Exegetical and Hermeneutical Commentary of 1 Timothy 3:4
One that ruleth well his own house, having his children in subjection with all gravity;
4. that ruleth well his own house ] In distinction to ‘God’s household’ the Church, 1Ti 3:5 ; 1Ti 3:15.
his children ] Rather, from the emphatic position of ‘children,’ and the absence of the article, the sense is ‘with a household of his own rightly under his rule, with children held in subjection.’
with all gravity ] There should be, that is, all propriety of conduct on his part, according to the line ‘maxima debetur pueris reverentia’; so Titus in order to commend his exhortations to the young men to be pure is himself ‘to set an example of propriety,’ Tit 2:7. There should be the same propriety on the children’s part, according to the similar passage in Tit 1:6, that they be ‘not accused of riot.’
Compare St Paul’s eloquent appeal to the Philippians to ‘think thoughts true and seemly, righteous and pure,’ thoughts of truth, morality, righteousness and purity, Php 4:8.
Fuente: The Cambridge Bible for Schools and Colleges
One that ruleth well his own house – This implies that a minister of the gospel would be, and ought to be, a married man. It is everywhere in the New Testament supposed that he would be a man who could be an example in all the relations of life. The position which he occupies in the church has a strong resemblance to the relation which a father sustains to his household; and a qualification to govern a family well, would be an evidence of a qualification to preside properly in the church. It is probable that, in the early Christian church, ministers were not unfrequently taken from those of mature life, and who were, at the time, at the head of families; and, of course, such would be men who had had an opportunity of showing that they had this qualification for the office. Though, however, this cannot be insisted on now as a previous qualification for the office, yet it is still true that, if he has a family, it is a necessary qualification, and that a man in the ministry should be one who governs his own house well. A want of this will always be a hindrance to extensive usefulness.
Having his children in subjection with all gravity – This does not mean that his children should evince gravity, whatever may be true on that point; but it refers to the father. He should be a grave or serious man in his family; a man free from levity of character, and from frivolity and fickleness, in his conversation with his children. It does not mean that he should be severe, stern, morose – which are traits that are often mistaken for gravity, and which are as inconsistent with the proper spirit of a father as frivolity of manner – but that he should be a serious and sober-minded man. He should maintain proper dignity ( semnotes); he should maintain self-respect, and his deportment should be such as to inspire others with respect for him.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. The fourteenth qualification of a Christian bishop is, that he ruleth well his own house; , one who properly presides over and governs his own family. One who has the command, of his own house, not by sternness, severity, and tyranny, but with all gravity; governing his household by rule, every one knowing his own place, and each doing his own work, and each work having the proper time assigned for its beginning and end. This is a maxim of common sense; no family can be prosperous that is not under subjection, and no person can govern a family but the head of it, the husband, who is, both by nature and the appointment of God, the head or governor of his own house. See Clarke on Eph 5:22.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
One that ruleth well his own house; if he he one to whom God hath given a family, one who hath given an experiment of his conversation and ability to take care of a church, by the care that he hath taken of his family, and his ruling in that lesser society.
Having his children in subjection with all gravity; one that hath not let his children behave themselves rudely, and indecently, and rebelliously, but kept them in order by a grave demeanour towards them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. rulethGreek,“presiding over.”
his own housechildrenand servants, as contrasted with “the church” (house) ofGod (1Ti 3:5; 1Ti 3:15)which he may be called on to preside over.
having his childrenratheras Greek, “having children (who are) in subjection”(Tit 1:6).
