Exegetical and Hermeneutical Commentary of Titus 2:3
The aged women likewise, that [they be] in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things;
3. The aged women likewise ] That aged women, not of any order of women corresponding to that of ‘elders’; though this exact word is used of such an order in the 11th Laodicean Canon, ‘those that are called elder women, to wit those that preside in the church, must not be ordained’; cf. Neander, Ch. Hist., iii. 305 sqq.; and in Apocryphal Acts and Martyrdom of Matthew, Tisch. Act, apocr. apost., p. 187. It undoubtedly arose later, based upon this passage, see note on 1Ti 5:3-16.
be in behaviour ] Vulg. here ‘in habitu sancto,’ and in 1Ti 2:9 ‘in habitu ornato,’ but the Greek word here more properly corresponds to the classical sense of habitus ‘ settled ways and bearing,’ (comp. ‘behaviour’), while the Greek word there fits its Low Latin sense ‘raiment’ (‘ arrayment ’), (comp. ‘riding habit ’). The translation by the earlier English versions, Wiclif ‘habite,’ Tyndal, Cranmer ‘raiment,’ makes it likely that the sense of the Vulgate was the later sense of ‘habitus’ and therefore here inadequate. R.V. rightly demeanour as covering more than the modern sense of ‘behaviour,’ Jerome’s ‘incessus, motus, vultus, sermo, silentium.’
as becometh holiness ] One word, an adjective, in the Greek, for which R.V. gives reverent, Alford ‘reverend,’ with a difference of meaning intended, though ‘reverent’ had once the sense of ‘reverend,’ e.g. Homilies, p. 345, ‘partakers of his reverent Sacraments.’ But ‘reverent’ now implies ‘with a certain dignity of sacred decorum,’ to use Jerome’s words. ‘Reverend’ occurs in English Bible only in Psa 111:9, ‘holy and reverend is his name,’ and 2Ma 15:12 , ‘a virtuous and a good man, reverend in conversation.’
The Greek means literally ‘as becometh a sacred office,’ and, as the simple word and its derivatives are used especially of the priesthood, well expresses a reverential spirit of consecration, mindful of the Christian believer’s priesthood and its requirements. This passage and 1Ti 2:9 ‘that women adorn themselves which becometh women professing godliness through good works,’ taken with 1Pe 2:9, ‘a royal priesthood, a holy nation, a people for God’s own possession,’ and Tit 2:14, ‘a people for his own possession, zealous of good works,’ seem to supplement and explain one another. The phrase finds full recent appropriation in Miss F. R. Havergal’s lines:
‘Keep my life, that it may be
Consecrated, Lord, to Thee.
Keep my feet, that they may be
Swift and ‘beautiful’ for Thee.
Keep my lips, that they may be
Filled with messages from Thee.
Keep myself, that I may be
Ever, only, all, for Thee.’
Who that has known the happiness of help for Christian living from the example and service of such an elder saintly woman among his own kinsfolk or acquaintance, but will bless St Paul as Founder and Patron, through the Holy Spirit his Inspirer, of the best women’s rights, although he ‘suffered not a woman to speak in the church’?
not false accusers ] As 1Ti 3:11, A.V. and R.V., not slanderers; see note.
not given to much wine ] Lit. with R.V. nor enslaved to much wine, cf. Rom 6:16-18, where however the Revisers leave the weaker ‘servants’; lit. ‘ye were enslaved to Righteousness.’ Cf. 2Pe 2:19, ‘slaves of corruption, for of whom a man is overcome to the same is he also enslaved.’ The use of the word rendered ‘temperate’ in 1Ti 3:11 in conjunction with ‘not slanderers,’ and corresponding to our phrase here, defines its meaning in these Epistles as strictly literal ‘ sober, as to strong drinks;’ see Tit 2:2.
This character of women generally for intemperance is satirised in Anthology, xi. 297, 1:
‘Mother, how is it thou lovest the wine
More than thou lovest this son of thine?’
And xi. 298, 1 5:
‘The thirsty boy begs mother for a draught;
But, like her sex, quite overcome with wine,
Still drinking deep and turning just her head,
“I can’t ’tis such a drop, dear laddie mine,
This flagon holds but thirty pints,” she said.’
teachers of good things ] The only other N.T. compound with this word for ‘good,’ ‘fair,’ ‘beautiful’ is in 2Th 3:13, ‘be not weary in well-doing.’ The adjective, used with ‘works,’ is specially characteristic of this Epistle; below Tit 2:7 ; Tit 2:14, Tit 3:8; Tit 3:14. The emphatic repetition in Tit 3:8 further shews that we are right in interpreting the compound here ‘ teachers of good works.’ Compare the passages quoted above on ‘reverent.’ The contrast in these last four phrases of high calling and low falling is precisely parallel to that in 1Ti 3:2, and strictly in accord with the early Church history of grand saintliness and gross sin. It strengthens the argument for the literal meaning there of ‘husband of one wife.’
Fuente: The Cambridge Bible for Schools and Colleges
The aged women likewise – Not only those who may have the office of deaconesses, but all aged females.
That they be in behaviour as becometh holiness – Marg, holy women. The Greek word is not found elsewhere in the New Testament. It means appropriate to a sacred place or person, or becoming to religion. Their conduct should be such as the gospel requires.
Not false accusers – – Margin, make-bates. Greek, diabolous – the word commonly applied to the devil – as the accuser. See it explained in the notes at 1Ti 3:11, where it is rendered slanderers.
Not given to much wine – Notes, 1 Tim. 3.
Teachers of good things – That is instructing the younger – whether their own children, or whether they sustain the office of deaconness, and are appointed to give instruction to younger females; compare the notes at 1Ti 5:2-6.
Fuente: Albert Barnes’ Notes on the Bible
Tit 2:3-5
The aged women
The dangers and duties of women
I.
Women have peculiar dangers according to their age. The older ones are tempted to seek the excitement of stimulants, or of slander; the younger ones to instability of affection, to impurity of life, or other inconsistency of conduct.
II. Women have duties peculiar to their age. The younger have duties of obedience; the middle-aged have the cares of home life; the aged have the instruction of the younger. (F. Wagstaff)
Religious home life
I. True religion is the foundation of home happiness.
II. True religion is the secret of domestic prosperity.
III. True religion at home can alone insure the esteem and respect of those abroad. (F. Wagstaff)
Apostolic advice to the aged women
The gospel revealed the lofty destiny of woman, and it is not surprising that St. Paul should continue his advice to Titus thus: Enjoin that the aged women in like manner, should preserve in their demeanour holy propriety. As Jerome has it, Their gait and motion, their countenance, their speech, and their silence, should exhibit a certain dignity of sacred decorum. The very word seems to convey the fine thought that there is a consecration, a sacerdotal eminence and sanctity, possible and even normal, in the life of woman. The aged woman should have in her looks and ways something better than the garment of the priest or the aureole of the saint. It is fitting and seemly that she should. The apostle adds a grim touch after this hint of saintly sacerdotal beauty. He knew the temptation of old women of both sexes to be censorious, blundering, and self-indulgent, and so he adds, Let them not be slanderous, nor enslaved by much wine. They are, moreover, to be mistresses of honour, capable of beautifully instructing by their word and example those who look up to them for counsel. (H. R. Reynolds, D. D.)
