The Qualifications for Elder • Taken from 1 Timothy 3, Titus 1 (NASB) • Pastor Randy Smith

Above Reproach (1 Tim. 3:2)

"Blameless" (NIV).
Mentioned in both "leadership lists" (1 Tim. 3:2; Tit. 1:6).
Not "sinless." A standard of perfection, belonging to God alone, would disqualify all (1 Ki. 8:46; Pr. 20:9; Ecc. 7:20; 1 Jn. 1:8).
An overarching, all-embracing and all-inclusive quality.
Free from any offensive or disgraceful blight of character or conduct. Not being identified or marked or characterized by a pattern contrary to the qualifications identified below.
Cannot be discredited by critics (Neh. 6:13).
Feedback from the closest indicates a clean moral and spiritual reputation (Job 1:1).
Able to lead by example.
Behavior that will counter opponents (Tit. 2:8). No disgrace that would diminish one’s authority (Tit. 2:15).
Emphasis on external personal reputation. Blameless in the sight of the people.
As in all these character traits that follow, being above reproach is required for every believer (Eph. 1:4; 5:27; Phil. 1:10; 2:15; Col. 1:22).

Husband of one wife (1 Tim. 3:2)

First specific qualification initially spoken of in both lists, placed immediately after "above reproach" (1 Tim. 3:2; Tit. 1:6).
Literally, a "one woman man."
Not a direct reference to polygamy (though included in the context). For this sin was not commonly practiced even by the unbelieving culture at the time.
Not a reference to remarriage either. If so, it would be the only absolute qualification on this list with no potential for development. Also, Paul could have written, "having one wife." Further, Paul approved of remarriage elsewhere (Rom. 7:1-3; 1 Cor. 7:39; 1 Tim. 5:14).
Not an indictment to exclude single men from the office. Paul, Timothy and Titus (best evidence) were single. Paul even advocated singleness (1 Cor. 7:7). This qualification is just addressing the norm for most men who desire the office without making marriage a requirement for all.
The concern is the heart of a man — a higher standard — not the status of whether he is married or not.
Faithfully devoted to a monogamous marriage.
Sacrificially seeking to love and nurture his wife toward Christlikeness (Eph. 5:25-33).
Pure in his thought life.
Avoids getting too close to other women either physically or emotionally.

Temperate (1 Tim. 3:2)

Mentally sober, self-controlled, even-keeled, self-restrained and clear-minded.
Free from debilitating excesses, controlling habits or impulsive behavior.
Both mentally and emotionally stable and balanced.

Prudent (1 Tim. 3:2)

Similar to temperance, also stresses self-control.
Particularly relates to good judgment, discretion and common sense.
Sound-minded.
Not prone to impulsive or rash behavior.
Ability to make wise, prayerful, God-dependent decisions based on adequate information.
Ability to exercise practical discretion with people and their problems.
Waits to hear all the facts before reacting.

Respectable (1 Tim. 3:2)

An inwardly prudent person will often be a well-behaved and thus respected individual.
Self-controlled, sensible, dignified, dependable, honorable and organized.
Respected by others both in and outside the church.
An outward evaluation based on internal qualities.
Having a good reputation (1 Tim. 3:7; cf. Ac. 6:3).

Hospitable (1 Tim. 3:2)

Literally, "a lover of strangers."
At the time of writing First Timothy and Titus, Christian hospitality was very important. The inns were notoriously suspect. Fellow believers who were traveling or fleeing persecution needed the church to provide lodging.
Opens home to edify believers and evangelize unbelievers.
Demonstrates Christian love and care. Able to see and meet the needs of others through friendly, kind and sacrificial service.
Able to share without expecting something in return.
Not stingy with money or time.
Job 31:32; Rom. 12:13; 1 Pet. 4:9 and Heb. 13:2.

