TEXT [Commentary]

  G.   Leadership Credentials for Overseers (3:1b-7)

1b “If someone aspires to be a church leader,[*] he desires an honorable position.” 2 So a church leader must be a man whose life is above reproach. He must be faithful to his wife.[*] He must exercise self-control, live wisely, and have a good reputation. He must enjoy having guests in his home, and he must be able to teach. 3 He must not be a heavy drinker[*] or be violent. He must be gentle, not quarrelsome, and not love money. 4 He must manage his own family well, having children who respect and obey him. 5 For if a man cannot manage his own household, how can he take care of God’s church?

6 A church leader must not be a new believer, because he might become proud, and the devil would cause him to fall.[*] 7 Also, people outside the church must speak well of him so that he will not be disgraced and fall into the devil’s trap.

NOTES

3:1 This is a trustworthy saying. This clause probably concludes the previous section (see note on this verse in the previous section).

aspires. Gr., oregetai [TG3713, ZG3977]. This word literally means to reach out for something or stretch oneself toward. It is used figuratively in the NT in the sense of “strive for,” “aspire to,” or “long for.”

church leader. The NLT has “overseer” and “bishop” as alternatives in the margin, but chose to substitute the more generic term “church leader” for the Greek term episkopes [TG1984, ZG2175]. Overseer and elder were discrete roles in the culture of the day. Episkopē comes from epi (“over”) plus skopeō (“watch”)—one who watches over, an overseer, a guardian.

desires an honorable position. Lit., “desires a good work.” The word “honorable” translates the adjective kalos [TG2570, ZG2819], which refers to outward attractiveness, rather than inward goodness. In the moral sense, it refers to what is beautiful or noble. The word translated “position” in the NLT (ergon [TG2041, ZG2240]) is better rendered “task” (NIV, TNIV, NRSV, ESV) or “work” (KJV, NKJV) to correspond with the other instances of the term (see, for example, “women who claim to be devoted to God should make themselves attractive by the good things they do,” 2:10; see also 5:10, 25; 6:18).

3:2 church leader. Lit., “overseer” (see note on 3:1).

above reproach. This has to do with speech or conduct that can stand up to finger pointing and criticism.

He must be faithful to his wife. Lit., “the husband of one wife.” The NLT mg note gives the alternatives “must have only one wife” and “must be married only once.”

He must exercise self-control. The Greek nēphalion [TG3524, ZG3767] means “not intoxicated.” Figuratively, it designates a person whose judgments are sober and temperate.

live wisely. Gr., sōphron [TG4998, ZG5409]. A related noun was used of sound judment in ch 2. It denotes the ability to curb desires or restrain the impulses of the mind—to be “prudent,” “sensible.”

good reputation. The Greek word kosmion [TG2887, ZG3177] was used in ch 2 of proper or respectable behavior. See note on 2:9.

He must enjoy having guests in his home. Lit., “a friend of strangers” (philoxenon [TG5382, ZG5811]).

able to teach. Timothy is similarly told that “a servant of the Lord must not quarrel but must be kind to everyone, be able to teach, and be patient with difficult people” (2 Tim 2:24).

3:3 He must not be a heavy drinker. Lit., “addicted to wine” (paroinon [TG3943A, ZG4232]).

violent. Or a person who is overtly pugnacious—a bully. See BDAG 826.

He must be gentle. Or “fair-minded.” The Greek term epieikēs [TG1933, ZG2117] denotes the yielding or forbearing disposition of those in positions of power. Compare Phil 4:5: “Let everyone see that you are considerate [epieikēs] in all you do.”

not quarrelsome. Gr., amachos [TG269, ZG285]. The Greek word machē [TG3163, ZG3480] is translated “fights” elsewhere in the NLT (2 Cor 7:5; 2 Tim 2:23; Titus 3:9; Jas 4:1).

3:4 He must manage. The Greek term proïstamenon [TG4291A, ZG4613] is placed by Louw and Nida in the semantic domain of “guide” (L&N 36.1) or “active in helping” (L&N 35.12).

his own family. Lit., “his own household.” The Greco-Roman household was larger than today’s nuclear family. The average household included two or more slaves, parents, children, relatives, and visitors. “Guides his own household well” is perhaps a better fit.

having children who respect and obey . . . him. Lit., “treating submissive children with full respect.” This applies to the father’s handling of his children. The NLT omits the Greek phrase meta pasēs (“with full” [TG3326/3956, ZG3552/4246]) and makes the subject “children.” The Greek does not support this rendering. The participle echonta (which provides the subject) is masculine singular: “he [the father] holds,” while tekna (children) is a neuter plural. For “children” to be the subject, the participle would need to be a neuter plural as well.

obey him. Lit., “children in submission” or “submissive children.” The Greek phrase en hupotagē [TG5293A, ZG5717] modifies tekna. There is no direct object “him.” The Greek word hupotagē denotes a voluntary waiving of one’s own interests in the interests of another (not the NLT “obey,” which denotes a forced, required response). Paul does not employ a word for minor children (paidia). Tekna in the culture of the day included adult children. The Greek meta pasēs semnotētos assumes that the children were adults. Submission (of the child) and respectful treatment (of the father) were cultural expectations of the relationship regardless of age. See L&N, LSJ, and BAGD.

