1 Timothy 3

Introduction

In this chapter Paul turns from the conduct of the congregation in worship (chapter 2) to the qualifications required for two distinct offices in the church: overseer and deacon. The passage is one of the most important texts in the New Testament for understanding church leadership, and it has a close parallel in Titus 1:5-9, where Paul gives Titus similar instructions for appointing elders on Crete. Here in Ephesus, the issue is not merely organizational but deeply practical: with false teachers active in the congregation (1 Timothy 1:3-7), the church needs leaders of proven character.

The chapter concludes with a brief but profound statement about why all of this matters. Paul is writing so that Timothy will know how people ought to conduct themselves in God's household, which Paul identifies as "the church of the living God, the pillar and foundation of the truth." The final verse (v. 16) is widely regarded as a fragment of an early Christian hymn or confession, celebrating the mystery of godliness — Christ's appearing in the flesh, vindication by the Spirit, and exaltation in glory. It is a fitting climax: the qualifications for church leaders are not arbitrary rules but flow from the staggering reality of who Christ is and what He has done.

Qualifications for Overseers (vv. 1-7)

¹ This is a trustworthy saying: If anyone aspires to be an overseer, he desires a noble task. ² An overseer, then, must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, ³ not dependent on wine, not violent but gentle, peaceable, and free of the love of money. ⁴ An overseer must manage his own household well and keep his children under control, with complete dignity. ⁵ For if someone does not know how to manage his own household, how can he care for the church of God? ⁶ He must not be a recent convert, or he may become conceited and fall under the same condemnation as the devil. ⁷ Furthermore, he must have a good reputation with outsiders, so that he will not fall into disgrace and into the snare of the devil.

¹ This saying is trustworthy: If anyone reaches for the office of overseer, he desires a good work. ² The overseer, therefore, must be beyond reproach — a man of one wife, clear-headed, self-controlled, orderly, hospitable, skilled in teaching, ³ not given to wine, not a striker, but gentle, peaceable, and free from the love of money. ⁴ He must lead his own household well, keeping his children in submission with all dignity. ⁵ For if someone does not know how to lead his own household, how will he take care of the church of God? ⁶ He must not be a newly planted believer, so that he does not become puffed up and fall into the judgment of the devil. ⁷ Moreover, he must also have a good testimony from those outside the faith, so that he does not fall into reproach and the trap of the devil.

