The problem
Over my past 26 years of ministry, I have become increasingly aware of a problem in the way complementarians teach about who should be allowed to preach. Let me be clear—I am a complementarian, and I believe that a faithful application of 1 Timothy 2:11–15 includes a prohibition against women authoritatively teaching (now referred to as preaching)1 to a mixed congregation. I also believe that women who have the gift of preaching should be encouraged, trained, and given appropriate contexts to exercise that gift. I want to affirm and train women in this area.
However, complementarians often speak about 1 Timothy 2:11–15 in isolation from 1 Timothy 3:1–7. Complementarians often say, “There is a prohibition for women to preach to a mixed congregation, but not for men.” That’s not accurate. I want to argue from 1 Timothy 3:1–7 that Paul has a bigger axe to grind. His main point is that only certain men should preach.2 Let’s examine the text to see why.
The text: 1 Timothy 3:1–7 (ESV)
1 The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. 2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, 3 not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own household well, with all dignity keeping his children submissive, 5 for if someone does not know how to manage his own household, how will he care for God’s church? 6 He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. 7 Moreover, he must be well thought of by outsiders so that he may not fall into disgrace, into a snare of the devil.
Context
The context of this passage is Paul’s instruction on how people are to conduct themselves in God’s household (1 Tim 3:15). The application of this passage is for God’s people in the local church, and especially in its public gatherings, where the main form of authoritative teaching is the preaching of God’s word. We see in 1 Timothy 2:1 that they are to offer petitions, prayers, intercessions, and thanksgivings for all people. Verse 4 states that God desires all people to be saved. Men are to pray without anger or disputing (2:8), and women are to dress modestly and be adorned with good deeds (2:9–10). Women are not permitted to teach or have authority over a man but are to learn (2:11–12), grounded in Paul’s creation argument (2:13–15).
Then, in chapter 3, Paul outlines qualifications for overseers (3:1–7) and deacons (3:8–13). Notably, only the overseer is required to be “able to teach” (3:2). The argument of this paper is that anyone who preaches in the public church setting must meet the criteria of an overseer. This includes students, itinerants, lay preachers, or church staff (ordained or lay) who preach to a mixed congregation.3 Paul is raising the bar—and we must not lower it. By failing to uphold this, we can easily appear inconsistent: especially if we rigidly enforce 1 Timothy 2:11–15 but only loosely apply 1 Timothy 3:1–7.
Sin and these qualifications
In pastoral conversations, I have heard it said that because of sin, we can’t hold to the criteria of 1 Timothy 3:1–7 for men who preach to a mixed congregation as tightly as some would prefer. After all, “Let the one without sin cast the first stone.” But Paul wrote these words with full awareness of original sin. He did not expect perfection; he knew they were not Jesus. Yet he gave this list of qualifications.
The “good” desire (1 Tim 3:1)
Notice how Paul begins this section: “If anyone aspires to the office of overseer, he desires a good work.” Interestingly, many translations render “good” as “noble,” but “good” is likely more accurate.4 Why is it a good desire?
There are two possibilities. First, given the leadership issues in Ephesus where Timothy was serving, Paul may be affirming that it is good for some men to desire this leadership role. If so, this might imply that any man who desires the office should be encouraged. However, while this may be true, I don’t believe it is Paul’s primary point.
More likely, Paul calls it a good desire because such a man will aim to live according to the qualifications required of an overseer. It is good because it reflects a serious commitment to holiness. Yarbrough puts it well: Paul is calling for “an enlistment in a duty that is always exacting and often thankless.”5 In other words, the desire is good if it is shaped by the sober recognition of the role’s demands. These men will, by God’s grace, through prayer, and with the help of the Holy Spirit, pursue godliness, endure hardship, and make themselves publicly accountable in ways that go beyond the expectations of most church members.
It is good because it is costly. It is a role that comes with significant scrutiny, inside and outside the home. Yarbrough rightly warns that it should not be seen as a career move, a path to self-fulfilment, or a means of gaining influence.6 That’s why, in 1 Timothy 5:22, Paul warns Timothy not to be hasty in laying on hands. Only certain men—those who are demonstrably qualified—should be appointed to this role. For such men, this is a good desire.
Only those men who commit to daily putting this into practice and sacrificially living this way should be able to preach in our local public meetings, in God’s church.
Essential criteria
We now turn to the specific criteria that Paul outlines for overseers. These qualifications should be met by anyone preaching in the local church. Importantly, the overseer is not simply to meet most of these criteria—he must fulfil all of them. This raises the bar for who should be allowed to preach. Only certain men, by the power of the Holy Spirit, will be able to meet these standards.
