SERMON: “Understanding Elders, Part 3” (Titus 1:7)

“Understanding Elders, Part 3” (Titus 1:7)

Series:               “Titus: Godly People, Godly Church”  Text:                 Titus 1:7

By:                    Shaun Marksbury                         Date:                May 5, 2024

Venue:              Living Water Baptist Church            Occasion:          PM Service

 

I.              Introduction

One of the saddest moments to witness is when a beloved pastor with recognition falls morally.  Sometimes, though, it seems rather obvious with some men.  They bluster and they teach strange doctrines, perhaps majoring on the minors in their ministry, and then some scandal breaks.  While the disqualifying behavior of some take us by surprise, it seems like we can see others coming for miles.

Scripture gives us principles by which to not only judge our leaders, but to also choose the right ones.  This is the third sermon in which we’re looking at elders, and we considered both the need and function of this position in the church.  God has not left us in the dark about church leadership, and He’s given us a clear rubric for considering new individuals seeking the pastorate.

We considered these qualifications from v. 6 last time.  For instance, we noted that an elder is to be a “he!”  There are many who would argue that elders can be anyone, male or female.  The United Methodist Church not only allows females, but they voted this week to allow anyone identifying as LGBTQ+, so for them, a pastor can be a he, she, they, it, zim, zer, or whatever!  Our question is what the Bible teaches, though.

Along those lines, our second point was that he must be someone who is above reproach.  We saw that that didn’t mean sinless, but that the man must live in a way that the Bible doesn’t disqualify.  He should be an example of following Christ.

Third, we saw that he is to be committed to his wife.  That is the understanding we took of a one-woman man.  There are some who question if that forbids divorce, and we should certainly consider whether a man has a divorce in his past, but this is more looking at his current state and reputation.

Fourth, we saw that he must manage his children well.  While some translations, like the one I’m using here, translates this that they must be believers, the context strongly suggests we should translate this “faithful.”  They should certainly know about Christ, and they should be raised with Christian values.  However, there’s no biblical promise or president of God’s covenant people only producing believing children, and the text here focuses more on their attitudes (as does the parallel in 1 Timothy 3).  So, this is focusing on the man’s ability to be a father.

These are all positive attributes, the evidences we can look at to see whether a man is qualified for the position.  They are not all, though, for there are specific, disqualifying traits.  This evening, we’re reminded once again why it’s so important for an elder to be blameless, and we’ll then note five negative qualifications — traits which should not describe potential elders.  Let’s start with the positive:

II.           First, Note an Elder Should be a Blameless Overseer

For the overseer must be above reproach as God’s steward,

Some of this is review.  The first important word for us here is the term episkopos, from which we get “Episcopal.” The KJV translates this “bishop,” and some church structures sees this as a different kind of position.  However, just as the translation here has, this is simply the overseer, and we’ve noted that is synonymous with the term elder.  In the parallel of 1 Timothy 3:2, Paul only calls elders overseers there.  Paul also uses “overseer” as synonymous with “shepherd” in Acts 20:28.  The term “overseer” is descriptive of the office of an elder in this context, and this might be why the NIV interpretively renders this, “Since an overseer manages God’s household.”

Remember that the elder has the charge of leading the congregation.  In our first sermon on understanding elders from this book, we noted that elders are given charge to rule and to manage God’s church.  We noted some of the other kinds of government which are common in Baptist circles, such as congregationalism and deacon leadership.  Many American Baptists resist would rather see the pastor as a preacher only, and our family experienced great conflict with one church over this issue.  We want to have correct understandings of biblical church government, and Scripture calls elders “rulers” and congregations to “submit.” 

