In 1 Timothy chapter 3, Paul outlines the “qualifications” for those to be considered as elders (bishops). Two of those under consideration in this article are “good behavior” (v. 2) and “good testimony” (v. 7). Both criteria are heavily dependent upon how others perceive the man, and each are related to visible conduct, so it is appropriate to consider them together.

Good Behavior

“A bishop then must be blameless, the husband of one wife, temperate, soberminded, of good behavior, hospitable, able to teach…” (1 Timothy 3:2, NKJV).

The phrase “of good behavior” in verse 2 is all translated from one Greek word, kosmios ( Strong’s 2887) Kosmios itself is derived from the Greek word for “cosmos,” which refers to the beautiful, orderly nature of the universe and all of its parts. Our English word “cosmetics” is also related, since they can be used to enhance one’s beauty and provide highlights, accents, and such like. As some have noted, cosmetics generally fall into two categories—those that conceal and cover blemishes and imperfections, or those that reveal and enhance features

When discussing “good behavior” of potential elders, we are most interested in seeing things in their lives that are genuine and made obvious by their outward conduct and reputation in the eyes of those around them.

The same word (kosmios) is translated “modest” in 1 Timothy 2:9, regarding how women ought to “adorn themselves in modest apparel.” Strong’s definitions include terms like “well-arranged, seemly, modest” and “living with decorum, a well-ordered life.” Many scholars translate it simply as “orderly,” and they note that, whereas “sober” (the previous term in verse 2) refers to the inward man, “orderly” (kosmios) refers more to the outward man. Other words found in various translations and scholars’ notes are “dignified,” “respectable,” “reputation,” “decorous,” and “decent.” Some scholars also see in the word the implication that he is not boastful. Certainly, that would not be a desirable trait for a church leader. Humility is valuable in leadership roles of any kind. Although the word under consideration here is a somewhat general and subjective term, the Greek usage seemed to be consistent with the idea of how other people view the man. Note just a few other interesting commentators:

“of good behaviour, composed and solid, and not light, vain, and frothy” (Matthew Henry)

“outward behavior, tone, look, gait, dress” (Jamieson, Fausset & Brown)

“a gentleman” (Albert Barnes)

“Here the word expresses the character of the presbyter in his outward behaviour, ‘modest’ but not ‘shy,’ ‘genial’ but not ‘noisy’—that of a Christian gentleman” (Cambridge Bible).

“The outward expression of self-restraint, in grave and measured bearing” (Philip Schaff)

The English word “behavior” can be found in other passages, such as Titus 2:3, but that is a completely different Greek word (Strong’s 2688: katastema). However, the meaning is remarkably similar: “demeanor, deportment, bearing.” The principle is true that both men and women in the church need to be concerned about their outward conduct, reputation, and influence.

Certainly, an elder must be modest in apparel, since all Christians must be modest (in the sense we usually use the word). But the meaning of kosmios in 1 Timothy 3:2 seems to refer to one’s reputation in the eyes of others (both inside and outside of the church). As Philip Schaff suggested, it may also imply self-control, because “order” implies planning and discipline. In fact, in Titus 1, where Paul again discusses the qualifications of elders, he specifically includes self-control (Tit. 1:8). When you consider the broader meaning of kosmios, as we have tried to do here, this should also provide a better understanding of the concept of biblical “modesty.” It is more than just adequate clothes to cover the body. Modesty is a behavior, a demeanor, and an attitude that displays your moral character and Christian values to those around you—both in the church and in the world. This criteria of “good behavior” relates well to another qualification mentioned a few verses later in verse seven when Paul says and elder, “…must have a good testimony among those who are outside.”

Good Testimony

Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil” (1 Tim. 3:7, NKJV).

“Good testimony” is from two separate Greek words, the first being kalos (Strong’s 2570), which carries the normal meaning of “good,” and then martyria (Strong’s 3141), often translated “witness, report, or testimony.” As you may have guessed, this word is closely related to the concept of a “martyr”—one who gives their life because of what they believe to be true. So, the “report” or “witness” under consideration is more than just people liking the man—it is a knowledgeable testimony of facts that the man has good and noble characteristics. He has a good reputation and those who know him speak well of him.

