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3 qOlder women likewise are to be reverent in behavior, rnot slanderers sor slaves to much wine. They are to teach what is good, 4 and so train the young women to love their husbands and children, 5 to be self-controlled, tpure, uworking at home, kind, and vsubmissive to their own husbands, wthat the word of God may not be reviled
q [1 Tim. 2:9]
r 1 Tim. 3:11
s [1 Tim. 3:8; 5:23]
t 1 Pet. 3:2
u [1 Tim. 5:14]
v See Gen. 3:16
See Gen. 3:16
w See 1 Tim. 6:1
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 2:3–5.
3 늙은 여자로는 이와 같이 행실이 거룩하며 모함하지 말며 많은 술의 종이 되지 아니하며 선한 것을 가르치는 자들이 되고
4 그들로 젊은 여자들을 교훈하되 그 남편과 자녀를 사랑하며
5 신중하며 순전하며 집안 일을 하며 선하며 자기 남편에게 복종하게 하라 이는 하나님의 말씀이 비방을 받지 않게 하려 함이라
대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 2:3–5.
3-5절은 늙은 여자들을 향한 명령인데 그들에게 젊은 여잘를 교훈할 것을 요청하고 있다.
3절) ‘늙은 여자’로 번역된 ‘프레스뷔티다스’는 2절에서 ‘늙은 남자, 프레스뷔테스’의 여성형으로 ‘나이가 많은 여자’를 의미한다. 본문에서 ‘이와 같이’로 번역된 ‘호사우토스’는 ‘꼭 그렇게, 똑같이’라는 의미의 부사로 바울이 늙은 남자들에게 말한 덕목들 늙은 여자들도 똑같이 행하여 행실을 거룩하게 해야한다는 것을 의미하는 표현이다.
‘행실’로 번역된 ‘카타스테마티’의 원형 ‘카타스테마’는 ‘직무를 수행하다, 책임을 지우다’라는 의미의 ‘카디스테미’에서 파생된 명사로 ‘품행, 행실’이라는 의리모 사용된다. 이는 제 위치에서 당연히 기대되는 외양이나 태도를 말한다.
‘거룩하며’로 번역된 ‘히에로프레페이스’의 원형 ‘히에로프레페스’는 ‘신적인 능력에 의해 정해진 것, 신적 능력에 의하여 충만하거나 구별된’것을 의미하는 ‘히에로스’와 ‘적당하다, 알맞다’이라는 의미를 지닌 ‘프레포’의 합성어이다. 따라서 ‘히에로프레페스’는 ‘제사장같은, 거룩한 것에 알맞은, 존경받을만한’이란 의미이다. 신약에 한번 사용되는 표현이다.
‘모함하지 말며 많은 술의 종이 되지 아니하며’, 늙은 여자들에게 특별히 두가지 금지명령을 내리는데 하나는 모함하는 것과 술에 관한 내용이다. 이는 당시 늙은 여자들에게 큰 문제를 일으키는 것들이었던 것으로 보인다.
