Down to Earth But Heavenly Minded

What does 1st Timothy Chapter 3 mean?

Chapter 3 consists of three major sections. Verses 1 through 7 discuss the qualifications of elders in the church. These verses resemble the quality traits Paul gave to Titus in Titus 1:5–9. “Elders,” in this case, are the senior leaders within the church. According to Paul, these men must be capable teachers, with a good reputation, known for their patience and fairness. Elders are not necessarily required to be married or have children, but those who are must be faithful to their wives and have reasonable control over their children.

While the information Paul gives for elders is similar to his instructions elsewhere, the second section of this chapter is unique to 1 Timothy. Here Paul gives qualifications for deacons, in verses 8 through 13. The character requirements are almost identical to those of elders in verses 1 through 7, though deacons are not explicitly required to be able to teach. However, this section also adds characteristics of a deacon’s wife and a mandate that deacons be “tested” prior to being fully installed in their role. These additional points of emphasis probably reflect the fact that those being considered as “elders” are most likely already well-known to the church and have already shown themselves to meet the requirements.

The third section of this chapter relates to the church and covers verses 14 through 16. It includes a summary of Paul’s first section of his letter to 1 Timothy (1 Timothy 3:14), as well as words that speak highly of the importance of the church (1 Timothy 3:15). Verse 15 is often misinterpreted as endowing the church—the earthly body of Christian believers—with special power or authority. In reality, Paul clearly sets the written words of the Bible as authoritative (2 Timothy 3:16). And, when discussing the “foundation” in terms of Christ, he uses Greek words which are very different from those written in this passage to describe the church.

The chapter concludes with a hymn-like doxology (1 Timothy 3:16) which reflects the theme of glory, similar to Paul’s earlier hymn in 1 Timothy 1:17.

The three chapters to this point have been both personal and focused on “big picture” concepts in the church. Chapters 4 through 6 transition to a more practical tone. Paul will discuss specific dangers within the church, instructions toward various groups of people, and thoughts about money and trust.

Chapter Context
Chapter 3 concludes Paul’s general statements about church structure and behavior. In chapters 1, 2, and 3, he has laid out some broad concepts which Timothy needs to enforce in his congregation. This chapter specifically deals with the qualifications for leaders, including both elders and deacons. The next chapters will transition to Paul’s warnings about certain dangers lurking around the Christian church.

Verse by Verse

Verse 1. The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task.

This verse begins a new section, extending through verse 7. Here, Paul discusses the qualifications of “elders,” also known as pastors, bishops, or overseers (1 Timothy 5:17; 1 Peter 5:1; Ephesians 4:11). In this verse, Paul begins by stating that his words are “trustworthy,” a formula he used in the Pastoral Epistles before giving an axiomatic quote. He also uses this term in 1 Timothy 1:15 and 4:9, as well as 2 Timothy 2:11 and Titus 3:8. Each time, the phrase emphasizes a particular point or quote Paul wants Timothy or Titus to remember.

Many observations can be made. First, in this context “anyone” does not mean “any person.” Though this particular word is in a neuter (genderless) form, the following verses specify that only men could serve as elders. All of the following pronouns in this section are specifically male, with qualifications including the husband of one wife (1 Timothy 3:2) and managing his own household (1 Timothy 3:4).

Second, the focus is on the position more than the person. An overseer or elder is a position of top leadership in the church. Those who desire it desire a good thing. Two Greek words for aspire/desire are used here. The first is oregetai, emphasizing an internal or private desire. The other is epithymei, emphasizing an external or overt desire. This task was seen as “excellent” or “commendable”: a kalou ergou, or a “fine work.”

Context Summary
First Timothy 3:1–7 describes the requirements of church elders. Those who are placed in high leadership positions within the church are to be men of a good reputation, known for self-control and fairness, as well as have an ability to teach spiritual truths. They cannot be known as drunkards, bickerers, or prone to greed. Those who are married must demonstrate faithfulness to their wife and respectable control of their children. Paul also specifies that new converts cannot be elders: this presents a high risk of arrogance and failure.

Verse 2. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,

Because of the important nature of their work, “an overseer must be above reproach.” This is more of an overall statement regarding his character, rather than a specific trait. The specific details which follow in this passage show the ways in which an elder would fulfill this requirement. The same concept is presented in the list given to Titus (Titus 1:6, 7) and in Colossians 1:22 (applying to Christ’s work in all believers). It includes the idea of character that cannot be easily attacked. The Jewish prophet Daniel serves as an excellent Old Testament example of this type of integrity.