This passage also specifically mentions such testimony as coming from the “outside,” meaning those outside of the body of Christ (the church). Paul wants elders to be good citizens, good neighbors, good employees, or employers—men who will not solicit any outside criticism of the church. While we know that we are not “of the world” (1 Jn. 2:15-16), the Lord still wants us to shine as “lights” (Mt. 5:13-16) and live “peaceably with all men” (Rom. 12:18) in order to have the greatest possible influence. Other passages support this truth:

“Give no offense, either to the Jews or to the Greeks or to the church of God” (1 Cor. 10:32).

“…that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world” (Phil. 2:15).

“Walk in wisdom toward who are outside, redeeming the time” (Col. 4:5).

“…that you may walk properly toward those who are outside…” (1 Thess. 4:12).

What are Some Examples of Good Report and Testimony?

• “He is: fair, honest, consistent, compassionate, friendly, hardworking, patient, morally upright”—the list can go on and on. Consider the very qualities and qualifications mentioned in First Timothy 3 and Titus 1, and then see how many of those are often mentioned by one’s outside associates.
• “He is a good husband, father, grandfather”—how do others see the man in those roles? Is he respected by neighbors and coworkers for the way he treats his family? Or is he known to be harsh, inconsistent, and short-tempered? Is he a good provider? Or has he been prone to chase rainbows?
• “He is a good listener”—Communication is so vital to good leadership. The elder must be approachable and willing to listen. This trait will most certainly be evident to our circle of friends, our extended family, our neighbors, and our coworkers. If outside sources say a man is stubborn and unwilling to consider opposing viewpoints, that might be a red flag. Of course, the subject matter might be something that actually merits steadfastness (which might be misconstrued as stubbornness), but if this criticism came up frequently, it would be worthwhile to assess just how it might factor in when it comes to his spiritual leadership decisions and views.
• “He is benevolent” or “He is philanthropic”—the latter might depend more on the man’s wealth, of course, and wealth is not a criteria or qualification for the eldership (or leadership in general). But it speaks well of a man if he shares his blessings with others who are less fortunate. Other elder qualities might address this matter in more detail (cf. “not greedy,” “not covetous,” “hospitable”).

Reverse any of those above to see what a “bad” report/testimony is. Most of us would never want to be accused of being dishonest, unfair, or immoral. But how often do we consider if others see us as lazy, aloof, lacking empathy, or stubborn? Or perhaps we are viewed as neglecting our families because we spend too much time at the office? There are many ways that others can “testify” about our conduct, our priorities, and our principles.

If one aspires to be an elder, he needs to listen and consider what his community and his workplace say about him. For those younger and perhaps still years away from church leadership, consider also what your classmates may say about you. Your reputation now may very well interfere with your consideration later. It may also indicate the pattern and path you follow in your later years.

If the local congregation were to ordain a man that the community, his workplace, or even his extended non-Christian family considers to be unfit and a poor example of Christianity, how will that possibly help the church in its outreach? It will certainly not help but will only drive people away. I’m sure we’ve all heard stories of folks who said something like, “Well, if so-and-so goes to that church, I’m not interested in anything they have to say!” How much more so, if “so-and-so” is chosen to be a leader at that church?

“Lest he fall into reproach and the snare of the devil”

Paul explains why an elder must have a good testimony from those outside. This is yet another passage that suggests the ability to fall from grace. It is stated as a future possibility. Some scholars (Alford, Clarke, et. al.) take this phrase to mean “danger of relapse,” perhaps indicating that the man in question has some baggage before he comes into the office, and that may eventually catch up with him. While we want to assume the best in people, and we want to give a man who has made a great turnaround in his life every encouragement we can, this concern must still be considered heavily when choosing men to appoint as elders. It is best to find men who don’t have any shade of a questionable past—or at the very least, men who have long since renounced it and have built a good, solid reputation among those “outside” of Christ, one that eclipses any earlier indiscretions.