‘모함하지’로 번역된 ‘디아볼루스’의 원형 ‘디아볼로스’는 ‘참소하다, 비방하다’라는 의미를 지닌 동사 ‘디아발로’에서 유래된 표현으로 ‘비방하기 쉬운, 거짓 고발하는’이란 의미를 가진다. 특별히 ‘디아볼로스’는 ‘귀신들의 왕이나 악의 창시자, 하나님과 메시야의 대적인 사단’을 지칭하는 말인데 이처럼 모함하고 거짓으로 참소하는 일은 마귀적인 특징이라고 할 수 있다.(계 12:10) 특히 나이가 들수록 이러한 부분에 경계해야한다. 나이가 들어 경험과 연륜이 쌓일수록 자신만의 안목과 기준, 꼰대력이 강해져서 다른 사람들의 말을 듣지 안호 남을 비방하고 헐뜯기 쉬워지는 것이다. 남자들에 비해 여자들이 말하기를 좋아하기에 더욱 주의해야 할 것이다.(딤전 3:11)
‘종이 되지’로 번역된 ‘데둘로메나스’는 ‘둘로오’의 완료수동태 분사형이다. ‘둘로오’는 ‘종이 되다, 노예 신분으로 떨어뜨리다, 속박아래 있다, 추종하다’라는 뜻이 있는데 ‘다스림에 복종하다’(롬 6:18, 22)라는 의미가 있다. 여기서는 술에 속박되는 것을 말하는 것이다. 처음에는 즐거움과 쾌락을 위해서 술을 먹지만 그것을 절제하지 못하면 나아가 술이 사람을 먹게 되는 것을 술의 종이 되는 것이라고 표현한 것이다. 술에 인 박이지 않는 것은 집사의 자격 요건 중 하나이기도 하다(딤전 3:8)
당시 1세기 오랫동안 남자들에게 속박을 당하던 여자들에게 자유의 물결이 흐르고 있었다. 이 틈을 타서 여자들은 남자들의 전유물로 여겨졌던 술에 손을 대기 시작했고 술의 종이 될 정도로 심각한 상황이 발생하기 시작한 것이다. 이는 마치 갓 성인이 된 젊은이들이 절제함없이 술과 담배에 손을 대는 것과 같다.
‘선한 것을 가르치는 자들이 되고’, ‘칼로디다스칼로스’는 ‘좋다, 선하다’라는 의미의 형용사 ‘칼로스’와 ‘선생, 교사’라는 의미의 명사 ‘디다스칼로스’의 합성어로 ‘좋은 것을 가르치는’의 의미를 지닌다. 딤전 2:12에서 ‘여자가 가르치는 것을 허락지 않는다’라고 했는데 이 구절과 모순되는 것은 아닌가? 본절은 여자들이 대중을 가르친다는 의미가 아니라 젊은 여자들을 지도, 교훈하라는 것이다.
- 2:3 Paul begins his instructions for the next group, “older women” (πρεσβύτιδας,** a NT hapax), with the transitional term ὡσαύτως (see the comments on 1 Tim. 2:9), “similarly” or “likewise,” implying the repetition of the infinitive εἶναι. Furthermore, the terms in the list are all accusative, as would be expected if the infinitive were present or implied.
The first characteristic required of the older women, ἱεροπρεπεῖς** (a NT hapax), designates that which is “befitting a holy person,” or as Lock puts it, “they are to carry into daily life the demeanour of priestesses in a temple” (the word is used of the conduct of a priest in inscriptions: see BAGD). They are to act this way since they belong to God by faith in Jesus Christ (G. Schrenk, TDNT III, 254). ἐν καταστήματι** (a NT hapax) means “in behavior or demeanor” (BAGD); “the noun denotes comportment or bearing viewed as the expression of one’s interior character or disposition” (Kelly). Thus ἐν καταστήματι ἱεροπρεπεῖς encapsulates what Paul says about women in 1 Tim. 2:10.
μὴ διαβόλους (διάβολος 8x in Paul; of human beings in 1 Tim. 3:11; here; 2 Tim. 3:3) means here “not slanderers,” “not malicious gossips.” Concern for people can degenerate into this vice. Those usually considered most in danger of falling into it, because of their positive inclination, are hereby warned.
The perfect passive participle δεδουλωμένας, “enslaved,” expresses what “much wine” (dative οἴνῳ πολλῷ) can do (cf. 1:7; 1 Tim. 3:3, 8; 5:23). Women, who have constant access to the food and drink of the household, are warned not to be captured and controlled by wine. Such a rudimentary warning may seem inappropriate, but 1 Corinthians (especially 11:21) shows how appropriate it was.
καλοδιδασκάλους** is a hapax not found elsewhere, but is not surprising for one who likes compounds, who uses καλοποιέω and νομοδιδάσκαλος, and who occasionally coins compounds (cf. especially verbs with ὑπερ-). The older women should be those who are “teaching what is good”—not in the sense of 1 Tim. 2:12, which is forbidden to women, but as is indicated by what follows, teaching younger women about their duties.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 306–307.
