Long ago, the prophet Jeremiah was given the responsibility of speaking to the rebellious nation of Judah. God pleads with them through Jeremiah. “Return, O backsliding children; for I am married to you, I will take you, one from a city and two from a family, and I will bring you to Zion. And I will give you shepherds according to My heart, who will feed you with knowledge and understanding” (Jer. 3:14-15). God’s desire is to have His people close to Him and to have them cared for by “shepherds according to My heart.” Unfortunately, most of the people who originally heard this message did not choose to enjoy these blessings. In rebellion, they constantly broke God’s heart.

In the days of the New Testament, these desires of God can be realized. Through the work of Jesus, we can be God’s special people. Through the church, God can provide “shepherds according to my heart” to lead and care for His people with knowledge and understanding. These God ordained caretakers are the elders. The work that the elder is given to do by God is an important work with great potential for good. At the same time, in the wrong hands this opportunity can be bad for both the man and the congregation. The qualifications given for an elder are given to protect the men considered and to protect the church. Through the qualifications, God shows us the kind of men He wants to shepherd His special people.

The reason God included this particular qualification is explicitly explained. In 1 Timothy 3:6, Paul says, “not a novice, lest being puffed up with pride he fall into the same condemnation as the devil” (NKJV). The word “novice” (Gk. neóphuton) means “newly planted,” describing someone who is a new convert. While this is the only time this particular term is used in the New Testament, it is not the only time we read of this concept. For example, Paul explains that workers are planting and watering in God’s field when they work with the church (1 Cor. 3:6-9). Other examples of this concept being used in the New Testament include the Parable of the Sower (Mt. 13:1-23; Mk. 4:1-20; Lk. 8:4-15) and the fruit of the Spirit (Gal. 5:22-23).

New Christians are “newly planted” and therefore not qualified to serve in the role of an elder. The danger with placing a novice in the role of elder is that he is likely to be “puffed up with pride.” This phase “puffed up” describes the blindness that occurs when a person gets smoke in their eyes. Vincent explains, “The verb means primarily to make a smoke: hence, metaphorically, to blind with pride or conceit” (Vincent, p. 232). This means that a new convert, placed in this role, is likely to develop an inflated sense of self-importance. Hiebert summarizes the meaning of this verse well: “The danger is that the novice, wrapped in smoke through his exaggerated sense of self-importance and teeming pride, would have his eyes blinded to realities” (Hiebert, p. 67). Phillips offers a similar summary:

The meaning is very clear: a bishop can not be a man who is new at Christianity. He must have been in the church long enough to have grown out of baby-hood and know how to behave himself like a man. The man for the eldership must neither be a beginner at Christianity, nor with the common experiences of life. He must be well experienced and prepared to handle the affairs of the church (Phillips, p. 181).

A novice blinded by pride is likely to “fall into the same condemnation as the devil.” Kent correctly says, “It means the judgment that the devil experienced, not a judgment that the devil brings upon novices, for the devil does not judge” (Kent, p. 130). It is hard to read this any other way. After all, even if the devil were capable of rendering judgment, why would the devil judge a novice lifted up with pride? This would seem to be exactly what the devil would want the novice to do. Additionally, this view accurately reflects the Greek grammar Paul uses here (see Lenski, p. 588-589). In the New Testament, the devil’s condemnation is sure, having been displayed for all to see in the death of Jesus on the cross (Col. 2:15). His sentence will be fully realized at the end of time when he will be condemned to hell for eternity (Rev. 20:10).

The novice who serves as an elder is likely to develop an inflated sense of self-importance which is likely to blind him and cause him to be lost. It is striking to imagine that a man who is “serving the Lord” could be so misled as to be lost in this way. In view of the eternity that awaits us all, this qualification is worthy of profoundly serious consideration.

This Qualification is Protective

The goal is for every member of the church to go to heaven. This is what the work of the church is about! Every member, including new converts, should be involved in the work of the church (Eph. 4:16). Not every role, however, is appropriate for every member. New converts need to be given time to grow into the various roles and opportunities in the church. There must be wisdom in the roles that are assigned and accepted within the work of the church. The qualifications for the elder show that not everyone can serve in this capacity. For a man to safely and wisely lead as an elder, he needs to have the wisdom of experience to help him see clearly.

This Qualification is Qualitative, not Quantitative

Questions that commonly accompany this qualification might be:

• How old does a man have to be to be an elder?
• How long does he have to be a Christian to be an elder?

In searching for clarity on this qualification, one may be tempted to answer these questions with specific numbers. Indeed, there are times when God introduces an age requirement. For example, the widows who would be supported must be a certain age. Paul says, “Do not let a widow under sixty years old be taken into the number” (1 Tim. 5:9). This qualification shows that when God has an age in mind, He tells us. While the term “elder” (Gk. presbuteros) can be used to describe an older man (cf. 1 Tim. 5:1; 1 Pet. 5:5), we must also note that there is never a number used concerning those who are appointed to be “elders” (Acts 14:23; Tit. 1:5). The fact that there is no age specifically mentioned for the elder shows that age is not the primary issue to be considered. It is not merely about age.

