Exegetical and Hermeneutical Commentary of 1 Timothy 3:7
Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.
7. them which are without ] Outside the circle of believers, the Christian Church: the same phrase is used by St Paul, 1Th 4:12, ‘walk honestly toward them that are without’; cf. 1Co 5:12-13.
the snare of the devil ] Probably we should take this as a separate phrase apart from ‘reproach,’ considering the use in 2Ti 2:26, ‘recover themselves out of the snare of the devil.’ The genitive here must be subjective, ‘the snare laid by the devil.’ So Huther, ‘It is a figurative name for the lying in wait of the devil, who is represented as a hunter.’ See Appendix, K.
The devil entraps a man, that is, into ‘proud despair’ by the temptation arising out of the ‘reproach’ for the past thrown in his teeth; ‘You can never be of use or in repute; these old sins will dog and clog you; you may as well return to your “wallowing in the mire” ’; cf. 2Sa 12:14, By this deed thou hast given great occasion to the enemies of the Lord to blaspheme.’ We know the terrible struggle David’s life was to him afterwards, through the weakening of his authority, in consequence of the old, well-known fall; how for example he was drawn again into deeds of violence and injustice by the sons of Zeruiah, who, as he bitterly complained, were ‘too hard’ for him.
Fuente: The Cambridge Bible for Schools and Colleges
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 – pagans, infidels, Jews, moral people, 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. He 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. He must not give occasion for scandal or reproach in his contact 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 obvious.
It is his business to endeavor to do such people good, and to persuade them to become Christians. But no minister of the gospel can possibly do such people 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; compare Col 4:5 note; 1Th 4:12 note.
Lest he fall into reproach – That is, in such a way as to bring dishonor on the ministerial character. His life will be such as to give people 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 people. 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.
Fuente: Albert Barnes’ Notes on the Bible
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 Clarke’s 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 , the snare of the accuser; and they give the same meaning to the word in 1Ti 3:6, because it is evident that has that meaning, 1Ti 3:11, and our translators render it slanderers. Now, though 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 Re 12:10, is called the accuser of the brethren, is, in Re 12:9, called the great dragon, the old serpent, the DEVIL, , and Satan.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Moreover he must have a good report of them which are without: the apostle would have ministers men of good reputation amongst such as were without the pale of the church, for that is the meaning of that term, which are without; see 1Co 5:12; 1Th 4:12; others might be admitted as members of the church, but not as rulers in it, because the glory of God was much concerned in the reputation of such persons, they were as lights set upon a hill.
Lest he fall into reproach; lest men reproach such persons for their former infamous life, and so prejudice others against the doctrine they bring.
And the snare of the devil; and the snare, either of some accuser, or of the devil, who hath this name from his accusing of the brethren; or lest he fall into some temptation to revenge, hatred, undue anger, or to be cowardly in the discharge of his duty, lest he should by faithfulness provoke others to reproach him for his former course of life.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. a good reportGreek,“testimony.” So Paul was influenced by the good reportgiven of Timothy to choose him as his companion (Ac16:2).
of them which arewithoutfrom 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 (1Pe2:12), and that the name of Christ may be glorified. Not even theformer life of a bishop should be open to reproach [BENGEL].
reproach and the snare of thedevilreproach of men (1Ti5:14) proving the occasion of his falling into the snare ofthe devil (1Ti 6:9; Mat 22:15;2Ti 2:26). The reproachcontinually surrounding him for former sins might lead him into thesnare of becoming as bad as his reputation. Despair of recoveringreputation might, in a weak moment, lead some intorecklessness of living (Jer18:12). The reason why only moral qualities of a general kind arespecified is, he presupposes in candidates for a bishopric thespecial gifts of the Spirit (1Ti4:14) and true faith, which he desires to be evidenced outwardly;also he requires qualifications in a bishop not soindispensable in others.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Moreover, he must have a good report of them which are without, c,] That is, “without the church”, as the Arabic version reads for wicked men, though they dislike the principles and profession of godly ministers, and despise their office, yet cannot but speak well of their becoming life and conversation. And this part of their character is necessary to invite persons to hear them, and to recommend their ministry to them, as well as for the reasons that follow:
lest he fall into reproach; into the reproach of men; not only of the world, but of professors of religion; who may be apt to upbraid him with his past sins; especially such that may fall under his censures, admonitions, and reproofs, which hereby will become in a great measure useless and ineffectual:
and the snare of the devil; lest Satan should take encouragement from hence to tempt him to other and greater sins; or lest finding himself slighted and despised by the people of God, because of his former sins, he should break out into anger and revenge against them; or into despondency and despair in himself; or should be negligent of his duty, and timorous of exhorting and reproving others, lest they should retort upon him, and reproach him with his former crimes. The Jews have a regard to the wisdom, prudence, gravity, and manners, of a man they appoint as a minister of a congregation. Their rule is this z:
“they do not appoint a messenger or minister of a congregation, but he who is the greatest in the congregation for wisdom and works; and if he is an elderly man, it is the better; and they take care that the messenger or minister of the congregation be a man whose voice is pleasant, and he is used to read: but he whose beard is not full grown, though he is a very considerable man, he may not be a minister of the congregation, because of the honour of the congregation.”
