The Overseers of the Church

1 Timothy 3:1-7

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]

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y this point in our studies dealing with the need for elders for the congregation, I trust that you have become convinced of one great truth—namely, that the Bible makes no distinction between the terms elder, pastor and overseer. A pastor is an elder, and an elder is an overseer. An elder pastors, and a pastor is an overseer. These three concepts are applied indiscriminately to the same individual throughout the New Testament. Elder refers to the maturity expected of these spiritual leaders, and points also to the dignity of the office. Pastor speaks of the spiritual responsibility entrusted to these gifted men, and overseer speaks of the administrative responsibilities of the office.

Moreover, I pray that you now realise that a plurality of elders appears to be the norm for the New Testament model of the church. Clearly, the churches established from earliest days by the Apostle to the Gentiles enjoyed a plurality of elders. These elders were colleagues, each serving as a shepherd of the flock. The elders never functioned merely as an administrative board. There is no concept of “board” elders or “ruling” elders to be found anywhere in the New Testament, but rather we discover servant elders, modelling their service after that of the Lord Jesus Christ Himself.

Furthermore, those elders who served the congregations were raised up by God, sought out by other elders, and received by the congregation as God’s appointed leaders over the churches. The thought of “calling” a pastor is foreign to the New Testament. Rather, God worked within the congregations equipping men for spiritual leadership and service to the congregation. For the sake of emphasis, I remind you that each congregation was responsible for the education of individuals, equipping them for eventual oversight. Elders are responsible to prepare leaders within the church, providing sound education for future leaders. What you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also [2 Timothy 2:2].

The requirement for seminary education, while beneficial in ensuring an educated eldership, is unnecessary in the eyes of the New Testament. Each congregation bears responsibility for training future elders in doctrine, in practical theology, and in administration of the church. One grievous result of the contemporary emphasis upon the necessity of seminary education is a near universal transition from seeking out men on the basis of character and calling, relying instead upon credentials and connections.

This brings us to yet another study of the overseers of the Church. Join me in exploration of what is perhaps the most exhaustive set of criteria provided for assessing the character of these gifted men. This passage which comprises our text cannot be studied in great depth in this one sermon, but it can be reviewed so that each of us know the dimensions of biblical character to be discovered among those individuals appointed to this spiritual service among the churches.

The Aspiration for Eldership. The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. At the outset, Paul affirms that the desire to be an elder is good. In fact, Paul speaks of this as one of the trustworthy sayings, a series of statements found in the Pastoral Epistles [see 1 Timothy 1:15; 3:1; 4:8, 9; 2 Timothy 2:11; Titus 3:8]. These statements chronicle affirmations current during the formative days of the churches which had become so common that they were in effect Christian proverbs.

Those whom God raises up for eldership will have received an inward call to eldership. They will have a desire to fulfil the will of God by moving toward eldership. They will prepare themselves by making special effort to address the required conditions for acceptance as elders. I pray that if any man hear my voice and find within a desire for eldership, that he realises that he aspires to that which is good.

An overweening desire for authority disqualifies an individual from eldership, but the desire to be mature in Christ qualifies for eldership. There is no dichotomy in these affirmations, but they represent a cautious statement that one must have a call from God. That call will be demonstrated as the individual’s life progresses toward maturity. Settle in your mind one great truth—not everyone who is “ordained” as a pastor has any business being a pastor. There are individuals who have no moral/ethical qualification for the role of elder, though they have met an artificial standard related to academic qualification. Others, though perhaps having met the moral/ethical standard, have no sense of call or commitment. Elders who honour God and who bless the church in which they are raised up will reveal a sense of call through a life marked by godly character.

Those who aspire to eldership desire a noble task [καλοῦ ἔργου]. Elders are engaged in a task which is honourable, excellent and glorious. That is the thought behind that word which is translated noble in the text. Pastor R. Kent Hughes states that it is perhaps better stated in order to capture the apostolic intent to speak of the desire for eldership as being the desire for a beautiful task.[2] It is an excellent task because the virtues required of one who would pursue that task are excellent. What does appear apparent is Paul’s hope that men will aspire to be overseers of the church.

