Titus 2:5

5. to be discreet, chaste] The ‘expulsive power of the new affection’ for husband and for child would lead them on best to be wholly pure (note above on Tit_2:2 and on 1Ti_3:2) in mind and spirit, and chaste in look, and word, and act.

keepers at home] Rather, we should read with R.V. workers at home, following ms. authority though with no support from the older versions. Vulg. ‘domus curam habentes.’ The word, which appears not to be found elsewhere, is formed similarly to the word for ‘malefactor,’ which in N.T. occurs only 2Ti_2:9, and Luk_23:32-33; Luk_23:39 : and to that used of the younger widows, 1Ti_5:13, ‘prying round into other people’s work.’ The verb occurs with the same variation of reading, Clem. Rom. ad Cor. 1. 1, the Alexandrine ms. reading ‘workers’ as here; ‘And ye taught them to be grave workers at home, keeping to the due limits of subjection, wholly pure minded;’ an evident reminiscence of this passage.

good, obedient to their own husbands] Vulg. excellently, ‘benignas,’ kindly, ‘amiable,’ ‘good,’ as we say ‘a good man is good to his beast’; so it is used evidently of masters towards slaves in union with ‘gentle,’ i.e. ‘considerate,’ 1Pe_2:18, ‘in subjection to your masters, not only to the kindly and considerate, but also to the churlish.’ Render the next clause, which is identical in 1Pe_3:1; 1Pe_3:5, in subjection to their own husbands. This participial phrase is almost proverbial apparently at this time. The word and thought ‘subjection’ occurs prominently in Titus and St Peter; Tit_2:5; Tit_2:9; Tit_3:1; 1Pe_2:3; 1Pe_2:18; 1Pe_3:1; 1Pe_3:5; 1Pe_5:5.

that the word of God be not blasphemed] Better, be not evil spoken of; the word of God is here ‘the Gospel’ in the sense of ‘the Christian religion;’ in 1Ti_6:1 called ‘the name of God,’ and ‘the doctrine.’ For ‘the word of God’ cf. Rev_1:2; Rev_1:9; Rev_6:9. St Paul’s earlier usage connects itself more with the preaching of the Gospel, 1Co_14:36; 2Co_2:17; 2Co_4:2; Col_1:25. The clause belongs to the whole instruction. ‘If Christians profess to be influenced by a supernaturally strong and sacred motive, and then fail to do what lower and ordinary motives often succeed in effecting, the world charges the failure on the lofty motive itself, and Christ bears once again the sins of His people.’ Dr Reynolds.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Tit 2:5 . οἰκουργούς : workers at home . Field says that “the only authority for this word is Soranus of Ephesus, a medical writer, not earlier than the second century,” οἰκουργὸν καὶ καθέδριον διάγειν βίον ; but the verb is found in Clem. Rom., ad Cor . i. 1, γυναιξίν … τὰ κατὰ τὸν οἶκον σεμνῶς οἰκουργεῖν ἐδιδάσκετε . οἰκουρούς , keepers at home, domum custodientes ( [316] [317] 81 ) domus curam habentes (Vulg.), though constantly found in descriptions of virtuous women, is a less obviously stimulating epithet. Mothers who work at home usually find it a more absorbing pleasure than “going about from house to house” (1Ti 5:13 ). But the “worker at home” is under a temptation to be as unsparing of her household as of herself; and so St. Paul adds ἀγαθάς , benignas, kind (R.V.), rather than good (A.V.). For this force of ἀγαθός , see reff.

[316] The Latin text of Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[317] Speculum

ἰδίοις : ἴδιος (See on 1Ti 3:4 ) is not emphatic: it is simply, their husbands . The ἴδιος merely differentiates husband from man .

ἵνα μὴ ὁ λόγος τοῦ Θεοῦ βλασφημῆται : For λόγος , as used here, the more usual word is ὄνομα (from Isa 52:5 ). See reff. on 1Ti 6:1 ; and also Jas 2:7 , Rev 13:6 ; Rev 16:9 . ἡ ὁδὸς τῆς ἀληθείας , in 2Pe 2:2 , is equivalent to ὁ λόγος τοῦ θεοῦ here. The practical worth of a religion is not unfairly estimated by its effects on the lives of those who profess it. If the observed effect of the Gospel were to make women worse wives, it would not commend it to the heathen; “for the Greeks judge not of doctrines by the doctrine itself, but they make the life and conduct the test of the doctrines” (Chrys.). See note on 1Ti 5:14 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

No gadders up and down.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

keepers at home--as "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties (Pro 7:11; Ti1 5:13).

good--kind, beneficent (Mat 20:15; Rom 5:7; Pe1 2:18). Not churlish and niggardly, but thrifty as housewives.

obedient--rather "submissive," as the Greek is translated; (see on Eph 5:21-22; Eph 5:24).

their own--marking the duty of subjection which they owe them, as being their own husbands (Eph 5:22; Col 3:18).

blasphemed--"evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors (Tit 2:8, Tit 2:10; Rom 2:24; Ti1 5:14; Ti1 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [THEOPHYLACT].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Keepers at home] οικουρους. A woman who spends much time in visiting, must neglect her family. The idleness, dirtiness, impudence, and profligacy of the children, will soon show how deeply criminal the mother was in rejecting the apostle's advice. Instead of οικουρους, keepers of the house, or keepers at home, ACD*EFG, and several of the Itala, have οικουργους, workers at home; not only staying in the house and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family.

That the word of God be not blasphemed.] The enemies of the Gospel are quick-eyed to spy out imperfections in its professors; and, if they find women professing Christianity living an irregular life, they will not fail to decry the Christian doctrine on this account: "Behold your boasted religion! it professes to reform all things, and its very professors are no better than others! Our heathenism is as good as your Christianity." These are cutting reproaches; and much they will have to answer for who give cause for these blasphemies.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

When he adds, that the word of God may not be evil spoken of, it is supposed that this relates strictly to women who were married to unbelieving husbands, who might judge of the gospel from the wicked conduct of their wives; and this appears to be confirmed by 1 Peter iii. 1. But what if he does not speak of husbands alone? And, indeed, it is probable that he demands such strictness of life as not to bring the gospel into the contempt of the public by their vices. As to the other parts of the verse, the reader will find them explained in the Commentary on the First Epistle to Timothy.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) To be discreet.—See Note in Tit_2:2 of this chapter.

Chaste.—Not only in act, but also in look, in speech, in thought, even in dress.

Keepers at home.—The older authorities here, instead of “keepers at home” (domum custodientes, domus curam habentes), read workers at home; the Greek word is not found elsewhere. The sense of the passage is, however, little changed by the alteration. The meaning is clear, “Domi mansit lanam fecit.” Home duties, cares, pleasures, sacrifices of self—these God-appointed duties ought to fill the mind and the heart of the young wife. There should be no desire, no attempt, to go round to the other houses, and so contracting idle, gossiping habits. Hofmann thus sums up these directions to the young Christian women of Crete, “Gute Hausfrauen will der Apostel haben.”

Good.—Gracious, kind, thoughtful to others, especially to inferiors.

Obedient to their own husbands.—More accurately, submitting themselves to their own husbands. Women who really love their Master Christ should take care that, as far as in them lay, the law of subordination in the family to its rightful head should be strictly carried out. In a Church like that of Crete, made out of divided houses often, where the Christian wife was married to a Pagan husband, such a charge as this was especially needful.

