Titus 2:5 Ulasan

The apostle here directs Titus about the faithful discharge of his own office generally (Tit 2:1), and particularly as to several sorts of persons (Tit 2:2-10) and gives the grounds of these and of other following directions (Tit 2:11-14), with a summary direction in the close (Tit 2:15).

INTRODUCTION TO TITUS 2 In this chapter the apostle exhorts Timothy to the discharge of his office with respect to all sorts of persons, of every age, sex; and condition, he was concerned with, giving reasons for it, taken from the nature of the Gospel of Christ: he exhorts him in general to insist in his public ministry on those things, which were agreeable to sound doctrine, Tit 2:1 and particularly what became aged men and aged women, and young men and young women, Tit 2:2 in all which, both with respect to doctrine and practice, he desires him to be a pattern to them, that so even his very adversaries may be ashamed, having nothing evil to say of him, Tit 2:7. And next he charges him to exhort servants, to obey their masters, and seek to please them, and not contradict them, and to be faithful to them; that so the doctrine of God their Saviour, professed by them, might be adorned in all things, Tit 2:9. And the reasons why the apostle would have duty urged on persons of every age, sex, and state, are taken from the nature of the Gospel being a doctrine of grace and salvation, which was preached to all sorts of persons, Tit 2:11, and from the efficacy of it, in teaching men to deny sin, and live a holy life and conversation, Tit 2:12 and from an expectation of eternal glory and happiness at the appearance of Christ, which the Gospel encourages to, Tit 2:13; and from the end of Christ's giving himself for his people, and redeeming them from sin, the sum and substance of the Gospel, which was, that they might be purified, and be zealous of good works, Tit 2:14 and these exhortations were to be delivered by Titus with authority, and in such a manner, that he might not be despised, Tit 2:15.

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.

Ver. 4. "That they may teach the young women to be sober." Observe how he binds the people together, how he subjects the younger women to the elder. For he is not speaking there of daughters, but merely in respect of age. Let each of the elder women, he means, teach any one that is younger to be sober. "To love their husbands." This is the chief point of all that is good in a household, "A man and his wife that agree together." (Ecclus. xxv. 1.) For where this exists, there will be nothing that is unpleasant. For where the head is in harmony with the body, and there is no disagreement between them, how shall not all the other members be at peace? For when the rulers are at peace, who is there to divide and break up concord? as on the other hand, where these are ill disposed to each other, there will be no good order in the house. This then is a point of the highest importance, and of more consequence than wealth, or rank, or power, or aught else. Nor has he said merely to be at peace, but "to love their husbands." For where love is, no discord will find admittance, far from it, other advantages too spring up. "To love their children." This is well added, since she who loves the root, will much more love the fruit. "To be discreet, chaste, keepers at home, good." All these spring from love. They become "good, and keepers at home," from affection to their husbands. "Obedient to their own husbands, that the word of God be not blasphemed." She who despises her husband, neglects also her house; but from love springs great soberness, and all contention is done away. And if he be a Heathen, he will soon be persuaded; and if he be a Christian, he will become a better man. Seest thou the condescension of Paul? He who in everything would withdraw us from worldly concerns, here bestows his consideration upon domestic affairs. For when these are well conducted, there will be room for spiritual things, but otherwise, they too will be marred. For she who keeps at home will be also sober, she that keeps at home will be also a prudent manager, she will have no inclination for luxury, unseasonable expenses, and other such things. "That the word of God," he says, "be not blasphemed." See how his first concern is for the preaching of the word, not for worldly things; for when he writes to Timothy, he says, "that we may lead a quiet and peaceable life in all godliness and honesty" (1 Tim. ii. 2); and here, "that the word of God," and the doctrine, "be not blasphemed." For if it should happen that a believing woman, married to an unbeliever, should not be virtuous, the blasphemy is usually carried on to God; but if she be of good character, the Gospel obtains glory from her, and from her virtuous actions. Let those women hearken who are united to wicked men or unbelievers; let them hear, and learn to lead them to godliness by their own example. For if thou gain nothing else, and do not attract thy husband to embrace right doctrines, yet thou hast stopped his mouth, and dost not allow him to blaspheme Christianity; and this is no mean thing, but great indeed, that the doctrine should be admired through our conversation.