Notes

πιστὸς ὁ λόγος ("the saying is trustworthy") — This is one of five "faithful sayings" in the Pastoral Epistles (1 Timothy 1:15; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). The formula introduces a statement that the early church apparently recognized as an established and reliable teaching. There is some debate about whether the "saying" refers back to the end of chapter 2 or forward to the statement about desiring the office of overseer. The grammar most naturally points forward: the trustworthy saying is that aspiring to oversight is a noble ambition.
ἐπισκοπῆς ("oversight/office of overseer") — From ἐπίσκοπος ("overseer"), which comes from epi- ("over") and skopeō ("to watch, look at"). The term was used in the Greek world for officials who supervised various civic and religious functions. In the New Testament, the office of overseer and the office of elder are used interchangeably — Paul addresses the Ephesian "elders" as "overseers" in Acts 20:17, 28, and in Titus 1:5-7 he moves seamlessly between the two terms. The English word "bishop" derives from episkopos through Old English.
ὀρέγεται ("reaches for/aspires to") — This verb means "to stretch oneself out, to reach for." It conveys active desire and intentional pursuit, not passive acceptance. Paul validates the ambition itself — wanting to lead God's people is a good thing, provided the person meets the qualifications that follow. The verb appears only three times in the New Testament (here; 1 Timothy 6:10; Hebrews 11:16).
ἀνεπίλημπτον ("beyond reproach") — Literally "not able to be seized upon" — from a- (privative), epi- ("upon"), and lambanō ("to seize, take hold of"). The image is of a person whose life gives opponents nothing to grab onto as grounds for accusation. This is the umbrella qualification; the specific virtues that follow illustrate what "beyond reproach" looks like in practice. The parallel passage in Titus 1:6 uses ἀνέγκλητος ("unaccusable"), a near-synonym.
μιᾶς γυναικὸς ἄνδρα ("a one-woman man") — Literally "of one wife a husband." This is the same phrase used for elders in Titus 1:6 and for deacons in verse 12 below. See the detailed discussion of interpretive options in the Titus 1 notes. The phrase most likely describes faithful marital character — a man devoted exclusively to his wife — rather than a strict numerical limitation on marriages. The parallel requirement for enrolled widows in 1 Timothy 5:9 ("wife of one husband") uses the same construction in reverse and confirms that the phrase describes character, not marital history.
νηφάλιον ("clear-headed/temperate") — This adjective can mean "sober" in the literal sense (not intoxicated) or, more broadly, "clear-minded, alert, self-possessed." I translated it as "clear-headed" to capture the metaphorical breadth: an overseer must be a man whose judgment is not clouded by any form of excess. The same word appears in verse 11 for women/wives and in Titus 2:2 for older men.
σώφρονα ("self-controlled/sensible") — One of the key virtues in the Pastoral Epistles, appearing also in the elder qualifications in Titus 1:8. It describes a person whose mind is sound and balanced — someone who exercises restraint and good judgment. The word family (sōphrosyne, sōphroneō) appears more frequently in the Pastoral Epistles than in any other Pauline letters.
κόσμιον ("orderly/respectable") — From κόσμος ("order, adornment, world"). The adjective means "well-ordered, seemly, respectable." It was used in 1 Timothy 2:9 to describe how women should adorn themselves — with orderliness and propriety. For the overseer, it suggests a life that is well-arranged, dignified, and not chaotic. I chose "orderly" to preserve the connection to the root meaning of kosmos as ordered arrangement.
διδακτικόν ("skilled in teaching") — This is one of only two qualifications that describes a skill rather than a character trait (the other being household management). The word appears only here and in 2 Timothy 2:24 in the New Testament. An overseer must not only hold sound doctrine but be able to communicate it effectively. This requirement distinguishes the overseer from the deacon, whose qualifications (vv. 8-13) do not include teaching ability.
μὴ πάροινον ("not given to wine") — Literally "not beside wine" — a person who does not linger at the wine. The word can also mean "not quarrelsome over wine" or "not a drunkard." The negative qualification complements the positive one (nēphalion, "clear-headed"): an overseer must be free from the clouding effects of alcohol abuse.
μὴ πλήκτην ("not a striker") — From πλήσσω ("to strike, hit"). This refers to a person who is physically violent or aggressive. The same disqualification appears in Titus 1:7. Instead, the overseer must be ἐπιεικῆ ("gentle, yielding, forbearing") and ἄμαχον ("peaceable, not quarrelsome" — literally "not fighting").
ἀφιλάργυρον ("free from love of money") — From a- (privative) and philargyros ("lover of silver/money"). The love of money is one of the chief dangers for leaders in every era. Paul will return to this theme emphatically in 1 Timothy 6:10: "the love of money is a root of all kinds of evil." The parallel passage in Titus 1:7 uses αἰσχροκερδῆ ("greedy for shameful gain"), a related but distinct term.
τοῦ ἰδίου οἴκου καλῶς προϊστάμενον ("leading his own household well") — The verb προΐστημι means "to stand before, to lead, to manage." It is used both for household leadership and for church leadership (1 Timothy 5:17; 1 Thessalonians 5:12). Paul's argument is a fortiori: if a man cannot lead the smaller unit (his household), he cannot be trusted with the larger one (God's church). The household was the basic social unit of the ancient world, and the early church met in homes — so the connection between household management and church leadership was immediate and visible.
νεόφυτον ("newly planted") — Literally "newly planted" — from neos ("new") and phyō ("to plant, to grow"). This is the source of the English word "neophyte." The metaphor pictures a recently converted believer as a young plant, not yet rooted deeply enough to bear the weight of leadership. The danger is that premature elevation will cause him to become τυφωθείς ("puffed up, enveloped in smoke/conceit") — from typhoō, which originally meant "to wrap in smoke" and came to mean "to be beclouded with pride." This qualification is absent from the Titus list, likely because the Cretan churches were newly established and no one could be expected to be a long-standing convert.
κρίμα τοῦ διαβόλου ("judgment of the devil") — The genitive tou diabolou ("of the devil") is ambiguous. It could mean: (1) the same judgment that the devil received — i.e., the devil's own condemnation for pride, which a conceited leader would share; or (2) the judgment that the devil brings — i.e., an accusation or condemnation engineered by the devil against the leader. Most interpreters favor reading (1): the devil fell through pride, and a newly converted leader who is puffed up faces the same kind of fall.
μαρτυρίαν καλήν ("a good testimony") — The overseer must be well regarded even by those outside the Christian community. The word μαρτυρία ("testimony, witness, reputation") suggests that the overseer's life is itself a testimony. If outsiders have legitimate complaints about his character, his leadership brings the gospel into disrepute. The παγίδα τοῦ διαβόλου ("trap of the devil") is a hunting metaphor — a snare laid to catch prey. A bad reputation gives the devil material to use against the church.

