SERMON: “Understanding Elders, Part 1” (Titus 1:5)
“Understanding Elders, Part 1” (Titus
1:5)
Series: “Titus:
Godly People, Godly Church” Text: Titus
1:5
By: Shaun
Marksbury Date:
April
21, 2024
Venue: Living
Water Baptist Church Occasion:
PM Service
I.
Introduction
With
this being a shorter letter, Paul quickly gets into the body of the message. He writes to Titus, who he left in Crete for a
purpose. As the old KJV
has here, there are “things that are wanting” in the churches on this
large island, and that is a lack of elder appointments in churches. The next verses, vv. 6–9, give their
qualifications, paralleling what Paul wrote to Timothy about overseer
qualifications in 1 Timothy 3:1–7.
Elders are an essential part of church life.
Now,
many American Evangelical churches lack a position or role called “elder,” so
this may seem foreign. Every time I teach
this subject, I receive many questions about it. So, we’re going to take our time as we walk
through this text, understanding the role and qualifications of elders within
the church.
II.
Who are Elders?
Typically
seen in Baptist circles as a Presbyterian designation. In fact, the Greek word for elder is presbyteros,
the term from which we get “Presbyterian” and “presbytery.” Yet, since this is a biblical word to
describe church leadership, we should ask what this means.
Scripture most often
uses this term of an office. For
instance, Joshua 20:4 talks about cities having elders who would hear
cases. In Ruth, the city elders were
essential for establishing Boaz’s case so he could marry her (Ruth 4:2). So, elders were community leaders.
There were also
elders in religious contexts. In Numbers
11:16–17, for instance, God told Moses,
Gather for Me
seventy men from the elders of Israel, whom you know to be the elders of the
people and their officers and bring them to the tent of meeting, and let them
take their stand there with you. Then I
will come down and speak with you there, and I will take of the Spirit who is
upon you, and will put Him upon them; and they shall bear the burden of
the people with you, so that you will not bear it all alone.
Eventually, hundreds
of years later, there would be elders of synagogues and later, among the
Sanhedrin. Of course, sometimes the
elders were very wrong, and were among those who rejected Jesus (Matt. 16:21). Still, elders were an essential part of religious
life in Israel.
Scripture also calls
for elders in Christian contexts, as we see here. As the Reformation Study Bible notes here,
elders are “a group of individuals charged with the general care of a local
church (Acts 14:23; 20:17; 1 Tim. 5:17).”
As Paul will tell the elders at the church of Ephesus, “Be on guard for
yourselves and for all the flock, among which the Holy Spirit has made you
overseers, to shepherd the church of God which He purchased with His own blood”
(Acts 20:28). God calls elders for the
caretaking of His people.
In Acts 20:28, the
term is synonymous with two other terms — “shepherd” (or “pastor”) and “overseer.” The term “overseer” is paralleled here with
elder in Titus 1:7, as well, which older translations will render as “bishop.” These are all descriptive terms of a single
office, describing the role and function of an elder. The term “pastor” may be common to hear today,
but it’s the rarest of these words in Scripture; the Bible would most often
describe the pastoral role as that of an elder.
The office of
elder is essential to the life of a church.
This is why Paul leaves Titus to put this in order in the Cretan
churches. This is also why Paul will
leave him with the necessary qualifications for anyone aspiring to this
office. Before we talk about those
qualifications, though, let’s continue considering more about what elders are
tonight, including the plural noun Paul uses.
III.
How Many Elders are There to Be in Churches?
This is something
that sometimes runs afoul of modern church government. Many look to corporations and conceive of the
pastor almost as the CEO of the church.
In some churches, this is often called the “Moses model,” but some mega
churches actually say a CEO is a better example! Sometimes, a church might just be small and
only have a single pastor. Whatever the
case, that isn’t the best practice.
An elder should
not be alone in conducting the office if it can be at all avoided. This opens him up to temptation as well as loneliness. Biblically speaking, there should be a team of
elders (or a board, if you will), for there is wisdom in a multitude of
counselors. Usually, churches that employ
an elder model compensate one elder to be the primary teacher (much like
myself), while other elders may serve either on a compensated or a voluntary
basis. The volunteer elders are
sometimes called “lay elders,” but they are no less important than any other
elder in the church, and they can and do often also teach.
Scripture never
gives a definitive number of elders per church, meaning that the Lord has left
this question open. A church will have
to prayerfully determine how many it needs at any given time. Whatever that number, every church needs
elders. Why they need them is
our next question:
IV.
What is the Role of Elders in Churches?
This
question brings us back to a basic question of church government. Many Baptist churches will exercise congregationalism. That is, reflecting a pure democracy, the
gathered congregation will vote on everything that needs a decision. The pastor and the layperson shares an equal
vote. Some see this as a cure to
potential abuse of power by pastors and staff.
