The Biblical Concept of Elder

By Ed Glasscock

[Pastor, Columbia City Bible Church, Columbia City, Indiana]

The term “elder” is familiar to most Christians, but it is also misunderstood by many. To some, the elder is the pastor of a church; to others, he is one of many pastors; or to a few, he is one of a board of elders who serve with a pastor. The one constant idea in all these is that he is a leader of the church.

Such a concept, however, is not sufficient. Several factors unfold the meaning of “elder”—lexical definition, historical use of the term, and the context in which it appears. Above all, it is critical to divorce oneself from contemporary concepts of the church and to keep in mind the Jewish context in which the term “elder” was used. Often overlooked, this Jewish heritage gives a significant dimension to the meaning of “elder.” The word has a lexical meaning determined by its cultural and historical setting. Paul’s idea of what an elder was is critical to a proper understanding and function of that office in the church.

Definition of Terms

Lexical Definition

The Greek word for elder (πρεσβύτερος) refers to age (“an individual person older of two…in contrast to the younger generation οἱ πρεσβύτεροι the older ones”) or an office (“elder, presbyter”) among both Jews and Christians.[1] Πρεσβύτερος is a comparative form of πρέσβυς, which Liddell and Scott define primarily as “old man.”[2] There is no doubt that the basic meaning of the word concerns “age.” Yet this is often overlooked today when men are appointed to the office of elder or pastor. The sense of “age” is even more emphasized by the comparative form.

Bornkamm notes that the comparative sense could fade but that the word would still “simply mean ‘old,’ ‘the old.’“[3] Perhaps people take its root meaning for granted, but when Paul told Titus to appoint elders in every city (Titus 1:5), he obviously knew the implication of age and assumed the men appointed were of sufficient age to be called older, that is, older men in the congregation.

New Testament Considerations

What exactly constituted an “older” man is open to debate, but obviously it was in contrast to a young man. Arndt and Gingrich offer the suggestion of 50 to 56 years of age.[4] However, an example from the Qumran community sets the age of 30 as the minimum required to serve as an elder in the community.[5] Since Qumran’s background and roots are thoroughly Jewish and its existence was close to the apostolic period, it is a reliable example of what that culture viewed as the minimum age for leadership.

There is another reason for assuming a minimum age of 30. When Christ was only 12 years old, His knowledge and wisdom shocked and confounded the teachers in the temple (Luke 2:46–47). But having superior knowledge was not the only requirement for Christ’s work. He returned to Nazareth with His parents to wait an additional 18 years, during which time He “kept increasing in wisdom and stature” (Luke 2:52). The word for stature, ἡλικίᾳ, most naturally means age (cf. NASB marginal note). Arndt and Gingrich define ἡλικίᾳ as “age, time of life” or “age generally” and suggest that in Luke 2:52 the word means He was “increasing in years.”[6] Luke wrote that “when He began His ministry, Jesus Himself was about thirty years of age” (Luke 3:23).[7] It is likely that His age was given not simply as a matter of historical trivia but because this was the accepted age for beginning a leadership or teaching role. Robertson points out that this was the age when Levites entered full service.[8] Tenney gives further support for this 30-year limit, pointing out that due to the age requirement of the Sanhedrin, if Paul literally cast a vote for the death of Christians, he would have been at least 30 years of age.[9]

Thus there seems to be ample evidence that an acceptable leader or teacher must be at least 30 years of age. The idea is that one needs not only training but also experience and maturity. To lead, advise, and instruct other people requires an understanding based on wisdom and humility, and age seems to provide these. The experiences of time are great teachers and help put into perspective what one knows theoretically. If the Lord waited until He was about 30 years of age, thus gaining wisdom by what He experienced and enabling Him to meet human needs more effectively (Heb 4:15–16; 5:8–9), then how much more do potential Christian leaders need to wait until they have years of maturity before they start directing the lives of others. It is safe therefore to assume that 30 would be the minimum age for one to be called an elder.