gravitypropriety:reverent modesty on the part of the children [ALFORD].The fact that he has children who are in subjection to himin all gravity, is the recommendation in his favor as one likelyto rule well the Church.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
One that ruleth well his own house,…. His family, wife, children, and servants; and is not to be understood of his body, and of keeping of that under, and of preserving it chaste and temperate, as appears from what follows:
having his children in subjection with all gravity; keeping a good decorum in his family; obliging his children to observe his orders, and especially the rules of God’s word; and not as Eli, who did not use his authority, or lay his commands upon his sons, nor restrain them from evil, or severely reprove them for their sins, but neglected them, and was too mild and gentle with them; 1Sa 2:23 3:13 but like Abraham, who not only taught, but commanded his children and his household, to keep the way of the Lord; Ge 18:19 and so should those act who are in such an office as is here treated of; and should not only rule well in their families, preside over them, go before them, and set an example to them, and keep their children in obedience and subjection; but this should be “with all gravity”: not only in the master of the family, but in the children; who as their father is, or should be, should be brought up in, and used to gravity in words and in dress; and in the whole of their deportment and conversation. This may he observed against the Papists, who forbid marriage to the ministers of the Gospel.
Fuente: John Gill’s Exposition of the Entire Bible
Ruling (). Present middle participle of , old word to place before and (intransitive as here) to stand before. See 1Thess 5:12; Rom 12:8.
In subjection ( ). See verse 11.
Fuente: Robertson’s Word Pictures in the New Testament
That ruleth [] . Mostly in the Pastorals, but also in Rom 12:8; 1Th 5:12. The participle means placed in front. Here in a general sense, but in 1Th 1:5 of church authorities, but only functionally, not as a title of specially appointed officers. It is characteristic of the loose and unsettled ecclesiastical nomenclature of the apostolic age.
Having in subjection [ ] . The phrase is unique in N. T. Upotagh subjection is a Pauline word : see 2Co 9:13; Gal 2:5. o LXX
Fuente: Vincent’s Word Studies in the New Testament
1) “One that ruleth well his own house” (tou idiou oikou kalos proistamenon) This referred to domestic control; as a straw shows which way the wind blows, so a bad domestic parental control bodes a bad pastoral leadership. “One that stands forward well in his own household” — doesn’t bow, or cow, to wife or children, Gen 18:19; Jos 4:5-15.
2) “Having his children in subjection” (tekna echonta en hupotage) “Having, holding, or containing children in subjection,” Psa 101:2; Eph 6:1-4. If a man have children, they must be in subjection in his household, domestic domain of rulership. This does not disqualify one who neither has or has lost children from his household; the term “his” is not in the original.
3) “With all gravity” (meta pases tetos) “With all seriousness,” not lightly, or with fickleness.
THE OFFICE A WORK
I. Of Divine Appointment
a. not a human invention
b. not a creature of the state
c. not a too I of the state is the bishop
II The Office is a Good Work
a. of greatest importance- soul-winning
b. of greatest good- Christian development v. 1
Ill. Requires Diligence and Self -Application
a. diligent attention, 1Ti 4:13-14
b. total devotion, 1Ti 4:15-16
Fuente: Garner-Howes Baptist Commentary
4 Who ruleth well his own house Hence it is evident, that Paul does not demand that a bishop shall be unacquainted within human life, (59) but that he shall be a good and praiseworthy master of a household; for, whatever may be the admiration commonly entertained for celibacy and a philosophical life altogether removed from ordinary custom, yet wise and thoughtful men are convinced by experience, that they who are not ignorant of ordinary life, but are practiced in the duties of human intercourse, are better trained and adapted for governing the Church. And, therefore, we ought to observe the reason which is added, (1Ti 3:5,) that he who does not know how to rule his family, Will not be qualified for governing the Church. Now, this is the case with very many persons, and indeed with almost all who have been drawn out of an idle and solitary life, (60) as out of dens and caverns; for they are a sort of savages and destitute of humanity.
Who hath his children in subjection with, all reverence The apostle does not recommend a clever man, and deeply skilled in domestic matters, but one who has learned to govern a family by wholesome discipline. He speaks chiefly of children, who may be expected to possess the natural disposition of their father; and therefore it will be a great disgrace to a bishop, if he has children who lead a wicked and scandalous life. As to wives, he will speak of them afterwards; but at present, as I have said, he glances at the most important part of a house.