4절) ‘그들로 젊은 여자들을 교훈하되’, 4-5절은 ‘히나 가정법’구문이다. 여기서 늙은 여자들이 젊은 여자들을 가르쳐야한다는 것을 나타낸다. 본절에서 볼 수 있는 것은 늙은 남자, 늙은 여자, 젊은 남자는 디도가 직접 가르치게 했지만 ‘젊은 여자’를 가르치는 일은 늙은 여자의 임무로 위임하고 있는 것이다.
‘젊은 여자들’로 번역된 ‘네아스’의 원형 ‘네오스’는 ‘최근에 태어난, 어린, 갓 만들어진, 새로운’의 의미를 가진다. 예수님께서는 새포도주라는 표현을 사용하실때 이 단어를 사용하셨다.
‘교훈하되’로 번역된 ‘소프로니조신’은 ‘소프로니조’의 3인칭 복수 현재 가정형으로 ‘그들이 의무를 지키게 하도록, 그들이 진지하게 권면하게 하도록’이라는 의미이다. 늙은 여자들은 인생의 선배로서 인생의 후배인 젊은 여자들을 가르치고 훈계할 수 있음을 말한다. 당시 젊은 여자들은 사회보다는 가정 내에서의 활동으로 제약되는 부분이 많았기 때문에 바울은 이들을 교육하기 위해서 집안의 늙은 여자가 교육하는 것이 효과적이라고 생각하였던 것이다.
‘그 남편과 자녀를 사랑하며’, 본문을 다시 번역하면 ‘그 남편들을 사랑하고, 그 자녀들을 사랑하도록’이 된다. ‘필란드로스’는 ‘사랑하다’라는 의미의 ‘필로스’와 ‘남편, 남자’를 뜻하는 ‘아네르’의 합성어로 ‘남편을 사랑하는’이라는 의미이다. ‘필로테크노스’도 ‘필로스’와 ‘자녀’를 뜻하는 ‘테크논’의 합성어로 ‘자녀를 사랑하는’이라는 의미이다. 일반적으로 종교적 사랑을 말할때는 의지가 강조되는 ‘아가파오’를 사용했고 정서적인 면이나 친구나 동료간의 사랑을 아나탤 때에는 ‘필레오’를 사용한다.
- 2:4 Paul continues here the characteristics required of older women and, at the same time, begins those that should characterize younger women, linking the older to the younger as those who teach what they themselves are and seek to be. The ἵνα clause is connected with καλοδιδασκάλους (v. 3) and identifies the purpose of the older women in teaching what is good.
σωφρονίζωσιν (a NT hapax; the variant reading σωφρονίζουσιν makes little difference in meaning; see NA26 and Bernard’s arguments for the adopted reading) is used here in the active sense of “encourage, advise, urge” (BAGD). Paul uses the positive τὰς νέας, “young women,” with the infinitive εἶναι as the object of σωφρονίζωσιν (the only PE occurrence of noncomparative νέος, “young”) and the comparative in v. 6, as in 1 Tim. 5:2, of the same age group (the comparative often has little comparative force; cf. the alternation in Diodorus Siculus 18.46.3–4). “Young (er)” covered a longer span of time than it does today, and Paul distinguishes “older” and “younger” with a degree of fluidity (see the comments on 1 Tim. 4:12; J. Behm, TDNT IV, 897; BAGD s.v. πρεσβύτης).
φίλανδροι** (a NT hapax used elsewhere in Greek literature; see BAGD) means, as the component parts of the word indicate, “loving their husbands.” This word and the next (φιλότεκνοι) were used together in, e.g., an epitaph from Pergamus of about the time of Hadrian (Deissmann, Bible Studies, 255f.: “to the most sweet woman who loved her husband and her children”). φιλότεκνοι** (a NT hapax) is used elsewhere, as here, especially of women, of “loving one’s children” in a positive and not indulgent manner (see BAGD).