Even so, we’ve also noted that elders are not to rule in a domineering way.  God condemns His shepherds for harsh treatment of His people, and He calls leaders to shepherd and care for His people.  In fact, we see here another aspect of that rule, that they are to be stewards.  A steward is someone who rules a house (in this case, God’s house) as a representative of the true authority.  Joseph, for instance, even as a slave, became the steward of Potiphar’s house (Gen. 39:4).  This is a term also descriptive of apostles (1 Cor. 4:1).  Here, we see that ministers of the Lord, elders, are stewards of God’s house, overseeing as He directs us.

I’ll add here another reminder from our first sermon.  A single elder ruling is also not biblical.  There should be a team or board of elders who oversee, as we noted in v. 5.  The only reason this is singular here is because it is in v. 6; we’re talking about the qualifications of any potential candidate.  However, if he is qualified, either to be a paid or a lay elder, he joins a group of godly men who help lead the church and exercise oversight of the congregation.

Important for our the rest of our consideration this evening is that elders are to be “above reproach.”  That is, they are to be, as the LSB translates here, “beyond reproach.”  This is a repetition of the term we saw in the previous verse. 

One thing we could consider is that lacking the character described in the previous verse, a many would not be blameless in his leadership.  For instance, if he has children who are out of control, it would create a stumbling block.  Again, 1 Timothy 3:4–5 says, “He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?).”  A man’s leadership in the home is certainly in view.

Yet, this is talking about something more.  There are certain vices which would keep a man from being qualified.  That is where we turn next.

III.        Second, Note How an Elder Might Not Be Blameless

We can think of behaviors that, if we learned they occurred with our elders, would immediately disqualify them.  There was the sad account, for instance, of Tullian Tchividjian, grandson of Billy Graham, eventually took over the pulpit for D. James Kennedy at Coral Ridge Presbyterian Church.  Although he seemed to have a gospel focus, he had to confess to his fellow church elders that he had engaged in an adulterous relationship.  While it looked like there may have been genuine repentance from him over a period of several weeks of counseling, a second woman stepped forward, and he then confessed to the second adulterous relationship.  There was no choice for the South Florida Presbytery but to defrock him and pronounce him unfit for ministry.  Sadly, he didn’t take this to heart, and he continued to remain in the spotlight, eventually forming another church in Florida.

This was not a one-woman man, though there are other problems with him.  We would want to look for such kinds of issues (and more) in potential elders because we want our ministers to operate above reproach.  They should not be self-seeking, quick-tempered, drunken, violent, or greedy.  Let’s consider the first of these.

A.             First, a Self-Seeking Elder is not Blameless

not self-willed,

The word “self-willed” here can be translated “arrogant” (ESV) or “self-pleasing”^[1]  Peter describes this as a trait of false teachers (2 Pet. 2:10).  Someone who seeks his own pleasure is arrogant, and a pastor cannot be self-seeking.

Crete would not be the best place for pastors who serve their own desires.  Verse 10 says there were rebellious men there, and v. 12 describes them as “liars, evil beasts, lazy gluttons.”  In v. 15, we read, “To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled.”  So, it was important for Titus to find men who were not seeking their own gains.

Of course, that’s true of any place.  There are temptations unique to the pastorate.  There is access to money.  There is a lot of alone time.  There’s authority over people which some could abuse.  This isn’t the office for people who want to serve themselves.

We need men with self-control and discipline.  This is a broader need than we’ve already noted.  A man must also be able to control his anger, as we see next.

B.             Second, a Quick-Tempered Elder is not Blameless

not quick-tempered,

The next phrase here we could translate as “inclined to anger.”  Anger is probably one of the most acceptable sins in the pastorate.  This might be because it’s such a common malady among men. 

There was a volunteer we once dealt with who also struggled with this.  We had officers come to us and say that he yelled at them.  He didn’t believe that they were paying him the respect he was due.  When we called him to ask him about it, he told the head chaplain that he didn’t do enough to keep the officers in line.  He then said we didn’t have to worry about it — he took his badge, cut it in half, and sent it to us in the mail.

That’s to say nothing of the angry pastors I’ve encountered.  There are some who are all smiles in public, but they yell at their staff and fellow pastors behind closed doors.

