership in the local church. The book of Titus, as well as the other NT letters, consistently reveal the importance of godly leadership in the local church.

Quote: “It is essential for Christian churches to possess some orderly scheme of government”[1] (Donald Guthrie)

God has ordained that His church be organized and led by godly leaders. Let’s take a closer look at together and the implications for our lives as a church.

I) The Ministry Assignment (1:5)

We begin in which reveals Titus’ “Ministry Assignment in Crete.” Titus’ “Ministry Assignment in Crete” was two-fold.

A) Organize the Churches (1:5a)

The first part of Titus’ ministry assignment was to “Organize the Churches” on the island Crete. In we read that Paul had left Titus on the island of Crete to “straighten out what was left unfinished” (NIV). Titus’ task on the island was to “set in order the remaining matters” (NET) or “put what remained into order” (ESV). Titus was charged with the task of “putting things in the proper manner; setting things right by way of correction. Paul’s challenge is a Greek word often used in the medical field to speak of “setting” a broken bone. Titus was charged with the task of arranging what needed to be set in order after Paul’s departure—things that were out of line in these young churches needed to be set right and things that were lacking needed to be established—and Paul believed that Titus was the right man for the job!

The gospel had likely come to Crete after the Holy Spirit’s arrival on the day of Pentecost. We know there were Cretan’s visiting Jerusalem on that day and heard Peter’s preaching of the gospel – some likely put their faith in Jesus and brought the message back to the island of Crete (). Paul and Titus had as come to Crete together (after being released from his first Roman imprisonment) to share the gospel in various cities but weren’t able to establish these local churches on the island. Therefore Paul “left” Titus behind “straighten out” (set in order) what was lacking among the local churches on the island of Crete. As we go through the letter we’ll see some of the things that were out of line in these churches included the destructive influence of false teaching & ungodly living.

B) Appoint Godly Leadership (1:5b)

The second part of Titus’ “Ministry Assignment” was to “Appoint Godly Leadership” in the churches on the island. The two-fold assignment are certainly connected! Titus’ task of setting things in order included the appointment of godly leaders.

In Paul reminded Titus that he had discharged him on the island of Crete to “appoint elders in every town as I directed you.” One of the pressing issues that needed to be set in order in Crete was the appointment of godly leadership in the churches. The Christian assemblies were without sufficient organization and lacked effective leadership! The need for Titus to appoint godly leaders in local churches had been a topic they had already discussed in the past. Paul had previously instructed Titus to complete this task of appointing elders and took the opportunity to remind him in this letter. Titus had the written authority from the apostle Paul to take of this task of appointing elders in each church in every town on the island of Crete.

Paul instructed Titus to “appoint” elders in every town on the island of Crete that had a local church. The word “appoint” highlights Titus’ responsibility of “assigning (men) a position of authority”—he helped each church determine and designate “who will be put in a leadership position—and notice that each church in every town had their own local leadership team. We have two specific names for these church leaders Titus appointed in the Cretan churches. We see that Titus appointed “elders” (1:5) who were also called “overseers” (1:7). The term “elder” (presbyteros) literally means “one who is older” (an aged man) but is used sixty (60) times in the NT in reference to the office of elder who serves as an appointed “church leader” in a local church. We don’t have an “age” requirement clearly outlined in Scripture—the NT doesn’t declare with authority that and elder must be at least 40 years old or 50 years old—but they must be “older leaders” and “old” enough to have the life experience and knowledge to counsel and lead. Therefore and “elder” is a seasoned man. In we see that an “elder” is also an “overseer” (episkopos) – an “overseer” is one who serves a leader in a local church – they have the responsibility of caring for the needs of a congregation as well as directing the activities of the membership. These two terms are used interchangeably for the official position of leadership in a local church (, & ). Titus was given the task of appointing “elders” who exercise oversight over a specific congregation as their spiritual leaders. The final act in the process was typically the “laying on of hands” to signify their appointment to this position of leadership (, )

We have a great deal of freedom from the NT when it comes to church organization and ministry. With that being said, we find that the basic biblical pattern for church leadership from the NT is threefold (NAC):

· The elders must come from within each local church

· There are character qualifications to be appointed to serve as an elder

· There is a plurality of leadership in the local church (not just one primary leader with all the authority & responsibility)

Paul’s charge implies that in order to fulfil this task Titus had to get to know each individual church, watching to see which men would be qualified to serve, and getting input from the believers in each church as they determine who should be appointed to lead the church in each city.

