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NASB (UPDATED) TEXT 1Ti_3:1-7
1It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. 2An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, 3not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. 4He must be one who manages his own household well, keeping his children under control with all dignity 5(but if a man does not know how to manage his own household, how will he take care of the church of God?), 6and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil. 7And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil.
1Ti_3:1 "It is a trustworthy statement" This idiom can act as both a concluding statement and an opening statement (cf. 1Ti_1:15; 1Ti_3:1; 1Ti_4:9; 2Ti_2:11; Tit_3:8). This is the second of five "trustworthy" statements in the Pastoral Letters. They function syntactically like Jesus' use of an introductory "amen" or "amen, amen" (translated "truly, truly" or "verily, verily"), drawing special attention to the statement.
▣ "if any man" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "aspires. . .desires" These are two strong Greek terms: (1) "reaches for" (cf. 1Ti_6:10; Heb_11:16) and (2) "sets his heart on" (cf. Mat_13:17; Luk_15:16). This tells me that our modern emphasis on the necessity of an OT type call from God to the ministry may be too limiting. A desire to be in church leadership is sufficient. The desires of believers' hearts are from the Lord (cf. Psa_37:4).
NASB "the office of overseer"
NKJV "the position of a bishop"
NRSV "the office of a bishop"
TEV "a church leader"
NJB "presiding elder"
This is the term episkopos, and it is usually translated in English "bishop" or "overseer." It seems to be synonymous with the other two NT terms for the office of leadership in a local church. The terms "pastor," "overseer," and "elder" all refer to the same office (cf. 1Ti_5:17; Act_20:17; Act_20:28; Tit_1:5; Tit_1:7; 1Pe_5:1-2). The NT church had only two offices: pastor and deacon (cf. Php_1:1). It seems that "elder" had a Jewish background, while "overseer" had Greek city-state background.
1Ti_3:2 "above reproach" This is the key qualification of the entire context for leadership in a local church. The phrase implies no handle for criticism, both in the believing community (1Ti_3:2-6) and in the non-believing community (1Ti_3:7). This same theme of no reproach is repeated in 1Ti_3:7; 1Ti_3:10; 1Ti_5:7; and 1Ti_6:14. There are no perfect leaders, but there are godly, respectable, acceptable believers. See note at Tit_1:6.
NASB, NKJV
NJB "the husband of one wife"
NRSV "married only once"
TEV "he must have only one wife"
This phrase has caused much discussion. It was obviously an issue for the church at Ephesus in the first century (cf. 1Ti_3:1; 1Ti_3:12; 1Ti_5:7; and in Crete, Tit_1:6). Here are the basic interpretive theories.
1. it refers to polygamy
2. it refers to a remarriage after divorce
3. it refers to the second marriage after the first wife's death
4. it refers to a man faithful and attentive to his wife (another way of asserting good family relationships, cf. NEB)
This obviously refers to family relationships, and any problem in the area of family relationships disqualifies one from leadership in a local church. Number 1 was not a problem in the Roman Empire, but was a potential problem in Judaism (though rare in the first century); #2 was a great problem in the Roman Empire, and also a problem in Judaism (Hillel vs. Shammai); #3 was a major concern of the Early church, especially Tertullian, and is still an issue in Baptist circles in Europe. However, 1Ti_5:14 is a parallel passage where younger widows can remarry with no reproach (cf. Rom_7:2-3; 1 Corinthians 7).
There is one more option, that the requirement refers to marriage versus singleness. The false teachers had forbidden marriage (cf. 1Ti_4:3). This may be a direct refutation of their tendency toward celibacy and asceticism. This is not to assert that an unmarried person cannot be a church leader, but that singleness cannot be a requirement. I think this is the best option and also that it answers the other interpretive problems relating to (1) "not addicted to much wine" and (2) the issue of women in 1Ti_2:8-15. These must be interpreted in light of the false teachers.