Let us examine each criterion in detail and consider its implications.
Above reproach (1 Tim 3:2)
This phrase acts as a heading for the entire list of qualifications.7 To be above reproach means to be blameless in conduct and character, especially within the church. This doesn’t imply sinlessness but rather a life of integrity and visible godliness. The final qualification, being well thought of by outsiders,8 bookends this standard. The church and the watching world must not see hypocrisy in the life of the preacher. If a man who preaches publicly falls into sin, the fallout can damage the faith of others. Therefore, only those who demonstrate consistent integrity should be allowed to preach. Sadly, we don’t need to go too far to see examples of those who have failed publicly in ministry. We need to be better at ensuring that we only allow certain men, who are above reproach, to be allowed to preach God’s word.
Husband of one wife (1 Tim 3:2)
This requirement affirms faithfulness in marriage. A preacher must be morally and sexually faithful to his wife. It excludes those engaged in ongoing unfaithfulness or polygamy.9 The debated question is whether this prohibits remarried divorcees. Interpretations vary, though it is possible that the text is suggesting that such a man may not meet this qualification.10 Importantly, this does not disqualify single men (Paul is not specifying that the man must be married, but that he must be faithful in marriage), but they must live above reproach in singleness, especially in dating and future marriage.
Sober-minded (1 Tim 3:2)
This speaks to mental clarity and spiritual seriousness. A sober-minded preacher is stable, wise, and focused on the responsibilities of ministry. He does not get distracted by personal ambition and give himself to competing ministry opportunities at the expense of the people in his ministry. Yarbrough says: “the candidate should regard his calling and duties with sobriety rather than flippancy and should demonstrate self-control rather than impulsiveness, lack of concentration, or distracted behaviour”.11 Only men who are grounded, humble, and prioritise the spiritual well-being of their congregation should preach.
Self-controlled (1 Tim 3:2)
Self-control includes emotional, relational, and spiritual restraint. A preacher should not be prone to outbursts, bullying, or using the pulpit to dominate others. This includes refraining from so-called “righteous anger,” which is often a cover for sin. Multiple times in the New Testament, we are commanded not to have anger as part of our lives, places like 2 Corinthians 12:20, Galatians 5:20, Ephesians 4:26,31 and James 1:19. A man who cannot control his temper or tongue must not teach the Word publicly. Such behaviour disqualifies him from being a model of Christlike leadership. Coulton helpfully identifies that “a preacher requires particular attention to and prayer for humility if we are to balance the authority we exercise in teaching with our need for accountability to the fellowship of God’s people.”12
Respectable (1 Tim 3:2)
To be respectable is to live consistently and with honour. The man who preaches should be the same person at home, at church, and in public. If people do not respect him, they are unlikely to listen to his preaching. Respectability means more than charisma or likability—it includes maturity, humility, and responsibility. Only certain men will attain this high bar, and for the sake of the gospel, not allow other men to preach who do not. This church plays a great role in identifying those who are respectable enough to preach. Lloyd Jones says, “Before you can be quite sure that a man is called to be a preacher, his personal call must be confirmed by the church, it must be attested by the church.”13 A man who is not seen as respectable in the church should not be allowed to preach.
Hospitable (1 Tim 3:2)
A preacher must open his home and life to others. While in the early church, to be hospitable was more aimed at the traveller, today, hospitality demonstrates authenticity and availability. It is not merely a gift but a requirement. If a preacher is unwilling to share meals, relationships, and even parts of his private life with the church, he is not modelling biblical leadership. Hospitality exposes a person’s character and family life, and it is only those with nothing to hide who can do this joyfully. People want to know if you are authentic, and not everyone is open to having their houses open to people in this way. This is why only certain men should be considered to preach: those who are happy to open their lives to this scrutiny.
Able to teach (1 Tim 3:2)
Teaching ability means more than delivering a talk; it includes the faithful and engaging communication of the gospel.14 Not all who go to theological college are able to teach. Some improve over time; others do not. This standard must be upheld. If God has not gifted a man to teach, he should serve in other ways. Jason Allen concludes: “Preparation, practice, and godly mentorship can mature the preacher. Seminaries can grant a degree, and churches can hire a pastor. But only God can make a preacher. Do not pursue the ministry if God has not gifted you to teach”.15 This is where honest feedback can help. Of course, this does not discount a young preacher learning how to preach, who is given opportunities. However, there will come a point when the truth needs to be spoken to them in love.