As one theological dictionary notes,

Jesus warns that angry people will face God’s judgment (Matt. 5:22; cf. Gal. 5:20; Col. 3:6–8).  James reflects the wisdom of the Old Testament when he tells his readers to “be quick to listen, slow to speak and slow to become angry” (1:9).  According to Ephesians 4:25–27, people should speak truthfully, but their anger should be restrained, short-lived, and used for righteous ends.  Provoking another person to anger without reason is in itself a sin (Eph. 6:4).  Anger can divide a church (2 Cor. 12:20) and frustrate prayer (1 Tim. 2:8); an elder must not be “quick-tempered” (Titus 1:7).^[2]

Elders will face reasons to get angry.  They get rude anonymous notes from people, passive-aggressive texts, and people will ignore their instruction.  However, they should demonstrate to angry people that it is possible to overcome this emotion and use it properly, demonstrating a better attitude in the face of hostility.  As 1 Timothy 3:3 says, they are to be “peaceable.”  Churches must beware not to affirm a man who is given to outbursts or fits of rage.

Of course, to be able to overcome one’s emotions, a person must be sober-minded.  That brings us to the next point:

C.             Third, a Drunken Elder is not Blameless

not addicted to wine,

This is the same requirement as we read for elders in 1 Timothy 3:3 (as well as deacons in v. 8).  The word here, πάροινος, is a compound that means “beside/next to the wine.”  The word for wine is the usual one in the NT, such as what Jesus transformed the water into at the wedding of Cana in John 2 (οἶνος).  So, this might be someone who lingers long with a drink or at a bar.  The NLT says, “he must not be a heavy drinker.”  The ESV translates this “drunkard,” which best captures the sense.  

Many would read this as a call for abstinence, but that would add to the meaning of God’s Word here.  Such a reading would disqualify many godly men like Charles Spurgeon and others.  As Timothy is filling a pastoral role in Ephesus, Paul instructs him to drink wine medicinally (1 Tim. 5:23).  This is a requirement against drunkenness. 

It should be fairly obvious why drunkenness is a problem in church leaders, but, it happens.  God forbade priests, for instance, from drinking wine when they were about to begin their duties in the tent of meeting (Lev. 10:9).  However, note what Isaiah 28:7–8 says: “And these also reel with wine and stagger from strong drink: The priest and the prophet reel with strong drink, they are confused by wine, they stagger from strong drink; they reel while having visions, they totter when rendering judgment.  For all the tables are full of filthy vomit, without a single clean place.”  That was the state of the spiritual leaders of Israel before the Babylonian Captivity.

I remember everyone getting excited in Florida about twenty years ago about a supposed revival that was breaking out in Lakeland.  A man was affirmed by church leaders as a prophet, and he was drawing thousands of people to his big tent meeting.  He was giving prophecies that were false, though, such as predicted Jesus would come bodily and stand with him on the stage by the end of the night for all to see.  He also claimed to be healing people of cancer by kicking them in the stomach or punching them in the head.  Later, it came out that he was drinking before each of these performances, and he was also engaged in an adulterous relationship with his secretary at the same time.  It’s amazing that men like this remain in ministry.

Church elders should be sober-minded.  That immediately precludes drinking before engaging in ministry.  If a pastor has to have a flask with him as he ascends into the pulpit, its safe to say that he’s addicted to wine. 

Of course, a man who isn’t self-seeking isn’t getting drunk.  Yet, there is something else to consider here:

D.            Fourth, a Violent Elder is not Blameless

not pugnacious,

The term “pugnacious” might not be a usual one in our language, but it refers to a quarrelsome or combative attitude.  It might be easy to remember if you know that a pugilist is fighter, like a boxer.  Another way to translate this term is “striker.”  Of course, this isn’t forbidding someone from boxing or the martial arts; rather, this is forbidding a violent nature within the practice of the pastorate.

