Sermon Tone Analysis

“This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination.

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

He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.

He 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.”

[1]

Following establishment of a church, the appointment of elders must surely qualify as one of the most vital tasks facing the church planter.

Clearly, this task was a priority for the Apostle Paul since we are told that he, in concert with Barnabas, appointed elders in each church [e.g.

ACTS 14:23].

Writing in the text before us, the Apostle specifically directed Titus to complete this vital work of appointing elders to serve the various churches established in Crete.

Many of the professed saints of God appear confused about the definition of a church; therefore, it should not be surprising that believers appear cavalier about the appointment of elders.

What is a New Testament church?

What qualifies a congregation to be identified as a New Testament church?

In simple terms, a New Testament church is a congregation that reflects the characteristics of churches described in the New Testament.

By that criterion, we must note that many of those churches were obviously dysfunctional and severely flawed; and so are we.

We do not wish to cast the churches of that era in mythical proportions; the assemblies were composed of sinners just as the churches of this day are populated with sinners.

A fuller explanation would identify a New Testament church as an assembly of individuals who have believed the Good News that Jesus is the Son of God.

Believing that He is God, they are convinced that He was crucified because of their sin and that He was raised from the dead.

Openly confessing faith in Jesus as Christ, the twice-born individuals will have been baptised—immersed in water, picturing their confidence in His death, burial and resurrection.

United to the Risen Saviour through faith, these redeemed and obedient believers regularly and voluntarily meet to worship Him as the Son of God.

Through their mutual worship, they build one another in this holy Faith, advance the cause of Christ through winning others to the Faith and incorporating them into the fellowship of the assembly.

Gathered in assembly, the believers practise a congregational polity which calls each individual to submit to the teaching of the Word of God, seeking the Master’s appointment of those whom He wills to lead them in the Word.

Those appointed to leadership within a congregation bear the title either of deacons or of elders.

Those identified as deacons bear responsibility for administering the benevolent ministries of the congregation and for administrative care for the properties of the church.

Those who are appointed to serve as elders are charged to oversee the work of God, providing spiritual leadership for the members and assuming the role of watchmen over the flock.

Thus, it is vital that those appointed to these positions meet the biblical standard for such appointment and that the appointment process be conducted according to biblical precepts.

The message for this day will seek to set forth clearly the conditions for appointment to eldership and to discover the requirements for such appointment.

In order to accomplish this essential task, I invite careful attention to the first chapter of Paul’s letter to Titus.

In particular, I ask that you pay special attention to the sixth through the ninth verses of that letter.

There, the Apostle has succinctly stated the necessary character traits required of those who shall receive appointment as elders and reference to the process for that same appointment.

*A PLURALITY OF ELDERS SUPERINTENDED THE NEW TESTAMENT CHURCHES.*

Studying the New Testament, it is apparent that oversight of the churches was entrusted to a plurality of elders.

With the possible exception of the Letters to the Seven Churches of Asia as recorded in the Apocalypse, [2] the concept of a single Pastor or a Senior Pastor for a particular congregation is unknown.

Save for the aged Apostle of Love, there is not found a single individual within a congregation bearing the designation of “the elder.”

It is true that Peter identifies himself as “a fellow elder” when he appeals to the elders to whom he is writing [1 PETER 5:1].

As noted, John refers to himself as “the elder” [2 JOHN 1; 3 JOHN 1]; but it is abundantly clear that he is not speaking of himself as “the elder” of a church.

The concept of a senior pastor, even the concept of a solo pastor conducting an extended ministry, seems foreign to the New Testament.

What we do find in the pages of the New Testament are elders—a plurality of mature men appointed by God to oversee the labours of the churches.

Consider the examples provided in the New Testament.

James exhorts the sick to “call for the elders of the church” so that they might “pray over him, anointing him with oil in the name of the Lord” [JAMES 5:14].

James is possibly the oldest letter to have been included in the canon of Scripture.

Because this is so, it gives us a snapshot of the early attitudes among the churches before doctrine had been codified.

It is apparent that the necessity for elders was recognised very early within the Lord’s Vineyard.

Writing Timothy in the preliminary pastoral letter, Paul speaks of the conduct of a local congregation.

There, he states that “the elders who rule well” are to be “considered worthy of double honour, especially those who labour in preaching and teaching” [1 TIMOTHY 5:17].

Paul also reminds Timothy to exercise the gift received through prophecy “when the council of elders laid their hands” on him [1 TIMOTHY 4:14].

What was nascent for James is solidified for Paul.

As Paul travelled toward Jerusalem at the conclusion of his final missionary journey, he stopped at Miletus; from there he sent to Ephesus requesting that “the elders” of the congregation come to him [see ACTS 20:17].

The decision of the Jerusalem council was pronounced, not by the Apostles alone, but by “the apostles and elders” of the congregation in Jerusalem [ACTS 16:4].

