The Important Task of Appointing Elders

Titus 1:6-9

This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.[1]

F

ollowing establishment of a church, the appointment of elders must surely qualify as one of the most vital tasks facing the church planter. Clearly, this was a priority for the Apostle Paul since we are told that he appointed elders in each church [e.g. Acts 14:23] and since he specifically left Titus to complete this work among the churches of Crete. Since many of the professed saints of God are confused about the definition of a church, it should be no great surprise that they do not consider the appointment of elders a vital issue.

What is a New Testament church? What characteristics give evidence that a church qualifies for as being a New Testament church? A New Testament church is an assembly of individuals who have believed the Good News that Jesus is the Son of God, crucified because of their sin and risen from the dead. Having believed, these redeemed individuals have been baptised on their confession of faith. Now united in faith, they regularly and voluntarily meet to build one another in the Faith, to advance the cause of Christ through winning others to the Faith and bringing them into the fellowship of the assembly, and to worship the Risen Son of God. As an assembly, they practise a congregational polity which calls each individual to submit to the teaching of the Word of God, seeking the Master’s appointment of those whom He wills to lead them in the Word. Those appointed to leadership bear the title of either deacons or elders.

Deacons bear responsibility for conduct of the benevolent ministries of the congregation and administrative care for the properties of the church. Elders are charged to be overseers of the work of God, providing spiritual leadership for the members and assuming the role of watchmen over the flock. Thus, it is vital that those appointed to these positions meet the biblical standard for such appointment and that the appointment process be conducted in a biblical fashion.

That is the purpose of this message for this day—to clearly set forth the conditions for appointment as elders and to discover the mechanism of that same appointment. In order to accomplish this vital task, I invite careful attention to the first chapter of Paul’s letter to Titus. In particular, I ask that you pay special attention to the sixth through the ninth verses of that letter. There, the beloved Apostle has succinctly stated the character required of those who shall receive appointment as elders and reference to the process for that same appointment.

Among the Churches of the New Testament, There was a Plurality of Elders. As I study the New Testament, I make a startling discovery. Nowhere is there an individual identified as the Pastor of a particular congregation. Nowhere is there an individual designed as “the elder” of a particular church. It is true that Peter identifies himself as “a fellow elder” as he appeals to the elders [1 Peter 5:1]. John refers to himself as “the elder” [2 John 1; 3 John 1], but it is abundantly clear that he is not speaking of himself as “the elder” of a church. The concept of a senior pastor, even the concept of a solo pastor, is foreign to the New Testament.

What we do find are elders—a plurality of mature men appointed by God—directing the labours of the churches. Consider the examples of the New Testament. James exhorts the sick to call for the elders of the church so that they might pray over him, anointing him with oil in the name of the Lord [James 5:14]. Writing Timothy in the preliminary pastoral letter, Paul speaks of the conduct of a local congregation. There, he states that the elders who rule well are to be considered worthy of double honour, especially those who labour in preaching and teaching [1 Timothy 5:17]. Also, Paul reminds Timothy to exercise the gift received when the council of elders laid their hands on him [1 Timothy 4:14].

As Paul was travelling toward Jerusalem at the conclusion of his final missionary journey, he stopped at Miletus. From there, he sent to Ephesus, requesting that the elders come to him [see Acts 20:17]. The decision of the Jerusalem council was pronounced, not by the Apostles alone, but by the apostles and elders of that congregation [Acts 16:4]. At the conclusion of the first missionary journey, Paul and Barnabas appointed elders in every church that they had established [Acts 14:23]. The first great relief effort mounted by the churches was dispatched to the elders of the various churches [Acts 11:27-30].

Admittedly, this is but a cursory examination of the issue of New Testament treatment of appointment of a plurality of men to serve as elders, but it serves to provide strong caution against the thought that a church can “hire” a pastor or that a church can have some body which is over the “pastor” or even that the church can content itself with one pastor. In our text, Titus is reminded that he had been left in Crete specifically to appoint elders in every town. I suggest it is significant that Titus is not enjoined to appoint an elder in each town, but that rather he is charged with appointing elders in every town.