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II) The Leadership Requirements (1:6-9)

Having revealed Titus’ Ministry Assignment on the island of Crete, an assignment that included the appointment of godly leadership in the churches, Paul fittingly provided “The Leadership Requirements” for elders appointed to serve in the local church. Leadership in the local church is vital, therefore God has established clear and specific qualifications for leaders in the church. We find specific qualifications for specific leaders in the NT. In 1 Timothy we find a list of qualifications for deacons and a list of qualifications for elders. A quick review of these distinct leadership roles in the local church.

· Elders (“overseers”) are the shepherds who oversee the overall welfare of the church—as shepherds of the sheep they are called to lead, guide, feed, and protect the church.

· Deacons are faithful “servants” who care for the many needs in the church—they are godly leaders who are called to “serve” the church family.

You can take time on your own to compare the qualifications for both elders and deacons in 1 Timothy & Titus. You’ll notice the one primary difference in the list is the elders must be qualified to “teach”—they must be able to formally and informally promote sound doctrine and protect the church from false teachers. We’ll see this come to the forefront of the elder’s ministry in Titus. In we find a list of qualifications to serve as an elder in the church. Paul had left Titus in Crete to “appoint elders” in every town. The leadership position of elder in a local church wouldn’t be open for anyone. Titus was given specific qualifications a man must possess and exhibit before being appointed to serve as an elder. Titus would use this list to assess and evaluate if a man was qualified to serve as elder.

As we will see the majority of these qualifications deal with a man’s character – something far greater than His giftedness or ability – thus we see that “Godly Leadership” is an essential building block of an effective church. The elders and deacons are currently reading the book “Unity Factor” by Larry Osborne – and during our meeting last Tuesday we discussed the importance of unified and qualified leadership in our local church. We agreed with Larry’s assessment of why godly, unified leadership is so important—“as the leadership of the church goes, so goes the church.” I want you to know how grateful I am for the leadership of this church family. I want you to know that I’m committed to developing and appointing godly leaders who are committed to obeying the Lord as they serve and shepherd this church. Let’s take a closer look at these qualifications for elders in the local church. We’re going to look at this detailed list of elders requirements - there is “One Over-Arching Qualification” followed by specific qualifications in “Three Basic Areas of Life.”

A) One Over-Arching Qualification (1:6-7)

First, we begin with “An Over-Arching Qualification.” The “Over-Arching Qualification” is like an umbrellas that covers all of the others. First and foremost an elder must be “blameless.” Before a man can be appointed to serve as an elder in the church he must be “blameless.” We find this qualification listed twice in this list—an elder must be blameless (1:6) and an elder is “an overseer (exercises oversight over an assembly of believers) entrusted with God’s Work who must be blameless” (1:7). Elders must be blameless because they have been entrusted with the work of overseeing a local assembly of believers. Elders are shepherds who “watch over” God’s people – they are the shepherds of the sheep (). In this sense pastors are elders and elders are pastor. The repetition of being “blameless” emphasizes it’s importance and to be seen as the over-arching qualification over all the others. This qualification of being “blameless” is also listed in 1Timothy and becomes the umbrella that all the other qualifications/requirements fall under.

Now at first glance it seems that in order for a man to serve as an elder he must be perfect. If that were true, we would never have elders because no man is ever going to be perfect, only Jesus would be eligible to be an elder. Blameless does not mean perfect. The term “blameless” (NIV) is also translated as being “above reproach” and carries the idea of being a person who cannot be accused of anything wrong (“free from accusation”). A man is qualified to serve as an elder if they live their lives in such an exemplary way that if accusations or charges of inappropriate and ungodly behavior leveled at the man they would not stick! I’m not “blameless” or “above reproach” if someone could come to you and say “Your pastor is a dirty, rotten thief. I’ve heard and seen that he steals from Target all the time” if that accusation was true. If you caught me stealing or came to my house and half of my garage was loaded with stolen merchandise, the accusation is true and I’m not a blameless man. I would be unfit for the office of elder. But if it’s not true, I’m blameless of this charge. It’s certainly possible for a man to overcome their past and become a “blameless” man. A man could be unqualified early in his life but after a season of growth and a track record of integrity then he could become a wonderfully qualified candidate for leadership because he has become blameless. A blameless man is one who would not be open to attack or criticism in terms of his Christian life in general, as well as in terms of the characteristics (qualifications) that will be spelled out.

