FOR THE OVERSEER MUST BE ABOVE REPROACH AS GOD'S STEWARD: dei (3SPAI) gar ton episkopon anegkleton einai (PAN) os theou oikonomon: (5; Php 1:1; 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11  3:12 3:13) (M t 24:45; Lu 12:42; 1Co 4:1,2; 1Pe 4:10)

"for it is a necessity in the nature of the case that the overseer be such that no charge can be brought against him as God’s superintendent" (Wuest)

"it behoveth the overseer to be blameless" (Young's Literal)

"must be free from all charge against him" (Darby)

"An elder has the job of taking care of God's work. So he must not be guilty of doing wrong." (ICB)

"To exercise spiritual oversight a man must be of unimpeachable virtue, for he is God's agent in the affairs of his household" (Phillips)

"For since a church leader is in charge of God’s work, he should be without fault" (TEV)

The following traits are an easily applied practical list to guide selection of elders/overseers beginning with a list of "negatives" then moving on to a list of "positives".

Overseer (1985) (episkopos from epi = upon + skopos = distant mark or goal looked at & related word sképtomai = to look about = source of English "scope") (click more detailed study) is literally one who  watches upon or over others.

Greeks used episkopos to describe their pagan gods supposedly watching over worshipers and over nations. In Athens epískopoi (plural) were magistrates sent to outlying cities to organize and govern them.

Episkopos was used to describe an overseer in any capacity, with examples in ancient writings describing the official in charge of the repairing of a temple or an officer in an army. Paul had warned the Ephesian elders to

"be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers (episkopos), to shepherd the church of God which He purchased with His own blood." (Acts 20:28).

Paul's addressed the Philippian epistle

"to all the saints in Christ Jesus who are in Philippi, including the overseers (episkopos) and deacons" (see note Philippians 1:1).

As alluded to earlier Paul equates elders with overseers writing to Timothy to note that

an overseer then must be above reproach (1Ti 3:2).

The last NT use of episkopos describes Jesus as

the Shepherd and Guardian  (episkopos) of your souls. (see note 1 Peter 2:25)

Although the word "overseer" is not used in the following verse, the writer of Hebrews aptly characterizes the critical role of leaders as those who "keep watch over your souls" and that they "will give an account (as all stewards must likewise do to their Master)." (see note Hebrews 13:17)

The secular and Biblical uses of episkopos both emphasize the idea of men charged with exercising watchful care over others. In the NT the overseer watches over the spiritual life of the "sheep" in his flock. "Elder" (presbuteros) implies the maturity and dignity of the man, while "overseer" (episkopos) indicates his work as the "overseer" of God's flock. Someone has summarized elder and overseer with the statement that elder is the title, oversight is the function.

Must be (1163) (dei from deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant)  refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei refers to inward constraint which is why it is often translated "must". Dei describes that which is under the necessity of happening or which must necessarily take place, often with the implication of inevitability. Dei To express the sense of necessity dei is translated "one ought", "one should", "one has to" or "one must".

Dei is used 98x in the NT (Matt. 16:21; 17:10; 18:33; 23:23; 24:6; 25:27; 26:35, 54; Mk. 8:31; 9:11; 13:7, 10, 14; 14:31; Luke 2:49; 4:43; 9:22; 11:42; 12:12; 13:14, 16, 33; 15:32; 17:25; 18:1; 19:5; 21:9; 22:7, 37; 24:7, 26, 44; Jn. 3:7, 14, 30; 4:4, 20, 24; 9:4; 10:16; 12:34; 20:9; Acts 1:16, 21; 3:21; 4:12; 5:29; 9:6, 16; 14:22; 15:5; 16:30; 17:3; 19:21, 36; 20:35; 23:11; 24:19; 25:10, 24; 26:9; 27:21, 24, 26; Rom. 1:27; 8:26; 12:3; 1Cor 8:2; 11:19; 15:25, 53; 2Cor 2:3; 5:10; 11:30; Eph. 6:20; Col. 4:4, 6; 1 Thess. 4:1; 2 Thess. 3:7; 1 Tim. 3:2, 7, 15; 5:13; 2 Tim. 2:6, 24; Titus 1:7, 11; Heb. 2:1; 9:26; 11:6; 1 Peter 1:6;  2Pet. 3:11; Rev. 1:1; 4:1; 10:11; 11:5; 17:10; 20:3; 22:6)  The NASB translates dei as follows: due(1), had(7), have(2), must(56), necessary(4), needed(1), ought(17), ought to(1), should(9).

