1 Timothy Chapter 3
1 Timothy 3:1 — Introduction to the Office of a Bishop
“This is a faithful saying: If a man desires the position of a bishop, he desires a good work.”
— 1 Timothy 3:1, NKJV
Paul begins this section with a formula of emphasis: “This is a faithful saying.” This is the first of five such trustworthy sayings found in the Pastoral Epistles, each highlighting a core doctrinal truth or an important aspect of Christian living. The phrase serves as a divine endorsement of what follows, emphasizing its importance for the church.
Paul had just explained in chapter 2 that women are not permitted to teach or have authority over a man in the assembly (1 Timothy 2:12). Now he transitions to clarify what kind of man is suitable for the highest levels of spiritual leadership.
The term "bishop" is translated from the Greek word episkopos, which literally means “overseer.” This term is used interchangeably in the New Testament with presbuteros (elder) and poimēn (shepherd or pastor), as seen in passages such as Acts 20:17 and Acts 20:28. Thus, bishop, elder, and pastor are different perspectives of the same office—administrative oversight (episkopos), spiritual maturity and wisdom (presbuteros), and loving care for the flock (poimēn).
The verse says, “If a man desires the position of a bishop, he desires a good work.” The word for “desire” is oregomai in Greek, meaning “to reach out or stretch oneself forward.” It implies an earnest aspiration—not ambition for status or praise, but a sincere longing to serve the Lord by shepherding His people. This desire, Paul says, is for a “good work.” The role of the bishop is not about honor or position, but labor. It is a calling to diligence, service, sacrifice, and spiritual responsibility.
Charles Spurgeon famously wrote, “What is the use of a lazy minister? He is no good either to the world, to the Church, or to himself. He is a dishonor to the noblest profession that can be bestowed upon the sons of men.” Similarly, John Calvin observed, “It is no light matter to represent God’s Son in such a great task as erecting and extending God’s kingdom.”
Jesus said, “If anyone desires to be first, he shall be last of all and servant of all.” — Mark 9:35, NKJV
Thus, Paul stresses that it is a good work, not a glamorous title. It demands commitment, holiness, and servant-hearted leadership. This verse provides an appropriate gateway into the qualifications that follow, rooting all in the principle that character, not charisma, defines a biblical leader.
1 Timothy 3:2a — The Required Character of a Bishop
“A bishop then must be…”
— 1 Timothy 3:2a, NKJV
This verse introduces the list of qualifications required for the man who would serve as a bishop in the local church. The phrase “must be” indicates divine necessity. These are not optional suggestions or cultural norms; they are essential requirements.
Paul doesn’t say, “Get the most talented men” or “Find someone with the best speaking skills.” Instead, he lays out a list that emphasizes godly character. This reflects the consistent New Testament principle that leadership in the church is based on spiritual maturity, not mere natural ability or worldly success.
These are not temporary guidelines or suggestions to be modified by modern preferences. They are timeless. Paul’s silence on specific church structures—hierarchies, boards, or voting processes—points to the flexibility of church polity, but his rigidity about qualifications underscores what truly matters: the integrity and holiness of the man.
In today’s culture, churches may elevate charismatic personalities, wealthy donors, or savvy administrators into leadership roles. But Scripture reminds us that God's emphasis is never on those things. As seen in 1 Corinthians 12:11, spiritual gifts are sovereignly distributed by the Holy Spirit. But godly character—developed through faith, obedience, and testing—is the true mark of leadership.
This list is not a call to perfection, but to maturity. A candidate for bishop must sincerely aspire to these qualities, be publicly known for them, and be living a life that exemplifies growth and accountability.
In summary, this section begins with a weighty premise: spiritual leadership is a good work, but it is only for those who must be qualified—men proven by their conduct, doctrine, and desire to shepherd the flock under the lordship of Christ.
1 Timothy 3:2b–7 (NKJV)
“A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.”