This verse includes a specific mention of an elder’s family morals. The phrase given here is mias gynaikos andra, which literally means “a one-woman man.” This comment from Paul does not imply anything in particular about past divorce, widowers, or those who are single. Both Timothy and Paul likely were unmarried at the time these words were written. The point, rather, is that an elder must not be known for marital immorality. This means either being celibate and single, or demonstrating a faithful relationship with his wife.

The verse continues with additional traits elders must demonstrate. “Sober-minded” is not a reference to drunkenness (1 Timothy 3:3), but being alert or level headed. “Self-control” is a quality often mentioned by Paul and is part of the fruit of the Spirit (Galatians 5:22–23) expected of all believers. “Respectable” can also be translated “modest,” including the idea of not being a boastful person. “Hospitable” implies the common hospitality of Mediterranean culture, especially since many elders hosted churches in their own homes. “Able to teach” relates to the ability to communicate biblical truth and is both a gift (Romans 12:7) and an ability to develop (2 Timothy 4:1–2).

Verse 3. not a drunkard, not violent but gentle, not quarrelsome, not a lover of money.

This continues Paul’s list of qualifications for a church elder, shown in verses 1 through 7. Here, Paul adds that an elder cannot be a “drunkard.” Drinking wine was common among Jews and Gentiles—especially before refrigeration existed. It should be noted that Paul does not prohibit the drinking of all wine, or all alcohol, but very specifically rules out drunkenness. Those prone to this kind of addiction are considered disqualified from being an elder.

Likewise, Paul says elders cannot be argumentative or temperamental. He uses the term plēktēn, literally meaning a “brawler,” also a reference to someone who is confrontational or hot-tempered. This could be construed as those who are eager for a fist-fight. However, the use here seems more broadly applied to include a man’s entire attitude. This is further supported by the next remarks Paul makes.

In contrast to being argumentative or aggressive, an elder is to be “gentle.” The Greek term epieikē implies one who is patient and fair-minded. Paul also connects this to being “not quarrelsome,” echoing his comments on praying without quarreling in chapter 2 (1 Timothy 2:1–2, 8).

Finally, for this verse, an overseer is not to be a “lover of money.” Paul addresses this more specifically in 1 Timothy 6:6–10. There, he points out that greed leads to all kinds of other sins, including an abandonment of the faith. This means elders must serve voluntarily, not out of greed. As 1 Peter 5:2 states, church leaders are to be those who help others “not under compulsion, but willingly” This does not mean elders or other leaders must serve without being compensated (1 Timothy 5:18), but that financial gain is not to be their motivation for service.

Verse 4. He must manage his own household well, with all dignity keeping his children submissive,

This verse adds family qualifications to the expectations of an elder. In addition to the personal qualifications in verses 2 through 3, this verse implies that the elder must show reasonable control of his own home. “Household,” as used here, refers to one’s home, which could consist of a single person, a wife, children, servants, and extended family. A man seeking to be an elder, whatever his status, must first show he can lead his own family effectively.

Specifically, Paul included the concepts of dignity and obedient children. Fathers with children at home who wanted to serve as overseers must be able to lead their own children well. The next verse develops Paul’s reason for this, using a rhetorical question to emphasize the importance of this command. As Titus 1:6 adds, “his children are believers” or literally “are faithful.” Young children may not be able to express faith in Christ yet, but must be faithful to the family’s faith in God.

Of course, no person is responsible for the sins or shortcomings of others. However, a man whose children show signs of unchecked rebellion, or a lack of discipline, is not qualified to become an elder. If a father lets his own children run rampant, how can he claim to be ready to guide others in the church?

Verse 5. for if someone does not know how to manage his own household, how will he care for God ‘s church?

In the previous verse, Paul required overseers to be able to manage their own “household” well, including children. This verse uses a rhetorical question to explain his reasoning. Why would the church select a leader to oversee a larger group of people if a man could not lead the few people in his own family well? In modern society, job applicants build upon past job experiences to show why they are qualified for a job. In ancient culture, the family was the “past experience” to show whether a person was ready for greater responsibility.

This qualification also stressed the church’s identity not as an organization, but as a family. In verse 15, Paul calls the church “the household of God.” The first church met in both public spaces and in homes (Acts 2:42–47), a practice common throughout the New Testament period. In John 1:12, believers are said to become part of God’s family. Family was of central importance in ancient culture, with family serving as the basis for all other leadership, including church leadership.

Verse 6. He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil.

This verse adds one additional qualification to those given for elders in verses 1 through 7. New believers are not prepared to lead other believers. This involves more than just their spiritual knowledge. It also speaks to their spiritual maturity. As Paul warns, giving too much authority too early can result in arrogance. His phrasing indicates a believer who is too quickly placed into a position of leadership can become proud and fall into sin. Christians are not perfect and often continue to struggle with sinful habits after coming to faith in Christ.

