Lexical Summary oikourgos: Keeper at home, homemaker Original Word: οἰκουρός Strong's Exhaustive Concordance Domestically inclinedFrom oikos and ouros (a guard; be "ware"); a stayer at home, i.e. Domestically inclined (a "good housekeeper") -- keeper at home. see GREEK oikos NAS Exhaustive Concordance Word Originfrom oikos and ergon Definition working at home NASB Translation workers at home (1). Thayer's Greek Lexicon STRONGS NT 3626: οἰκουργόςοἰκουργός, ὀικουργον (οἶκος, ἘΡΓΩ (cf. ἔργον), cf. ἀμπελουργός, γεωργός, etc.), caring for the house, working at home: Titus 2:5 L T Tr WH; see the following word. Not found elsewhere. STRONGS NT 3626: οἰκουρόςοἰκουρός, ὀικουρου, ὁ, ἡ (οἶκος, and οὐρός a keeper; see θυρωρός and κηπουρός); a. properly, the (watch or) keeper of a house (Sophocles, Euripides, Aristophanes, Pausanias, Plutarch, others). b. tropically, keeping at home and taking care of household affairs, domestic: Titus 2:5 R G; cf. Fritzsche, De conformatione N. T. critica etc., p. 29; (Winers Grammar, 100f (95)); (Aeschylus Ag. 1626; Euripides, Hec. 1277; σώφρονας, οἰκουρούς καί φιλάνδρους, Philo de exsecr. § 4). Οἰκουργός appears once in the Greek New Testament, in Titus 2:5, where Paul instructs older women to teach younger women “to be self-controlled, pure, workers at home, kind, and subject to their own husbands, so that the word of God will not be discredited” (Titus 2:5). The term portrays a woman who actively manages and labors within the household sphere, emphasizing diligence rather than idleness. Domestic Stewardship in Apostolic Teaching 1. Central to Paul’s pastoral aim Titus 2 contains a pattern of discipleship in which every demographic in the church receives specific exhortation. By including οἰκουργός among the virtues, Paul elevates domestic stewardship to a matter of public testimony: if the home is neglected, “the word of God” risks reproach. 2. In harmony with broader Pauline counsel Paul similarly links a well-ordered household with sound doctrine in 1 Timothy 5:14, urging younger widows “to marry, bear children, manage the house, and give the enemy no opportunity for slander.” Both passages ground home‐management in missional concern, not merely cultural expectation. Historical Reception Early Christian writers reflected Titus 2:5 in their household codes: • The Didache (circa A.D. 100) exhorts believers to share responsibilities within the family, echoing the vocational dignity of domestic labor. Patristic exposition consistently treated οἰκουργός as honorable, opposing both ascetic neglect of familial duties and cultural excess. Theology of the Household 1. Creation order Scripture frames the home as the primary sphere for nurture and discipleship (Genesis 18:19; Deuteronomy 6:6-7). Titus 2:5 aligns with Proverbs 31:27, where the virtuous woman “watches over the affairs of her household.” Domestic labor embodies stewardship of resources entrusted by God. 2. Witness to the world A well-governed household projects the gospel’s transformative power. Paul’s concern that slander be avoided connects daily chores with the church’s apologetic mandate (see also 1 Peter 2:12). Ministry Application • Discipleship of women Titus 2 models intergenerational mentoring. Mature women are tasked with imparting skills and godly attitudes necessary for faithful home care, affirming the ministry value of practical instruction. • Vocational breadth Οἰκουργός does not forbid professional work outside the home; rather, it places priority on household faithfulness. Believers are called to weigh external pursuits against the spiritual welfare of the family. • Pastoral counseling Church leaders should uphold the dignity of homemaking, providing resources that equip families to flourish spiritually and materially. Balanced Perspective Scripture honors the diversity of gifts given to women (Romans 16:1-3; Acts 18:26) while also commending domestic focus. The balance is seen in Proverbs 31, where entrepreneurial activity coexists with vigilant home care. Titus 2:5 safeguards this equilibrium by rooting all endeavors—public or private—in the integrity of the household. Conclusion Οἰκουργός encapsulates a divine calling to cultivate the household as a center of gospel witness. Far from relegating women to obscurity, it affirms their strategic role in preserving doctrinal credibility and fostering generational faithfulness. In every era, the church advances when the sacred work of the home is embraced with joyful diligence. |
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