The Selection and Appointment of Elders

Introduction

Text: Tit. 1:5.
Biblical information about elders is intended not only for instruction but application.
In this lesson, we will inquire into the actual induction of men into the eldership.

I. PERTINENT INFORMATION

Scriptural principles.
1. Men become scriptural elders by appointment, not assumption - Ac. 14:23; Tit. 1:5.
  1. A precedent is provided in Ac. 6:1-6 for the two-fold manner of gaining church officers.
    1. Selection.
      1. The church was told to "seek out" (v.3 NKJV) men to qualified to serve.
        
        Episkeptomai = look at as though to select; look out, seek out, choose.
        
        Cf. "look ye out" (KJV, ASV), "pick out" (RSV, ESV), "choose" (NIV).
      2. Select = to choose from among several possibilities, to pick out.
      3. Selection of candidates is a necessary preliminary to appointment, and is distinct
        from it.
        
        Selection is entirely dependent on possession of qualifications -- it amounts to a recognition of those who in fact qualify. Cf. Ac. 13:2-4.
        
        Appointment of one wrongfully selected would be fruitless.
      4. Selection implies identification, examination, and approval. Cf. 1 Tim. 3:10.
        
        This text does not involve probationary, "trial" service before appointment, but rather examination, etc. before entering the work.
        
        "Prove" = dokimazo = assay, make trial of, put to the proof, examine > examine and judge of, prove by test, approve on trial. Cf. Lk. 14:19; Rom. 12:2; 2 Cor. 8:8; 13:5; Eph. 5:10; 1 Thess. 5:21.
      5. Selection is by the congregation at large -- not the preacher, the present elders, a visiting preacher, or elders elsewhere. Cf. 1 Cor. 16:3,4.
        
        The congregation as a whole is best suited to ascertain the qualifications of its own members.
        
        The choice of the congregation itself as to whom it will voluntarily submit is conducive to better cooperation with its elders later.
        
        Where previously appointed elders are already serving, it is entirely right -- indeed, it is a part of their responsibility -- to oversee and guide the process by which the congregation as a whole selects additional elders.
    2. Appointment.
      1. The apostles said that those selected by the church would be those they would "appoint" (Ac. 6:3) to do this work.
        
        Kathistemi = to set down > constitute; put in charge; appoint, ordain.
        
        Cf. "assign" (Amplified Bible), "turn this responsibility over to" (NIV).
        
        Cf. Mt. 24:45,47; Lk. 12:14; Ac. 7:10,27,35; Tit. 1:5; Hb. 5:1 (cf. v.4); 7:28; 8:3. Cf. Lev. 8:1-36.
      2. Appoint = to point to > to designate to fill an office or position.
        
        Cf. "ordain" (Tit. 1:5 KJV).
        
        Ordain = to put in order, arrange > to assign to a charge, duty, office.
      3. In Ac. 14:23, elders were said to have been "appointed" (NKJV, ASV, RSV, ESV).
        Cf. "ordained" (KJV).
        
        Cheirotoneo = to choose or elect (by raising hands) > to appoint, install.
        
        Related words: induct, inaugurate, invest, etc.
      4. There is no scriptural distinction between "God appointing" and "man ordaining" church officers.
      5. Appointment involves the conscious assigning of the eldership to particular men.
      6. NT Christians signified appointment to a specific work by prayer, fasting, and the laying on of hands. Cf. Ac. 14:23. Cf. Ac. 6:6; 13:3; 1 Tim. 5:22.
      7. The evangelist's role concerns the appointment of elders. "Preachers can only appoint those who have been selected by the congregation, and the congregation can only select those who are qualified" (Phillips). Cf. Tit. 1:5.
      8. The appointment of elders implies an agreement between them and the congregation involving mutual commitments and responsibilities.
  2. The induction of elders, then, is a process: preparation > selection > appointment.
2. Views diverge widely as to how elders are to be selected and appointed.
  1. Some even contend (from 2 Tim. 3:17) that elders are not to be appointed today, since the Scriptures do not specify how.
  2. Yet this is one of several areas where scriptural principles must be implemented by human judgment.
    1. For example, carrying out the command to observe the Lord's Supper (1 Cor. 11:23-26) requires that a number of judgments be made as to how the Lord's general instructions will be implemented.
    2. In the NT, God often left it to the local congregation to determine its own method of selection when there was a need to identify individuals for some specific purpose. Cf. Ac. 6:1-6; Cor. 16:3,4; 1 Tim. 5:3,9,10; etc.
3. It seems reasonable that guidelines like the following would be helpful:
  1. Lawfulness and expediency - 1 Cor. 6:12; 10:23.
  2. Edification - 1 Cor. 14:26.
  3. Decency and orderliness - 1 Cor. 14:40.
  4. Unselfishness - 1 Cor. 10:24; Phil. 2:3,4.
  5. Impartiality - 1 Tim. 5:21.
  6. God's glory - 1 Cor. 10:31.
Practical suggestions as to a scriptural procedure.
1. Preparation.
  1. Wise, reverent preparation would include much prayer (individual and congregational), consideration of the far-reaching seriousness of the matter, scriptural study/teaching/discussion of the qualifications and work of the elder, etc.
  2. God's will must be understood - Eph. 5:17.
  3. Since no specific method is required by the Scriptures, congregations do well, prior to seeking elders, to agree on a method which meets all relevant scriptural requirements and violates no scriptural principle.
2. Selection.
  1. Nominations, preferably in writing and signed, are sought from the whole congregation.
    1. Considering the seriousness of the responsibility, it is helpful and courteous for men to be approached privately before being named.
    2. This helps avoid the embarrassment of withdrawal if a man knows he is not qualified.
  2. Nominees who consider withdrawing should be impressed with the need for God-approved reasons for withdrawal.
  3. Nominees might well be brought before the church to speak concerning their attitudes toward the eldership, etc. and to be questioned by the congregation.
  4. In some way nominees are to be "proved" as to their qualifications - 1 Tim. 3:10.
    1. Adequate time must be allowed for each member to examine the men. Perhaps a questionnaire could be used to gain each member's knowledge of each man.
    2. Objections must be both scriptural and substantiated -- and handled judiciously.
      1. Objections should be written and signed.
        
