But if a man know not how to rule his own house, how shall he take care of the church of God?

“Therefore he asks, "if a man know not how to rule his own house, how shall he take care of the Church of God?" 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 hath 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.”

“Above the Apostle showed what sort of person a bishop ought to be in himself; here he shows what sort he ought to be in relation to the multitude. And first with respect to the multitude of his household family; second with respect to the multitude of the Church, at *not a neophyte*; third with respect to the multitude of unbelievers, at *but it is necessary*. Again, first he shows what sort he ought to be in relation to his household family; second he assigns the reason for this, at *but if anyone*. Again, first he shows that due governance of the family is required of a bishop; second, the good instruction of his children, at *having children*. He says therefore: a bishop must preside well over his household, that is, his family, so that he governs it well. But good governance is not only the acquisition of riches, since these are not the end of household management but instruments; rather its end is right living. Ecclesiasticus 44:6: *making peace in their houses*. But especially in the household family the children are foremost. And therefore he says of them specifically, *having his children in subjection*, that is, that he should rule over his children without being softened by the tenderness of love, which sometimes he extends toward his children. Now among the other things which are required in the children of bishops — the children they had before they were bishops — it is required that they be chaste. Therefore it is added, *with all chastity*, because their evil life would be a testimony against their parent and prelate. Ecclesiasticus 10:2: *as the judge of the people is himself, so also his ministers; and as is the ruler of a city, such also are those dwelling in it*. Wisdom 4:6: *for all the children who are born of unlawful unions are witnesses of wickedness against their parents in their examination*. The second reason is that the people gather at the bishop's house, and therefore it is necessary that they be chaste. Against this stands 1 Kings 2:22, where the sons of Heli, not chaste, corrupted the women coming to the temple. Hence Heli too was punished by the Lord. Then when he says *but if anyone*, he assigns the reason for what he has said. For someone could say: what does it matter to a bishop that he govern his family well, since the common care presses upon him? And therefore he says, *but if anyone* [know not how to rule] *his own house*, etc., namely his own family. Luke 16:10: *he who is faithful in the least is faithful also in the greater*. Yet it happens frequently that some are not good at ruling in small household matters who nevertheless rule well in greater ones. But what he says, *know not*, this not-knowing refers to negligence. For he who neglects small things easily neglects great ones, although one who does not care about small things sometimes conducts himself well in greater ones. Consequently he shows how he should conduct himself toward the multitude of the Church, in which he ought not to be a novice in the faith, but of long standing. Hence he says *not a neophyte*, that is, one having a new faith. Acts 1:21: *it is necessary to choose one of those who [have been] with us, et cetera*. Again, Numbers 11:16: *gather to me seventy men of the elders, whom you know to be elders of the people and masters and leaders, et cetera*. But, as it is said in Wisdom 4:8, *venerable old age is not that of long duration, nor counted by the number of years*. For it happens sometimes that grace abounds in some newcomers, and they have, together with youthful age, an old age of character — men who are advanced by dispensation, as Ambrose was by divine inspiration. Hence what he says here pertains to those who are neophytes not only in age, but who are also neophytes in perfection. And the reason for this is *lest into pride, et cetera*. For when someone newly coming to the faith is also advanced to some position, he reckons himself better than others and greatly necessary, as if, unless he existed, they would have no means by which the Church could be provided for. And he says *of the devil*, because the devil himself was condemned on account of the sin of pride. Then when he says *but it is necessary that he*, etc., he shows how he should conduct himself toward the multitude of unbelievers, and he sets down the proofs. First, that he be of good reputation. Colossians 4:5: *walk in wisdom toward those who are outside*. 1 Peter 2:12: *having your conduct good among the gentiles*. And this is necessary for a prelate, because the conduct of the whole congregation is judged by the prelate. But on the contrary, 2 Corinthians 6:8: *through infamy and good report*. I respond: infamy arises sometimes from the fault of the one who is defamed, and this he forbids here; sometimes from the malice of those who detract, and in this case one must have patience, and it is of this that the Apostle speaks there. But here he speaks of one to be taken up as bishop, who, even if he is good and is falsely defamed, ought to bear it patiently. Second he assigns the reason; hence he adds, *that he fall not into reproach, et cetera*. Here he touches on a twofold danger: namely lest he become an object of reproach, and by this his authority be diminished, and consequently the boldness of correcting be taken away. Matthew 7:5: *cast out first the beam, et cetera*. Second, lest he fall into the snare of the devil, namely sometimes by bearing it impatiently, through which the defamed man is stirred up to hatreds, and despairs, and the like. And that a prelate be hateful to the laity happens if he neglects the worship of divine praise. Malachi 2:8f: *you have made void the covenant of Levi, says the Lord of hosts, wherefore I have given you contemptible and low before all the people*. Then when he says *deacons*, etc., he shows the things pertaining to deacons, which in Greek is the same as ministers. For in the primitive Church there were only three orders, as Dionysius says, namely of bishops, of presbyters, and of ministers; and they were not divided into different grades, but all were in one order, on account of the scarcity of ministers and on account of the newness of the Church. First therefore he shows what sort they ought to be in themselves; second, with respect to others, at *women*. Again, first he shows what sort they ought to