Therefore elders who serve must need to consistently examine their own lives, making sure that we continue to live our lives in a way so that no accusation could be brought to us and it would stick, we want to continually assess our lives to ensure that we are blameless and meeting the character qualifications in the NT. Now this “Over-Arching Qualification” of being “blameless” is the umbrella that covers all the qualifications in three specific areas of a man’s life.

B) Blameless in Three Basic Areas of Life

1) An Elder must be blameless in his Marriage & Family (1:6)

An elder must be blameless in his “Marriage & Family.” An elder must be blameless in his “Marriage & Family” We find this call in the two qualifications in .

· A Faithful Husband (1:6)

In we see that an elder must be “A Faithful Husband.” Paul reminded Titus that if a man is going to be appointed to be an elder he must be “the husband of but one wife.” This qualification has been debated throughout church history. Some interpret this very rigidly to mean that a man must be a married man and only married to one woman his entire life. If interpreted this way a “single” man, an unmarried widowed man who loast his wife but never remarried, a widowed man who did remarry, and a divorced man (single or remarried) would be ineligible and excluded from serving as an elder in the local church. Personally, I don’t hold this view. I don’t see strong evidence in the whole of the NT to defend this rigid position and I don’t think it’s the point.

The qualification is calling for “marital and sexual fidelity” (NIGTC) – to be “the husband of one wife” literally means “a one woman man” – thus calling an elder to be a man who is faithful to the one woman who is his wife. A man qualified to serve as an elder must be a faithful husband. A man can’t have more than one woman in his life – an elder can’t be a polygamist (more than one wife), nor can an elder can’t have a wife and a girlfriend on the side, nor can an elder have a wife all the while visiting prostitutes for sexual pleasure. This was a radical concept in a culture where polygamy and temple prostitution was common and accepted as the norm. If a man is going to be appointed to serve as an elder he must be faithful to the vows he made to his wife.

Therefore this qualification would not mandate that a man has to be a married man—this doesn’t automatically exclude “single” men, widowed men, or divorced men. A single man could be qualified to serve as an elder. The same “sexual purity” and “fidelity” would be expected in the life of a married man would be expected in the life of a single man. A single widowed man or a remarried widowed man could also be qualified to serve as an elder due to the teaching about widows and remarriage in the NT. (, , & ). It’s also possible that a divorced man could serve as an elder depending on the circumstances of his divorce—did it happen before he was a believer? Was the divorce biblically justified? Above all - Is the divorced man above reproach? In regards to a man who has been divorced, it’s certainly possible and very likely that his divorce would disqualify him from being an elder because as a result of his divorce he would not be blameless. It’s very likely that a man would not be “free from accusation” and ‘above reproach” because of the nature of his divorce and therefore would be disqualified from serving as an elder in the local church. Each of these situations would have to be carefully examined and assessed to determine if a man was “blameless.” I deeply appreciate the comments from Thomas Lea and Hayne Griffin Jr. in the NAC in regards to the serious assessment needed when considering the appointment of a divorced man to the office of elder.

Perhaps most significantly, a man under consideration to become an elder (or any other church leader) and who has been divorced and remarried should evaluate his own personal situation and the public perception of his circumstances before taking such a position. The spiritual maturity and personal characteristics required of a man to become an elder (cf. 1:9) should be evident in his choice to allow or refuse to allow himself for consideration to serve in formal church leadership. If he can reasonably assume that those in the Christian community, as well as those in the unbelieving community, regard him as blameless, and therefore not compromising the witness of the church, then he may allow himself to be considered. If, on the other hand, there is reason to believe that the church’s witness would be compromised by his serving as a church leader, then he should not allow himself to be considered. However, whether a Christian is considered qualified or disqualified to serve as an elder because of his previous marriage experience, the fact remains that there are places of significant Christian leadership available outside the formal structure of the church.[2]

Divorce is not the “unpardonable” sin –where sin abounds grace abounds – and we need to always be gracious, sensitive, loving, and understanding to each man’s situation. And yet one of the consequences of a divorce could be that it disqualifies a man from being an elder because he’s no “blameless” in this area of his life.

