Over the weekend our church unanimously affirmed our first two elders candidates. It was the culmination of fifteen months spent testing and training. If ever there has been an epochal event in the life of our church, this is it!

PATIENTLY URGENT

When IDC launched in January of last year it did so with me as the only installed elder, so one primary order of business from the outset was identifying and training elders. I liked to tell our church that I wanted to be “patiently urgent” when it came to installing elders. The paradoxical phrase has clear biblical truth behind it.

In Titus 1 Paul said to his young church planter, “This is why I left you in Crete, so that you might . . . appoint elders in every town as I directed you” (1:5). There is urgency in this text for Paul apparently doesn’t want Titus to be lazy in the appointment of elders. But Titus 1:5 needs to always be balanced by the patience of 1 Timothy 5:22, where Paul says, “Do not be hasty in the laying on of hands.”

For the first eight months of 2013 I observed which men were already doing the work of eldering in the church. Which men were teaching and discipling other members? Which men were known as men of the Word? Which men were dedicated to pray for the church? Which men were leading in various stations of the body? Which men are marked by maturity in Christlikeness?

ELDER TRAINING

The first eight months revealed three particular men that fit the biblical criteria: aspiration, character, and aptitude. In September we began a five-month training period with the aim to nominate all, or some subset, of the men at our February ’14 Family Meeting (think members’ meeting). We met three times each month for prayer and discussion on various aspects of pastoral ministry and biblical, systematic, and pastoral theology. The aim was to uncover convictions in those areas and unify the group’s understanding of IDC’s purpose, polity, and passions.

Here are the books we leaned on most heavily:

• The King and His Beauty by Schreiner (biblical theology)
• A Display of God’s Glory by Dever (polity)
• The Deliberate Church by Dever (ecclesiology/pastoral ministry)
• The Shepherd Leader by Witmer (pastoral ministry)

One other primary resource is the IDC Elder Confession of Faith, which is an adaptation of the 1689 London Confession. This is a document that all elders at IDC must subscribe to in order to hold the office. I hope to write more on the importance of such a document later this week.

Some other resources that were also used, but not necessarily in full were:

• What is the Mission of the Church? by DeYoung and Gilbert (ecclesiology)
• Faithful Preaching by Merida (pastoral ministry)
• The Hole in Our Holiness by DeYoung (Christian living)

The men also had to listen to several lectures and right short response papers to them. By far and away their largest project was our Elder Questionnaire, which is made up of questions in three sections: 1) Personal Life and Ministry, 2) Biblical/Systematic Theology, 3) Philosophy of Ministry. In many ways this document and the Elder Confession of Faith were the two cogs in the whole process.

CONGREGATIONAL INVOLVEMENT

Right at the beginning of Elder Training I told our church in a Family Meeting which men were involved, what the process entailed, and how they (the congregation) could pray and labor for unity as we looked forward to installing elders. The great benefit to this was the training was well known for almost an entire five-months before men were nominated.

Then in February we nominated two men (the other man ended up moving to another town and is helping plant a church there), thus beginning a two month period of formal congregational prayer and assessment. By this point I had received most of the common questions already, but encouraged the church to open dialogue saying, “Unanswered questions lead to doubt, and doubt is fertile soil for division.” This simple statement proved quite helpful as many people asked questions they wouldn’t otherwise have asked. I can’t tell you the number of times I spoke with someone who said, “I wasn’t going to ask this question because it’s not a big deal, but you said we should ask you anything related to elders, so here goes . . .”

Additionally, our by-laws stipulate that a member must talk to an elder (I was the only installed elder this go-around) before voting “no” on an elder nominee. This wasn’t so I could convince them affirm the candidate, but rather it was possible a member knew something about the candidate I didn’t and the information could be significant and disqualifying.

And so it was this last Saturday that we affirmed our two candidates with a resounded “Aye” from the congregation.

What a day it was.

Earlier this week we looked at “The Elder’s Noble Traits” from 1 Timothy 3:1-7. As Carson says, these traits are all gloriously unremarkable because they are required of all Christian men. But there is one trait not required of all men: that they be able to teach.