Even the most mature believers wrestle with temptation (Romans 7:18–20). Even Jesus faced Satan’s temptations (Matthew 4:1–11), though He never sinned (Hebrews 4:15). More mature believers are better equipped to teach and equip members of the church. They are also more experienced in dealing with the temptations and stresses of the Christian life. And, they are more aware of their own shortcomings, so they are less likely to become arrogant. For these reasons, a person who is new in their faith should not be given spiritual authority over others.

Verse 7. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.

This is the last verse regarding the qualifications of overseers, which began in verse 2. The church overseer or elder must be one with a good reputation outside of the church as well as inside it. Again, as with new converts, Paul’s concern was that a church not appoint a person prone to moral or personal failure in such an important role. Those with a good reputation, both within and without the church, are those more likely to be stable and equipped for leadership.

This idea of the “snare of the devil” is that of an animal trap. Just as animals could be lured to a certain spot, then suddenly caught by an unseen danger, a church leader with a bad reputation in the community could be disgraced. This is something Paul considered a trap for church leaders and likely also for the local church. Such a fall damages the reputation of the local church, as well as the faith they represent.

Contrary to some claims, Paul never commands either a single overseer per church or a plurality of elders. He seems to assume congregations would choose more than one as needed, based on the given qualifications. In a smaller house church, one elder may have been sufficient, while other congregations may have had several qualified leaders. Further, no distinction was originally made between bishop, overseer, or elder. Later, the church would create the role of bishop as being over multiple local churches and their elders, but this did not yet exist when Paul wrote this letter.

Verse 8. Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain.

This verse transitions from leadership qualifications for elders to those of deacons. The root word used in this passage is diakonos, literally meaning a “servant”. Though Acts 6:1–7 does not refer to specific men as “deacons,” that event appears to be the first time a similar group was created. It should be noted that Paul begins this list with the word “likewise,” meaning deacons were to share many of the similar qualifications as elders. Not all of the same ideas are repeated, but those that are should be applied in similar ways.

First, deacons are to be “dignified,” a word meaning respected or honorable. As with elders, this speaks to their reputation both inside and outside the church.

Second, they are not to be “double-tongued” or literally “speaking double.” The idea seems to be one of a hypocrite or liar. It can also refer to those who put on a different “face” for different groups of people—showing a deceptive or dishonest streak. A man known for this practice was unfit for the role of deacon.

Third, a deacon was not to be “addicted to much wine.” As with elders (1 Timothy 3:3), drunkenness was not fitting for a church leader. Note, again, that Paul does not take this obvious opportunity to condemn all alcohol consumption. Drinking alcohol was permitted and sometimes even encouraged (1 Timothy 5:23). Drunkenness, however, is clearly a sin and those prone to addiction are not suitable for the role of deacon. The Old Testament includes many examples of godly men who became drunk and suffered negative consequences, such as Noah and Samson.

Like elders, deacons cannot be greedy. Both groups of leaders steward the resources of the church and must be able to operate free from the love of money (1 Timothy 6:10).

Context Summary
First Timothy 3:8–13 gives qualifications for those who wish to serve as ”deacons,” or ”servants,” within the church. Many of these are duplicates of the requirements given for elders, including a good reputation and a respectable control over their own homes. Deacons are also prohibited from being those with a reputation for being two-faced, greedy, or prone to addiction. Unlike elders, who have probably already been ”tested,” Paul says deacons should submit to a time of testing and be installed when they prove themselves ”blameless.”

Verse 9. They must hold the mystery of the faith with a clear conscience.

In addition to the character qualifications given in verse 8, deacons must be those who hold faithfully to the foundational truths of the gospel. “Mystery of the faith” is a phrase unique to this verse. However, the more general concept of “mystery” is mentioned in verse 16. This is a common theme in Paul’s writings. Paul’s use of it has more to do with the progressive revelation of God, not some elite secret (Romans 16:25). Paul often spoke of the revelation of Jesus Christ, as the resurrected Messiah, as a revealed mystery. Deacons were to hold to this foundational truth.

The concept of a “clear conscience” is also given great importance in this verse. Paul mentioned the importance of “conscience” or “consciences” several times in this letter (1 Timothy 1:5, 19; 4:2) and often in his other letters. Paul said he had a clear conscience as well (2 Timothy 1:3). It is important for church leaders to be those who follow their conscience, as guided by God. Those who struggle to “do the right thing,” violating their conscience, should not be considered for leadership. This seems to be supported by Paul’s comments about “testing” in the next verse.