· A Spiritual Leader of His Children (1:6)

An elder must be “blameless” in his marriage and in his family.” An elder must be “A Spiritual Leader of his children. In we find this important qualification, an elder must be “a man whose children believe and are not open to the charge of being wild or disobedient.” Again, this doesn’t rigidly mean that an elder must have children but rather if a man has children in his home who under his spiritual leadership, do they profess faith in Jesus and living out their profession of faith through the pursuit of a holy life? An elder must be a man who is leading his own children to saving faith in Jesus, and discipling his children to live as faithful followers of Jesus, so that his children are not “open to the charge of being wild or disobedient.” An elder’s children must not be living lives of “dissipation or rebellion” (NET) or “debauchery or insubordination.” (ESV).

An elder’s children must not live in such a way that they can be accused or charged with living a “reckless” and “senseless” life—giving no thought to consequences of their deeds—they must not be caught up in senseless acts. An elder’s children must not live rebelliously, refusing to bow to parental authority and instruction, they must not be disobedient while living under their roof (). An elder’s children must not be known and proven to live lives of “sensuality and drunkenness” or “being unwilling to submit to God’s will or obey His word, as well as rejecting their father’s authority.

Obviously, no parent (mom or dad) can control what decision is made in regards to the gospel, and a dad can’t force his children to put their faith in Jesus and live a life set apart for Him. It would be detrimental to even try. With that being said, a dad should be the “spiritual leader of his children.” A dad can create a “greenhouse” for the gospel to take root in their lives of their children, praying for God’s saving work to happen in the hearts of their children, and when it does nurturing and shepherding their children’s faith in a way that keeps them from being consistently wild or disobedient. Children will disobey their parents, again we’re not talking about perfection and sin against God. And yet a dad’s ability to be a spiritual leader of his own family has bearing on their ability to be a spiritual leader in the church. If a man can’t lead his children so their profession of faith impacts their behavior then he’s disqualified from leading God’s family – and shouldn’t invest the time in doing so because it should be centered on shepherding their own children because their first ministry calling and priority must be his own family. Again, the emphasis on the man’s children reveals that being qualified to be an elder is wrapped up in his ability to lead his family. If a man is unable to train and govern his own family, how is he going to be able to govern and train God’s family? This qualification certainly implies that an elder is a man is “old enough” to be a seasoned father and being able to watch how he leads his family in the Lord. A man who is married and has a family must be able to demonstrate some proven leadership of his own family before he can become a spiritual leader in God’s family. Again this does not mean that a single man or a widowed man without kids can’t be eligible to serve—have they demonstrated the ability to be a spiritual leader in the lives of others who might not be in their home.

2) An Elder must be Blameless in Character & Conduct (1:7-8)

Secondly, an elder must be “blameless” in his “Character & Conduct. In we have a list of qualifications in the realm of a man’s “Character & Conduct.” Let’s take a look at them one by one—five negative prohibitions followed by six positive exhortations.

· Cannot be Overbearing (1:7)

An elder cannot be overbearing (1:7). The term “overbearing” is also translated as “arrogant” (NET) and “self-willed” (NASB). The Greek word denotes the character quality of being “stubborn” or “thinking you’re better than everyone else and looking down on others because you think you are better than them.” A man’s “overbearing” character and temperament is the result of his pride. A prideful man is a man who is self-willed and has a self-loving spirit which seeks to gratify self in arrogant disregard of others. An elder must be considerate of others and their viewpoints and using their leadership to promote God’s work and not their own agenda (NAC). Instead of being “kind, gentle, and gracious” () they are “overbearing” in their promotion of their own stubborn will and will arrogantly disregard others. An overbearing man has a serious character flaw and heart issue. An elder must be “blameless” in his character and conduct—the accuastion of being overbearing must not stick.

· Cannot be Quick-Tempered (1:7)

An elder cannot be “Quick Tempered.” A quick-tempered man is unfit to serve as an elder. A “quick-tempered” man has a tendency to get angry—he’s inclined to anger—he’s a hot-headed man. We all know people who have an extremely short fuse and their anger consumes and controls their lives. A man who is prone to anger is not qualified to serve as an elder. Over and over in Proverbs we are warned of the dangers of anger. (Proverbs).

- ~ “A quick-tempered man acts foolishly.”

- ~ “A hot-tempered man stirs up strife”

- ~ “A fool always loses his temper but a wise man holds it back.”