If the issue is a strong, godly family, then divorce is not the only critical issue. Even in the OT divorce was sometimes the appropriate option: (1) YHWH divorces unfaithful Israel and (2) priests were commanded to divorce unfaithful wives (see "Old Testament Perspective on Divorce and Remarriage" in Journal of the Evangelical Theological Society Vol. 40 #4, Dec. 1997). All humans experience disruption in their family life in some areas. My major concern with taking this qualification strictly literally is the lack of consistency in taking all the others in this context literally as well. If divorce disqualifies, then so do (a) not addicted to wine (cf. "not. . .addicted to much wine" of 1Ti_3:8, which is not necessarily a commandment to total abstinence) and (b) "keep his children under control" of 1Ti_3:4, which would eliminate many modern pastors and deacons.
Truthfully, I do not know many Christian leaders who could consistently fulfill all of these requirements throughout their lives. So before we become too critical of the flaws of leadership remember that these qualifications are God's will for all His children. I am not advocating lowering the standards, but not using them in a legalistic, judgmental sense. The church needs godly, socially acceptable leadership. However all we have to choose from is saved sinners! Modern churches must seek out leaders who have proven themselves faithful over time, not perfect leaders.
One more point, if this list is taken too literally, then Jesus (because He was single) and Paul (because he was possibly divorced) could not have been church leaders. Makes one think, doesn't it?
▣ "temperate" This is literally "be sober." Because alcohol abuse is mentioned specifically in 1Ti_3:3, this probably refers to the metaphorical use of this term meaning "be sensible" (cf. 1Ti_3:11; Tit_2:2).
NASB "prudent"
NKJV "sober-minded"
NRSV "sensible"
TEV "self-controlled"
NJB "discreet"
This term sôphrôn meant "balanced" in the Greek philosophers. It was a very famous Greek term that denoted avoidance of the extremes (i.e., thereby advocation "the golden mean"). It was used of someone of sound mind (cf. 1Ti_3:2; Tit_1:8; Tit_2:2; Tit_2:5). Related terms are also found in 1Ti_2:9; 1Ti_2:15; 2Ti_1:7; Tit_2:4; Tit_2:6; Tit_2:9; Tit_2:12; Tit_2:15.
The basic root (BAGD, p. 802) is found in several forms in the Pastorals.
1. verb, sôphroneô – "sensible," Tit_2:6
2. verb, sôphronizô – "encourage" (i.e., bring to one's senses), Tit_2:4
3. noun, sôphronismos – "disciple" (i.e., self-controlled), 2Ti_1:7
4. noun, sôphrosunç – "discreetly," 1Ti_2:9; 1Ti_2:15
5. adverb, sôphronôs – "sensibly" (i.e., moderately), Tit_2:12
6. adjective, sôphrôn – "sensible," "prudent," "thoughtful," 1Ti_3:2; Tit_1:8; Tit_2:2; Tit_2:5
NASB, NRSV "respectable"
NKJV "of good behavior"
TEV "orderly"
NJB "courteous"
This is a form of the Greek term kosmikos. It is used in Titus in two different senses: (1) negatively of avoiding worldly lusts (1Ti_2:12) and (2) positively of proper order (1Ti_2:10). In 1 Timothy the context implies proper order or decorum. That which is proper, respected, and expected by the local society. Therefore, it is an aspect of 1Ti_3:7 a, "must have a good reputation with those outside the church."
▣ "hospitable" The inns of Paul's days were notorious houses of prostitution. Therefore, Christians, and especially Christian leadership, had to have their homes open for itinerant missionaries and for the needy of the community (cf. 1Ti_5:10; Tit_1:8; Rom_12:13; Heb_13:2; 1Pe_4:9; 2Jn_1:5; and 3 John).
▣ "able to teach" Leaders are to be able teachers (cf. 2Ti_2:24). It is interesting that "teaching" is listed as a separate gift in 1Co_12:28, but linked to the gift of pastor in Eph_4:11. Apparently there were teachers, but also all pastors had to be able to function in this area, too. In a sense all of the gifted persons in Ephesians 4 are proclaimers of the gospel, but in different senses and with different emphases.
Some biblical scholars interpret this qualification as a reference to well-trained or educated people, or possibly those who are "teachable"!
Finally, this ability to teach may be related to the false teachers who thought they were teachers of the Law (cf. 1Ti_1:7) but were self-deceived.
