Qualification for Pastor

What a Pastor Should Be (3:1–7)

1 Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. 2 Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach, 3 not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. 5 (If anyone does not know how to manage his own family, how can he take care of God’s church?) 6 He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. 7 He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.

The New International Version (Grand Rapids, MI: Zondervan, 2011), 1 Ti 3:1–7.

I. Call—v. 1. Desire to be a Christian worker, you have a good desire, if you stay humble.

3:1. According to Paul, any person who aspires to the office of pastor, who sets his heart on it, desires a noble task.

The office which involves guiding, leading, and serving the church has honor and goodness in itself. It is a position which God desires for the local church and which he finds honorable because the pastor guides in matters of the spirit. Because the office has honor, the person who desires to do the job, who literally “reaches out” after it, must be honorable.

In the days of the early church, a couple of things may have made the office of pastor seem less than desirable. First, the persecution of the church may have made being a pastor appear less than appealing. Also, the position may have fallen into disrepute due to false teachers and those who used the office for personal or financial advancement. Even so, Paul wanted to be clear that the position and function of pastoring was good and needful. It was not to be looked down upon, nor was it to be shunned.

The position described here, episkopos, is variously translated as “overseer” or “bishop.” Over time, these terms, particularly bishop, have come to be associated with ecclesiastical denominations. In Acts and other places this leadership position is called presbuteros, or “elder.” Today the term pastor is widely used, based on the model of shepherding and guiding given to us by the Great Shepherd, Jesus Christ. All these terms have come to represent those who are charged with overseeing the spiritual affairs of the church.

Scripture has listed the duties for this position in a number of places: to lead (Acts 20:28); equip (Eph. 4:12); rule (1 Tim. 3:4–5); teach (1 Tim. 3:2; 2 Tim. 2:15); shepherd (1 Pet. 5:1–4); and to set an example for others (1 Pet. 5:3). With these serious responsibilities, it is no wonder the qualifications were high.

II. Character—v. 2

3:2. For the person desiring or under consideration for the position of pastoral leadership, Paul listed character qualities which were evidenced by certain observable behaviors. These were manners which should characterize the pastor’s life.

First, he must be above reproach—blameless. Paul was not suggesting perfection, for no one could reach that. He did mean that this person should have no legitimate charge brought against him, either in a legal court or by other people. There should be no grounds for true accusation because this person deals with sin between himself and God and others.

The pastor must also be the husband of but one wife. Literally, he must be a “one-woman man.” This means that the pastor must be committed to the covenant of marriage; he must be faithful to his wife. This is loyal oneness.

Some interpreters believe this qualification means that the overseer could not be in a second marriage, whether by death of a spouse or after divorce. Churches have various policies related to the interpretation of this phrase as they systematize qualifications for ordination or the pastorate. Of this we can be sure—the pastorate requires a strong modeling of marriage and loyalty.

He must also be temperate, or balanced, not given to extremes. Temperate comes from a word meaning “sober,” or “calm in judgment.” It carries the idea of objective thinking and clear perspective. A temperate person is free from the influences of passion, lust, emotion, or personal gain.

All Christians are called to be self-controlled; this is an evidence of the Spirit’s life within. Here Paul required that leaders model this quality. A pastor is to be in control of himself, not given to anger, personal ambition, or passions. He is to be sensible and in charge of his life.

Peter told all Christians to be “self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Pet. 5:8). Without the power of God’s Spirit, the human spirit is left alone to navigate the forces of evil and personal weaknesses. By the Spirit whom God has placed in all believers, we are given the ability to live beyond these evil influences; we are enabled to have a self that is controlled not by fallen nature but by God’s kingdom goodness.

A pastor should also be respectable, his life well-ordered. He is to be harmonious within and without. His behavior should not be at odds with his inner spirit and soul.

The word hospitable means “open to strangers.” It reflects a vulnerability to others, a desire to care for guests and those in need. Hospitality was highly valued by the Mediterranean cultures where there were few inns and those which existed were often disreputable. But having fancy hotels and fast-food restaurants does not relieve any of us from this call to hospitality. All believers are instructed to practice hospitality (Rom. 12:13). Even if our guests do not require a bed or a meal, we should provide them with a warm and accepting atmosphere—a place of refuge. The pastor is no exception. He must lead in this area as an example to others.

The pastor must be able to teach. The functions of the pastor are often described as “pastor-teacher” because teaching has become such a central duty of the job. The pastor must be able to communicate God’s Word in a clear way. He must understand Christian doctrine and live it, guiding others in their pursuit of God and godliness.

3:3. This verse is about controls. There are four “nots” given in a row: not given to drunkenness, not violent … not quarrelsome, not a lover of money.

III. Consecreation—v. 3

The prohibition against drunkenness is a call for pastors not to “sit beside wine.” Drunkenness nullifies self-control, which all believers are expected to exhibit. The pastor is called to self-control in a special way. Leaders controlled by chemical substances of any sort cannot think clearly or lead with integrity.

Likewise, a violent person lacks self-control. Such a person is controlled by emotions that are rooted in selfishness and an attitude of judgment. Obviously, people with such a turbulent inner spirit would be unqualified to lead anywhere, but particularly in God’s church.

In contrast, the pastor is to be gentle in his dealings with people. The English word carries the idea of softness, even tenderness. But the Greek word portrays fairness, equity, and moderation. The pastor is not to be swayed by people of position; he is not to deal in favoritism. Instead, he must be just.