Certainly there will be moments when an elder will experience “righteous anger” but they cannot be men who are known as hot-heads. “Elders” are shepherds by nature and calling who must lead and care for people, they are men who must be “peaceable and not contentious” (). A man who deals with people out of anger will cause much distress and division in a congregation, therefore a man who can’t control his temper/anger is unfit for this leadership position. An elder must be blameless in his character and conduct—the accusation of being a “hot-head” must not stick.

· Cannot be given to drunkenness (1:7)

An elder cannot be given to drunkenness. An elder cannot be “addicted to wine” (NASB) or a “drunkard” (NET). A man who serves as an elder must not habitually drink so much that he becomes a drunkard. A man who drinks so much and so often that results in him being addicted to alcohol is not qualified to serve as an elder. Some interpret this to mean total abstinence but the Scriptures do prohibit the drinking of alcohol or declare the drinking of alcohol to be sin. The Proverbs reveal that one should approach the drinking of alcohol with wisdom—alcohol can be addictive and destructive—and the Scriptures reveals that drunkenness is a sin and opposed to God’s will. The Bible doesn’t say that an elder can’t drink alcohol but it says that an elder can’t be a drunk! The same is true for every follower of Jesus Christ. I know there are many different opinions on this matter, some might be troubled at the thought of a fellow Christian had a glass of wine or a beer at dinner and likely appalled if a leader in the church had a beer at the ballpark, and yet it is a matter of conscience and we can’t go beyond what the Bible says on this issue. Each person must make their own Spirit-led decision in regards to alcohol. We’ll come back to this issue in a few weeks as Paul gives Titus instructions on this matter for the older women in the church as well. Clearly, a man who is addicted to alcohol is unfit to lead the church for a myriad of reasons, but certainly at the top would be their need obey God’s will and overcome the addiction through the power of the Holy Spirit. An elder must be blameless in his character and conduct—the accusation of being a drunk must not stick.

· Cannot be violent (1:7)

An elder cannot be violent or “pugnacious” (NASB). The term violent here refers to a man who is “demanding, a bully, or a person who is inclined to quarrel and always ready to fight,” “combatitive” or even quite literally “a striker.” The “violent” elder who could be physically violent or verbally violent. Sadly, far too many church boards have been known to be a divided and hostile environment due to men whose violence would lead them to always “pick a fight” or even when pushed to the limit could “throw a punch.” An elder must be blameless in his character and conduct—the accusation of being a violent man must not stick.

inclined to quarrel or fight readily; quarrelsome; belligerent; combative.

· Cannot be greedy (1:7)

An elder must cannot be greedy.” In we see that an elder cannot be “pursuing dishonest gain” (NIV), “not fond of sordid gain” (NASB), or “greedy for gain” (NET). If you’re a fan of the King James translation it says an elder must “not be greedy for filthy lucre” which is just fun to say but unacceptable in the life of an elder. The phrase calls attention to a man who is shamefully greedy for material gain or profit—it addresses a man’s love of money and desire to gain material possessions and money as a minister of the gospel—a greedy man who is motivated by money and uses ministry to get more money. In the Scriptures we read about itinerate preachers and ministers who were taking advantage of others out of their greedy desire for money.

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Jesus warned his followers about the love of money. The love of money is the root of all evil and is a dangerous temptation for every believer, and can be an especially besetting sin in the lives of some ministers who are motivated by greed. An elder must be above reproach in his character and conduct—the accusation of being greedy man cannot stick.

· Must be Hospitable (1:8)

We now move from the “negative” prohibitions to the “positive” exhortations in regards to a man’s character and conduct. The first five vices are followed by seven virtues. An elder must be “hospitable.” In order for a man to be appointed as an elder in the church he must be hospitable—an elder must welcome in strangers and outsiders—he’s devoted to the welcoming others. Christian hospitality was especially important in the first century when traveling Christian were often exposed to danger and ill threats in the local inns, and many times Christians were persecuted and lost their homes, therefore believers would show open up their homes and welcome them. An elder must be willing to welcome people into their homes and shower them with loving care. An elder must be blameless in his character and conduct.

· Must be a Lover of Good (1:8)

An elder must be a “Lover of Good.” An elder must be “loving what is good” (NASB) or “devoted to what is good” (NET). An elder is a man devoted to people, things, and deeds that are beneficial and virtuous.