z Maimon. Hilchot Tephilla, c. 8. sect. 11.
Fuente: John Gill’s Exposition of the Entire Bible
From them that are without ( ). “From the outside (of the church) ones.” Paul’s care for the witness of outsiders is seen in 1Thess 4:12; 1Cor 10:32; Col 4:5. There are, of course, two sides to this matter.
Reproach (). Late word from . See Ro 15:3.
The snare of the devil ( ). Here subjective genitive, snare set by the devil. , old word from , to make fast. So a snare for birds (Lu 21:35), any sudden trap (Ro 11:9), of sin (1Ti 6:9), of the devil (1Tim 3:7; 2Tim 2:26). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6, money 6:9, women, ambition).
Fuente: Robertson’s Word Pictures in the New Testament
A good report [ ] . Comp. Act 6:3. Not only does kalov occur in the Pastorals nearly twice as many times as in Paul, but the usage is different. Out of 16 instances in Paul, there is but one in which kalov is not used substantively (Rom 7:16), while in the Pastorals it is, almost without exception, used adjectively. Marturian, better testimony. Comp. Tit 1:13. Not in Paul, who uses marturion.
Of them which are without [ ] . Exwqen only once in Paul (2Co 7:6), and oiJ exwqen nowhere in Paul, and only here in Pastorals. Paul ‘s phrase is oJ exw : see 1Co 5:12, 13; 2Co 4:16; 1Th 4:12.
Reproach [] . By Paul in Rom 14:3 only here in Pastorals : three times in Hebrews.
Snare [] . Comp. ch. 1ti 6:9; 2Ti 2:26. In Paul, Rom 11:9, see note. Both reproach and snare govern diabolou.
Fuente: Vincent’s Word Studies in the New Testament
1) “Moreover he must have” (dei de echein kai) “And it behooves also, or is necessary that he have,” Rom 2:14-15. Even the outside world has an unwritten law of moral virtues on which they pass reasonable judgment upon the conduct or deportment of men. Though the Bible is the final basis, the former must not be ignored.
2) “A good report of them which are without” (marturion kalen apo ton eksothen) “To have a good testimony, witness, or report of the ones outside (the church).” Paul recognized that the moral instincts of the people of the world might be usefully considered to balance the judgment of the church regarding qualified candidates for the bishop, as well as the deaconship, Act 6:3; Act 22:12.
3) “Lest he fall into reproach” (hina me eis oneidismon empese) “in order that he not fall into reproach,” 1Co 10:12; Jas 1:2; Jas 5:12; 2Pe 1:10; 2Pe 3:17; 1Pe 4:14.
4) “And the snare of the devil” (kai pagida tou diabolou) “And a trap or snare of the slanderer, the devil.” 1Ti 6:8; 2Ti 2:26. He seeks to ensnare preachers as surely as laymen, Jas 4:7; 1Pe 5:8.
Fuente: Garner-Howes Baptist Commentary
7 A good report from those who are without. This appears to be very difficult, that a religious man should have, as witnesses of his integrity, infidels themselves, who are furiously mad to tell lies against us. But the apostle means, that, so far as relates to external behavior, even unbelievers themselves shall be constrained to acknowledge him to be a good man; for, although they groundlessly slander all the children of God, yet they cannot pronounce him to be a wicked man, who leads a good and inoffensive life amongst them. Such is that acknowledgment of uprightness which Paul here describes. The reason is added, —
Lest he fall into reproach and the snare of the devil; which I explain in this manner: “lest, being subject to reproach, he begin to be hardened, and abandon himself the more freely to all iniquity, which is to entangle himself in the snares of the devil.” For what hope is left for him who sins without any shame?
