Last January, Paul Tripp published an article on the importance of godly character for pastors. Tripp observes that, for the believing community, the “most powerful and seductive idols are the ones that are easily Christianized…Here’s how we go astray,” he says, “A leader whose heart has been captured by other things doesn’t forsake ministry to pursue those other things; he uses ministry position, power, authority, and trust to get those things…”

“Sadly,” he adds, “noble ministry leaders become ignoble ministry leaders; and because their hearts have been kidnapped, they are the ambassadors of false gods (power, fame, material things, control, acclaim, money, or the world’s respect), while still doing ministry.” “Every [church] needs to understand that ministry can be the vehicle for pursuing a whole host of idolatries. In this way, ministry leadership is war, and we cannot approach it with the passivity of peacetime assumptions.”[i] The title of that article was, “Dear Pastor, Value Character over Performance.”

The Apostle Paul shared the same concerns about church leaders when writing to Titus. He was writing at a time when false leaders were undoing the gospel work that Paul had started. Also, the ungodly culture in Crete was threatening the churches. Paul didn’t approach church leadership with the “passivity of peacetime assumptions.” He wrote with urgency to help ensure the churches’ good order, especially when that comes to church leaders (the elders). Let’s see this, starting in verse 5…

⁵ This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— ⁶ if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. ⁷ For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, ⁸ but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. ⁹ He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.

Last time we gathered, I summarized the message of Titus like this: a church in good order devotes itself to gospel doctrine, godliness, and good works. Everything in Titus serves that purpose. This is why Paul left Titus on Crete—verse 5, “that you might put what remained into order.” At some point, Paul had preached the gospel. Believers started gathering in churches across the island. Sometimes Paul would move on to other work, and then return town-to-town and appoint elders (like Acts 14:23). But at other times, he’d leave behind a trusted delegate to accomplish that work.

That’s Titus’ role here; and top priority in putting the church in good order was appointing good elders. “Elders” aren’t just older people in the church; they are qualified brothers charged with overseeing the church. Later in verse 7, he calls them overseers—same office. God entrusts them with authority to lead and guide his people. The pattern here (and elsewhere in Scripture) is a plurality of elders for every church.[ii]

A church was not considered healthy (or in good order) without good elders. Given the threats of false teachers in verses 10-16, the need for good elders was even more pressing. Some were teaching for shameful gain what they ought not to teach. They were upsetting households and undoing the gospel work Paul had begun. Isn’t it true that we feel the same threats today? We look with great sorrow on situations where Christians are taken captive by false ideas and false leaders. Without good elders, a church is vulnerable to deception and corruption. Good order prioritizes good elders.

Models of Godliness and Good Works

But that raises another question, doesn’t it? What are good elders? 1 Timothy 2:12 restricts the office of elder to men. But which men should serve in this role? Paul answers that question in verses 6-9, starting with elders as models of godliness and good works. Twice we hear him stress that elders must be “above reproach”—verse 6 and verse 7. Similar language appears in 1 Timothy 3:2 as well.

“Above reproach” becomes Paul’s way of summarizing a godly life. John Calvin once put it this way: “[above reproach] does not mean someone who is free from every fault, for no such man could ever be found, but one marred by no disgrace that could diminish his authority—he should be a man of unblemished reputation.”[iii]

Thankfully, we don’t have to guess what that looks like. It’s not an exhaustive list, but Paul illustrates what “above reproach” means with a few examples. He looks first at the man’s marriage: “if anyone is the husband of one wife.” That doesn’t mean only men who are married qualify any more than only men with children qualify (in the rest of verse 6)—the logic would have to apply both ways. Also, are we really going to say that Paul, as a single man, wouldn’t qualify as an elder? I don’t think that’s the point.

Others take this as prohibiting polygamy. It certainly excludes a man married to more than one woman. But polygamy wasn’t really an issue in Crete; and you run into problems when the inverse expression (“a one-man woman”) describes godly widows in 1 Timothy 5:9. So, that has led others to argue that Paul must be forbidding a divorced person from the office of elder. Again, Paul’s words would force the church to evaluate that history. But in the end, the expression “husband of one wife” is making a more positive point: namely, he’s devoted to the one woman who is his wife?

