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.
William KellyDress 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.
Leslie M. GrantIf 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.
G C WillisThis 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.
William KellyIdleness 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.
William KellyWhatever 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.
Arno Clemens GaebeleinThe 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.
William KellyBy "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.
Eric TachoiresPlaced 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 Bible TreasuryThe 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.
that they may admonish the young women to be attached to [their] husbands, to be attached to [their] children,
Paul tells Titus to teach what fits sound doctrine, and then goes through the household group by group. Verse 4 is the turning point: Titus does not train the young women himself — the older women do, and the first thing they teach is love at home.
The instructions here are plain and everyday. One writer takes that as a mark of Christian teaching, not a lowering of it.
William KellyIt is all wonderfully simple, down-to-earth, and wholesome. Nothing marks Christianity more than this very flexibility and breadth. Where humility or true greatness is missing, people are afraid of little matters. They shrink back from touching everyday details. The power of Christ makes everything sweet and precious. It gives dignity to the very smallest thing that fills the heart and mind.
Paul speaks to five groups in this chapter. One of them he hands to someone else.
The Bible TreasuryIn Titus 2:1-10 the Apostle instructs Titus about older men, older women, young women, young men, and servants. Of these five groups, only four go straight to Titus. One of them he does not commit to Titus himself, but to the older women!
That arrangement answers a complaint older believers often make about themselves.
The Bible TreasuryHow often do older sisters say, "I am not able to do anything for the Lord." That is a wrong thing for anyone who knows Him to say. But let the older sisters know that their age and sex make them fit and proper people to serve Christ in many things that some of the more exposed members of His flock badly need.
The verb behind "train" is unusual. Its meaning shapes what this work looks like.
George C WillisThe Apostle is telling Titus about the duties of the older women. Part of that duty is to "teach" or "admonish" the young women. It is a remarkable word, used only here in the New Testament. Its literal sense is to "call someone back to their senses." Very similar words appear three other times in this chapter, translated "discreet" or "sober".
The older women bring what a younger woman cannot supply for herself. The aim is affection that holds up under pressure.
William KellyHow were they to use their opportunities? They were to "train the young women to love their husbands and children." Here they were exactly in place. With the Lord before their eyes, their experience would prove priceless to those who face the daily difficulties and dilemmas of human life. They were not only to teach the younger women to be subject to their husbands. Cultivating affection in the home is pressed with special force. Christianity was never meant to weaken the affections. If Christ governs, He is also the spring of sure, unfailing strength. There is no trial with the husband or the child to which His grace would not apply.
The teaching is meant to shape daily life, and the teacher's own manner is part of the lesson.
Leslie M. GrantWithout Scripture they could not teach the young women rightly. Yet this is not to be mere classroom teaching. It is to take effect in sober wisdom in their lives, and to encourage them to love their husbands and their children. This is wholesome work. More than enough divisive evils are already at work, trying to drive wedges into family life, without an older woman adding to the friction. The young need her solid, faithful teaching.
The two loves are not listed at random.
Hansruedi GrafNotice what it says about love: the older women should teach the younger ones to love their husbands first. This order matters. It is never good for children to take such a large place in our affections that they come between wife and husband. No, love to the husband should come first, and then love to the children. It is the same, of course, for husbands in loving their wives and their children.
- Doctrine. Sound teaching shows itself in everyday details. The power of Christ gives dignity to the smallest thing that fills the heart.
- Teacher. Of the five groups in this chapter, only this one goes to the older women instead of Titus. Their age and sex make them fit servants for it.
- Training. The verb appears nowhere else in the New Testament. It means to call someone back to their senses — life-wisdom passed on, not a lecture.
- Order. Love the husband first, then the children. Then the children never come between wife and husband.
- Result. Christ strengthens affection at home; He never weakens it. No trial with a husband or a child lies outside His grace.
discreet, chaste, diligent in home work, good, subject to their own husbands, that the word of God may not be evil spoken of.
Paul is telling Titus what "sound doctrine" looks like inside a home. Older women pass on to younger ones how to live as wives and mothers. The list ends with a reason far bigger than home life. How a Christian wife lives affects the way people speak of God's word.
The instructions in this verse are ordinary, everyday things.
William KellyIt is all wonderfully simple, down to earth, and healthy. Nothing marks Christianity out more than this flexibility and breadth. Where humility or true greatness is missing, people are afraid of little matters. They shy away from everyday details. The power of Christ makes everything sweet and precious. It gives dignity to the very smallest thing that fills the heart and mind.
Start with the word Paul uses for the older women's job.
George C WillisThe apostle is telling Titus about the duties of the older women. Part of that duty is to "teach" or "admonish" the young women. It is a striking word, used only here in the New Testament. It literally means to "bring a person back to his senses." This chapter uses very similar words three other times, translated "discreet" or "sober."
That training is meant to be lived before it is spoken.
Leslie M. GrantHer teaching must come not only through instruction from the Word, but through her example too. We have to learn well for ourselves what we want to teach others.
The verse's first two qualities are "self-controlled" and "pure." Older translations call them "discreet" and "chaste." One writer explains both.
Leslie M. GrantNotice how often the letter to Titus urges the virtue of discretion, or sober-mindedness. It means acting with proper self-restraint, and in a way that fits whatever situation a person is in. Purity too — no mixing of questionable things with what is good — is especially stressed for the young women.
Purity stood out sharply against the world these believers lived in.
William KellyPurity has a large place in what the older believers are told to urge on the younger. They were to press them to be "chaste" in action, in word, and in spirit. In this the Spirit of God, who reveals Christ, has all the power. How little the Greeks knew of purity, and the Jews too, to their shame! Their very religion defiled the Greeks. It made every corruption sacred... Purity is so strong and so necessary a quality in Christianity that it visibly and truly proved to be something completely new.
The older English wording "keepers at home" rests on a weaker text.
William KellyNo one can fairly question that the oldest and best manuscripts support this word... The common word "keepers at home" is far weaker in moral force.
Either reading points the same way.
Edward DennettThe meaning is much the same either way. Wives are reminded that their place of service is the home. No work or pleasure should be allowed to interfere with that place. God Himself has given them the home as their field of work. So working in it with care is a matter of faithfulness to Him.
Next comes a single word: "good."
William KellyThis next instruction is of great value, and it follows diligence in home-work. The younger women are to be "good" in the sense of kindness. If Christ were not before their eyes, home-work might be looked down on as drudgery. But even if the work were done perfectly, is that all it takes to satisfy or please a husband? Goodness spreads happiness all round... There is no place where kindness is worth more, and no place where it is rarer. Only the Lord's grace could make it a settled habit, in a home where countless small things come up to test patience.
The word "own" in "their own husbands" is there to encourage a wife's heart (Leslie M. Grant). From that one daily habit, a writer traces a line straight to the reputation of God's word.
William KellyWhat irritates a husband more than a wife who is quick to question his authority or interfere with his plans? Nothing wins a husband's ear like the habit of subjection... Suppose a wife fails to adorn the doctrine of God our Saviour by subjection, even in that close relationship. She is sure to bring reproach — not only on herself, or on the people around her, but on the word of God itself.
- Doctrine — sound teaching shows itself in everyday details, not in argument. Christ gives dignity to the smallest thing.
- Training — the older women bring the younger back to their senses, by example as much as by words.
- Character — self-control means proper self-restraint. Purity marked Christianity out as something completely new.
- Home — the better reading is workers at home, not merely keepers. God gave the home as a field to work in, and "good" means kindness while doing it.
- Reputation — every link runs to one end. A wife's refusal to submit brings reproach not on herself alone, but on the word of God.