Fuente: Calvin’s Complete Commentary
(7) Moreover he must have a good report of them which are without.The man to be chosen as a responsible office-bearer in the Church, should be one possessing a stainless reputation for integrity and honour with the world outside the Churchs pale; he should be one regarded by the world at large as having led a self-restrained, decorous lifea life free from those disorders and licentious practices which worldly men, even while themselves indulging in them, are the first to condemn in others.
Lest he fall into reproach and the snare of the devil.For such a one, bringing with him into the new society his unhappy reputation, earned in the old thoughtless daysif placed in the new society in a prominent position of authoritywould draw down upon himself and the brotherhood over whom he presided many a reproach, many a sneer. Those who once knew him among other associations living a very different life, would be only too ready to attack the blameless character of the congregation, through the stained and scarred reputation of their minister. The temptation to fall away and deny his Lord in such a case, would be overwhelming. The man might be in earnest, might be wishful to lead a new and better life, but the risk that one with such connections, with such memories of old days, would of necessity run, must be very great. Weakened and disheartened, such a presbyter would be likely to fall an easy prey into some snare skilfully laid by the Enemy, and, by his fall, cause a terrible and damaging injury to the Church of Christ. For these weighty reasons St. Paul charged Timothy to be very watchful when he chose his presiding elders, to elect only those who, in the dissolute society of Ephesus, had known how, even in old days, to preserve their good name stainless, their character unscarred.
The snare of the devil.The teaching here of St. Paul respecting the Evil One is deserving of a special comment. What he says in 1Ti. 3:6-7 is simply introduced as part of the main argument, which relates exclusively to the care to be exercised in the selection of fit persons for the sacred offices in the congregations. It is evidently not introduced as a special teaching on this mysterious subject. No disputings on this point as yet had been originated at this early period in Christian history. It lays down, however, certain broad principles which must have been the ground-work of St. Pauls belief in this now disputed question; and receiving as we do St. Pauls words in this and in his other epistles as an authoritative declaration of the mind and will of the Holy Spirit, it seems that these broad principles should have all weight whenever the doctrine respecting the Spirit of Evil is discussed. The lines hero sketched are as follows: (1) The personality of the Evil One is distinctly affirmed. (2; This unhappy being has fallen and has been condemned, and is now able to lay snares for and to tempt men. (3) An overweening pride seems to have been the cause which led to this once mighty ones fall. (4) All idea of dualismthe old Persian belief adopted in the Manichsean heresy, and in so many other false creeds, that of two principles eternally opposed to one anotherpresiding respectively over the realms of light and darknessis distinctly here repudiated by Paul, who in the course of his argument casually introduces the Evil Onethe Enemy of man, as one who at some remote period rebelled, was crushed, and condemned, but to whom, in the supreme Providence of God, some terrible power over man was left.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Good report without His public reputation, not only within but without the Church, must be good.
Fall into reproach As disgracing his preaching by his character and practice.
Snare of the devil Who is here a huntsman that sets traps and snares for the ministers specially. And if the minister has lost character with the public amid whom he preaches, the devil has a great advantage both to destroy the value of his preaching and to bring him to a downfall, whether by his own imprudences in difficulty, or by bearing him down by scandal.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Moreover he must have good testimony from those who are without, lest he fall into reproach and the snare of the devil.’
This takes up the idea of being beyond reproach (which when taken in depth included much of what followed) and applies it specifically to witness to outsiders. It was important that a bishop be a good advertisement for the church, and one important test of this was how outsiders whose opinion could be trusted thought of him. (not, of course, those who had become riled by his spirituality or his forthrightness in preaching the Gospel). For if he was not of a suitable character he might well unnecessarily bring reproach on the church and himself by his behaviour, and find himself tripped up by the Devil (for he would become a targetman both for outsiders and for the Devil) to the detriment of the church as a whole. It was necessary that he be able to maintain his reputation in the eyes of fair-minded people even when under attack in one way or another.