· Must be Self-Controlled or Sensible (1:8)

An elder must be “Self-controlled” (NIV) or you might have the translation which reads “sensible” (NASB/NET). The NIV translates it as “self-control” in the sense that it’s speaks of a person who is sensibleness causes them to be “moderate” in their behavior. A self-controlled or sensible man is able to exercise self-restraint over his desires, appetites, opinions, and actions. A sensible man is a man who masters his mind, emotions, words, and deeds. A man who lacks the ability to control and exhibit mastery over all areas of his life is unfit to serve as an elder in the local church. A man who lacks this sensibility and self-control must focus their attention and aim on maturing in this area of their lives. They cannot be given the task of leadership of the church before being able to exercise self-leadership over these key areas of their lives.

· Must be Upright (1:8)

An elder must be “Upright” and can be translated as “just” (NASB). In order to be an elder a man must be upright. The term upright speaks of a man who is “righteous” or “just”—he lives in accordance with what God requires—an elder is a man whose conduct & dealings with others conforms to what is right. An elder is a man whose life is characterized by what is right and doing what is right. An upright man will stand up for the needs and concerns for others. An elder cannot turn a blind eye to seeing “justice” or doing the right thing in every situation. An elder who is upright does the right thing—he admits his faults and wrongs, he asks for forgiveness, he tells the truth, and makes sure justice and righteous prevails in the lives of others.

· Must be Holy (1:8)

An elder must be “Holy.” An elder’s live must be “holy” or “devout” (NASB/NET). The term holy speaks of a man whose life is marked by being “pious and pleasing to God.” An elder’s life must be set apart to God and for God—his life is separated for devotion and service—and his life is marked by moral purity. A holy man is a man who is striving to be holy (set apart from sin) as God is holy.

· Must be Disciplined (1:8)

Finally an elder must be “disciplined” or “self-controlled” (NET/NASB). This qualification is connected to the previous mention of being “self-controlled” or “sensible.” A disciplined man is a man who is able to exercise self-control in all areas of his life. The call to exercise “self-control in all things” applies to all believers () but specifically a qualification for leaders in the churches. Discipline is needed in order to live a life of self-control. An elder must be a man who exhibits the discipline of self-control over his passions, emotions, words, and actions. An elder can’t live an undisciplined life that lacks self-control. A disciplined man has the wisdom and strength from God to live a life of disciplined self-control.

Paul has sketched out with these few well-chosen words the characteristics that must mark an “overseer”: He must love people and equally love virtue. He must be wise and prudent, must live in accordance with God’s law, must be devoted to God and seek to please him, and must manifest genuine self-control. With this blend of characteristics, the Christian leader is equipped by God’s grace to exercise the kind of oversight that a steward in God’s house, the church, should exercise.[3]

3) An elder must be blameless in Doctrine

Finally, we come to the final essential aspect of an elder’s life. An elder must be blameless in Doctrine. An elder must be blameless in Doctrine in order to fulfill his responsibilities as a shepherd of God’s people. Titus is reminded that a man who serves as an elder must “hold firmly to the trustworthy message as it has been taught—an elder must cling to God’s truth passed on to them, they must be committed to the faithful word that has been passed on to them—as an overseer of God’s people an elder must firmly belief (accept) and obey that has been taught to them by others. In the first century this would have certainly referred to the teachings of the apostles and the prophets—the teachings of Jesus had been passed on through them to the men who would lead the churches—so in our day an elder must belief and obey the Word of God that has been passed down to God’s people. An elder must be blameless in doctrine—they must be deeply devoted and absolutely committed to the truth of the God’s Word and the hope of the gospel—and they must “hold fast” to God’s truth for two specific ministry purposes as shepherds of God’s people.

· An elder is committed to God’s word so that he can encourage God’s people by sound doctrine (1:9)

First, as shepherds elder must hold firmly to God’s Word so that he can encourage others by sound doctrine. An elder is a shepherd who must have the ability to encourage others through their teaching of God’s Word. An elder must hold fast to God’s word so they can “give exhortation in such healthy teaching” (NET) or “exhort in sound doctrine” (NASB). A man who would serve as an elder must have a firm grip on the orthodox teaching of the Christian faith so they can encourage God’s people by sound doctrine. An elder must have a firm grasp on God’s truth so they can come alongside to “encourage and consol” other believers with sound teaching.” The elder’s commitment to the Word is connected to his ability to teach it to others, in order to shepherd the souls of those entrusted into his care he must be able to pass on God’s truth, teaching it to others in formal and informal settings (pulpit & the porch) so they will be encouraged along in their faith.