In Lectures to My Students Spurgeon said:

The pulpit is the Thermopylae of Christendom: there the fight will be lost or won.

To us ministers the maintenance of our power in the pulpit should be our great concern, we must occupy that spiritual watch-tower with our hearts and minds awake and in full vigor. It will not avail us to be laborious pastors if we are not earnest preachers.

We shall be forgiven a great many sins in the matter of pastoral visitation if the people’s souls are really fed on the Sabbath-day; but fed they must be, and nothing else will make up for it.

The failures of most ministers who drift down the stream may be traced to inefficiency in the pulpit. The chief business of a captain is to know how to handle his vessel, nothing can compensate for deficiency there, and so our pulpits must be our main care, or all will go awry.

Teaching then is not only the elder’s ordinary weapon for war, it is also his rudder for directing and steering the church.

NOBLE TEACHING

Along with the words of management and oversight we have in this text, the qualification that elder be able to teach gives us great insight into his work.  All the noble traits we just looked at speak to his character, this one speaks more to his work – to his competency.  Remember, the Ephesian church that Timothy pastored had been infiltrated by teachers, so Timothy’s role as an overseer necessarily meant that he be able to teach sound doctrine.  And this is the qualification that distinguishes the office.  Deacons might be able to teach, but such ability is not required. It is for elders.

James 3:1 says, “Not many of you should become teachers . . . for you . . . will be judged with greater strictness.”  The Bible then does not expect that everyone in the church will be able to teach.  So what does this qualification mean? I actually think the way Paul articulate this qualification in Titus 1:9 is more helpful; there he says the elders “must be able to give instruction in sound doctrine and also to rebuke those who contradict it.”  It’s one thing to be able to instruct in sound doctrine, it’s even better to also be able to refute false doctrine.  An elder should able to communicate and apply the truth of Scripture with clarity, coherence, and fruitfulness.

A common question then is, “Does an elder have to be able to preach in front of hundreds?” I would say yes and no.  He need not be Charles Spurgeon nor John Piper; he just need be able to clearly and accurately teach Scripture in an edifying way.  The ability to teach doesn’t equate to Piperion grandeur in preaching or Spurgeon-esque power in rhetoric.  The overwhelming majority of elders, and thus teachers, are humble men who ably bring a humble offering of the word whenever and wherever they are asked to do so.

An elder is to teach.  Paul does not give us much about the elder’s work here in 1 Timothy. If we were to survey the Bible’s teaching on eldering or shepherding we could break up the pastor’s labor into four main areas: knowing, feeding, leading, and protecting.  For this of course is what shepherds do. Which leads us then to the most important thing to note when talking about elders and shepherds . . . they are “under-shepherds.”

They are to be an earthly reflection of the church’s chief shepherd (1 Pet. 5:4), Jesus Christ. In John 10 we find Jesus say, “I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep.” Faithful “under-shepherds” then are men that are to model the character of Christ (noble traits) and teach the glory of Christ (noble teaching).

D.A. Carson has famously pointed out that the remarkable thing about these qualifications is how unremarkable they are. With the exception that an elder be able to teach and not be a recent convert, every other qualification listed here by Paul in 1 Timothy 3 is enjoined upon every Christian.

Let’s briefly explain and apply the character traits required of elders and then observe two realities about the list worth noticing.

THE ELDER’S NOBLE TRAITS

An elder is to be above reproach. This phrase serves as an umbrella for all the requirements that follow. Being above reproach does not mean that he maintains sinless perfection, rather is means that his demeanor and behavior over time have garnered respect and admiration. Everything that now follows in 3:2-7 simply flesh out what it means that an elder be above reproach.

An elder is the husband of one wife.  Literally, the phrase reads “one-woman man.”  Just exactly whom this qualification would exclude has been the subject of long and anxious debate.  Some think Paul is excluding men who are single, others think he is excluding polygamists, and still others believe it excludes a man who has ever been divorced.  Yet, the qualification has in mind marital faithfulness, so the elder Paul has in mind is faithful to his one wife.  The point of the qualification is that sexual purity is a requirement for everyone holding the office of elder.  Sexual purity in the church plays a uniquely important role in the church’s witness and evangelism to a world consumed with sexual immorality.  Brothers, don’t let a day pass without understanding the war for purity that rages around you.  This issue of sexual purity regularly, and prominently, disqualifies men from ministry. With Christ’s power and the Spirit’s leading, fight for purity.