The idea of ‘hoi exow’ (those outside) is thoroughly Pauline. See 1Co 5:12; Col 4:5; 1Th 4:12.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 3:7. Lest he fall into reproach, &c. Lest, the unbelieving Jews or Gentiles being able to blast his reputation, he fall into the reproach and snare of the accuser, for the bad life he led before his conversion. “For the Christian church will flourish or decay very much, according to the character or behaviour of its bishops or pastors.” See 1Th 4:12.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 3:7 . ] (which does not present something opposed to 1Ti 3:6 ) adds a new requirement to those already given in 1Ti 3:2-6 , a requirement needed for the sake of those who are not Christians. Thus here becomes connected with the in 1Ti 3:2 .
occurs in the Pauline Epistles only here and in Tit 1:13 .
] (for which Paul commonly uses ) are those outside the church; is equivalent not to “among,” but to “ from ;” the testimony comes from those who are not Christians. In the choice of a bishop, care is to be taken that he is a man who has led an irreproachable life even in the eyes of those who are not Christians. The reason is added just as in 1Ti 3:6 : ] may be taken absolutely (Wiesinger, Plitt), or joined with . (van Oosterzee). The former view is supported by the fact that separates . from ; the latter, by the fact that the preposition is not repeated before . The passage in 1Ti 3:14-15 , when compared with this, supports the former view, which is further established as correct by the consideration that we cannot well suppose to be an act of the devil. Since is not defined more precisely, it must be taken as quite general in meaning.
] the same expression in 2Ti 2:26 ; in 1Ti 6:9 it stands without ., and there, too, it is joined with (elsewhere only in Rom 11:9 , which follows Psa 69:23 ). It is a figurative name for the lying in wait of the devil, who is represented as a hunter. The idea of its association with is this, that the disgrace incurred by one who has not a good testimony from the non-Christians, is used by the devil as a snare, not only to tempt him, but also to seduce him into apostasy from the gospel. [125]
[125] In explaining , Hofmann explains ( ) . . . to mean, that the slanderer tries to ensnare such a one in the sense of “showing him as an evidence of the state of morality in an association which selects such a man as its head” (!).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.
Ver. 7. A good report of them, &c. ] For a workman that needeth not to be ashamed; such a one as may muzzle the black mouth of any Campian, that shall say, as he doth of our Church, Ministris eorum nihil vilius; this is most true of Popish greasy hedge priests. See Trapp on “ 1Ti 3:6 “
Of the devil ] Or, of the slanderer, who by carrying tales and finding faults, do the devil’s work. See Trapp on “ 1Ti 3:6 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 .] Moreover ( , bringing in the contrast of addition; ‘ more than this ,’ , the addition itself of a new particular) he must have a good testimony (reff.) from those without (lit. ‘ those from without :’ the unusual – (reff.) being added as harmonizing with the , the testimony coming ‘from without’), lest he fall into (a question arises which must be answered before we can render the following words. Does (1) stand alone, ‘ into reproach, and the snare of the devil ,’ or is it (2) to be joined with as belonging to ? For (1), which is the view of Thl., Est., Wolf, Heyden., Huther, Wiesinger, al. (and Ellic. doubtfully), it is alleged, that is separated from by . But this alone cannot decide the matter. The Apostle may have intended to write merely . Then in adding , we may well conceive that he would keep . . for uniformity with the preceding verse, and also not to throw . into an unnatural prominence, as would be done by placing it before . We must then decide on other grounds. Wiesinger, seeing that the , if these are to be taken together, must come immediately from , objects, that he doubts whether any where the devil is said facere per se that which he facit per alterum . But surely 1Jn 3:8 is a case in point: , . , , and indeed Eph 2:2 , . Huther supports this view by ch. 1Ti 5:14 ; but I am unable to see how that verse touches the question: for whether the belong to . or not, it clearly must come in either case from . One consideration in favour of this view has not been alleged: that seems, from 2Ti 2:26 , to be a familiar phrase with the Apostle, and therefore less likely to be joined with another governing substantive.