Expositional Commentary:
a. Blameless
The Greek word anepilēmptos means “not able to be laid hold of.” The bishop’s life must be above reproach, not sinless but irreproachable. Paul’s emphasis is not perfection but integrity. There must be nothing glaring in his life that would bring scandal to the church or hinder the gospel. As seen also in 1 Timothy 3:10 in reference to deacons, “being found blameless” implies a reputation earned over time by consistent, observable conduct. A bishop must be guarded, as in the metaphor of a skilled boxer with no openings (Clarke).
b. The husband of one wife
Literally, a “one-woman man.” This speaks to moral and marital fidelity. The emphasis is not on marital status (Paul and Jesus were unmarried), but on exclusive devotion to one woman. This excludes womanizers, adulterers, and men addicted to pornography or flirtatious behavior. It demands purity of heart and conduct, with no double life. It does not prohibit remarriage after a biblical divorce or death of a spouse, but it does prohibit moral duplicity.
c. Temperate
A bishop must be stable, self-controlled, and measured. He is not governed by emotion, but by truth. He is not an extremist or rash. This implies mental and emotional steadiness.
d. Sober-minded
This means a serious, disciplined thinker who understands the gravity of spiritual matters. As Wiersbe notes, this is not humorless solemnity, but the maturity to know when to laugh and when to be still. He handles sacred things with reverence and wisdom.
e. Of good behavior
Translated from kosmios, the same root word used in 1 Timothy 2:9 for “modest.” It means well-ordered, respectable, and decent in appearance, conduct, and speech. A bishop should be dignified and well-regarded, not eccentric or crude.
f. Hospitable
Literally, “a lover of strangers.” The Christian leader must be warm and welcoming, not closed-off or selective. He opens his home and life to others, especially the needy or new believers, modeling Christian charity and discipleship.
g. Able to teach
This requires doctrinal knowledge, spiritual maturity, and communication skill. A bishop must rightly divide the Word of Truth (2 Timothy 2:15), defending sound doctrine and feeding the flock (Acts 20:28). He must be capable both publicly and privately.
h. Not given to wine
The phrase means “not one who lingers long beside wine.” It does not mandate total abstinence but clearly prohibits addiction or dependency. A bishop must not be known for drinking. In an age of public scandal, it is wise to abstain to avoid reproach.
i. Not violent
The overseer must not be a bully, physically or verbally. He is not a striker or one who intimidates. Instead, he trusts the Lord to defend him (Romans 12:19).
j. Not greedy for money
He is not in ministry for personal gain. The King James Version puts it vividly as “not greedy of filthy lucre.” He must handle church finances and offerings with clean hands and a pure heart. Greed corrupts character and doctrine (1 Timothy 6:10).
k. Gentle
This implies fairness, patience, and humility. He is not harsh or overbearing but gracious and considerate, reflecting Christ’s meekness (Matthew 11:29).
l. Not quarrelsome
He is not argumentative or combative. A quarrelsome leader stirs division. A bishop must be peaceable and reasonable, not driven by pride or the need to win.
m. Not covetous
This goes beyond money. The bishop is not materialistic, jealous, or driven by ambition. He is content (1 Timothy 6:6), free from obsession with fame, numbers, or platforms.
n. One who rules his own house well
The home is the training ground for church leadership. As Paul states in verse 5, “For if a man does not know how to rule his own house, how will he take care of the church of God?” A bishop’s home should reflect order, love, and discipline. His children must be “in submission with all reverence.” If his house is chaotic, his church will be.
o. Not a novice
From neophytos, meaning “newly planted.” Leadership must never be entrusted to new converts. Pride is a trap of the devil. Promoting a novice can inflate ego and ruin their spiritual walk. Like Paul, they must first be proven (1 Timothy 3:10).
p. A good testimony among those who are outside
Leadership must have credibility with outsiders (unbelievers). Business dealings, speech, and relationships should bear the mark of Christ. Without it, he falls into reproach and the snare of the devil. This likely refers to the scandal that brings disgrace to Christ’s name and gives the enemy an opportunity to destroy from within.