3:5 cannot manage. This is better translated “cannot lead” or “cannot guide” (see note on 3:4).

take care of God’s church. The Greek term encompasses the roles of curator, nurse, and other caregivers. See L&N 35.12.

3:6 church leader is better translated “overseer.” See note on 3:1.

new believer. Lit., “neophyte” (neophuton [TG3504, ZG3745]), that is, the recently converted.

because he might become proud. “He” here refers back to the leader. The verb tuphōtheis [TG5187, ZG5605] is literally “being wrapped in smoke or mist,” “beclouded.” Figuratively it means to be puffed up or arrogant from a sense of one’s own importance (cf. 2 Tim 3:4).

the devil would cause him to fall. This takes the genitive “of the devil” as the subject and omits the term “judgment.” The better fit is the alternative in the footnote: “He might fall into the same judgment as the devil.” “Devil” in Greek means “slanderer”—one given to malicious gossip.

3:7 must speak well of him. Lit., he must “have an attractive” or “winsome testimony” among nonbelievers.

so that he will not be disgraced and fall into the devil’s trap. Lit., “so that he not fall into the shame and trap of the devil.” The genitive could be possessive—“the devil’s trap.” But the devil could also be the object—“the shame and trap that the devil experienced.” The latter is how most translators take it. The Greek term oneidismon [TG3680, ZG3944] (disgrace) means to speak disparagingly of a person and so discredit the gospel. “Trap” translates a Greek word (pagida [TG3803, ZG4075]) that typically referred to an object that snared birds.

COMMENTARY [Text]

Paul turns next to the topic of leadership qualifications. The shift is not totally unexpected since leadership credentials follow quite naturally from a consideration of the appropriate demeanor of those who lead in public prayer. But the attention he gives to this subject brings us back to the overall problem of false teaching and highlights its impact on the Ephesian church. Leaders had continued to sin (5:19-20), two leaders had been disciplined (1:20), and others had stepped down so that there was a need for new leadership (5:22). Paul’s focus on the Christian character and lifestyle of leaders is suggestive of the inroads made by the false teachers. Their teaching against marriage, their speculative mindset, and their ability to ruin whole households (4:3; 2 Tim 3:6; Titus 1:11) account for Paul’s stress on leaders who are faithful in marriage, good household managers, strong in conviction, discerning of sound teaching, and able to instruct. Congregational jealousy, in-fighting, slander, and intrigue (6:4) explain his insistence that leaders be temperate, dignified, self-controlled, and above reproach and not be inclined to brawl, bully, gossip, drink too much, or be quick tempered. The false teachers’ greedy motives and exploitative behavior (6:10; Titus 1:11) shed light on Paul’s call for leaders not to be new believers, materialistic, or domineering. It also explains Paul’s requirement that they undergo a period of testing before assuming leadership responsibilities.

“Overseer” is the first of two leadership roles with which Paul deals. The NLT is virtually alone in translating the Greek term episkopos [TG1985, ZG2176] as “church leader” instead of “overseer.” The role of overseer was quite distinct in Greco-Roman society and different from that of an elder. In Jesus’ day, elders were found in the Sanhedrin (“chief priests, scribes, and elders”; Mark 8:31; 11:27; 14:43, 53; 15:1) and in the local governing councils (e.g., Luke 7:3; cf. Ruth 4:2, 9). Elders in Paul’s day were the equivalent of civil servants. In Greece, “elder” was the title given to the presiding magistrate, while in Egypt, an elder was an elected official of the village council (cf. Mark 11:27; Luke 7:3). Alternatively, the title “overseer” was given to a community official in charge of public funds and properties (cf. Erastus in Rom 16:23) or to the administrator of a large household or estate (Luke 12:42). This makes the translation “bishop” (KJV, Phillips, RSV, NRSV, NEB, REB) equally poor, assuming the later development of an episcopal polity. (See “overseer” and “elder” in DJG, DPL, DLNTD.)