The TDNT comments that dei

"expresses the character of necessity or compulsion in an event. The term itself does not denote the authority which imparts this character. It is thus given its precise significance when conjoined with this power. In most cases the word bears a weakened sense derived from everyday processes. It thus denotes that which in a given moment seems to be necessary or inevitable to a man or group of men...In the language of philosophy the term expresses logical and scientific necessities...Ethical or even religious obligations may also be denoted (as used here in Titus 1:7)." (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

In regard to overseers the verb "must" (dei) expresses the moral fitness (in the 15 or so characteristics that follow) that is absolutely necessary in order for one to qualify to lead the local church. In Paul's first epistle to Timothy, he used dei twice in his description of qualifications for an overseer, writing that

An overseer, then, must be (dei) above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, 3 not addicted to wine or pugnacious, but gentle, uncontentious, free from the love of money. 4 He must be one who manages his own household well, keeping his children under control with all dignity 5 (but if a man does not know how to manage his own household, how will he take care of the church of God?); 6 and not a new convert, lest he become conceited and fall into the condemnation incurred by the devil. 7 And he must (dei) have a good reputation with those outside the church, so that he may not fall into reproach and the snare of the devil. (1Ti 3:2-7)

In his second epistle Paul emphasized that

"the Lord's bond-servant (of whom elders, overseers and deacons would surely classify) must (dei) not be quarrelsome, but be kind to all, able to teach, patient when wronged..." (see note 2 Timothy 2:24)

Paul uses dei once more in Titus in reference to

"rebellious men, empty talkers and deceivers, especially those of the circumcision, who must (dei) be silenced because they are upsetting whole families, teaching things they should not teach, for the sake of sordid gain." (see note Titus 1:10; Titus 1:11)

Paul is clearly instructing Titus that it is a must and not an option that he silence these rebels!

Dei can refer to that which is divinely destined or decreed as illustrated by the following NT passages. Jesus declared that “the gospel must (dei) first be preached to all the nations." (Mk 13:10) Before the end of this age (and prior to the 1000 year reign of Messiah) there must be (because Jesus declared it so) a worldwide proclamation of the gospel which may refer to the supernatural proclamation of the gospel (Revelation 14:6 {note}; Revelation Lectures Pt 2, Pt 3, Pt 4; Resources on Revelation; Summary Charts of Revelation Chapters 4-22) at the mid-point of the last 7 year period of Daniel's Seventieth Week (see Chart of Daniel's 70th Week; Daniel Lectures), just before God pours out His final wrath on the kingdom of the Anti-christ and rebellious mankind (referring especially to the "bowl judgments" as described in Rev 16).

In another use of dei we read

For as yet they (Jesus' disciples) did not understand the Scripture, that He must (dei) rise again from the dead. (Jn 20:9).

Peter declared

And there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must (dei) be saved” (Acts 4:12) (Comment: Referring to the only way of salvation which is by faith in Jesus Christ)

For salvation one absolutely MUST enter the small gate and travel the narrow road, for it is the only path that leads to eternal life.

