that the elder men be sober, grave, discreet, sound in faith, in love, in patience;
Commentary for this verse has not been generated yet.
that the elder women in like manner be in deportment as becoming those who have to say to sacred things, not slanderers, not enslaved to much wine, teachers of what is right;
Paul has just told Titus to speak what fits sound doctrine, and he now works through the household group by group. The older women come second, with three marks of character and one task — which raises the question of what dangers age brings, and what usefulness.
The first phrase reaches past clothing to the whole way a person carries herself.
Dress may not trap them the way it traps the younger. But it matters greatly that their whole bearing, and not only their clothing, should fit those who have to do with sacred things. That is the full, literal force of the word used. So it holds first place. Their age, and habits most likely picked up before their conversion to God, would leave them a little less restrained. But grace is greater than every difficulty. Grace forms by the truth what pleases the Lord; it does not find it there already. Irreverent bearing would shame the doctrine, however sound.
Grant asks why the instruction to the women differs from the instruction to the men.
If there is a difference here in the instruction to them compared with the men, it is because of the special tendencies and dangers in each case.
Older translations read "false accusers" here. Willis checks where else the New Testament uses that word, and turns the answer into a question.
This word is used many times. With three exceptions (1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3) it is always translated "devil." This ought to pull some of us up pretty sharply. Are we doing the work of the devil — helping him in his own special work of accusing God's people?
Kelly connects the warning to how much emptier the days can get with age.
Idleness too — and at their time of life activity often stops — would leave room for damaging gossip. So the Spirit of God warns them, next, against abusive language, and especially against running others down.
Kelly argues that the verse rules out slavery to wine, not wine.
Whatever modern people may think, Scripture will not bend to a theory. It keeps the Christian free to use every creature of God. Our Lord Himself personally disproved the assumption that all such use is evil in itself. Here too we have clear proof that there is no absolute ban at all. Timothy was even told to use a little wine for his stomach and his frequent illnesses. Older women are simply warned not to be enslaved to much wine.
Gaebelein compares the wording here with what Paul wrote to Timothy, and points to who lived on Crete.
The First Epistle to Timothy tells deacons "not to be given to much wine." Here the original wording is stronger. The Cretans had a name for being slaves of strong drink, the women especially.
The verse closes with something positive. Kelly explains what "good" means here, and what age makes room for.
By "good" in this clause he does not mean kind deeds, but what is honourable — what suited them, and suited them in their relationship to the Lord. Older women would have considerable opportunities. Free from the demands of young and vigorous life, they have in old age a sphere of usefulness that fits them just as well. Let them see to it that they teach, with the weight that experience gives, what is upright and becoming.
Tachoires reads the phrase alongside the two warnings next to it, and draws a limit.
Placed alongside "not slanderers" and "not enslaved to much wine," it seems to mean simply that what elder women say and communicate should be good and wholesome... The qualifier "of what is right" points more to practical teaching than to explaining the Word of God.
This chapter addresses five groups. One of them Titus does not reach himself.
The Apostle instructs Titus about older men, older women, young women, young men and servants. Of these five groups, only four go directly to Titus. He does not receive one of them himself — it goes to the older women!
- Bearing first. The list starts with how they carry themselves, not with doctrine. The word fits people who handle sacred things, and irreverent bearing shames even sound teaching.
- Tongue next. The word behind "slanderers" is the one usually translated "devil." Running someone down is the accuser's own work.
- Appetite next. The verse forbids slavery to much wine, not wine itself. Scripture leaves the Christian free to use every creature of God.
- Then usefulness. The demands of vigorous life are behind them. Age opens a sphere that fits just as well: teaching what is upright, with the weight only experience gives.
- Then reach. Titus takes four of the five groups himself. One group he reaches only through the older women — so bearing, speech and self-control are what fit a woman to teach others.