It is noteworthy that the list of characteristics for young women begins with love for husband and children. This section thereby fills out the instructions to wives in Ephesians, Colossians, and 1 Peter, where the emphasis falls on fulfilling the role of submission and where love on the part of wives is not mentioned. It may seem strange for older women to be called upon to teach younger women to love their husbands and children. But this is put into perspective when we realize that Christians are constantly being taught in the NT to love, whether it be God or fellow Christians and neighbors (here the closest neighbor).
NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.
26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
PE Pastoral Epistles
TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 307.
5절) ‘신중하며 순전하며 집안 일을 하며’, 신중하며로 번역된 ‘소프론’은 앞서 2절에서 사용된 표현으로 바울의 목회서신에 집중적으로 사용된 표현이다.
‘순전하며’로 번역된 ‘하그나스’의 원형 ‘하그노스’는 신약 서신서에만 나타나는 단어로 ‘거룩한’을 의미하는 ‘하기오스’에서 유래되었다. 이는 ‘존경심을 자극하는, 순수한, 순결한, 모든 오류에서 순수한’을 의미한다. 여기서는 여자의 순결성이라는 의미와 더불어 도덕적으로 훔이 없이 정결한 것을 나타낸다.
‘집안일을 하며’로 번역된 ‘오이쿠르구스’의 원형 ‘오이쿠로스’는 ‘집’을 의미하는 ‘오이코스’와 ‘지키는 자’라는 의미의 ‘우로스’의 합성어로 ‘집지키는 자, 가정을 잘 지키며 가사를 돌보는, 가사에 충실한, 가정적인’을 의미한다(딤전 5:14). 당시 여성이 사회활동을 하는데는 제약이 많았고 남성 위주의 가부장적 사회였기에 여성의 주된 임무는 가정을 잘 돌보는 일이었다.
이어 바울은 젊은 여자들이 ‘선하며 자기 남편에게 복종’할 것을 늙은 여인들에게 가르치라고 권고한다. 남편에 대한 아내의 복종은 신약 여러곳에서 교훈하고 있다.(엡 5:22; 골 3:18; 벧전 3:1) 이는 약자로서의 굴종이 아니라 가정의 평화와 창조 질서에 따른 자발적 순복을 의미한다.
‘이는 하나님의 말씀이 비방을 받지 않게 하려 함이라’, ‘비방을 받지’로 번역된 ‘블라스페메타이’는 ‘플레스페메오’의 현재 수동태 가정법이다. ‘블라스페메오’는 ‘비난하다, 욕하다, 모독하다, 중상하다’라는 의미를 가진다. 복음서에서 유대인들이 예수님을 향해 ‘참람하다’라는 말을 했다(막 2:7). 이 표현은 신성한 것, 즉 하나님이나 성령처럼 마땅히 숭상해야할 대상에 대해 모독하거나 방해하는 것을 말할 때 쓰인다. 본문에서는 수동태로 사용되었는데 경멸적인 말이나 행위로 인해 하나님의 말씀이 모독되는 것을 의미한다. 본절에서는 신앙있는 젊은 여성이 가정안에서 남편을 존중하지 않고 자녀들을 잘 양육하지 못할 때 결과적으로 불신자들로부터 하나님의 말씀이 형편없다고 모독을 받게 된다는 것을 의미한다. 바울은 유대인들이 하나님의 뜻대로 행하지 못할 때 그들이 믿는 하나님의 이름이 이방인 중에서 모독을 받는다고 했다.(롬 2:24) 즉 하나님께서는 가정이라는 공동체를 운영하는 질서, 원리를 제시하셨고 이것에 순종하지 않는 것은 하나님의 말씀을 망령되이 여기는 것이고 그런 행위, 모습은 하나님을 알지 못하는 이들로 하여금 하나님을 비방케 하는 요인이 된다는 것을 말해준다.