There is another issue which is related to the concept that the New Testament provides a model of a plurality of elders, and that is that multiple terms are employed in speaking of the elders. Elders are pastors, and pastors are elders. Similarly, elders (or pastors) are overseers. Older translations of the Word of God translate the term “bishops” instead of using the more accurate term “overseer.”

That the three terms (elder, pastor and overseer) are synonymous becomes evident as we read the Scriptures. Consider the words of Peter to demonstrate this truth. I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble” [1 Peter 5:1-5].

Two of the terms in focus are used in the verb form, but all three occur in this passage which describes the labour of an elder. First, Peter addresses the elders. Generically, the word “elder” [πρεσβύτερος] refers to a fully mature man. Such a mature individual merits respect, and in employing the term to describe a leader of the church, the word becomes a term of respect for the office of an elder.

Those who are elders are encouraged to shepherd the flock of God. Shepherd translates the Greek verb ποιμαίνω. The nominal form of the word is ποιμήν, which is rendered “pastor” or “shepherd.” The word describes the spiritual ministries of the leader of the church. As shepherd of the flock, he is charged with the responsibility of feeding, guiding and protecting the flock of God.

Those who are shepherding the flock of God are to exercise oversight [ἐπισκοπέω], the verb form of ἐπίσκοπος, which is in older translations of the Bible usually translated “bishop.” Newer translations of the Word of God translate the noun “overseer.” The emphasis is upon the administrative responsibilities of the chief officers of the church. Whenever you see the term “overseer,” you should realise that it indicates strong leadership, but the term neither supports nor implies dictatorship.

The three terms—elder, pastor, overseer—are synonymous, differing only in emphasis even while referring to the same office. The leaders of the church are to accept their responsibilities willingly, being examples to the flock of God, not accepting their position out of desire for inordinate gain or by reason of personal ambition.

Another passage of Scripture which employs all three terms synonymously is Acts 20:17, 28. From Miletus, Paul sent to Ephesus and called the elders of the church to come to him. When those elders had arrived, the Apostle reviewed the ministry which he had conducted among them and then he solemnly charged them to fulfil the responsibility of elders. Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.

Again, we encounter three terms employed of the same men. These terms do not so much speak of levels of authority, but rather indicate diversity of function. The elders were made overseers by the Holy Spirit and they were charged to care for the church of God. In this instance, the word which is translated to care for comes from the same Greek verb which Peter employed—ποιμαίνω. The New American Standard Bible translates the word so that the responsibility of elders is to shepherd the church of God.[2]

Again, we note that it is God who makes the elders overseers, and as such, they are charged with the task of shepherding the flock of God. What is most important at this moment for the sake of our own future ministries is to note that elders are overseers, and that overseers are elders. The elders/overseers are also pastors. The terms refer to the diversity of tasks and responsibilities which accompany the position.

In our text today, Titus is charged with the responsibility of appointing elders in the various towns of Crete, and by implication, those elders are deemed overseers. Note the casual reference to overseers in verse seven when the subject is appointment of elders. An overseer, as God’s steward, must be above reproach [Titus 1:7]. Paul makes the point that overseers and elders are the same men.

Since the issue immediately at stake in this particular point is demonstration of the plurality of elders in the New Testament church, I refer you again to the text which we considered in a previous message, Philippians 1:1. You will recall that as Paul began his letter to the church in Philippi, he made special mention of the overseers and deacons. Again, this is indicative that there was a plurality of elders (or overseers) at least in that church, which is consistent with the model we find in the New Testament.

Elders are Appointed, not Elected. In the various text to which I have already referred, it is evident that God makes one an elder (or an overseer, if you prefer). One does not go to school to learn to be an elder. One need not be a graduate of seminary in order to be an elder. One need not meet approval by a particular denomination in order to be an elder. Elders are appointed by God.