· An elder is committed to God’s word so that he can protect God’s people from false teaching

Secondly, elders are shepherds who must be committed to God’s word so he can protect God’s people from false teaching. In we see that an elder must “hold firmly to the trustworthy teaching passed on to them so they can “refute those who oppose it.” The elder’s tight grip on God’s truth is connected to their responsibility to protect God’s people from false teaching. At times an elder must be ready to stand up and defend gospel truth—they must be able to defend the orthodox teachings of the Christian faith that has been passed down—and they do this by “refuting those who oppose it (sound doctrine).” An elder must be deeply committed to God’s word so they can “rebuke” someone who has spoken wrongly about God’s truth or spoken against God’s truth.

The influence of false teaching was rampant in the first century and it’s remains rampant today. Every Christians should learn how to “defend” the basic doctrines of the faith—but the elders (shepherds & overseers) are required to defend the basic doctrines of the faith—and this can happen inside and outside the church. An elder must be able to encourage believers in sound doctrine and also gently yet firmly address when someone has spoken what is wrong or opposed to God’s word. If false teaching would creep into a Sunday school class, a home fellowship class, or even a friendly conversation an elder must be able to correct the error and promote sound teaching so believers will be nurtured in the faith. The elder must also be able to gently and kindly defend the faith when people outside the church—in cases when unbelievers oppose or speak against God’s truth—if asked or invited they should be able to defend the truth of the faith. An elder must be so committed to God’s truth that he knows when something is “off” or outright heresy in a conversation, in a class, in a book, on the inter-webs, or on t.v./movie. An elder is a “shepherd” who lovingly protects people from false teaching as opposed to a doctrinal hound dog who is on the prowl trying to sniff out error in every corner without grace, love, and compassion. An elder must be able to address false teaching publically and privately in an appropriate manner. The man must be able to use Scripture to teach them the error of their ways! (). In their attempt to be blameless in Doctrine they can’t violate the other qualifications of character and conduct already addressed in this passage. In other words they can’t be doctrinal watchdogs that are out to pick a fight, get angry, or use their leadership for selfish gain. An elder must hold tightly to the fundamental truths of Christianity, the reliable and trustworthy word that has been passed down as God’s truth, clinging to it, continually defending it, and never abandoning it!

III) The Priority of Appointing Godly Leadership

The exhortations to Titus highlights the second essential “Building Block of an Effective Church” – Godly Leadership. Godly Leadership must be and will be an essential building block for us a church. If we’re going to fulfill our disciple-making mission we must develop and appoint godly leaders in this church. Godly leadership will be a part of the foundation of who we are and what we do as a church. The necessity of Godly Leadership has profound implications for us as a church. We must be a church that makes appointing godly leadership a priority for effective ministry.

A) Present Leaders

Today’s essential building block has implications for our present leaders. The elders and deacons of this church are men that take their specific qualifications seriously. Our church ByLaws clearly spell out their qualifications to be in leadership. Each elder and deacon must continually strive to live out these qualifications by the power of the Holy Spirit. I can’t tell you how thankful I am to be serving with our team of elders and deacons. Pastoral transitions are always hard and these men have persevered in their leadership calling out of their commitment to the Lord and concern for you as a family.

· As elders - Mike, Roger, Jake, and myself are deeply committed to shepherding this family of believers faithfully by God’s grace and the power of the Holy Spirit. We love you deeply and want to be faithful and godly shepherds of this church.

· As deacons – Jerry, Mike, Joe, Jim, Kevin, Charlie, & Sean are deeply committed to serving this body faithfully by God’s grace and the power of the Holy Spirit.

The NT clearly reveals the priority of appointing godly leadership. The NT also reveals the mutual submission of every believer to one another, as well as the congregation’s responsibility to their godly leaders. that there is a special relationship between leaders and the congregation. Both the leaders and the congregation must fulfill their specific callings in order to promote and maintain unity. ().

· A congregation must be shepherded, instructed, & protected by godly leaders

· A congregation must honor & respect their godly leaders

· A congregation must obey their godly leaders

Leaders must live out their qualification and fulfill their responsibilities to the body. In turn the congregation must respond well to their godly leaders. Let’s pray this would be true of us as a church family.