Holiness consists of little duties
Did a holy life consist of one or two noble deeds–some signal specimens of doing, or enduring, or suffering–we might account for the failure, or reckon it small dishonour to turn back in such a conflict, But a holy life is made up of small things of the hour, and not the great things of the age, that fill up a life like that of Paul or John, like that of Rutherford, or Brainerd, or Martyn. The avoidance of little evils, little sins, little inconsistencies, little weaknesses, little follies, little indiscretions and imprudences, little foibles, little indulgences of self, little bits of coveteousness and penuriousness, little exhibitions of worldliness and gaiety, little indifferences to the feelings or wishes of others: the avoidance of such little things as these goes far to make up at least the negative beauty of holy life. And then attention to little duties of the day and hour in public transactions, or private dealings, or family arrangements; to little words, and looks, and tones; little self-denials and self-restraints and self-forgetfulness: these are the active developments of holy life, the rich and Divine mosaics of which it is composed. What makes yon green hill so beautiful? blot the outstanding peak or stately elm, but the bright sward which clothes its slopes, composed of innumerable blades of slender grass. It is of small things that a great life is made up; and he who will acknowledge no life as great, save that which is built up of great things, will find little in Bible character to admire or copy.
The bloom of the aged
A good woman never grows old. Years may pass over her head, but if benevolence and virtue dwell in her heart, she is as cheerful as when the spring of life first opened to her view. When we look upon a good woman we never think of her age; she looks as charming as when the rose of youth first bloomed on her cheek. That rose has not faded yet; it will never fade. In her neighbourhood she is the friend and benefactor. Who does not respect and love the woman who has passed her days in acts of kindness and mercy–who has been the friend of man and God–whose whole life has been a scene of kindness and love and devotion to truth? We repeat, such a woman cannot grow old. She will always be fresh and buoyant in spirit and active in humble deeds of mercy and benevolence. If the young lady desires to retain the bloom and beauty of youth, let her not yield to the sway of fashion and folly; let her love truth and virtue, and to the close of life she will retain those feelings which now make life appear a garden of sweets, ever fresh and ever new. (Great Thoughts.)
Not false accusers.
Rules to avoid false accusing
1. Look to thine own calling and the necessary duties of it, that so following thine own plough, thou mayest have no leisure to intermeddle in other mens affairs: busy bodies and prattlers are joined by the apostle.
2. Beware of envy, which is still hatching and inventing evil: the saying is true, Malice never spake well, but is suspicious, and depraving the best persons and practices, and is one of the greatest enemies of truth, in which Gods image chiefly consisteth.
3. Learn to esteem the good name of thy brother, the next thing to his life, considering the truth of that homely speech, that he that wanteth a good name is half hanged; and there is great reason that those who would have their names tendered by others should tender the good name of others, doing as they would be done unto, which is the golden rule of all equity.
4. In receiving reports excuse parties absent as far as well we can, as also facts done, so far as they may be well interpreted; and where we cannot do so to advise the reporter to look well unto and consider himself. (T. Taylor, D. D.)
False accusation
Often are the most painful wrongs inflicted through the medium of covert inuendoes and malignant insinuations. Half of a fact is a whole falsehood. He who gives the truth a false colouring by a false manner of telling it is the worst of liars. Such was Doeg in his testimony against the priests. He stated the facts in the case, but gave them such an artful interpretation as to impart to them the aspect and influence of the most flagrant falsehoods. It was through the same mode of procedure that our Lord was condemned. A perverse misconstruction was given to His words, so that what was spoken in loyalty to the highest truth, was transformed into treason worthy of death. (E. L. Magoon.)
That they may teach the young women
The education of young women
The young women are mentioned here as under the teaching and authority of the aged. What now are some of the first elements which Paul insists on in the education of a Christian family? He omits many things which one would have supposed to stand high in the list of young ladies accomplishments; for example, music, dancing, and the art of binding themselves into the shape of sand glasses. Perhaps the apostle thought them sufficiently advanced in such acquirements, and that therefore he might pass them over in silence. He insists, however, that these aged governesses shall teach the following great elementary principles.
1. That the young woman be sober, wise, of a sound mind, prudent and discreet members of the Church of Christ. The first element, then, in the education of your daughters is wisdom or prudence; and if you begin anywhere else with them, you begin at the wrong end. This wisdom or prudence is not easily defined, but it will appear in the entire character and conduct of their future life; it will enable them to avoid the snares which the ungodly lay for them, and conduct themselves in a manner worthy of the name and the religion of their Redeemer. This prudence is opposed to rashness, enthusiasm, and impulsive resolutions, to which the young mind, and especially the young female mind, is naturally inclined.
2. Then secondly, they are to love their husbands, for without this the house will become a pandemonium, and profligacy and impurity fill the land. Their love to their husbands should be ardent and unchangeable, yielding neither to the seduction of strangers nor to the husbands coldness and neglect at home.
3. To love their children. It may be asked, Is not this love natural? and if so, where is the necessity for teaching it? I answer, bad habits in society can eradicate many of the principles of our nature, and make us more degraded and unfeeling than the brutes. Edmund Burke relates that J.J. Rousseau would not keep his children in his house, but sent them to be brought up in an hospital; and then remarks, that bears love their young, and lick them into shape, but bears are not philosophers. In India the natural love of our offspring was conquered by the tyranny of a terrible custom, and millions of female infants were destroyed in infancy by the mothers hands! Is the murder of infants altogether unheard of among us? Are there no Foundling hospitals within the bounds of Christendom? Then remember that the Isle of Crete was one of the wickedest places in the world, and the inhabitants mere heathen, and you shall see the force of the exhortation to love their children. It is an awful fact, which I first heard of in Hamburgh, that in the continental cities there is a class of old wives, real old devils, who are called child murderesses, and whose office it is to save the mother and destroy the child! In this way myriads of innocent infants are sacrificed, and no eye but the eye of God, the mother, and the murderess, ever knows anything about it!
4. They are to be discreet, which is the same as sober, mentioned in the fourth verse; chaste, viz., placing all their happiness in their husbands and families alone; keepers at home, that they may attend to the affairs of the household, and be an example to their children. It is not the duty of a married woman with a family to engage much in public business, even though it should be of the most important kind. Her place is the family circle, and her duty is to stay at home. We may say the same of much visiting. It is impossible to gad about and take care of the family at the same time; and as to the mother handing over her children to the care of servants, and then giving herself little or no concern about them, I say with Edmund Burke that such conduct would be a slander on the instinct of the brutes!