Finally, one more "must" that applies to all believers is found in Paul's declaration that

we (only addressing genuine believers) must (dei) all appear before the judgment seat of Christ, that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad. (2Cor 5:10)

Dei is also used in Scripture to refer to that which is right as prescribed by law, duty or custom. For example when the Jewish council  (the "Sanhedrin") rebuked Peter (and the apostles)  for teaching in the Name of Jesus, Peter replied

We must (dei) obey God rather than men. (Acts 5:29)

The point is that Christians must obey the government authority but only as long as the rules or decrees of the government are not contrary to God’s Word. Then they must obey God. Peter informs his readers that

In this  (the benefits of the salvation, living hope and future inheritance) you greatly rejoice, even though now for a little while, if necessary (dei), you have been distressed by various trials." (see note 1 Peter 1:6) 

The trials of this life are a "must" for they are God's training ground for our life in the future in eternity.

The following passage presents an excellent sense of the "binding" nature of the verb dei and helps one understand how strong Paul feels about the qualifications for overseers! As Jesus' time to be offered as the sacrificial Lamb approached, He

began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day" (Mt 16:21)

Dei emphasizes the inevitableness of the Cross, because it was for this very purpose Jesus took the form of man and He was constrained to fulfill His purpose (cf Jn 4:34, 17:4). Dei in fact is often used by Jesus regarding His work and it's inevitable fulfillment on the Cross of Calvary.  (eg, Mark  8:31; Luke 4:43; 9:22; 13:33; 24:7, 26; John 3:14; 12:34)

In summary, dei means ‘it is necessary’, ‘one must,’ or ‘one ought,’ and is used  (hold pointer over reference in blue for representative use)

(a) of a necessity lying in the nature of the case. (Jn 3:30; note 2 Timothy 2:6) A familiar OT use of dei in this sense (one of 23 uses in the Septuagint) is Boaz's declaration to the nearest kinsman redeemer that

On the day you buy the field from the hand of Naomi, you must (dei) also acquire Ruth the Moabitess, the widow of the deceased, in order to raise up the name of the deceased on his inheritance." (see note Ruth 4:5) (Comment: The nearest kinsman knew that was a necessity, not an option, and therefore he gave up his right to Ruth!)

(b) of necessity brought about by circumstances, (John 4:4) and regarding Christ speaking of a necessity brought about by reason of the Father’s will (Luke 2:49)

(c) of necessity as to what is required that something may be brought about,  (Acts 9:6); In Hebrews we read

And without faith it is impossible to please Him, for he who comes to God must (dei) believe that He is, and that He is a rewarder of those who seek Him." (see note Hebrews 11:6)

(d) of a necessity of law, duty, equity, custom (Acts 25:10, Acts 15:5, Romans 12:3 {note}, Lu 22:7)

(e) of necessity arising from the sovereign will of God, (Mt 16:21; Mt 24:6; 1Cor 15:53) One of the most famous illustrations is John record of

The Revelation of Jesus Christ, which God gave Him (Jesus) to show to His bond-servants, the things which must shortly take place; and He sent and communicated it by His angel to His bond-servant John." (see note Revelation 1:1, see also see notes Revelation 4:1, Revelation 20:6, Revelation 22:6)

These things must happen because the sovereign God decreed them to happen.

Note that dei conveys a slightly different meaning than does the closely related verb opheilo (3784) which means “to owe, to be a debtor, to be under obligation or bound by duty”. 

Opheilo  speaks of a moral obligation in contrast to a binding necessity as brought out with dei. For example, Paul uses opheílo  writing to the Romans:

I am under obligation (noun form of opheílo) both to Greeks and to barbarians, both to the wise and to the foolish." (see note Romans 1:14) 

The apostle saw himself as a debtor to those who spoke Greek and to those who did not. The word opheilo  refers to a special, personal or moral obligation to do something, in contrast to the basic meaning of dei, which speaks of a necessity, something that must be accomplished.

From this overview of dei and above reproach one can better understand that the candidate for overseer must possesses these traits in the following list and if he does not he must not be appointed an overseer. Spiritual leaders not only must teach truth but also must live out the truth in their life as examples of godliness to their flock. Damage to the leader’s reputation is damage to God’s reputation.