Satan wishes to ensnare all of us, but he can do even more damage to the church when he ensnares one who is supposed to be guiding and leading the flock. If a shepherd can be misled and deceived, Satan might gain the entire flock. In the broadest sense, this has happened the world over, countless times, for centuries. Religious leaders have been led astray, taking the flock with them. This accounts for much of the false teaching and confused denominationalism in our world today. But on the local level, it can happen to us at any congregation. Elders do not guarantee that such will not happen locally, but the plurality aspect surely helps to reduce the likelihood. The selection process should consider heavily the men chosen, which direction they will be inclined to go, and how much outside force and influence is trying to pull them away from Christ and His Word.

Note, too, that this “good report” qualification, like most of the elder qualifications, is also expected of the deacon, if we regard Acts 6:3 as a model for deacon consideration. There, the word translated “honest report” (KJV) is just the verb form of the Greek word found in 1 Timothy 3:7. The NKJV renders it “good reputation.” Many other translations render it “well respected” and “good report,” so it is clearly the same idea—and essential for the same reasons.

To Parents and Church Leaders

This concern for good reputation and the admonition to conduct oneself with dignity should be stressed to young men long before they approach qualifying for leadership roles. There is no good time to “sow wild oats,” and we should not even pretend to ignore or approve of that behavior in our young people. Instead, remind them of these words of Paul. Of course, these principles apply to every Christian, but our young men especially need to be reminded often of these truths. There are so many distractions and temptations that can derail young men, especially in our liberal American culture. As parents, we must work on our own example set before them, and we must also find ways to communicate more with our children. Communication is often one of our weaknesses as parents, but it is so essential to their well-being, especially their spiritual well-being.

More congregations need to devote teaching focused on the eldership, deaconship, and leadership principles in general. If your congregation is in the process of identifying men to serve as elders, be sure to weigh heavily the standing of those men in your community. Although rare, a man may be highly esteemed within the church, yet scoffed at and perhaps even despised in the local community. Paul urges us to consider the outsider’s opinion of the candidate. That may even include contacting and visiting with neighbors, coworkers, family members outside of the church, and so forth.

To the Young Christian Man

Your youth and the decisions you make now may have a profound impact on the church’s future. If you make good, wise decisions regarding the company you keep, the demeanor you exhibit around your friends, and the principles that guide your conduct, you may be called upon one day to help lead the church. Study and meditate often on the characteristics and qualifications that Paul outlines in First Timothy chapter 3 and Titus chapter 1. If some of those seem challenging or in conflict with your present manner, focus on the changes that you need to make. As mentioned earlier, consider what other classmates or coworkers think about you. We’re not suggesting that you try to please them, but we are just reminding you that they need to see your good works, your good moral character, and your good heart.

That said, if it’s too late and you already have a regrettable past, consider ways to gain and build trust, honor, fairness, kindness, compassion, and such like within the circles you once ran. Let those people from your past know that you are different today. Even worldly people (most, at least) appreciate good, moral, ethical behavior. Where possible, seek to restore and make right any wrong you committed in your community and circle of friends. It may be necessary to completely separate yourself from some friends (cf. 1 Cor. 15:33), but there still may be ways for you to correct a mistake you made. At the very least, make sure those past friends and associates know that you no longer act that way—and it’s also a good time to encourage them to make a similar change!

To every Christian Man, Woman, Boy, or Girl

These qualifications, like many, are equally applicable to every Christian. We all have a certain circle of influence within which we live. It is often noted that you might be the only (or the best) chance that someone will ever have of learning about Jesus, so guard your reputation and be a “good” person in whatever role you may be. When possible, live peaceably with the ones around you in the world. If you exhibit good behavior and have a good reputation in the eyes of others, you are helping our young men do the same, which prepares them for the eldership. Remind them of the need and warn them if you see them jeopardizing that reputation.

One last thought—the elder qualifications mentioned in First Timothy 3 are varied, and they are largely dependent upon our relationships with others, both inside and outside the church. Note that Paul begins with “blameless,” a word that suggests that others cannot accuse us of any wrong-doing. Paul ends the discussion with “good testimony,” which suggests that others can testify to our right-doing! The former is a condemnation against the man, while the latter is a commendation for him.

Article by: Dale Wellman | dale.wellman@gmail.com