Not a drunkard (1 Tim 3:3)
A preacher must not be addicted to alcohol or any substance. Enjoying alcohol in moderation is not the issue; addiction, dependency, and lack of control are. Addiction shifts one’s loyalty away from God. If alcohol or drugs master a man, he must not lead God’s people. Only men who demonstrate restraint and godly priorities should be trusted to preach. John MacArthur captures this when he says, “If a man cannot control his life when he is alone, he does not belong in the pastorate. If he is the kind of person who needs to have a committee to keep him in line, he will end up bringing grief to the church.”16 This needs to be applied not just to alcohol, but also to any illegal drugs and especially the ones that are mind-altering.
Not violent but gentle (1 Tim 3:3)
This qualification prohibits both physical and emotional abuse. It includes bullying, shouting, intimidation, and spiritual coercion. Ministers should not raise their voices in anger at staff, family, or church members. They must not manipulate Scripture to control others. A preacher must be gentle, or he disqualifies himself from the pulpit. Allen concludes, “The shepherd who loves his sheep doesn’t have a pattern of exploding when he engages them.”17
Not quarrelsome (1 Tim 3:3)
A preacher must not be combative. He may need to correct false doctrine, but he must not seek conflict or pick theological fights for sport. Quarrelsomeness alienates people and creates division. It reflects immaturity. A preacher must know when to engage and when to hold back in love. Only men who embody peace and discernment are fit for this task. Sadly, some ministers feel they need to be proven right on everything and so seek out these discussions so that no one feels they can engage properly with them. This can be a form of spiritual abuse, so it is important that a preacher is approachable and willing to engage in everything with humility.
Not a lover of money (1 Tim 3:3)
Greed compromises ministry. Whether it’s seeking wealth through church roles or improper financial practices, a preacher must be free from the love of money. Payne and Robson highlight that by accumulating money, “we store up power for ourselves—power to get things, or to do things. We build security for ourselves, and gain influence over others.”18 Instead, a preacher should model generosity and humility in financial matters. If his lifestyle raises questions about his priorities, his ministry can be compromised. Only those who treasure Christ above material gain are qualified to preach.
Manages his household well (1 Tim 3:4)
A preacher’s home life models whether he is living what he is preaching. He must love and lead his wife sacrificially and raise his children with discipline and dignity. If he is absent from his home, then his marriage is in danger of failing. If his marriage fails, then his ministry will fail. This does not require perfect children, but it does require active, godly leadership. Allen helpfully defines what this means when he says, “while the pastor cannot microwave conversion or obedience in the hearts of his children, he must faithfully nurture them in the fear and admonition of the Lord.”19 The point here is that the preacher must be enacting what he preaches in leading the church firstly in his family. If he can’t preach to himself and his family, then he is not qualified to preach to God’s church.
Not a recent convert (1 Tim 3:6)
New believers must not be rushed into leadership. Maturity takes time. A recent convert may be vulnerable to pride, especially if placed in the spotlight too quickly. Teaching and preaching require humility, which grows with experience. Time in the faith allows for tested character, deeper understanding, and resilience.20 Only mature men, who have walked long enough with Christ, should preach. Later in 1 Timothy 5:22, Paul urges Timothy not to be hasty in laying hands on those who would be leaders in God’s church. His doing so would “take part in the sins of others”. Yarbrough points out that Paul is referring to “The person who appoints is responsible for what the person appointed does while holding office.”21 For the sake of God’s church, we must be certain in our encouragement of those who would be preachers in his church.
Well thought of by outsiders (1 Tim 3:7)
Finally, a preacher must have a good reputation in the wider community. He should not be known for dishonesty, unreliability, or arrogance. This does not mean universal popularity, but it does mean general respect. If an unbeliever visited the church and recognised the preacher as someone who mistreated them or lived hypocritically, the gospel would be discredited. A preacher must embody consistency, integrity, and grace in public life. Of course, this means every aspect of a preacher’s life is under scrutiny. When they go to the local shops, when they fill up their tank with petrol, when they are taking the dog for a walk, and so on and so on! Not everyone is willing to be in the public eye and have every aspect of their lives scrutinised! Which is why only certain men should desire this and take up the preaching cross, and follow Jesus in this way.
