1 Timothy 3:7Meaning & Commentary from the Church Fathers

Yet in the present case he does not put forward this alone. He did not say, "He must have testimony," but "He must also have a good testimony." That is, this too is among the requirements, but not this alone.

But what if they speak evil of him without any basis, out of hatred, especially because they are pagans? No, that does not happen, because even they respect a man of blameless life.

How so, you ask? Listen to what he says about himself: "By the word of truth, by the power of God, with the weapons of righteousness in the right hand and in the left, in honor and dishonor, in evil report and good report" (2 Cor 6:7-8).

They did not reproach his life, but his preaching. Therefore he said, "in evil report." They slandered the Apostles as flatterers and deceivers because of their preaching. They did this because they could find nothing in their life to reproach.

Indeed, why did no one say of the Apostles that they were fornicators, impious men, or lovers of gain? Why did they call them flatterers, which referred only to their preaching? Was it not because they led a blameless life? Clearly it was.

Therefore we too must live in this way. Then no one will speak evil of us, even if he is our enemy or an unbeliever.

The man who leads a righteous life becomes worthy of respect even among them. Truth shuts the mouths even of enemies.

How, then, can he fall into the snare? When he often falls into the same sins into which they fall. If he is such a man, the devil will soon set another snare for him, and they will quickly kill him.

If he must have testimony from enemies, then much more from friends. That a man who leads a blameless life cannot hear evil reports about himself, listen to what Christ says: "Let your light so shine before men, that they may see your good works and glorify your Father in heaven" (Mt 5:16).

But what if, you say, he is slandered and by chance suffers an unjust accusation? This can happen. Yet in that case he should not be chosen from among the others, because this inspires great concern.

"He must," he says, "also have a good testimony." Therefore let your deeds be bright.

Just as no one will call the sun dark, not even a blind man, because he is ashamed to go against common opinion, so no one will reproach a perfectly righteous man.

It is true that the pagans often slandered them because of their beliefs. But they did not reproach their righteous life. On the contrary, together with others, they admired it and were amazed.

Therefore let us live so that the name of God is not blasphemed. Let us neither chase human glory nor conduct ourselves so that a bad opinion is formed about us. Let us keep the proper measure in both.

"Among whom you shine as lights in the world" (Phil 2:15). He appointed us for this, that we might be like lights, that we might become teachers of others, and that we might become leaven.

He appointed us to live among men as angels, among little children as mature men, and among soulish people as spiritual men. Thus they too may benefit. He appointed us to become seeds, that we might bear abundant fruit.

Words would not be needed if our life shone to such a degree. Teachers would not be needed if we did good works. No one would remain a pagan if we were Christians as we ought to be.

If we kept the commandments of Christ, if we endured insults and violence with good courage, if when reviled we blessed, and if when offended we repaid with good, no one would be so savage as not to turn to the true faith, if all behaved in this way.

To know this, consider an example. Paul was one man, and he drew so many people to himself. If we all were such as he was, how many worlds would we have converted?

Now Christians are more numerous than pagans. In other crafts one man can teach a hundred boys. Yet here, although there are many teachers, and far more teachers than disciples, no one joins us.

The students look at the virtues of the teachers. If they see that we desire and seek the same things they do, namely honors and power, how can they feel respect for Christianity?

They see a corrupt life and earthly souls. They see that we are as attached to money as they are, and even more. Like them, we tremble before death and fear poverty. In sickness we grumble as they do.

We love authority and power in the same way. Tormented by avarice, we try to seize the favorable moment. Why, then, will they believe?

Because of signs? But they no longer exist. Because of a righteous life? But that has perished. Because of love? But not a trace of it is seen anywhere.

For this reason we shall give an account not only for our own sins, but also for the perdition of others. Therefore, at least now, let us rise up. Let us keep watch and show a heavenly way of life on earth.

Let us say, "Our citizenship is in heaven" (Phil 3:20), and let us accomplish our struggles on earth.

But someone will say, there have been great men among us too. How shall I believe this, a pagan may answer? I do not see you doing the same things they did.

If this must be argued, then they will say that they too have great philosophers, worthy of admiration for their way of life. But show me another Paul or John. You cannot do this.

How, then, will the pagan not laugh at such words of ours? How will he not remain in his ignorance when he sees that we philosophize only in words, and not in deeds?

Now for one obol everyone is ready both to kill and to be killed. Over a scrap of land you begin endless lawsuits. Over the death of a son you throw everything into confusion.

I leave aside everything else over which tears should be shed: divination, prophecy, the watching of omens, fate, images, amulets, sorcery, incantations, and magic.

These offenses are truly great and sufficient to stir up the wrath of God, because even after He sent His Son, we dare to do these things.

What then remains for us to do? Nothing except to weep. For scarcely the smaller part of the world is being saved. Yet those who perish rejoice when they hear that they will not suffer this alone, but together with many others.

What is there to rejoice in, when they will be punished for that very rejoicing? Do not think that there it is as here, where you receive consolation if you have companions in misfortune.

