TRV
Translation
King James Version
¶ This is a true saying, If a man desire the office of a bishop, he desireth a good work.
Complete Jewish Bible
Here is a statement you can trust: anyone aspiring to be a congregation leader is seeking worthwhile work.
Berean Standard Bible
This is a trustworthy saying: If anyone aspires to be an overseer, he desires a noble task.
American Standard Version
Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work.
World English Bible Messianic
This is a faithful saying: if a man seeks the office of an overseer, he desires a good work.
Geneva Bible (1599)
This is a true saying, If any man desire the office of a Bishop, he desireth a worthie worke.
Young's Literal Translation
Stedfast is the word: If any one the oversight doth long for, a right work he desireth;
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In the KJVVerse 29,733 of 31,102
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Commentary on 1 Timothy 3 verses 1–7
1 ¶ This is a true saying, If a man desire the office of a bishop, he desireth a good work.
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
4 One that ruleth well his own house, having his children in subjection with all gravity;
5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)
6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.
The two epistles to Timothy, and that to Titus, contain a scripture-plan of church-government, or a direction to ministers. Timothy, we suppose, was an evangelist who was left at Ephesus, to take care of those whom the Holy Ghost had made bishops there, that is, the presbyters, as appears by Act 20:28, where the care of the church was committed to the presbyters, and they were called bishops. It seems they were very loth to part with Paul, especially because he told them they should see his face no more (Act 20:38); for their church was but newly planted, they were afraid of undertaking the care of it, and therefore Paul left Timothy with them to set them in order. And here we have the character of a gospel minister, whose office it is, as a bishop, to preside in a particular congregation of Christians: If a man desires the office of a bishop, he desires a good work, Ti1 3:1. Observe,
I. The ministry is a work. However the office of a bishop may be now thought a good preferment, then it was thought a good work. 1. The office of a scripture-bishop is an office of divine appointment, and not of human invention. The ministry is not a creature of the state, and it is a pity that the minister should be at any time the tool of the state. The office of the ministry was in the church before the magistrate countenanced Christianity, for this office is one of the great gifts Christ has bestowed on the church, Eph 4:8-11. 2. This office of a Christian bishop is a work, which requires diligence and application: the apostle represents it under the notion and character of a work; not of great honour and advantage, for ministers should always look more to their work than to the honour and advantage of their office. 3. It is a good work, a work of the greatest importance, and designed for the greatest good: the ministry is conversant about no lower concerns than the life and happiness of immortal souls; it is a good work, because designed to illustrate the divine perfections in bringing many sons to glory; the ministry is appointed to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God, etc., Act 26:18. 4. There ought to be an earnest desire of the office in those who would be put into it; if a man desire, he should earnestly desire it for the prospect he has of bringing greater glory to God, and of doing the greatest good to the souls of men by this means. This is the question proposed to those who offer themselves to the ministry of the church of England: "Do you think you are moved by the Holy Ghost to take upon you this office?"
II. In order to the discharge of this office, the doing of this work, the workman must be qualified. 1. A minister must be blameless, he must not lie under any scandal; he must give as little occasion for blame as can be, because this would be a prejudice to his ministry and would reflect reproach upon his office. 2. He must be the husband of one wife; not having given a bill of divorce to one, and then taken another, or not having many wives at once, as at that time was too common both among Jews and Gentiles, especially among the Gentiles. 3. He must be vigilant and watchful against Satan, that subtle enemy; he must watch over himself, and the souls of those who are committed to his charge, of whom having taken the oversight, he must improve all opportunities of doing them good. A minister ought to be vigilant, because our adversary the devil goes about like a roaring lion, seeking whom he may devour, Pe1 5:8. 4. He must be sober, temperate, moderate in all his actions, and in the use of all creature-comforts. Sobriety and watchfulness are often in scripture put together, because they mutually befriend one another: Be sober, be vigilant. 5. He must be of good behaviour, composed and solid, and not light, vain, and frothy. 6. He must be given to hospitality, open-handed to strangers, and ready to entertain them according to his ability, as one who does not set his heart upon the wealth of the world and who is a true lover of his brethren. 