But because the Churches were to be exposed to attacks, he requires not that superior and highly exalted virtue, but a moderate degree of it; for to be sober, of good behavior, and temperate, were qualities common to many. Having his children in subjection with all gravity. This is necessary, that an example might be exhibited in his own house. For who would believe that he who had not his own son in subjection, would keep a stranger under command? One that rules well his own house. Even those who are without say this, that he who is a good manager of a house will be a good statesman. For the Church is, as it were, a small household, and as in a house there are children and wife and domestics, and the man has rule over them all; just so in the Church there are women, children, servants. And if he that presides in the Church has partners in his power, so has the man a partner, that is, his wife. Ought the Church to provide for her widows and virgins? So there are in a family servants, and daughters, to be provided for. And, in fact, it is easier to rule the house; therefore he asks, if a man know not how to rule his own house, how shall he take care of the Church of God?

Ver. 6. Not a novice. He does not say, not a young man, but not a new convert. For he had said, I have planted, Apollos watered, but God gave the increase. Wishing them to point out such an one, he used this word. For, otherwise, what hindered him from saying, Not a young man? For if youth only was an objection, why did he himself appoint Timothy, a young man? (and this he proves by saying to him, Let no man despise your youth.) Because he was aware of his great virtue, and his great strictness of life. Knowing which he writes, From a child you have learned the holy Scriptures. And that he practiced intense fasting is proved by the words, Use a little wine for your frequent infirmities; which he wrote to him among other things, as, if he had not known of such good works of his, he would not have written, nor given any such charge to his disciple. But as there were many then who came over from the Heathen, and were baptized, he says, Do not immediately advance to a station of dignity a novice, that is, one of these new converts. For, if before he had well been a disciple, he should at once be made a Teacher, he would be lifted up into insolence. If before he had learned to be under rule, he should be appointed one of the rulers, he would be puffed up: therefore he adds, Lest being lifted up with pride, he fall into the condemnation of the devil, that is, into the same condemnation which Satan incurred by his pride.

Ver. 7. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

This is rightly said, as he was certain to be reproached by them, and for the same reason perhaps he said, the husband of one wife, though elsewhere he says, I would that all men were even as I myself!, that is, practicing continency. That he may not therefore confine them within too narrow a limit, by requiring an over-strict conversation, he is satisfied to prescribe moderate virtue. For it was necessary to appoint one to preside in every city, as he writes to Titus, That you should ordain elders in every city, as I had appointed you. But what if he should have a good report, and fair reputation, and not be worthy of it? In the first place this would not easily happen. It is much for good men to obtain a good report among their enemies. But, in fact, he has not left this to stand by itself; a good report also, he says, that is, besides other qualities. What then, if they should speak evil of him without a cause from envy, especially as they were Heathens? This was not to be expected. For even they will reverence a man of blameless life. Why then does he say, speaking of himself, Through evil report and good report? Because it was not his life that they assailed, but his preaching. Therefore he says, through evil report. They were slandered as deceivers and impostors, on account of their preaching, and this because they could not attack their moral characters and lives. For why did no one say of the Apostles, that they were fornicators, unclean, or covetous persons, but that they were deceivers, which relates to their preaching only? Must it not be that their lives were irreproachable? It is manifest.

Therefore so let us too live, and no enemy, no unbeliever, will be able to speak evil of us. For he whose life is virtuous, is revered even by them. For truth stops the mouths even of enemies.

But how does he fall into a snare? By falling often into the same sins, as those who are without. For if he be such a character, the evil one soon lays another snare for him, and they soon effect his destruction. But if he should have a good report from his enemies, much more will he have it from his friends. For that it is not likely that he, whose life is blameless, should be ill-reported of, we may infer from the words of Christ; Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. But what if one be falsely accused, and from peculiar circumstances be slandered? Well this is a possible case; but even such an one ought not to be promoted. For the result is much to be feared. Therefore it is said he should have a good report, for your good works are to shine. As therefore no one will say that the sun is dark, not even the blind, (for he will be ashamed to oppose the opinion of all,) so him that is of remarkable goodness no one will blame. And though, on account of his doctrines, the Heathen will often slander him, yet they will not attack his virtuous life, but will join with others in admiring and revering it.