Old Testament Considerations

Though it is superfluous to state that Paul and the other apostles were Jews—a point Paul was ready to bring to the attention of his Gentile readers (Phil 3:5)—this fact is significant in determining the meaning of the word “elder.” Cultural understanding of scriptural vocabulary is an important key for properly interpreting apostolic instructions. The difference between what Paul meant by πρεσβύτερος and what many American churches mean by “elder” is significant. It might be compared to what the word “freedom” means to an American in contrast to what it means to a citizen of Russia or China. Jewish apostles spoke in words that held a certain meaning for them, and the student of Scripture must understand that meaning. The apostles were brought up with the Old Testament and Judaism. They read of the elders in the Old Testament and saw them in the temple, synagogues, and marketplaces. They had been taught to respect the “tradition of the elders” (Matt 15:2).

The Hebrew word for “elder” is almost identical in meaning to its New Testament counterpart. As a verb, זָן means “to be or become old,” or as a predicate adjective it simply means “old.”[10] Also, like “elder” in the New Testament, it can refer to an office—sometimes the leaders of a village, a tribe, or even the nation itself.[11] Lewis defines זָן as “aged, ancient, ancient man, elder, senator, eldest, old, old man, old woman.”[12] Thus in the Septuagint זָן is translated by πρεσβύτης or πρεσβύτερος.

Besides the lexical meaning there is a further connection between Paul’s word “elder” and the Old Testament word. The office of elder in Israel was established before the Exodus. After the Exodus, God had Moses select 70 from among all the elders and He gave them His Spirit, even as He had to Moses, so that they might share the burden of leadership with him (Num 11:16–25). Thus elder in Israel became a spiritual office as well as being the traditional position of honor that it was among most ancient Near Eastern cultures. (Scripture refers to elders in Egypt, Moab, and Edom, as well as in Israel.)

The Old Testament word זָן, then, has many ideas. It, of course, designated one who was no longer a young man (Ps 37:25), but it also signified a “fully accredited adult in the national assembly.”[13] It also referred to a leadership group both locally and nationally—”from the older men there are then chosen the narrower colleges of elders which represent the tribe, city, locality, or people.”[14] Throughout the Old Testament they functioned as judges in civil as well as religious matters. They advised kings, counseled people in their towns, and at times were associated with the high priest. In the New Testament they were found (primarily in opposition to Christ) identified along with the priests, scribes, and the high priest (e.g., Matt 16:21; 26:3).

Therefore to Paul or any other Jew, an official elder was not just an older man. He was also a leader, an adviser who judged and counseled. Elders did not function individually, as did the prophets, but were always seen as a college or council. They were recognized as “the wisest and most experienced men.”[15] Ideally an elder was to have proven himself to be wise (far more than just intellectually trained) and spiritually gifted. This concept of elder shaped the vocabulary of Paul and the other New Testament writers.

Summary

In many churches today men are placed into positions of pastor or elder based on education, personality, or professional achievements. However, the Bible does not consider any of these. In the Scriptures an elder was an older, mature adult who was recognized for his wisdom and experience. He was to be looked up to for advice and guidance. His character, not his achievements, was important.

Age 30 seems to have been accepted as the time when men had experience and maturity necessary to be responsible leaders. However, this is not automatic; therefore the Scriptures give further instructions that not every man was an elder in the official sense. They were selected from the older men based on their wisdom (common-sense application of the truth) and experience. A most important qualification emphasized in the New Testament is the evidence of the Holy Spirit in the life of the man.

New Testament Office of Elder

The word “elder” was used in most cultures of the ancient Near East. And Greek and Roman societies used πρεσβύτερος as a title for village officials.[16] But the apostles, who were chosen by God to structure the church, a spiritual organization, and who were Jewish, would have had in mind the concept of elder leadership presented in Numbers 11 rather than secular, pagan ideas.

Discussing specific spiritual, moral, and ethical qualifications in 1 Timothy 3 and Titus 1 helped prevent Gentile churches from misunderstanding the spiritual nature of the work—a problem that could easily have arisen from their culture in contrast to the Jewish apostolic culture.

