1 Timothy 3:2

Must. Gr. dei, “it is necessary,” that is, by very nature of the case. A Christian leader must exemplify the principles of his profession if he would convince others of the worthiness of his message. A stream flows no higher than its source, and a congregation will not usually rise higher than its leadership.

Blameless. Or, “irreproachable,” “not open to censure.” With respect to the following list of moral prerequisites the leader of a church should not be open to censure. He must prove his moral fitness.

One wife. This phrase has been variously explained as meaning that (1) all ministers should be married; (2) polygamy and concubinage are strictly forbidden to ministers; (3) a divorced person should not serve as a bishop, and (4) ministers are not to remarry if widowed.

Against the first explanation it is urged that there may be difficulty in harmonizing this with Paul’s statement encouraging men to live as he lived, that is, without a wife (see on 1 Cor. 7:7, 8). However, those who defend the first explanation point out that when Paul’s statements regarding marriage are viewed in their context, it was the “present distress” that led him to urge caution (see on 1 Cor. 7:26, 28). Paul does not belittle the divine order of the home, which God instituted in Eden. The companionship of husband and wife is one of His ordained means for the proper spiritual development of both, as Paul himself declares (see on Eph. 5:22-33; 1 Tim. 4:3; Heb. 13:4). Doubtless Paul includes this in his counsel regarding bishops because a married man would be more adequately prepared to understand many of the problems arising among the families of the church. Certainly Paul here condemns the mandatory celibacy of the clergy. That much is undebatably clear.

The second explanation may reflect part of Paul’s thinking, because he always condemned sexual promiscuity. In a day when polygamy was socially acceptable in the East and concubinage among the Greeks and Romans, Christians were to stand undefiled as an example of a better way of life. If church members should fail in this regard, there may be censure and forgiveness; but if a church leader fails to exemplify the highest moral standard, he thereby forfeits his position of leadership. Paul may be stressing the danger of appointing as bishop, or elder, any man who has an irregular moral record.

Those who favor the third explanation point out that, even as the Jews recognized the most trivial grounds for divorce (see on Matt. 5:32), some of the early Christians were excusing divorce for causes other than adultery (see on Matt. 19:8, 9). A bishop divorced for any reason would be handicapped as a spiritual leader.

Through the centuries considerable support has been given to the fourth explanation. Those inclining to it favor the translation “married only once.” Against this view it is urged that the Greek does not necessarily imply that a bishop cannot be married more than once, but merely says that he is to be “husband of one wife,” that is, that he may not have two or more wives at one time. It is also pointed out that nowhere in Scripture is remarriage after the death of a first spouse condemned, nor is it considered detrimental to spiritual leadership. Finally, those who oppose this view note that advocates of celibacy and other ascetic practices of an extreme nature are the strongest supporters of the view.

One fact is clear, the bishop is to have an untarnished record of marital fidelity, which would serve as a worthy pattern for his flock.

Vigilant. Gr. nephalios, “abstainer from wine,” “sober.” In classical usage nephaleos is used to describe a wineless meal or libation presented to a heathen god.

Sober. Gr. sophron, “prudent,” “sound-minded,” “self-controlled.” Such leaders are always needed in the church, to ward off fanaticism and to lead out in times of grave emergency.

Good behaviour. Gr. kosmios, “orderly” (see on ch. 2:9).

Given to hospitality. See on Rom. 12:13. The bishop should be noted for his unselfish consideration for Christian travelers.

Apt to teach. Gr. didaktikos, “skilled in teaching.” The minister of God must be both willing to be taught and also qualified to instruct others in the truths of God’s Word, following the example of the great Teacher.