In the Epistle to Titus, (Tit 1:6,) he shows what is here meant by the word reverence; for, after having said that the children of a bishop must not be unruly and disobedient, he likewise adds,
“
nor liable to the reproach of profligacy or of intemperance.”
He therefore means, in a word, that their morals shall be regulated by all chastity, modesty, and gravity.
(59) “ Que I’Evesque ne sache que c’est de vivre au Monde.” — “That the bishop shall not know what it is to live in the world.”
(60) “ C’est a dire, de la moinerie.” — “That is, from monkhood.”
Fuente: Calvin’s Complete Commentary
(4) One that ruleth well his own house.Paul here again turns to the vein of thought first struck in 1Ti. 3:2 : The life of the officer in the Church of God must be a pattern life for those without, as well as for those within the Churchs fold, to copy and imitate. He must be pre-eminent in nobility of life and aims; but the life and the aims must belong to ordinary every day life. His high standard must be no inimitable one; the example must be one that all honest men may follow and copy, if they will. So, first of all (1Ti. 3:2), the Apostle places among the qualities necessary for a governing elder in the Church, the pure home life of the husband; then, after enumerating other points to be sought for in the character of one chosen to rule in the congregation, Paul comes back to this central idea, the home life of the Church official; that home life must present the spectacle of a well-ordered household. This will be at least a good test of a mans fitness to rule the large family gathered together in the form of a congregation, if his own home is gently yet firmly ruled; the wife, a pattern Christian lady; the children growing up in the nurture and admonition of the Lord.
Having his children in subjection with all gravity.The Greek word rendered gravity occurs in 1Ti. 2:2, where it is translated in the authorised version, not very happily, by honesty. The word employed in the original Greek denotes that decorum, that propriety of demeanour, which belongs especially to the pure and chaste, and seems to urge that a peculiar reverence and an especial decorum shall be aimed at in all relations with the young. Maxima debetur pueris reverentia. The child life in the families of these ministers of Christs religion must, too, be an example to countless other homes.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. House children How entirely adverse to Scripture is the requirement of clerical celibacy is transparent from this passage, where the elder’s care of his family is token of his ability to care for his Church. Indeed, Vigilantius, the great opponent of Jerome, had some reason for maintaining that St. Paul required marriage in the clergy.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Ti 3:4-5. One that ruleth well his own house, One that was a good , president, over his own family: which was one of the qualifications necessary for , an inspector or bishop over the church of GOD.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 3:4 . In the second verse, the apostle touched on the subject of marriage-life; here, he directs how the bishop is to conduct himself in his own house.
] Though is used at times in the N. T. instead of the simple possessive pronoun, it is here emphatic, in contrast with , 1Ti 3:5 .
here, as elsewhere, denotes the entire household, including slaves. It is above all important that he should act properly in regard to the children; hence the apostle adds: ] From a comparison with the corresponding passage in Tit 1:6 , it is clear that he is speaking here, not of the father’s disposition, but of that of the children (in opposition to Hofmann). The corresponds in sense with in the other passage, and in construction with . The bishop is to preside over his house in such a way that the children shall not be wanting in submissiveness. The words are to be connected with what immediately precedes, and not with (Hofmann). If it be right to refer them to the fathers (Heydenrich, Matthies, van Oosterzee), must be explained as equivalent either to tenere (Matthies: “holding the children in obedience”) or to (van Oosterzee). That, however, is arbitrary; besides, the parallel passage in Tit 1:6 , where is the opposite of , is against it. Leo, Mack, de Wette, Wiesinger, are right therefore in referring the words to the children. The idea of does not forbid this reference, if only we avoid thinking of little children; comp., by way of contrast, the conduct of the children of the high priest Eli, in the O. T.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 One that ruleth well his own house, having his children in subjection with all gravity;
Ver. 4. One that ruleth well ] . A good priest in his own family, which he daily perfumes with evangelical sacrifices, till his house, as the house of David, be as God, as the angel of the Lord before them, Zec 12:8 .