Make no mistake, the aspiration may be noble, but it is nevertheless work to which the man aspires. Elders are to labour at preaching and teaching [1 Timothy 5:17]. The work of an elder is a demanding, lifelong task. The Apostle commanded Timothy, as an elder, to do the work of an evangelist [2 Timothy 4:5]. He admonished the Thessalonian Christians to respect those who labour [from κοπιάω—“to work to the point of exhaustion”] among you and are over you in the Lord and admonish you [1 Thessalonians 5:12].[3]

Eldership is not a nine-to-five occupation which permits one to walk away each evening. The task of an elder is ongoing. If a man is unprepared to be wakened at four o’clock in the morning so he can sit with a family whose child has just been rushed to hospital following an automobile crash, let him stay out of service as an elder. If a man is unwilling to be inconvenienced by a request to work with a family in crisis, let him keep himself from eldership. If a man refuses to be available to those who are hurting, frightened and ill, let him refrain from offering his service to the church as an elder.

Those who accept appointment to the eldership engage in a serious undertaking which is beyond the ability of any mere mortal. Without divine equipping, the task of serving as an elder will be greater than the strength and wisdom of any man. Those whom the church will set apart for this ministry must give evidence of a call. When they have given such evidence, the church is then privileged to recognise their giftedness, virtue and service by the standards which follow this verse. The sign that this recognition has occurred is through the laying on of hands by the elders of the church. In this, the elders show unity and solidarity with the one appointed to this office. They also give the one appointed their commendation, support and affirmation.[4]

The Qualifications for an Elder. 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.

Time constraints dictate that I cannot consider the qualifications for eldership in the detail they perhaps deserve, but I can summarise them, commenting on the more pertinent aspects of qualifying characteristics. Overarching the qualifications which have been provided in the Word of God is one great requirement that the elder must be above reproach. I am prepared to contend that the reputation of the elder with outsiders is at least as important as his reputation within the congregation. The first criterion provided both in our text and in Titus 1:5-9 is that an elder must be above reproach.

Following this overarching criterion for appointment are fifteen characteristics in either the passage to Timothy or the passage in Titus. Of necessity, there is some overlap in these characteristics. The elder/overseer is to be the husband of one wife—literally, he must be a one-woman man. This simply means that he must be devoted to one woman. He must be one who honours marriage, keeping his vows inviolate and devoting himself to his wife. The term does not mean that he must have been married once, for that would exclude widowers who are remarried. Neither is the intent of the qualification merely to exclude bigamists. Rather, the emphasis is upon commitment or devotion to his wife.

Elders must be sober-minded, or as some translations have it, temperate. The concept points to self-control or balanced judgement. Similar to the word here translated sober-minded is the word which is translated self-controlled, or prudent. Other related words would lead us to look for a man who is discreet or sensible. This is an essential quality for an individual who must exercise discretion is dealing with people.

Elders must be respectable, or well behaved. Likewise, an elder must be hospitable. The necessity of confronting error demands that an elder must be able to teach. The requirement assumes that an elder be knowledgeable in the Word. Later, Paul will insist that an elder must not be a recent convert—he must have time to have been instructed in the Word. In his letter to Titus, the Apostle Paul will add the requirement that the elder must hold firm to the trustworthy Word as taught [Titus 1:9]. The reason for this requirement is so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.

An elder must be above reproach in use of stimulants or drugs. Paul states that an elder must not [be] a drunkard. Moreover, he must not [be] violent, but gentle. Set opposite of gentleness is the demand that an elder not be arrogant [Titus 1:7]. Neither may an elder be quarrelsome. This word is frequently translated by our English term peaceable. The elder must be a peacemaker, though he is not necessarily required to be a peacekeeper. He must love peace and seek peace, but not at the expense of truth.