Jewish Origin

Failure to recognize the Jewish nature of the New Testament references to “elder” may create misunderstandings. The New Testament elder appears in the early church without any explanation (Acts 11:30). This is in contrast to the explanation of the appointment of those who would serve the church as deacons (Acts 6). One reason for this lack of introduction is that the elder was the common officer of guidance and leadership. The apostles probably appointed elders in the church soon after Pentecost. Plummer also sees this natural step of organization. “They had inherited from Judaism the ordinances of the Jewish Church. To administer these, there was the Sanhedrin…. Congregations which consisted chiefly of Jewish Christians had ‘elders’ analogous to ‘elders’ among the Jews.”[17]

This point clarifies the origin of the office and perhaps explains why qualifications were not given until Paul wrote to Timothy and Titus, who were appointing and training elders in Gentile churches. Gentiles did not have the same understanding of the office because in their society it was a secular post filled by greedy and untrustworthy men. By contrast, New Testament elders were godly men who were to take spiritual responsibility for their congregations (Acts 20:28). The elders in the Jerusalem church knew their role in God’s program in the church (Acts 15). They worked along with the apostles and James to settle the dispute over circumcision. Calvin pointed out that not all the aged Jewish Christians were elders, but only “those who did excell {sic} in doctrine and judgment and those who, according to their office, were competent judges in this matter.”[18]

The Gentile Church

As the church spread into the Gentile world, a need arose for explaining God’s program and methods. The new Gentile converts were unaccustomed to the spiritual truths of God’s Word, and a whole body of Christian literature (Paul’s epistles) was written to acclimate them to their new Jewish-oriented faith.

Leadership was clearly one of the key areas where they had to learn principles. Christ had warned His disciples of the difference: “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not so among you” (Matt 20:25–26). Brought up under the Roman governmental system, it was difficult for Gentiles to abandon their idea that leaders should “lord it” over others. But the apostles’ example and Paul’s clear instructions helped move the Gentiles toward the spiritual character of leadership God intended. The change from a Jewish church to a predominantly Gentile church was a gradual process. At first the Jerusalem church (with elders, apostles, and James) was giving directives to Gentile believers (Acts 16:4).

The Gentile church soon began to take on the design and order of the Jerusalem church. Paul and Barnabas appointed elders in every new church (Acts 14:23). As Hort observed,

Paul and Barnabas follow the precedent of Jerusalem by appointing elders in Jewish fashion (elders being indeed an institution of Jewish communities of the Dispersion as well as of Judaea), and with this simple organization they entrusted the young Ecclesiae to the Lord’s care, to pursue an independent life.[19]

In Paul’s letter to the Philippians, he addressed both bishops (ἐπισκόποις)[20] and deacons, showing a structure similar to that in Jerusalem (Phil 1:1). In Acts 20:17, 28 Paul reminded the Ephesian church elders of their responsibilities as spiritual leaders.

Qualifications

As stated earlier, elders appeared in the church without any formal introduction, instruction on how they were to be selected, or qualifications being stated. There are two reasons for this: (a) since the church was Jewish, it was already familiar with the idea of elders and their qualifications; (b) elders were presumably appointed by either apostles, prophets, or teachers instead of selected by congregations (Acts 14:21–23; Titus 1:5). Carrington agrees with this observation. “We are not told how the local ministers had been appointed in Ephesus, but we see that they were appointed in Crete by apostolic men. There is no sign that congregations could elect their ministers.”[21]

As the church changed from a Jewish to a Gentile majority, the need for an explanation of the office and its spiritual qualifications became necessary. Thus Paul wrote to two of his trusted coworkers, stating the qualifications for elders. The list of qualifications was probably not so much for the benefit of Timothy and Titus as it was for subsequent generations.