Having his children in subjection ] Yet Pope Pelagius forbids a bishop to have either wife or children; whereof this wise reason is given, because children are argumentum ambulans super terram, A walking argument of their father’s incontinence. Os durum! Hard saying! His successor Paul III had no wife indeed, but children he had. One of whom, named Petro Alvigi Farnesis, having first forced and then poisoned Cosmus Chaerius, bishop of Fanum, received no other check or chastisement of his father the pope but this, Haec vitia me non commonstratore didicit, He never learned those vices from his father.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] (This positive requisite again seems to spring out of the negative ones which have preceded, and especially out of . The negatives are again resumed below with ) presiding well over his own house ( , as contrasted with the church of God below, , in its wide acceptation, ‘ household ,’ including all its members), having children (not ‘ keeping (or having ) his children ’ ( ), as E. V. and Conyb. The emphatic position of , besides its anarthrousness, should have prevented this mistake: cf. also Tit 1:6 , , , . . .) in subjection (i.e. who are in subjection) with all gravity (‘ reverent modesty ,’ see ch. 1Ti 2:2 . These words are best applied to the children , not to the head of the house, which acceptance of them rather belongs to the rendering impugned above. It is the of the children, the result of his , which is to prove that he knows how to preside over his own house, not his own in governing them: the matter of fact, that he has children who are in subjection to him in all gravity, not his own keeping or endeavouring to keep them so. Want of success in ruling at home, not want of will to rule, would disqualify him for ruling the church. So that the distinction is an important one): but (contrast, as in ch. 1Ti 2:12 , to the suppressed but imagined opposite case) if any man knows not (the use of here is perfectly regular: see Ellicott’s note) how to preside over his own house (shews, by his children being insubordinate, that he has no skill in domestic government), how shall he (this future includes ‘ how can he ,’ but goes beyond it appealing, not to the man’s power, which conditions his success, but to the resulting matter of fact, which will be sure to substantiate his failure) take charge of (so Plato, Gorg. p. 520 a: ) the church of God ( , ; Thdrt. See the idea followed out popularly in Chrys.) ?
1Ti 3:4 . : Although commonly retains in the N.T. the emphatic sense own , yet there can be no doubt that examples occur of the later weakened sense in which it means simply , e.g. , 1Co 7:2 . We are not therefore justified in insisting on the emphatic sense, own , here or in 1Ti 3:12 , 1Ti 6:1 , Tit 2:5 ; Tit 2:9 . See J. H. Moulton Grammar , vol. i. p. 87 sqq ., and Expositor , vi., iii. 277, and Deissmann, Bible Studies , trans. p. 123 sq . also means household , 1Co 1:16 and in the Pastorals.
: is perhaps used, here and in 1Ti 3:12 , because it would naturally suggest church government. See reff., and Hermas, Vis . ii. 4; Justin Martyr, Apol . i. 65. A different use is found in Tit 3:8 ; Tit 3:14 , , where see note. The domestic qualification, as we may call it, of the episcopus, also applies to deacons (1Ti 3:12 ) and to the Cretan episcopus (Tit 1:6 ).
: Alford cannot be right in supposing that is emphatic. It would be absurd to suppose that a man otherwise suited to the office of an episcopus would be disqualified because of childlessness. The clause is parallel to : if the episcopus be a married man, he must not be a digamist; if he have children, they must be .
: with the strictest regard to propriety , see note on chap. 1Ti 2:2 . Most commentators join these words closely together. The of the children in their extra-family relations being the outward and visible expression of the to which they are subject in domestic life. This is a more natural reference of . than to the general household arrangements, “ ut absit luxuria ” (Bengel). On the other hand there is much force in Dean Bernard’s remark that “ is hardly a grace of childhood.” He connects . . This seems to be supported by 1Ti 3:8 , and 1Ti 3:11 . Von Soden takes a similar view.
ruleth. Greek.
proistemi. See Rom 12:8.
children. App-108.
in. Greek. en App-104.
subjection. See 1Ti 2:11, with. App-104.
gravity. See “honesty”, 1Ti 2:2.