An elder must not [be] quick-tempered [Titus 1:7]. Moreover, an elder is charged with the responsibility to avoid being a lover of money, or greedy for gain [Titus 1:7]. Personal gain must not be his motivating force, but rather he must have God’s glory at heart. Even so, an elder must be a lover of good… upright, holy and disciplined [Titus 1:8].

The overseer must be one who manage[s] his own household well, with all dignity keeping his children submissive. Paul adds the commentary in his letter to Titus that the elder must have children who are believers and not open to the charge of debauchery or insubordination [Titus 1:6]. The translation, children who are believers, is better-translated children who are faithful. The contrast is not between whether children are believers or outsiders, but the emphasis is upon whether the children honour their father through obedience.[5]

Then, as already stated, overarching all these qualifications is a final demand that an elder must be well thought of by outsiders. All Christians are to endeavour to maintain a godly witness to outsiders. Listen to just a few examples from the Word.

Conduct yourselves wisely toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person [Colossians 4:5, 6].

Do all things without grumbling or questioning, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labour in vain [Philippians 2:14-16].

And to the Corinthian saints, the Apostle wrote these instructions. Give no offence to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved [1 Corinthians 10:32, 33].

The foregoing three Scriptures are representative rather than exhaustive. At issue is the fact that if all believers are required to have a good testimony before non-Christians (and they are), then it is imperative that the leaders of the congregation have a good reputation with outsiders. It must be admitted that outsiders often know more about us then do the members of our own congregations. We have more contact with those outside the church than we do with those of the fellowship. Therefore, they know us for what we are and their opinion does indeed count in the appointment of elders.

The reason for this qualification is important to fully understand the apostolic statement. Paul cautions that an individual who is well thought of by outsiders is less likely to fall into disgrace or into a snare of the devil. One who does not merit respect in the community will prove to be a disgrace to the church and a disgrace to the cause of Christ. The evangelistic mission of the church will be endangered through association with one recognised as evil. Therefore, it is vital that an elder merit respect from outsiders.

It is perhaps vital that we understand that the qualifications are designed to encourage all Christians. First, those who receive godly elders enjoy the confidence that they are indeed raised up by God. Again, the standard which is set should serve to impel each believer to excel in character and spirituality. Some among us have dissented from applying these qualifications, saying that no man can meet such demanding standards. It must be admitted that perfection is impossible in any individual. However, what the Apostle has in view appears to be more of an assessment that these characteristics prevail in the individual elevated to the status of elder. What is mandatory is that the individual be of good character and recognised spirituality. The elder must be self-disciplined and mature and have the ability to relate well to others, teaching them and caring for them.[6]

If you seek perfection, do not seek it among the elders of the church. You have every right, however, to expect that the elders of the church will be mature individuals and to anticipate that they will be spiritual men, godly and devout. We expect the elders of the church to be men of character and good reputation. When the elders fail, and they will on occasion fail, we should expect that they will quickly seek to do what is right, confess their failing and make every effort to build a sense of unity. Though the elders may not achieve perfection, we should anticipate that they will be able to teach and that they will hold firmly to the Word which has been delivered through the Apostles. Above all else, we should expect that the elders would be godly men of character.

The Purpose of the Qualifications. Why should God set standards as high as these for those who will direct the work of His church? The answer to that question is discovered by asking yet another question. What are the responsibilities of the elders? Elders are entrusted with the oversight of God’s people. They have received a model from the Apostle which seeks to present the holy Bride of Christ as pure and chaste at His return. To the Corinthians, Paul wrote, I feel a divine jealousy for you, for I betrothed you to one husband, to present you as a pure virgin to Christ [2 Corinthians 11:2].

I will address the responsibilities of elders under four headings. Elders are responsible to protect the flock, just as they are charged to feed the flock. They are also appointed to lead the flock, and they must provide practical care for the flock. Each of these duties entails a variety of tasks. In the brief moments available to me, I believe it will be beneficial to consider the assorted tasks. Of necessity, we will look at a large number of Scriptures, which I ask that you note and study carefully later.

