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?

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 Colossians 4:5 note; 1-Thessalonians 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.

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 Colossians 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 1-Timothy 3:6, because it is evident that διαβολους has that meaning, 1-Timothy 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 Revelation 12:10, is called the accuser of the brethren, is, in Revelation 12:9, called the great dragon, the old serpent, the Devil, διαβολος, and Satan.

Moreover, he must have a good report of them which are without, 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.

a good report--Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (Acts 16:2).
of them which are without--from the as yet unconverted Gentiles around (1-Corinthians 5:12; Colossians 4:5; 1-Thessalonians 4:12), that they may be the more readily won to the Gospel (1-Peter 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 (1-Timothy 5:14) proving the occasion of his falling into the snare of the devil (1-Timothy 6:9; Matthew 22:15; 2-Timothy 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 (Jeremiah 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 (1-Timothy 4:14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.

He ought also to have a good report - To have had a fair character in time past. From them that are without - That are not Christians. Lest he fall into reproach - By their rehearsing his former life, which might discourage and prove a snare to him.