When Paul lists the prerequisites for the eldership, he lays out several qualifications that are reflective of a man’s character and motivation. To be qualified to lead and feed the church of God, Paul states that an elder must not be “covetous” (1 Tim. 3:3) nor “greedy for money” (Tit. 1:7). While these two concepts are closely related, they are two separate qualifications that speak to a man’s attitude towards money and his actions in obtaining it. Someone who is a lover of money will more likely yield to the temptation of dishonest gain.

Covetous

The Greek adjective that is translated “not covetous” is aphilarguros and only occurs twice in the New Testament, Hebrews 13:5. Aphilarguos is a combination of three parts; the negative prefix a, the word phileo which means “love,” and arguros which means “silver” or “money.” This compound word literally means “not a lover of money” (ESV).

Not Greedy for Money

The Greek adjective that is translated “greedy for money” in Titus 1:7 is aischrokerdēs. This is a compound word that combines aischros, which means “baseness” with kerdos which means “gain.” The word means sordid or base gains (Vines 384). Aischros comes from aischos which means “shame” or “disgrace” (Vine 237). Consequently, aischrokerdēs is translated “not for dishonest gain” (NKJV), or “not for shameful gain” (ESV). The KJV leaves the Latin Vulgate’s lucrum untranslated and thus it is rendered “not given to filthy lucre” (Tit. 1:7). Lucrum, from which we get the English word “lucrative,” means gain or profit.

When “lucre” is the price for doing wrong, it is “filthy.” When lucre is sought on occasions where none is due, it is “filthy.” Balaam, Gehazi, Achan (Joshua 7:21), and Judas Iscariot (John 12:6) are prominent examples of professed servants of God who got in trouble because of this sin…One could tell if a person were “greedy for money” if the important thing in his life is money and the things it will buy (Gareth Reese, pg. 137).

This qualification is included in the KJV of 1 Timothy 3:3, but it is not included in most of the older Greek manuscripts of that passage. Subsequently, this expression is omitted in the ASV, NASV, NIV, RSV rendering of 1 Timothy 3:3. Nevertheless, it is unquestionably included in Paul’s list to Titus (1:7) and is also included among the qualifications for a deacon (1 Tim. 3:8). The Apostle Peter also included it when he instructs elders to “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind” (1 Pet. 5:2).

Gareth Reese speaks of “filthy lucre” in his comments on Titus 1:7—

It pictures taking from others what one already has an abundance of. Nathan accuses David of this sin, when he told the story of a man who had plenty of his own sheep, but took the one which belonged to another. The Greek word describes a man who does not care how he gets money so long as he gets it…Elders were in a position where the money they got for serving, and the money they were entrusted to administer, could become a serious distraction and temptation. A man whose mind is full of thoughts of amassing money is too preoccupied to be able to function as an honest “steward” should function. One writer has summarized the vices listed in this verse as all forms of selfishness: pride, anger, desire for drink, dominance, and wealth (pg. 333).

The restriction “not greedy for money” would prohibit an elder from being involved in any disreputable occupation in which “his greed for gain overrides his regard for the welfare of the community” (McGarvey 59).

A Warning to All

As is the case with most all the qualifications for the eldership, they serve as a standard for every Christian to emulate. The Lord instructs all His disciples to put money in its proper place. The One who said, “it is more blessed to give then to receive” (Acts 20:35), also warned “beware of covetousness” (Lk. 12:15). Furthermore, the Lord admonishes us not to fret over the physical things of this life (Mt. 6:25). He demonstrates the woeful inadequacy of materialism and the deception of the dollar with two sharp rhetorical questions: “For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Mt. 16:26).

Paul frequently warns against an improper view of wealth and riches. He commands “those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life” (1 Tim. 6:17-19). In contrast to those “who suppose that godliness is a means of gain” (1 Tim 6:5), consider Paul’s exhortation:

Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content. But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows (1 Tim. 6:6-10).

Paul’s instructions here reveal the results of greed. Those who are greedy are discontented, arrogant, self-reliant, and exposed to many other temptations. The product of pursuing unrighteous mammon can leave a man faithless and fallen. Many have strayed from the faith because of their love of money. The seductive and deceptive nature of wealth can blind us to the inability of material blessings to satisfy the greatest needs of men. A man who trusts riches will learn to pursue them. A man who pursues riches will learn to trust them. The desire to be rich sets a trap for the soul and deceives the carnal mind. Paul says covetousness should “not even be named among you, as is fitting for saints” (Eph. 5:3). He then adds that a “covetous man, who is an idolater” has no inheritance in the kingdom of Christ and God (Eph. 5:5: see Col. 3:5). In Hebrews 13:5, the writer admonishes “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, “I will never leave you nor forsake you” (Heb. 13:5).