Protecting the flock is perhaps one of the greatest responsibilities entrusted to the elders. Paul, speaking to the Ephesian elders, pointed out the responsibility to guard against those who would introduce error. The gravest danger to the flock comes from those who appear to be men of God, though they are inwardly filthy and wicked.

Paul warned the 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. I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Therefore be alert [Acts 20:28-31].

No doubt you have read recent the news accounts of various religious societies which are intent upon ignoring the Word of God? The most recent group to capture the interest of the news outlets is the Episcopalian branch of the world-wide Anglican Church. The entire Anglican Communion is paralysed over the election of a practising homosexual to the post of bishop in New Hampshire. Why should people be surprised at this action? Episcopalians cast aside the Word of God as authoritative years ago.

First, they decided that they needed to relate to the modern world through ignoring the teachings concerning marital faithfulness. Then they chose to exalt psychology over the teachings of the Word of God. Then they wanted to show the breadth of their modernity by ordaining women to the priesthood, ignoring the teaching of the Word of God. Years ago they began to solemnise the union of homosexuals and lesbians as though they had authority to bless what God condemns. Why shouldn’t they ordain homosexuals and perform same sex wedding ceremonies? The entire Anglican Communion has already declared the teaching of God’s Word to be irrelevant to their modern sensibilities through accepting evil among their communicants.

Don’t think that I am simply picking on the Anglicans. We Baptists are racing in the same direction, having chosen years ago to set apart women as elders in the churches in spite of God’s clear teaching on the subject. Having made this move contrary to the Word of God, we have no real argument against setting apart those who are openly homosexual to the office of pastor, for if we permit the one, how can we prohibit the other? Even now, we tolerate pastors and churches within our fellowship who are openly sympathetic to homosexual behaviour and who advocate same sex marriage. We need to confront the sin of our own house, though sin among other faiths is so prominent.

Elders are also charged with the responsibility to feed the flock. Paul taught that elders are worthy of honour, especially when they labour to provide the ministry of the Word. Let the elders who rule well be considered worthy of double honour, especially those who labour in preaching and teaching. For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The labourer deserves his wages” [1 Timothy 5:17, 18]. The labours of an elder will lead him to instruct the flock, nourishing their hearts and souls. Let the elder ensure that he provides the rich pasturage resulting from preaching the wholesome Word of the Living God. Let the refreshing waters of the Word serve to replenish each soul.

One can only wonder what had happened among the Hebrew Christians to bring them to merit the censure of the author in Hebrews 5:12-14. Though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.

Perhaps the elders of those flocks had provided food but the flock had refused to eat what was provided. On the other hand, it is possible that the elders had provided milk instead of making available the solid food represented by the deep truths of the Word. We can only guess, but the people were undernourished, nonetheless.

Elders bear responsibility to lead the flock. To be certain, elders are to be examples to the flock [1 Peter 5:3], their lives serving to direct the people into the way of life. One of the beautiful statements concerning this truth is that which is written in Hebrews 13:7. Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. My prayer is that I may so live that my life is worthy of emulation by the people of God. Then, my legacy will be a godly church.

In order to accomplish this admittedly great task of leading the flock, elders are to rule. Let the elders who rule well be considered worthy of double honour [1 Timothy 5:17]. The word which is translated rule is not an especially common word in the New Testament, but Paul uses the word four times in this one book. Three of those times he refers to qualifications for elders, and once he applies the concept to the life of deacons. Considering each of the instances of the use of this particular word will assist us to understand it more fully. To rule is to lead, to manage, to provide guidance.

An elder 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 [1 Timothy 3:4, 5]? The concept of managing is the thought conveyed through this verb. An elder must be able to manage his own house, and in the same way, he is to manage the church. Deacons, likewise, are to mange their children and their households. Let deacons each be the husband of one wife, managing their children and their own households well [1 Timothy 3:12].

Admittedly, there exist those who are convinced that a board should run the elders, but the Word of God is quite clear that the elders rule the church. Rule is perhaps a hard word which leaves us somewhat uncomfortable. Perhaps it is because we don’t trust God to care for His flock, or more likely it is because we don’t trust those who are our elders. We are convinced that they need to be kept in check so that they won’t be extravagant or excessive. Yet, the Word of God repeatedly speaks pointedly to this issue.