An elder is sober-minded, self-controlled, and respectable.  These qualifications distinguish an elder as being watchful, sober in his desires, feelings, and attitudes. He is not fixed on power, lust, anger, or anything else, but is self-controlled. If these are in place, the man will ordinarily be respectable. This would also impress the importance of discipline on an elder, as we will soon see in chapter four.

An elder is hospitable.  Hospitality is one of the most tangible expressions of the gospel practiced in the church.  The word itself literally means “loving strangers.”  Rarely will you find a man that talks about being gifted in hospitality, yet it’s such an important display of God’s love that Scripture requires elders be known as hospitable.  These would be men that seem to make a ministry of greeting everyone at church.  Men who naturally help those in need.  Men who regularly open their homes to people or use his lunch hour at the work place to express hospitality to co-workers or other people he comes across.

An elder is not a drunkard, not violent but gentle, not quarrelsome.  I doubt these qualifications need much explanation. A couple questions would be, “Is the man patient and gentle in the midst of conflict?  Does he avoid needless fighting and disagreement, and instead pursue the work of a peacemaker?”

An elder is not a lover of money.  A man’s money will indicate a man’s heart, plain and simple.  Does he give generously and sacrificially? Are his investments earthly minded or heavenly minded?  Does he organize his life around the goal of monetary gain or the pursuit of godly objectives?

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? We began our series on 1 Timothy by noting Paul’s definition of the church as God’s household.  In this verse Paul again shows himself to be pristine in logic, for if a man cannot manage his house, why should we expect him to manage God’s house?  And let us give unique attention here. Because few things shipwreck a man’s current and potential fitness for eldership as does the management of his household, particularly his children.  Paul is not demanding that children be converted, nor is he demanding that children be perfect.  However, he is demanding that an elder’s children have a general demeanor that is submissive, obedient, and respectful of their father’s authority.  Therefore, a prospective elder would be a man that gives godly attention and care to his children (if he has them).

Growing up in the church, I have been over to many a church leader’s home.  It has not been rare in my experience to find a church leader to be quite different at his house and with his family.  Paul is saying that this should not be so. If you want to see the true measure of a man’s leadership, follow him to his family.

An elder must not be a recent convert. He must not be νεόφυτον: a novice, or literally “newly planted.”  The point is that the elder be mature in his faith.  He must be so, otherwise he may become puffed up with conceit and fall into the condemnation of the devil. Immaturity is ground in which pride and demonic condemnation can find fertile soil. Therefore, an elder should have a pronounced humility and spiritual maturity.

Finally, an elder he must be well thought of by outsiders. What unbelievers think about potential elders is important. He must have a strong reputation with those outside the church, if not, Paul says he might fall into disgrace, into a snare of the devil. A reputation that is poor with lost people means that he is vulnerable to falling into disgrace or a trap of the Evil One. Thus, a proper elder will have wise engagement with the wider community and that engagement will lead to him being well-thought of by outsiders.

TWO THINGS TO NOTE

There area two important realities we should note from the list of noble traits.

First, note the importance of maturity.  Paul does not say that the man must be married, that he must have children, or that he must be of a certain age.  Paul is preeminently concerned that the elder be a model of Christlike maturity.

Second, note the schemes of the enemy.  Two times in our text Paul mentions the devil; his condemnation and snare.  Make no mistake about it, Satan is out to get the elders of the church.  It is basic military strategy and the oldest trick in the book.  The best way to defeat an army is to attack its command and control. The best way to attack a local church is to attack its leadership. Men in the church, you must ever be on your guard in this battle. Pastors in the church, you must never lay down in this battle. Let the church pray diligently for her pastors.

A man characterized by these noble traits will be one who is mature, and one who is under constant assault from the enemy.

Later this week we will look at the elder’s noble teaching.