7. Apt to teach. Therefore this is a preaching bishop whom Paul describes, one who is both able and willing to communicate to others the knowledge which God has given him, one who is fit to teach and ready to take all opportunities of giving instructions, who is himself well instructed in the things of the kingdom of heaven, and is communicative of what he knows to others. 8. No drunkard: Not given to wine. The priests were not to drink wine when they went in to minister (Lev 10:8, Lev 10:9), lest they should drink and pervert the law. 9. No striker; one who is not quarrelsome, nor apt to use violence to any, but does every thing with mildness, love, and gentleness. The servant of the Lord must not strive, but be gentle towards all, etc., Ti2 2:24. 10. One who is not greedy of filthy lucre, who does not make his ministry to truckle to any secular design or interest, who uses no mean, base, sordid ways of getting money, who is dead to the wealth of this world, lives above it, and makes it appear he is so. 11. He must be patient, and not a brawler, of a mild disposition. Christ, the great Shepherd and Bishop of souls, is so. Not apt to be angry or quarrelsome; as not a striker with his hands, so not a brawler with his tongue; for how shall men teach others to govern their tongues who do not make conscience of keeping them under good government themselves? 12. Not covetous. Covetousness is bad in any, but it is worst in a minister, whose calling leads him to converse so much with another world. 13. He must be one who keeps his family in good order: That rules well his own house, that he may set a good example to other masters of families to do so too, and that he may thereby give a proof of his ability to take care of the church of God: For, if a man know not how to rule his own house, how shall he take care of the church of God. Observe, The families of ministers ought to be examples of good to all others families. Ministers must have their children in subjection; then it is the duty of ministers' children to submit to the instructions that are given them. - With all gravity. The best way to keep inferiors in subjection, is to be grave with them. Not having his children in subjection with all austerity, but with all gravity. 14. He must not be a novice, not one newly brought to the Christian religion, or not one who is but meanly instructed in it, who knows no more of religion than the surface of it, for such a one is apt to be lifted up with pride: the more ignorant men are the more proud they are: Lest, being lifted up with pride, he fall into the condemnation of the devil. The devils fell through pride, which is a good reason why we should take heed of pride, because it is a sin that turned angels into devils. 15. He must be of good reputation among his neighbours, and under no reproach from former conversation; for the devil will make use of that to ensnare others, and work in them an aversion to the doctrine of Christ preached by those who have not had a good report.
III. Upon the whole, having briefly gone through the qualifications of a gospel-bishop, we may infer, 1. What great reason we have to cry out, as Paul does, Who is sufficient for these things? Co2 2:16. Hic labor, hoc opus - This is a work indeed. What piety, what prudence, what zeal, what courage, what faithfulness, what watchfulness over ourselves, our lusts, appetites, and passions, and over those under our charge; I say, what holy watchfulness is necessary in this work! 2. Have not the best qualified and the most faithful and conscientious ministers just reason to complain against themselves, that so much is requisite by way of qualification, and so much work is necessary to be done? And, alas! how far short do the best come of what they should be and what they should do! 3. Yet let those bless God, and be thankful, whom the Lord has enabled, and counted faithful, putting them into the ministry: if God is pleased to make any in some degree able and faithful, let him have the praise and glory of it. 4. For the encouragement of all faithful ministers, we have Christ's gracious word of promise, Lo, I am with you always, even unto the end of the world, Mat 28:20. And, if he be with us, he will fit us for our work in some measure, will carry us through the difficulties of it with comfort, graciously pardon our imperfections, and reward our faithfulness with a crown of glory that fadeth not away, Pe1 5:4.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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DidacheAD 100
The Didache, Chapter 15
Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers.
TertullianAD 220
On Exhortation to Chastity
Thence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage; which rule is so rigidly observed, that I remember some removed from their office for digamy.
TertullianAD 220
A Treatise on the Soul
To ourselves even does the apostle allow the concupiscible quality. "If any man," says he, "desireth the office of a bishop, he desireth a good work." Now, by saying "a good work," he shows us that the desire is a reasonable one.
TertullianAD 220
On Monogamy
Come, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops. Refuse to be "irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught; "nay, indeed, (be) "given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children's discipline,"-no, nor "courting good renown even from strangers.