- 2:5 Paul continues with other things that older women should teach younger women (and which the older women are also to be). σώφρων (see 2:2) is the “prudent, thoughtful” aspect of being “self-controlled” and is the one term that is emphasized for each of these age and sex groups (vv. 2, 5, 6). ἁγνός (see 1 Tim. 5:22) means here “pure” in the moral sense. In the literature of the day it was often used of women in the sense of “chaste,” but it need not be restricted to that meaning here or elsewhere in the NT.
οἰκουργός** (a NT hapax; for the variant reading οἰκουρούς and the reasons for the UBSGNT reading see TCGNT), literally “working at home,” has been more aptly rendered by NEB and NIV by “busy at home.” That is, women should be diligent homemakers (cf. 1 Tim. 5:14 in contrast to 5:13; cf. also Pr. 31:10–31 with its wide range of activities done by the wife as homemaker). Some commentators and versions, ancient and modern, have joined the following ἀγαθάς to this word and understood the two together, one as a noun the other as an adjective, as “good housewives” (so TEV; cf. the arguments, e.g., of Dibelius-Conzelmann and Hanson). This is certainly a possibility, but since the virtues up to this point have consisted of single items, it is more likely that these two words are to be taken separately (cf. the arguments, e.g., of Alford, Dornier, Kelly, Ridderbos, and Spicq; translated as such by RSV, NEB, NASB, NIV). Paul uses ἀγαθός frequently as an adjective in the phrase “good works,” and substantively in speaking about “the good.” Here, however, it is used as a human characteristic and probably should be understood as “kind,” as probably also in 1 Pet. 2:18 (perhaps also Rom. 5:7; cf. also the related sense in Mt. 20:15).
It has been suggested that the six characteristics presented for young women to this point are grouped in three pairs. The first two, “loving husbands” and “loving children,” could well be a pair and were joined together in literature of the time. The third and fourth, “prudent” and “pure,” would present an interesting combination of wisdom and holiness, and the fifth and sixth, “busy at home” and “kind,” would present a balanced combination of hard-working but also good-natured and considerate. The evidence for this suggestion is not compelling but is suggestive and plausible. Its plausibility is increased by the clear pairing of the first two terms, which may set a pattern, and is strengthened somewhat by the tendency of Paul and others to use pairs and other groupings (cf. 1:6–9).
If this suggested pairing is correct, it provides some explanation for the order of the list and may in turn suggest that a larger perspective is involved in the order of the three pairs. The first pair would present the main concerns of the wife/mother in her relationships in the home. The second pair would focus on her own piety, and the third would speak of her domain of activity and her attitudes and actions toward those around her. Such an overarching order may also be suggested by the fact that the list begins and ends—with the seventh item, yet to be considered—with the younger woman’s relationship to her husband.
The present middle participle ὑποτασσομένας means here “continually submitting themselves,” in the sense of voluntary submission. This submission is to be “to their own husbands.” τοῖς ἀνδράσιν, literally “to the men,” is used here in the special sense of “husbands,” as the qualifying ἰδίοις makes evident (cf. 1 Cor. 7:2; 14:35; Eph. 5:22ff.; Col. 3:18f.; 1 Tim. 3:2, 12; 5:9; Tit. 1:6; 2:5; 1 Pet. 3:1, 5), and is in keeping with “a divinely willed order” (G. Delling, TDNT VIII, 41ff., especially 43). Paul uses ὑποτάσσω to refer to being under authority (ibid., 43f.), specifically of the relationship of women to men in the congregation (1 Cor. 14:34; cf. 1 Tim. 2:11: ὑποταγή) and to their husbands (here; Eph. 5:21, 24; Col. 3:18; so also 1 Pet. 3:1, 5). Such submission is based on the position of the husband as the “head” or leader of the marriage (Eph. 5:22–24; cf. 1 Cor. 11:3).
Paul does not feel it necessary to say that all submission is submission under God, with all that is involved in that truth (cf. Acts 4:19; 5:29), nor does he find it necessary to repeat what he says elsewhere about the equality of a woman/wife to a man/her husband (Gal. 3:28; 1 Cor. 11:11–12; cf. also 1 Pet. 3:7). This is so because that equality under God is part of the basic premise of the Christian faith and because Paul does not regard submission as problematic and needing explanation or qualification (cf. especially in his delineation of the headship of man the statement that “God is the head of Christ,” 1 Cor. 11:3).