It follows that a pastor would not be quarrelsome. This instruction from Paul was not simply to squelch fights and arguments; it was intended to promote an inner spirit that would not even allow contentious behavior. A quarrelsome person is, like an angry individual, self-seeking and disrespectful of others. Such a person considers only himself, never the opinions of others.

The pastor, according to Paul, is also not to be a lover of money. Such a person will have a detachment from wealth and its distractions. He will be an example of generosity and faithful dependence on God. His goals and decisions will not be influenced by paychecks and benefits. Instead, a pastor has only one devotion, one treasure—God himself: “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money” (Matt. 6:24).

IV. Control—vv. 4–5

3:4–5. Since the pastor deals with people, the test of his leadership and management capabilities is noted by observing his home: He must manage his own family well and see that his children obey him with proper respect. If you cannot exercise leadership at home, you should not attempt to lead the family of God. If the husband does not lead spiritually and with vision in the close relationships of family, it is doubtful that he can lead the church in those same areas.

In John Bunyan’s Pilgrim’s Progress, Talkative is described as “a saint abroad, and a devil at home.” This can happen. Outside we play the part of church leader, but at home where we are most real, most vulnerable and unmasked, our true nature is exposed. Failure in the home indicates some serious troubles. These must be attended to before a person attempts to lead others.

Every home experiences tension from time to time, but the mood of the family should be obedience, love, honor, and respect. Titus 1:6 adds that the children must “believe and [not be] open to the charge of being wild or disobedient.” Eli, high priest in Israel when Samuel was in training, was judged with death because he “failed to restrain” his sons when he knew they were living a life of sin (1 Sam. 3:13). The pastor must be an example of management in this first priority—his own family.

Equally, the church must honor privacy in the personal life of its pastor and his family. No wife or children of a pastor should be placed in positions of undue pressure or tension just because they are the pastor’s family. This places unnecessary burdens upon the household.

Condemnation—vv. 6–7, Importance of a mature Christian.

3:6. Paul also taught that the pastor must not be a recent convert, or he may become conceited. The word translated “recent convert” is neophuton, meaning “newly planted.” It is the word from which we derive neophyte, one who is just beginning a new kind of life: a novice. This is not to suggest that time necessarily guarantees maturity. Many people who claim the name of Christ remain at the initial stages of faith for a lifetime. The writer to the Hebrews reprimanded his readers for their continuing immaturity (Heb. 5:11–14).

But those new to the faith cannot have the necessary spiritual maturity which church leadership requires. Though a recent convert may be adept in finances or business management, for church leadership there is a more fundamental requirement—the spiritual depth of the individual that can only develop persistently and faithfully over time.

Paul recognized that the new believer who had an undeveloped faith could easily become proud if thrust too quickly into church leadership. Such pride would cause him to fall under the same judgment as the devil.

There are a couple of ways to interpret Paul’s warning of judgment. It could refer to the conceit Satan exhibited when he tried to usurp God’s authority and power. He was judged by being banished from heaven and condemned for eternity. If the “I will” statements of Isaiah 14 do point to Satan, it is a striking example of the arrogance and dangers of pride as well as the judgment of God. Or Paul’s statement may point to pride as a means by which the devil gains leverage over the believer. It may be that pride, like anger, offers Satan a foothold in the life of a Christian, affording Satan the means to exploit the believer as well as damage the church. Pride is always competitive, uncooperative. For leaders in the church, this is contrary to unity, the harmony that should characterize the community of faith.

Pride and self-will are inherent in our fallen nature. They pose a constant danger. It takes spiritual development and grace to overcome these tendencies and temptations. Only the spiritually mature, seasoned by time and God’s grace, are equipped to face the challenges of spiritual leadership.

3:7. The pastor or church leader is an ambassador for the church and for Christ, so he is to have a good reputation with outsiders. Like Jesus, he is to increase in wisdom and “in favor with God and men” (Luke 2:52).

Sometimes the pastor or church leader becomes so involved in work and ministry within the walls of the church that “outsiders” do not even know him. This can create a reputation of sorts, one that can be interpreted as elitist or unconcerned. The point is that we always create a reputation for ourselves. Paul was concerned, as we should be, that our reputation is good. We should live so that our “daily life may win the respect of outsiders” (1 Thess. 4:12).

Paul’s concern with the opinions of unbelievers was not for the sake of popularity. His overriding passion was the evangelistic mandate to tell others of the saving grace of God. We damage this message when our lives do not exhibit the qualities of godliness. Paul did not want unnecessary hindrances and distractions placed in the way of others coming to Christ. A suspect reputation among church leaders gives the gospel message a bad reputation among unbelievers.

If the church is to be offensive to society, then it must be for the sake of the cross—not our hypocrisy, misuse of liberty, or bad behavior. Paul’s emphasis was not on trying to meld with society but on living pure, good lives against which no one can find fault (1 Pet. 3:13–17).

These seven verses describe the challenges for a person who wants to pastor a church. These are also the criteria for the church searching for a pastor. It is not enough to be a good speaker, an efficient manager, a charismatic personality. The pastor must demonstrate an ongoing spiritual development and a character of the highest quality.

Knute Larson, I & II Thessalonians, I & II Timothy, Titus, Philemon, vol. 9, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 182–186.