1 Timothy 3:8–12 (NKJV)
“Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, holding the mystery of the faith with a pure conscience. But let these also first be tested; then let them serve as deacons, being found blameless. Likewise their wives must be reverent, not slanderers, temperate, faithful in all things. Let deacons be the husbands of one wife, ruling their children and their own houses well.”
Expositional Commentary:
a. Likewise deacons must be
The word likewise links the requirements of deacons to those of bishops. Though the office differs in scope, the character required is no less stringent. The term “deacon” comes from diakonos, meaning servant. Acts 6:1–6 provides the model, where men were appointed to handle logistical matters to free the apostles for prayer and teaching. Deacons are practical, hands-on ministers—but must still be spiritual leaders.
b. Reverent
They must be dignified and serious about the things of God. Their lives are marked by sincerity, not superficiality. They are to be respected and respectable.
c. Not double-tongued
They are not two-faced. Their word is trustworthy; they speak with consistency, not flattery or deception. They do not say one thing to one person and something else to another.
d. Not given to much wine
As with bishops, the qualification does not imply total abstinence but prohibits habitual drinking or intoxication. Moderation and wisdom are essential.
e. Not greedy for money
Because deacons often handle material resources, integrity in finances is essential. A deacon who loves money becomes a danger to the church and to himself.
f. Holding the mystery of the faith with a pure conscience
Deacons are to be grounded in doctrine, not merely doers. The “mystery of the faith” refers to the revealed gospel truth (Colossians 1:26). A deacon must grasp it, live it, and serve out of conviction.
g. But let these also first be tested
Deacons must prove themselves over time. There should be a period of observation and discernment before appointment. Office confirms what fruit has already been demonstrated.
h. Being found blameless
Like bishops, they must have a life free of scandal or moral disqualification. Again, this is not perfection, but a proven reputation for godliness.
i. Likewise their wives
This verse can also be interpreted “the women likewise,” allowing for either deacons' wives or female deacons (as seen in Romans 16:1 with Phoebe). Either way, their conduct matters. A deacon’s wife must not undermine his service by her behavior. She must be reverent, not a slanderer (literally diabolos, “devil”), temperate, and faithful.
j. Let deacons be the husbands of one wife
This same moral qualification as bishops applies: a deacon must be sexually pure, devoted to his wife, and free from moral compromise.
k. Ruling their children and their own houses well
Leadership starts at home. Deacons must manage their household in a way that honors God. Children and wives are not perfect, but the home must be marked by godly order and love.
1 Timothy 3:13 — A Promise for Deacons
“For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.”
— 1 Timothy 3:13, NKJV
Paul now offers divine encouragement for those who serve as deacons—a role often filled without fanfare or recognition. The term “served well” in Greek (kalōs diakonēsantes) speaks of honorable, diligent, and consistent service over time.
a. For those who have served well as deacons:
Faithful service in the seemingly “lower” office of deacon does not escape God’s attention. Deacons often labor in unseen, sacrificial roles: visiting the sick, managing finances, assisting widows, and ensuring the church functions smoothly. Yet Paul affirms that those who discharge these duties faithfully “obtain for themselves a good standing.” This “standing” (Greek: bathmos) likely refers to both a higher level of spiritual maturity and to greater usefulness in the body of Christ. God often exalts those who humbly serve (Matthew 23:11–12).
“And whoever exalts himself will be humbled, and he who humbles himself will be exalted.” — Matthew 23:12, NKJV
This promise is not necessarily a promotion to a higher office (such as elder), though that may happen (see Acts 6:5–7). Rather, it is about eternal reward and spiritual elevation in God's eyes. As Jesus said, “Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.” — Matthew 25:21, NKJV
b. And great boldness in the faith which is in Christ Jesus:
Faithful service builds spiritual confidence. The phrase “great boldness” refers to the courage and freedom that comes from a clear conscience and proven faith. Those who serve God well walk in greater assurance of His favor, deeper insight into doctrine, and greater boldness in testimony. It is not a fleshly arrogance, but a Spirit-wrought confidence.
1 Timothy 3:14–15 — Paul’s Reason for Writing
“These things I write to you, though I hope to come to you shortly; but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth.”
— 1 Timothy 3:14–15, NKJV
These verses serve as a purpose statement for the entire epistle.
a. These things I write to you, though I hope to come to you shortly:
Paul, writing from Macedonia (1 Timothy 1:3), expresses his intention to visit Timothy in Ephesus soon. Yet aware that plans may change, he pens this letter to ensure that essential guidance is not delayed. This reflects apostolic urgency—Paul viewed church order and leadership as too important to leave to chance or assumption.
“This verse makes it clear that Timothy’s position was a temporary one; he was acting as St. Paul’s representative at Ephesus.” — (White)
b. That you may know how you ought to conduct yourself in the house of God:
The purpose of the letter is practical ecclesiology—to provide instructions for behavior and leadership in the local church. The Greek word translated “conduct yourself” (anastrephesthai) implies ongoing behavior, not just occasional decorum. The pastor and people alike are to know how to function in God’s house with reverence and order (1 Corinthians 14:40).
“Let all things be done decently and in order.” — 1 Corinthians 14:40, NKJV
c. The house of God:
The church is not a social club, business enterprise, or entertainment venue. It is “the house of God,” meaning it belongs to Him and exists for His glory. The term “house” here refers not to a building but to the household or family of God. As Paul wrote elsewhere:
“Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God.” — Ephesians 2:19, NKJV
The church is sacred because God is present, not because of stained glass or steeples. His presence demands holiness (1 Peter 1:15–16).
d. The church of the living God:
This phrase emphasizes the reality and vitality of God's presence in His people. Pagan temples in Ephesus honored dead idols, but the living God indwells His church. His church is not an institution—it is a living organism animated by the Spirit.
e. The pillar and ground of the truth:
Paul uses architectural metaphors. The pillar (stylos) holds truth aloft for the world to see, while the ground (hedraiōma) refers to a foundation or buttress—what stabilizes and preserves the truth. The church is not the origin of truth (that is God’s Word), but the guardian and broadcaster of it.
“Sanctify them by Your truth. Your word is truth.” — John 17:17, NKJV
Calvin writes:
“The Church is the pillar of the truth because by its ministry the truth is preserved and spread… Paul will not acknowledge the Church except where God’s truth is exalted and plain.”
Spurgeon adds:
“When the Church stands boldly out and preaches the Word, it is the pillar of the truth; when it is hidden in the Roman catacombs, and cannot proclaim the Savior’s name to the world, still there lives the truth deep in the hearts of believers, and they are then the ground of the truth.”
In a time when many churches compromise truth for popularity, Paul’s words are thunderous: the church is not built on entertainment or relevance, but on the uncompromised truth of God’s Word.
1 Timothy 3:16 — The Mystery of Godliness
“And without controversy great is the mystery of godliness:
God was manifested in the flesh,
Justified in the Spirit,
Seen by angels,
Preached among the Gentiles,
Believed on in the world,
Received up in glory.”
— 1 Timothy 3:16, NKJV
This single verse is one of the most powerful Christological declarations in all of Scripture. It forms an early creedal or hymnic structure used in the first-century church to summarize the incarnation and exaltation of Christ. The apostle Paul anchors the foundation of Christian character and church conduct (chapters 2–3) to the Person and work of Christ, reminding Timothy that doctrine fuels devotion, and theology produces godliness.
Exposition:
a. “And without controversy great is the mystery of godliness”
The phrase “without controversy” (Greek: homologoumenōs) means “by common confession” or “beyond all dispute.” While controversies raged around false teachers and gender roles, Paul declares that this truth stands unquestioned by true believers. It is the universally confessed foundation of Christian doctrine.