4.] (This positive requisite again seems to spring out of the negative ones which have preceded, and especially out of . The negatives are again resumed below with ) presiding well over his own house (, as contrasted with the church of God below, , in its wide acceptation, household, including all its members), having children (not keeping (or having) his children ( ), as E. V. and Conyb. The emphatic position of , besides its anarthrousness, should have prevented this mistake: cf. also Tit 1:6,- , , …) in subjection (i.e. who are in subjection) with all gravity (reverent modesty, see ch. 1Ti 2:2. These words are best applied to the children, not to the head of the house, which acceptance of them rather belongs to the rendering impugned above. It is the of the children, the result of his , which is to prove that he knows how to preside over his own house,-not his own in governing them: the matter of fact, that he has children who are in subjection to him in all gravity,-not his own keeping or endeavouring to keep them so. Want of success in ruling at home, not want of will to rule, would disqualify him for ruling the church. So that the distinction is an important one): but (contrast, as in ch. 1Ti 2:12, to the suppressed but imagined opposite case) if any man knows not (the use of here is perfectly regular: see Ellicotts note) how to preside over his own house (shews, by his children being insubordinate, that he has no skill in domestic government), how shall he (this future includes how can he, but goes beyond it-appealing, not to the mans power, which conditions his success, but to the resulting matter of fact, which will be sure to substantiate his failure) take charge of (so Plato, Gorg. p. 520 a: ) the church of God ( , ; Thdrt. See the idea followed out popularly in Chrys.)?
1Ti 3:4. , his own house) Many men, for instance, are mild abroad, but are the less disposed to restrain their passion at home, which they direct against their wives, etc.- , one who ruleth well) To this chiefly refers.- , with all gravity [propriety]) so that there may be no luxury [, riotous living]: Tit 1:6.
1Ti 3:4
one that ruleth well his own house,-He who knows how to train children and lead them in the right way-in a kind and gentle manner so as to make worthy men and women of them-exercising the qualities given here for the bishop. The same qualities are needed for the proper training of a family that are needed for the training of a congregation.
having his children in subjection with all gravity;-He is to train his children to be grave and sober in manner and to respect him and to honor God.
ruleth: 1Ti 3:12, Gen 18:19, Jos 24:15, Psa 101:2-8, Act 10:2, Tit 1:6
with: Phi 4:8,*Gr: Tit 2:2, Tit 2:7
Reciprocal: Lev 21:9 – the daughter Eze 44:22 – a widow Mal 2:15 – That he Mar 10:45 – and to Rom 12:8 – ruleth Eph 5:21 – submitting 1Ti 3:8 – be 1Ti 3:11 – be Heb 13:4 – Marriage
1Ti 3:4. House is from OIKOS which Thayer defines as follows: “The inmates of a house, all the persons forming one family, a household.” A man might not rule his own household because he does not know how, or because he is not willing to exert enough moral and/or physical force to do so. In either case he is unfit to be appointed as a ruler over the household of God (the church). Having his children in subjection. In specifying this part of the household, the apostle shows where a man may need to use both moral and physical force. Having children must still be considered in connection with the word “must” in verse 2, hence a man who has no children cannot be scripturally appointed to the eldership. Does this necessarily mean that he must have a plurality of children? No, the form of the language does not so require it if it is taken in the same way that a like expression is understood. A captain of a sinking ship gives orders, “women with children to be placed in life boats first.” Yet if a woman with one child should be present, she would not be denied the favor. Sarah remarked in Gen 21:7, “Who would have said unto Abraham, that Sarah should have given children suck? for I have borne him a son.” We know that Sarah never had but one child, yet she used the plural form of the word in the same sense that Paul uses it. And must an elder’s children be his own bodily offspring? The language does not require it, for it is said in direct connection with the mention of his house, which we have seen is composed of “the inmates of his house.” Rulership and not fatherhood is the point in question, and that can be shown whether the children are his own flesh and blood dependents, or are orphans or otherwise persons who are placed lawfully in his charge. Gravity means the children must be taught to obey and respect him as the head of the house.