The Christian episkopos has a pastoral aspect. The Greek verb episkopeō means to “watch over” or “look after” those in one’s care. It is used of God’s renewed concern for his people (Luke 7:16; Acts 15:14), of caring for the needy of society (the sick, the prisoner, the widow, and the orphan; Matt 25:36, 43; Jas 1:27), and of the care given the newly founded churches in Galatia (Acts 15:36). Overseers are shepherds of God’s people. Their job is to keep watch over and pay close attention to the flock (1 Pet 5:2). In carrying out this role they are to follow the example of Christ, who is the preeminent “Shepherd and Overseer” (1 Pet 2:25, NIV).

Paul singles out “overseer” as a distinct responsibility at Ephesus. He does much the same at Philippi in addressing his letter to the “overseers and deacons” of the church (Phil 1:1, NIV). “Overseer,” however, does not yet designate the ecclesial office that it becomes in later centuries (contra NLT’s “honorable position”; 3:1). Passages such as Hebrews 12:14-15 make it a responsibility of the whole congregation: “Look after each other so that none of you fails to receive the grace of God.” In Matthew 25:43, caring for those in need becomes the basis for Christ’s acceptance or rejection of us on his return. For this reason, it is a role to which believers should aspire or “engage in with intense devotion” (oregetai). To aspire to be an overseer is to devote oneself to a beautiful work or a noble task. The emphasis is on the “doing” (i.e., a task) and not the “being” (i.e., a position). “Our people,” Paul states, “must learn to do good” (Titus 3:14).

The specific duties of an overseer are not spelled out. Instead, Paul targets qualifications. They are not qualifications, however, of which today’s society would immediately think. There is no mention of education or degrees, no talk of job experience, and no request for formal references. Instead, the key issues are character, family, and lifestyle.

Character. Paul lists four characteristics for overseers: They are to be “above reproach” (3:2), to be fair-minded (3:3), to have a good reputation with non- Christians (3:7), and not to be a recent convert (3:6). To be above reproach (3:2) was a constant concern of Paul’s. There should be nothing in the leader’s life that someone inside or outside the church can exploit to that person’s discredit. Pastors are held to the same standard. Timothy was commanded to live in such a way that no one could criticize him and thereby discredit the gospel (6:14).

Overseers are also to be “fair-minded” in their judgments (NLT, “gentle”; see note on 3:3). All believers are expected to be fair-minded, especially toward those outside the church (Phil 4:5; Titus 3:2). But this is even more necessary for church leaders. Moderation is a disposition that characterized Paul’s own leadership style (2 Cor 10:1). Overseers should likewise be people whom those outside the church “speak well” of (3:7). Their lives should be a winsome testimony to the nonbeliever (see note on 3:7). It is probably for this reason that Paul says that an overseer should “not be a new believer” (“neophyte”) to the faith (3:6). “Pride goeth before a fall” is the voice of experience, not that of the neophyte. Praise from others can lead to an exaggerated sense of one’s own self-importance (2 Tim 3:4). The devil uses our pride as a trap. One of his strategies is to keep us ignorant and biblically illiterate, while letting us think we know it all. This seems to be what happened at the Ephesian church. False teachers intruded, claiming to be know-it-alls about the law, when, in fact, they had no idea what they were talking about (1:3-7). In so doing they “fall into the devil’s trap” (v. 7). As a hunter prepares his snares, so the devil does the same for unsuspecting leaders.

To be in the public eye holds another danger—namely, the possibility of being “disgraced” (3:7). To have one’s character questioned is to lose credibility. It can cause irreparable damage to one’s testimony and so land one in the devil’s trap of shaming and disgracing the gospel. Paul used various terms for the believers’ adversary. Twice in this passage he appropriately calls him diabolos ([TG1228/A, ZG1333]; NLT, “devil”), meaning “slanderer” or “defamer of character.” It points to his activity of being constantly on the lookout for something at which he can point a finger. We do well not to underestimate his power and reach. As “the god of this age” (2 Cor 4:4, NIV) and “the ruler of the kingdom of the air” (Eph 2:2, NIV), he can destroy what is physical (1 Cor 5:5), cause unrelenting pain (2 Cor 12:7), masquerade as an angel of light (2 Cor 11:13-14), and empower his servants to do likewise—even to the extent of performing all manner of miracles, signs, and wonders (2 Thess 2:9). This is why Paul strongly urged all believers to “put on all of God’s armor so that you will be able to stand firm against all strategies of the devil” (Eph 6:11).