John ChrysostomAD 407
Homily on 1 Timothy 10
As now proceeding to discourse of the Episcopal office, he sets out with showing what sort of a person a Bishop ought to be. And here he does not do it as in the course of his exhortation to Timothy, but addresses all, and instructs others through him. And what says he? "If a man desire the office of a Bishop," I do not blame him, for it is a work of protection. If any one has this desire, so that he does not covet the dominion and authority, but wishes to protect the Church, I blame him not. "For he desireth a good work." Even Moses desired the office, though not the power, and his desire exposed him to that taunt, "Who made thee a ruler and a judge over us?" If any one, then, desire it in this way, let him desire it. For the Episcopate is so called from having the oversight of all.
John ChrysostomAD 407
ON THE PRIESTHOOD 3.10-11
The first of all qualities that a priest or bishop ought to possess is that he must purify his soul entirely of ambition for the office.… The right course, I think, is to have so reverent an estimation of the office as to avoid its responsibility from the start.… But if anyone should cling to a position for which he is not fit, he deprives himself of all pardon and provokes God’s anger the more by adding a second and more serious offense.… It is indeed a terrible temptation to covet this honor. And in saying this, I do not contradict St. Paul but entirely agree with what he says. What are his words? “If a man seeks the office of a bishop, he desires a good work.” What is terrible is to desire the absolute authority and power of the bishop but not the work itself.
John ChrysostomAD 407
Homily on 1 Timothy 9
"This is a faithful saying."
This relates to the present subject, not to what follows, respecting the office of a Bishop. For as it was doubted, he affirms it to be a true saying, that fathers may be benefited by the virtue of their children, and mothers also, when they have brought them up well. But what if she be herself addicted to wickedness and vice? Will she then be benefited by the bringing up of children? Is it not probable that she will bring them up to be like herself? It is not therefore of any woman, but of the virtuous woman, that it is said she shall receive a great recompense for this also.
JeromeAD 420
LETTERS 14.8
Should the entreaties of your brethren induce you to take orders, I shall rejoice that you are lifted up and fear lest you may be cast down. You will say, “if a man desire the office of a bishop, he desires a good work.” I know that; but you should add what follows: such a one “must be blameless, the husband of one wife, sober, chaste, prudent, well-prepared, given to hospitality, apt to teach, not given to wine, no striker but patient.” … Woe to the man who goes in to the supper without a wedding garment.
Augustine of HippoAD 430
City of God 19.19
Consider these three temperaments: the contemplative, the active, the contemplative-active. A man can live the life of faith in any of these three and get to heaven. What is not indifferent is that he love truth and do what charity demands. No man must be so committed to contemplation as, in his contemplation, to give no thought to his neighbor’s needs, nor so absorbed in action as to dispense with the contemplation of God. The attraction of leisure ought not to be empty-headed inactivity but in the quest or discovery of truth, both for his own progress and for the purpose of sharing ungrudgingly with others. Nor should the man of action love worldly position or power, for all is vanity under the sun, but only what can be properly and usefully accomplished by means of such position and power … of contributing to the eternal salvation of those committed to one’s care. Thus, as St. Paul wrote, “If any one aspires to the office of bishop, he desires good work.” He wanted to make clear that the office of bishop, episcopatus, implies work rather than dignity.
Augustine of HippoAD 430
LETTERS 173.1.2
But you think that this should not have happened to you because you believe that no one should be forced to do good. See what the apostle said, “If a man desire the office of a bishop, he desires a good work,” yet how many are forced against their will to undertake the episcopacy. Some are dragged in, locked up and kept under guard, suffering all this unwillingly until there arises in them a will to undertake this good work.
Augustine of HippoAD 430
SERMONS 340A.6
“I want to be a bishop; oh, if only I were a bishop!” Would that you were! Are you seeking the name or the real thing? If it’s the real thing you’re seeking, you are setting your heart on a good work. If it’s the name you’re seeking, you can have it even with a bad work but with a worse punishment. So what shall we say? Are there bad bishops? Perish the thought, there aren’t any; yes, I have the nerve, the gall to say there are no bad bishops; because if they are bad, they aren’t bishops. You are calling me back again to the name and saying, “He is a bishop, because he is seated on the bishop’s throne.” And a straw scarecrow is guarding the vineyard.
Caesarius of ArlesAD 542
SERMONS 230.1
The office of a bishop is a good work, dearest brethren, as the blessed apostle says, “Whoever wants to be a bishop aspires to a noble task.” Now when “task” is heard, labor is understood. Therefore whoever desires the office of bishop with this understanding wants it without the arrogance of ambition. To express this more clearly, if a man wants not so much to be in authority over the people of God as to help them, he aspires to be a bishop in the true spirit.