Moral. Let us then so live, that the name of God be not blasphemed. Let us not, on the one hand, look to human reputation; nor on the other, subject ourselves to an evil report, but on both sides let us observe moderation; as he says, Among whom you shine as lights in the world. For on this account He left us here, that we may be as luminaries. that we may be appointed Teachers of others, that we may be as leaven; that we may converse as angels among men, as men with children, as spiritual with natural men, that they may profit by us, that we may be as seed, and may bring forth much fruit. There were no need of words, if we so shone forth in our lives, there were no need of Teachers, did we but exhibit works. There would be no Heathen, if we were such Christians as we ought to be. If we kept the commandments of Christ, if we suffered injury, if we allowed advantage to be taken of us, if being reviled we blessed, if being ill-treated we did good; if this were the general practice among us, no one would be so brutal as not to become a convert to godliness. And to show this; Paul was but one man, yet how many did he draw after him? If we were all such as he, how many worlds might we not have drawn to us? Behold, Christians are more numerous than Heathens. And in other arts, one man can teach a hundred boys together; but here, where there are many more teachers, and many more than the learners, no one is brought over. For those who are taught, look to the virtue of their teachers: and when they see us manifesting the same desires, pursuing the same objects, power and honor, how can they admire Christianity? They see our lives open to reproach, our souls worldly. We admire wealth equally with them, and even more. We have the same horror of death, the same dread of poverty, the same impatience of disease, we are equally fond of glory and of rule. We harass ourselves to death from our love of money, and serve the time. How then can they believe? From miracles? But these are no longer wrought. From our conversation? It has become corrupt. From charity? Not a trace of it is anywhere to be seen. Therefore we shall have to give an account not only of our own sins, but of the injury done by them to others.

Let us then return to a sound mind; let us watch, and show forth a heavenly conversation upon earth. Let us say, Our conversation is in heaven, and let us upon earth maintain the contest. There have been great men, it may be said, among us, but how, says the Greek, shall I believe it? For I do not see anything like it in your conduct. If this is to be said, we too have had our philosophers, men admirable for their lives. But show me another Paul, or a John: you cannot. Would he not then laugh at us for reasoning in this manner? Would he not continue to sit still in ignorance, seeing that the wisdom we profess is in words, not in works? For now for a single halfpenny you are ready to slay or be slain! For a handful of earth you raise lawsuit after lawsuit! For the death of a child you turn all upside down: I omit other things that might make us weep; your auguries, your omens, your superstitious observances, your casting of nativities, your signs, your amulets, your divinations, your incantations, your magic arts. These are crying sins, enough to provoke the anger of God; that after He has sent His own Son, you should venture on such things as these.

What then can we do but weep? For hardly is a small portion of the world in the way of salvation, and they who are perishing hear it, and rejoice that they are not destined to suffer alone, but in company with numbers. But what cause is this for joy? That very joy will subject them to punishment. For do not think that it is there as here, that to have companions in suffering affords consolation. And whence is this manifest? I will make it clear. Suppose that a man were commanded to be burnt, and that he saw his own son burning with him, and that the smell of his scorched flesh rose to his nostrils; would it not be of itself death to him? No doubt. And I will tell you how it is. If those who are not suffering, yet seeing those things are benumbed and faint with terror, much more will they be so affected, who are themselves sufferers. Wonder not at this. Hear a certain wise one saying, Are you become weak as we? Are you become like us? For human nature is disposed to sympathy, and the affections of others move us to pity. Will then a father seeing His son in the same condemnation, or a husband his wife, or a man his fellow-man, receive consolation, and not rather an aggravation of his sufferings? Are not we in such case the more overcome? But there, you say, there are no such feelings. I know there are not; but there are others much more wretched. For there will be wailing inconsolable, all witnessing each other’s torments. Do they who are furnishing derive comfort in their distress from the participation of others? It is no consolation surely to see a son, a father, a wife, or grandchildren, suffering the same punishment. If one sees friends in such a case, is it any comfort? None! None! It rather adds to the intensity of our own sufferings! Besides, there are evils, which by reason of their severity cannot be mitigated by being common. If two men were together thrown into the fire, would they comfort one another? Tell me; if we have ever been attacked by a violent fever, have we not found that all consolation has failed us? For there are calamities, so overwhelming as to leave no room for comfort in the soul. When a wife has lost her husband, is it a lessening of her grief to number up the many who have suffered the like loss? Let us not therefore be supported by any such hope, rather let us find our sole consolation in repenting of our sins, in pursuing the good path that leads to Heaven, that we may obtain the kingdom of Heaven, by the grace and lovingkindness of Jesus Christ our Lord, with whom, etc.