In the account of Paul’s charge to the Ephesian elders while at Miletus, did you note that it was God who appointed them overseers of the church. Perhaps this occurred following a ceremony, but the wording would lead us to believe that God was responsible for the appointment, having equipped these men for this particular task. I suggest to you that the manner in which God appoints is through spiritual development of individuals. Those individuals who exhibit spiritual maturity, meeting the biblical standard which we shall shortly consider, have received God’s attention, preparing them for appointment.

This begs the question of how the appointment process works. What I do note in the whole of the New Testament, is that whenever elders are sought out, it is always by other elders, never by the churches. Search ever so diligently throughout the New Testament and we find no individual receiving “a call” from a church. God calls, but churches receive. What I mean is this, it is through either apostolic appointment or appointment by elders that men are elevated to the office of elders.

Focus with me on Acts 14:23, a passage which we will consider in greater detail in a forthcoming message. Paul and Barnabas, having completed the first missionary journey, now backtrack and visit the nascent congregations in the various cities where they had preached the Word. Were the disciples only encouraging these new Christians? No, the text tells us that they were equipping them for future service. And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed.

Though the Jewish congregations had elders [cf. Acts 15:2, 22], this is the first mention of elders in the Gentile churches. What is important for us to note is that the elders were appointed and not elected. I understand that those among us reading the Authorised Version (King James Version) of the Bible will read that the apostles ordained elders. It is but our inability to understand English as it was spoken in previous generations which leads us to err in this instance.

According to the Authorised Version, it was God who ordained the moon and the stars [Psalm 8:3]. However, no contemporary translation uses this term, but rather notes that God either set them in place or appointed them. Although we were taught that it is out of the mouth of babes and sucklings that God has ordained strength [Psalm 8:2 kjv], modern English speakers understand that he has established strength. The word “ordain” and the assorted cognates of the word, occur twenty-one times in the King James Version of the Bible. In each instance, the term simply means that God appointed.

Whatever else may be apparent, there is no mandate for laying on of hands, or of what has commonly come to be referred to as ordination in this passage. In fact, the commonly accepted concept of ordination is foreign to the New Testament, but that is a subject which must wait until a future study of the Word. What is important for our purpose at this time is that the Apostles appointed elders, but they did not ordain elders.

Often, preachers have contended that the verb which Doctor Luke used in this passage, means to elect by a show of hands. Indeed, that is the primary meaning of the word, but if you wish to use this argument, then you must note that the electing was not done by the churches, but rather was conducted by the apostles. Indeed, the churches appointed men to travel with the apostles as they delivered the gifts to the Jerusalem saints [2 Corinthians 8:19], but the subject of the verb in this instance is the apostles. It was the apostles who appointed or installed.

Permit me to draw your attention to the grammar used in this passage. When they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed. The pronoun they refers to the apostles who did the appointing. They appointed elders for them, that is the elders were not appointed by but they were appointed for the churches.

Timothy, an elder in the church at Ephesus, was instructed concerning conduct of the church, and more particularly, was instructed concerning the qualifications of elders. He was cautioned to not be hasty in the laying on of hands [1 Timothy 5:22]. In other words, those who were to be appointed to eldership were to be observed to ensure that they met the qualifications of the office. Deacons and elders must prove their integrity and devotion to ministry before appointment. Time is required to build confidence in those appointing and in those receiving. There is to be no heated rush to have elders simply because elders are needed. Better to struggle with minimal oversight than to rue hasty appointment of unqualified individuals to the office.