It’s not as simple as “Was he ever divorced, Yes or No?” It’s about whether the pattern of his life demonstrates a positive commitment to his wife. Is he loyal to one woman, his wife? Is he sexually faithful to her? What are the patterns of him loving his wife as Christ loved the church? How does he honor her? How does he live with her in an understanding way? How does he cherish her? How does he speak to her? Would you say that his devotion to his wife exemplifies the ideals for marriage in Scripture?

Then Paul moves to his children in the rest of verse 6. The ESV reads, “his children are believers;” and some take that to mean an elder’s children must be converted to Christ. But that’s not the only way to translate the verse. For example, the CSB reads, “with faithful children.” For me, I think the next clause further clarifies Paul’s intent: “they are not open to the charge of debauchery or insubordination.” That’s very similar to what Paul says of an elder’s children in 1 Timothy 3:4, “with all dignity keeping his children submissive.” Also, the context of verses 6-8 focus on the elder’s personal responsibility, and conversion isn’t something he can control.

In the end, Paul is at least stating that an elder must be the sort of man who invests in his children. He tends to their discipleship and their discipline. Albert Martin once said: “If you go into a man’s home and spend an evening with his family, you should, at the end of that evening, be forced to conclude, ‘This man knows how to manage his family. He knows how to use authority with clout and with gentleness, with grace and with dignity…It is evident that he knows how to manage them with the dynamics of grace working in his own heart, as the steward of his own home.’”[iv]

Why such a high standard for the elder in his household? Well, consider the One he represents. Verse 7: “as God’s steward.” A steward was that person in a household responsible for managing the owner’s business and property. Owners would entrust their household not just to anybody but to those who were trustworthy. How much more when it comes to the household of God. If he can’t manage his own household, how will he care for God’s household (1 Tim 3:5, 15). Thus, we must observe the man being a model of godliness and good works in his marriage and family.

Verses 7-8 then broaden the picture further. Even outside the household, we should observe godly behavior. An elder must not be “arrogant,” thinking of himself more highly than he ought to think, stubbornly refusing sound advice. I once heard a pastor talking to a group of church planters, and he said this about his vision for the church: “You either get on the bus or you get run over by the bus. Those are the options. But the bus ain’t gonna stop.” That is arrogant and disqualifying.

Verse 7 also says he must not be “quick-tempered.” Disagreements among elders, unfounded criticism from members, counseling situations gone poorly—these might all tempt a brother toward anger; and those given to such anger ought not become elders, at least until further maturity takes place. Instead, there must be patience.

He also can’t be someone who drinks too much. He’s not the sort who gets tipsy or who looks to alcohol for escape. That’s a good reminder, especially for those who might want to flaunt their freedom in Christ to drink. A pastor once told me that he enjoyed the evening service, because he preaches better after a few beers. But that cavalier attitude shouldn’t characterize an elder. It doesn’t reflect the warnings about alcohol in Proverbs or one’s love for his brother in Romans 14.

Elders also can’t be “violent” or “eager to fight.” He’s not a man always looking for ways to stick it to somebody. He doesn’t bully people around. Nor is he greedy for dishonest gain. He doesn’t use people to get what he wants, like the false teachers down in verse 11, teaching for shameful gain. He’s not in love with money or praise, otherwise those very things will lead him astray. If he’s greedy for gain, he will compromise truth to keep a paycheck or to save face.

But we’re not simply to observe what vices are not present; we must also observe what virtues are present. And that’s what verse 8 fills in. Is he hospitable, for example? Hospitality means welcoming others and freely sharing with them what God has given to you. Is he generous toward others? Does he open his home? Do you find in him a glimpse of God’s lavish kindness toward sinners?

Verse 8 also says he must be a “lover of good.” What sort of good? Well, all kinds of good—moral good, social good. Later, Paul will instruct older women to “teach what is good” to younger women—things like loving their husbands and children, being self-controlled, pure, working at home, kind, submissive. In 2:7, Titus himself must be a model of good works. In 3:1, the whole church must be ready for every good work. We pursue good, because we’ve experienced the goodness of God in 3:4. It’s no surprise that Paul would then require elders to be lovers of good.

They must also model self-control. They are sensible people. They exercise good judgment and common sense. Elders must also be “upright” or “just.” Think of Job when he says, “I put on righteousness, and it clothed me; my justice was like a robe and a turban. I was eyes to the blind and feet to the lame. I was a father to the needy, and I searched out the cause of him whom I did not know.” A good elder is just. His decisions aren’t determined by favoritism but by what’s right in God’s eyes.