However, being essentially mob-rule, that form of government is fraught
with pitfalls, with sometimes the most unspiritual people in the church swaying
votes in their favor. This is an
unbiblical form of government.
Other
Baptist churches have a modified version of that — a deacon-led
congregationalism. The congregation
elects deacons who can be “the voice of the people” in all matters, including
telling the pastor what he can and cannot do.
Many churches will also create committees to direct the affairs of the
church and report to the deacons. The
congregation can vote on various big-picture issues at regular business
meetings, including the hiring and firing of a new pastor and the replacement
of deacons. Some see this as a way to
keep the pastors in check. However, this
is also unbiblical, with deacons taking on the role of elders.
As
the gospel message traveled further, we see a different pattern for churches
emerged. The apostles began appointing
elders in each of the churches, as we noted, and they used the terms like
“rulers” (Rom. 12:8; 1 Thes. 5:12) and “leaders” (Heb. 13:17) when speaking of
elders. This means that the office elders
occupy has authority granted by God.
Several words highlight this fact, a few right here in this text. Let’s review those and consider the others.
First, elders must oversee
God’s people. Again, the term is synonymous with overseer, and in Acts 20:28,
Paul told the elders that “the Holy Spirit has made you overseers.” In 1 Peter 5:1–2, we read that elders are to
be “exercising oversight,” meaning “to accept responsibility for the care of
someone.”[2]
Second, elders must
care for or manage God’s people (cf. 1 Tim. 3:4–5). These terms are interchangeable
in this text. Their leadership in the
home becomes a quality to examine for the office of overseer because they will
exercise leadership in the church. That
leads us to consider some other terms.
Since they were already present
according to v. 4, this coming “together” must mean that they gathered
together away from the church body to debate the Pharisaical
claims. We see that in v. 7, and Peter
addressing “them” (the “the apostles and the elders”). Skipping down to v. 12, once he ceased
speaking, “all the assembly fell silent” (again, the assembly of “the apostles
and the elders”) — who then begin listening to the testimony of Paul and
Barnabas.
For
the sake of time, we’ll have to forgo what James says in vv. 12–21. What’s significant is that James is an
apostle and was therefore an elder, and he had the final word in the
letter (comp. vv. 19–20 to vv. 28–29).
The apostles were involved, but the elders play a vital role in these
decrees.
Throughout this text, we see an explanation
of v. 2 — the apostles and the elders are making the call. In v. 22, we see the whole church come
together because of the decision here.
Perhaps the whole church was involved in choosing who from among them
would accompany Paul and Barnabas, but the letter starts out in v. 23, “The
apostles and the brethren who are elders, to the brethren.” Moreover, 16:4 says
“they were delivering the decrees which had been decided upon by the apostles
and elders,” not the decision of the whole church. Whenever there’s an issue in a church, the
elders consult with the apostles (Scripture) and decide the best path moving forward,
with the whole church ratifying the decision.
Elders lay hands
on or ordain those ministering to God’s people. Earlier in church
history, the apostles appointed elders (Acts 14:23), and then they sometimes appointed others to appoint elders (like with
Titus in Titus 1:5). With Timothy, elders ordained him (cf. 1 Tim.
4:11). Considering the timing of these
three examples, a transition arises as the apostles were passing from church
history. Of course, ultimately, the Holy
Spirit appoints elders (Acts 20:28) — and when God’s Word recorded through the
apostles is followed, we can have the assurance that God’s will in the matter
has been fulfilled.
Elders are to rule
God’s people well. We
see this term in 1 Timothy 5:17. It’s
the same term that is translated “manage” in 1 Timothy 3:4, 5, and 12. Since it’s compared to parenting, it doesn’t
mean to simply guide or plead (though it also doesn’t grant license for
tyranny). A father doesn’t simply coax
his one-year-old to stop sticking forks in outlets, and one Greek lexicon says
that, in 5:17, the word means “to exercise a position of leadership, rule, direct, be at the head (of).”[3] That’s why the NASB, ESV, KJV, NKJV, and RSV
all translate the word “rule.”
Elders instruct
God’s people in sound doctrine and rebuke those who contradict it (Ti
1:9). We saw one of the
qualifications to office is the ability to teach, and elders must persuade
others in the Word. An elder must watch
for wolves from both outside and inside the congregation and rebuke them (Acts
20:28–31).
An
elder must, as Acts 6:1 notes, be devoted to word and prayer. Yet, we see other responsibilities, a role in
the decisions of the general operations of the church. Words like oversee, care, manage, decide, lay
hands on, rule, instruct, and rebuke all describe the office of elder. God does say something to congregations, some
of which we’ll note in a few minutes, but the general principle we’ve seen is
that elders are to rule churches. Yet, that
doesn’t mean God grants elders unchecked authority, which we consider next.
V.
What About Elder Abuse of Power?
A.
First, this isn’t an unchecked authority.