Able to teach (1 Tim. 3:2)

Since a major part of shepherding is feeding the flock with the Word of God, this is the ability to guide, protect and instruct from the Scriptures
Knowledge (2 Tim. 2:15), readiness (2 Tim. 2:2; 4:2) and ability (1 Tim. 3:2) to communicate the Scriptures.
Ability to discuss the Bible without being argumentative.
Not necessarily an eloquent speaker or highly gifted instructor.
Expanded in Tit. 1:9 (see 2 Tim. 2:24).
This is the primary trait that sets elders apart from deacons.

Not addicted to wine (1 Tim. 3:3)

Literally, "not alongside wine."
Not preoccupied or overindulgent with wine.
Paul is prohibiting the abuse of wine (or any other substance) that would damage a man’s testimony and service for God.
Is the man viewed as a drunkard or heavy drinker or lover or liquor?
Not under bondage to chemicals, food, or hobbies. Christians are to be controlled by the Holy Spirit, not a substance (Eph. 5:18).
Not an absolute prohibition (1 Tim. 5:23).
Mentioned in all "leadership lists."
Ability to do all things in moderation.
Pr. 31:4-5.

(Not) pugnacious (1 Tim. 3:3)

From the Greek verb, "to strike."
Not a fighter or brawler. Not bad-tempered, irritable or violent. Able to keep behavior under control.
Does not lash out in mental, verbal or physical assaults.
Avoids faultfinding, picking fights and unnecessary conflict.
Avoids using temper in order to intimidate or control others.
Opposite of a peacemaker who knows how to settle his differences with others through gentleness and tact.

Gentle (1 Tim. 3:3)

Clear attribute of God (Psm. 86:5) and Christ (2 Cor. 10:1).
Contrast to the pugnacious man.
One of the most attractive and needed virtues required of an elder. For the shepherd must be patient, understanding and gracious with the sheep.
Forbearing and longsuffering with people (Phil. 4:5).
Kind, magnanimous, considerate, equitable and gracious.
Yielding whenever yielding is possible. Forsakes own rights. Slow in self-defense.
Willing to rise above injustice and injury.
Considered a "gentlemen" by those who know him best.
Jas. 3:17.

Peaceable (1 Tim. 3:3)

Considerate, forbearing and cooperative.
Without a contentious (NAB), stubborn, argumentative, competitive or quarrelsome (NIV) personality.
Absence of division and fighting.
Does not debate every point and back others into a corner with "clever" questions.
Seeks harmony and unity.
Able to compromise and maintain a dialogue if his point of view is not prevailing.
Gen. 4:5-8; Tit. 3:2; Pr. 6:16-19 and 2 Tim. 2:24-25.

Free from the love of money (1 Tim. 3:3)

Similar to the qualification mentioned elsewhere for elders (Tit. 1:7) and deacons (1 Tim. 3:8): "Not fond of sordid gain" (uses ministry for the pursuit of financial gain).
Literally, not a "lover of money" (1 Tim. 6:10; 2 Tim. 3:2).
Not preoccupied with acquiring or maintaining material possessions.
Not covetous, greedy or eager to pursue money.
As opposed to false teachers (Mk. 11:15-17; Lk. 16:14; 2 Cor. 2:17; 1 Tim. 6:5; Tit. 1:11), the man of God must not be in the ministry for financial gain (1 Thes. 2:5; Tit. 1:7; 1 Pet. 5:2).
Content with God’s provisions (Heb. 13:5; 1 Tim. 6:7-9).
Generous and able to handle money.
Employment does not stifle time away from family and spiritual responsibilities.
Seeks God and the salvation/sanctification of His people as the greatest pursuit (2 Cor. 3:2; 1 Thes. 2:20).
Finds greater success in the development of inward qualities than the increase in outward gain.
Highest priority is laying up treasures in heaven (Mt. 6:19-21).
The man who is controlled by money (as wine) is not controlled by the Holy Spirit (Eph. 5:18).