In short, the verb dei speaks of what is necessary, not optional -- once you understand that dei has no "option clauses", Peter's solemn pronouncement is even more sobering:

Since all these things are to be destroyed in this way, what sort of people ought (dei) you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat!" (see notes 2 Peter 3:11; 2 Peter 3:12)

Peter's exclamation means “How astoundingly excellent you ought to be!” which is a no nonsense, straightforward challenge regarding the necessity for Christians to conform their lives to God’s standards in light of the coming judgment and relative brevity of this world compared that which is to come. If you really understand the NT implications of dei, you will agree that holy conduct and godliness are a necessity not an option!

Above reproach (410)(anegkletos or anenkletos from a = without, negative particle + egkaleo/enkaleo {en = in + kaleo = call} = to call in {as a debt or demand}, to bring to account, to accuse in court, call into account, bring a charge against - in Romans 8:33 [note] "who will bring a charge [egkaleo] against God's elect?..." The answer "no one") means not arraigned (as in a court), that which cannot be called to account, unblamable, blameless, irreproachable, free from accusation or reproach, not accused of having done anything wrong.

Using a modern colloquialism such a person has "no skeletons in the closet"!

Too often in American churches the leaders (and elders) are selected because of money, influence or availability, with little regard to whether they have walked blamelessly before the Lord. Better to select a leader above reproach than a popular one!

Albert Barnes (1798-1870) says that believers must live

In holy conduct and piety. That is, this fact ought to be allowed to exert a deep and abiding influence on us, to induce us to lead holy lives. We should feel that there is nothing permanent on the earth that this is not our abiding home; and that our great interests are in another world. We should be serious, humble, and prayerful; and should make it our great object to be prepared for the solemn scenes through which we are soon to pass. An habitual contemplation of the truth, that all that we see is soon to pass away, would produce a most salutary effect on the mind. It would make us serious. It would repress ambition. It would lead us not to desire to accumulate what must so soon be destroyed. It would prompt us to lay up our treasures in heaven. It would cause us to ask with deep earnestness whether we are prepared for these amazing scenes, should they suddenly burst upon us." (Barnes' Notes on the Bible)

Illustration of a life that was "above reproach" - The Christian walk of Will Houghton, a preacher who became the president of Moody Bible Institute during the 1940s, played a large role in the conversion of an agnostic who was contemplating suicide.  The skeptic was desperate, but he decided that if he could find a minister who lived his faith he would listen to him. So he hired a private detective to watch Houghton. When the investigator’s report came back, it revealed that this preacher’s life was above reproach; he was for real. The agnostic went to Houghton’s church, accepted Christ, and later sent his daughter to Moody Bible Institute.

Steward (3623) (oikonomos from oíkos = house + némo = manage, distribute, dispense) (Click study of related word oikonomia)  is literally the manager or superintendent of a household or estate.

Oikonomia is used 10 times in the NT: 4x Lu; 1x Ro; 2x 1Co; 1x Gal; 1x Titus; 1x 1Pe)

Vincent adds that in the Greek culture the steward was the one who

assigns to the members of the household their several duties, and pays to each his wages. The paymaster. He kept the household stores under lock and seal, giving out what was required; and for this purpose received a signet-ring from his master."

Although stewards usually were slaves or freedmen (former slaves), as Vincent notes many had considerable responsibility and authority. In addition to caring for all the needs of family members, they could be responsible and accountable for household finances and for making sure, for example, that crops were properly planted, cultivated, and harvested. They often had oversight of all other household servants, to provide for them and to assign and supervise their work. They would make sure that those who were sick or wounded were cared for and even dispensed discipline when necessary.

The overseer as "God's steward" does not own the church or the people of the church. But he is in charge of their spiritual nourishment, growth and behavior. God's steward must see that the household of God is cared for and looked after and that their energies and lives are directed to the will of the Master. The steward must do the will of the Master, carrying out His Word without any deviation whatsoever.