Interpretations

Church polity: overseer, elder, and bishop. As in Titus 1:5-7, the terms "overseer" and "elder" are used interchangeably in the New Testament. Presbyterian polity argues that this passage, together with Acts 20:17, 28 and Titus 1:5-7, demonstrates that the New Testament church was governed by a plurality of co-equal elders in each congregation, with no single bishop exercising authority over multiple churches. Episcopal polity (Catholic, Orthodox, Anglican) acknowledges the early interchangeability of terms but argues that a distinct three-fold ministry of bishop, presbyter, and deacon emerged under apostolic guidance by the late first century, as reflected in the letters of Ignatius of Antioch (c. 110 AD). Timothy himself, charged with overseeing the Ephesian church and appointing leaders, functions in a proto-episcopal role. Congregationalist polity emphasizes the autonomy of each local church and reads the passage as descriptive rather than prescriptive of a single binding structure.
"Husband of one wife" and eligibility for ministry. The phrase μιᾶς γυναικὸς ἄνδρα (v. 2) has been interpreted as: (1) a prohibition of polygamy; (2) a prohibition of remarriage after divorce; (3) a prohibition of any second marriage, including after widowhood; (4) a description of marital faithfulness — "a one-woman man." Most modern Protestant interpreters favor reading (4). Catholic teaching requires priestly celibacy in the Latin rite but permits married permanent deacons. The passage also raises the question of whether single men may serve as overseers, since Paul himself was apparently unmarried (1 Corinthians 7:7-8) and the qualification seems to assume marriage rather than require it.

Qualifications for Deacons (vv. 8-13)

⁸ Deacons likewise must be dignified, not double-tongued or given to much wine or greedy for money. ⁹ They must hold to the mystery of the faith with a clear conscience. ¹⁰ Additionally, they must first be tested. Then, if they are above reproach, let them serve as deacons. ¹¹ In the same way, the women must be dignified, not slanderers, but temperate and faithful in all things. ¹² A deacon must be the husband of but one wife, a good manager of his children and of his own household. ¹³ For those who have served well as deacons acquire for themselves a high standing and great confidence in the faith that is in Christ Jesus.

⁸ Deacons, likewise, must be dignified — not double-tongued, not devoted to much wine, not greedy for shameful gain — ⁹ holding the mystery of the faith with a clean conscience. ¹⁰ And let these also be tested first; then let them serve as deacons, being found blameless. ¹¹ Women likewise must be dignified, not slanderers, but clear-headed, faithful in everything. ¹² Let deacons be men of one wife, leading their children and their own households well. ¹³ For those who have served well as deacons gain for themselves a good standing and great boldness in the faith that is in Christ Jesus.

Notes

διακόνους ("deacons/servants") — From διακονέω ("to serve, to wait on tables, to minister"). The root idea is service and assistance. While every Christian is called to serve, the term is used here as a title for a recognized office in the church, distinct from the overseer. The deacon's qualifications overlap with the overseer's in character requirements but notably omit the requirement to be "skilled in teaching" — suggesting that the deacon's role was primarily practical service rather than doctrinal instruction. The origin of the office is often traced to the appointment of the Seven in Acts 6:1-6, though the word diakonos is not used there as an official title.
σεμνούς ("dignified/worthy of respect") — This adjective conveys a sense of gravity, seriousness, and honorable bearing. It does not mean "grim" but "deserving of respect." The same word is used for the women in verse 11. The cognate noun σεμνότης ("dignity") appeared in verse 4 to describe how overseers should keep their children in line.
δίλογους ("double-tongued") — This compound (from dis, "twice," and logos, "word") appears only here in the New Testament. It describes someone who says one thing to one person and something different to another — two-faced in speech. For a deacon who serves the community and interacts with many households, consistency of speech is essential. A double-tongued person sows distrust and division.
μυστήριον τῆς πίστεως ("mystery of the faith") — The word μυστήριον in the New Testament does not mean something unknowable but something previously hidden that has now been revealed by God. The "mystery of the faith" is the revealed content of the gospel — the full scope of what God has accomplished in Christ. A deacon must hold firmly to this gospel content, not merely as intellectual assent but with a καθαρᾷ συνειδήσει ("clean conscience") — meaning that their inner life is aligned with what they profess. This echoes 1 Timothy 1:19, where Paul warned about those who shipwrecked their faith by abandoning a good conscience.
δοκιμαζέσθωσαν ("let them be tested") — From δοκιμάζω ("to test, examine, prove"). This was used of testing metals for genuineness. The passive imperative means "let them be examined" — the church should evaluate a prospective deacon's character before appointing them. Paul does not specify the form of the examination, but the implication is a period of observation and assessment. Only after being found ἀνέγκλητοι ("blameless, without accusation") should they be permitted to serve.
γυναῖκας ("women/wives") — This is one of the most debated words in the chapter. The Greek γυνή can mean either "woman" or "wife" — the context must determine which. There are three main readings of verse 11: (1) these are the wives of deacons, and Paul is adding qualifications for them because their character directly affects their husbands' ministry; (2) these are female deacons (deaconesses), and Paul inserts their qualifications here as a parallel to the male deacons; (3) these are women who assist deacons in their work, a subcategory of the diaconal office. See the Interpretations section below for the full discussion.
μὴ διαβόλους ("not slanderers") — The adjective διάβολος means "slanderous, prone to making false accusations." It is the same word used as a title for the devil — ho diabolos, "the accuser/slanderer." The wordplay is striking: women in church ministry must not behave like the devil, whose fundamental character is false accusation. The term appears also in 2 Timothy 3:3 and Titus 2:3.
βαθμὸν καλόν ("a good standing/step") — The word βαθμός means "step, grade, standing." It appears only here in the New Testament. Some interpreters understand it as advancement to a higher office (i.e., faithful deacons may later become overseers), but most see it as a reference to standing or reputation within the community. Faithful service earns genuine respect and also produces παρρησίαν ("boldness, confidence, freedom of speech") — not timidity but the confident assurance that comes from a life lived with integrity in the faith.