For (2), we have Thdrt. ( . , , , , ), al., Bengel (“diabolus potest antistiti malis testimoniis laboranti plurimum excitare molesti, per se et per homines calumniatores”), De W., al. The chief grounds for this view are, (a) grammatical that the is not repeated before . I am not sure, whether we are right in applying such strict rules to these Pastoral Epistles: but the consideration cannot but have some weight. (b) contextual that the Apostle would hardly have alleged the mere as a matter of sufficient importance to be parallel with . . This latter, I own, inclines me to adopt (2), but I would not by any means speak strongly in repudiation of the other) the reproach and the snare of the devil (reff. This latter is usually taken as meaning, the danger of relapse (cf. Thdrt. cited above): so Calv.: “ne infami expositus, perfrict frontis esse incipiat, tantoque majore licentia se prostituat ad omnem nequitiam: quod est diaboli plagis se irretire. Quid enim spei restat ubi nullus est peccati pudor?” Grot. gives it a different turn: ‘ne contumeliis notatus qurat se ulcisci.’ These, and many other references, may well be contained in the expression, and we need not, I think, be at the pains precisely to specify any one direction which the evil would take. Such an one’s steps would be shackled his freedom hampered his temper irritated his character lost and the natural result would be a fall from his place, to the detriment not of himself only, but of the Church of Christ).
Fuente: Henry Alford’s Greek Testament
1Ti 3:7 . : in Mar 4:11 ( , W.H. m.) means those who came into contact more or less close with Jesus, but who were not His disciples. In the Pauline use (see reff.) it means the non-Christian Society in which the Church lives. St. Paul’s attitude towards them that are without is one of the many proofs of his sanity of judgment. On the one hand, they are emphatically outside the Church; they have no locus standi in it, no right to interfere. On the other hand, they have the law of God written in their hearts; and, up to a certain point, their moral instincts are sound and their moral judgments worthy of respect. In the passage before us, indeed, St. Paul may be understood to imply that the opinion of “those without” might usefully balance or correct that of the Church. There is something blameworthy in a man’s character if the consensus of outside opinion be unfavourable to him; no matter how much he may be admired and respected by his own party. The vox populi , then, is in some sort a vox Dei : and one cannot safely assume, when we are in antagonism to it, that, because we are Christians, we are absolutely in the right and the world wholly in the wrong. Thus to defy public opinion in a superior spirit may not only bring discredit , , on oneself and on the Church, but also catch us in the devil’s snare, viz. , a supposition that because the world condemns a certain course of action, the action is therefore right and the world’s verdict may be safely set aside.
We cannot infer with Alford and von Soden, from the absence of another preposition before , that also depends on . It would not be easy to explain satisfactorily . . .
Fuente: The Expositors Greek Testament by Robertson
Moreover = But.
report = testimony. Add “Also”. of. App-104.
reproach. Greek. oneidissmos. See Rom 15:3.
snare. Greek. pagis. Here, 1Ti 6:19. Luk 21:25. Rom 11:9. 2Ti 2:6.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] Moreover (, bringing in the contrast of addition; more than this, , the addition itself of a new particular) he must have a good testimony (reff.) from those without (lit. those from without: the unusual – (reff.) being added as harmonizing with the , the testimony coming from without), lest he fall into (a question arises which must be answered before we can render the following words. Does (1) stand alone, into reproach, and the snare of the devil, or is it (2) to be joined with as belonging to ? For (1), which is the view of Thl., Est., Wolf, Heyden., Huther, Wiesinger, al. (and Ellic. doubtfully), it is alleged, that is separated from by . But this alone cannot decide the matter. The Apostle may have intended to write merely . Then in adding , we may well conceive that he would keep . . for uniformity with the preceding verse, and also not to throw . into an unnatural prominence, as would be done by placing it before . We must then decide on other grounds. Wiesinger, seeing that the , if these are to be taken together, must come immediately from , objects, that he doubts whether any where the devil is said facere per se that which he facit per alterum. But surely 1Jn 3:8 is a case in point: , . , ,-and indeed Eph 2:2, . Huther supports this view by ch. 1Ti 5:14; but I am unable to see how that verse touches the question: for whether the belong to . or not, it clearly must come in either case from . One consideration in favour of this view has not been alleged:-that seems, from 2Ti 2:26, to be a familiar phrase with the Apostle, and therefore less likely to be joined with another governing substantive.