This one should be obvious.  If a person is not an quick-tempered person, he will most likely be less likely to be violent.  Yet, there are times when this isn’t the case (like if he is drunk, for one).  It also may come down to the question of how he handles disagreements.

There were two chaplains who got kicked out of the jail once because they got into a fist-fight over who they were going to vote for in the presidential election!  They were yelling at each other and ended up hitting each other.  They were angry men!

There have been times when disagreements can get heated like that in the counseling room.  I had to stand between a fellow pastor and a church member once because neither of them were practicing any self-control and grew close to blows.  An elder must be able to rise above such situations.

However, some recognize the inherent authority in the office and will use intimidation.  They will not serve as stewards, they dominate as dictators.  They set out to create a culture of fear, using unspoken threats to keep people in line.  If someone steps astray, they will yell at that person in a Sunday morning gathering from the pulpit.  They a violent without the need of their fists, and they are just as detrimental to church life.

There is one more negative trait here:

E.             Fifth, a Greedy Elder is not Blameless

not fond of sordid gain,

Another way of translating this would be “greedy for base gain.”  There are a lot of options.  The LSB calls it “dishonest gain.”  The KJV remains a favorite of mine — “given to filthy lucre” — but that’s dated language today.

This morning, we considered some of the warnings about wealth.  For instance, 1 Timothy 6:9 warns that a desire to get rich can ensnare us, prompting ‘many foolish and harmful desires which plunge men into ruin and destruction.’ ”  That’s followed by one of the most misquoted verses of Scripture, where God says, “For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs” (1 Tim. 6:10).  God doesn’t say, “Money is the root of all evil” — we need money, and it can be a blessing to others.  He warns that loving money causes people to apostatize from the faith and other kinds of problems.  Scripture then warns in 1 Timothy 6:17 not to fix hope “on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy.”  And Jesus warned, “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth” (Matt. 6:24). 

Pastors should be able to model a respect for money without exalting it above God in their hearts, for, as we’ve already noted, they will have access to money.  I know a youth pastor who has having financial hardship, and he was borrowing from the petty cash to pay his bills.  In his case, he confessed before he was caught and voluntarily stepped down from ministry.  He was a Christian who fell into temptation, and the Holy Spirit restored him to the church before anyone knew there was a problem.  He’s not a pastor, but he now helps the church behind the scenes as a valued member of the fellowship.

Other stories don’t end as well.  I know of another pastor who was trying to get the members of his church to buy into this real estate scheme.  He later took the money and ran off with the secretary.  It took the church years to financially recover. 

Some men might not be tempted to steal, but their love of money might affect them in other ways.  We always want to see more people, but hard truth doesn’t draw crowds.  It’s easy to become tempted to preach more popular messages to get more nickels and noses in the door.  So, a man must love able to love God and Scripture above money, lest he change his message to become more well-liked and more well-paid.

IV.        Conclusion

We’ve seen vices common to the heart of man that prospective elders must conquer.  We can’t ask perfection, but pastors should seek to avoid being men of pride and self-seeking, men of anger, men of intoxication, men who domineer, and men who desire riches.  These are more than distractions in the ministry — men marked by these character flaws are disqualified from the ministry.

This verse reminds us of why biblical qualifications are so important with the term “overseer.”  This is going to be a leader in the church.  Will he abuse his office?  Will he bring shame on the church and the cause of Christ?

Once again, we should all strive for these virtues.  Strive to conquer arrogance and the inclination to anger in your heart.  Put down the bottle if you are given to drink.  Control your reactions to situations if you are given to violence.  Develop a love for giving if you find greed in your heart.  Let us strive to honor the Lord in each of these ways! 

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^[1] A. T. Robertson, Word Pictures in the New Testament, (Nashville, TN: Broadman Press, 1933), Tt 1:7.

^[2] Gary Steven Shogren, Evangelical Dictionary of Biblical Theology, 1996, 24.