It is necessary to note that money is amoral: it is not good or evil in and of itself. How money is used and how it is pursued can be good or bad, depending upon the motives, attitudes, and choices of the one using it. Both the poor and the rich can be lovers of money. Not everyone who is rich is carnally minded and not everyone who is poor is spiritually minded. Covetousness is a heart-condition. The financial status of a man is not a reliable barometer to determine if he is qualified for the eldership. A man can be materially wealthy and spiritually mature (Gen. 13:2). Likewise, a covetous man can be financially destitute. Paul is not suggesting an elder must be penniless, or that he must strip away any vestige of interest in money. In fact, Paul allows for the financial support for the elder who rules well and labors in the word. Such a man is worthy of double honor (1 Tim. 5:17-18). However, financial gain is not his motivation for service.

The Example of the Elder

God has always expected the leaders of his people to be standard bearers of noble character and examples of spiritual maturity (Exod. 18:19-21). The role of an elder in the Lord’s church is no exception. An elder must reflect and represent the Chief Shepherd, Jesus (1 Pet. 5:4). The Lord describes Himself as the Good Shepherd “who gives His life for the sheep.” In contrast to the sacrificial devotion of the shepherd, Jesus says:

But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep (Jn 10:12-13).

An elder’s work is one that involves service and sacrifice. He is to care about the sheep and put their welfare above his own selfish interests. He prioritizes the work of God rather than pursuing worldly riches. Unlike hirelings who are merely in it for the money, elders are to serve “as overseers, not by compulsion but willingly, not for dishonest gain but eagerly” (1 Pet. 5:2). An elder’s motivations are to be pure and his love is to be loyal. Elders must not be covetous or greedy for money.

These qualifications will help to safeguard against corruption. The Chief Shepherd gives righteous judgment, without partiality (Lk. 20:21). Jesus provided everyone equal opportunity to be corrected. Following His example, an elder must be able and willing to administer discipline and correction without favoritism. He must not be blinded by the buck. A covetous elder will be tempted to compromise the truth if it means losing revenue. A covetous elder will more easily conform to sinful patterns and practices if it means building a larger treasury. If it means the possibility of losing affluent members, a greedy man may turn his face when a sin needs to be confronted and corrected. An elder, who has an important role of decision making, cannot be influenced by anything other than his love for the truth and his concern for the church. Thus, these qualifications that focus on a man’s love and pursuit of money help to safeguard against partiality. “To show partiality is not good, because for a piece of bread a man will transgress” (Prov. 28:21, NKJV).

These qualifications also enable the elder to model generosity, hospitality, and charity (Tit. 1:8). A congregation often follows the lead and assimilates the behavior of its leaders. “A covetous Eldership will make a covetous church, and a covetous church is a dead church” (McGarvey 59). Paul presents himself as an example for the Ephesian elders to follow. “I have coveted no one’s silver or gold or apparel. Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive’” (Acts 20:33-35). McGarvey explains:

Thus the Elders are required, in addition to their labors for the church, to imitate Paul’s example, and, by diligent attention to business, help to support the weak, and to exemplify the blessedness of giving. The importance of this is clearly seen in the fact, that Elders must teach the brethren to practice liberality, and must see to the enforcement of the law of God upon the covetous; neither of which is practicable unless they themselves set an example of liberality. For this reason also, in the directions to both Timothy and Titus, Paul prescribes that Elders shall not be “greedy of filthy lucre;” and Peter directs that they shall take the oversight “not for filthy lucre, but of a ready mind.” They are to keep themselves free from the appearance of sordid motives in their official action, as well as in their secular business (31-32).

Conclusion

The conversation and conduct of a covetous man revolve mostly around money, his properties, and earthly endeavors. He is consumed by worldly success and selfish interests. A man with such a carnal focus would fail to protect and provide for the church as God expects. Instead, an elder is to model the proper view of material blessings. His generosity, hospitality, and charity towards others are manifestations of a shepherd’s heart. By word and deed, he manifests to his congregation a spiritual mindset, reminding them that this world is not the Christian’s home. His passions and pursuits are spiritual. He prioritizes the work of God. He studies and discusses the Word of God. He reflects and represents the Chief Shepherd, in action and attitude. He leads by example, serving and sacrificing. An elder’s work requires honesty and integrity. Those entrusted into his care must be confident of his godly character. The influence of this style of leader resides not in position or title, but in respect and trust gained the old-fashioned way—by earning it.

Article by: James Cating | jbcating@hotmail.com

 

Cited Sources

Lipscomb, David, and J.W. Shepherd. A Commentary on the New Testament Epistles: 1 & 2 Thessalonians, 1 & 2 Timothy, Titus and Philemon. Nashville, TN: Gospel Advocate, 1989.

McGarvey, J.W. The Eldership. Murfreesboro, TN: Dehoff Publications, 1956.

Reese, Gareth L. New Testament Epistles: Timothy & Titus. Moberly, MO: Scripture Exposition Books, 2007.

Vine. W. E. Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: Thomas Nelson Publishers, 1985.