The phrase “husband of one wife” in 1 Timothy 3:2 has generated much discussion over the years. On the surface, it would seem straightforward – an elder or overseer must be faithful to his wife and not be polygamous. However, there are several interpretive issues connected to this phrase that require deeper examination.
The Greek Construction
The Greek phrase translated “husband of one wife” is mias gunaikos andra. The term mias means “one” or “first” and gunaikos means “wife” or “woman.” Andra is the accusative case form of the word for “man” or “husband.” So a wooden literal translation would be “a man/husband of one woman/wife.”
Some interpreters have suggested this peculiar Greek construction implies some kind of special marital status. However, there are at least three instances in the Pastoral Epistles where similar grammatical constructions are used in what appears to be the typical sense (1 Tim 3:12, 5:9; Titus 1:6). So translating the phrase as “husband of one wife” or “a one-woman man” seems most natural.
Does It Forbid Polygamy?
Historically, the church has understood this phrase to prohibit polygamy – a man having multiple wives simultaneously. Polygamy was practiced in Old Testament times by even the most godly of patriarchs like Abraham, Jacob, and David. However, the New Testament nowhere explicitly endorses the practice. While never strictly forbidden, the trajectory of Scripture points toward monogamy as the ideal for marriage (Matt 19:4-6).
So one clear implication from the husband of one wife phrase is that Christian elders were to be monogamous, having only one living wife at a time. This requirement distinguished them from Greek and Roman society, where polygamy was not uncommon among the wealthy elite.
However, some interpret this phrase to mean deacons and elders were not allowed to remarry even if their spouse died. This seems an unnecessary inference given the other instructions about remarriage within Scripture (Rom 7:2-3; 1 Cor 7:39; 1 Tim 5:14). Paul himself elsewhere encourages younger widows to remarry (1 Cor 7:8-9). His prohibitions against leaders marrying multiple women simultaneously should not be taken as prohibitions against remarriage after the death of a spouse.
Does It Prohibit Divorce?
A closely related question is whether this phrase prohibits church leaders who have ever been divorced, even if their divorce occurred prior to conversion. This was the interpretive question faced in the early centuries of Christianity when converted Roman officials wanted to serve as elders.
Roman culture permitted easy divorce and remarriage, so many new converts understandably had been divorced and remarried as pagans. Yet to interpret Paul’s instruction here as a blanket prohibition on ever being divorced seems overly restrictive. Paul elsewhere encourages forgiveness and restoration of believers who had lived sinful lives prior to conversion (1 Cor 6:9-11). So it seems unreasonable to disqualify elders based solely on a divorce that happened before their salvation.
At the same time, Paul’s inclusion of this qualification likely does indicate that elders were expected to show faithfulness, self-control, and wisdom in their marriage and family relationships after conversion (1 Tim 3:4-5). So while a pre-conversion divorce might not alone disqualify someone, it would need to be considered along with how that person conducted themselves in marriage afterward.
Lastly, this phrase reinforces the biblical teaching that divorce results from hardness of heart and should be avoided when possible, though may tragically be necessary in certain situations (Matt 19:8; 1 Cor 7:15). Church leaders were to model the ideal of lifelong marital commitment and covenant faithfulness.
Does It Require Marriage?
Interestingly, some have suggested Paul’s language implies elders must be married, pointing to the phrase “husband of one wife.” They argue Paul could have simply said “above reproach” or “self-controlled” if he wanted to allow unmarried men to serve as elders. Since he specifies they must be husbands, he must intend they must be married.
However, this interpretation has problems. Nowhere else in Scripture do we see marriage as a requirement for leadership. Jesus and Paul, the greatest New Testament leaders, were single during the entirety of their ministries. Paul even encourages singleness for some in the Corinthian church (1 Cor 7:7-8).
It is best to understand “husband of one wife” as one qualification among many for elders. Other qualifications like “above reproach”, “sober-minded”, and “good managers of their households” are applicable to both married and single men. So “husband of one wife” should be seen as applicable for married candidates, not a requirement that all elders must be married.
Does It Prohibit Remarriage After Divorce?
A final view proposes that Paul prohibits remarriage even after divorce or the death of a spouse. Proponents of this interpretation translate the phrase more literally as “one-woman man.” They argue Paul is prohibiting polygamy not through “one wife” but through the adjective “one.” An elder must demonstrate lifelong faithfulness and commitment to his one and only ever spouse.
