Sermon Tone Analysis

Titus 1:6-9

The Important Task of Appointing Elders

 

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]

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

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

*Acts 14:23*] and since he specifically left Titus to complete this work among the churches of Crete.

Since many of the professed saints of God are confused about the definition of a church, it should be no great surprise that they do not consider the appointment of elders a vital issue.

What is a New Testament church?

What characteristics give evidence that a church qualifies for as being a New Testament church?

A New Testament church is an assembly of individuals who have believed the Good News that Jesus is the Son of God, crucified because of their sin and risen from the dead.

Having believed, these redeemed individuals have been baptised on their confession of faith.

Now united in faith, they regularly and voluntarily meet to build one another in the Faith, to advance the cause of Christ through winning others to the Faith and bringing them into the fellowship of the assembly, and to worship the Risen Son of God.

As an assembly, they 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 bear the title of either deacons or elders.

Deacons bear responsibility for conduct of the benevolent ministries of the congregation and administrative care for the properties of the church.

Elders are charged to be overseers of 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 in a biblical fashion.

That is the purpose of this message for this day—to clearly set forth the conditions for appointment as elders and to discover the mechanism of that same appointment.

In order to accomplish this vital 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 beloved Apostle has succinctly stated the character required of those who shall receive appointment as elders and reference to the process for that same appointment.

Among the Churches of the New Testament, There was a Plurality of Elders.

As I study the New Testament, I make a startling discovery.

Nowhere is there an individual identified as the Pastor of a particular congregation.

Nowhere is there an individual designed as “the elder” of a particular church.

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

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, is foreign to the New Testament.

What we do find are elders—a plurality of mature men appointed by God—directing the labours of the churches.

Consider the examples of 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*].

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*].

Also, Paul reminds Timothy to exercise the gift received when the council of elders laid their hands on him [*1 Timothy 4:14*].

As Paul was travelling toward Jerusalem at the conclusion of his final missionary journey, he stopped at Miletus.

From there, he sent to Ephesus, requesting that the elders 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 that congregation [*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 appointment of a plurality of men to serve as elders, but it serves to provide strong caution against the thought that a church can “hire” a pastor or that a church can have some body which is over the “pastor” or even that the church can content itself 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 in every town.

There is another issue which is related to the concept that the New Testament provides a model of a plurality of elders, and that is that multiple terms are employed in speaking of the elders.

Elders are pastors, and pastors are elders.

Similarly, elders (or pastors) are overseers.

Older translations of the Word of God translate the term “bishops” instead of using the more accurate term “overseer.”

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 in focus are used in the verb form, but all three occur in this passage which describes the labour of an elder.

First, Peter addresses the elders.

Generically, the word “elder” [πρεσβύτερος] refers to a fully mature man.

Such a mature individual merits respect, and in employing the term to describe 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 ποιμαίνω.

The nominal form of the word is ποιμήν, 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 are shepherding the flock of God are to exercise oversight [ἐπισκοπέω], the verb form of ἐπίσκοπος, which is in older translations of the Bible usually translated “bishop.”

Newer translations of the Word of God translate the noun “overseer.”

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

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

The three terms—elder, pastor, overseer—are synonymous, differing only in emphasis even while referring to the same office.

The leaders of the church are to accept their responsibilities willingly, being examples to the flock of God, not accepting their position out of desire for inordinate gain or by reason of personal ambition.

Another passage of Scripture which employs all three terms synonymously is *Acts 20:17, 28*.

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

When those elders had arrived, the Apostle reviewed the ministry which he had conducted among them and then he solemnly charged them to fulfil the responsibility of elders.

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, we encounter three terms employed of the same men.

These terms do not so much speak of levels of authority, but rather 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—ποιμαίνω.

The New American Standard Bible translates the word so that the responsibility of elders is to shepherd the church of God.[2]

Again, we note that it is God who makes the elders overseers, and as such, they are charged with the task of shepherding the flock of God.

What is most important at this moment for the sake of our own future ministries is to note that elders are overseers, and that overseers are elders.

The elders~/overseers are also pastors.

The terms refer to the diversity of tasks and responsibilities which accompany the position.

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

Note the casual reference to overseers in verse seven when the subject is appointment of elders.

An overseer, as God’s steward, must be above reproach [*Titus 1:7*].

Paul makes the point that overseers and elders are the same men.

Since the issue immediately at stake in this particular point is demonstration of the plurality of elders in the New Testament church, I refer you again to the text which we considered in a previous message, *Philippians 1:1*.

You will recall that as Paul began his letter to the church in Philippi, he made special mention of the overseers and deacons.

Again, this is indicative that there was a plurality of elders (or overseers) at least in that church, which is consistent with the model we find in the New Testament.

Elders are Appointed, not Elected.

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

One does not go to school to learn to be an elder.

One need not be a graduate of seminary in order to be an elder.

One need not meet approval by a particular denomination in order to be an elder.

Elders are appointed by God.

In the account of Paul’s charge to the Ephesian elders while at Miletus, did you note that it was God who appointed them overseers of the church.

Perhaps this occurred following a ceremony, but the wording would lead us to believe that God was responsible for the appointment, having equipped these men for this particular task.

I suggest to you that the manner in which God appoints is through spiritual development of individuals.