        Ideally, these should have been discussed privately by the objector with
        the nominee.
        
        Most problems are eliminated when "all talk is to the right people."
        
        Public debate about a man is more divisive than helpful.
      2. Potential problems.
        
        Objections based on mere selfishness, opinion, dislike, etc.
        
        A group of spiritually weak members being allowed to block the congregation's progress.
      3. Scriptural objections should result in withdrawal of the nominee.
        
        When faced with a negative consensus about him within the congregation at large, an honorable man will usually volunteer to remove himself from further consideration -- the man who refuses to do so simply because he is self-willed is not qualified to be an elder anyway.
        
        Realistically, a man cannot lead those who are unwilling to accept him
        as a leader.
      4. Unresolved differences here should be maturely arbitrated. Cf. 1 Cor. 6:5.
    3. Both nominees and the congregation should behave in a Christlike way.
      1. The problem of political maneuvering during the selection and appointment of elders is all too familiar.
      2. Too many congregations have been hurt by the ungodly pettiness of men who "aspire" to the eldership but are passed over by their brethren.
      3. Carnal attitudes and methods -- either by the congregation or by a nominee -- are sinful and counterproductive.
    4. Nominees proven to be qualified must be urged to accept their opportunity and responsibility. Cf. Col. 4:17.
3. Appointment.
  1. Qualified men are to be formally appointed, i.e. actually assigned to their work.
  2. The evangelist plays some role in the actual appointment of elders - Tit. 1:5.
  3. What could be more appropriate than a service of the church devoted to this appointment, including Bible teaching impressing the responsibilities of all concerned?
The question of an elder's tenure.
1. Various erroneous extremes have been advocated.
  1. Once an elder, always an elder. However, elders are not immune from apostasy, and it would be as wrong to retain an unworthy elder as to appoint him at first.
  2. Fixed term of office. However, there is no scriptural reason to limit an elder's service, and supposed advantages are far outweighed by many disadvantages.
2. An elder's tenure of office is limited to the period during which he is qualified and does the work scripturally -- subsequent failure in either dictates his resignation or removal.
  1. Resignation or removal should not be too quick (frivolousness) nor too tardy (self-willed retention of the office).
  2. Valid reasons might include:
    1. Subsequent loss of any qualification. Controversial areas include: death of wife or children, apostasy of a child, etc.
    2. Physical or mental incapacity. It is wrong to retain incapable men as "honorary" elders.
    3. Scandal or loss of influence, credibility, leadership.
    4. Other possible reasons: potential health hazards, family responsibilities, burnout, etc.
3. An elder in one congregation is not automatically an elder in another congregation if he moves elsewhere.
4. An eldership is dissolved if a congregation, for whatever reason, is left with but one elder.

II. ESSENTIAL EXHORTATION

The need to appoint elders.
1. A relatively new congregation may be "scripturally unorganized" and have to function using an
  orderly meeting of the men to reach a consensus on expedients -- but such congregations are "lacking"
  (Tit. 1:5).
2. Almost all congregations with elders need additional ones -- in most cases, a congregation needs as many elders as it has men qualified to serve.
3. Just as we should not appoint any man who is not qualified, we should not fail to appoint any man
  who is.
4. Why would a congregation without elders, or one needing additional ones, complacently neglect to develop/appoint them?
The attitudes which ought to prevail.
1. Reverence and love are needed. Cf. Eph. 4:1-3; Phil. 1:27.
2. The ungodly divisiveness that often arises is a disgrace to the gospel and discourages congregations from carrying out God's instructions for their government.
3. Care and deliberation are called for in the selection and appointment of elders.
  1. The consequences of decisions about elders usually last for years.
  2. Since it is easier to appoint unqualified men than it is to remove them, it is wise to take the time to be sure we are acting with God's approval.
  3. The damage done by unqualified elders is hard to undo.
4. We need maturity, courage, frankness, and forthrightness -- we must balance courage and consideration!
5. We need to have a genuine desire to please God and do what is best for the congregation.

Conclusion

Here as elsewhere, the Christian will seek to glorify God - Col. 3:17; 1 Pt. 4:11.
Scriptural selection and appointment of elders is both possible and needed.

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