At the conclusion of the first missionary journey, Paul and Barnabas appointed elders in every church that they had established [ACTS 14:23].

The first great relief effort mounted by the churches was dispatched “to the elders” of the various churches [ACTS 11:27-30].

Admittedly, this is but a cursory examination of the issue of New Testament treatment of the eldership, but it does provide a strong caution against the common practise of a church “hiring” a pastor or against the practise of a church electing members to a body which oversees the labours of the “pastor,” or even against the thought that church can content itself indefinitely with one pastor.

In our text, Titus is reminded that he had been left in Crete specifically to “appoint elders in every town.”

I suggest it is significant that Titus is not enjoined to appoint an elder in each town, but that rather he is charged with appointing “elders (plural) in every town.”

Another issue related to the concept of the New Testament model of a plurality of elders is the multiple terms that are employed for the office.

This was broached in a previous sermon.

[3] Elder, pastor and overseer (or bishop) is used interchangeably in the Bible.

That the three terms (elder, pastor and overseer) are synonymous becomes evident as we read the Scriptures.

Consider the words of Peter to demonstrate this truth.

“I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock.

And when the chief Shepherd appears, you will receive the unfading crown of glory.

Likewise, you who are younger, be subject to the elders.

Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble’” [1 PETER 5:1-5].

Two of the terms Peter used are in the verb form; but all three terms occur in this passage describing the labours of an elder.

Peter addresses the elders; generically, the word “elder” [presbúteros] refers to a fully mature man.

Such a mature individual merits respect; and in describing a leader of the church, the word becomes a term of respect for the office of an elder.

Those who are elders are encouraged to “shepherd the flock of God.” Shepherd translates the Greek verb poimaínō.

The nominal form of the word is poimāne, which is rendered “pastor” or “shepherd.”

The word describes the spiritual ministries of the leader of the church.

As shepherd of the flock, he is charged with the responsibility of feeding, guiding and protecting the flock of God.

Those who shepherd the flock of God are to “exercise oversight” [episkopéō], the verb form of epískopos; the noun, in older translations of the Bible, was often translated “bishop.”

The emphasis is upon the administrative responsibilities of the chief officers of the church.

Whenever you see the term “overseer,” you should realise that though it indicates strong leadership, the term neither supports nor implies dictatorship.

The three terms—elder, pastor, overseer—differ only in emphasis while referring to the same office.

Elders are to accept their responsibilities willingly, being examples to the flock of God, not accepting their position out of desire for inordinate gain or through personal ambition.

As noted in a previous message, ACTS 20:17, 28 is another passage employing all three terms.

From Miletus, Paul “sent to Ephesus and called the elders of the church to come to him.”

When the elders assembled, the Apostle reviewed the ministry he conducted among them; then he solemnly charged them to fulfil the responsibility of elders in these stern words: “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.”

Again, note that Paul applied the three terms to the same men.

These terms do not speak of levels of authority—they are used to indicate diversity of function.

The elders were made “overseers” by the Holy Spirit and they were charged “to care for the church of God.”

In this instance, the word which is translated “to care for” comes from the same Greek verb which Peter employed— poimaínō.

The New American Standard Bible translates the word somewhat literally, teaching that the responsibility of elders is “to shepherd the church of God.” [4]

Again, note that God—not man—makes the elders overseers.

As overseers appointed by God, these gifted men are charged with the task of shepherding the flock of God.

What is vital for the sake of our own future ministries is to note carefully that elders are overseers, and that overseers are elders.

The elders/overseers are responsible before God to pastor God’s flock.

Do not ignore the truth that the terms—elder, pastor and overseer—refer to the diversity of tasks and responsibilities which accompany the position.

In the text before us today, Titus is charged with the responsibility of appointing elders in the various towns of Crete; and by implication, those elders are deemed to be overseers.

Note the almost casual reference to overseers in our text when the subject is appointment of elders.

“An overseer, as God’s steward, must be above reproach” [TITUS 1:7].

In this fashion, Paul makes the point that overseers and elders are the same men.

There is not a hierarchy; this is simplicity of design in which the spiritual leaders are identified by several names.

To bring the point into vivid focus, consider one final verse of Scripture on this matter.

The writer of the Letter to Hebrew Christians provides this admonition as he closes the missive.

“Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account.

Let them do this with joy and not with groaning, for that would be of no advantage to you” [HEBREWS 13:17].

Here, the writer refers to the overseers/elders/pastors as “your leaders.”

He says they are keeping watch over the souls of the members of the flock.

They are recognised, therefore, as the leaders of the congregation, charged with giving an accounting for their service to the One who appoints to that service.

*ELDERS ARE APPOINTED, NOT ELECTED.*

In the various texts to which I have already referred, it is evident that God makes a man an elder (or an overseer, if you prefer).