It is also not about the number of years a man has been a Christian. Sadly, not every Christian matures as they should. Yeakley correctly summarizes the varied experiences of men in the church:

Some men who have been Christians for only a few years have already advanced spiritually far beyond many who have been in the church for many years. Some Christians have not really had 20 years of experience in the church. They have just had one year of experience 20 different times (Flavil Yeakley, Church Leadership & Organization, p. 117).

In sum, there is no objective number that goes with this qualification. Unlike the qualification for the widow, God does not provide a specific age in this case. Just as God does not tell us how old a man must be to be an elder, he also does not tell us how long a man must be a Christian. Instead, with this qualification God challenges us to look a bit deeper and consider the spiritual maturity of the man. Maturity is vital, being protective for both the prospective elder and for the congregation he may be called to lead.

This Qualification Mandates Maturity

This qualification mandates maturity. For a man must be spiritually mature to handle the various responsibilities and opportunities that go along with being an elder. Maturity is not measured in years. Maturity is not measured in enthusiasm. Maturity is not measured in raw talent. Maturity is not measured in secular achievements, such as academic degrees or career advancement. Maturity is the result of a process that every Christian is expected to pursue.

Everyone begins their spiritual life as a spiritual baby. When a person obeys the plan of salvation, they are “born again” (Jn. 3:3, 5; Tit. 3:5). Just as babies are expected to grow following their birth, Christians are expected to grow following their birth. Peter directs Christians, “as new newborn babes, desire the pure milk of the word that you may grow thereby” (1 Pet. 2:2). All Christians are expected to grow, nourished by the powerful word of God.

Sadly, this does not always happen. Paul rebukes the Corinthians for their fleshly immaturity: “And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ” (1 Cor. 3:1). Similarly, the original recipients of Hebrews did not mature as they should have:

For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil (Heb. 5:12-14).

These examples of immaturity illustrate that growth, although expected of every Christian, is not realized in every Christian.

What is the proper measure for maturity? In the famous “love chapter,” Paul explains where we see maturity demonstrated is when a child becomes a man: “When I was a child, I spoke as a child, I understood as a child, I thought as a child; when I became a man, I put away childish things” (1 Cor. 13:11). In the words of Paul, maturity is demonstrated in how one speaks (speech), what one understands (knowledge), and how one processes what they know (wisdom). Maturity is demonstrated in speech, knowledge, and wisdom.

This maturity does not happen overnight. The spiritual growth that results in maturity is incremental, measured growth. We see it in Jesus training the Twelve. We see it in Paul’s growth as a Christian. We see it in the way Paul nurtures growth in those around him during the missionary journeys. It takes time.

How long does it take for a man to have enough experience? To lay a foundation, consider some of the chronology in the book of Acts. The first missionary journey of Paul and Barnabas begins from Antioch in A.D. 45 (For the dates listed in this section, please see Goodwin, A Harmony of the Life of St. Paul). From Antioch, they will eventually travel and establish Churches in Antioch (Acts 13:13-52), Iconium (Acts 14:1-7), Lystra (Acts 14:8-18), and Derbe (Acts 14:19-20). Following their work in Derbe, Paul and Barnabas return to “Lystra, Iconium, and Antioch” (Acts 14:21) where they “appointed elders in every church” (Acts 14:23). Finally, they return to Antioch where they stay “a long time” (Acts 14:28). Their return is believed to have occurred in A.D. 48. This entire journey takes about three years. In this time, they were able to identify men qualified to serve as elders. The second missionary journey takes place from 51 to 54 A.D. During that journey, Paul and Silas establish a church in the city of Philippi (Acts 16:11-40). In approximately 63 A.D. Paul would write to the church in Philippi, mentioning “the bishops and deacons” (Phil. 1:1). Within this period of time, men were found who were qualified to serve as elders. A final example is the church in Ephesus. This congregation is established during the third missionary journey (Acts 19:1-41) which is believed to have occurred from 54 to 58 A.D. On his way to Jerusalem, in approximately 58 A.D. Paul calls for the elders of the church in Ephesus (Acts 20:17). In each congregation, men were identified to serve as elders in less than a decade.

Although maturity does not happen overnight, it should naturally develop in faithful congregations. Philips is correct when he says, “It is not impossible for men to become experienced in the work of the Lord and qualify for the eldership” (Phillips, p. 182). What a blessing to have such men helping lead Christians to heaven!