B) Prospective Leaders

Secondly, we must consider the ‘Prospective Leaders” God is going to raise up in this family in the days to come. I’m committed to identifying, cultivating, and appointing the next generation of godly leaders in this church. God is going to call some of you to leadership in the days ahead. We’re going to see new elders, deacons, and ministry team leaders raised up to serve so that we can effectively fulfill our disciple-making mission.

Personal Ambition: For those of you who desire to serve as an elder, God’s word says that is a good thing – 1 Timothy says “if any man sets his heart on being an overseer, he desires a noble task.” Lay this desire at the Lord’s feet – ask Him to work in and through you, to prepare your heart, and consider the qualifications required for you to serve. Ask God to develop them in your life. Some of you might be interested in being a deacon some day – use and as a tool to assess your personal growth and readiness.

New Positions – In the next few months we’re also going to identify and appoint leaders to specific areas of ministry. We’re going to have ministry leaders over Missions, Worship, Children, Students, Adults, Men, & Women. Some of you might become a ministry team leader one day. Some of you will be asked to serve on a ministry team. Our ministry team leaders are going to be a vital part of our ministry effectiveness.

IV) The Process of Appointing Godly Leadership

Now let’s consider “The Process of Appointing Godly Leadership” at MBC. I want to outline how we’re going to appoint godly leadership at MBC. Here’s how the process of leadership selection will be done as outlined in the By-Laws and governed by the elders.

1) Elder Nominations

Men shall be nominated by members of Monument Bible Church and submitted to the elders. Each applicant will be carefully examined by the elders in the areas of character, competence, and chemistry – men qualified to serve will be considered for appointment based on the number of elders needed – and those men will be presented to the congregation for affirmation (2/3 of the membership must approve). An elder term is 3 years and additional terms may be served if re-affirmed by congregation.

2) Deacon Nominations

In the same way men will be nominated by the members of Monument Bible Church and submitted to the elders. The applicants will be carefully examined by the elders in the areas of character, competence, and chemistry – men deemed qualified to serve will be presented to the congregation for affirmation (2/3 of the membership must approve) A deacon term is 3 years and additional terms may be served if re-affirmed by the congregation.

3) Ministry Team Leaders

The elders will assess and appoint ministry team leaders. The ministry team leaders will serve for one year and can be reappointed on an annual basis.

Notice the appointment of elders and deacons invites membership participation. In just a few weeks we’ll begin taking Nominations for Elders & Deacons. You have the opportunity nominate someone to serve as an elder or deacon. The nomination doesn’t guarantee the person will be brought to the congregation for a vote of affirmation. Here is the timeline for Elder & Deacon Nominations.

- Complete Leadership Study & Submit Nomination (May)

- Elders will assess Nominations

- Select Candidates for Appointment (June)

Each candidate will be carefully examined to ensure they meet qualifications including assessment by elders, candidate’s self-assessment, and wife’s assessment.

· Candidates announced to Congregation (July)

Each elder & deacon candidate will be announced in the bulletin and share their testimony to establish.

· Congregation Affirmation of Leaders at Annual Meeting (August 26, 2018)

· New Leaders will begin serving September 2018

The entire process will be conducted in an orderly manner, handled with integrity, clearly communicated, and covered in prayer. Please begin praying for this process – the appointment of godly leadership must be a priority for us.

CONCLUSION

Refresh – There are a lot of “weird” and “odd” jobs you can apply for in life – “snake milker” – and each job has specific requirements and qualifications. In the context of the local church there are many “jobs” to do, and there are specific leaders called to fulfill specific roles and responsibilities. God’s Word reveals that He has specific designs for the structure of the church and has outlined the specific qualifications for leaders in the local church (deacons & elders).

Renew

As we consider the “Essential Building Blocks of an Effective Church” Titus teaches us that we must have a Gospel-centered Ministry” and “Godly Leaders.” If we’re going follow God’s design and effectively fulfill our disciple-making mission we must appoint godly leaders in this local body. We’ll make appointing godly leadership a priority and will have an orderly process to appoint godly ministry leaders, deacons, and elders. We will be a church committed to appointing godly elders—the men called to be the shepherds who oversee God’s sheep.

Renew

Restate

Godly men who are blameless in their marriage & family.

Godly men who are blameless in their character & conduct.

Restate

Godly men who are blameless in their doctrine.

Pray!

[1] Donald Guthrie, Pastoral Epistles: An Introduction and Commentary, vol. 14, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1990), 205.

[2] Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 281.

[3] George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 293.