‘Select Capable, God-Fearing Men’

“But you must yourself search for capable, God-fearing men among all the people, honest and incorruptible men, and appoint them over the people.”​—EXODUS 18:21, The New English Bible.

1. Why do the terms “overseer” and “older man” have special interest for Jehovah’s Witnesses?

“FROM the time of Homer [about the 9th century B.C.E.] to our days many words have died; many others have been born. Epískopos [overseer] and presbýteros [older man] have continued to live.” This comment of a modern Greek scholar highlights the rich vitality of meaning of the Greek terms for “overseer” and “older man.” For thousands of years these words have been associated with an integral part of Jehovah’s organizational arrangement for his people. If you are associated with Jehovah’s Witnesses, then the following discussion of how these terms found their way into the Christian congregation will be of special interest to you.

2, 3. Whom did Moses have to convince in order to serve as the God-appointed leader of the Israelites?

² Bible history, of course, takes us much further back than the Greek poet Homer. In the 16th century B.C.E. Moses received the commission from Jehovah to go back to Egypt and lead the Israelites out of slavery. Since he had been away from his own people for some 40 years, to whom was he to present his credentials? “You go,” said God, “and you must gather the older men [Greek, gerousía, “council of elders”; see Septuagint Version] of Israel . . . And they will certainly listen to your voice, and you must come, you and the older men of Israel, to the king of Egypt.”​—Exodus 3:16, 18.

³ Evidently from the time of the patriarchs the older men were highly esteemed because of their experience, knowledge, wisdom and sound judgment. They were the ones Moses had to convince so that they would accept him as their God-appointed leader for deliverance.

Qualifications for Older Men in Israel

4. What suggestion did Jethro offer to Moses, and in what did it result?

⁴ Once the Israelites were out in the desert, free from their Egyptian captors, Moses’ judicial responsibility toward the nation became overwhelming. His visiting father-in-law, Jethro, saw it so clearly that he offered a practical suggestion that evidently had Jehovah’s approval. He said: “It is not good the way you are doing. You will surely wear out, both you and this people who are with you, because this business is too big a load for you. You are unable to do it by yourself. Now listen to my voice. I shall advise you, and God will prove to be with you. You yourself serve as representative for the people before the true God . . . But you yourself should select out of all the people capable men, fearing God, trustworthy men, hating unjust profit . . . and they must carry the load with you.” (Exodus 18:17-23) This new judicial arrangement in Israel served to spread the load to other capable men. The congregation of Israel now had an organized body of elders qualified to handle judicial matters and disputes.

5. Was Moses to choose just any older men that were available?

⁵ What a contrast with this present world system where so few really appreciate high principles​—where bribery and corruption undermine the rulers and the ruled! Back there in ancient Israel the men who were to serve with Moses in administering justice to the nation were to be carefully sought out. As Jethro put it: “You must yourself search for capable, God-fearing men among all the people, honest and incorruptible men, and appoint them over the people.” (Exodus 18:21, The New English Bible) It was not simply a matter of choosing men who were older in years. Moses was to “search” for capable, qualified, incorruptible men. What a marvelous standard for those who must care for the interests of Jehovah’s people today!

Older Men Empowered by Jehovah

6, 7. What action did Jehovah take in order to appoint older men in Israel?

⁶ Some time later the Israelites complained about the conditions in the wilderness. Moses, feeling that the administrative burden of the nation was now too great for him, confessed the problem to Jehovah. What was God’s solution? We read: “In turn Jehovah said to Moses: ‘Gather for me seventy men of the older men [Greek, presbytéron, Septuagint Version] of Israel, whom you do know that they are older men [presbyteroi] of the people and officers of theirs, . . . and I shall have to take away some of the spirit that is upon you and place it upon them, and they will have to help you in carrying the load.’”​—Numbers 11:16, 17.