The two lists of qualifications (1 Tim 3:1–7; Titus 1:5–9) give at least 22 qualifications which may be grouped into four categories: personal character, public testimony, family, and ministry. Some of these naturally overlap, that is, any family failure will affect one’s ministry or personal qualifications. These qualifications and their meanings are as follows:

Personal Qualifications:

1. “Temperate”—avoiding extremes
2. “Prudent”—showing good judgment, common sense
3. “Not addicted to wine”—not abusing wine
4. “Not pugnacious”—not having a violent temper
5. “Gentle” (in contrast to pugnacious)—being patient or considerate
6. “Uncontentious”—being peaceful in nature
7. “Free from the love of money”—not being greedy for personal gain
8. “Not a novice”—having been saved long enough to develop a spiritual maturity and wisdom
9. “Not self-willed”—not trying to get one’s way, looking out only for oneself
10. “Not quick-tempered”—not being easily angered
11. “Loving what is good”—being loyal to moral and ethical values
12. “Just”—being fair and honest
13. “Devout”—being devoted to God in worship
14. “Self-controlled”—being able to control oneself under adverse or tempting circumstances.

Public Qualifications:

1. “Above reproach”—having no questionable conduct that would bring accusations
2. “Hospitable”—being receptive and open to people
3. “Good reputation with those outside”—having a morally and ethically upright testimony with the unsaved.

Family Qualifications:

1. “Husband of one wife”—literally, being “a one-woman type of man,” that is, not a flirtatious man but one who is content with his wife[22]
2. “Manages his own household well”—being a spiritual leader of his family
3. “Children under control with dignity”—having children who obey respectfully
4. “Children who believe, not accused of dissipation”—having children who display faith (possibly “faithfulness”), who are not living recklessly, who are not rebellious to their fathers.

Ministry Qualifications:

1. “Able to teach”—having ability to instruct in doctrine (possibly “teachable”)
2. “Holding fast the word of truth”—being firm in doctrine and not compromising Scripture
3. “Exhort with sound doctrine”—encouraging believers by means of correct doctrine
4. “Refute those who contradict”—standing against and stopping false teaching.

These qualifications clearly emphasize the character of the person rather than his educational achievements. In summary the characteristics indicate that an elder is to be unselfish, of good reputation, a good family leader, and able to handle Scripture. These qualities are essential in godly leadership.

A man may desire to be an elder (1 Tim 3:1), but in addition he must meet these qualifications. The fact that these are requirements, not ideals toward which an elder might hope to strive, is indicated by the words “must be” in 1 Timothy 3:2. The word “must” (δεῖ) means “it is necessary”; it denotes “compulsion of any kind.”[23] Obviously to meet these requirements a man would need to be of sufficient age to have manifested these characteristics in his life. Thus from among the πρεσβύτεροι (older men of the congregation) those who desire the office of ἐπίσκοπος (overseer) are to be examined according to these qualifications. Those who are approved are then to be appointed to their work in the local church. It has been a tragic error in church history to assume that these qualifications are optional or that they can be replaced with academic degrees.

Functions of Elders in the Church

As stated earlier, the Old Testament elders were always seen as a council; they were not mentioned as having authority individually. This same pattern is followed in the New Testament. In every instance where elders are mentioned in connection with the church, there are plural elders in a singular church (e.g., James 5:14, τοὺς πρεσβυτέρους τῆς ἐκκλησίας; Acts 14:23, κατ= ἐκκλησίαν πρεσβυτέρους).[24] This fact establishes the apostolic pattern of plural leadership for individual churches and also strongly implies that the authority and function of elders were restricted to a particular local church. This latter point can be seen in Acts 20:17, 28: “And from Miletus he sent to Ephesus and called to him the elders of the church…. ‘Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.’“ The words “among which” (ἐν ᾧ) refer to the flock in Ephesus.

This writer believes a distinction is to be made between the office of elder and that of pastor-teacher (or perhaps better simply “teacher”). Their functions and responsibilities, however, are similar and they share certain duties. Thus the suggested organizational structure of a New Testament church is teacher, elders, deacons. This is similar, though not identical, to the Sanhedrin, in which there were ruling elders and also a president.[25] This similarity should not be pressed too far, but it does reflect that the early church was familiar with a separately identified leader who worked along with other men.

