Generally, this one [thing]: that in the governing of the people [God] should give him a fit successor; but specifically, these [things]. First: “let Him provide a man over this multitude.” He calls [him] a “man” [vir] — [one] in whom there is true virtue [manliness], and a masculine breast, and strength of soul. For with effeminate souls and manners, not women only, but even men — what do they accomplish? whom do they profit? The Hebrew word for “to provide” the Septuagint here render ἐπισκέψεται [“let Him oversee”], whence (Ps. 108:8; Acts 1:20) ἐπισκοπή, “the episcopate.” Num. 3:32 [uses] καθιστάναι, “to set over” — not simply, but with inspection applied. For that word imports this, so that one may observe what reckoning ought to be held in constituting rulers and prefects: since, namely, a diligent inspection must be applied — who, and of what sort, he is that is to be set over [them]. And this, if anywhere, is assuredly most especially necessary in the governors and masters of the Church — of which sort are those who from this very thing received their name: “Bishops” [episkopoi] and “Parish-priests” [parochi]. But that “multitude” is, by customary usage, called by the same [Seventy] συναγωγή, “synagogue [assembly].” Secondly, [Moses] describes more distinctly what sort the man to be set over [them] ought to be; and that [he does] in the words…
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…[and that] in four words: (1) “that he may be able to go out before them”; (2) “to go in before them”; (3) “to lead them out”; (4) “to bring them in.” These words signify two [things] especially necessary in any governor: namely, [first] a good example, by which he goes before them — whether one must go somewhere or return, whether something is to be done or to be omitted; then prudence, authority, doctrine, and power, by which he may rouse, instruct, [and] compel them to their duty — so that, besides [his] example, he may (as each matter shall require) lead them, lead them back, make them set about the things to be done, [and] make them desist. Without the former, the latter profits little; but without the latter, there is great force even in the former. And [the former] is highly praiseworthy even in those who are not set over others; nay, from it a testimony and commendation is most rightly derived, whereby anyone may be judged worthy of the principate [and] of the episcopate. So we read of David, while yet a youth, and not yet holding the scepter (1 Kings [1 Sam.] 18, v. 13): “He went out and came in before the people”; and (v. 16): “but all Israel and Judah loved David; for he went out and came in before them.” Mark the cause and fountain whence so great a love of all toward David remained: namely, “before all he went out and came in.” This excites admiration, begets love, breeds authority, stirs reverence, [and] wins honor and dignity. This is the best and most compendious road to the best honors; these are the steps by which one can rightly ascend to all the highest [posts]. Oleaster thinks this metaphor is drawn from the shepherds of sheep. For [in] John 10, v. 4: “the good shepherd, when he has let out his own sheep, goes before them, and all follow him, because they know his voice.” And this is likely also from what is here subjoined about sheep. It could, however, also seem drawn from good leaders of wars, who are the first to stir up the battle and undergo all dangers — as by giving an example and rule of fighting and ceasing, of assaulting and defending — as in the Poet (Aeneid 7): “He himself calls to the battles; then the rest of the young men follow.” (3) [Moses] adds: “lest the people of the Lord be as sheep without a shepherd” — of which [more] afterward.