This Qualification Mandates Humility

There are many warnings in the Bible about the dangers of pride. The wise man Solomon provides some of the most memorable. “Do not be wise in your own eyes; Fear the Lord and depart from evil. It will be health to your flesh, and strength to your bones” (Prov. 3:7-8). “Pride goes before destruction, and a haughty spirit before a fall” (Prov. 16:18). James and Peter both quote from Proverbs, reminding us that “God resists the proud, but gives grace to the humble” (Jas. 4:6; 1 Pet. 5:5; Prov. 3:34).

Many stories illustrate the dangers of pride throughout the Bible. Sadly, many of these cautionary tales involve leaders. The prophet Samuel rebukes Saul, the first king of Israel, for arrogantly disobeying the word of God while reminding him that he was appointed king, “When you were little in your own eyes” (1 Sam. 15:17). Many years later, King Uzziah was a very successful king “for he was marvelously helped till he became strong. But when he was strong his heart was lifted up, to his destruction…” (2 Chron. 26:15-16). Following his miraculous recovery from illness, honorable King Hezekiah “did not repay according to the favor shown him, for his heart was lifted up” (2 Chron. 32:25). Unlike Saul and Uzziah before him, Hezekiah repented of this sin when he “humbled himself for the pride of his heart” (2 Chron. 32:26-33). Sadly, this kind of leader also arises in the church at times. Such men follow the example of “Diotrophes, who loves to have the preeminence” (3 Jn. 9).

In tending the flock, pride is a tremendous liability. Experience following the Lord Jesus Christ will humble the true man of God. While following the Lord, the man of God realizes their complete and total dependence upon God for every aspect of life, both physical and spiritual. This utter dependence upon God, deep within a man, protects him as he serves. Ultimately, while following the Lord, the man of God will understand that true leaders are mere servants of the Almighty God. Roles of leadership in the church are not about promoting the man. These roles are designed by God to take care of His people, His way.

This Qualification Mandates Clear Eyes

The reason behind this qualification is clearly stated. Succinctly put, it is vital that the elder is able to see! Of course, it is not his ability to see physically that is the issue but rather his ability to see with accurate spiritual perception.

Naturally, every Christian needs to be attentive to their spiritual eyesight. Warnings about the dangers of blindness are scattered throughout the New Testament. Peter warns that those living without the “Christian graces” are “shortsighted, even to blindness” (2 Pet. 1:9).  Paul reminds the Ephesians of those “having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart” (Eph. 4:18). John explains that “he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes” (1 Jn. 2:11). In each of these cases, the individuals identified are unable to navigate the course that leads to life because of the spiritual blindness that has enveloped them. How much worse would it be if this was true of an elder attempting to guide the flock toward heaven?

Paul’s speech to the Ephesian elders highlights the special need elders have of seeing things clearly so that they can “watch” (Acts 20:31). In order to carry out this charge, the elders needed to see the past clearly (Acts 20:31), to see themselves clearly (Acts 20:28), to see the flock clearly (Acts 20:28), and they needed to see imminent threats—both internal and external—clearly (Acts 20:29-30). Their spiritual sight also allows them to see the truth of Jesus’ words, “It is more blessed to give than to receive” (Acts 20:35). This job cannot be done by a man blinded by the sin of pride.

Conclusion

The success of the elder and the health of the congregation depends on his ability to maintain an accurate view of self and his role before the Almighty God. The way a man sees himself will have huge influence on the way he does his job. If he has an inflated view of himself, he will not have the ability to accurately perceive the direction the church should go, the threats that are imminent, or the needs that develop. He will also not be able to correctly see the issues of his own heart. This blindness will result in this man not being able to do the job the Lord has called him to do.

Yet, when qualified men faithfully serve, they fulfill God’s desire that His people be led by “shepherds according to My heart” (Jer. 3:15). These good men serve in hope, sure of God’s promise: “when the Chief shepherd appears, you will receive the crown of glory that does not fade away” (1 Pet. 5:4). This is God’s desire for all of His people.

Article by: Matt Trent | mtrent2016@gmail.com

Works Cited

Goodwin, Frank J. A Harmony of the Life of St. Paul. Grand Rapids, MI: Baker Book House, 1960.

Hiebert, D. Edmond. First Timothy. Chicago: Moody Press, 1957.

Kent, Homer A. The Pastoral Epistles. Chicago: Moody Press, 1982.

Lenski, R.C.H. The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus, and to Philemon. Peabody, MA: Hendrickson Publishing House, 1998.

Phillips, H. E. Scriptural Elders and Deacons. Bowling Green, KY: Guardian of Truth Foundation Publications, 1959.

Vincent, M.R. Vincent’s Word Studies in the New Testament. Vol. IV. Peabody, MA: Hendrickson Publishing House.

Yeakley, Flavil R. Church Leadership and Organization. Nashville, TN: Christian Communications, 1986.