5. Good; they are to be good wives, faithful and diligent in their household duties. Good is a very expressive word, and is used to denote the highest excellence (Act 11:24). Good (from which our word God comes, the Good One) I take in its most general acceptation to signify the disposition to bless; it is the fountain of kindness within, from which love, mercy, and all gentle and kind actions flow; obedient to their own husbands, that the Word of God be not blasphemed. The great duty of the wife is obedience, and in this she is a type of the Churchs obedience and submission to Christ. Love is common to both, though the natural order is that his should go before and hers follow after, as in the case of Christ and the Church; then obedience is her special duty, even as protection and defence are his. The command, probably, has a special reference to wives who were united to unbelieving or heathen husbands, and teaches that grace never delivers us from the obligations of nature–they are, though believing, to be obedient to their husbands though unbelieving, and the husband, though unbelieving, is bound to love, support, and protect his wife, though she is a believer in the gospel. (W. Graham, D. D.)
Pastoral dealings with young women
A delicate tact may be observed in St. Pauls management of the younger women. To them he does not bid Titus address himself at all. Although he thinks of them as already married, yet the admonitions of the pastor are to pass, as it were, through the lips of the senior matrons. Some of these may have been official deaconesses (like Phoebe at Cenchraea), but this is by no means essential to the spirit of his instructions. Whether officially set apart to minister among her own sex, as was the salutary habit of the early Church, or not, it is in the privacy of the home, or the retired gathering for prayer and female industry, that the wholesome influence of a Christian matron of experience and weight of character may most advantageously be exerted. And it is through the familiar intercourse of such mothers in Israel with their younger sisters that a Christian minister can most suitably and safely reach the maidens and young housewives of his flock. So at least St. Paul judged. The homely housewifely virtues which are here specified do seem to be best taught by female lips. In seven particulars has this unmarried old man succeeded in covering the circle of a young wifes duties. Her devotion to husband and babes, her discipline of herself into suitable decorum, her womanly purity, her household industry, her benign sweetness of temper, her due deference to her husband: such are the graces by which within her gracious realm of home the youthful matron is to glorify her Saviour and her God. What a surprising elevation did the gospel confer on woman at its first promulgation! The sudden discovery that in Christ Jesus there is neither male nor female might have a tendency at the first to relax somewhat those restraints which sex and marriage impose on woman; but, if the wholesome influence Paul desired could be exerted by matrons of maturer character, it is plain that so far from the Christian wife giving her husband (heathen though he might still be) any cause to speak ill of her new faith–her chastity, her meekness, her diligence, her obedience, would be certain to recommend the gospel in which her soul had found the secret of a behaviour so gracious and so beautiful. (J. O. Dykes, D. D.)
A husband endeared
I am thankful to the Nihilists for one thing, says the Czarina. They have made me love my husband dearly. Our home life has become so different since I began to look on him as though he were under sentence of death. You cant think how deeply his menaced state attaches me to him.
A heartless mother reproved by a sparrow
Down in a London slum there lived a working man, his wife, and four children, all wretched and miserable through drink. The drunken wife one evening, wandering about in misery, saw a sparrow pick up a crumb and carry it to her young in her nest. The poor woman turned pale, trembled for a moment, and burst into tears. The day of repentance had come to her. Oh! she exclaimed, that sparrow feeds her young birds, and I neglect my young children. And what for? Drink. Nothing but drink! And she wrung her hands and wept. Then she arose and went home to pray. She cried unto God in her distress and He sent His message of forgiveness to her soul. Then her face wore a new beauty, and her husband and family looked wonderingly upon her. She kissed them all, one by one, and told them how she had become changed. The husband, under his wifes teaching, became a Christian, and a happy home, with comfort, peace, and plenty, soon followed. (G. W. McCree.)
A faithful wife
There is nothing upon this earth that can compare with the faithful attachment of a wife; no creature who for the object of her love is so indomitable, so persevering, so ready to suffer and to die. Under the most depressing circumstances, a womans weakness becomes mighty power; her timidity becomes fearless courage; all her shrinking and sinking passes away; and her spirit acquires the firmness of marble–adamantine firmness–when circumstances drive her to put forth all her energies under the inspiration of her affections. (D. Webster.)
Influence of a good wife
Oftentimes I have seen a tall ship glide by against the tide as if drawn by some invisible bow line, with a hundred strong arms pulling it. Her sails unfilled, her streamers were drooping, she had neither side wheel nor stern wheel; still she moved on, stately, in serene triumph, as with her own life. But I knew that on the other side of the ship, hidden beneath the great bulk that swam so majestically, there was a little toilsome steam tug, with a heart of fire and arms of iron, that was tugging it bravely on; and I knew that if the little steam tug untwined her arms, and left the ship, it would wallow, and roll about, and drift hither and thither, and go off with the refluent tide, no man knows whither. And so I have known more than one genius, high-decked, full-freighted, idle-sailed, gay-pennoned, who, but for the bare, toiling arms and brave, warm-beating heart of the faithful little wife that nestles close to him, so that no wind or wave could part them, would have gone down with the stream, and have been heard of no more.
Early Christian women
What women these Christians have! exclaimed the heathen rhetorician Libanius, on hearing about Anthusa, the mother of John Chrysostom, the famous golden-mouthed preacher of the gospel at Constantinople in the fourth century. Anthusa, at the early age of twenty, lost her husband, and thenceforward devoted herself wholly to the education of her son, refusing all offers of further marriage. Her intelligence and piety moulded the boys character and shaped the destiny of the man, who, in his subsequent position of eminence, never forgot what he owed to maternal influence. Hence, it would be no overstrained assertion to say that we owe those rich homilies of Chrysostom, of which interpreters of Scriptures still make great use, to the mind and heart of Anthusa.
Anothers love
The intensity of maternal affection was illustrated in the observation of a little boy, who, after reading Bunyans Pilgrims Progress, asked his mother which of the characters she liked best. She replied, Christian, of course: he is the hero of the story. The dear child responded, Mother, I like Christiana best, because, when Christian set out on his pilgrimage, he went alone; but, when Christiana started, she took the children with her.
Christianity at home
I have no faith in that woman who talks of grace and glory abroad, and uses no soap at home. Let the buttons be on the shirts, let the childrens socks be mended, let the roast mutton be done to a turn, let the house be as neat as a new pin, and the home be as happy as home can be; and then, when the cannon balls, and the marbles, and the shots, and even the grains of sand, are all in the box, even then there will be room for those little deeds of love and faith which, in my Masters name, I seek of you who love His appearing. Serve God by doing common actions in a heavenly spirit, and then, if your daily calling only leaves you cracks and crevices of time, fill them up with holy service. (C. H. Spurgeon.)
True marriage
Husband, in our old Saxon speech meant houseband–the stay of the house; and a wife should be a help meet for the husband. She should be a keeper at home. Phidias, when he depicted a woman, made her to sit under a snail shell, this signifying, that like the snail she should never be far away from her home. (J. G. Pilkington.)