Family. Paul also listed three family qualifications. Each overseer must be “faithful to his wife” (3:2), “manage his own family well,” and have submissive children (3:4-5). A more literal rendering of the first requirement is “the husband of one wife.” It is difficult to determine exactly what Paul meant by this. He may have meant “one” over against “multiple” wives, whether serial or coinciding. But polygamy was not an accepted practice among the Greeks and Romans to whom Paul ministered. “Not divorced” is to be a better fit. Divorce was as rampant in that day as in ours. Yet Paul counseled believers to let their unbelieving spouse go if they wanted to leave (1 Cor 7:12-16). He also counseled those previously married to remain unmarried for full-time service to the Lord (1 Cor 7:8, 40). “Married only once” fits the Greco-Roman ideal of univera (“once married”). The inscription is a common one on tombstones. But it is difficult to understand why this would be a qualification for leadership (see Belleville 2000:92-94; Dixon, 1992:61-97).

Although the expression “faithful to his wife” is commonly thought to make the role of “overseer” an exclusively male one, the standard is not exclusively so. It also is a qualification of widowed leaders (“faithful to her husband,” 5:9). It is present in the qualifications for male deacons (3:12) but oddly absent from the list for female deacons (3:11). It could be that women leaders were largely drawn from the ranks of  those who had never married. First Corinthians 7 certainly attests to the presence of “virgins” in the congregation (vv. 36-38). But the imperial edicts of that day mandated marriage, and the social maneuvering and contractual character of the institution suggest that the pool of virgins was a small and youthful one (Dixon 1992:61-97). Another possibility is that marital faithfulness was a greater challenge for the husband in that society. In a Greek city like Ephesus, where men were the primary initiators in matters of divorce and philandering, Paul could have considered a husband’s faithfulness to be a critical part of his Christian witness. Men were also more prone to practice physical punishment and violence—hence, Paul’s acknowledgment that the wife might feel compelled to leave her husband (1 Cor 7:10-11) and his command that fathers should not embitter (Col 3:21; NLT, “aggravate”) or exasperate their children (Eph 6:4; NLT, “provoke”).

Overseers are also to be good caregivers of the family—that is, they should manage the family well. To “manage” is not to administrate but to provide assistance and guidance. Paul says, “if a man cannot manage his own household, how can he take care of God’s church?” (3:5). To “take care of” is to provide for the need at hand. The Samaritan took the battered man to an inn where “he took care of” him (Luke 10:34). Paul was allowed to go ashore to visit with friends so they could “provide for” his needs” (Acts 27:3). James Murdock’s translation (1852) reads, “if he knoweth not how to guide his own house well, how can he guide the church of God.” Elsewhere, prostēnai is grouped with the spiritual gifts of giving generously and showing kindness (Rom 12:8), and a related noun is used of patronage and protection (Rom 16:1-2). It is common to construe the overseer’s role as an authoritarian and hierarchical one. But there is a world of difference between the parent who cares well for his family and the one who merely manages his household.

Additionally, an overseer is supposed to treat his children with respect. Greek syntax suggests that respect is descriptive of the overseer’s behavior toward his children and not the child’s (see note on 3:4). In this case, the sense would be in line with the term’s usage elsewhere and translated “with dignity.” It refers to the “how” of parenting. The overseer needs to be someone who not only leads his household well but does it with dignity. The overseer is not to be someone who is prone to fly off the handle, explode in anger, or be heavy-handed. Paul hints of the latter in Ephesians 6:4, when he warns fathers, “Do not provoke your children to anger by the way you treat them. Rather, bring them up with the discipline and instruction that comes from the Lord.” Dignified treatment is also required of male and female deacons (3:8, 11), the elderly (Titus 2:2), pastors (Titus 2:7), and the community of believers as a whole (2:2).

Paul also expects that children of overseers be submissive (NLT, “obey”). Rather than a forced action on the part of someone in a subordinate position, the nuance is more that of a voluntary waiving of self-interest for the common good. Paul’s reference to submissive behavior recalls his instructions to children at Ephesus and in the Lycus Valley churches: “Honor your father and mother.” This is the first of the Ten Commandments that ends with a promise: “Things will go well for you, and you will have a long life on the earth” (Eph 6:2-3). It is significant that the Old Testament commandment has “honor” rather than “obey.” There is a vast difference between merely obeying someone and honoring them. Obedience is something required; honor is something earned through fair and evenhanded treatment of others.

Further, an overseer must “enjoy having guests” in the home (3:2). Hospitality is recognized as a gift of the Spirit in both the Pauline (Rom 12:12-13) and Petrine (1 Pet 4:9) churches. From its beginning, the church cultivated hospitality, thereby distinguishing it from the rugged individualism and popular stoic philosophy of the surrounding culture. The shortage of housing for travelers (which Mary and Joseph experienced firsthand) and the familiarity attached to communal meals made the Christian practice a noticeable one. Hospitality surfaces in the list of qualifications for overseers in the 10-year-old Ephesian church (3:2) and in the newly planted Cretan church (Titus 1:8). It lends support to the theory that the first- century overseers were those who opened up their house as a meeting place for the local church (e.g., Rom 16:5; Col 4:15; 1 Cor 16:19; Phlm 1:1-2; see Giles 1991:41).