For (2), we have Thdrt. ( . , , , , ), al.,-Bengel (diabolus potest antistiti malis testimoniis laboranti plurimum excitare molesti, per se et per homines calumniatores), De W., al. The chief grounds for this view are, (a) grammatical-that the is not repeated before . I am not sure, whether we are right in applying such strict rules to these Pastoral Epistles: but the consideration cannot but have some weight. (b) contextual-that the Apostle would hardly have alleged the mere as a matter of sufficient importance to be parallel with . . This latter, I own, inclines me to adopt (2), but I would not by any means speak strongly in repudiation of the other) the reproach and the snare of the devil (reff. This latter is usually taken as meaning, the danger of relapse (cf. Thdrt. cited above): so Calv.: ne infami expositus, perfrict frontis esse incipiat, tantoque majore licentia se prostituat ad omnem nequitiam: quod est diaboli plagis se irretire. Quid enim spei restat ubi nullus est peccati pudor? Grot. gives it a different turn: ne contumeliis notatus qurat se ulcisci. These, and many other references, may well be contained in the expression, and we need not, I think, be at the pains precisely to specify any one direction which the evil would take. Such an ones steps would be shackled-his freedom hampered-his temper irritated-his character lost-and the natural result would be a fall from his place, to the detriment not of himself only, but of the Church of Christ).
Fuente: The Greek Testament
1Ti 3:7. , also a good report) Not even former life should be open to any reproach. Mere report is not sufficient; but there ought to be a good report along with the practice of the virtues, nay, a good testimony. Paul wishes that the character of Christians should be in high esteem; comp. ch. 1Ti 5:14, note.- , from those that are without) that they may be more easily gained over, and the glory of God be promoted.-, reproach) Comp. ch. 1Ti 5:14. The devil may occasion the greatest trouble to the minister who is subjected to bad reports, by himself (the devil), and by means of the calumnies of men.- , and a snare) Comp. Mat 22:15.
Fuente: Gnomon of the New Testament
1Ti 3:7
Moreover he must have good testimony from them that are without;-He must so conduct himself as to have the respect and commendation of those without. Sometimes the enemies of the religion of Christ or even those who become personally offended will speak evil of good men on account of their fidelity to right and to truth. But when a man lives a just and upright life among people, there is seen in bad men a sense of justice that makes them give due credit for it. If a man is just and upright in his walk and kind and merciful to the needy, without ostentation or display, the wicked world will give him credit for it.
lest he fall into reproach and the snare of the devil.-The man who has the reputation for dishonesty and untruthfulness and for love of money is not fit for an elder of the church of God. [Those who once knew him among other associations living a very different life would be only too ready to attack the blameless of the congregation through the stained and scarred reputation of such an elder. The temptation to fall away and deny the Lord in such a case would be overwhelming. The man might be in earnest, might wish to lead a new and better life, but the risk that one with such connections, with memories of old days, would of necessity run, would be very great. Weakened and disheartened, such an elder would be likely to fall an easy prey into some snare skillfully laid by the devil, and, by his fall, cause a terrible and damaging injury to the church. For these weighty reasons Paul charged Timothy to be very watchful when the elders were chosen to choose only those who in their former days had preserved their good name stainless and their character unscarred.]
Fuente: Old and New Testaments Restoration Commentary
a good: 1Ti 5:24, 1Ti 5:25, 1Sa 2:24, Act 6:3, Act 10:22, Act 22:12, 3Jo 1:12
them: 1Co 5:12, Col 4:5, 1Th 4:12
lest: 1Ti 5:14, 1Co 10:32, 2Co 6:3, 2Co 8:21, 1Th 5:22, Tit 2:5, Tit 2:8, 1Pe 4:14-16
the snare: 1Ti 6:9, 2Ti 2:26
Reciprocal: Lev 21:18 – a blind man Job 18:8 – he is cast Psa 119:39 – Turn Mar 4:11 – them Act 16:2 – was 2Co 6:8 – evil Phi 4:8 – are of 1Ti 5:10 – reported Rev 12:9 – the Devil
Fuente: The Treasury of Scripture Knowledge
1Ti 3:7. Good report denotes that he has a good reputation among people outside of the church. Lest he fall into reproach. Not that the questionable reputation would cause the reproach, but if a man’s standing is in doubt, it will indicate that his conduct has not been the best in the eyes of the world. If that is the case, then he might again be caught in some of his former irregular habits and thus be snared by the devil. And if such a man had been put into the eldership, it would present an embarrassing and damaging problem for the church. Hence the warning of Paul means that such a man should not be appointed, “lest” this unfortunate situation might develop.