Spurgeon wisely observed:
“Though controversies have arisen concerning these facts, and always will, the most self-evident truths will always find self-evident fools to contradict them.”
The “mystery of godliness” refers not to something unknowable, but something formerly hidden and now revealed — namely, God’s plan to manifest true holiness through Christ and His gospel. Godliness flows not from law or ceremony, but from Christ’s finished work, indwelling presence, and sanctifying power.
The Six-Line Confession of Christ:
Many scholars regard this as an early Christian hymn or creed. Its rhythm and parallel structure in Greek strongly suggest it was liturgical in use. The six lines present a sweeping summary of the person, work, and legacy of Jesus Christ — from His incarnation to His glorification.
1. “God was manifested in the flesh”
This is the doctrine of the incarnation—the eternal Son, coequal with the Father, took on human nature (John 1:14; Philippians 2:6–8). Jesus did not appear to be human—He became flesh. This refutes early Gnostic heresies like Docetism, which denied His true humanity. The invisible God was made visible in the person of Jesus Christ.
“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” — John 1:14, NKJV
2. “Justified in the Spirit”
This does not imply Jesus was once unrighteous, but that He was vindicated or declared righteous by the Holy Spirit — affirmed to be the sinless Son of God. This vindication occurred:
At His baptism, when the Spirit descended and the Father declared, “This is My beloved Son…” (Matthew 3:16–17).
Through His sinless life, empowered by the Spirit (Luke 4:1,14).
In His resurrection, which publicly validated His righteousness (Romans 1:4; 1 Peter 3:18).
3. “Seen by angels”
Angelic beings have always been deeply interested in redemption (1 Peter 1:12). They ministered to Jesus at His birth (Luke 2:13), during His temptation (Mark 1:13), in Gethsemane (Luke 22:43), at His resurrection (Matthew 28:2), and at His ascension (Acts 1:10).
Spurgeon captured the awe of heaven:
“They had seen power, wisdom, justice—but in Christ they saw love, condescension, mercy, pity—resplendent in a way never revealed before.”
4. “Preached among the Gentiles”
This is the universal proclamation of the gospel. The good news of Christ did not remain confined to Israel, but was preached to all nations, as Jesus commanded (Matthew 28:19–20). Paul himself was the chief apostle to the Gentiles (Acts 9:15; Romans 11:13).
“So then faith comes by hearing, and hearing by the word of God.” — Romans 10:17, NKJV
This statement anticipates the global church — a spiritual body drawn from every nation and people, built on the message of Jesus Christ.
5. “Believed on in the world”
The preaching of Christ bore fruit — He was not only proclaimed, but believed upon. From Judea to Samaria to the ends of the earth, people turned from idols to the living God. This continues today as souls are added to the church through faith (Acts 2:47).
“But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.” — John 1:12, NKJV
6. “Received up in glory”
This is a reference to Christ’s ascension (Luke 24:51; Acts 1:9–11). He was received into heaven in His glorified, resurrected body, where He now sits at the right hand of the Father (Hebrews 1:3), interceding for believers (1 John 2:1), and awaiting the moment of His return.
“Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight.” — Acts 1:9, NKJV
His exaltation affirms that His work is complete and that He reigns supreme until every enemy is put under His feet (1 Corinthians 15:25).
Final Application:
Paul concludes the chapter on church leadership and conduct not with a command, but with a Christ-centered hymn. This is deliberate. It teaches that the secret to godliness is not law, ritual, or title—but Christ Himself.
As Paul wrote elsewhere:
“But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.” — 2 Corinthians 3:18, NKJV
Godliness flows from beholding Christ, not merely behaving for Christ. This hymn reminds us that every qualification for leadership ultimately reflects Jesus — the truly blameless, gentle, faithful, self-sacrificing, resurrected, and glorified Savior.
