The Process of Identifying, Selecting, and Appointing Elders

Each congregating community of God’s people is autonomous, designed to be organized with a plurality of qualified men serving as the principal leaders, designated as elders, overseers, shepherds (Acts 20:17, 28; 1 Pet. 5:1-4). Qualifications of these leaders are provided in 1 Timothy 3:1-7 and Titus 1:5-9.

No Procedural Pattern

The first mention of elders in a local church is Acts 11:30, but nothing is said about how these men were selected and instated. When Paul and Barnabas “appointed elders in every church” during their first missionary campaign (Acts 14:23), no details are given about a selection process or conferment procedure. Titus was instructed to “appoint elders” in every city of Crete where churches had been established, but other than the necessary qualifications of these men (Titus 1:5-9), no procedural guidelines are given.

Throughout the NT we read of elders already serving (Acts 15:2-6, 23; 20:17, 28; 21:17-19; Eph. 4:11-12; Phil. 1:1; 1 Tim. 5:17; James 5:14; 1 Pet. 5:1-4), but the mechanics of how these men were chosen and installed is not recorded. 

What About Acts 6:1-6?

The special circumstances of Acts 6:1-6 do not necessarily establish a set pattern for appointing congregational leaders. The twelve apostles were the recognized church leaders at the time, and the Christian community in Jerusalem consisted of multiplied thousands of disciples (Acts 2:41, 47; 4:4; 5:14; 6:1). When it became necessary to delegate the benevolence-ministry responsibilities to deacon-like servants, the apostles sought input from “the multitude of disciples” to help identify the men who exhibited the predetermined qualifications. This would have been most expedient under the circumstances, since twelve apostles could not have possibly known, on an individual basis, the thousands of men from which to choose.

Procedural Expediencies   

The Bible provides sufficient information for us to know what is expected of church leaders and the type of men who should serve. But God has not disclosed specific guidelines for the selection and conferment process, probably because every situation is different in relation to membership, circumstances, cultural environment, and human resources. Explicit procedural details are not biblically mandated. As long as the end result is a scripturally organized church in accordance with God’s purpose, the divine will as revealed in scripture has been fulfilled.

--Kevin L. Moore

Related Posts: Elder Qualifications (Part 1) and accompanying Links, Congregational Leadership Without Elders 

 

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Singlehood and “the Present Distress” (1 Corinthians 7:26)

As Paul gives instructions for virgins and widows (1 Cor. 7:25-40), he begins with the περι δε formula (“now concerning”), responding to a specific question he has been asked by the Corinthians (cf. v. 1). We don’t have a copy of the letter they sent to Paul, so we can only infer what their questions were from Paul’s responses.

Paul's Advice

The apostle’s expressed judgment about unmarried persons at the time in Corinth is based on “the present distress” (ESV, NASB, NKJV) or “impending crisis” (NRSV) [τὴν ἐνεστῶσαν ἀνάγκην],¹ whether current or in the near future (v. 26b). This is probably an allusion to a period of persecution (vv. 28-31; cf. Acts 14:22; 2 Tim. 3:12) or perhaps any difficulties faced by those trying to follow Christ in a godless environment.

Paul could assume his original reading audience knew what he was talking about (based on their shared experiences and communications), without further explanation needed. But today we only have one side of the conversation, so our understanding of the situation cannot be as precise, although what Paul says is reasonably clear.

Hard Times

It is good to remain as you are, whether married or unmarried (vv. 26c-27). It is not sinful to marry, but in “the present distress” you “will have trouble” (v. 28). Persecutions, government restrictions, and related hardships would cause Christians to be separated from their spouses, “as though they had none”; unable to have or attend funerals, “as though they did not weep”; unable to enjoy celebrations, “as though they did not rejoice”; lose property, “as though they did not possess”; denied basic rights, “as though they did not make full use of [this world]” (vv. 29-31a).

The world as the mid-first-century Corinthians knew it was passing away (v. 31b), so why would anyone want to start a family in this environment? If already married, stay married. If not, Paul’s advice in the current situation is to stay single and use it to the glory of God.

Conclusion

Paul’s counsel for unmarried Christians, as stated in 1 Corinthians 7, was issued in a particular context that does not necessarily correspond to different environments and circumstances. Nevertheless, in principle, singlehood is legitimized and is still a practical option. Faithfully serving the Lord does not depend on marital status.²

--Kevin L. Moore

Endnotes:

     ¹ The articular perfect-tense participial form of ἐνίστημι (“present,” “imminent,” or “impending”) + the accusative form of the noun ἀνάγκη (“pressure,” “distress”).

     ² See K. L. Moore, “The Single Christian,” Moore Perspective (23 April 2015), <Link>.

Related Posts: The Case for the Single Missionary 

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Let Us Reason Together (Isaiah 1:18)

The Context: God speaks through Isaiah the prophet concerning the rebellion and wickedness of his people. Their sinfulness has made their prayers and other acts of worship empty and displeasing to God. He issues an angry rebuke (Isaiah 1:1-15), followed by a gracious offer.

The Call of Restoration: “Wash yourselves, make yourselves clean; Put away the evil of your doings from before My eyes. Cease to do evil, Learn to do good; Seek justice, Rebuke the oppressor; Defend the fatherless, Plead for the widow” (vv. 16-17, NKJV).

The Invitation: “‘Come now, and let us reason together,’ Says the Lord ...” (v. 18a). The initiative is taken by God, extending his lovingkindness with a benevolent invitation, “Come.” The qualifier “now” conveys urgency—no legitimate reason to wait. The exhortation “let us” requires a cooperative spirit. The verb “reason” implies the ability to think and to form judgments. However, since fallible human reasoning is often incongruous with the higher ways of God, he graciously invites us into his way of thinking—always right, good, and reasonable. The adverb “together” indicates a relationship in which God allows us to participate.

The Promise: “‘Though your sins are like scarlet, They shall be as white as snow; Though they are red like crimson, They shall be as wool’” (v. 18b). Two shades of red—scarlet (fiery red) and crimson (deep red), the colors of fire and blood—portray the deep, dark, conspicuous, and destructive nature of sin, deserving of fiery judgment. But in his mercy God is willing and able to turn the reddest sin into the purest white, like “snow” and “wool,” symbols of purity among ancient Jews (Psa. 51:7; 147:16; Dan. 7:9; Rev. 1:14).

The Condition of Pardon: “If you are willing and obedient ...” (v. 19a). God does not force himself into our lives. With clear instruction and strong incentive, we are given the freedom to obey and be blessed or to not obey and suffer the dreadful consequences of our own foolish choices.

Ironically, it is blood that God has prescribed as the means of spiritual cleansing, that which turns the deep redness of sin into the pure whiteness of forgiveness. As penitent baptized believers walking in the light of God’s word, let us be counted among the great multitude of the redeemed, having “washed their robes and made them white in the blood of the Lamb” (Rev. 7:14).

-- Kevin L. Moore

*Prepared for The Estes Echo (20 March 2026), bulletin of the Estes Church of Christ in Henderson, TN.

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