Elders are to be shepherds and guardians of the flock. Their function covers a broad range from ruling to ministering to the sick. In the New Testament they are seen ruling with the apostles (Acts 15:2, 4, 6, 22) and the letter from the Jerusalem church deciding the issue of circumcision is recorded as a decree of the apostles and elders (16:4). It seems that the elders were responsible for the relief funds sent to Jerusalem (11:29–30) and were the official delegation (along with James) to receive Paul’s report of his missionary journeys. Some key areas of responsibility may be enumerated.

Ruling. Elders judged in matters of faith and practice (Acts 15:1-6). Fisher explains, “The early episcopacy, where it existed, as we see from the Epistles of Ignatius, was valued as a means of preventing division and preserving order.”[26] Also “elders who rule well” were to be recognized by the assembly (1 Tim 5:17). The elders should guide the church through controversy and normal growth problems by offering sound biblical judgment. The congregation is to obey those who rule them, because the rulers must give account for their souls (Heb 13:17). Thus the elders are responsible for taking an active part in judging matters that affect the lives of the flock. They must decide for the good of the congregation in matters of doctrine, personal conflicts, and moral and ethical dilemmas, as well as direct the overall plans and programs of the church.

Caring. Paul told the Ephesian elders to guard their own lives, that is, to protect their testimonies and moral conduct, and to care for (ποιμαίνω) the flock among whom they were placed by the Holy Spirit (Acts 20:28). The sick of a church were to call on the elders of that church for ministry, both physical and spiritual (James 5:14). The purpose in summoning the elders is to involve them as spiritual leaders in the physical needs of the flock. They are to deal with any potential sin and pray with the sick. Peter exhorted the elders to shepherd (feed, protect, and lead) the flock (1 Pet 5:1–3), which also shows personal involvement and concern. Polycarp, the disciple of John, exhorted the elders in Philippi, “The presbyters also must be compassionate, merciful towards all men, turning back the sheep that are gone astray, visiting all the infirm.”[27] Thus elders are to be compassionate, being involved with the flock personally.

Instructing. Some elders had special responsibility for preaching or teaching (1 Tim 5:17). All elders are to be “able to teach” (διδακτικόν, 3:2), which probably refers to instructing individuals in doctrine, but 5:17 seems to imply a more formal type of public exhortation not expected of all the elders. A strong statement related to this function of the elders is found in Titus 1:9–11. Paul expected them to “hold fast” the Word of truth, that is, defend the truth, not compromising the Scriptures. This involves exhorting believers through sound doctrinal teaching or counseling, as well as refuting error. This last challenge is often ignored by present-day church leaders. Paul warned that those who teach error are to be silenced (Titus 1:11), and this responsibility falls on the council of elders. They are to protect the flock, as well as to rule, feed, and care for them.

Conclusion

Elders are a body of godly men, selected from among the mature Christian men of a local assembly of believers. They must be willing to accept the responsibility, being aware that the Holy Spirit has made them overseers of the flock (Acts 20:28). Each elder must meet the qualifications of 1 Timothy 3:1–7 and Titus 1:5–9. His decisions, actions, and example must always be for the welfare of the people and not for his own selfish ends. He must be willing to cooperate with the pastor-teacher and other elders, not being self-willed (Titus 1:7). An elder must be a serious, honest student of God’s Word, able and willing to instruct, reprove, encourage, and protect God’s people.

The elders as a group must function in unity, offering the assembly singleminded leadership. They must actively watch over and guide the flock, making sure that heresy, immorality, divisions, or neglect are not creeping into the assembly. Above all, they must make sure that they themselves meet the biblical qualifications and are setting the proper example of commitment and purity for the rest of the church.

The church is to recognize their immense responsibilities and give them proper respect for the work they do (1 Thess 5:12–13). Accusations against an elder must have adequate support before they are accepted. This will help protect them from unjust slander (1 Tim 5:19).