How is this clear? I will explain. Tell me, if a man condemned to be burned saw his son also being burned with him, and smelled the stench rising from his body, would he not die? Certainly. I will tell you why.

If those who are not being tortured become numb and lose heart when they look at what is happening, how much more those who endure the same sufferings. Do not be surprised. Listen to what one wise man says: "You also have become weak as we are! You have become like us" (Is 14:10).

Compassion belongs to human nature, and we are crushed by the misfortune of others. Tell me, does a father who sees his son punished together with him find consolation in this, or rather an increase of suffering?

Or does a husband find consolation when he sees his wife? Or one man when he sees another? Are we not then crushed all the more?

Yes, you say, but there are no such sufferings there. I know this too. But there will be others, more cruel. Then there will be inconsolable weeping, when all look at one another and all are tormented.

Tell me, do those exhausted by hunger receive consolation because others share their grief? Or what consolation is there if a son, father, wife, or grandchildren undergo the same punishment?

If we see friends in misfortune, do we find consolation in this? No, no. On the contrary, our grief is increased still more.

Besides, there are calamities which, by their very cruelty, bring no consolation, even if they are common to all. Suppose, for example, that one man lies in fire, and another also. How will they comfort one another?

Tell me, I beg you: when we have suffered from a violent fever, did not every shadow of consolation disappear for us then? Without doubt it did. When misfortune overpowers us, the soul no longer finds any means of comforting itself.

Do you not see how many other women widows can count who have endured the same thing? Yet their sorrow is not lessened by this at all.

Let us not feed ourselves on such a hope. Let us seek the only consolation: to bring repentance for sins and to hold fast to the good path that leads to heaven.

Thus we may receive the Kingdom of Heaven, by the grace and love for mankind of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

When blessed Paul said, "He must also have a good testimony from those outside," he did not reject the need for strict and faithful examination. Nor did he make this testimony the principal sign of the worthiness of such persons.

After speaking first of many things, he then added this also. By this he showed that in election one must not be satisfied with this single sign, but must take it into account together with the others. The report of men is often deceptive.

Yet if such a case occurs, and a man is falsely slandered, he still should not be appointed bishop. For it must not happen that any souls are not illumined by their own lamp. "Let your works shine," He says, "that men may see" (Mt. 5:16). If one must have testimony from enemies, much more from friends. "Lest he fall into reproach." He means reproach from the pagans, which can cut off the beneficial effect of preaching. "And the snare of the devil" (του διαβόλου). Either because they will soon put him to death, or because he will fall into the very same sins as they do. To be a stumbling block to many is also a snare of the devil.

If the good testimony of outsiders was needed, then much more the testimony of one's own, those within. "Lest he fall into reproach," that is, lest he stir up an evil opinion of himself and become subject to condemnation for an evil life. This is harm to the Church and an offense against her. "And into the snare of the adversary," that is, the snare of the devil, according to Zigabenus. If someone is subjected to a just accusation, for example of slander, anger, or remembrance of wrongs, he will be caught by snares into other sins as well. This is the snare of the devil. But what if someone is condemned out of envy? This can happen too. Yet even such a man should not be admitted to the episcopate, for people will regard him with contempt and suspicion.

After all, Christ Himself was accused by His contemporaries of being a friend of sinners and publicans, and therefore of being like them Himself (Mt. 9:11; Mt. 11:19). The Apostle indicates precisely this reason when he adds: "lest he fall into reproach and the snare of the adversary." These last words show that, in raising to degrees of the priesthood persons who do not have an honorable name among non-Christians, the Apostle saw danger for those ordained themselves. They could become proud of their correction, or imagine that they could rise again after a new fall. Or else, continuing to hear former unfavorable judgments about themselves, they could become irritated at the injustice of people unwilling to see and acknowledge their correction. The Apostle calls such a dangerous condition the snare of the devil, because the devil uses it to draw a man into sin.

Third, he must not be a novice in the Christian faith, lest he become puffed up and fall into condemnation with the devil (1 Tim. 3:6). Finally, he must have respect even from those outside, that is, from unbelievers and non-Christians, or simply from worldly and secular people (1 Tim. 3:7). What should be noted about the moral qualities appointed by the holy Apostle Paul for those in the episcopal and presbyteral rank? They are not of some extraordinary or ascetical kind, but are the most ordinary and universally obligatory qualities for all Christians. The Apostle does not appoint for bishops and presbyters the highest evangelical vows and obligations because, as Chrysostom observes, "few such men could be found. While many bishops were needed to preside in distant cities." Another interpreter adds to this: "For this reason the Apostle indicated here the lower virtues, so that if someone is found to possess the higher ones, there should be no doubt that he is worthy of the episcopate. If someone, drawn by higher aspirations, dedicates both soul and body to God, such a man is all the more worthy" (Ambrose, see Theophan).

