1 Timothy 3:4Meaning & Commentary from the Church Fathers

But what are you saying? Tell me. When speaking of a bishop, he said that he must not be a drunkard, but hospitable, though he ought to have said something greater. Why, for example, did he not say that the bishop must be an angel, subject to no human passion? Why did he not indicate those great requirements of which Christ spoke, and which even those subject to others are obliged to fulfill?

They must crucify themselves and constantly hold their soul in their hands. Christ also spoke of this: “The good shepherd lays down his life for the sheep” (Jn. 10:11). Again: “He who does not take his cross and follow Me is not worthy of Me” (Mt. 10:38). But he said, “not a drunkard.” There is good hope if a bishop must be instructed in this.

Why did you not say that he must be detached from the earth? You did not even command the bishop what you commanded laymen. What does he say to the latter? “Therefore put to death your members which are on the earth” (Col. 3:5). Again: “He who has died has been freed from sin” (Rom. 6:7). And again: “Those who are Christ’s have crucified the flesh” (Gal. 5:24).

Christ says the same: “Whoever of you does not renounce all that he has cannot be My disciple” (Lk. 14:33). Why, then, did he not say this? Because few such men could be found, while many bishops were needed to preside in distant cities.

Therefore, since accusations against the Church could arise later, the Apostle for this reason speaks of moderate virtue, not of that exalted and lofty virtue. Sobriety, honorableness, and chastity belong to many.

“Having his children in submission with all honor,” he says, because he must show an example in himself. Indeed, who will believe that one who did not know how to keep his own son in subjection will subject a stranger to himself?

“Ruling his own house well.” Those outside also say that a good household manager, ό οίκονομικός, can quickly become a good governor of public affairs, πολιτικός. The Church too is the same as a small house. As in a house there are children, wife, and servants, and above all the husband rises by his authority, so in the Church there is nothing else but the same: children, women, and servants.

If the president of the Church has sharers in his authority, then there too the husband has his wife as a sharer in authority. But here one must care for the feeding of widows and virgins. There too the husband has slaves and daughters under his care. In general, however, it is easier to govern a house.

Third, he must not be a novice in the Christian faith, lest he become proud and fall into condemnation with the devil (1 Tim. 3:6). Finally, he must enjoy respect even from those outside, that is, from unbelievers and non-Christians, or simply from worldly and secular people (1 Tim. 3:7).

What must be noted about the moral qualities appointed by the holy Apostle Paul for persons of episcopal and presbyteral rank? They are not of some extraordinary or ascetic character, but are the most ordinary and universally obligatory for all Christians.

The Apostle does not appoint higher evangelical vows and duties for bishops and presbyters because, as St. Chrysostom observes, “few such men could be found, while many bishops were needed to preside in distant cities.” Another interpreter adds to this: “The Apostle indicated lowly virtues here so that, if anyone is found to possess higher ones, there may be no doubt that he is worthy of the episcopate. If someone, drawn by higher aspirations, consecrates both soul and body to God, such a man is all the more worthy” (Ambrose, cited by St. Theophan).

“It is easier to govern a house,” says St. John Chrysostom. “How, then, can one govern ecclesiastical affairs if he does not order his own house well? And who will believe that a man will make another obey him if he did not know how to keep his own son in obedience? But one 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 one who is perfectly righteous.”

For such a man, who has not himself been exercised in virtue, it is no marvel if, on receiving the presidency, he gives place in himself to the passion of arrogance, as blessed Theodoret says. “Having become proud, he falls into the snares of the devil, for Satan, taking occasion from his pride, casts him down into the abyss” (Ambrosiaster; cf. Gal. 6:3; Lk. 14:11).

If they keep their household in order and obedience, implant in them the fear of God, love for neighbors, and faithfulness to the Sovereign and the fatherland, and guard their morals with vigilant oversight, then they fulfill the duty laid on them by nature and therefore by its Creator. They prepare for themselves the fruits of family consolation. Beyond this, by such action they also render service for the benefit of the state, whose good consequences may extend even to posterity.

“Those outside say the same, that a good household manager can more quickly become a good governor of civic affairs” (St. Chrysostom). A household includes the persons living in it, its property, and its external relations with the government and private persons. All this exists also in the Church. There are persons of every condition and age. There is also its own property, appointed for the support of the poor, the sick, the elderly, widows, and orphans, in addition to houses of assembly. There are also its relations with those outside.

The man who has shown experience in good governance of every part in his household, when he enters the governance of the Church, will not be entering a new work wholly unknown to him. Therefore he will more quickly find how to act in this or that case.

St. Chrysostom says: “The Church is the same as a small house. Just as in a house there are children, wife, and servants, and above them all the husband is raised by his authority, so in the Church we encounter nothing else but the same thing: children, women, and servants. If the president of the Church has sharers in his authority, then there too the husband has his wife as a sharer in authority. But here one must care for the feeding of widows and virgins. There too the husband has slaves and daughters under his care.”

“Having his children in submission with all honor.” Of all the matters of household governance, the Apostle especially directs the electors’ attention to the conduct of children. This is not, of course, in the sense that whoever has good children is therefore a good ruler, for here everything may depend on natural causes. It is chiefly in this sense: if the children are not good, what kind of ruler is the father?

“He must show in his own house a good example of governance. For who will believe that a man will make another obey him if he did not know how to keep his own son in obedience?” (St. Chrysostom).

Among the virtues that commend children, the Apostle points to obedience and every honor: obedience toward the parent as head of the house, and honor before all, both at home and outside. Therefore one may say that these two traits embrace the whole good conduct of children.

For this reason blessed Theodoret interprets “having children with such qualities” as “teaching his children every virtue. This requires not only the disposition of the children themselves to act, but also his own will.” Blessed Theophylact writes: “With all honor means in word, deed, and clothing. And also before all and at every time.” He draws this conclusion: “How can one hope that he will make strangers honorable, when he permits his own blood relations to live dishonorably?”