Elders are to be carefully selected and ordained to their work only after they have demonstrated the spiritual qualities as given in the Word of God. Then they are to serve the Lord diligently and voluntarily—not as lords over the people, but as examples to them (1 Pet 5:1–3). The elder must be one who will put the well-being of the flock above his own personal desires and opinions. His authority never extends beyond the Word of God and he is to work as a member of a team, not as an independent ruler.

Scripture does not offer instructions as to the procedure of electing elders, but general guidelines suggest that they are appointed to their sacred post (Acts 14:21–23) and cannot be self-appointed.

The honorable work of the elder should be taught with strict biblical instruction. Godly men in the assembly should be sought out and trained for this high service to Christ. Elders should never be degraded to political figureheads, but should seek to protect the flock and honor the Lord. This plurality of godly leadership is the pattern God has always honored (cf. Num 11:16–25) and will continue to honor.

Notes

1. William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon ofthe New Testament and Other Early Christian Literature, rev. ed. (Chicago: University of Chicago Press, 1979), p. 699.
2. Henry George Liddell and Robert Scott, A Greek-English Lexicon, rev. ed. (Oxford: Clarendon Press, 1968), p. 1462.
3. Theological Dictionary of the New Testament, s.v. πρέσβυς, by Gunther Bornkamm, 6:652.
4. Arndt and Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p. 700.
5. Merrill C. Tenney, New Testament Survey (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1985), p. 121.
6. Arndt and Gingrich, A Greek-English Lexicon of the New Testament andOther Early Christian Literature, p. 345.
7. Meyer argued that He was probably 31 or 32 (Heinrich A. W. Meyer, Meyer’s Commentary on the New Testament, 22 vols. [reprint, Peabody, MA: Hendrickson Publishers, 1983], 2:300).
8. A. T. Robertson, Word Pictures in the New Testament, 5 vols. (Nashville: Broadman Press, 1930), 2:45.
9. Tenney, New Testament Survey, p. 249.
10. Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew andEnglish Lexicon of the Old Testament (Oxford: Clarendon Press, 1972), p. 278.
11. Ibid.
12. Theological Wordbook of the Old Testament, s.v. “זָן,” by Jack P. Lewis, 1:249.
13. Theological Dictionary of the New Testament, s.v. “πρέσβυς,” by Gunther Bornkamm, 6:655.
14. Ibid.
15. Tenney, New Testament Survey, p. 40.
16. G. Adolf Deissmann, Bible Studies, trans. Alexander Grieve (reprint, Winona Lake, IN: Alpha Publications, 1979), p. 156.
17. Dictionary of the Apostolic Church, 2 vols., s.v. “Church Government,” by Alfred Plummer (Edinburgh: T. & T. Clark, 1926), 1:210.
18. John Calvin, Calvin’s Commentaries, vol. 19: Commentary on the Actsof the Apostles (reprint, Grand Rapids: Baker Book House, 1981), p. 44.
19. Fenton John Anthony Hort, The Christian Ecclesia (London: Macmillan and Co., 1898), pp. 65-66.
20. Most scholars agree that πρεσβύτερος and ἐπίσκοπος refer to the same office or officers. This is also the view of this writer (cf. Acts 20:17, 28).
21. Philip Carrington, The Early Christian Church, 2 vols. (Cambridge: University Press, 1957), 1:269.
22. Ed Glasscock, “‘The Husband of One Wife’ Requirement in 1 Timothy 3:2, ” Bibliotheca Sacra 140 (July-October 1983): 244-58.
23. Arndt and Gingrich, A Greek-English Lexicon of the New Testamentand Other Early Christian Literature, p. 172.
24. In 1 Timothy 3:2 and Titus 1:7 the singular τον ἐπίσκοπον is found but since in neither case is the overseer identified with a particular local church the plural rule of eldership in local churches is not affected. The article is used in the generic sense and thus represents the noun ἐπίσκοπος as a class or group identified by certain characteristics rather than as an individual.
25. Encyclopedia Judaica, s.v. “Elder,” by Moshe Weinfeld, p. 478.
26. George Park Fisher, History of Christian Doctrine (Edinburgh: T. & T. Clark, 1949), p. 77.
27. Polycarp To the Philippians 5.