God loves families! Don’t you too? After all, families were his brilliant idea. Today we will look at the Greek word ΟΙΚΟΣ (pronounced ukos, with a French “u” or German “ü”). It means both “family” and “house.”

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The first time the word ΟΙΚΟΣ appears in the Scriptures, it refers to a family, that is a household. In the first verse of Genesis 7, God speaks to Noah (this is the NRSV):

“Then the LORD said to Noah, ‘Go into the ark, you and all your household, for I have seen that you alone are righteous before me in this generation.’”

In the Ancient Greek translation of the Hebrew Scriptures, we have this (in the Rahlfs and Hanhart edition):

Καὶ εἶπεν κύριος ὁ θεὸς πρὸς Νωε Εἴσελθε σὺ καὶ πᾶς ὁ οἶκός σου εἰς τὴν κιβωτόν, ὅτι σὲ εἶδον δίκαιον ἐναντίον μου ἐν τῇ γενεᾷ ταύτῃ.

God wanted to save Noah and Noah’s family from the deluge that was coming. So, he announced to Noah that it was time for him and his “family” (ΟΙΚΟΣ), to enter the massive wooden vessel that Noah had built.

The word ΟΙΚΟΣ here translates the original, Hebrew word “bayit.” Bayit, too, can mean either “house” or “family.” This is in essence the first time that bayit appears in the Bible. (Though in the one earlier instance, it acts with another word as a kind of prepositional phrase, together meaning “within.”)

This idea of God saving Noah and his family is not lost on the followers of Jesus who penned the writings of the New Testament, under the influence of the Holy Spirit. The author of the letter to the Hebrews says this (11:7 — I’m citing the ESV).

“By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.”

The Greek reads like this (I’m using the Tyndale House Greek New Testament version):

Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατεσκεύασεν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ, δι᾽ ἧς κατέκρινεν τὸν κόσμον καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος.

Noah constructed the ark in order to save his “family” (ΟΙΚΟΣ). And save them he did. In fact, we have all descended from this one man. We all belong to Noah’s “family” (ΟΙΚΟΣ).

Sometimes both meanings may be at play. In the book of Joshua, Rahab, the prostitute, hides two Israelite spies in her “house.” As a result, she is given a promise of deliverance for her and all those in her father’s “family.” In both cases Greek ΟΙΚΟΣ is used (and for both cases Hebrew bayit is originally employed, too.) The text makes it explicit that she, her father, her mother, her siblings and all that belonged to them were preserved because of Rahab’s faith-inspired actions.

Another notable, very early instance of ΟΙΚΟΣ is God’s call to Abram. God asks him to leave his land, his kindred and, specifically, his father’s “house” (ΟΙΚΟΣ). We learn elsewhere in the Scriptures that Abram’s father, Terah, was a polytheist (Joshua 24:2). So, too, was Abram, before receiving this call.

God wanted Abram to differentiate himself from his father’s household. He wanted to make Abram into a new family, for his own glory, the glory of the one and only true God.

If he did this, God promised, Abram would become a blessing and in him would be blessed all the world’s “tribes” (a Greek word other than ΟΙΚΟΣ is used, translating a Hebrew word other than bayit). These “tribes” are large extended families, great clans — social groups in which blood relationships are still known and characterize the collective whole.

Then a great irony takes place. It is a sign to all those who see Abram and Sarai and their “house,” traveling in the land of Canaan. They live in tents, while great and powerful nations around them live in fortified cities. But this is the family (ΟΙΚΟΣ) through which God will bring a blessing to all nations.

God makes a covenant with Abram – with a sign of circumcision, every male in his “house” must participate in. That is in Genesis 17.

Prospering in wealth, but without a child, Abraham and Sarah, then host three visitors from heaven. They announce that the following year the couple will have a child. Their “house,” family, will grow. At the same time, God does not want to keep secrets from Abraham concerning what he is about to do to Sodom and Gomorrah. He reveals his heart and deepest thoughts to Abraham regarding this momentous decision to destroy an entire people group – well, really, four cities, each with their own king.

God wants Abraham to teach his sons, to teach his family. If Abraham loves God, he will do what is just and righteous on the earth and he will teach his family to do the same. Justice means actions that fall in line with God’s intention in the created order. Here is God’s speech in Genesis 18 (verses 17–20 in the ESV):

“The LORD said, ‘Shall I hide from Abraham what I am about to do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have chosen him, that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham what he has promised him.’ Then the LORD said, ‘Because the outcry against Sodom and Gomorrah is great and their sin is very grave…’”

This call for Abraham to teach justice and righteousness to his family/house (his ΟΙΚΟΣ – again, translating the Hebrew word bayit) is contrasted with Sodom and the wasteful, unnatural sexuality that is practiced there – both rape and same-sex sexuality are in mind.

So, a “house” can be educated in God’s ways and discipled to do justice and righteousness, even when the surrounding culture or cultures promote values that are antithetical to God’s good ways, including in the important area of sexuality.

A single individual can have a profound impact on his or her “house.” We’ve mentioned Rahab already. There are a number of examples from the New Testament. In chapter 16 of the book of Acts, Lydia’s profound response of faith to Paul’s proclamation of the good news about Jesus leads to her and her entire household (ΟΙΚΟΣ) to receive the Lord’s salvation. (The familial house and, related, the physical house then become receivers of others in great hospitality.)

A little later, in the same chapter, a man who had thrown Paul and Silas into prison and almost took his own life in the middle of the night, when he thought they had escaped after an earthquake, then heard the profound news of the gift of life through Jesus the Messiah. Then he, along with his entire “household” (ΟΙΚΟΣ), believed in the Lord Jesus, and was immersed in the waters of baptism at that very hour.

It is very important to God how we treat those in our families. May the Lord help us to generously honour, love, forgive and care for, as is appropriate, those in our families!

Instructing young Timothy in Ephesus on how to correctly lead the body of Christ there, Paul gives instructions on the qualifications of elders and deacons. Men in such roles must lead their own “houses” well, through sacrificial service (this is in 1 Timothy 3). If they do not, how can they conduct themselves appropriately in the “house” of God? You see, we are all brothers and sisters. So if we cannot treat members of our natural families well, we ought not be placed in positions of responsibility in God’s family.

It’s clear that God’s house, his dwelling, which used to be made of stone and precious metals, has been replaced by his new “house,” his “family.” Whoever believes in Jesus Christ has become born of God, a member of this new family, this new house.

Peter makes this point brilliantly, under inspiration of God’s Spirit. 1 Peter 2:5 says (ESV) —

“…you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.”

In Greek it says:

καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ χριστοῦ.

We are stones in God’s house (ΟΙΚΟΣ). (Also the word for being “built up” uses a verb that incorporates the word ΟΙΚΟΣ.)

He then describes how, in the Spirit, we are a chosen race, a holy nation, God’s own people (verse 9). The word ΟΙΚΟΣ is not used, but the concept of a nuclear family that has become as large as a nation is clear.

Looking back for a moment at Paul’s first letter to Timothy, we see a strong encouragement in chapter 5 for believers to look after their own “houses.” In this context, Paul is talking about widows, needing financial support.

Above, I said that “house” can also refer to a very large family, a nation. Now the word “house” did not appear with this sense in the context of Peter’s letter. But the idea was there. Let’s look at instances where both the idea and word appear.

Of course, not everyone born from Abraham — or Isaac even — were a part of the nation God chose to bring light to the world. (Ishmael and Esau were, of course, those that did not belong to the chosen people.) But all the twelve boys born to Jacob were part of Israel. Together, the twelve tribes that descended from them comprised the “house” of Jacob. As the Israelites arrive at Sinai, God gives instructions to Moses, addressing the people as Jacob’s “house” (ΟΙΚΟΣ translating bayit). That is at the beginning of Exodus 19.

Isaiah, the prophet, also calls the people of God the “house” of Jacob. For example, in chapter two he cries out to Jacob’s house, calling the people to abandon the practices of the East, which they have filled the land with, as they have forsaken the Lord.

The angel Gabriel announces to Mary that her first born son, conceived by the power of the Holy Spirit, will inherit the throne of David, reigning over the house (ΟΙΚΟΣ) of Jacob. This occurs in the first chapter of Luke.

In the same chapter, Luke, the doctor describes Joseph as a man from the “house” (ΟΙΚΟΣ) of David. Here our word has more the sense of “clan.” Zechariah, the priest, too, speaks of the “house” of David in the same way a little later in the chapter.

All of this talk of David’s “house” has its origin in the two prophetic books that go by Samuel’s name. In the 20th chapter of the first book, Jonathan makes a covenant of loyalty with the “house” (ΟΙΚΟΣ translating bayit) of David, even while Jonathan’s father’ Saul’ is king and in his mind has turned David into his enemy.

In book two, after David has become king, he longs to build a “house” (ΟΙΚΟΣ) meaning a temple – for God. God’s heart is so touched that he makes a promise to David –

God will build a “house” – meaning “family,” also “dynasty” – for David, to honour him. But the condition is clear, it will only last if David’s heirs follow God’s ways.

Of course, we are all beneficiaries of the great Heir of David’s “house”: Jesus of Nazareth, born in Bethlehem, city of David. He is the Lord and Saviour. God used Noah’s house, Abraham’s house, Jacob’s house and David’s house to bring us the Lord Jesus the Messiah. (He also used a very faithful young woman, who bore shame and misunderstanding, in order to bear the one who would take our shame and give understanding.)

Earlier this month, we looked at the Greek words for rain (ΥΕΤΟΣ) and for the rainbow (ΤΟΞΟΝ). We believe, don’t we, that the world’s flood truly occurred?

Now let us bring the word “house” or “family” (ΟΙΚΟΣ) to bear on this topic. It adds a very important element to the picture.

The first “house” (ΟΙΚΟΣ) in the Scriptures is a family hand-picked by God. And it follows God’s design. Sexuality before the flood was out of order. Human women had been bedded by celestial beings. Giants were born. It was time for proper houses once again. So, God showed very clearly what his intent was for human sexuality. It is a powerful gift — but it must be used wisely and honorably to receive God’s blessing.

God showed his original intent for human sexuality – more importantly, for “houses” – in this way. First, through natural law. God commanded that Noah bring into the ark pairs of every animal species. So, they came, two by two – one male and one female. (Different species are not meant to have sexual relations between them.)

Next God made a special point through the human “house” he preserved – this is the first instance where our word OIKOΣ (and also, in essence, Hebrew bayit) is used. There is a father and a mother. And their three married children are in male-female relationships. So, four human pairs were saved during the flood – four monogamous couples, with one male and one female per couple. So, in fact, all humans and all animals going into the ark are male-female pairings.

Friends, there could hardly be a clearer, divinely initiated sign to demonstrate what proper pairing of sexual mates looks like. (Everyone and everything else was destroyed.) God does not want polygamy (or polyandry), nor does he want homosexuality. (Nor are we to have sexual relations with animals or celestial beings.) His design is for one man and one woman, in marriage. And it is a good design – in fact, it is “very good.”

Let’s believe that Noah existed, friends. Let’s believe that there was a flood. Let’s believe that the rainbow was given as a reminder of God’s mercy – it is for this reason that we all exist, descended from Noah. And let’s consider the profound way that God has impressed on history, through his preservation of that one family, our family, the importance and justice of male-female marriage.

Let’s understand that family is God’s design. If you are single great. Serve the Lord. If you are married build your house. Help your children grow up to build theirs, too. Just as God commanded Abraham to instruct his children in the Lord’s ways – to do justice and righteousness on the earth – teach your children the same.

Let’s not think that somehow sexuality is detached from family, from house building. Let’s preserve our families. And let’s reserve sexual intimacy for a married man and woman — the only pairing that can naturally build a house.

And if you are a married couple that cannot have children, the Lord bless you. I pray that the Lord will comfort you and that he will make you prolific, in every way that you serve him – including biologically, that is in house building.

I will leave you off with a song that incorporates the text of Genesis 7:1 in its ancient Greek translation. Once again, it is God’s call to Noah and all his house to enter the ark, as they will be saved because of his righteous.