Discreet
Discretion
A virtue before required both in the minister (Tit 1:8), and in elder men (Tit 2:2), and now in younger women, being a grace requisite for all estates, ages, sexes, and conditions of life; requiring that the reins of affections be subjected unto reason, and moderated by judgment, not suffering a thought to be entertained and settled in the mind which is not first warranted in the Word, without which, if the reins be slacked but a little, the mind is suddenly vanquished, taken, and lead captive of manifold lusts. This grace, then, is the watchman and moderator of the mind, keeping and guarding it from pleasures altogether unlawful, and in lawful curbing and cutting off excess and abuse. It watcheth also over the affections of the heart and actions of the life, resisting all light behaviour, all childish carriage, all unquiet and troublesome passions, such as are suspicions, jealousies, which are the fuels and firebrands of much mischief; and the distempers of flashing anger, rage, and unjust vexation. It suffereth not undutifulness to the husband, unnaturalness towards the children, unmercifulness towards servants, untowardness in her own duties, unthankful meddling with other folks affairs. It is a procurer and preservative of many graces, a bond of her own and others peace, a settler of the comfort of her life, an ornament of her head, and of her house; which once let her to be disrobed of, she may bid farewell to her familys welfare; for let any vile affection bear sway but for a little while, as of anger, impatience, excessive grief, intemperance, or any such, how is the whole house in a kind of tumult! which as a commonwealth in the commotion and rising of some one rebel, cannot be composed and settled till the rebel be subdued; which they find too true who in their match were left unto themselves, to make choice of such as wanted then, and yet bare not attained with the fear of God the practice of this virtue. (T. Taylor, D. D.)
Keepers at home
Home the place for women
Not that a woman is never to be found without her house over her head, for many necessary and just occasions call her often abroad, namely
1. As a Christian, the public duties of piety and Gods worship; as also more private duties of love, and works of mercy in visiting and helping the sick and poor.
2. As a wife, both with her husband when he shall require her, and without him for the necessary provision of the household–and such like. But the thing here condemned is the affection of gadding at any or all hours, with disposition of hearing or telling news, or affecting merriments, company, expense or excess, accounting the house rather a prison than a home, and so easily forsaking it without all just occasion.
And justly is this course condemned, for
1. This is a forsaking and flying for the time out of the calling wherein they ought to abide, for their calling is commonly within doors to keep the household in good order, and therefore for them to wander from their own place, is as if a bird should wander from her own nest.
2. This were the highway to become busybodies, for what other more weighty matters call them out of their calling, but to prattle of persons and actions which concern them not? Whence the apostle (1Ti 5:13) coupleth these two together, they are idle, and busybodies; which if any wonder how they can be reconciled, thus they are easily: those that are idle in their own duties are busybodies in other mens; and these busybodies have two special marks to be known by to themselves and others, namely, their open ears and their loose tongues.
3. The Holy Ghost maketh this a note of an whorish woman, she is everywhere but where she should be, sometimes gadding in the streets with Thamar, sometimes in the fields with Dinah, sometimes without at her door, sometimes at her stall, but her feet cannot abide in her house: and if against her will her body be within doors, her heart and senses will be without. Jezebel must be gazing out of the window: whereas if the angel ask where Sarah is, answer will be made, she is in her tent; and the daughters of Sarah will be in their tents, not in the taverns, nor straggling so far abroad but that their husbands can readily answer where they be.
4. What desperate and unavoidable evils do they (and justly) lay themselves open unto, who make no bones of violating the commandment of God? how doth Satan watch all advantages to take them when they are out of their ways? and how easily doth he prevail against them when they have plucked themselves from under Gods protection? Dinah was no sooner assaulted than overcome in her wandering; and Eve no sooner absent from Adam than set upon, and no sooner set upon, than vanquished. (T. Taylor, D. D.)
A worker at home
Here is a note written by Mrs. Garfield to her husband some years ago, and originally designed for no eye but his. It may be helpful to many others whose lot is hard work:–I am glad to tell that, out of all the toil and disappointments of the summer just ended, I have risen up to a victory; that silence of thought since you have been away has won for my spirit a triumph. I read something like this the other day: There is no healthy thought without labour, and thought makes the labour happy. Perhaps this is the way I have been able to climb up higher. It came to me one morning when I was making bread. I said to myself, Here I am, compelled by inevitable necessity to make our bread this summer. Why not consider it a pleasant occupation, and make it so by trying to see what perfect bread I can make? It seemed like an inspiration–and the whole of life grew brighter. The very sunshine seemed flowing down through my spirit into the white loaves; and now I believe my table is furnished with better bread than ever before; and this truth–old as creation–seems just now to have become fully mine, that I need not to be the shirking slave of toil, but its regal master, making whatever I do yield its best fruits. (Christian Age.)
Christian home life
Home is specially Teutonic, word and thing. Teutonic sentiment, we know, from very early times, was proud, elevated, even austere, in regard to the family and the relations of the sexes. This nobleness of heathenism Christianity consecrated and transformed into all the beautiful shapes of household piety, household affection, household purity. The life of home has become the great possession, the great delight, the great social achievement of our race. The absence of this taste for the quiet and unexcited life of home is a formidable symptom in portions of our race across the Atlantic. And when home life with its sanctities, its simplicity, its calm and deep joys and sorrows, ceases to have its charm for us in England, the greatest breakup and catastrophe in English history will not be far off. (Dean Church.)
Obedient to their own husbands
A sermon to young wives
I. Take an interest in all that concerns your husband. When he speaks, listen. When he is depressed try to cheer him. When he is exultant share in his rejoicing. When he is overwhelmed with work see if you can assist him; and certainly never, at such troubled and anxious times, increase his burden by any domestic disorder. Luther had such a wife. She entered into his enthusiasm. She read and prized his books. She surrounded him with the invigorating atmosphere of true love. She helped him in his labours. Lord William Russell had such a wife. She shared with him in all his efforts. Stood by his side in the time of his misfortune. Acted as his secretary when on his trial. Visited him in the Tower of London, and did her best to console him before he was beheaded. Then went back home to train her family to be worthy of the name of so courageous a father. Flaxman, the eminent sculptor, had such a wife. When he ventured on matrimony Sir Joshua Reynolds declared him to be a ruined man. But the future proved the opposite. For thirty-eight years his wife did her utmost to aid him in his calling. Her admiration of his work, and her devotion to his comfort, assisted to make him what Byron pronounced, the best translator of Dante. Hood had such a wife. Though a woman of unusual cultivation and literary taste, yet she yielded gracefully to the whims and fancies of her husband. She good humouredly accepted his practical jokes, and became indispensable to his happiness. So much so that Hood could not endure her absence from home. Without her he was restless and impatient. Bishop Wilberforce had such a wife. She entered into his clerical duties and responsibilities. When, after thirteen years of unalloyed comfort, she died, the life of the bishop became tinged with sadness. Hence, referring to his wife, he once wrote, It is most sad going home. If I went home to her it were beyond all words. The late Earl of Beaconsfield had such a wife. When, as Benjamin Disraeli, he published Sybil, and dedicated it to the most severe of critics–but a perfect wife, he let in a flood of light upon the character of the future countess. And nothing could be a stronger proof of her thorough devotion to her husbands interests, than that afforded by her conduct on one occasion when driving with him to the House of Commons. By accident her finger was crushed in closing the carriage door. Thinking that any cry of pain would disturb the mind of Benjamin, who was deep in the great speech he was that night to deliver, the faithful, sympathetic wife nobly endured the agony without a single word, till her husband was in his place in the House.