be; second, how they are to be examined, at *and let these*. Again, first he shows what sort they ought to be with respect to their own body; second, with respect to external things, at *not [given to] filthy [lucre]*; third, with respect to other things, at *holding*, et cetera. Again with respect to the body, first he shows the qualities as to the whole body; second, as to the restraint of the mouth. He says therefore: I say that bishops ought to be chaste, and likewise deacons must be, because the contrary of chastity makes one unfit for spiritual things, since it draws the mind away from spiritual things, which such men must needs have raised up. Isaiah 52:11: *be clean, you who carry the vessels of the Lord*. Luke 12:35: *let your loins be girded*. Then he shows what sort they ought to be as to the mouth. The mouth serves speech and taste. As to the first he says, *not double-tongued*. Ecclesiasticus 28:16: *a third tongue has stirred up many, and scattered them from nation to nation*. The double-tongued is one having two tongues. Such deacons will not be ministers of peace. As to the second he says, *not much [wine]*. Proverbs 23:29f: *who has woe? whose father has woe? who has quarrels? who has pits? who has wounds without cause? who has the digging under of the eyes? Is it not those who linger over wine and study to drink up cups?* Isaiah 5:22: *woe to you who are mighty to drink wine, and men strong to mix drunkenness*. Then when he says *not pursuing base gain*, he shows how they should conduct themselves toward external things. For not only are they sometimes turned aside from justice on account of desire for gain, but also from truth, saying things that ought not to be said. And therefore temporal gain is forbidden them, by which is understood every dishonest gain. But as to their disposition he says, *holding*, etc., and he instructs them, first as to faith, second as to purity of conscience. Hence he says *the mystery of the faith*, not *the faith*, that is, not merely simple faith, but the understanding of that which is hidden in the faith. For mystery is the same as hidden, because ministers ought to know not only those things about the faith which the people also understand, but also the mysteries, because they must instruct others. 1 Peter 3:15: *ready always to give satisfaction to everyone who asks you a reason concerning that faith and hope which is in you, et cetera*. Likewise a pure conscience, because an impure one causes one to err in the faith. Above 1:5: *but the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith*. Then when he says *and let these first be proved, and so*, etc., he shows how they are to be examined. For someone could say: I suppose all are good. For this ought to be so in your estimation, but as to their promotion, all must be examined. Hence they themselves too are examined; hence he says, *and these*, et cetera. *No crime*, that is, mortal sin; but he does not mean venial sin, because, as it is said in 1 John 1:8, *if we say that we have no sin, we deceive ourselves, and the truth is not in us*. Nor does he say, *who have had*, but *having*, that is, who are notable and have the crime of infamy upon them. Otherwise this would be to derogate from the keys of the Church. Then when he says *women*, etc., he shows how they should conduct themselves toward others. And first he sets down his instruction; second the reason, at *for he who [serves] well*. Concerning the first he does two things: for first he shows how they should conduct themselves toward their wives, whom they had in the primitive Church, and he speaks for that state of affairs. Second, how toward their children, at *who [rules] his children*. Again, the first is divided into two: for first he shows what sort their wives ought to be; second, how they themselves should conduct themselves toward them, at *deacons*. In their wives he requires four things, namely chastity, modesty, sobriety, and fidelity. He says therefore: likewise, as I have said concerning deacons, I say concerning women, that it is necessary that they be *chaste*. Ecclesiasticus 26:19: *grace upon grace is a holy and modest woman*. Likewise *modest in tongue*, *not detractors*. Ecclesiasticus 10:11: *as if a serpent should bite in silence, he who detracts has nothing less than it*. Likewise *sober*, which is the greatest ornament of women. Above 2:9: *likewise also women in seemly attire, with modesty and sobriety*. Likewise *faithful*, either to God as to true faith, or to their husbands. But what fault is it of the deacon's if his wife is bad? I respond: someone is kept back from ministry not only on account of fault, but also on account of some impediment to the ministry. And therefore, even if apart from their own fault their wives could be bad, nevertheless they present an impediment in two ways: first, because when they are bad, they need greater care, and by this their husbands would have less leisure for ecclesiastical ministries; second, because husbands are corrupted by their wives. Likewise it would be a danger, because many people frequent the houses of the ministers of the Church. But the Cataphrygians said that, since among the deacons mention is made of women, women can be ordained to sacred orders. But it must be known that in law some women are sometimes called deaconesses, not because they have an order of this kind, but on account of some ministry of the Church, just as in Greek any minister is called a deacon.”

“For if a man know not how to rule his own house,.... Which is an affair of less importance, and more easy to be done; not requiring so much resolution, prudence, care, and thought: how shall he take care of the church of God? preside over it, rule in it, provide for it, and see that everything is in its proper place, and done according to the will of God. The argument is from the lesser to the greater.”

“For if a man know not - Method is a matter of great importance in all the affairs of life. It is a true saying, He that does little with his head must do much with his hands; and even then the business is not half done for want of method. Now, he who has a proper method of doing business will show it in every affair of life, even the least. He who has a disorderly family has no government of that family; he probably has none because he has no method, no plan, of presiding. It was natural for the apostle to say, If a man know not how to rule his own house, how shall he take care of the Church of God? Look at a man's domestic arrangements; if they be not good, he should not be trusted with any branch of government, whether ecclesiastical or civil.”