Interpretations

Verse 11: Women, wives, or deaconesses? The word γυναῖκας in verse 11 has generated substantial debate. The case for "wives of deacons" rests on the context: Paul is discussing deacons (vv. 8-10), interrupts with a word about women (v. 11), and returns to deacons (vv. 12-13). On this reading, the qualifications apply specifically to deacons' wives, whose conduct would directly affect their husbands' ministry of service. The case for "deaconesses" (female deacons) rests on several arguments: (a) Paul uses ὡσαύτως ("likewise"), the same introductory word used for deacons in verse 8, suggesting a new category of officeholder; (b) if Paul meant "their wives," one would expect the possessive pronoun autōn ("their"), which is absent; (c) Romans 16:1 identifies Phoebe as a διάκονος ("deacon/servant") of the church at Cenchreae; (d) the early church father Pliny the Younger (c. 112 AD) mentions ministrae (female ministers/deaconesses) in his report about Christians in Bithynia. The case for "wives" notes that Paul returns to male deacons in verse 12 ("husband of one wife"), which would be an awkward transition if verse 11 had just introduced a separate female office. Many complementarian interpreters favor "wives of deacons," while egalitarian interpreters and many historical-critical scholars favor "deaconesses." The ambiguity may itself be instructive: the early church seems to have included women in diaconal service in some form, though the exact contours of that role remain debated.

The Mystery of Godliness (vv. 14-16)

¹⁴ Although I hope to come to you soon, I am writing you these things ¹⁵ in case I am delayed, so that you will know how each one must conduct himself in God's household, which is the church of the living God, the pillar and foundation of the truth. ¹⁶ By common confession, the mystery of godliness is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations, was believed in throughout the world, was taken up in glory.

¹⁴ I am writing these things to you, hoping to come to you soon, ¹⁵ but in case I am delayed, so that you may know how one ought to conduct oneself in the household of God, which is the church of the living God, the pillar and buttress of the truth. ¹⁶ And confessedly great is the mystery of godliness: He was revealed in the flesh, vindicated in the Spirit, seen by angels, proclaimed among the nations, believed in throughout the world, taken up in glory.