1Ti_3:3
NASB "not addicted to wine"
NKJV "not given to wine"
NRSV "not a drunkard"
TEV "he must not be a drunkard"
NJB "not a heavy drinker"
It seems to be an allusion from the Septuagint to Pro_23:29-35. It must be reemphasized that the Bible rails against drunkenness, but does not teach total abstinence (cf. 1Ti_3:8; 1Ti_5:23; Tit_1:7; Tit_2:3). Total abstinence comes from an individual commitment of believers to the Lord Jesus based on the limiting of their personal freedoms because of the culture in which they minister (cf. Rom_14:1 to Rom_15:13 and 1 Corinthians 8-10). For a good article see Hard Sayings of the Bible by Kaiser, Davids, Bruce, and Branch, pp. 673-674.
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▣ "pugnacious" This is literally "not a striker" (cf. Tit_1:7). This may be related to the abuse of alcohol as it affects all interpersonal relationships (i.e., the family, the house church, the false teachers).
▣ "gentle" This refers to a loving reasonableness, which is prepared to yield to others (cf. Eph_5:21). It describes a kind, gentle person (cf. Tit_3:2; Jas_3:17; 1Pe_2:18).
▣ "peaceable" This is the Greek term for a fight, a battle, a conflict, but with the alpha privative, which negates the meaning. Therefore, it means one who does not fight or stir up controversy (cf. Tit_3:2). It is easy to see how the false teachers are the literary foils to chapter 3 (and all the Pastoral Letters).
NASB "free from the love of money"
NKJV "not covetous"
NRSV "not a lover of money"
TEV "he must not love money"
NJB "not avaricious"
This is a compound word from the term for "silver" and the term for "brotherly love" with the alpha privative which equals "not a lover of money" (cf. 1Ti_6:6-10; Tit_1:7; Heb_13:5; 1Pe_5:2). This was another characteristic of false teachers. See hyperlink at 1Ti_6:8.
1Ti_3:4-5 "he must be one who manages his own household well" Leadership can be seen at home. Any kind of difficulty between husband and wife or children or grandparents or in-laws was a basis for disqualification in this early church setting. "No handle for criticism" is the main concern. How one rules his home will show one's tendencies in leading the church (cf. 1Ti_3:5, which is a parenthetical question expecting a "no" answer). Oh, my, this would disqualify many modern ministers if taken literally and to the letter. The many positive as well as negative characteristics mentioned in 1Ti_3:2-3 are revealed in the home environment. "Check the home first" is good advice for personnel committees!
1Ti_3:5 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "church"
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1Ti_3:6 "and not a new convert" This is left out in Titus. 1 Timothy was written to Ephesus, which was an established church, while Titus was written to Crete, which was a new work. They were all new converts. The literal root term used here means "young plant." However, the exact time factor is uncertain.
▣ "so that he will not become conceited and fall into the condemnation incurred by the devil" Pride is a major problem for angels and humans (cf. 1Ti_6:4; 2Ti_3:4). The verb (aorist passive participle) means "become smoke-blinded." The genitive "of the devil" can refer to
1. the judgment caused by the devil (cf. 1Ti_3:7)
2. the same type of judgment the devil received (cf. NKJV, TEV, NJB)
Paul mentions the spiritual enemy of mankind several times in 1 Timothy (but not in 2 Timothy or Titus):
1. devil (diabolos, 1Ti_3:6-7)
2. Satan (Santanas, 1Ti_1:20; 1Ti_5:20)
3. the demonic (daimonion, 1Ti_4:1)
The biblical worldview that mankind has a spiritual opponent (cf. Eph_2:2; Eph_6:10-19) is revealed in both the OT and NT.
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1Ti_3:7 "he must have a good reputation with those outside" Leadership must be viewed as honest and genuine by the unbelieving community which the church is trying to bring to faith in Christ (1Ti_5:14; 1Ti_6:1; Tit_2:5-6; Tit_2:10; 1Co_10:32; Col_4:5; 1Th_4:12).
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▣ "so that he will not fall into reproach and the snare of the devil" Paul was concerned about spiritual warfare (cf. 1Ti_6:9-10; Eph_2:1-3; Eph_4:14; Eph_6:10-19). Godliness is an armor, but selfishness is an open door for evil to exploit!