That the word of God be not blasphemed.—These words refer to all the exhortations from Tit_2:2 onwards, but more particularly to those clauses enforcing home duties immediately preceding. There was, of course, the fear that wives, carried away by religious fervour, might neglect the plainer every-day duties for the seemingly loftier and more self-denying occupations included under the head of religious works. Such failure in every-day tasks would, of course, be bitterly charged on the religion of Christ, and the gospel would run the danger of being evil-spoken of, even in other than purely Pagan circles. But the reference extends over a broader area than that occupied by Christian mistresses of households. All, of every rank and age, who think they love the Lord Jesus should remember that the “enemy” is ever watching their words and works; never should they who wear the colours of the great King forget the charge of the King’s son, “Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Young men likewise exhort to be sober minded. Temperate, chaste, modest, moderate, wise, and prudent in all things: this is said to Titus, as being his province to instruct and exhort the young men; as it were proper and convenient for aged women to teach the young women how they should behave and conduct themselves.

Young men likewise exhort to be sober minded. Temperate, chaste, modest, moderate, wise, and prudent in all things: this is said to Titus, as being his province to instruct and exhort the young men; as it were proper and convenient for aged women to teach the young women how they should behave and conduct themselves.

Titus 2:7

tit 2:7

tit 2:7

tit 2:7In all things showing thyself a pattern of good works,.... It was not enough for Titus, and so neither for any other Gospel minister, to deliver out sound doctrine, and to exhort persons of different ages and sexes to the things which become it, but he should through the whole of his conversation be a pattern of every good work unto them; for they that are the shepherds of the flock, are not only to feed them with knowledge, and with understanding, but to be ensamples to them, as well as they who are under their care ought to walk, as they have them for an example; see Ti1 4:12.

In doctrine, showing uncorruptness, gravity, sincerity; the apostle here either returns again to his advice about doctrine, that it should be delivered out pure and incorrupt, free from error and heresy, and every mixture and invention of man's; and with all gravity of speech and countenance, without levity in expression, and airiness of gesture; and that it be the sincere milk of the word that is given forth, and that with all integrity and uprightness of soul: or else this refers to the life and conversation of the teacher, as answering to his doctrine, and going along with it; and the sense is, in, or with doctrine, along with the doctrine preached, let the conversation be pure and incorrupt, free from the pollutions of the world, and from any governing vice; and let it be attended with gravity in word, gesture, look, and dress; and with all sincerity, faithfulness, and simplicity, in all our dealings, either with the saints, or with the men of the world.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

Ver. 5. To be discreet, chaste, &c.] Coniugium humanae divina Academia vitae. Much good may be learned by wedlock.

Keepers at home] Carrying her house on her back, as the snail doth. Sarah was found in the tent, so was Jael the wife of Heber. The Egyptian women ware no shoes, that they might the better keep home.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

To be discreet - The same word rendered, in Tit 2:2, “temperate,” and explained in Tit 2:4.

Chaste - Pure - in heart, and in life.

Keepers at home - That is, characteristically attentive to their domestic concerns, or to their duties in their families. A similar injunction is found in the precepts of the Pythagoreans - τὰν γὰρ γύναικα δεῖ οἰκουρεῖν καὶ ἔνδον μένειν tan gar gunaika dei oikourein kai endon menein. See Creuzer’s Symbolik, iii. 120. This does not mean, of course, that they are never to go abroad, but they are not to neglect their domestic affairs; they are not to be better known abroad than at home; they are not to omit their own duties and become “busy-bodies” in the concerns of others. Religion is the patron of the domestic virtues, and regards the appropriate duties in a family as those most intimately connected with its own progress in the world. It looks benignly on all which makes home a place of contentment, intelligence, and peace. It does not flourish when domestic duties are neglected; - and whatever may be done abroad, or whatever self-denial and zeal in the cause of religion may be evinced there, or whatever call there may be for the labors of Christians there, or however much good may be actually done abroad, religion has gained nothing, on the whole, if, in order to secure these things, the duties of a wife and mother at home have been disregarded. Our first duty is at home, and all other duties will be well performed just in proportion as that is.