II. Let it be manifest that home has the precedence in your thoughts and affections. Hume tells us, in his history, that in the reign of Henry VIII a proclamation was issued forbidding women to meet together for babble and talk, and directing husbands to keep their wives in their houses. Such a proclamation gives us a sorry insight into the domestic life of our ancestors. Society has improved since then. Still, there are now not wanting very strong temptations to gadding about. Never were there more numerous or more attractive exhibitions on view, never were there more frequent or more important public meetings for benevolent and religious purposes, and never were there greater facilities for transition from spot to spot. And, alas! there are some young wives who seem to feel it incumbent on them to be present and assist at every gathering designed to promote some useful enterprise. The result is that home is often neglected, the children run riot, the domestics grow careless, and the husband returns, after a days activities and annoyances, to find, what should be a quiet refuge from the worlds turmoil, a deserted, disorderly, cheerless spot. I ask you to remember, young woman, that a wifes true orbit is home. In ancient Rome a high compliment was paid a queen by the epitaph, She staid at home and spun. The ancient Greeks suggested the same feminine duty by carving Venus on a tortoise. In ancient Boeotia, when a bride was conveyed to her husbands house the wheels of the vehicle in which she travelled thither were burned at the doors, as an intimation that they would not be needed again. So today in Turkey, in India, in Spanish America, and elsewhere seclusion is the true sign of respectability. To be high bred is to be invisible. Whilst, in our own land, though women enjoy freedom to think, and act, and speak, and are denied no rights of real and enduring value, yet they are most trusted and loved by their husbands and families who are good keepers of home, who make their first and foremost study the temporal and spiritual welfare of those nearest at hand and dearest at heart. There is something quaint, however questionable, in the observation of a clergyman who ventured to preach upon the subject of womens sphere. He chose for his text Where is thy wife? Behold, she is in the tent. He started his discourse by the remark: There she ought to be, and the less she is heard outside the better. I would qualify that preachers words and say: By all means let her be heard and seen outside the tent if she have fully and faithfully discharged her duty inside the tent. But if to be seen and heard outside she must neglect her own household, then let her keep at home,
III. Do your utmost to retain the confidence and affection of your husband. As you examine the magnificent monument in Hyde Park, erected in memory of the late Prince Consort, you observe that the only figure that is represented twice is that of the celebrated Michael Angelo. Among the painters he leans upon the chair of Raphael. Among architects and sculptors, he is the middle of a far-famed group. And justly is he thus honoured, for his genius was exceptionally great. But far above his fresco in the Sistine Chapel, far above his Last Judgment, far above his cupola of St. Peters, far above his Sleeping Cupid, which Raphael pronounced worthy of Phidias or Praxiteles, stands the sonnet to his wife. Angelo profoundly loved and adored Vittoria Colonna. When she died he lingered by her corpse, and kissed affectionately the clay-cold hand; his only regret afterwards being that he had not kissed her cheeks. And why such deep and enduring affection? Because the wife elicited it, and by constant care retained it. She impressed him with the preciousness of virtue. She elevated his thought and inspired him to write:
For oh! how good, how beautiful, must be
The God that made so good a thing as thee.
Macaulay describes the painful scene at the death of Mary, wife of William of Orange. The kings agony was intense. Amid scalding tears he testified to the excellency of the departed Queen, saying to Bishop Burnet, I was the happiest man on earth, and I am the most miserable. She had no fault–none; you knew her well but you could not know, nobody but myself could know, her goodness. Not unworthy of notice is the homely advice given by an old lady to her newly-married daughter, Never worry your husband. A man is like an egg, kept in hot water a little while he may boil soft, but keep him there too long and he hardens.
IV. Be governed in all your relationships by true religion. Let the sound, safe, significant principles of godliness guide you. Let the love of Christ constrain you in all your household and family engagements. Do what you are called to do heartily as unto the Lord. Remember that there is One greater, better, wiser, and more loving and loveable than your earthly husband–One who claims and deserves all the affection of your heart, all the homage of your mind, all the service of your life. Thy Maker is thy husband. The Lord Jesus is the bridegroom of your soul. As a wife renounces old familiar scenes, customary engagements, and long-known associates for her husband, so you are asked to be ready to renounce all for Jesus. As a wife surrenders all her time, influence, and possessions to her husband, so you are asked to make a voluntary and joyful surrender of yourself and all your belongings to Christ. As a wife consents to share with her husband in all vicissitudes, in adversity as well as prosperity, so you are asked to follow the Lord whithersoever He may lead, through evil and through good report, counting it an honour to be partaker of His sufferings. As a good wife cultivates love for her husband so that every day augments the volume of her affection, so you are asked to foster and evince love for Christ. We have read in history how, when Edward I was wounded by a poisoned dagger, his wife Eleanor, from the deep love she bare her husband, sucked the poisoned wound, and so ventured her own life to save his. Such love you are asked to cultivate for Christ. If He be wounded by the poisonous tongues of the ungodly, by reproaches, blasphemies, and persecutions, do you learn to say, Let the reproach of Christ fall upon me–Let me suffer rather than Jesus and His truth! (J. H. Hitchens, D. D.)
That the Word of God be not blasphemed.
The highest motive to duty
Here the great law of the family is put on the highest Christian ground. If those who profess the gospel of Christ fail in any of these respects, it is more than possible that the blame will be thrown upon Gods Word (cf. 1Ti 6:1)
. If Christians profess to be influenced by a supernaturally strong and sacred motive, and then fail to do what lower and ordinary motives often succeed in effecting, the world charges the failure on the lofty motive itself, and Christ bears once again the sins of His people: He is crucified afresh and put to open shame. (H. R. Reynolds, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. The aged women likewise] I believe elderly women are meant, and not deaconesses.
That they be in behaviour] . That they be in their dress, gait, and general deportment, such as their holy calling requires; that they be not like the world, but like the Church, decent without, and adorned with holiness within.
Not false accusers] . Not devils; we have had the same expression applied in the same way, 1Ti 3:11, where see the note.
