1 Timothy 3:7

7. a good report--Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (Ac 16:2). of them which are without--from the as yet unconverted Gentiles around (1Co 5:12; Col 4:5; 1Th 4:12), that they may be the more readily won to the Gospel (1Pe 2:12), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach [Bengel]. reproach and the snare of the devil--reproach of men (1Ti 5:14) proving the occasion of his falling into the snare of the devil (1Ti 6:9; Mt 22:15; 2Ti 2:26). The reproach continually surrounding him for former sins might lead him into the snare of becoming as bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living (Jr 18:12). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (1Ti 4:14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 7. Moreover he must have a good report of them which are without. Who are without the church; that is, of those who are not Christians. This includes, of course, all classes of those who are not Christians--heathens, infidels, Jews, moral men, and scoffers. The idea is, that he must have a fair reputation with them for integrity of character. His life must be in their view upright must not be addicted to anything which they regard as inconsistent with good morals. His deportment must be such that they shall regard it as not inconsistent with his profession. He must be true, and just, and honest in his dealings with his fellow-men, and so live that they cannot say that he has wronged them. lie must not give occasion for scandal or reproach in his intercourse with the other sex, but must be regarded as a man of a pure life and of a holy walk. The reason for this injunction is too obvious. It is his business to endeavour to do such men good, and to persuade them to become Christians. But no minister of the gospel can possibly do such men good, unless they regard him as an upright and honest man. No matter how he preaches or prays; no matter how orthodox, learned, or apparently devout he may be, all his efforts will be in vain unless they regard him as a man of incorruptible integrity. If they hate religion themselves, they insist justly that since he has professed it, he shall be governed by its principles; or if they feel its importance, they will not be influenced to embrace it by a man that they regard as hypocritical and impure. Go to a man whom you have defrauded, or who regards you as having done or attempted wrong to any other one, and talk to him about the necessity of religion, and he will instinctively say, that he does not want a religion which will not make its professor true, honest, and pure. It is impossible, therefore, for a minister to over-estimate the importance of having a fair character in the view of the world, and no man should be introduced into the ministry, or sustained in it, who has not a fair reputation. Col 4:5; 1Thes 4:12.

Lest he fall into reproach. That is, in such a way as to bring dishonour on the ministerial character. His life will be such as to give men occasion to reproach the cause of religion.

And the snare of the devil. The snare which the devil lays to entrap and ruin the ministers of the gospel and all good men. The snare to which reference is here made, is that of blasting the character and influence of the minister of the gospel. The idea is, that Satan lays this snare so to entangle him as to secure this object, and the means which he uses is the vigilance and suspicion of those who are out of the church. If there is anything of this kind in the life of a minister which they can make use of, they will be ready to do it. Hence the necessity, on his part, of an upright and blameless life. Satan is constantly aiming at this thing; the world is watching for it; and if the minister has any propensity which is not in entire accordance with honesty, Satan will take advantage of it, and lead him into the snare.

(d) "them which are without" Acts 22:12, 1Thes 4:12 (e) "snare or the devil" 1Timm 6:9, 2Ti 2:26

Albert Barnes, 1834 · public domain

Verse 7 The sixteenth requisite is, that he should have a good report of them which are without - That he should be one who had not been previously a profligate, or scandalous in his life. Such a person, when converted, may be a worthy private member of religious society; but I believe God rarely calls such to the work of the ministry, and never to the episcopate. Them that are without are the Jews, Gentiles, and the unconverted of all kinds. For the meaning of this term see the note on Col 4:5. Lest he fall into reproach - For his former scandalous life. And the snare of the devil - Snares and temptations, such as he fell in and fell by before. This is called the snare of the devil; for, as he well knows the constitution of such persons, and what is most likely to prevail, he infers that what was effectual before to their transgressing may be so still; therefore on all suitable occasions he tempts them to their old sins. Backsliders in general fall by those sins to which they were addicted previously to their conversion. Former inveterate habits will revive in him who does not continue to deny himself, and watch unto prayer. The snare of the devil. - Some would translate παγιδα του διαβολου, the snare of the accuser; and they give the same meaning to the word in 1Tim 3:6, because it is evident that διαβολους has that meaning, 1Tim 3:11, and our translators render it slanderers. Now, though διαβολος signifies an accuser, yet I do not see that it can, with any propriety, be restrained to this meaning in the texts in question, and especially as the word is emphatically applied to Satan himself; for he who, in Rev 12:10, is called the accuser of the brethren, is, in Rev 12:9, called the great dragon, the old serpent, the Devil, διαβολος, and Satan.

Adam Clarke, 1831 · public domain