The steward was appointed by (cf Acts 20:28, 13:2) and accountable to the owner, the Owner in this verse being God and the "house" being His "sheep", the local body of believers who probably did meet in houses rather than formal church structures. 

Because the "overseer" is "God's steward", he is directly accountable to Him and thus he must conform to the highest moral and spiritual standards. Other uses of "steward" (or "stewardship") give us a good picture of what God expects from the overseer. Thus, a steward must not squander what has been entrusted to him (Lu 16:1 16:2), in the present context the care of God's "sheep". Paul described himself, Apollo and Cephas as

servants of Christ and stewards of the mysteries of God" and that "moreover it is required of stewards that one be found trustworthy (dependable, reliable, faithful)." (1Cor 4:1 4.2) 

So one of the most important characteristic of a steward is faithfulness. (cf Mt 24:45) He must use what his master gives him for the good and glory of his master, and not for himself personally. The idea is that he take scrupulous care of that which was entrusted to him, and give it out to others faithfully and as directed by his master Jesus Christ. 

And finally in an exhortation that applies to overseers and to all believers Peter wrote that

As each one has received a special gift (spiritual gift), employ it in serving one another, as good stewards of the manifold grace of God." (see note 1 Peter 4:10, cf "stewardship of God's grace which was given to" Paul; see note Ephesians 3:2).

Wiersbe adds that

The elder must never say, “This is mine!” All that he has comes from God (Jn 3:27) and must be used for God. His time, possessions, ambitions, and talents are all loaned to him by the Lord; and he must be faithful to use them to honor God and build the church. Of course, all Christians ought to be faithful stewards, and not the pastors only! (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Bengel adds that

The greater the master is, the greater the virtues required in His servant.

NOT SELF-WILLED: me authade: (Ge 49:6; 2Pe 2:10)

not self-pleased (YLT)

not overbearing (NIV)

not be arrogant (NLT)

not headstrong (Darby)

must not be bossy (CEV)

not pushing himself forward (BBE)

must not be aggressive (Phillips)

must not be obstinately self-willed (Barclay)

not over-fond of having his own way (Weymouth)

not self-willed or arrogant or presumptuous (Amp)

he must not be presumptuous (Moffatt)

Each of the following negative traits is preceded by “not” (Gk = me) and should be considered  explanatory of Paul’s fundamental qualification of “above reproach.”

Self willed (829) (authades from autós = self + hedomai = to delight in, take pleasure, English word = "hedonist") is literally delighting one's self and describes a man who has a self loving, self seeking spirit, who is so pleased with himself that nothing else pleases him and he cares to please nobody. He is preoccupation with his own interests. His is so dominated by self–interest and lack of consideration of others, that he arrogantly asserts his own will He is self-satisfied, self-centered, self-complacent, arrogant, proud, haughty, stubborn, willful, inflexible, presumptuous, unaccommodating, harsh, despising others, dictatorial, dogmatic, impatient of contradiction, and unyielding. In his self-loving spirit, he seeks only to gratify self and is regardless of others. (cf notes 2 Timothy 3:1; 3:2;  3:3;  3:4;  3:5)

Barclay says that authades literally means

pleasing himself" and "The man who is authades has been described as the man who is so pleased with himself that nothing else pleases him and he cares to please nobody...The Greek ethical writers had much to say about this fault of authadeia. Aristotle set on the one extreme the man who pleases everybody (areskos), and on the other extreme the man who pleases nobody (authades), and between them the man who had in his life a proper dignity (semnos). He said of the authades that he was the man who would not converse or associate with any man. Eudemus said that the authades was the man who “regulates his life with no respect to others, but who is contemptuous.” Euripides said of him that he was “harsh to his fellow citizens through want of culture.” Philodemus said that his character was compounded in equal parts of conceit, arrogance and contemptuousness. His conceit made him think too