Not given to much wine] . Not enslaved by much wine, not habitual drunkards or tipplers; habit is a species of slavery. Both among the Greeks and Romans old women were generally reputed to be fond of much wine; hence the ancient scholiast on Homer, II. vi., speaking of old women, says: . At this age they delight in wine; which words Ovid seems to have translated literally: Vinosior aetas haec erat. It is likely, therefore, that it was customary among the elderly women, both Greeks and Romans, to drink much wine, and because it was inconsistent with that moderation, which the Gospel requires, the apostle forbids it: doubtless it was not considered criminal among them, because it was a common practice; and we know that the Greek philosophers and physicians, who denied wine to young persons, judged it to be necessary for the aged. 1Ti 5:23.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The aged women likewise; that is, do thou also teach the women that in age exceed others.
That they be in behaviour as becometh holiness; en katasthmati ieroprepeiv to be in their habit becoming holiness. The word is of a very large signification, it signifies state, gesture, and habit; we have well translated it by as general a word,
behaviour; it signifies clothes, converse, ones whole carriage.
Not false accusers; not devils. That name is given to the devil, because he is
the accuser of the brethren, and he was a liar from the beginning; it is applied to any persons that charge others falsely.
Not given to much wine: Greek, not serving much wine; for those that frequent the tap too much, are ordinarily enslaved to it.
Teachers of good things; privately instructing others in what is good, both by their discourse and example.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. behaviour“deportment.”
as becometh holiness“asbecometh women consecrated to God” [WAHL]:being by our Christian calling priestesses unto God (Eph 5:3;1Ti 2:10). “Observant ofsacred decorum” [BENGEL].
not false accusersnotslanderers: a besetting sin of some elderly women.
given to much winethebesetting sin of the Cretans (Tit1:12). Literally, “enslaved to much wine.” Addiction towine is slavery (Rom 6:16;2Pe 2:19).
teachersin private:not in public (1Co 14:34; 1Ti 2:11;1Ti 2:12); influencing for goodthe younger women by precept and example.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the aged women likewise,…. Speak also to them the things which become their profession, and what is right for them to be, and do: these aged women design not persons in office, who were ancient widows, and had some care of the poor; or presbyteresses, as some call them, the wives of presbyters or elders, as being distinct from deaconesses; but godly women in years, who are to be instructed and exhorted:
that they be in behaviour as becometh holiness; or “holy women”, sanctified by the Spirit of God; and who are priestesses unto God, as the word may signify, being made so by Christ unto the Father, as men are made kings and priests by him; such ought to be in their clothing, and in their speech, and in the whole of their conduct and conversation, as become the character which they bear, and the profession they make:
not false accusers; of the brethren, and sisters, which is to act the part of the devil; and indeed, the same word is here used which is commonly given to him; not raising false reports of, bringing false charges against members of churches, and so making differences and divisions among them.
Not given to much wine; or serving it, or being enslaved by it, which is very scandalous in any, especially in the female sex, and yet was what was too common in the eastern countries.
Teachers of good things; both by example and by instruction, but in their own houses privately; for they were not suffered to teach publicly, or to speak in the church; these should be teachers, not of old wives’ fables, of superstitious customs, rites, and ceremonies, of the intrigues of love, and of things filthy and obscene, which are too often handed down to posterity by such persons; but of things that are solid and substantial, useful and improving, honest and honourable, chaste and pure. Particularly,
Fuente: John Gill’s Exposition of the Entire Bible
Aged women (). Old word, feminine of , only here in N.T. See in 1Ti 5:2.
Reverent (). Old word (, ). Only here in N.T. Same idea in 1Ti 2:10. Like people engaged in sacred duties (Lock).
In demeanour ( ). Late and rare word (inscriptions) from , deportment, only here in N.T.
Not slanderers ( ). See 1Tim 3:11; 2Tim 3:3.
Nor enslaved to much wine ( ). Perfect passive participle of , with dative case . See 1Ti 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.”
Teachers of that which is good (). Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission.
Fuente: Robertson’s Word Pictures in the New Testament
Aged women [] . N. T. o. See on presbuterai, 1Ti 5:2.
Behavior [] . N. T. o. See on katastolh apparel, 1Ti 2:9. It means, primarily, condition or state. Once in LXX, 3 Macc 5 45, katasthma maniwdev the maddened state into which the war – elephants were excited. Hence the state in which one habitually bears himself – his deportment or demeanor.
As becometh holiness [] . N. T. o. LXX, 4 Macc. 9 25; 11 20. In the Theages (wrongly ascribed to Plato), tw uiJei to onoma eqou kai iJeroprepev you have given your son (Theages) an honorable and reverend name (122 D). It means beseeming a sacred place, person, or matter. Thus Athenaeus, seven, of one who had given a sacred banquet, says that the table was ornamented iJeroprepestata in a manner most appropriate to the sacred circumstances. The meaning here is becoming those who are engaged in sacred service. This is the more striking if, as there is reason to believe, the presbutidev represented a quasi – official position in the church. See on 1Ti 5:3, and comp. 1Ti 2:10; Eph 5:3. 1 51 False accusers [] . Better, slanderers. See on Mt 4:1, and 1Ti 3:6, 11.
Given to much wine [ ] . More correctly, enslaved to much wine. The verb only here in Pastorals. Comp. 1Ti 3:8.
Teachers of good things [] . N. T. o. o LXX, o Class.
Fuente: Vincent’s Word Studies in the New Testament
1) “The aged women Iikewise.” (presbutidas) Aged or mature women” were to be spoken to concerning sound teaching of the faith. (Gk. hosautos) Similarly or in like manner that aged men were instructed.
2) “That they be in behavior as becometh holiness.” (en katestemati hieroprepeis) “In demeanor or personal conduct as appropriate to reverence.” Control of tongue and temperament becomes holy aged women.
3) “Not false accusers.” (me diabolous) “Not devils, ” or slanderers – aged women should immune themselves from backbiting, gossip, slander, and evil speaking.
4) “Not given to much wine.” (mede oino polio dedoulomenas) “Not at all having been enslaved of much wine.”
5) “Teachers of good things.” (kalodidaskalous) “Teachers ‘ of what is good,” or an example of good, becoming behavior. One must have goodness of character and conduct to be a good Christian teacher of others, 2Ti 1:5; 2Ti 3:14-15.
Fuente: Garner-Howes Baptist Commentary
3. That aged women in like manner We very frequently see, that females advanced in age either continue to dress with the lightness of youthful years, or have something superstitious in their apparel, and seldom hit the golden mean. Paul wished to guard against both extremes, by enjoining them to follow a course that is agreeable both to outward propriety and to religion; or, if you choose to express it in simpler language, to give evidence, by their very dress, that they are holy and godly women.
He next corrects another two vices, to which they are often addicted, when he forbids them to be slanderers and slaves to much wine Talkativeness is a disease of women, and it is increased by old age. To this is added, that women never think that they are eloquent enough, if they are not given to prattling and to slander — if they do not attack the characters of all. The consequence is, that old women, by their slanderous talkativeness, as by a lighted torch, frequently set on fire may houses. Many are also given to drinking, so that, forgetting modesty and gravity, they indulge in an unbecoming wantonness.