Finally, an overseer must be “apt to teach” (3:2). Aptitude is different from gifting. Paul is not saying that one must possess a teaching gift to be an overseer (Rom 12:7). It is competency that is in view—able to teach. The need for leaders to be competent teachers makes distinct sense in the context of false teaching, especially because “they [false teachers] are turning whole families away from the truth by their false teaching” (Titus 1:11). The ability to refute false teaching would be an urgent need given the current inroads made at Ephesus. The call is to “teach these truths to other trustworthy people who will be able to teach [NLT, ‘pass them on to’] others” (2 Tim 2:2). Paul’s concern for the teaching of sound doctrine and holding to the apostolic tradition appears as well in qualifications for deacons (“committed to the mystery of the faith now revealed,” 3:9), pastors (2 Tim 2:2), and future leaders (2 Tim 2:24). The words “teach,” “teaching,” and “teacher” appear 16 times in the Pastorals. The emphasis is quite practical. The concern for teaching sound doctrine is with a view to “show[ing] those who oppose it where they are wrong” (Titus 1:9).

Christian Lifestyle. The vast majority of qualifications for overseers pertain to their Christian lifestyle. Overseers “must exercise self-control, live wisely, and have a good reputation” (3:2). They must not “love money,” be “violent,” be “quarrelsome,” or be a “heavy drinker” (3:3; lit., “addicted to wine”). To “exercise self-control” can also be translated as “be clearheaded” (3:2, 11; Titus 2:2). The Greek term referred to someone who could be counted on to be “sober” and “temperate.” A clear head is closely linked in Paul’s list with the need to “live wisely” and “have a good reputation.” To “live wisely” (3:2; Titus 1:8; 2:2; 2:5) has to do with allowing one’s mind to guide one’s body. It is not to be controlled by one’s desires, lusts, and passions. The disciplined mind is able to curb desires and control lustful thoughts and passions. To “have a good reputation” is to behave in accordance with what society deems as upstanding and respectable conduct for its citizens (2:9).

In order to remain clearheaded, live wisely, and remain upstanding, the overseer must not be given to excesses such as drunkenness, brawling, or greed. Paul did not prohibit drinking the wine of that day. Indeed, he told Timothy that a little wine on a regular basis can promote health—“drink a little wine for the sake of your stomach” (5:23). One can assume from this that wine was used for medicinal purposes—the least of which was to kill the bacteria in the water supply. Paul’s concern was not with drinking “a little” but in excess—“not addicted to wine.” The same case holds true for the overseer of an established church (3:3) and of a newly planted church (Titus 1:7). A habit of getting drunk is coupled by Paul with disreputable public behavior—bullying (NLT, “violent”) and fighting (NLT, “quarrelsome”). The Greek word translated “violent” refers to a person who is overly pugnacious—a bully. “Quarrelsome” is related to a word rendered elsewhere in the NLT as “battles” or “fights” (2 Cor 7:5; 2 Tim 2:23; Titus 3:9; Jas 4:1). Someone who is easily disgruntled and prone to angry outbursts is not a good candidate for church leadership. Paul added that the overseer should “not love money” (3:3). Greed is what motivated the false teachers (6:5). Paul calls the love of money “the root of all kinds of evil” (6:10; see commentary).

Some qualifications such as not brawling pertain more readily to men than to women. Others apply more readily to women. Respectability (2:9; NLT, “modest”) was a requirement of women who led in prayer (see commentary on 2:8-10), “hospitable” was a condition for widowed leaders (5:10), and “good household management” was the job of the woman in Greco-Roman culture (5:14). In fact, the term used for the leadership role of the woman in the home is oikodespotein—“to be the household master” (5:14). Still other qualifications apply to both genders. Leaders (regardless of gender) must be a faithful spouse (3:2, 12; 5:9). They must both be clearheaded (3:2, 11; NLT, “exercise self-control”). Children are called to submit themselves equally to fathers and mothers (Eph 6:1; Col 3:20). Drunkenness is a charge that appears to have been leveled at both women and men in the Corinthian congregation (1 Cor 11:20-22). To be above reproach requires that every believer be a person of moderation, self-controlled, spoken well of, and not loving money (e.g., 5:7, 10; Titus 2:5, 12; 3:2).