The
Great Shepherd contrasted Himself to the religious leaders of His day by saying,
“I am gentle and humble in heart” (Matt. 11:29).
He told His disciples that those wanting to be first must serve all (Mark
9:33–35). When His disciples ask about
seats of prominence, He tells them about the importance of sacrifice and
suffering (Mark 10:35–45). He highlights
that the self-important leaders of the day loved titles and honors, but the
humble will be exalted (Matt. 23:1–12). He
calls His people away from lording their positions over others and toward
humble service (Luke 22:25–27).
The
elder office is that of servant leadership.
Remember that God condemned the false shepherds of Israel for ruling
“with force and harshness” (Ezek. 34:4). In the NT, God calls elders to manage or care
for the church well (1 Tim. 3:4–5),
and we later read he should rule well
and labor in preaching and teaching
(5:17). Elsewhere, we read he should pay
as careful attention to himself as he
does to the flock (Acts 20:28) and must hold firm to the trustworthy word as
taught (Titus 1:9). According to 1
Peter 5:1–3, he must shepherd the flock eagerly and willingly exercising
oversight without seeking shameful
gain or through domineering.
Of
course, we must keep in mind the simple exercise of authority is not authoritarian. The Lord still calls His elders to rule, and
there wouldn’t be so many warnings against heavy-handed authority if elders
lacked authority to exercise. Their attitude,
though, is to be that of service, just as the congregation’s is to be that of
submission. To help ensure an individual
elder’s character, we read of a second limitation.
B.
Second, there is to be a plurality of elders.
As
we’ve noted, a single pastor shouldn’t rule or lead. A plurality of elders should rule within the
local congregation — if for no other reason than the deceitfulness of the human
heart (Jer. 17:9) and that there’s safety in an abundance of counselors (Prov.
11:14). A board of individuals guards
against the interests of any one man. The
New Testament doesn’t command a definitive number of men who should serve as
elders, but churches should always try to keep more than one so there is no
temptation in a cult of personality.
C.
Third, members of the congregation can bring
charges against an elder.
Christians
don’t blindly follow their leaders. If
there’s an unrepentant, sinful way within an elder, he is to submit to the same
process. In 1 Timothy 5:19–21, Paul
explains the scenario: “Do not admit a charge against an elder except on the
evidence of two or three witnesses. As
for those who persist in sin, rebuke them in the presence of all, so that the
rest may stand in fear. In the presence
of God and of Christ Jesus and of the elect angels I charge you to keep these
rules without prejudging, doing nothing from partiality.”
If
two or three church members can confirm a pattern of unrepentant sin in the
elder’s life, or the physical evidence matches the claims of a member against a
pastor, he must be rebuked in front of the entire congregation. God will not accept prejudice or partiality
from a congregation that looks the other way while the pastor remains in
sin. Regardless of the spiritual
proclamations of the errant elder, where two or three are gathered for the
purposes of discipline, they can be sure that Christ is with them.
Repentance
and restoration remains the aim — but it may never be the same in the case of
an elder. Since an elder must be “above
reproach” (1 Tm 3:2, cf. v. 7), if he used his office in a reproachable way, to
embezzle funds or engage in an adulterous relationship, he could never be
trusted with that office again, let alone reclaim the pulpit. Restoration is to church membership, not
necessarily to office, depending on the case.
VI.
Conclusion
I’m spending more
time on this because it’s important to understand. You might think that our church doesn’t have
elders because we often use the title “pastor,” but that’s more of a cultural
concession — if we have pastors, we have elders. If we look at the biblical use of the
terminology, it sparingly uses terms like pastor or shepherd to speak of this
office, and it instead uses elder far more often.
All church members
should seek to serve, and they are responsible for who they follow. This is why the Lord speaks to congregations
in terms of obedience. For instance, 1
Thessalonians 5:12–13 says, “But we request of you, brethren, that you
appreciate those who diligently labor among you, and have charge over you in
the Lord and give you instruction, and that you esteem them very highly in love
because of their work. Live in peace
with one another.” In Hebrews 13:17, we
read, “Obey your leaders and submit to
them, for they keep watch over your souls as those who will give an
account. Let them do this with joy and
not with grief, for this would be unprofitable for you.” That’s why its important to have qualified
elders, which is what we consider next week.
I want to add here that I am thankful for the people at this church. It has been a joy to be your pastor, so this message has been just a review of what we all know. I hope you will continue praying for me that I would continue to grow in the Lord in this office, and join me in prayer that the Lord would continue to provide more ministers — both elders and deacons — so that we may honor Him in all we do.
(If you want to give to our ministry, visit https://www.lwbcfruita.org/give for more information!)
[1] William Arndt, Frederick W. Danker, Walter Bauer, and
F. Wilbur Gingrich, A Greek-English
lexicon of the New Testament and other early Christian literature, 2000,
862.
[2] Ibid., 379.
[3] Ibid, 870.