Notes

οἴκῳ Θεοῦ ("household of God") — Paul describes the church as God's oikos ("house/household"). This completes the household metaphor that has run through the chapter: the overseer must manage his own household well (vv. 4-5) because the church is God's household. The word ἀναστρέφεσθαι ("to conduct oneself") literally means "to turn oneself about" and refers to one's entire manner of life. Paul's letter is a manual for how the people of God should live together in God's house.
ἐκκλησία Θεοῦ ζῶντος ("church of the living God") — The title "living God" distinguishes the true God from dead idols (cf. 1 Thessalonians 1:9; Acts 14:15). It is a title drawn from the Old Testament (e.g., Deuteronomy 5:26; Joshua 3:10; Psalm 42:2). The church is not a human institution but the assembly of the living God — and it is because God is alive that His house must be ordered with reverence.
στῦλος καὶ ἑδραίωμα τῆς ἀληθείας ("pillar and buttress of the truth") — The word στῦλος ("pillar") evokes the columns of a great temple. The word ἑδραίωμα ("foundation, buttress, bulwark") appears only here in the New Testament. Some translate it as "foundation," others as "buttress" or "support." I chose "buttress" to convey the image of structural support that holds something up. The church is the structure that upholds and displays the truth in the world — not as the source of truth (which is God) but as its guardian and support. This is a profound ecclesiological statement: the church's identity is bound up with its mission to preserve and proclaim the truth of the gospel.
ὁμολογουμένως ("confessedly/by common confession") — This adverb, from ὁμολογέω ("to confess, agree"), appears only here in the New Testament. It means "as is universally acknowledged" or "by common agreement." Paul introduces what follows as something all believers confess together. The statement in verse 16 is widely recognized as a pre-Pauline hymn or creedal fragment — its poetic structure, parallel clauses, and use of the passive voice all point to an established liturgical formula.
τὸ τῆς εὐσεβείας μυστήριον ("the mystery of godliness") — This phrase mirrors "the mystery of the faith" in verse 9. The word εὐσέβεια ("godliness, piety, reverent devotion") is a key term throughout the Pastoral Epistles. The "mystery of godliness" is the revealed truth that produces and sustains a godly life — namely, the person and work of Christ, which is then celebrated in the hymnic fragment that follows.
ἐφανερώθη ἐν σαρκί ("was revealed/manifested in the flesh") — The verb φανερόω ("to make visible, to reveal") emphasizes that what was hidden has been made manifest. "In the flesh" refers to Christ's incarnation — He took on a real human body. The six lines of the hymn move in three pairs of contrasts: flesh/Spirit, angels/nations, world/glory — pairing earthly and heavenly realities to celebrate the full scope of Christ's work.
ἐδικαιώθη ἐν πνεύματι ("was vindicated in the Spirit") — The verb δικαιόω ("to justify, declare righteous, vindicate") here means "was vindicated" or "was shown to be righteous." The vindication likely refers to Christ's resurrection by the power of the Spirit (cf. Romans 1:4; Romans 8:11), which reversed the verdict of His crucifixion and publicly declared Him to be who He claimed to be.
The hymn's six clauses form a compressed narrative of Christ's entire redemptive career: incarnation ("revealed in flesh"), resurrection/vindication ("vindicated in Spirit"), recognition by the heavenly realm ("seen by angels"), worldwide proclamation ("proclaimed among nations"), reception by faith ("believed in the world"), and ascension/exaltation ("taken up in glory"). The structure is not strictly chronological but follows a pattern of paired contrasts between the earthly and the heavenly.

Interpretations

The textual variant in verse 16: "He" vs. "God." The Greek text behind the BSB reads ὅς ("who" or "he who"), which is the reading of the earliest and best manuscripts (Codex Sinaiticus, Codex Alexandrinus in its original hand, Codex Ephraemi). The Byzantine majority text, however, reads θεός ("God"), yielding the reading "God was manifested in the flesh." The difference in the Greek manuscripts is small — the abbreviation for "God" (ΘΣ) differs from "who" (ΟΣ) by only a single horizontal stroke and a tiny mark. The KJV, based on the Byzantine text, translates "God was manifest in the flesh." Most modern translations follow the earlier manuscripts and read "He" or "Who," understanding Christ as the implied subject from the preceding context ("the mystery of godliness"). Theologically, both readings affirm the incarnation: the one manifested in flesh is clearly identified as divine throughout the hymn. The difference is whether the text makes an explicit declaration of Christ's deity (Byzantine reading) or an implicit one (Alexandrian reading). The Alexandrian reading is generally preferred by textual scholars as the more difficult reading — a scribe would be more likely to clarify "who" to "God" than to change "God" to "who."
The church as "pillar and foundation of the truth" (v. 15). This verse is one of the most significant ecclesiological statements in the New Testament, and it is interpreted differently across traditions. Catholic theology sees it as a strong affirmation of the church's teaching authority — the church, guided by the Holy Spirit, is the authoritative custodian and interpreter of divine truth, which grounds the doctrine of the Magisterium and the infallibility of the church's dogmatic teaching. Protestant theology generally reads the verse as describing the church's responsibility to uphold and proclaim the truth, not as granting the church authority above or equal to Scripture. On this reading, the church is the pillar that holds up the truth for the world to see, but the church itself is under the authority of the Word of God. Reformed interpreters emphasize that the church can err and has erred, and that Scripture alone is the final authority (sola Scriptura), while the church is the servant and guardian of that Scripture. The practical implication for both traditions is that the church must take its doctrinal responsibility seriously — which is precisely why Paul has just laid out such careful qualifications for its leaders.