Fuente: Combined Bible Commentary
1Ti 3:7. A good report from them that are without. As a matter of practice, the word points to more than general reputation. The report was testimony direct and formal, hose without are, of course, as in 1Co 5:12, the non-Christian members of the community in which the candidate for the Episcopate resided. From them, as employers, friends, neighbours, he was to obtain letters testimonial as well as from the brethren.
Into reproach and the snare of the devil. Both words in the Greek are without the article, and both may accordingly be taken in connexion with the devil. Practically it makes little difference in the sense. The reproach, even if it were thought of as originating with the Tempter, must in the nature of the case have been uttered by human lips. Where the man who entered on a responsible office had no reputation established by direct testimony to fall back upon, he had but slender defence against calumnies and reproaches. If they came on him, he was liable to fall into the snare of passionate resentment, or reckless defiance, or yet more reckless despair.
Fuente: A Popular Commentary on the New Testament
Note here, How needful it is for a minister to be of an untainted reputation; a bishop must be of good report, saith St. Paul; it is necessary for his own salvation that he be good, and for the salvation of others that he be accounted so: great is their sin, then, who go about to blast a minister’s reputation, because something of reputation is absolutely necessary to render his ministry successful.
Note farther, He must have a good report of them that are without, that is, without the church, unbelieving Jews or Gentiles, with whom he formerly conversed; lest becoming contemptible, and so not able to perform his duty as he should, he give occasion to the heathen to blaspheme Christianity, and to reproach him for his former course of life.
Fuente: Expository Notes with Practical Observations on the New Testament
1Ti 3:7. Moreover, he must have a good report That is, a fair or good character, or good testimony, namely, as to the time past; of them that are without That are not Christians; lest he fall into reproach By their rehearsing his former life; and the snare of the devil Which Satan might make a snare of to discourage and cast him down, or in some other way entangle him in unbelief and sin. Here Macknight remarks, It is intimated, that the sins which a person has formerly committed, when cast in his teeth after he becomes a minister, may be the means of tempting him to repeat these sins, by the devils suggesting to him that he has little reputation to lose. Nor is this the only evil. The people, knowing his former miscarriages, will be less affected with what he says to them. All who are candidates for the ministry ought to consider these things seriously.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 7
Of them which are without; of the people of the world in general.
Fuente: Abbott’s Illustrated New Testament
1Ti 3:7 “Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.”
17. good report to non Christians (my paraphrase)
There was a pastor in Nebraska that didn’t spend much time around my father, but my father held high regard for the man. He would ask how the pastor was doing when I had visited with him. The pastor had visited my dad in the hospital a few times, but they had no clear deep relationship.
Other pastors (many, I fear) in business dealings are very blunt, bold and blusterous. They expect super deals and super service. These do not have good report with non Christians.
A young man in one of the churches we attended was a body and fender man struggling to make a living. The pastor brought his car in for a paint job. The job was finished and the pastor came in and picked up the car. As he left without paying or offering to pay, he said thanks for the paint job.
The young man never grew spiritually to my knowledge. This was, in part, his own fault, but also, in part, to the obnoxiousness of the pastor.
Why is this trait important? Lest he fall into reproach and the snare of the devil. Sounds like the devil is out to trap him.
To be the man that does not really have the good report with the world is to be in the middle of the snare of the devil. There will be little which that person can do in the community or even the church.
We recently heard of a man that pastored in a small town where the townspeople had the rule of no soft drinks in the school auditorium – even during sporting events. He thought that was a dumb rule and entered the auditorium with a coke. The public was not impressed with his freedom to drink coke! The man was not able to minister to the town folks and it left a black mark against the church that hired him.
I would like to break here for a comment or two about the elders wife.
Why are there no qualifications for the elder’s wife? The elder’s wives do not have qualifications nor do the deacon’s wives.