Fuente: Calvin’s Complete Commentary
2.
OLDER WOMEN Tit. 2:3.
Text 2:3
3 That aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good;
Thought Questions 2:3
65.
To what does the word likewise in Tit. 2:3 refer?
66.
Define the word demeanor in Tit. 2:3.
67.
Would older women be especially tempted to be slanderers? Discuss.
68.
Why were aged women enslaved to much wine? Is this a problem today?
69.
Where and when would the older women teach? Define the use of the word good in Tit. 2:3 b.
Paraphrase 2:3
3 That the aged women, whom the church employs to teach the young of their own sex, in like manner, be in speech and behaviour as becometh persons employed in sacred offices; not slanderers, not enslaved to much wine, but good teachers:
Comment 2:3
Tit. 2:3. Titus has an urgent and large responsibility: he must prompt action on the part of the older and younger members of the churches to fulfil the qualities of character and conduct here described. To the aged women: they should be first of all concerned with their general impression on the public. What is the first, as well as the total impression, given by the older women? Is it one of holiness and reverence?
Older women are sometimes especially tempted in two areas. Because they many times are aloneand sometimes in poor healththey are open to the temptation to seek solace in wine instead of worship. While thus addicted to wine they can become the tool of the great accuser, and begin to slander the various members of the church.
In contrast to the idle, slandering, wine-filled life, the reverent older woman will seek out some avenue of service in which she can be a teacher of good. The particular areas are specified in Tit. 2:4.
Fact Questions 2:3
39.
Just how was Titus going to fulfill the admonitions of these verses? i.e., how was he to obtain co-operation from the older men and women?
40.
Show how the first quality of character is inclusive of all the others.
41.
Explain how and why older women would be tempted to be slanderers and addicted to much wine.
42.
Is there anything for an older woman to do in the church? What is it?
Fuente: College Press Bible Study Textbook Series
(3) The aged women likewise.St. Paul, faithful to what had now become one of the guiding principles of Christianity, the equal position of women in the city of God, fellow-heirs with men in the citizenship of the city which hath foundations, proceeds to remind the elder women of Crete of their own high duties in the company of believers. They nowthe womenmust remember that the position which Christ and His disciples had claimed for them in the world was not without its grave responsibilities. These aged women of the flock. like the elders just exhorted, had also much to do for Christ.
That they be in behaviour as becometh holiness.That is, that they should show themselves as it becometh holiness; or, more literally, in demeanour reverend. The Greek word rendered in behaviour, or in demeanour, includes dress, appearance, conversation, manner; includes an outward deportment dependent on something more internal. The elder Christian woman in her whole bearing should exhibit a certain dignity of sacred demeanour; there should be something in her general appearance, in her dress, in her speech, in her every-day behaviour, which the younger and more thoughtless sister could respect and reverencean ideal she might hope one day, if the Master spared her so long, herself to reach. For an admirable gloss on these words, see 1Ti. 2:9-10.
Not false accusers.Or better, perhaps, not slanderers. St. Paul knew well how easily old age yields itself to this temptation. Old age is at times intolerant, censorious, even bitter, forgetful especially of the days of youth; but Christs aged saints must use their voice for better things than these.
Not given to much wine.This warning was probably called for, owing to the evil habits and customs of the Cretans.
Teachers of good things.Or, teachers of what is good. Bezas rendering, mistresses of honour (honestatis magistr), is singular and expressive. This does not mean that these aged women should occupy the place of public instructresses, but that they should, by here and there speaking a kind warning word, and, better still, by the golden silence of a useful honoured life, teach their younger sisters lessons of truth and faith and love.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Likewise Teach implied, or, rather, supplied, from speak, Tit 2:1.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘That aged women likewise be reverent in demeanour, not slanderers nor in bondage to much wine, teachers of what is good,’
The demeanour of older women is to be reverent and dignified. They are to demonstrate to all by their attitudes the importance of sacred things, so that those who come in touch with them become aware of Christ in them, and are themselves moved to worship. Such women are often the powerhouse of the church through prayer. They are not to be slanderers, gossips or talebearers, but should always rather look for and talk about the good in others, avoiding criticism, except when it is genuinely constructive and helpful, and rather spreading love. They are not to be on the bottle (a Cretan attribute). They are to teach what is good, aiming to help and uplift, guide and encourage, rather than dampening down all with whom they come in contact. Their ministry is mainly to be to the younger women as the next verse shows.
Fuente: Commentary Series on the Bible by Peter Pett
Tit 2:3. In behaviour as becometh holiness, That they behave with sanctity of manners. Heylin. [Exhort] to that steadiness which becometh saints. Doddridge. See 1Ti 2:9. 1Pe 3:3-5.
Fuente: Commentary on the Holy Bible by Thomas Coke
Tit 2:3 . (“the aged women” = in 1Ti 5:2 ) (see 1Ti 2:9 ) ] is taken in too narrow a sense, only of the clothing (Oecumenius: ). It denotes the entire external deportment; Jerome: ut ipse earum incessus et motus, vultus, sermo, silentium, quandam decoris sacri praeferant dignitatem. Heydenreich, on the other hand, makes the conception too wide, when he includes under it the temper of mind.
] ( . .) is equivalent to , Eph 5:3 ; comp. also 1Ti 2:10 . Luther rightly: “that they behave themselves as becometh saints.”
] see 1Ti 3:11 .
is equivalent to . . in 1Ti 3:8 .
] ( . .) Beza: “honestatis magistrae; agitur hic de domestica disciplina;” but not so much by example as by exhortation and teaching, as appears from what follows.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
3 The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;
Ver. 3. In behaviour ] , or, in habit, apparel, gait, gesture.
Teachers of good things ] As was Bathsheba,Pro 31:1-2Pro 31:1-2 ; Lois,2Ti 1:52Ti 1:5 ; Monica, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 .] The aged women (= , 1Ti 5:2 , there being in this case here no official term to occasion confusion) likewise (after the same general pattern, to which the separate virtues above mentioned belong) in deportment (cf. Porphyr. de abst. in Wetst., . , , , , . . The would thus iuclude gesture and habit , more than of 1Ti 2:9 ), reverend (two examples, of those given by Wetst., seem nearest to touch the meaning of the word here as connected with outward deportment: the one from Jos. Antt. xi. 8. 5, describing the High Priest Jaddus going forth to meet Alexander the Great, , , , , : the other from Plato, Theagcs, 3, p.’ 262, , . , , ), not slanderers (see reff. 1 Tim. and note), nor yet enslaved (so , 1Ti 3:8 ) to much wine (this vice may be included in the character given of the Cretans above, ch. Tit 1:12 ), teachers of that which is good, that they school (see on , 2Ti 1:7 .