An elder should also be “holy.” He walks in a manner that pleases the Lord. And he’s also “disciplined.” He has his impulses under control. Again, the list isn’t exhaustive but exemplary. Paul lists other qualities in 1 Timothy 3 that he doesn’t list here—not because they were less important in Crete, but because Paul’s simply sketching in a picture of the kinds of things that must characterize good elders.

Now, what does that mean for us? Well, to start, might I tweak the title of Paul Tripp’s article from earlier? Instead of “Dear Pastor, Value Character over Performance,” could I say, “Dear Church, Value Character over Performance”? It’s not enough that he’s a gifted preacher. It’s not enough that someone’s passionate to lead. It’s not enough to consider his charismatic personality or what degrees he has from seminary or the number of people that he’s led to Christ. No, according to God’s word here, godly character is the priority, not giftings and charisma. Be careful. We sometimes get the impression that our theologically conservative circles wouldn’t fall prey to such an error. But I can read you some recent headlines that would say otherwise. It doesn’t matter if they’re good preachers if they’re not models of godliness.

That’s Paul’s concern; and it should be our concern. It should be our concern in an ongoing way. At some point you observed these things in Jordan, Trey, and me. But now that we’re elders, that doesn’t mean you get to check out. We need ongoing accountability. We serve in this office for as long as we can do it this way; and if we can’t do it this way, then come and tell us, “Brother, here are my concerns.” Use these words to call our attention to the godliness that God requires. The more you’re equipped by these words, the better you’ll be able to speak into our lives.

Moreover, should other brothers aspire to eldership (or if we plant a church or help another church with elders), you’ll be able to discern which men ought to pastor, which men need further maturity, and which men ought not to pastor.

But something else to consider is this. In some form or fashion, everything in this list is commanded of every Christian elsewhere in the Bible. Don’t read this as some kind of next-level Christianity. It’s not. I mean come on: “He can’t get drunk and he has to love good.” This is the stuff of basic Christian living. The point is that those men you put forward as elders should be examples of the basic Christian life. Meaning, all of you are called to these godly patterns. It’s not a matter of “Well, I’m not an elder, so that’s not for me.” No, all of us should be striving to mature in these areas—elders lead the way. It’s not just the elders; but the whole church should grow into these things.

How do I know that? Because, ultimately, they are the fruit of the gospel. Look over at 2:11 for a second. It says, “the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness [i.e., arrogance, having a quick-temper, greed] and worldly passions, and to live self-controlled [you saw that word earlier], upright [you saw that word earlier], and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.”

Godliness and good works are a fruit of the gospel of God’s grace in Jesus. I sometimes run into people who treat pastors like they’re closer to heaven than anybody else. PSA: “We’re not!” We have the same sin problem as everybody else. Our only hope is Jesus Christ. Anything good in us is owing to the grace of God alone. Good elders are not “good” because of their own personal resolve. No! It’s all a work of God’s grace in the gospel. We have no other boast than Jesus Christ, our Lord.

Teachers of Gospel Doctrine

Which is also why good elders must be teachers of gospel doctrine. Look at verse 9: “He must hold firm to the trustworthy word as taught.” The trustworthy word recalls the same “word” Paul mentioned in verses 2-3. The God, who never lies, promised eternal life before the ages began “and at the proper time manifested in his word.” It’s the gospel word. It’s the revelation about God’s saving plan in Jesus Christ.

An elder must hold firm to that word. He doesn’t just parrot that word; he’s wholeheartedly devoted to it. He’s not wishy-washy. He’s not drawn to whatever the latest fad is. The waves and wind of culture toss people about, but he remains fixed on the saving message of the gospel and what agrees with that gospel.

But notice, too, how it says, “the trustworthy word as taught.” NASB has “the faithful word which is in accordance with the teaching.” An elder’s teaching is trustworthy insofar as it agrees with the apostles’ pattern of teaching.

Later in verse 10, you’ve got these false teachers called the circumcision party. And they’re fascinated with the Bible’s content—genealogies, quarrels about the law. I can imagine them saying, “The Bible commands that every male among you shall be circumcised; otherwise, you can’t be part of God’s people.” And the thing is, God’s word does say that in Genesis 17. Question is, How did God say that? To whom was the command given? What purpose was it serving? For how long did it apply? How is it fulfilled in Jesus according to the teaching of the apostles?

We find the same false teachers in 1 Timothy 1:3-11. They devote themselves “to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith.” Paul says, “The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. Certain persons, by swerving from these, have wandered away into vain discussion.”

Paul shows how they desire “to be teachers of the law,” but “without understanding either what they are saying or the things about which they make confident assertions.” He says, “We know that the law is good, if one uses it lawfully, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted.”

Notice, the false teachers err because one, they don’t aim for love. Two, they don’t use the Law lawfully (i.e., properly, for the purpose God intended). They know what the Law says, but they don’t understand how to use it. And three, they don’t understand how it squares with the gospel with which Paul has been entrusted.

To instruct in sound doctrine, good elders will pay attention not only to what the Bible says, but also to how the Bible says what it says. Jesus entrusted his apostles with “the teaching” to help us know both the what and the how. If all you know is what the Bible says, but you don’t understand how it fits together, it’s easy to go astray.

That’s why Jesus had to say to Bible scholars of his day, “Have you not read?” “Are you a teacher in Israel and don’t understand these things?” “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me…” It’s possible to know what the Bible says but then miss how it’s saying what it says to point people to Christ.

So, when it says in Titus 1:9 that an elder must “give instruction in sound doctrine,” it means an elder will follow the pattern of sound teaching set forward by the apostles. He will seek to understand the Bible on its own terms. He will interpret the text according to the gospel of Jesus Christ. And he will aim for love that issues from a pure heart. His teaching aims not just to inform the intellect but to transform the conscience and persuade people to love the Lord Jesus.

At the same time, a good elder must be able to rebuke those who contradict sound doctrine. In the immediate context, Paul has in mind rebuking the false teachers of verses 6-10. We live in a culture that’s not so different. We have our own share of false teachers threatening the good order of the church. Prosperity teachers who lie about suffering and turn Jesus into a means of selfish gain. Others elevate out-of-body experiences and “conversations with God” above Scripture. Others teach that salvation comes by faith in Jesus plus something else. In Paul’s day that was the circumcision party. In our day it’s Catholicism, Mormonism, Jehovah’s Witnesses, and anybody who says you must clean yourself up first to get right with God.

Others warp the grace of God by denying its power to create holiness in God’s people. Moralistic therapeutic deism plagues many churches, who reduce Christianity to a list of rules, meeting felt needs, and vague God-talk. More subtle are views that conflate the gospel with their political ideology. It is the duty of elders to discern these errors and rebuke those who contradict the apostles’ teaching.

Why is that? Because the pure and unadulterated gospel is what ultimately keeps the church in good order. It’s not the elders themselves. God certainly uses elders. But it’s ultimately the gospel that keeps the church in good order. Good elders will keep the church centered there, on the gospel of Jesus Christ.

That’s why elders must hold firm to the trustworthy word as taught. The gospel is of “first importance” in the church. When Paul finished speaking to the elders in Acts 20, he said, “And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified.” It’s the word of God’s grace in the gospel that builds us up and preserves us.

Elsewhere Paul says the gospel is “the power of God for salvation to everyone who believes” (Rom 1:16). Through the gospel, we see and experience God’s power working favorably toward sinners to give all who trust in him a right standing in his presence. Thus, to overlook the gospel in equipping others would be to cut the very lifeline we have to God. To overlook the gospel would also sever us from the realities of Jesus’ cross that alone have the power to bind us together in one body. And to overlook the gospel would mean we eventually have no hope to offer the world.

Good order prioritizes good elders. Those elders must be models of godliness and good works; and they must teach gospel doctrine. So, let’s not approach the subject of church leadership with the passivity of peacetime assumptions. Pray the Lord would keep us vigilant in appointing good elders for good order. Pray the Lord would guard the elders you have and raise up more for the work. Pray that the Lord would preserve the integrity of our gospel witness. That’s ultimately what this is about, the people of God rightly ordered by the word of God all for the glory of God.

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[i] Paul David Tripp, “Dear Pastor, Value Character over Performance,” Crossway (January 8, 2025), accessed at https://www.crossway.org/articles/dear-pastor-value-character-over-performance/.

[ii] Acts 14:23; 15:2; 20:17; Jas 5:14; cf. with “overseers” in Acts 20:28; Phil 1:1.

[iii] John Calvin, Titus, Calvin’s Commentaries 21 (Grand Rapids: Baker, 2003), 291.

[iv] Albert Martin, The Man of God: His Calling and Godly Life (Montville: Trinity Pulpit Press, 2018), 82.