Good - In all respects, and in all relations. To a wife, a mother, a sister, there can be no higher characteristic ascribed, than to say that she is good. What other trait of mind will enable her better to perform her appropriate duties of life? What other will make her more like her Saviour?

Obedient to their own husbands - Eph 5:22-24 note; Col 3:18 note.

That the word of God be not blasphemed - That the gospel may not be injuriously spoken of (Notes, Mat 9:3), on account of the inconsistent lives of those who profess to be influenced by it. The idea is, that religion ought to produce the virtues here spoken of, and that when it does not, it will be reproached as being of no value.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Discreet, chaste, sober. In the Greek is nothing for sober. The Latin interpreter seems to have added it, as another signification of one of the Greek words. See 1 Timothy iii. 2. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

To be discreet; swfronav the word signifies temperate, and imports an ability to govern all our affections and passions. Discretion is but one piece of the fruit.

Chaste; the word signifieth pure as well as chaste, and chastity only as it is a species of purity.

Keepers at home; house-wives, not spending their time in gadding abroad, but in looking to the affairs of their own families.

Obedient to their own husbands: the same is required of wives, Eph 5:22, and is due from them to their husbands, as being their head.

That the word of God be not blasphemed: as for the discharge of their duty towards God, so for the credit and reputation of the gospel, that for their carriage contrary to the rules of nature and morality, as well as of religion, the gospel may not be evil spoken of, as if from that they had learned their ill and indecent behaviour.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Keepers at home—Instead of οικουρους, (home-keepers,) another reading, preferred by Alford, is οικουργους, (home-workers.)

Good—In temper.

Obedient—Note, Eph_5:22.

Own—Emphatic, in contrast with Gnostic marital looseness.

That… blasphemed—This clause, as well as the clause no evil… you, in Tit_2:8, and the clause adorn… things, Tit_2:10, all show the anxiety of St. Paul for the honour of Christianity, in contrast with the errorists of Tit_1:10-15.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Sober-minded for discreet, A.V; workers for keepers, A.V and T.R.; kind for good, A.V; being in subjection for obedient, A.V Sober-minded (swfronav ); as in ver. 2 and Tit_1:8 1Ti_3:2. "Discreet" is nearer the sense than "sober-minded." Perhaps the French sage is nearer still. Workers at home (oikourgouv , for the T.R. oikourouv). Neither word occurs elsewhere in the New Testament or in the LXX, nor does oikourgov in classical Greek. But oikourov , which is probably the true reading (Huther), is common in good classical Greek for "stayers at home." It is derived from oikov and ourov , a "keeper." Kind (agayav). The idea of kindness or good nature seems to be the side of goodness here intended; as we say, "He was very good to me". (so Mat_20:15 1Pe_2:18) Kindness is the leading idea in agayov . Obedient (upotassomenav). These identical words occur in 1Pe_3:1. (see too Eph_5:22Co Eph_3:18) That the Word of God be not blasphemed. (see 1Ti_6:1) St. Paul complains that the Name of God was blasphemed among the Gentiles on account of the evil deeds of the Jews. (Rom_2:24; see Eze_36:20-23) Our Lord, on the other hand, exhorts that Christians, by their good works, should lead men to glorify their Father which is in heaven. The passage before us shows how much the honor of Christianity is bound up with the faithful discharge by Christians of the simple domestic duties of life. In truth, the family is the chief seat, and often the main test, of Christian virtue, as it is the distinctive feature of humanity as ordained by God.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Discreet - Particularly in the love of their children. Chaste - Particularly in the love of their husbands. Keepers at home - Whenever they are not called out by works of necessity, piety, and mercy. Good - Well tempered, sweet, soft, obliging. Obedient to their husbands - Whose will, in all things lawful, is a rule to the wife. That the word of God be not blasphemed - Or evil spoken of; particularly by unbelieving husbands, who lay all the blame on the religion of their wives.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

5. To be discreet. How often thoughtless indiscretion has caused great pain and trouble! Keepers at home. Those who are continually going must neglect the duties of domestic life. See 1 Tim. 5:13.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