I direct attention once more to the text for the message. Paul reminds Titus that he was to appoint elders in every town [καταστήσῃς κατὰ πόλιν πρεσβυτέρους]. The word translated appoint [from the Greek verb καθίστημι] is a rather common verb which means to put in charge or to authorise.[3] In secular useage, the verb spoke of the appointment of a judge or a governor. More particularly, Kittel states that the verb implies to set in an elevated position or an office.[4] It is instructive for us to note that R. J. Knowling states that “the verb implies at all events an exercise of authority.”[5]

One of the great Anglican scholars noted for his abilities in translating the Greek was F.J.A. Hort, who wrote of these words to Titus, “Thus Titus was in this respect to do what Paul and Barnabas had done in the cities of Southern Asia Minor on their return from the first missionary journey.”[6] What should be apparent from these studies is that elders are not elected, but they are rather appointed.

Perhaps a catchy phrase will prove helpful in remembering this truth. Elders appoint elders; churches accept the appointment of elders. By this, I am not implying that elders are foisted on the churches, but rather I simply intend to state that the process of seeking out and appointing elders is done through the elders themselves. However, the churches over whom God appoints elders are responsible to either accept or reject the elders God appoints. If God has raised up elders as leaders, it should be apparent to all who give voice to receiving the ones whom God appoints.

Elders Must Meet a Biblical Standard Before Appointment. In the modern world of religion, credentials and connections have become vital for ordination and/or appointment to eldership. In the New Testament, however, character and calling are of paramount importance. In other words, where one went to school or whom one may know is of no particular value in discovering how God has worked in the individual’s life. What is important is whether the individual evidences a call to the position and that the evidence of that call is demonstrated through godly character.

Consider the passages which speak of the qualifications for appointment to eldership. The pertinent passages are Titus 1:5-9, 1 Timothy 3:1-7 and 1 Peter 5:1-5. Read these passages with me in the order given.

I left you in Crete … so that you might put what remained into order, and appoint elders in every town as I directed you—if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it [Titus 1:5-9].

The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil [1 Timothy 3:1-7].

I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble” [1 Peter 5:1-5].

Character counts! Overarching every other criterion vital to determining spiritual maturity is the need to be above reproach. The individual considered for appointment to eldership must be of such character than in his private life and in his public life, he brings no reproach to the cause of Christ. The opinion of outsiders is important in this instance, since they are watching to see the character of those leading the churches.

I do not wish at this time to go into great detail concerning what is indicated by this rather long list of character traits, except to note that the elders must be men of character. The sole criterion unrelated to character is the ability to teach which is mandated of those who would be elders. Teaching becomes vital since it will be through the act of teaching that an elder nourishes the flock and protects against error.

This raises an issue which is frequently ignored among those churches which seek to appoint elders. Elders are not appointed to serve on a board, but because they are to shepherd the flock, each elder must be an able pastor. There is no such creature as a “board elder” which can be justified through appeal to Scripture. Elders are servants of Christ, labouring among the flock of God as together they provide pastoral oversight, shepherding the flock of God.

You understand, of course, why the appointment of elders must not be hurried. Verifying character takes time. Verifying abilities in teaching require some time for assessment. The appointment process must not be reduced to a popularity contest, nor permitted to be decided by credentials or even by pressure from outside the congregation. The appointment process requires careful consideration, together with prayer as the elders seek the face of God. If the appointing elders have invested time in the presence of God, the elders which God raises up will be apparent to the congregation.

Here is what I find especially exciting. When a church is functioning well—elders providing oversight and deacons conducting the benevolent ministries of the church—the cause of Christ is advanced. In such a church, the people of God are nourished and the community of outsiders surrounding the church will be confronted with the call to faith in the Risen Son of God. The assembly will discover renewed harmony and strength as they receive the ministry which God intended for His holy people. Who among us resents the salvation of the lost and the growth of the Kingdom of God? Indeed, we rejoice in the salvation of sinners and in the unity of the Spirit among us.

The appointment of elders is not an end in itself, but it is rather an ongoing requirement for the continued health and growth of the church. When elders have been appointed, they are responsible to immediately begin the process of preparing yet others for future appointment. This permits each member of the Body to focus on that ministry which the Spirit of God has entrusted to him or her, conducting that needed ministry so that the entire Body is made strong and therefore built up in the Faith.