The concluding words, “that God’s word may not be dishonored,” may be more closely connected with the immediately preceding clause but should be regarded as referring to all that precedes (for an analogy cf. v. 10; see Ellicott). ὁ λόγος τοῦ θεοῦ is used here as in 2 Tim. 2:9 and Phil. 1:14 of “the message of God” (cf. Tit. 1:3). βλασφημέω, “speak evil of, blaspheme,” is used in a similar context in Rom. 2:24, where Paul, applying Is. 52:5 (cf. LXX), writes of the Jews that “God’s name is blasphemed among the Gentiles because of you,” and he applies the same idea to Christian slaves in nearly the same words in 1 Tim. 6:1. The idea is again applied here with God’s “word” in the place of God’s “name.” Paul thus encourages godly conduct by saying that it keeps God’s message from being spoken evil of. Therefore, for a wife to fail to be submissive to her husband or to be unloving or impure, etc., would allow non-Christians to say that Christianity makes people worse rather than better and therefore that its message is not only useless but bad.
Fee and others are mistaken in understanding this argument to be saying that the conduct prescribed is simply that which is culturally acceptable, implying that Paul did not regard it as what is intrinsically right in God’s sight. But Fee would presumably not regard the traits in this list other than the last one as merely cultural. The issue is Paul’s view of submission of wife to husband. Fee is correct in assuming that Paul sees a motivation for good behavior in the view of non-Christians in the particular culture. And Paul does list things here that represent the norms of the day. But it is an error is to assume that what is unacceptable to non-Christians is therefore merely cultural and does not reflect a transcultural moral standard. Paul appeals to Gentile non-Christian perspectives here and elsewhere (1 Tim. 5:8; 1 Cor. 5:1) because he regards non-Christians as having in these cases a proper ethical sense, since “the work of the law is written in their hearts” (Rom. 2:15) and since they know right from wrong in certain basics even if they themselves do not follow this knowledge (Rom. 1:32).
It is particularly significant that when Paul uses the same kind of motivation in regard to Titus’s own behavior (Tit. 2:8) he has more than a relative or culturally accepted standard in view: “Beyond reproach” and “having nothing bad to say about us” refer back to Paul’s reference—from a Christian perspective—to “good deeds,” “purity in doctrine,” and “sound speech” (vv. 7–8). In the same way, Paul says that older women must be “teachers of the good” (καλοδιδασκάλους) to young women, “the good” then being described in the virtues listed, including submission to husbands. And Paul consistently uses the concept “good” of that which is good from God’s point of view, not of that which society happens to regard as good. Furthermore, since the sections here on older men and women and younger men reflect Christian norms rather than merely contemporary cultural norms and are presented side-by-side with this section on young women and in a similar format, there is no reason to think that this section approaches behavior on a basically different basis.
Thus Paul does indeed appeal to young women to be concerned about the non-Christian’s evaluation of misconduct, but precisely because he regarded that evaluation as correct, and because misconduct on the part of Christians would undoubtedly cause non-Christians to speak ill of the gospel as that which they perceived as being responsible for such misconduct.
Four of the seven virtues listed here for young women relate to marriage and the home. This is so probably because marriage and the home were the sphere of activity of the vast majority of young women and because Paul desired to minister to them in the sphere that they found themselves. He may also put the emphasis there partly as a response to the error of the false teachers (cf. 1:11, 14; 1 Tim. 4:3).
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
UBSGNT K. Aland, M. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, The Greek New Testament (United Bible Societies). 3rd ed. corrected, Stuttgart, 1983.
TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.
NEB New English Bible
NIV New International Version
TEV Today’s English Version (Good News Bible)
RSV Revised Standard Version
NEB New English Bible
NASB New American Standard Bible
NIV New International Version
TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.
LXX Septuagint
George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 307–310.
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