Conclusion
I hope you can see that this is a high bar, and rightly so. Teaching and preaching authoritatively in God’s church is not for everyone. In fact, it is only for certain men who meet these criteria. Paul writes in Romans 2:21, “You then who teach others, do you not teach yourself?” Complementarian leaders (myself included) should apply these verses in 1 Timothy 3:1–7 to ourselves. If we cannot live up to these criteria, then we should not preach in the public meeting of God’s church. If we know of those who do preach but do not fulfil these criteria, then for the sake of the truth of the gospel, we must urge them to step down.
We cannot firmly uphold 1 Timothy 2:11–15 while ignoring these verses. That inconsistency has led to allowing men who should not be preaching to preach, some of whom have abused their position and brought the gospel into disrepute. When these men preach, it leaves some asking why complementarians apply 1 Timothy 2:11–15 and yet disregard 1 Timothy 3:1–7. Terms like “misogyny” and “spiritual abuse” are then wrongly applied to the whole complementarian position.
First, then, let’s clarify publicly that Scripture prohibits both women and most men from preaching to a mixed congregation. Let your language reflect this as you explain your convictions. Second, let’s train and encourage both men and women with teaching gifts, giving them biblically appropriate contexts to use those gifts. Third, when a man expresses a desire to be an overseer, commend the desire, but outline clearly the cost and criteria. If he fails to meet any of these, he should not preach. The gospel is too precious.
Teach 1 Timothy 3:1–7 in your churches. If a man lacks the character, competency, conviction, or capacity to meet these qualifications, guide him toward other avenues of service. Finally, live it yourself. As Paul exhorts in 1 Timothy 4:15: “Practice these things, immerse yourself in them, so that all may see your progress”. This ministry is not about us. It’s about heralding the Word of God with faithfulness. For those who pursue this calling, know that it is good, but it is also costly. And it is only for certain men.
This article was first published in the ACR’s Synod 2025 Journal.
- Rob Smith & Claire Smith, Women’s Ordination Revisited (Equal, but different, 1996), 47. ↩︎
- D. Martin Lloyd Jones, Preaching and Preachers (Zondervan Publishing House, 1971), 100. ↩︎
- For further discussion on whether only the elders are those who should be preaching, please see Graham Bynon & Jane Tooher Embracing Complementarianism (The Good Book Company; 2022) 141–143. ↩︎
- Lionel Windsor, “God’s goodness in 1 Timothy”, Australian Church Record issue 1926 (Easter 2023), 14–20. ↩︎
- Robert W. Yarbrough, “The letters to Timothy and Titus”, Pillar New Testament Commentary, Accordance electronic ed. (Grand Rapids: Eerdmans, 2018), 192. ↩︎
- Robert W. Yarbrough, The letters to Timothy and Titus (Grand Rapids: Eerdmans, 2018), 193. ↩︎
- Perkins, Larry J., The Pastoral Letters: A Handbook on the Greek Text. BHGNT. Waco, TX: Baylor University Press, 2017, 51. ↩︎
- 1 Timothy 3:7. ↩︎
- Philip Towner, Introduction to the letters to Timothy and Titus (NICNT). ↩︎
- Allen, Jason K. Discerning Your Call to Ministry: How to Know For Sure and What to Do About It (Function), Kindle Edition. Location 560 of 2114. ↩︎
- Robert W. Yarbrough, The letters to Timothy and Titus (Grand Rapids: Eerdmans, 2018), 196. ↩︎
- Stuart Coulton, “The preacher as a person” in David Cook (ed) How to prepare a Bible Talk (Sydney Missionary and Bible College, 2003), 110. ↩︎
- D. Martin Lloyd Jones, Preaching and Preachers (Zondervan Publishing House, 1971), 108. ↩︎
- For the purpose of this paper, I will focus on the preaching aspect of teaching. However, I recognise that to teach here is more than preaching to a congregation. ↩︎
- Jason K. Allen, Discerning Your Call to Ministry (Kindle Edition). Location 764 of 2114. ↩︎
- Cited in Allen, Ibid. Location 454 of 2114. ↩︎
- Allen, Ibid. Location 502 of 2114. ↩︎
- Tony Payne and Geoff Robson, The Generosity Project (Matthias Media, 2020), 67. ↩︎
- Allen, Ibid. Location 594 of 2114. ↩︎
- Sean Nolan, ‘My Pastor Made Me Wait To Enter Ministry. I’m Grateful.’, The Gospel Coalition, 28 April 2024. ↩︎
- Robert W. Yarbrough, The letters to Timothy and Titus (Grand Rapids: Eerdmans, 2018), 297. ↩︎