Manages his own household well (1 Tim. 3:4)

He should act as a responsible Christian husband, father and household manager.
A key measurement when evaluating a man’s household management is the behavior of his wife and children (1 Tim. 3:4b; Tit. 1:6).
He should provide for his family financially, emotionally and spiritually in an active ever-present role through example and service.
Wife is loved (Eph. 5:25) and children are not "exasperated (Col. 3:21)," but raised in the "discipline and instruction of the Lord" (Eph. 6:3).
Finances in order.
Obviously not perfection, but "above reproach." Part of being able to manage one’s own family well is being able to deal with the problems that will arise.
Imperative to be able to care for one’s own family before one can care for the church of God. The home is a microcosm of the church (1 Tim. 3:5).

Keeping his children under control with all dignity (1 Tim. 3:4)

Subcategory of above.
Children obey and submit to their father’s leadership (Eph. 6:1; Col. 3:20).
Children are controlled in an honorable, respectable and dignified way.
Children are not rebellious, troublesome or out of control.
Closely related to Titus 1:6 — "having children who believe, not accused of dissipation or rebellion."
The children referred to in this verse are those living in the home, under their father’s authority and care ("keeping" — present tense).
"Dignity" is probably in reference to the father’s leadership as it is reflected in the child’s submission.

Not a new convert (1 Ti. 3:6)

A new convert is a "baby Christian," a beginner in the faith and often not spiritually mature — regardless of one’s zeal, knowledge, spirituality, giftedness and experiences.
Christian maturity requires time. It also takes time for a man to develop a good reputation (1 Tim. 3:7) and demonstrate his commitment to persevere through adversity and thus prove the reality of his faith (Mt. 13:1-9, 18-23).
Concern primarily over spiritual age, not physical age (c.f. 1 Tim. 4:12).
He must learn the devil’s craftiness and overcome the temptation to pride (1 Tim. 3:6; also see 1 Tim. 5:22), which occurs when a new Christian is advanced too rapidly.
Helps to wean out those who want positions of influence and prominence as opposed to those who have demonstrated faithful service on the most menial levels.

Good reputation with those outside (1 Tim. 3:7)

It is common for Paul and Peter to stress this virtue for all Christians (2 Cor. 8:21; Phil. 2:15; 1 Pet. 2:12, 15; 3:16). Leaders should set the example (Tit. 2:8).
The cause of Christ is at stake, namely: Evangelistic witness, preaching persuasiveness and a church’s credibility. What would outsiders think of an adulterer or dishonest businessman leading a Christian institution?
Often the non-Christians have more contact and can provide a more realistic and unbiased judgment of a man’s character than those in the church community.
This connects with falling into "the snare of the devil" (1 Tim. 3:7). By using the elder’s own inconsistencies and public criticism, the devil will entrap the unwary Christian into a more serious sin, discredit his ministry or stifle the church’s testimony.
Common issues are dishonesty, hypocrisy, laziness, unfaithfulness, insubordination, anger, bitterness and unwholesome speech.
An effective elder needs to know how to relate to unbelievers.
Those outside the church may not agree with his faith, but they often respect his integrity, commitment and love for others.

Above reproach (Tit. 1:6, 7)

A different Greek word, but a synonym of the word translated "above reproach in 1 Tim. 3:2.
Anegkletos, repeated in 1:7, means "unaccused ones," men whose character and conduct are free from damaging moral or spiritual accusations.
All other qualifications are subsumed under this one.
Not free from every fault, but marred by no disgrace that could diminish one’s authority.
Unblemished reputation

Husband of one wife (Tit. 1:6)

See comments from 1 Ti. 3:2.