Verse 10. And let them also be tested first; then let them serve as deacons if they prove themselves blameless.

Unique to deacons, Paul wrote, “And let them also be tested first.” Interestingly, Paul’s description of qualifications for elders did not mention a test. Yet, his qualifications for deacons require it. Quite likely, those considered for the position of “elder” were already serving as something like a “deacon.” Beyond this, the most likely reason for this difference is simply that of reputation. Those being considered for the position(s) of elder are almost assuredly very familiar to the church. They have already experienced some form of “testing,” in other words. Deacons, however, might not be as visible or well-known as those being considered for the highest positions of church leadership.

This “testing” likely refers to a temporary time period during which potential deacons were given some leadership before being officially selected. This is affirmed by the second part of the verse, tying service to proof based on this testing. In modern terms, deacons are meant to be subject to “tryouts.” Those who served well during the testing period can be formally approved as a deacon.

The idea of proving oneself as “blameless” is rich with history. Noah was blameless (Genesis 6:9), as was Abraham (Genesis 17:1). The Israelites were to be blameless (Deuteronomy 18:13), David was called blameless (1 Samuel 29:9), as was Job (Job 1:1). Paul mentions the general concept of being blameless several other times in his letters.

Verse 11. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things.

This verse has given rise to much controversy in the modern church. “Their wives” is a literal rendering, yet the same Greek word also means “women” and could be translated as “their women/wives.” The controversy consists over whether this reference is to the wives of deacons, or whether this is actually a third group referring to female deacons.

Further adding to this controversy is Romans 16:1, in which some translations call Phoebe a “deacon.” It is true that the Greek word used in Romans is “servant,” just as it is in 1 Timothy 3:8. This term can be translated either as servant or “deacon.” Since it is less clear in the Romans 16 context, the more general word “servant” is probably the better understanding. Here, however, the verse either gives qualifications for a deacon’s wife or for a female deacon.

Based on the context of this passage, it is all but certain that Paul’s references here are to the wives of potential deacons. This is a single verse sandwiched between other qualifications for deacons. Family qualifications are given for elders as well. And, historically, the earliest churches do not appear to have approved of female deacons based on 1 Timothy 3. A biblical argument can be made for either view, though the context and cultural background better fits the view presented here.

The wives of a potential deacon must be “dignified, not slanderers, but sober-minded, faithful in all things.” “Dignified” is similar to “dignity” as used with elders in verse 4. “Slander” as used here refers to all forms of gossip, backbiting, and other malicious talk (1 Timothy 5:14; 6:4). “Sober-minded” is the same idea mentioned in verse 2 in reference to elders. “Faithful in all things” is a general summary regarding how a woman/wife was to function in the church.

As with elders, this verse does not imply that a deacon must be married. However, those who are should be those whose wives exhibit these traits. The Bible places great importance on the influence spouses can have on each other (1 Corinthians 7:13–14). It makes sense, therefore, that men need spouses whose spiritual lives will support their efforts to properly serve or lead in a church.

Verse 12. Let deacons each be the husband of one wife, managing their children and their own households well.

This verse returns to the qualifications of prospective deacons, after speaking about their wives (1 Timothy 3:11). Like elders, deacons are to be known for faithfulness in their marriage. This uses the Greek expression mias gynaikos andres, literally “one-woman men.” This is the same phrasing used in 1 Timothy 3:2. Like elders (1 Timothy 3:4–5), deacons are to also demonstrate proper management of their children and household. This would have included wife, children, extended family in the home, and any servants. First century “households” in Ephesus sometimes consisted of several people, and the typical family of this era had many more children than in modern Western societies.

The idea was that a man must be able to lead his own family well if he was to successfully lead the larger “family” of a church congregation. Though deacons are not required to be “able to teach” as are elders (1 Timothy 3:2), they are required to have a solid family reputation. This verse does not explicitly exclude single men, nor does it speak regarding past divorce or family problems. The emphasis is on one’s current family status being of high character among the church and community.

Verse 13. For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.

This verse partly explains why the qualifications for deacons are so high. There are spiritual rewards in heaven for those who serve faithfully in this role. Faithful deacons are to be respected for their service and recognized for their work. A deacon’s role is not primarily administrative, but spiritual. Serving well leads to great spiritual reward. This is true both for the individual and the church as well. When a congregation has faithful deacons, and elders, the church thrives.

Further, serving well also gives added confidence in the faith. This closely resembles Hebrews 10:35, which teaches, “Therefore do not throw away your confidence, which has a great reward.” Confidence is considered a reward for those who serve Christ well. The more confident in faith one becomes, the more effectively and powerfully they can spread the gospel message. Faith,” serving as the basis for much of the Christian life, is mentioned 19 times in 1 Timothy.