The message serves as a call for each member of the Body to begin to pray, earnestly asking that God will raise up elders for us so that we may prosper and so that the cause of Christ may be advanced through us. It is a call for the people of God to seek the unity of the Faith, building one another and investing life and service in the Body so that the Name of the Lord our God will be magnified. It is a call for the people of God to sincerely seek the blessing of God on this elder as he endeavours to always know the will of God and then courageously seeks to do that divine will.

To those who are yet on the fringes of this great work, is it not time for you to unite with us? We call those who are Christians to come join us in this great work. The way in which we receive members is through confession of faith in Christ as Lord of life and obedience to Him in baptism following your faith. Why should you delay? If you are willing to confess Him as Lord, come identify with Him in the rite of baptism as He commands. If you have never been baptised, come today requesting this rite of identification with the Risen Son of God. We will receive you and rejoice with you.

If you are saved and have been baptised since you believed, you were no doubt a member of another congregation. Come, asking that we receive you on the transfer of your church letter. We will rejoice to care for this matter and we will quickly affect the transfer. If the church which you previously attended is no longer able to provide a letter of church membership, we will receive you on a statement of Christian experience. If you tell us that you have believed in the Risen Christ as Lord and Saviour, having been baptised upon that confession of faith, we will receive you as a fellow member on your statement.

We invite you who are members of this church to commit yourself to pray for this process, asking the God be glorified in providing that which we may lack. We invite all who are Christians to commit themselves to fulfil the ministry which the Master has entrusted to you. We invite those who will join us in this great work to come now while we stand and while we sing. May God Himself walk with you as you come. Amen.

I direct attention once more to the text for the message. Paul reminds Titus that he was to appoint elders in every town [καταστήσῃς κατὰ πόλιν πρεσβυτέρους]. The word translated appoint [from the Greek verb καθίστημι] is a rather common verb which means to put in charge or to authorise.[7] In secular useage, the verb spoke of the appointment of a judge or a governor. More particularly, Kittel states that the verb implies to set in an elevated position or an office.[8] It is instructive for us to note that R. J. Knowling states that “the verb implies at all events an exercise of authority.”[9]

One of the great Anglican scholars noted for his abilities in translating the Greek was F.J.A. Hort, who wrote of these words to Titus, “Thus Titus was in this respect to do what Paul and Barnabas had done in the cities of Southern Asia Minor on their return from the first missionary journey.”[10] What should be apparent from these studies is that elders are not elected, but they are rather appointed.

----

[1] Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version Ó 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

[3] William F. Arndt and F. Wilbur Gingrich, A Greek English Lexicon of the New Testament and Other Early Christian Literature (University of Chicago Press, Chicago, IL 1957) 391

[4] Gerhard Kittel and Gerhard Friedrich, Theological Dictionary of the New Testament, Vol. 3 (Eerdmans, Grand Rapids, MI 1964) 444

[5] R. J. Knowling, Acts of the Apostles, in W. Robertson Nicoll, The Expositor’s Greek Testament, five volumes (Eerdmans, Grand Rapids, MI 1900-10) 169

[6] F.J.A. Hort, The Christian Ecclesia (London, Macmillan, 1897) 176

[7] William F. Arndt and F. Wilbur Gingrich, A Greek English Lexicon of the New Testament and Other Early Christian Literature (University of Chicago Press, Chicago, IL 1957) 391

[8] Gerhard Kittel and Gerhard Friedrich, Theological Dictionary of the New Testament, Vol. 3 (Eerdmans, Grand Rapids, MI 1964) 444

[9] R. J. Knowling, Acts of the Apostles, in W. Robertson Nicoll, The Expositor’s Greek Testament, five volumes (Eerdmans, Grand Rapids, MI 1900-10) 169

[10] F.J.A. Hort, The Christian Ecclesia (London, Macmillan, 1897) 176