We ask you, brothers, to respect those who labour among you and are over you in the Lord and admonish you, and esteem them highly in love because of their work [1 Thessalonians 5:12, 13]. Those who lead [or rule], are charged to act with zeal [Romans 12:8]. Again, in either of these instances we are looking at the same word which is translated rule in the passage which prompted this discussion. Elders are held in check by the Word. They are charged with the need to be gentle and to avoid being abusive. Nevertheless, they are charged with the awesome responsibility to lead. Those they lead have also received a charge. Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you [Hebrews 13:17].

Elders are responsible to care for the church. 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 [1 Peter 5:1, 2].

It is the elders who are responsible to set church policy. We read concerning the Jerusalem Council, it seemed good to the apostles and the elders … to choose men from among them and send them to Antioch with Paul and Barnabas [Acts 15:22]. Elders are to seek out and set apart, preparing through training, other elders. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you [1 Timothy 4:14].

This is so much more than merely receiving a charge to govern a congregation, but rather it speaks of the necessity to care for the flock as would Christ Himself. It is a standard which calls for gentleness precisely balanced with firmness. It is nothing less than the requirement that the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may escape from the snare of the devil, after being captured by him to do his will [2 Timothy 2:24-26].

Elders are charged to provide practical care for the flock. For instance, elders are responsible to pray for the sick. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord [James 5:14]. In praying, they are responsible to seek to bring those who are ill because of their own evil to confess their error and to turn again to the way of the Lord.

According to the Word, elders are responsible to preach and teach. It is through the teaching of the Word that the great tasks with which elders are charged are carried out. Again, hear the Word on this particular issue. Let the elders who rule well be considered worthy of double honour, especially those who labour in preaching and teaching [1 Timothy 5:17]. Through preaching and teaching, the elders protect the flock. Through preaching the Word, elders nourish the flock and provide refreshment. The elders build up the flock and set the conditions permitting growth and reproduction through teaching the Word to the people of God. Elders comfort those who are afflicted through the preached Word, and they exhort and rebuke the froward and the wayward through the teaching of the Word. Though modern society depreciates the preaching of the Word of God, that preached Word is nevertheless powerful to accomplish that which God desires. Let the elders preach and teach with power.

Blessed is the church to whom God has entrusted godly elders to serve His flock. Blessed is the congregation which willingly receives God’s precious gift of such gifted men. There, in just such an assembly, the Spirit of God moves in power and the flock grows strong and outsiders are convicted of sin and convinced that Jesus is the Christ. God is glorified and the Name of Christ the Lord is magnified. That is our desire, isn’t it? That is why we come together, isn’t it.

To any who share our service and have yet to confess Christ as Lord, this is our invitation to come to life in Him. This is accomplished, not through your efforts, but through the grace of Christ the Lord. He died because of your sin and raised to declare you free of all condemnation. He has ascended on high and there He reigns at the right hand of the Father. As you believe this Good News, He forgives your sin, accounts you as one of His righteous children, and gives to you the new life which He alone can give. This is the message of life which we declare.

If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame.” For there is no distinction between Jew and Greek; the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.” [Romans 10:9-13]. Amen.

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[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.

[2] R. Kent Hughes and Bryan Chapell, 1 & 2 Timothy and Titus: To Guard the Deposit (Crossway Books, Wheaton, IL, 2000) 77

[3] John MacArthur, Jr., The MacArthur New Testament Commentary: 1 Timothy (Moody Press, Chicago, IL, 1995) 100

[4] MacArthur, ibid.

[5] cf. Alexander Strauch, Biblical Eldership (Lewis and Roth Publishers, Littleton, CO 1995) 229

[6] see George W. Knight III, The Pastoral Epistles: The New International Greek Testament Commentary (Eerdmans, Grand Rapids, MI 1992) 156