1Ti 3:4. One that ruleth well his own house. Like the former condition, the husband of one wife, the qualification seems to presuppose the experience of home life as practically the best, if not the necessary, preparation for the pastoral office.
A bishop being a ruler in the church of God, Timothy is advised to choose such a one to rule in the church that well and wisely governs his own family, having his children in due subjection, and both he and they behaving themselves with becoming gravity; and St. Paul subjoins a reason for this apostolical injunction, arguing from the less to the greater, thus: “The church is a large family, the bishop’s house a less; the former requires a greater skill in governing of it than the latter: if then a man cannot rule a less province, how shall he manage a greater? If he cannot keep up his authority with decency and becoming gravity in his own family, how shall such a one be thought fit to be entrusted with the care of the church of God?”
Great are the obligations which lie upon the ministers of God, above all men, to guide and govern their own families, to keep their children in due subjection, and their servants in great order; because their family miscarriages reflect greatly upon their authority and prudence, and the world will pronounce them unfit for rule in the church of God, who cannot govern their own house. If a man know not how to rule his own house, how shall he take care of the church of God?
Learn hence, That he who knows now to rule his own house well, is in a good posture of spirit for public rule; the same wisdom, justice, and holiness for kind, but more extensive, acts in either sphere, and will regularly move in both.
1Ti 3:4-6. One that ruleth well his own house That not only rules it, but rules it well, and keeps his family in good order: that rules it so as to promote religion and virtue in all its members; rules it calmly, but firmly; never using harshness where gentleness and love will produce the desired effect; having his children If he be a father; in subjection, with all gravity Or seriousness; for levity undermines all domestic authority: and he must thus rule his house both that he may set a good example to other masters of families, and that he may thereby give proof of his ability to preside over the church of God. For if a man know not how to rule his own house So as to preserve a due decorum in the family where he has such a natural authority; how should he be able to take care of Or to govern, in a proper manner, that greater and more important society, the church of God In which there will be such a diversity of characters and dispositions, and over which it will be impossible for him to maintain an equal inspection and influence? Not a novice , literally, one newly ingrafted, namely, into the body of Christ, or newly planted, namely, in the garden of his church; that is, one newly converted. Such were not to be made bishops, or presbyters; because, being yet but imperfectly instructed in the Christian doctrine, they were not fit to teach it to others. Besides, as their zeal, constancy, fidelity, and other graces, had not been sufficiently tried, they could have had but little authority, especially with the brethren of longer standing and greater experience. Lest being lifted up with pride Greek, , puffed up, with this new honour conferred upon him, or the applause which frequently follows it; he fell into the condemnation of the devil The same into which the devil fell, or be guilty of the sin of self-conceit and high-mindedness, for which the devil was condemned.
1Ti 3:4 “One that ruleth well his own house, having his children in subjection with all gravity;”
15. One that ruleth well his own house = (having his children in subjection with all gravity (“dignity” NASB)
He achieves obedience of his children in this way. Stands as head – runs it as head. Chain of authority with him at the top.
The man should be able to control his children. If his children aren’t saved and turn out bad it is not a disqualification in this area unless he has neglected the family’s training. He should be able however to control the children. Their salvation is up to God, and their life’s decisions are theirs.
The father can only teach, guide and exhort. Vine mentions, “to stand before, hence to lead, attend to” This indicates care and diligence.
By the way, can you think of a better place to check your elders out? Check with his wife and kids. Watching the kids around dad and mom will tell you if the home is proper. The kids can tell you if he is patient – a brawler etc.
This is why it is good for a church to invite a prospective pastor for a week or so when candidating.
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson