Spiritual Leaders in the Local Church - Chapter 10
The Qualifications of Spiritual Rulers In The Local Church
or
Who can rule in the local church?
by Fred G. Zaspel
Published by Word of Life Baptist Church, Pottsville, PA
copyright © 1987; revised, 1998. All rights reserved
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Chapter 10
The Qualifications of Spiritual Rulers In The Local Church
or
Who can rule in the local church?What conditions must be met?
Of great importance in the appointing of spiritual rulers is the issue of their qualifications. Because of the nature of the office, better no elders than wrong ones.
To help in that regard, in I Timothy 3:1-7 and Titus 1:6-9 Paul lists at least twenty-six different requirements which must be met for a man to be an elder. This chapter will briefly examine these qualifications.
I Timothy 3:1-7
1. Blameless. The Greek term (anepilemptos) signifies "not able to be taken hold of," that is, above reproach, unassailable. It suggests that he is truly worthy of his good reputation. This word does not mean sinless or faultless, but it indicates that his character and piety are unassailable. There are no glaring kinks in his armor.
This qualification is basic. It is basic in that it is so broad and all-inclusive that all the remaining qualifications are gathered up into it, and they expand on it.
2. Husband of one wife, or more accurately, a one woman man (mias gunaikos andra). This is not, as some imagine, a requirement that all elders be married, although that the elder (bishop) is married may well be Paul's assumption. Nor does this qualification concern the subject of divorce specifically. Rather it is a moral requirement: he must be a "one woman kind of man," a man who is not flirtatious and does not have eyes for all the women but is faithful to his own wife.
Incidentally, this is one qualification that can never be filled by a woman. No matter how godly and gifted the woman may be, she can never be the husband of one wife, a one woman man. Paul requires that only men be elders, contemporary objections notwithstanding (cf. I Timothy 2:12; I Corinthians 14:34).
3. Vigilant or temperate. This word (nephalios) originally implied abstinence from alcohol but came to have a figurative sense signifying "sober" or "sober-minded," "clear-headed." In other words he is alert, cautious, circumspect.
4. Sober. This word (sophron) speaks of self control. It implies the ideas of thoughtful, sensible, sane. He is not always the clown; he is serious minded.
5. Of good behavior. This means "orderly, well arranged" (kosmios). His mind and inner man are in good order and are evident by his outward living and his demeanor.
6. Given to hospitality. This term (philoxenos) literally means "lover of strangers" and implies the ideas of hospitality, generosity to guests, and openness to all, not a select few only. His front door is always open and his welcome mat is always out, especially for the people under his care. Nor is he hesitant to have others view him in his home life.
7. Apt to teach. While some elders are more gifted than others and while some may be given more to the public ministry of the Word, all elders must be "skillful in teaching" nonetheless. This qualification is often minimized but only to the detriment of the church. Good character is essential, but that alone will not replace skillful teaching.
This qualification implies that the elder have a superior grasp of the Word of God and a resolved commitment to teaching. He must have proven himself to be able to set forth the Word of God with a measure of effectiveness. Furthermore, he must be a diligent student of the Scriptures, with a passion for truth and willing to "labor" in the Word (kopiao; I Timothy 5:17; I Thessalonians 5:12. This word, as the apostle uses it often, implies a thorough diligence in the work of God, in these passages the preparation and ministering of the Word of God specifically). If a pastor is to feed his flock, he must have some ability to communicate the Word, and he must have attained some degree of knowledge of it.
8. Not given to wine. This term (paroinos, from para, beside, and oinos wine) signifies literally, "not [one who lingers] beside [his] wine." That is, he is not addicted to wine. He can control it, it does not control him.
9. No striker. An elder must be in control of self (see number 4 above) and further must not be "given to blows" (me pletes) or given to violence. He must not be pugnacious or easily riled. He must not be the kind of man who wears a chip on his shoulder or who has a quick temper.
10. But patient (next in order of Greek text). In contrast to being violent the elder is "lenient" and gentle, genial, conciliatory, forbearing, equitable.
11. Not a brawler (amachos, again following the order of the Greek text). Neither is the elder contentious. He is "not a fighter, averse to fighting." This qualification probes deeper than number 9 above: not only does he refrain from fighting, but he is not even inclined to that sort of thing, whether physically or verbally. He does not fight or quarrel.
12. Not greedy of filthy lucre. This term (aphilarguros) signifies "not a lover of money, not fond of money." Earthly treasure is not his goal, and he is not in the ministry for money. This further implies, then, that he is generous, not overly-possessive of his material blessings.
13. One that ruleth well his own house having his children in subjection with all gravity. The elder is not run by an unruly wife or family; rather he rules his home well. Accordingly his children are obedient, submissive. He is "grave," dignified and courteous. The picture is that of a man who is gentle and kind but having unquestioned rule.
This qualification is expanded upon; an explanation is given: "for if a man know not how to rule his own house, how shall he take care of the church of God?" Here Paul argues from the lesser to the greater. Every man should rule his house well; if this man can not, how could we expect him to rule the church? A man who can not rule his own home well is not only unfit but unable to rule in the church.
14. Not a novice. He is not "newly planted," a new convert. The idea of age is obviously involved, but the emphasis is on maturity, whether he is eighteen (e.g., Charles Spurgeon) or fifty. Nor does maturity come automatically with a B.A. degree, even if it is from a Christian college.
A man may be gifted with great and unusual abilities, but if he is not yet mature, he may become "lifted up with pride" and "fall into the condemnation of the devil." A man taking such a responsibility before he is ready for it surely approaches pride which could bring disaster upon him and those under his care also. Maturity is essential.
15. A good report of them who are without. He must have a good reputation with those outside the church. He must be one who has a good name in the community. He may be persecuted because of his holy life (II Timothy 3:12), but he must be recognized as having high character and good and honest behavior.
Titus 1:6-9
Turning now to Titus 1:6-9, we find that the qualifications are basically parallel. Only those not found in I Timothy will be examined here.
16. Blameless (anegkletos). Basically the same as I Timothy 3:1 although not the same word. The elder must be "above reproach, without indictment."
17. Having faithful children not accused of riot or unruly. Again basically the same as I Timothy 3:4-5 but adds the idea of the children's faith: they are not only well behaved and well disciplined, but they also are believers. Their life follows the faith.
18. Blameless as the steward of God. "Blameless" is the same as I Timothy 3:2 but this adds the idea of stewardship to it. He must be a good manager of the things which God has given him.
19. Not self-willed. An elder must not be obstinate, stubborn, or unwilling to listen to others. He must not always insist on his own point of view or rights. He is rather "others-willed" and is concerned for the feelings and rights of others.
20. Not soon angry. He is not inclined to anger. He is not quick-tempered.
21. Not given to filthy lucre. This term (me aischrokerdes) signifies "not greedy of shameful gain." The elder must not be one who is willing to make money by questionable methods. Again (as number 12 above), his focus is not on material things but spiritual.
22. A lover of good men. This translation is too restrictive. The word (philagathos) implies much more; he is "a lover of that which is good," whether men or women or things or truth itself.
23. Just. He is "righteous," fair, impartial, objective, able to make decisions based upon principle alone.
24. Holy. An elder must be a "devout" man (osios).
25. Temperate. He must be "self-controlled, self-mastered," able to control impulsive passions. He is subject to the will of God.
26. Holding fast the faithful Word. This implies both a thorough knowledge of the Scriptures and a commitment to it. He is stable in the faith in every respect so that he can be trusted to live what he teaches and "refute those who contradict."
These are the qualifications which must be filled by each elder.
Observations
The Importance of the Office
It is evident that the apostle took very seriously the office of elder. The qualifications touch virtually every area of life. Even a cursory look through them as given above is sobering. God requires of the elders an impeccable reputation both from within and without. God expects spiritual rulers to be exemplary, indeed, examples to the flock. The office and its responsibilities are too important to be given out indiscriminately. I say it again: better no elders than wrong ones.
The Emphasis
While several abilities are required, such as teaching and ruling, the emphasis of these qualifications is clearly on character. The apostle is not so concerned with gifts, degrees, popularity, or other matters which are today deemed important. He is concerned primarily with the man's character. He must be mature and sanctified.
Other Requirements?
There are other requirements not so stated in these passages, such as the man's ability to fulfill the necessary duties of his office; a man who cannot fulfill these is not qualified for the office. (For an excellent examination of the basic qualifications/responsibilities of a minister and the corresponding obligations of the church, see the sermon entitled "An Able and Faithful Ministry," delivered by Samuel Miller in 1812; published by Presbyterian Heritage Publications, Dallas.)
DISqualifications?
It is clear, by the nature of the case, that a man who does not meet these requirements or who at some time fails to meet them is not qualified for the office. Furthermore, one implication of I Timothy 5:19-20 is that it may become necessary for the other elders to judge that a man duly qualified for the office has become disqualified by reason of some personal sin or character flaw.
This is a very serious matter, and it must be recognized that only Scriptural reason is sufficient justification for such disqualification. The all-too-well-known custom of dismissing a pastor by the whim of a church board or a majority opinion is a prideful rising above the authority and sufficiency of Scripture. Moreover, a Church's constitution which allows such action is also clearly in error. A man's standing with regard to eldership can be and must be determined on the basis of Scripture alone.
Conclusion
These are the distinguishing marks of a man qualified to be a spiritual ruler in a local church. Let us be careful that our list of qualifications is the same, and let us insist that they be met. The health and good of the church depends on it.
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