OecumeniusAD 990
COMMENTARY ON 1 TIMOTHY
If anyone aspires to the office of bishop, he desires a noble task.
Writing to Timothy, Paul shows in general what kind of person a bishop must be. "he desires a noble task." He says, "I do not accuse him." An honest man is needed, certainly for service and leadership; provided that he desires it for helping many, and not for glory. For a bishop is said to be one who oversees all. Even Moses desired it, but not for glory, rather for the benefit of many.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
This section introduces a pivotal section within Paul's pastoral instructions to Timothy, laying the foundational principle for church leadership. This verse declares a universally accepted truth: that aspiring to the office of an overseer is a desire for a noble and demanding work. It sets the stage for the subsequent detailed qualifications, underscoring the high calling and significant responsibility inherent in spiritual leadership within the nascent Christian community.
CONTEXT
Literary Context: The Epistle to 1 Timothy is a pastoral letter from the Apostle Paul to his trusted associate, Timothy, whom he had left in Ephesus to address doctrinal and practical issues within the church. Prior to chapter 3, Paul has discussed matters of prayer and worship in chapter 2, including instructions for men and women in the assembly. 1 Timothy 3:1 marks a significant transition, shifting the focus from general church conduct to the specific qualifications and character required for those who would hold positions of authority and spiritual oversight. This verse serves as an introductory thesis statement for the rigorous standards that follow for both overseers and deacons, emphasizing the gravity and honor of such roles.
Historical & Cultural Context: Timothy was ministering in Ephesus, a prominent city in the Roman province of Asia, known for its diverse religious practices, including the widespread worship of Artemis. The early Christian church in Ephesus, like many others, was grappling with internal challenges such as false teaching (as seen in 1 Timothy 1:3-7) and the need for established order and sound doctrine. In the Greco-Roman world, leadership often conveyed status and power. Paul's instructions, therefore, were counter-cultural, redefining leadership within the church not as a position of worldly prestige but as one of humble, diligent service. The terms "bishop" (Greek: episkopos) and "elder" (Greek: presbuteros) were often used interchangeably in the early church (Acts 20:17 with Acts 20:28), referring to the same office of spiritual oversight and pastoral care, distinct from the later hierarchical structures.
Key Themes: 1 Timothy 3:1 introduces several foundational themes pertinent to church leadership. Firstly, it highlights the Legitimacy of Desire for Ministry, affirming that a genuine, Spirit-prompted desire to serve in leadership is a valid and even commendable starting point. This desire should stem from a heart devoted to God and His people, not from worldly ambition or a craving for power, which Paul implicitly warns against by emphasizing the nature of the work. Secondly, the verse underscores The Office as a "Good Work". The Greek phrase kalon ergon signifies something noble, honorable, inherently beautiful, and beneficial. It redefines leadership as demanding service, diligent effort, and a commitment to building up the body of Christ, rather than a position of privilege or ease. This theme contrasts sharply with secular notions of authority. Thirdly, by dedicating an entire section to these qualifications, Paul emphasizes the Vital Importance of Godly Leadership for the health, stability, and spiritual integrity of the church. The character and competence of its leaders directly impact the congregation's ability to withstand false teaching and grow in faith, echoing the need for discernment in leadership as seen in Titus 1:5-9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in 1 Timothy 3:1 to convey his message with clarity and emphasis. The phrase "a true saying" (or "faithful saying," pistos ho logos) functions as a Formulaic Introduction, lending immediate Apostolic Authority and weight to the statement that follows. It signals that the principle about to be articulated is not a new or debatable idea, but an established, trustworthy truth within the Christian faith. The very structure of the conditional "If a man desire... he desireth..." uses Parallelism to draw a direct and undeniable connection between the aspiration and the nature of the role. Furthermore, the description of the office as a "good work" serves as a powerful Euphemism or Understatement, as the subsequent verses reveal the demanding and rigorous nature of this "good work." This phrase also functions as a Metaphor, portraying the spiritual leadership role not as a status, but as an active, laborious, and morally excellent endeavor. The overall tone is Didactic, instructing Timothy and, by extension, the church, on fundamental principles of leadership.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Timothy 3:1 establishes a profound theological truth: that a divinely-inspired desire for spiritual leadership is not only permissible but commendable, precisely because the nature of this leadership is fundamentally a "good work." This concept challenges worldly notions of authority, reframing ministry as sacrificial service rather than a pursuit of power or personal gain. It underscores the intrinsic value and nobility of laboring for the Kingdom of God, particularly in the demanding role of overseeing God's people. This verse sets the stage for the rigorous character qualifications that follow, implying that such a "good work" requires individuals of impeccable integrity and spiritual maturity, whose internal desire aligns with God's external standards for leadership.
REFLECTION AND APPLICATION
1 Timothy 3:1 offers timeless guidance for both individuals considering ministry and churches seeking to appoint leaders. For those who feel a stirring within their hearts towards spiritual leadership, this verse affirms that such a desire, when pure and God-honoring, is a legitimate and even necessary prerequisite. However, it immediately qualifies this desire by defining the role as a "good work"—a demanding, sacrificial, and often difficult endeavor, not a path to ease or recognition. This calls for profound self-examination: Is my desire rooted in a genuine love for Christ and His church, a willingness to serve, or is it driven by ambition, ego, or a misunderstanding of the work involved? For the church, this verse highlights the importance of discerning not just external qualifications, but also the internal motivation of potential leaders. It reminds us that appointing leaders is about identifying those willing to undertake a "good work" for the sake of the gospel and the flock, recognizing the immense spiritual weight and honor associated with such service. We are called to pray for, support, and hold accountable those who serve, understanding the high calling they have embraced.
Questions for Reflection
FAQ
What does "a true saying" mean in this context?
Answer: The phrase "a true saying" (Greek: pistos ho logos) is a Pauline idiom, used five times in the Pastoral Epistles (1 Timothy 1:15, 1 Timothy 3:1, 1 Timothy 4:9, 2 Timothy 2:11, Titus 3:8). It serves to introduce a statement that is universally accepted, trustworthy, and foundational to Christian belief or practice. In 1 Timothy 3:1, it emphasizes the absolute reliability and importance of the principle concerning the desire for the office of an overseer and its nature as a "good work."
Is the "office of a bishop" the same as a "pastor" or "elder" in today's church?
Answer: In the New Testament, the terms "bishop" (Greek: episkopos, meaning "overseer"), "elder" (Greek: presbuteros, meaning "older one"), and "pastor" (Greek: poimēn, meaning "shepherd") are often used interchangeably to describe the same office of spiritual leadership within the local church. For example, in Acts 20:17, Paul calls for the "elders" of the Ephesian church, and then in Acts 20:28, he charges them to "oversee" (episkopéō) the flock and to "shepherd" (poimainō) the church of God. While modern denominations may distinguish these roles hierarchically, the biblical context suggests they refer to the same function of spiritual oversight, teaching, and care for the congregation.
Why does Paul call the office of a bishop a "good work"?
Answer: Paul calls it a "good work" (Greek: kalon ergon) to emphasize its inherently noble, honorable, and beneficial nature, not in terms of worldly prestige, but in terms of its divine purpose and impact. The Greek word kalos signifies something beautiful, morally excellent, and intrinsically valuable. This phrase underscores that the role of an overseer is primarily one of diligent, sacrificial service and labor for the spiritual well-being of the church. It is a work that builds up the body of Christ, glorifies God, and requires significant effort, dedication, and integrity, as detailed in the subsequent qualifications in 1 Timothy 3:2-7.
CHRIST-CENTERED FULFILLMENT
1 Timothy 3:1 finds its ultimate fulfillment and paradigm in the person and work of Jesus Christ. He is the quintessential example of one who desired and perfectly executed a "good work." While the verse speaks of human aspiration to the office of a bishop, Christ is the Chief Shepherd, the Good Shepherd who laid down His life for His sheep. His entire earthly ministry was a "good work," characterized by humble service, sacrificial love, and unwavering dedication to the Father's will, culminating in His atoning death and resurrection. He did not desire a position of earthly power or prestige, but rather emptied Himself, taking the form of a servant (Philippians 2:5-8). Thus, any human desire for the "good work" of ministry must be patterned after Christ's own self-giving example, recognizing that true leadership in God's kingdom is always a reflection of His servanthood and His ultimate work of redemption. We are called to fix our eyes on Jesus, the author and perfecter of our faith, who endured the cross for the joy set before Him, demonstrating the highest form of "good work" for the glory of God and the salvation of humanity.