5. οἰκουργούς. So the best MSS., א*ACD2*EG, seem to require us to print; also Clement (§ 1), in a passage which recalls this verse, has τὰ κατὰ τὸν οἶκον σεμνῶς οἰκουργεῖν ἐδιδάσκετε. Of the word οἰκουργός only one other instance has been produced, and that from Soranus, a medical writer of the second century. The rec. text with the bulk of MSS. (אcD2cHKLP) and Fathers has οἰκουρούς, which certainly gives more point to the whole passage. The Latin and Syriac Versions both seem to support it, the Vulgate rendering being domus curam habentes. See exegetical note.

5. σώφρονας, soberly discreet; see on 1Ti 2:9; 1Ti 3:2 and Tit 1:8 above.

ἁγνάς, chaste, probably in its primary sense. see on 1Ti 4:12; 1Ti 5:22; cp. 2Co 11:2.

οἰκουργούς, ἀγαθάς. Some excellent critics, e.g. Lachmann, Tregelles and Weiss, remove the comma, and treat ἀγαθάς as qualifying the word which precedes it. This, however, is to disturb the rhythm of the sentence, and is not in accordance with the ancient interpretations of the passage. We shall see that ἀγαθάς may very well be taken absolutely, as all the words preceding it are taken.

The question then arises, Are we to read οἰκουργούς or οἰκουρούς? Diplomatic evidence certainly favours the former, and the passage quoted in the critical note from Clement of Rome may also be alleged to support the opinion that οἰκουργούς was the primitive reading. But the resultant meaning (apparently, for it was an extraordinarily rare word, as the crit. note shews) workers at home is not very impressive. And when we remember that the alternative reading οἰκουρούς keepers at home, supplies an attribute of good wives by which Greek writers generally set great store (Field supplies a large number of apt illustrations) we are much tempted to hold that it was the word used by St Paul. Wetstein quotes Philo, de Exsecr. 4, and the words are worth reproducing as illustrating the whole passage before us: γυναῖκας ἃς ἡγάγοντο κουριδίας ἐπὶ γυησίωυ παιδῶν σπορᾷ, σώφρονας οἰκουροὺς καὶ φιλάνδρους. Another passage from Philo (de Prof. 27) is interesting. Of a virtuous wife he says κοσμιότητι καὶ σωφροσύνῃ καὶ ταῖς ἄλλαις διαπρέπουσιν ἀρεταῖς, ἑνὶ προσέχουσαν ἀνδρὶ καὶ τὴν ἑνὸς οἰκουρίαν ἀγαπῶσαν καὶ μοναρχίᾳ χαίρουσαν. In short, οἰκουρούς is the word we should naturally expect in such a catalogue from a writer in St Paul’s circumstances; οἰκουργούς is of very doubtful meaning, nor is it supported by such overwhelming external evidence as to require its adoption. Hence we are disposed to hold by the A.V. keepers at home (or perhaps ‘keepers of their homes’) in preference to the R.V. workers at home.

ἀγαθάς. The Vulgate translates benignas, ἀγαθός thus having an absolute meaning akin to what it has at Mat 20:15; 1Pe 2:18, and (according to the most probable interpretation) Rom 5:7, where it is contrasted with δίκαιος. ἀγαθάς means here, then, kind (the rendering of the R.V.) or kindly.

ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, submitting themselves, each to her own husband, advice which St Paul had given before in almost identical words (Eph 5:22; Col 3:18). See for this unemphatic use of ἴδοις on 1Ti 6:1, and cp. Tit 2:9 below.

Whatever may be thought of the ‘subjection of women’ there can be no doubt that St Paul’s belief was that the man is, and ought to be, ‘head of the wife’ (Eph 5:23). see on 1Ti 2:11.

ἴνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. Quoted as in Rom 2:24 (cp. also 1Ti 6:1) from Isa 52:5. Christianity has undoubtedly emancipated woman from the state of degradation in which Greek civilisation and Hebrew prejudice were alike content to leave her; but the first preachers of the Gospel sanctioned no sudden revolution in domestic life any more than in civic life. For Christianity was a religious movement before it became either a social or political movement; and it was the constant fear of its early exponents that it might be misinterpreted as loosening the bonds of society and of the state, and that so the Word of God, i.e. the Gospel (see Addit. Note on 1Ti 4:5), might be blasphemed. see on 1Ti 6:1.

iv. Young men

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5. οἰκουργούς] workers at home; cf. Clem. Rom. i. I, τὰ κατὰ τὸν οἶκον σεμνῶς οἰκουργεῖν ἐδιδάσκετε πάνυ σωφρονούσας (possibly a reminiscence of this passage). Orelli, Inscr. Lat. 4639, “pia, pudica, frugi, casta, domiseda”: ibid. 4848, “domum servavit, lanam fecit”; contrast 1Ti 5:13 περιερχόμεναι τὰς οἱκίας Pro 7:11 of a courtesan, ἐν οἴκῳ οὐχ ἡσυχάζουσιν οἱ πόδες αὐτῆς. The meaning is not far different from that of the more usual οἰκουρούς, “home-minders,” “domus curam habentes” Vulg., “domos suas bene regentes” Theod.-Mops., which is read here in אc Dc H Ω S.

ἀγνάς] cf. the frequent appeal of the Christian Apologists to the high standard of Christian wives, e.g. Tert. Rev_9Rev_9, “diligentissima et fidelissima castitas.”

ἀγαθάς] possibly qualifies οἰκουργούς “good workers at home” (Hofmann, Wohlenberg, Riggenbach), but more probably introduces a new feature, “kindly,” i.e. mainly, “to their servants,” “benignas,” Vulg.; “quasi dicat, cum mansuetudine regant,” St. Thom. Aq.: cf. I P 2:18 τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν (of masters).

ὑποτασσομένας] whether the husbands are Christian or not (cf. 1Ti 6:1, 1Ti 6:2, 1Co 7:10-16). Chrysostom and Theodoret add the later application, that they are not to leave their husbands through wishing to live a “religious” life. For the duty, cf. 1Co 14:34, Eph 5:22, Col 3:18. Resch, Paulinismus (T. und U., N.F. xii. p. 463) thinks that a command of the Lord (cf. 1Co 14:37) lies behind the command of the Apostle.

ἵνα μὴ … βλασφημῆται] a reminiscence of Isa 52:5 διʼ ὑμᾶς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι, cf. Rom 2:24, 1Ti 6:1. The Christians are now God’s “peculiar people” (14), like the Jews in captivity, in a heathen world. They have to protect from abuse not only “the name” (τὸ ὄνομα) of God, but His new “word,” His new message (ὁ λόγος, cf. 1:3, 9; τὴν διδασκαλίαν, 2:10) of universal salvation, 11. To the Jew the profanation of God’s Name was the deadliest sin, even as the sanctification of the name, especially by martyrdom, was the highest duty; cf. C. G. Montefiore in Beginnings of Christianity, 1. pp. 63-65.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Keepers at home [οικουργους] . Wrong. Rend. workers at home. N. T. o. o LXX, o Class.

Good [αγαθας] . Not attributive of workers at home, but independent. Rend. kindly. The mistress of the house is to add to her thrift, energy, and strict discipline, benign, gracious, heartily kind demeanor. Comp. Mt 20:15; 1Pe 2:18; Act 9:36. See on Act 11:24; Rom 5:7. 1 53 Obedient [υποτασσομενας] . Better, subject or in subjection. Frequent in Paul, but not often in the active voice. See on Jas 4:7; Rom 8:7; Phi 3:21; and comp. 1Co 14:34; Eph 5:22; Col 3:18.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.