⁷ Moses did as he was commanded, and we are told: “Then Jehovah came down in a cloud and spoke to him and took away some of the spirit that was upon him and put it upon each of the seventy older men [presbytérous]. And it came about that as soon as the spirit settled down upon them, then they proceeded to act as prophets.” (Numbers 11:24, 25) Here was clear evidence of the theocratic appointment of these “older men.” Jehovah had organized his people for deliverance from captivity and now he was using ‘capable, trustworthy men, who feared God’ to share the responsibility of leadership and administration with Moses.

8. When the Israelites settled in the Promised Land, what role did the older men play?

⁸ In time, the nomadic Israelites conquered the Promised Land and went back to fixed dwellings in towns and cities, as had been their way of life in Egypt. This meant that the older men now became responsible for the people at a community level. They acted as a body of overseers for their respective communities, providing judges and officers for the administration of justice and the maintenance of peace, good order and spiritual health.​—Deuteronomy 16:18-20; 25:7-9; Ruth 4:1-12.

Is Gray-Headedness Sufficient?

9, 10. Along with physical maturity, what are other requirements for an “older man”? Give Scriptural support.

⁹ Does the foregoing mean, then, that any older man in Israel would automatically be an “older man” in a judicial or administrative capacity? Would a certain age limit convert an Israelite into an “older man” in that sense? No, such a conclusion would not be reasonable. Elihu expressed matters clearly, saying: “It is not those merely abundant in days that prove wise, nor those just old that understand judgment.” And the wise congregator wrote: “Gray-headedness is a crown of beauty when it is found in the way of righteousness.” (Job 32:6, 9; Proverbs 16:31; Ecclesiastes 12:9, 10) The Hebrew Scriptures clearly show that in the qualified “older man” old age and experience had to be allied with wisdom and a righteous course of conduct.

¹⁰ However, age and experience are of great value. To qualify for privileges of service, older men must accept the guidance of God’s spirit and acquire understanding of his Word. It is not enough to be able to quote scriptures. Knowing how to apply them wisely is the vital factor for an “older man.”​—Proverbs 4:7-9; Titus 1:9.

Older Men in the Christian Congregation

11, 12. (a) Did the Jewish communities still have older men when Jesus Christ was on earth? (b) Under what kind of arrangement were elders appointed in the Christian congregation?

¹¹ From what we have considered, it is obvious that since ancient times qualified “older men” have been used to take the lead in the affairs of Jehovah’s people. But by the time that Jesus Christ was on the earth the Jews had established in Jerusalem a central body of priests and elders known as the Sanhedrin. It served as a Jewish high court. (Matthew 26:57-68) Nevertheless, evidence indicates that groups of older men were still active in community affairs in the cities and not just at a national level.​—Luke 7:3-5.

¹² With this historical background in mind, it is easy to see how the early Christian congregation would continue to use a theocratic arrangement similar to that approved by Jehovah in Moses’ time. Under the guidance of God’s holy spirit, those appointed as “older men,” or elders, in the Christian congregation would be ‘capable, honest, incorruptible and God-fearing men.’

13. Why were active, capable men needed in the Christian congregation?

¹³ From Pentecost of 33 C.E. onward the congregation of believers grew rapidly. (Acts 2:41; 4:4) They were not separated into private, secluded Bible study groups as if they were some Essene sect. Christianity was not a private affair. It was to be made public knowledge, to be announced to the nations. (Matthew 5:14-16; 28:19, 20) For this reason, active, capable men were needed to take the lead in the Christian organization. Logically they would be the “older men.”

Qualifications for “Older Men”

14. What requirements for elders did Peter highlight?

¹⁴ Certainly, by the seventh decade of the Common Era spiritual qualifications had been established for those older men who would take the lead in the Christian congregation. Thus we find ample references to these in the writings of the apostles Peter and Paul. For example, Peter wrote:

“Therefore, to the older men among you I give this exhortation . . . : Shepherd the flock of God in your care, not under compulsion, but willingly; neither for love of dishonest gain, but eagerly; neither as lording it over those who are God’s inheritance, but becoming examples to the flock.” (1 Peter 5:1-3)

Logically, when Peter stressed that the “older men” were to serve not “for love of dishonest gain, but eagerly,” he was echoing the counsel that Moses select ‘capable, God-fearing, trustworthy men, hating unjust profit.’​—Exodus 18:21.

15. What requirements did Paul set out for an “older man”?

¹⁵ Paul, in his letter to his trusted colaborer Titus serving on the Mediterranean island of Crete, instructed him to “correct the things that were defective” in the congregations and to “make appointments of older men [presbytérous] in city after city.” Interestingly, the Greek word translated “older men” implies a “mature man, suitable by his experience and prudence for the ruling of his family or people.” (Episcopos y Presbyteros, by Professor Manuel Guerra y Gómez) This understanding is also highlighted in the requirements that Paul spelled out to Titus for those Christians who would qualify to serve as overseers. He wrote:

“If there is any man free from accusation, a husband of one wife, having believing children that were not under a charge of debauchery nor unruly. For an overseer [Greek, epískopon] must be free from accusation as God’s steward, not self-willed, not prone to wrath, not a drunken brawler, not a smiter, not greedy of dishonest gain, but hospitable, a lover of goodness, sound in mind, righteous, loyal, self-controlled, holding firmly to the faithful word as respects his art of teaching, that he may be able both to exhort by the teaching that is healthful and to reprove those who contradict.” (Titus 1:5-9)

A careful review of these requirements helps us to appreciate that an “older man” in the Christian congregation had to reach a high standard of conduct and spirituality.

16. How do we know that elders were also overseers in the first century C.E.?

¹⁶ It is also interesting to note how Paul uses the Greek terms presbyteros and epískopos, “older man” and “overseer.” We can deduce from this that the qualified older men fulfilled the duties of overseer in the congregations. Other texts show there could be a number of such older men-overseers in the same congregation.​—Acts 14:23; 20:28; Philippians 1:1.

17. (a) What requirements for an overseer did Paul send to Timothy? (b) Why must an elder also be active in the preaching activity?

¹⁷ In writing to Timothy, Paul also laid out requirements for an overseer, but in slightly different terms, perhaps taking into account different circumstances. (1 Timothy 3:1-7) Since the early Christian congregation was by its nature an evangelizing organization, it was taken for granted that these older men would also be zealous in proclaiming the good news. There was no room for sluggishness.​—Luke 24:46-48; 1 Corinthians 9:16; compare Matthew 25:24-27.

Apostasy Makes Inroads

18. How did apostasy affect the position of overseers?

¹⁸ As the congregation moved forward into the second and third centuries, things began to change. The apostasy that had been foretold took root. (Acts 20:29, 30; 2 Peter 2:1) Ambitious men rose up from among the very elders in the congregations. With subverted motives they began to view their office of overseer as a position of power and prestige. Certain congregation overseers even became “bishops” ruling over a diocese or group of churches. In time these bishops were voted into office by the laity, some of whom were influential rulers. Therefore, as one Catholic historian wrote: “This brought a very great danger, especially from the moment that the episcopate’s prestige was increasing and these positions were accompanied by considerable income and material interests . . . [thus] raising to the most influential sees [bishoprics] political men.”

19. What was the final result of the apostasy?

¹⁹ Yes, each bishop became raised up like a powerful monarch. In turn, this contributed to the divisions and schisms in Christendom, which had long before ceased to be true Christianity. The theocratic arrangement of capable, honest, spiritually minded elder-overseers degenerated into a hierarchy of clergymen. The voluntary service to the congregation was transformed into a paid profession requiring years of higher education in theology, philosophy and canon law.

20. What questions now require answers?

²⁰ Did this mean that true Christianity, with its original theocratic arrangement for each congregation, would never be restored? Or that the wholesome simplicity of service rendered by “older men,” or “overseers,” was lost forever? And what about Isaiah’s prophecy pointing to an upgrading of the theocratic organization? It states: “Instead of the copper I shall bring in gold, and instead of the iron I shall bring in silver, and instead of the wood, copper, and instead of the stones, iron; and I will appoint peace as your overseers and righteousness as your task assigners.” (Isaiah 60:17) The following article will answer these vital questions.

‘Remember Those Taking the Lead Among You’

“Remember those who are taking the lead among you, who have spoken the word of God to you, and as you contemplate how their conduct turns out imitate their faith.”​—HEBREWS 13:7.

1. What changes took place regarding true worship in the late 19th century, but how were Christian elders chosen?

IN THE last quarter of the 19th century true worship began to be restored by means of a small group of dedicated Bible students associated with Charles Taze Russell in Pittsburgh, Pennsylvania. They first sought a restoration of true Bible doctrine, clean from the contamination of Babylonish tradition and philosophy. However, the initial process of restoration was slower in the field of congregation organization. Although the Bible Students had elders and deacons (ministerial servants), false religious ideas still prevailed in some respects. Thus right into the 20th century elders were chosen by the congregations through a democratic voting process, indicated by a show of hands.

2. Nevertheless, what high standard was set for elders among Jehovah’s people?

² Even so, a high standard was demanded, for The Watch Tower of November 1, 1909, said on page 325: “In the selection of Elders the consecrated should remember that the responsibility rests upon them; and no vote should be cast without studious consideration of the Divine will, and prayer for Divine guidance.” The article went on to emphasize three characteristics of a good elder: (1) He was to be adept at teaching; (2) he should teach truth and not error; and (3) humility and piety were “paramount and primary qualifications for eldership.”

Theocratic Order Restored

3, 4. What historic changes took place regarding appointments to congregational responsibility in (a) 1919? (b) 1932? (c) 1938? and (d) 1971?

³ In 1919 a first step was taken to restore theocratic control of appointments. The congregations were invited to recommend a zealous brother as service “director,” to take the lead in preaching. He would not be subject to local yearly election but would be appointed directly by the Watch Tower Society, the legal representative of the congregation of the anointed. Then in 1932 the elective elders who were to have cooperated with the service “director” were replaced by a service committee of mature brothers filling various service positions in the congregation but still elected by the congregation. The term “elder” was dropped in favor of “company servant,” “Bible study servant,” and so forth.

⁴ The complete break with elections did not take place until 1938, when it was shown that the power of appointment rested with the Governing Body of the worldwide Christian congregation. From that time onward, qualified men were appointed directly by the Society as “servants” to care for various duties in the congregation. However, in the Watchtower issues of November 15 and December 15, 1971, a further clearer understanding of the roles of the elder and overseer was presented. Valid reasons were given for a return to the Bible terminology of older man, or elder (presbýteros), and overseer (epískopos).

5. (a) Why must special care be taken in the recommending of elders? (b) What factors should be taken into account?

⁵ Once again the high standards set by holy spirit and stated in God’s Word were emphasized. And why is that? Because to be worthy of respect the elder has to be “taking the lead” in Christian conduct and in the ministry before his recommendation and appointment. (Hebrews 13:7, 17) Therefore, the bodies of elders should not act hastily in making recommendations of new elders. (1 Timothy 3:6; 5:22) Remember, often much more time and discussion are involved in removing an unqualified elder than in recommending his appointment. In fact, an additional guideline to follow is whether the congregation already before his appointment treats the brother as if he were an elder. Has he so gained their respect by fulfilling Bible requirements that there is no doubt about the recommendation?

‘Presiding Over His Household in a Fine Manner’

6. What are some of the qualifications for an elder in relation to his family?

⁶ Let us briefly review some of the qualifications for an elder as the apostle Paul states them and see what they mean in practical terms today. Paul wrote:

“If there is any man free from accusation, a husband of one wife, having believing children that were not under a charge of debauchery nor unruly.”​—Titus 1:6.

“The overseer should therefore be . . . a man presiding over his own household in a fine manner, having children in subjection with all seriousness; (if indeed any man does not know how to preside over his own household, how will he take care of God’s congregation?).”​—1 Timothy 3:2, 4, 5.

7. What kind of delicate balance is required between the elder’s responsibility to his family and to the congregation?

⁷ The requirement of properly caring for one’s household presents a challenge for many elders. How can an elder take the lead in the congregation and yet not neglect the spiritual and emotional needs of his wife and children? It is not easy. Certainly, spiritual maturity is required to keep a fine balance between these responsibilities. Sometimes members of the congregation demand time and attention that the elder rightfully should give to his family. Why is his concern for his family so vital? Because if he neglects his family relationships or the minor dependent children turn spiritually delinquent, then, regardless of all his abilities and zeal, he will no longer qualify to be an elder. Therefore, we should remember that shepherding begins at home! Yes, a careful balance has to be manifested, by both the elder and his family, and also the congregation in its demands.​—Ephesians 5:28-33; 6:4; 1 Timothy 5:8; 1 Peter 3:7.

‘Not Self-Willed But Reasonable’

8, 9. What qualities should an elder manifest in his relations with others?

⁸ Another series of requirements has a great bearing on how the elder treats his fellow elders and the congregation in general. As Paul puts it in his letters to Titus and Timothy:

“For an overseer must be free from accusation as God’s steward, not self-willed, not prone to wrath, . . . not a smiter, . . . self-controlled.”​—Titus 1:7, 8.

“Not a smiter, but reasonable, not belligerent.”​—1 Timothy 3:3.

⁹ These requirements indicate that an elder must be Christlike in personality. That surely is a high standard. But the standard is the same for every Christian! We all have to be imitators of Christ, and that means we must be peaceable. (1 Corinthians 11:1) As the Bible writer James expressed it: “The wisdom from above is first of all chaste, then peaceable, reasonable, ready to obey, full of mercy and good fruits . . . Moreover, the fruit of righteousness has its seed sown under peaceful conditions for those who are making peace.”​—James 3:17, 18.

10, 11. (a) How could an elder’s attitude affect a congregation? (b) Even when there are differences of opinion, what attitudes should prevail?

¹⁰ As elders, do we ‘make peace’? No elder would want to be a cause of strife and contention. A body of elders should set a good example in this respect. Thus, the congregation will not be upset because of disputes among the elders. Let all of us remember the words of Paul: “I desire that in every place the men carry on prayer, lifting up loyal hands, apart from wrath and debates.”​—1 Timothy 2:8.

¹¹ Occasionally, there will be differences of opinion. The reasonable man, although perhaps having a strong personality, will not be self-willed and obstinate. He will be willing to yield when Scriptural principles are not involved. And when they are involved he will see the wisdom of maintaining self-control. He will call to mind the principle expressed at 1 Corinthians 13:4, 5 that love “does not become provoked.”​—Colossians 3:12-14.

‘Holding to the Faithful Word’

12. What further vital requirement does Paul highlight?

¹² What will help an elder to develop further the essential qualifications? In fact, in some cases, what can he do to retain them? We have the answer in Paul’s words:

“Holding firmly to the faithful word as respects his art of teaching, that he may be able both to exhort by the teaching that is healthful and to reprove those who contradict.”​—Titus 1:9.

“Qualified to teach.”​—1 Timothy 3:2.

13. How should an elder pay special attention to his spiritual health?

¹³ What can an elder do in order to ‘hold firmly to the faithful word’ and be “qualified to teach”? First, he must regularly set aside time for personal Bible study. This includes his preparation for Christian meetings and speaking assignments. For the sake of his own spiritual health, this preparation should not be superficial. For example, he may be able to underline the answers for a Watchtower study article in a short time, but does that mean that the material has been studied? Does he thoroughly understand the development of the theme? Have the cited Bible texts been checked to determine their application? Obviously, that is impossible in a brief session of underlining. Personal study and family study require time.​—Joshua 1:8; Psalm 1:2; 77:6, 12.

14. What can an elder do in order to pay attention to his art of teaching?

¹⁴ Secondly, since a busy schedule does not allow time for everything, an elder must pay special attention to Christian publications and articles that have a direct bearing on his ‘art of teaching, exhortation and giving reproof.’ A simple help in that respect is to keep a neat and tidy personal library. An elder especially needs to have quick access to accurate Scriptural information, and that means making regular use of Watch Tower publication indexes. Why is all of this so important? The apostle Paul wrote: “Pay constant attention to yourself and to your teaching. Stay by these things, for by doing this you will save both yourself and those who listen to you.”​—1 Timothy 4:16.

15. Why is unscriptural counsel dangerous?

¹⁵ Yes, life and salvation can be involved in an elder’s counsel. For example, in matters affecting abortion, blood transfusions and Christian neutrality an elder can have a profound effect for good or for bad on his own conscience and that of others, as well as on people’s relationship with Jehovah. Therefore, we can see it is not wise to try to answer questions when we are not absolutely sure of the Bible principles involved. Counsel lacking a sound Scriptural basis could cause irreparable damage.​—Philippians 1:9, 10.

16. Why have some elders fallen into gross sin, and is this a light matter?

¹⁶ Another reason for paying attention to yourself as an elder is the need to cultivate and maintain an intimate relationship with Jehovah. Sadly some elders have neglected this relationship to the point of falling into such sins as adultery. How could this be possible? Simply because they have allowed Jehovah and his promises to recede into the background. Their spiritual vision has become blurred, and selfish fleshly desires have taken over. Indifferent to reproach on Jehovah’s holy name and the suffering caused to their loved ones, a few elders have been disloyal to their marriage vows. Certainly, such men have been causes for stumbling. Their sin cannot be lightly excused or dismissed, just because we live in an age of sexual permissiveness.​—Matthew 13:41; 18:7-9; Hebrews 13:4.

Faithful Elders and Their Wives

17. What fine example are the majority of the elders setting?

¹⁷ On the other hand, it must also be stated that, with few exceptions, the elders worldwide have stood firm for integrity and truth. Their fine example in more than 45,000 congregations is a source of encouragement to God’s people. During these “critical times hard to deal with,” diligent overseers have been busy day and night, like the apostle Paul. (2 Timothy 3:1; Acts 20:31) These elders are willing to visit the spiritually sick person in his home, regardless of such things as distance or weather conditions. And how fine it is to see these ‘older men’ taking the lead in field service on a regular basis!

18. What fine role do elders’ wives play in the congregation?

¹⁸ We also greatly appreciate the sacrifices the elders’ wives sometimes have to make! At times, such women are left at home while their husbands attend special meetings or are making shepherding calls. Sometimes carefully made personal plans have been set aside because of some urgent problem in the congregation. Yes, we commend these fine sisters, too, who circumspectly avoid trying to draw out their husbands on confidential matters. They show respect for the elders and are an asset to the congregation.​—Compare Romans 16:12; Titus 2:3-5.

19. (a) What does being an elder mean? (b) What question might dedicated men who are not elders ask themselves?

¹⁹ When we review the role of the elders in the Christian congregation today and see how the great majority are self-sacrificing and are taking the lead in a fine way, our hearts go out in gratitude to Jehovah for his having instituted this loving arrangement. Capable men, who appreciate spiritual values, making themselves available for service in the congregation! That is why Paul could say to Timothy: “If any man is reaching out for an office of overseer, he is desirous of a fine work.” That “fine work” does not imply position, power and prestige, as in Christendom. It calls for selflessness, sacrifice and service. If you are a dedicated and baptized man who is not yet an elder, are you willing to reach out for that responsibility with a pure motive?​—1 Timothy 3:1; Luke 17:10.

20, 21. (a) How should we view the faithful elders in the congregation? (b) By doing this, what else do we manifest?

²⁰ Those who are faithfully taking the lead are respected in the congregation. Loyal ones in the congregation willingly respond to their loving example and follow Paul’s counsel: “Remember those who are taking the lead among you, who have spoken the word of God to you, and as you contemplate how their conduct turns out imitate their faith. Be obedient to those who are taking the lead among you and be submissive, for they are keeping watch over your souls as those who will render an account; that they may do this with joy and not with sighing, for this would be damaging to you.”​—Hebrews 13:7, 17.

²¹ Let all of us show submissiveness to the theocratic arrangement and respect for the elders who are genuinely taking the lead, that they may do so with joy and not with sighing. By doing this, we show that we also respect the Supreme Overseer, Jehovah, and his Deputy Overseer, Jesus Christ.​—1 Peter 2:25; Revelation 1:1; 2:1–3:22.