Having children who believe (Tit. 1:6)

Pistos can be translated either actively as "believing" (1 Tim. 6:2) or passively as "faithful" (2 Ti. 2:2).
Better rendered "having faithful children." The man must have children who are submissive, trustworthy, dependable and obedient, especially to those in authority.
The contrast is not made between believing and unbelieving children in this verse, but rather between respectable/obedient children and lawless/uncontrolled children.
No father cannot guarantee his children will believe since only God can bring salvation (Jn. 1:12-13).
Does the child’s life give evidence of the father’s love, instruction, discipline and discipleship?
The children referred to in this verse are those under their father’s roof and authority (tekna — generally relates to children in the home).
Having children is not a requirement for eldership. As with being married, this qualification is just addressing the norm for most men without making fatherhood a requirement for all.

(Having children) not accused of dissipation or rebellion (Tit. 1:6)

Dissipation means "debauchery" or "wild, disorderly living" (1 Pet. 4:3-4; Lk. 15:13).
Rebellion means "disobedient" or "unruly."
Concern is the overall pattern of behavior that marks the child.
These traits in his children are a negative reflection of a man’s ability to guide and care for others.
Insubordinate children will bring shame to a man and discredit his ministry (1 Sam. 2).
Compare with 1 Tim. 3:4

Not self-willed (Tit. 1:7)

Literally, "pleasing himself." Seeks to gratify oneself.
Stubborn, arrogant or inconsiderate of another’s opinions, feelings or desires.
Headstrong, independent, inflexible, over-bearing and self-assertive especially toward those with a different opinion.
Known as one who pouts and moans when thinks are not going his way.
Rude and abrasive when challenged.
Unwillingness to submit, admit when wrong, learn from others or take "no" for an answer.
Resists worthy causes when they did not originate from or comply with his plans.
Little desire for teamwork and unity, uncooperative.
Uses the office to promote his own agenda. Personal goals take precedence over God’s glory and the greater good for the church.
Jas. 3:16 and 2 Pet. 2:10.

Not quick-tempered (Tit. 1:7)

Short-fused, prone to anger, uncontrollable behavior, a "walking time bomb" and quick to "fly off the handle."
Ugly and angry words often combined with an explosive tones and crude body language, a quick-tempered man will destroy the peace and unity of God’s flock.
Opposite of being patient, peaceful, self-controlled and slow to anger (Jas. 1:19-20).
Unable to restrain emotions.
Often the result of deep-seated unrepentant anger.
"Sinful anger" is spoken of here as compared to "righteous anger" (Eph. 4:26).
Pr. 21:19; 22:24 and 29:22.

Not addicted to wine (Tit. 1:7)

See comments from 1 Tim. 3:3.

Not pugnacious (Tit. 1:7)

See comments from 1 Tim. 3:3.

Not fond of sordid gain (Tit. 1:7)

Similar to the same Greek word used for "free from the love of money" above.
Sordid gain — ill-gotten financial profit (see Tit. 1:11).
A distinctive mark of false teachers is their love for money.
Ex. 18:21; Dt. 16:19; 1 Sam. 8:3; Isa. 33:15 and 1 Tim. 6:4-5.
See comments from 1 Tim. 3:3.

Hospitable (Tit. 1:8)

See comments from 1 Tim. 3:2.

Loving what is good (Tit. 1:8)

Closely associated with "hospitality."
Loving, virtuous, generous and kind toward others as instructed by the Scriptures and moved by the Holy Spirit.
Opposite of a "lover of self" (2 Ti. 3:2) and a "hater of good" (2 Ti. 3:3).
Longing after and appreciating the things in which God delights.
Priorities in order.
Loving what is intrinsically good (Phil. 4:8) and hating what is evil (Rom. 12:9). Able to discern the difference.
Desire to reflect God’s goodness in one’s dealings with people.
1 Sa. 24:18-19; 2 Sa. 9; Job 4:3-4; Ac. 10:38 and Gal. 6:10.

Sensible (Tit. 1:8)

Same word (sophron) that NASB translates "prudent" in 1 Tim. 3:2 (Tit. 2:2, 5). "Sensible" is probably the better of the two English translations.
Sober-minded, sound-minded, reasonable, thoughtful, discerning, balanced and sane.
Able to exercise proper judgment and wise behavior.
Knowing which "hills to die on."
Affections, values, attitudes and pursuits brought under control by the Holy Spirit that are honoring to God for each situation.
See comments by 1 Tim. 3:2.

