The Qualifications for Eldership

Not everyone in the church is gifted for the spiritual office of elder. This office has qualifications that restrict who can and who cannot serve the church in this role. Although not everyone is gifted and/or qualified for eldership, Paul tells Timothy that desiring to be an overseer is a noble task (1 Tm. 3:1). The first qualification considered for overseer is that he must be above reproach (1 Tm. 3:2). This qualification doesn’t mean that the elder is completely sinless—for if that were the case, no one would be able to serve in this office except for Jesus. This first qualification can be viewed as a summation of all the other qualifications together. The Particular Baptist John Gill alludes to this: “Not that it can be expected that such an one should be entirely free from sin, or be blameless in the sight of God; but that he should be one, who is so before men, and has not been guilty of any notorious and flagitious crime; and particularly, is not chargeable with the vices hereafter mentioned or hinted at.” ^[1]

The second qualification mentioned in 1 Timothy is that the overseer must be the husband of one wife (1 Tm. 3:2). The meaning of this qualification comes with varying interpretations. Gill interprets this passage to mean that polygamy disqualifies someone from this office. He writes: “This rule excludes all such persons from being elders, or pastors, or overseers of churches that were polygamists; who had more wives than one at a time, or had divorced their wives, and not for adultery, and had married others.”^[2] John Calvin agrees with this interpretation: “The only true exposition, therefore, is that of Chrysostom, that in a bishop he expressly condemns polygamy, which at that time the Jews almost reckoned to be lawful.” ^[3] John MacArthur disagrees with Gill and Calvin as he writes: “Some have argued that its intent is to forbid polygamy. A man could not, however, even be a member of the church if he was a polygamist, let alone a leader.” ^[4] MacArthur’s interpretation of this qualification is unclear, but it appears that he views this qualification primarily as sexual/moral purity.[5] The Greek phrase used for this qualification is μιᾶς γυναικὸς ἄνδρα, literally “a man of one woman,” or “a husband of one wife.” ^[6] The varying interpretations agree that a man must be faithful to his wife—and that others cannot bring reproach upon him for his marital unfaithfulness.

An overseer must be marked out by characteristics of godliness; he must be sober-minded, self-controlled, respectable, hospitable, gentle, a lover of good, upright, holy, disciplined, and must be well thought of by outsiders.  (1 Tm. 3:2-3,7; Tit. 1:8). These qualifications not only ensure that the man has been called to the office of overseer, but they also assist him in fulfilling his responsibility to oversee souls. These qualifications also ensure that the overseer is not marked out by characteristics of worldliness.

An overseer then, cannot be marked out by ungodliness. He cannot be a drunkard, violent, quarrelsome, a lover of money, a recent convert, arrogant, or quick-tempered (1 Tm. 3:3,6; Tit. 1:7). Appointing such a person to the spiritual office of overseer would not only be contra biblical—but it could also be harmful to the sheep of that flock! This list guards a man against bringing judgment upon himself, and it helps maintain the purity of leadership in God’s churches. Furthermore, these qualifications defend a potential elder candidate against taking on responsibilities that he is not morally and/or spiritually capable of bearing.

Additionally, the overseer must manage his household well; he must keep his children submissive (1 Tm. 3:4). The home becomes important when considering if someone should become a shepherd. Managing the home well shows that an overseer has the ability to lead. Managing the family prepares the minister for managing the spiritual family of God. When considering if someone should become an overseer, Paul asks Timothy this rhetorical question: “if someone doesn’t know how to manage his own household, how will he care for God’s church?” (1 Tm. 3:5). The answer is that he won’t be able to; therefore, he shouldn’t be considered qualified for the office of overseer.

One will notice that the moral qualifications for an overseer and a deacon are strikingly similar. The office of overseer is different in that it is necessitated upon the ability to teach (1 Tm. 3:2). Paul tells Titus that the overseer must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it (Tit. 1:9). The overseer will use his teaching ability for God’s church by feeding Christ’s sheep with sound doctrine. The overseer will protect Christ’s sheep by rebuking harmful and heretical doctrines. If someone can’t teach God’s word, he cannot rightfully fulfill the requirements of overseeing. James White emphasizes the importance of this ability:

“It is important to see that the elder is to be doctrinally sound, “holding fast the faithful word.” Why? Because he has a vital role in the church, that of exhorting in sound doctrine and refuting those who contradict. The elders who realize their true role as listed in these qualifications will find great joy in the clear proclamation of God’s truth and will sense the responsibility that is theirs to refute error and protect the flock against the myriads of false teachers and aberrant theologies that swirl about us.”^[7]

^[1] John Gill, An Exposition of the New Testament, vol. 3, The Baptist Commentary Series (London: Mathews and Leigh, 1809), 288.

^[2] Ibid.

^[3] John Calvin Commentaries on the Epistles to Timothy, Titus, and Philemon (Bellingham, WA: Logos Bible Software, 2010), 77.

^[4] John F. MacArthur Jr., 1 Timothy, MacArthur New Testament Commentary (Chicago: Moody Press, 1995), 104.

[5] “A one-woman man is a man devoted in his heart and mind to the woman who is his wife. He loves, desires, and thinks only of her. He maintains sexual purity in both his thought life and his conduct. Those same standards apply to men in positions of spiritual leadership today. Scripture makes clear that sexual sin is a reproach that never goes away. Proverbs 6:32–33 says of the adulterer, “The one who commits adultery with a woman is lacking sense; he who would destroy himself does it. Wounds and disgrace he will find, and his reproach will not be blotted out.” Paul also indicates that failure to keep the body pure and controlled results in being disqualified for preaching (1 Cor. 9:27).” Ibid. 104.

^[6] George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 157.

^[7] James R. White, “The Plural-Elder-Led Church” in Perspectives on Church Government: Five Views of Church Polity (Nashville, TN: Broadman & Holman Publishers, 2004), 276.