Similarly, with holy habits, not inciting, not serving much wine; teaching well, that they may instruct young women towards chastity, that they may love their husbands, that they may love their children: modest, chaste, having diligence of the house, kind, submissive to their husbands, that the word of God may not be blasphemed. Although the apostle Peter has commanded that husbands should give honor to their wives as to a weaker vessel, nevertheless it is not to be judged that a wife, who has a weak vessel of the body, is at once weaker also in soul. Hence they are now commanded that also in them that of the Apostle may be fulfilled: Virtue is made perfect in weakness (2 Cor. 12:9), and it is said that they may have all things, which are commonly commanded to old men, in that namely which he says: Similarly the aged women, that is, as elderly men, in all things honorable, sober, modest, healthy in faith, and charity, and patience, and for their gender this may have as their own, that they may be with holy habits, or as it is read better in Greek, ἐν καταστήματι ἱεροπρεπεῖς, that even their own conduct and movement, expression, speech, silence, they may prefer a certain sacred dignity of decorum. And because this type of woman is usually talkative, in accordance with that: "And at the same time they also learn to be idle and wander around from house to house. Not only are they idle, but also gossips and busybodies, saying things they shouldn't" (1 Tim. 5:13): therefore He wishes that they not be provocative, that is, not accusers, not such that they please others, and speak ill of others. Or certainly because they have already crossed adolescence themselves, they argue about the ages of young girls, and say: "She is adorned thus, she combs her hair thus, she walks like this: she loves him, she is loved by him": and even if these things are true, they should not accuse others so openly, but rather correct themselves in secret with the love of Christ, and teach more to not do rather than publicly accuse them of what they did. These ages usually indulge in bodily lust (although there are many who are not shy about their gray hairs, and trembling young girls are composed before a flock of grandchildren), giving themselves up to wine for pleasure; and when they have appeared wise and eloquent to themselves between cups, they assume a kind of morality, speaking this which they see in themselves, and not remembering what they were. And let old women be prohibited from too much drinking of wine, because what in young women is desire, in old women it is drunkenness. And how can an old woman teach young girls chastity, when if she herself has imitated the drunkenness of an old woman, she cannot be chaste? And he expressed emphatically: Do not be enslaved to much wine. For it is a kind of slavery and a miserable condition for a person's senses to be occupied by wine, and not to be one's own, but that of the wine. Therefore, because he taught what kind of old women they should be at first, and after those things which are common with old men, he also exposed their own particularities, that they may be full of honest and holy decorum: neither accusers, nor detractors of others, nor having their senses occupied by wine. Now, following his doctrine, he allows them the reins, so that when they are such, they may have the freedom to teach the good things. For although he said elsewhere, "But I do not allow women to teach" (1 Tim. 2:12), it is to be understood that for them the doctrine should be removed. However, they should teach young girls as if they were their own daughters. First, chastity: because the enemy fights more fiercely against it in the flourishing age, and all its virtue is directed against women in the womb; then that they may love their husbands, care for their children. Which doctrine is to love their husbands; is it not established in the heart of the lover rather than in the speech of the teacher? She wants to love her husband chastely: she wants a chaste love between man and woman, so that, with modesty, and reverence, and as if compelled by the sex, she may rather give her due to her husband than demand it of him, and she believes that she must perform the work of her children before the eyes of God and the angels: thus she will not even be ashamed of her secret bedroom, and the darkness of the night, and her closed bedroom, when she has considered that all things are open to the eyes of God. But they love their children thus, if they educate them in God's discipline. Moreover, not wanting to sadden them by teaching what is good, and granting them the freedom to sin ((or of sinning)), is not loving one's children, but hating them. Young girls, too, are to be educated to have diligence in the house. And because it could happen that the diligence of the house is governed with severity, and thus by this precept of the Apostle, the matron becomes severe towards her servants: therefore, he coupled kindness: so that then she would believe that her husband was ruling the house well if he commanded the servants with kindness, not in fear. And also [women] subject to their own husbands: lest perhaps they remember not God's sentence, and by occasion of riches or nobility, despise the divine ordinance, whereby they are subject to their husbands. For he saith: 'Thy will be to thy husband, and he shall have dominion over thee' (Gen. 3:16). The prudence to be observed in the Holy Scriptures is that the Lord did not speak to the man, saying, "You shall rule over your wife," but to the woman herself, that she might leave to her obedience the reward, since it is in her power, if she desires to obey the precepts of God, to serve her husband and to be subject to him as to a husband, so that it might be in some way a free servitude, full of love, serving her husband while she fears offending him. For indeed, man was not created for the sake of woman, but woman for the sake of man. And while the head of the woman is the man, the head of the man is Christ. Whatever wife does not submit herself to her husband, that is, to her head, is guilty of the same offense as the husband who does not submit himself to Christ, his head. But the word of the Lord is blasphemed, either when the first sentence of God is despised and considered of no account, or when the Gospel of Christ is defamed, while it desires, contrary to the law and faith of nature, that which is Christian and subject to the law of God, to command the husband. Even pagan women serve their husbands according to the common law of nature.

