Qualifications of Elders
By Editor
QUALIFICATIONS OF ELDERS.
1. HE must be blameless. We believe that Dr. Barnes correctly says: "He should be a man against whom no charge of immorality or of holding false doctrine is alleged." To be a faithful overseer of the church he must be both blameless in life and correct in faith. And we more readily conclude that this refers to being irreproachable in faith as well as in conduct because the sixteenth point refers entirely to his reputation before the world. 2. The husband of one wife; a monogamist, and not a polygamist. We believe that this is the correct interpretation and the complete meaning of the text. That it discountenances the idea of celibacy in the servants of God is evident, as does also another text of the same writer: "Marriage is honorable in all." Heb. 13:4. And we would include in the prohibition not only polygamy, as commonly considered, but the marriage of a second wife while the first is yet living. We cannot agree with some who say that a second marriage is not allowable under any circumstances, even though the first wife be dead. For neither in Scripture nor in law is a dead person yet considered a husband or wife. That the marriage tie is severed by death is abundantly shown in the Old Testament, and also by Paul in Rom. 7, and 1 Cor. 7:39. It is true that Paul's argument is concerning our relation to Christ; but it is constructed upon a fact in life, namely, that death releases from the marriage tie. But if that were not a fact, if death did not loose one from the law of marriage, then there would be no force in his argument; his illustration would be faulty. And it is further shown by the Saviour's own words, that adultery of one of the parties also dissolves the marriage contract, because he plainly makes an exception in respect to it, in the following words: "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery." Matt. 19:9. But we record our protest, with many of the clergy who now stand upon this ground, against the marriage of those persons who have been divorced for other causes than adultery. Nor would we place a premium on crime, as is too often done, by permitting the guilty party to marry again. Some have construed the apostle's words so as to make them an imperative injunction; that is, that the elder must be a married man. But we are inclined to accept the position of Dr. Barnes, who denies this construction. We might give many authorities for various opinions on this text; but we forbear. We think that all must admit the correctness of our statement, that it forbids polygamy as the Saviour does in Matt. 19. 3. Vigilant, that is, watchful. The original has a signification differing somewhat from our word vigilant. Or, at least, its derivation would convey the idea of one not drinking; and Dr. Clarke has a good comment on this: "Watchful—for one who drinks is apt to sleep; so he who abstains from it is more likely to keep awake, and attend to his work and charge. A bishop has to watch over the church, and watch for it, and this will require all his care and circumspection." While the word literally signifies abstinent of wine, all authorities agree that it bears the meaning, sober-minded, watchful, discreet, prudent, attentive. 4. Sober. This word is not the opposite of intemperate, as the word sober is frequently used, but it means rather of sound mind; as Clarke says, "Of an extensive and well-cultivated mind; dispassionate, prudent, and sedate." Barnes says: "Perhaps the word prudent would come nearer to the meaning of the apostle than any single word which we have." 5. Of good behavior, margin, modest. On this Clarke has an excellent comment, as follows: "He must be of good behavior; orderly, decent, grave, and correct, in the whole of his appearance, character, and conduct. The preceding term, sober, refers to the mind; this latter, to the external manners. A clownish, rude, or boorish man should never have the rule of the church of God; the sour, the sullen, and the boisterous, should never be invested with a dignity which they would most infallibly disgrace." These words are worthy of careful consideration. They seem to about cover the whole ground. Coverdale renders the term "mannerly." And Barnes says: "The most correct rendering, according to the modern use of language, would be, that he should be a gentleman." It is certainly the duty of one who has charge of a church to study to be strictly correct in his deportment, and not give offense in regard to the proprieties of life. But care should be taken to avoid the other extreme. He should not be affected, nor conform to the insipidity of the fashionable world. Affectation or foppishness in a servant of the church is even more contemptible than boorishness. Both are intolerable. The marginal reading, modest, also contains a valuable idea; he should not be assuming or boastful. Humility is an important Christian grace; a grand essential in the Christian character. 6. Hospitable; yes, more than that. "Given to hospitality." It must be a fixed principle of life. In all the Scriptures a proper regard for and care of strangers are strictly enjoined. Of course this duty rests strongly on the elders, as they are to be "ensamples to the flock." 1 Peter 5:3. A neglect of this duty is a manifest violation of the great commandment, "Thou shalt love thy neighbor as thyself." It is just to say that the duty of hospitality to strangers was necessarily enforced with much stress in olden times, as there were few if any public conveniences for travelers. And there being much less travel than in these times, the present means of travel being entirely wanting, the stranger had to depend almost altogether upon the hospitality of those living where he happened to stop. This called for a display of the grace of brotherly kindness which has disappeared from the earth to a remarkable degree. The true Christian must be characterized by the spirit of disinterested benevolence. See Matt. 5:43-48. 