he must have
The phrase underscores a non-negotiable requirement. The Greek "dei" implies necessity or obligation, indicating that this is not merely a suggestion but a critical qualification for anyone aspiring to church leadership. It reflects the high standards expected of those who shepherd God's people.

a good reputation
The Greek term "marturia" refers to a testimony or witness. In this context, it means that a leader should be well-regarded and respected by those outside the church. This reputation is not just about avoiding scandal but actively demonstrating integrity and moral uprightness in all areas of life.

with outsiders
This phrase highlights the importance of how church leaders are perceived by those not part of the Christian community. The Greek "exothen" refers to those outside the faith, emphasizing that a leader's influence and testimony extend beyond the church walls. It reflects the early church's mission to be a light to the world, as seen in Matthew 5:14-16.

so that he will not fall
The phrase indicates a preventative measure. The Greek "hina me" suggests a purpose or result, implying that maintaining a good reputation is crucial to avoid potential pitfalls. It underscores the proactive nature of Christian leadership, where vigilance is necessary to prevent moral or ethical failures.

into disgrace
The Greek word "oneidismos" refers to reproach or dishonor. This term conveys the idea of public shame or scandal, which can severely damage the credibility of the church and its mission. It serves as a warning that leaders must guard their reputations to protect the integrity of the gospel message.

and into the snare
The imagery of a "snare" or trap, from the Greek "pagis," suggests a cunning and deceptive danger. It reflects the spiritual warfare that leaders face, where the enemy seeks to entrap and discredit them. This metaphor highlights the need for spiritual discernment and vigilance.

of the devil
The mention of "the devil" (Greek "diabolos") reminds us of the spiritual adversary who actively seeks to undermine God's work. It underscores the reality of spiritual opposition and the importance of prayer and reliance on God's strength. The devil's tactics often involve exploiting weaknesses, making it crucial for leaders to maintain a strong, godly character.

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 days--if placed in the new society in a prominent position of authority--would 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 1Timothy 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. Paul's belief in this now disputed question; and receiving as we do St. Paul's 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 one's fall. (4) All idea of dualism--the old Persian belief adopted in the Manichsean heresy, and in so many other false creeds, that of two principles eternally opposed to one another--presiding respectively over the realms of light and darkness--is distinctly here repudiated by Paul, who in the course of his argument casually introduces the Evil One--the 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.