so that they may train the young women to love their husbands, to love their children, to be self-controlled, pure, homemakers, kind, submissive to their own husbands, so that the word of God may not be reviled. so that they may train the young women. Paul is not speaking only about their daughters but of women in general, and for the younger to be subordinate to the older. to love their husbands. This is the head of all duties that exist in the family, from which the rest arise. to love their children. For she who loves the root will also love the branches. homemakers. Paul says "homemaker", those who manage the household affairs. However, such guardians are concerned neither with their own nourishment nor with untimely departures. so that the word of God may not be reviled. For if a husband were unfaithful, having a faithful wife, but not submissive and corrupt, the very faith would be slandered which such women have. Do you see that Paul writes this, having especially the care of preaching?

Not by the domestic nature, but by the will of the one receiving.

A wife who loves her husband will be both chaste and blameless, that is, pure in both body and mind, free from mingling with outsiders and from lustful desire; and she will also be a good manager of the home, that is, a housewife. Loving her husband, she also takes care "of the house," not being occupied with adornments, nor luxury, nor untimely expenditures. And whom else would she seek to please, having already pleased her beloved? See how Paul, who previously drew people away from worldly cares, now devotes great diligence to domestic affairs, because when these matters are in good order, spiritual matters will be in good order as well. Do you see that he is primarily concerned with preaching, and not with worldly affairs? If a believing wife, living with an unbelieving husband, is not virtuous, then the blame is transferred to the faith.

But in regard to themselves he says three things: the first pertains to reason, to be discreet: house and wealth are inherited from fathers, but a prudent wife is from the Lord (Prov 19:14). And this advice is necessary, because their youth and their sex are contrary to discretion. The second pertains to the concupiscible appetite, namely, that they be chaste. The third pertains to the irascible appetite, namely, that they be sober. A holy and shamefaced women is grace upon grace (Sir 26:19). But in regard to things under their care: first, he states what should be entrusted to their care; second, how to exercise care; third, the reason behind this advice. In regard to the first he says, having a care of the house: the wisdom of a woman builds her house, but folly with her own hands tears it down (Prov 14:1). But in exercising care a woman should observe two things, for women are easily angered: there is no anger above the anger of a woman (Sir 25:23); therefore, he says, gentle. As if to say: let them govern in meekness. The other thing she must observe is subordination, because when a woman has power she tries to oppose her husband's plans: a woman, if she have superiority, is contrary to her husband (Sir 25:30). Therefore, he says, obedient to their husbands; hence it is said: your desire shall be for your husband, and he shall rule over you (Gen 3:16). And this, that the word of God be not blasphemed, i.e., that their disobedience not be an occasion for blasphemy. All these points are mentioned in Tobit 10:13, where it is stated that Raguel and Sarah admonished their daughter to honor her father- and mother-in-law, to love her husband, to take care of the family, to govern the house and to behave herself irreprehensibly.

Sundry directions to aged men, Tit 2:1, Tit 2:2. To aged women, Tit 2:3. To young women, Tit 2:4, Tit 2:5. To young men, Tit 2:6. Directions to Titus, relative to his own conduct, Tit 2:7, Tit 2:8. Directions to servants, Tit 2:9, Tit 2:10. What the Gospel of the grace of God teaches all men, Tit 2:11, Tit 2:12. The glorious prospect held out by it; salvation from all sin, and final glory, Tit 2:13-15.

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.

DIRECTIONS TO TITUS: HOW TO EXHORT VARIOUS CLASSES OF BELIEVERS: THE GRACE OF GOD IN CHRIST OUR GRAND INCENTIVE TO LIVE GODLY. (Tit 2:1-15) But . . . thou--in contrast to the reprobate seducers stigmatized in Tit 1:11, Tit 1:15-16. "He deals more in exhortations, because those intent on useless questions needed chiefly to be recalled to the study of a holy, moral life; for nothing so effectually allays men's wandering curiosity, as the being brought to recognize those duties in which they ought to exercise themselves" [CALVIN]. speak--without restraint: contrast Tit 1:11, "mouths . . . stopped." doctrine--"instruction" or "teaching."

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].