7. Apt to teach. Ability to teach, or the knowledge of that which is to be taught, is not always accompanied with aptness to teach. This is well considered a natural faculty, or gift. But natural gifts may be lost if they are neglected; they must be cultivated. The first great requisite to an aptness or fitness to teach is a teachable, humble spirit. An elder will necessarily become associated with all classes of people, and he will find many occasions to answer queries—many opportunities to impart instruction to those who may better receive it in that manner than in any other. Of course he must become well instructed in the truth of the sacred word to fulfill this duty. 8. Not given to wine. The word here used has two significations; one as given in the text—not one who loves wine; and one given in the margin—"not ready to quarrel, and offer wrong, as one in wine." Though the text gives a correct rendering of the original, authorities generally prefer the other; thus Clarke says, "one who is imperious, abusive, insolent; whether through wine or otherwise." Or, one who manifests the disposition of a person who is addicted to the use of wine. "Quarrelsome, insolent, overbearing. 1 Tim. 3:3."—Analytical Lexicon. Not contentious, seems to be the idea. "The servant of the Lord must not strive, but be gentle unto all." The spirit of gentleness or forbearance must be manifested even in advocating or teaching the truth. An imperious or boastful manner in the speaker will turn away the inquirer, however plain the truth itself be made to appear. 9. No striker. Not a violent or abusive man. And as Clarke well says: "No persecutor of those who may differ from him." The two points (numbered 8 and 9) are placed together, and they seem to be quite closely related. Some have tried to attach to this word the idea of standing surety for another; but it has not such a meaning. 10. Not greedy of filthy lucre. The desire in the servant of God to amass property or to accumulate money is positively forbidden. Unlawful acquisition of worldly goods is condemned by all; but nearly all look with favor upon the one who hoards earthly treasure, or becomes rich, so that he does it by lawful means; that is, that he deals honestly with his fellow-man, and does not procure it by fraud. But the word of God does not favor it, and in those who are to be ensamples of the flock, it is expressly forbidden. No man can amass a fortune of millions by his own labor, or without resorting to questionable methods. Speculating in stocks, etc., is a species of gambling; while one may be made very rich, many are reduced to poverty and want. It seems to be a fact that as millionaires increase the needy poor increase. There are means enough in the world to supply the wants of all, were it more evenly distributed. We do not plead for "equal distribution"—nor for any plan which would encourage idleness and willing vagrancy. But if the great commandment, "Thou shalt love thy neighbor as thyself," were conscientiously observed by all, there would be no thieves and robbers and no millionaires. Let the servant of God, and especially those who are set as examples to the church, listen to the words of the Saviour: "Lay not up for yourselves treasures upon earth," for riches are a snare. 11. Patient. There are two words rendered patient in the epistles of the New Testament. The word so rendered here, is translated "moderation," in Phil. 4:5; "gentle," in Titus 3:2; Jas. 3:7; and 1 Peter 2:8. It is translated "patient" only in 1 Tim. 3:3. The true definition seems to be gentle, mild, meek; while the word so rendered in Jas. 1:3, and in many other texts, has more nearly the signification of endurance under trials and afflictions. But both these ideas are embraced in the signification of the English word patience, so that no fault can be found with our translation. In the Scriptures patience takes high rank among the Christian graces, seeming to perfect all other graces. A lack of it vitiates all other graces; and though the life of the professed Christian be generally correct, confidence in him is soon destroyed if he manifests an unsubdued, impatient spirit. 12. Not a brawler. The literal meaning of the text is, not disposed to fight. But this is, no doubt the extreme of ill-breeding to which the text refers. As the sixth commandment forbids the taking of life, and embraces within its prohibition all injuries to life, so there are many evils covered by the word "brawling," before the extreme of fighting is reached. In 1 Cor. 13:5 Paul says that charity "Doth not behave itself unseemly." Loud, boisterous talk is too often, we may say, generally, the attendant of a contentious spirit; and it is utterly opposed to the spirit of Christianity. Widely different from this was the manner of our great Pattern: "He shall not strive, nor cry; neither shall any man hear his voice in the streets." Matt. 12:19. 13. Not covetous. The words already noticed in this verse—"not greedy of filthy lucre"—are rejected from the text by many authorities. But169in Titus 1:7, where the apostle is speaking on the same subject, the identical word is used in the Greek; so we have not omitted it from our list. We cannot fully agree with Dr. Clarke, who says that the word covetous covers the whole ground, and he cannot think that the apostle would so soon repeat the same thing. Bloomfield says the word is used by the best writers "to denote one who will gain money by methods which, though not dishonest, yet are base." While Webster says of "covetousness" that it is usually used in a bad sense. A man may be greedy of gain who is perfectly honest; who would not willingly injure his neighbor even in the least particular. But a covetous man is more generally considered as looking with envious eyes upon his neighbor, and inordinately desiring that which does not belong to him—that which is his neighbor's. To the servant of God both are prohibited. "They that will be rich [by any means] fall into temptation and a snare."