Just (Tit. 1:8)

The Greek word (dikaios) means "upright" and "righteous" — morally upright and clothed and with practical righteousness.
To be righteous is to live in accordance with God’s righteous standards (1 Jn. 3:7).
Fair, truthful and loyal.
A man of his word.
Enables an elder to make fair, impartial and righteous decisions for the church based on principles and not personalities.
Testimony of Job: 1:1, 8; 2:3; 29:14-17

Devout (Tit. 1:8)

Literally, "to hold fast," "be devoted to."
Translated "holy" in the NIV and KJV translations.
Firmly committed to God. Reflected in the way he reads the Bible, prays, serves, fellowships, attends church and seeks spiritual growth.
Faithfully separate and sanctified unto God. Earnestly bent on pleasing Him. Life gives evidence of a heart centered on God.
Grieved when in the presence of sin.
The elder must model godly commitment, character and conduct (1 Tim. 4:22).
Biblical Examples: Paul (1 Thes. 2:10), Simeon (Lk. 2:25), Cornelius (Ac. 10:2), and Ananias (Ac. 22:12).

Self-controlled (Tit. 1:8)

Self-discipline (NIV) must characterize every aspect of an elder’s life, especially his physical desires.
Characteristic of the fruit of the Spirit (Gal. 5:23). Evidence that one is controlled by the Spirit and not by the flesh.
Ability to master passions detrimental to the Christian life and follow through on those that are productive.
An undisciplined man has little resistance to sexual lust, anger, slothfulness, sins of the tongue and a critical spirit — being easy prey for the devil.
Absence of self-control leads to impulsive and damaging behavior.
Temperate (KJV).
Pro. 25:28; Ac. 24:25 and 1 Cor. 9:25.

Holding fast to the faithful Word (Tit. 1:9)

"Holding fast" means "cling firmly to," "be devoted to." It speaks of an unshakeable, fervent conviction and commitment to Scripture that is evidenced by creed and lifestyle.
The elder must read, study and live by the Word of God on a regular basis so he can teach it clearly through example and instruction (Tit. 1:9b).
The Word is the elder’s authority and the final authority on all matters (2 Tim. 4:2; Tit. 2:15).
The Word is "faithful" (inspired, inerrant, infallible) because it is in accordance with "the teaching," the apostolic message taught by Christ, communicated by the apostles through the Spirit and handed down to the church (Col. 2:8; 2 Thes. 3:6; Jude 1:3-4).
"Word" (logos) means the original preaching and oral proclamation of the gospel which the apostles heard and received. God’s message of salvation in Christ.

Exhort in sound doctrine and to refute those who contradict (Tit. 1:9)

Both points keep in line with the shepherd’s responsibilities to feed and protect the sheep. The following verses (Tit. 1:10-16) elaborate why this aspect is so important.
More than a personal quality, it is a special task an elder must do: teach correct doctrine and reprove opponents. There is a need to detect false teaching and confront it with sound doctrine (1 Tim. 4:6; 6:3; 2 Tim. 4:3; Tit. 2:1, 7).
He must first and foremost be committed to sound (healthy) doctrine (hugiaino didaskalia), as opposed to false teaching (1 Tim. 4:6; 2 Tim. 1:13).
Connected with "able to teach" from 1 Tim. 3:3 (cf. 2 Tim. 2:2, 24).
Exhortation is closely associated with teaching, but as teaching primarily relates to the intellect, exhortation (preaching) chiefly influences the conscience, heart, will and actions of the hearer, urging people to apply the truth that has been taught.
Refute is to point out what it wrong, expose error. It is to rebuke or reprove for the purpose "that they may be sound in the faith" (Tit. 1:13).