Verse 14. I hope to come to you soon, but I am writing these things to you so that,

Verse 14 begins a new section that stretches through verse 16. It focuses on the purpose of Paul’s instructions and the greatness of the church. Paul and Timothy are separated for now, with Paul likely in Macedonia and Timothy in Ephesus. Yet Paul hoped to see him again. At the time he will write 2 Timothy, Paul will be in a Roman prison. There, he also continues to hope to personally see Timothy again, but will ask Timothy to come to him instead (2 Timothy 4:9). It is uncertain whether the two men ever saw one another again, after this letter or 2 Timothy, prior to Paul’s death.

There is a great sense of purpose in Paul’s writing ministry, both to Timothy and in his other 12 New Testament letters. He often sought to encourage and assist from a distance, helping the churches and people he had led to faith in Christ through his ministry or influence. These words are similar to his statement to Philemon: “Confident of your obedience, I write to you, knowing that you will do even more than I say” (Philemon 1:21).

Context Summary
First Timothy 3:14–16 explains Paul’s reasons for writing this letter. While he hopes to see Timothy in person soon, he is unsure of what the future holds. Rather than wait, Paul wants to be sure Timothy has complete instructions on how to encourage the healthy function of the local church. Paul also presents a doxology—a short hymn of praise—to God.

Verse 15. if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth.

Though Paul hopes to travel to Ephesus soon (1 Timothy 3:14), he writes this letter to Timothy in case he is not able to come as soon as planned. Paul was uncertain about his future. From his letter to Titus, we know he made it to Nicopolis (Titus 3:12) with plans to spend the winter there. This occurred around the same time 1 Timothy was written. In 2 Timothy, Paul’s plans had radically changed. He had been arrested and was in Roman imprisonment where he expected to be executed fairly soon.

The purpose of Paul’s writing is so that Timothy—and others who would read his words—would have the right perspective on the healthy function of a church, here called the “household” of God. The church is a family, which is a primary reason overseers and deacons were required to lead their own family well before presuming to lead the household of God.

Paul also calls the church “the church of the living God.” The “living God” was a name often associated with God the Father in the Old Testament. For example, Psalm 42:2 says, “My soul thirsts for God, for the living God. When shall I come and appear before God?”

Next, Paul also calls the church “a pillar and buttress [foundation] of the truth.” Interestingly, Jacob spoke similar words in Genesis 28:22: “this stone, which I have set up for a pillar, shall be God’s house. …” This is often applied by those seeking to grant additional authority to “the Church,” meaning the human leaders of some particular denomination. However, context shows this to be the opposite of Paul’s intent. Verse 14 made it clear that the written words (e.g. The Bible) as presented by Paul are the real authority.

It is also important to note Paul’s use of particular Greek words here. Stylos means a “pillar, column, prop, or support” and is used only here, in Revelation 3:12, and in Revelation 10:1. Hedraiōma means a “prop or support” and appears only in this New Testament verse. Both words come from Greek roots which refer to something that steadies or stiffens or holds. More to the point, these are completely different words than used for other occurrences of “foundation” in English Bibles. First Corinthians 3:11, for instance, uses the word themelion, literally meaning the “foundation of a building” or “initial and founding principles of an idea,” in reference to Christ.

Paul’s point here is not that the church is, itself, the source of spiritual truth or authority. Nor is it that the church, or its human leaders, are the ultimate arbiters of God’s word on earth. Rather, the church is meant to be the “support” connecting the foundation of Christ to the fallen world.

Verse 16. Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh,vindicated by the Spirit,seen by angels,proclaimed among the nations,believed on in the world,taken up in glory.

This final verse of this section and chapter introduces a doxology, or a short hymn of praise. The idea of mystery has been mentioned already in verse 9. In this context, “godliness” can also be translated as “devotion” or “revelation” since the focus of the doxology is on God, rather than the godliness of people.

These poetic words may have already existed as a short song when Paul recorded them. Or, they may have been created by him specifically for this letter. In either case, the structure points toward a creed or hymn usage of these words. Many see this verse as the central statement in the letter. The six parts all begin with a definite article and depict a specific part of Christ’s life, though there is some debate regarding exactly how it is to be divided. One helpful arrangement is as follows:

Christ’s incarnation	“He was manifested in the flesh,
Christ’s resurrection	“vindicated by the Spirit,
Christ’s appearances	“seen by angels,
Christ’s gospel	“proclaimed among the nations,
Christ’s followers	“believed on in the world,
Christ’s ascension	“taken up in glory.”

End of Chapter 3.

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