Therefore, any attempt at remarriage, even if legally valid, would disqualify a man from eldership because he is no longer a “one-woman man.” Adultery is said to permanently stain his character and disqualify him (much like murder or idolatry). This view has gained popularity in some Reformed churches.
However, this understanding goes well beyond what the passage directly states. It places an overly restrictive standard not clearly spelled out in the text. Paul affirms elsewhere that death frees a believer to remarry (Rom 7:2; 1 Cor 7:39). And Scripture allows for divorce in some cases due to unrepentant sexual sin, abuse, or abandonment of the marriage covenant (Matt 5:32, 19:9).
So while elders should certainly exemplify the highest character and commitment in marriage, it goes too far to propose this phrase prohibits all remarriage in every circumstance. That fails to account for the mercy and grace Scripture extends to the brokenness of life in a fallen world.
Summary of the Meaning
In summary, “husband of one wife” requires church elders and overseers to demonstrate faithfulness and sexual purity in their marital relationships. This would preclude polygamy as well as sexual sin inside or outside of marriage.
The phrase does not mandate marriage for leaders or prohibit remarriage after death or appropriate divorce. But it does imply that marital conduct after conversion must be considered when assessing one’s character and reputation. Faithfulness to one’s spouse is a marker of maturity and spiritual leadership.
Lastly, “husband of one wife” affirms the biblical model of sacrificial, monogamous, lifelong covenant marriage. Elders lead best when they demonstrate these virtues in their own marriages and families.
Through this phrase, Paul provides an understandable standard for reputable leadership in the first century Greco-Roman world. He seeks to establish biblical sexual ethics and virtues as requirements for those desiring to shepherd God’s people.
Key Biblical Passages on Marital Faithfulness
Several other New Testament passages reinforce the importance of marital faithfulness and sexual purity for those in church leadership:
- 1 Timothy 3:12 – Deacons must be “husbands of only one wife.” This requirement parallels that for elders.
- Titus 1:6 – Elders must be “faithful to his wife.” This positively states the requirement for marital faithfulness also encoded in the “one wife” phrase.
- Hebrews 13:4 – The marriage bed is to be kept undefiled, sexually pure.
- Ephesians 5:22-33 – Marriage is to reflect the covenant relationship between Christ and the church. This points to the purity and exclusivity required.
- 1 Corinthians 6:15-20 – Sexual sin uniquely sins against one’s own body, which is the temple of the Holy Spirit. This reinforces the seriousness of sexual purity.
- Revelation 2:14, 20-22 – Jesus rebukes the church in Thyatira for tolerating those who practice sexual immorality. Leaders must address rather than overlook sexual sin.
In addition to these passages, Genesis 2:24 establishes God’s intent for marriage to be an exclusive one flesh union between one man and one woman. Passages on divorce (Matt 19, 1 Cor 7) indicate this union is meant to be lifelong, only broken under limited circumstances.
So the requirement that elders be “above reproach” and sexually pure is firmly grounded throughout Scripture. “Husband of one wife” succinctly encapsulates these biblical principles for those desiring to lead Christ’s church.
Practical Implications for Marital Qualifications of Leaders Today
When applying Paul’s teaching to church leadership today, several principles should guide our interpretation and practice:
- Marriage is not required for leadership, yet marital conduct is still an important qualification.
- Divorces prior to conversion do not alone disqualify candidates if their marriage has been faithful since.
- Divorce or remarriage after conversion require scrutiny of the circumstances for potential disqualification.
- Sexual sin, inside or outside of marriage, should disqualify candidates for a season if not permanently.
- Cohabitation outside marriage can demonstrate a lack of sexual self-control required for leadership.
- Violations of marital faithfulness should be weighed case-by-case along with fruits of repentance when considering disqualification.
- Elders should exemplify either marital fidelity or sexual purity in singleness, not imposing higher standards than Scripture does.
- Churches should prioritize spiritual maturity, character, and teaching skill when selecting leaders.
In summary, “husband of one wife” is a succinct statement of the premium Scripture places on marital faithfulness for spiritual leadership. Elders must model commitment and sexual purity, whether married or single. Through exemplary lives and teaching, they can establish a faithful Christian witness amidst a sexually broken world.