"It is easier to govern a household," says St. John Chrysostom. "How then can one govern the affairs of the Church if he does not order his own house well? And who will believe that a man can make strangers obey him, when he was unable to keep his own son in obedience? But he who leads a righteous life becomes worthy of respect even among unbelievers. Truth stops the mouths even of enemies. As no one will call the sun dark, so no one will reproach a man who is wholly righteous." And it is no wonder if a man who has not himself practiced virtue, when he receives the presidency, gives room within himself to the passion of arrogance (Blessed Theodoret). "Having become puffed up, he will fall into the snares of the devil. For Satan, taking occasion from his pride, will cast him down into the abyss" (Ambrosiaster; compare Gal. 6:3; Lk. 14:11).

In what respect? Certainly not in outward position, but in known good morality and virtues of everyday life. Saint Chrysostom applies here the Savior’s words: “Let your light so shine before men, that they may see your good works and glorify your Father Who is in heaven,” cf. Mt 5:16.

He says, “Let his deeds be bright. Just as no one will call the sun dark, not even a blind man, because he is ashamed to go against the common opinion, so no one will reproach a man who is perfectly righteous. It is true that pagans often slandered them, whether bishops or Christians in general, because of their beliefs. But they did not reproach their righteous life. On the contrary, they joined others in admiring it and were astonished when they looked upon it. They slandered the Apostles too. But what did they say? That they were flatterers and deceivers, that is, on account of their preaching. They did this because they could find nothing with which to reproach their life. Why did no one say of them that they were adulterers, impious, or covetous, but only flatterers, which referred to the preaching alone? Was it not because they led a blameless life? Certainly it was. Therefore we bishops must also live in this way, and then no one will speak evil of us, even if he is our enemy or an unbeliever. For whoever leads a righteous life becomes worthy of respect even among unbelievers. Truth stops the mouths even of enemies.”

Saint Chrysostom, as is evident, has in mind here the good testimony of outsiders more concerning the moral life of the one chosen. Ambrosiaster has in mind more his good qualities in everyday life.

“Following the Lord’s word, the Apostle says that one who is to be a bishop must have a good testimony also from those outside, because he who is faithful in lesser things will be faithful in greater. Whoever proves unfaithful in lesser things, that is, in worldly affairs and everyday relations, will undoubtedly be unfaithful also in divine matters. Conversely, whoever shows faithfulness to men will show it all the more to God.”

The Apostle does not indicate whether the good testimony of outsiders is based on the former conduct of the one chosen, when he himself was outside, or on the new conduct, after he became one within. There is no need to guess about this.

Let there be a good testimony from those outside. When and how it was formed is not something to consider. At that time among converts there were many who had formerly lived shamefully, but, becoming Christians, began to live blamelessly. As a result, they acquired a good opinion about themselves even among those who had previously condemned their life.

Such men should have been chosen even sooner, for through this the beneficent action of Christ’s faith could be presented most clearly to the sight of all.

“Lest he fall into reproach and the snare of the adversary.” This would happen if someone were chosen who did not have a good testimony from those outside, and still more if he had a bad testimony.

But what concern do those within have with those outside, when they conscientiously recognize the one chosen as worthy? Those outside may not know him well, or they may slander him maliciously. Should truth be sacrificed to their untruth?

Their testimony must be taken into account not in order to sacrifice truth to their untruth. Rather, while keeping truth as truth among ourselves and for ourselves, that is, without changing our good opinion of one who lacks good testimony from outsiders, it is better not to choose him, in order to avoid bad consequences.

Saint Chrysostom says, “But if he is slandered and happens to fall under unjust accusation? This too can happen. Yet in such a case he should not be chosen from among others, for this inspires great apprehension.”

There are two dangers: lest he fall into reproach, and into the snare of the adversary. “Lest he fall into reproach.” But he is already in reproach if he does not have a good testimony. What further reproach is to be feared?

Perhaps by “lest he fall into reproach” the Apostle means: lest he fall under its weight. Similarly, in “lead us not into temptation,” the meaning is: do not let us fall under its weight.

While he remained a private person, he easily bore unkind reports about himself and let them pass by his ears. But when he is appointed head of the society of believers, it will not be easy for him to remain indifferent to this.

Shame before himself, before his own, and before strangers will begin to press him, so that he will be unwilling even to appear among people. Then vexation, anger, and malice will press him. These unpleasant movements of the heart are already themselves the adversary’s snare. In Greek it is “of the devil,” του διαβολου.

Yet they can also provide the enemy with an occasion to weave an even more dangerous snare. Having become weighed down and weakened, he may, under the action of the sleepless enemy, abandon both the episcopate and Christianity itself, and “turn back to his former lawless life,” says blessed Theodoret.

Since such a danger is very possible, and since the danger is great while avoiding it is very easy, it is more prudent to act so as not to expose anyone to it.

Or “lest he fall into reproach” may mean: lest he fall into still greater reproach, which may pass from him to the whole society of believers and thereby cut off the successful action of the Gospel, cf. blessed Theophylact.

This too can be called the enemy’s snare. Snares are arranged either to cast someone into sin and destruction, or to hinder the expansion of the realm of good. The scandal given to unbelievers by the reproach of the believers’ bishop is also a snare of the devil.