There is discussion as to whether the deaconess is the deacon’s wife, a woman deacon, or an office held by other women. Some prefer the wife idea. Others prefer this to e an office. I must admit I see both possibilities, but lean toward it being an office or ministry. If the deacons wife were to have qualifications why wouldn’t the elders wife would be my line of thought.
No matter your belief on the subject, have deaconesses or the equivalent of them doing the work. You may have women functioning in these areas and this is fine – wives would also work well. THE POINT! Have women functioning in the work of the deaconess so that those ministries are being cared for.
There is also the thought that the elder is to rule his house well and if this is done the wife will probably be of the caliber needed.
There are five qualifications in Titus that are not listed here and I would like to cover them briefly. Tit 1:5 ff
a. “not self-willed” which indicates a man that is willing to give in a conflict. He is willing to bow to what is right. This is not only with men, but must be a part of the man’s spiritual life. He must be willing to bend for the Lord.
b. “not soon angry” indicates that anger may be around but it takes an awful lot to bring it to the surface.
Patience must be long and when it is worn out there may be anger, but even if there is anger it is controlled and it does not lash out.
c. “a lover of good men” shows that the elder should be an enjoyer of those that walk with the Lord. If you have a man that doesn’t enjoy the company of godly men – wonder if he will be a good leader of godly men.
We sat under a pastor for several years that failed miserably here. He had godly men that desired fellowship with him yet he shunned them and often drove them away. His fellowship was with men outside the church that were far from his own belief system.
The church suffered greatly due to the effects of the outsiders on the pastor.
Many pastors miss this one because they can’t handle someone else in the limelight.
This means to love even when there are some faults around! The elder should gather around himself some good men to train and to fellowship with.
d. “just” means just what it says. Just is the God we serve and just must be the elder or elders that we have serving in the church. Just in all of your dealings be they with saved, lost, nasty, cheaters, etc.
e. “holy” is the idea of set apart for God’s use. The man of God must be set aside for the Lord’s use and must have a life fitting that thought. I can’t imagine trying to attend a church where the pastor was known to be in sin.
It is illogical for any pastor to feel that he can continue on in his office and be living in sin. Holy to some is relative. I need to be with the unsaved so I can reach them, is their thought. I will run with them and work with them till they are saved. Maybe – maybe not.
Women. If you had a muddy mucky pair of Levi pants to get clean would you put them in water, then dump in a lot of clean clothes and stir them up? Will the clean make the dirty clean? Never.
Yes, we must reach and have contact with the lost, but we don’t have to get down into their sin and position to do it.
There is one other phrase in Titus – one that is of importance. Verse 9 states, “Holding fast the faithful word as he hath been taught….”
This means that the church determines if what he holds is proper. Not only what he holds, but what he has been taught. There is a difference. A man might hold what you hold but have been taught other things that might crop up in his later life and ministry.
A pastor in Nebraska had been taught in a school that held other than proper doctrine. He seemed straight as possible when he was hired as pastor.
He was influenced by some other pastors that he knew and as he pastored and studied some of his wrong doctrine surfaced and began to make sense to him and it filtered into his preaching and over a few years he had led the entire church from a position of fundamental, dispensational Christianity to a non-dispensational position and out of the fellowship of churches that the church had been in.
Don’t just check what he believes, but check what he has been taught. If he comes from a questionable seminary then the questionable may well surface someday. Don’t take a chance!
Realize seminaries change. Just because your old pastor was from that school doesn’t mean the current graduates will be like him.
I trust as you walk through life, you have opportunity to sit under the ministry of men of this caliber. This is the desire of God’s plan and heart. He desires that His people be taught of Him that they might worship Him and know Him.
Another poem from my favorite poet.
When God wants to drill a man
And thrill a man
And skill a man,
When God wants to mold a man
To play the noblest part;
When He yearns with all His heart
To create so great and bold a man
That all the world shall be amazed,
Watch His methods, watch His ways!
How He ruthlessly perfects
Whom He royally elects!
How He hammers him and hurts him,
And with mighty blows converts him
Into trial shapes of clay which
Only God understands;
While his tortured heart is crying
And he lifts beseeching hands!
How He bends but never breaks
When his good He undertakes;
How He uses whom He chooses
And with every purpose fuses him;
By every act induces him
To try His splendour out —
God knows what He’s about!
Anonymous
It is God’s men we must seek – not those that are prepared by man.