The occurrence of here with a pres. indic. in the best MSS. is remarkable especially as the only other instances of this construction in St. Paul, 1Co 4:6 and Gal 4:17 (see notes there), may be accounted for on the hypothesis of an unusual (provincial) formation of the subjunctive, being both verbs in – . If this reading is to stand, it would shew that that hypothesis is unnecessary, and that St. Paul did really write the indic pres. after : see also 1Jn 5:20 . Cf. Winer, edn. 6, 41 b. 1. c. If he did thus write it, it may be questioned whether he intended to convey any sense very distinct from the pres. subj.: perhaps more immediate and assumed sequence may be indicated: but it is hardly possible to join logically in the mind a causal particle with a pres. indic.) the young women to be lovers of their husbands, lovers of their children, discreet (this term certainly applies better to women than self-restrained : there is in this latter, in their case, an implication of effort , which destroys the spontaneity, and brushes off, so to speak, the bloom of this best of female graces. See, however, note on 1Ti 2:9 . The word is one of our greatest difficulties), chaste, workers at home (the word is not found elsewhere, and has perhaps on that account been changed to the more usual one . It is hardly possible that for so common a word should have been substituted. If the rec. is retained, ‘keepers at home’ will be signified: so Dio Cass. lvi. p. 391 (Wetst.), , , , ; see Elsner’s note on the word, in which he shews that, as might be expected, the ideas of ‘keeping at home’ and ‘guarding the house’ are both included: so Chrys.: , , ), good (Thl. joins this with . So also Syr. But it seems better to preserve the series of single epithets till broken in the next clause by the construction. As a single epithet (reff.) it seems to provide, as Heydenr., that their keeping, or working, at home, should not degenerate into churlishness or niggardliness), in subjection to their own (inserted to bring out and impress the duties they owe to them so in Eph 5:22 ) husbands, that the word of God (the Gospel) be not ill-spoken of ( , , Thdrt.).
Fuente: Henry Alford’s Greek Testament
Tit 2:3 . : correlative to , as is to in 1Ti 5:1-2 .
: See on 1Ti 2:9 .
: reverent in demeanour , R.V. in 1Ti 2:9 has an almost exclusive reference to dress. Demeanour (R.V.) is better than behaviour (A.V.), which has a wide reference to conduct, in all respects and on all occasions. Deportment , which includes a slight reference to dress, would be the best rendering, only that the word has become depreciated.
perhaps = (1Ti 2:10 ); but in itself the word does not guarantee more than the appearance of reverence. Wetstein gives, among other illustrations, one from Josephus ( Ant . xi. 8, 5), describing how Jaddua, the high priest, went out in procession from Jerusalem to meet Alexander the Great, .
: See on 1Ti 3:11 , and 2Ti 3:3 .
: The A.V., not given to much wine , makes no difference between this and , which is the verb in the corresponding phrase, in the list of moral qualifications of deacons, 1Ti 3:8 . It is proved by experience that the reclamation of a woman drunkard is almost impossible. The best parallel to this use of is 2Pe 2:19 , , . Cf. also the other reff.
: Not only “by discourse at home,” as Chrys. explains, but by example.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Tit 2:3-5
3Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, 4so that they may encourage the young women to love their husbands, to love their children, 5to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored.
Tit 2:3 “reverent in their behavior” This is a compound term of hieros, that which is holy or sacred (from hierou, for temple) and prepei, that which is fitting or proper. Older Christian women are to behave in godly, holy ways (cf. 1Ti 2:10).
NASB”not malicious gossips”
NKJV, NRSV,
TEV”not slanderers”
NJB”no slander-mongering
The term used here (diabolos) is the same as is used of the Devil, the “slanderer” (cf. Joh 6:20; 1Ti 3:6. See SPECIAL TOPIC: SATAN at 1Ti 3:6). However, it is plural and does not have the article (cf. 1Ti 3:11; 2Ti 3:3). John Calvin said that “talkativeness is a disease of women, and it is increased by age.”
The problem referred to is not only tale-bearing but possibly the sharing of false information (cf. 1Ti 5:13). The young widows may have been the surrogate speakers for the false teachers in the homes and house churches of Ephesus (cf. 2Ti 3:5-7). Whether this phrase (cf. 1Ti 3:11; 2Ti 3:3) refers to the same problem is uncertain.
“nor enslaved to much wine” This is a perfect passive participle. This is a stronger statement than Tit 1:7 or 1Ti 3:3; 1Ti 3:8. Alcoholism (see Special Topic at 1Ti 3:3) must have been a problem in Crete, which shows that NT guidelines may intensify or relax in certain cultures.
“teaching what is good” Because of 1Ti 2:12 this apparently means teachers at home or mentors of younger women. Tit 2:4-5 give the content of the teaching. See Special Topic at 1Ti 3:3.
Tit 2:4 “encourage the young women” The root term sphrn is found in Tit 2:4-6; Tit 2:12. Its basic meaning is “to be of a sound mind.” It advocates a self-controlled, balanced life.
“to love their husband, to love their children” These two Greek words are found only here in the NT. God’s will for married women is that they be lovers of husband and children. The false teachers were disrupting homes (cf. Tit 1:11; 2Ti 3:6).
Tit 2:5 The characterization of young women as obedient homemakers was the expected social norm of the first century Mediterranean culture (cf. 1Ti 2:10). Does this message apply to married women in all cultures in all times? This is not an easy question! Modern Christians must allow some freedom of interpretation here without dogmatism. Please read How to Read the Bible For All Its Worth by Fee and Stuart and The Gospel and Spirit by Gordon Fee.
“sensible” See full note at 1Ti 3:2.
“pure” This term is found only here in the Pastorals. Paul used it of a “pure bride” (i.e., the Church) in 2Co 11:2.
NASB”workers at home”
NKJV”homemakers”
NRSV”good managers of the household”
TEV”good housewives”
NJB”how to work in their homes”
There is a Greek manuscript problem in this phrase (see BAGD, p. 561). Most early uncial manuscripts (*, A, C, D*, F, G, I), most early church Fathers, and most later minuscule manuscripts have the common term, houseworker (oikourgos, “house” + “worker”), but some ancient texts (c, Dc, H, L, P) have housekeeper (oikouros, “house” + “guard”), which is similar to 1Ti 5:14, oikodesmoteu (household manager, “house” + “master”).
This term, oikourgous, is a very rare term (Bruce M. Metzger, Commentary on the Greek New Testament, p. 654. One of the basic tenets of textual criticism is that the most unusual term or phrase is probably original because scribes would have been more likely to change it to something familiar.
“subject to their own husbands” The term “subject” or “submit” comes from a military term that referred to a chain of command. This is a present middle participle (cf. Eph 5:21 ff; Col 3:18; 1 Tim. 2;11-12; 1Pe 3:1). However, notice that Paul, in Eph 5:21, links submission to being filled with the Spirit (cf. Eph 5:18) and makes it a mutual responsibility of all Christians. Please read notes at 1Ti 2:11-12.
SPECIAL TOPIC: SUBMISSION (HUPOTASS)
“so that the word of God will not be dishonored” Believers’ lifestyles are significant. This is a recurrent theme in the Pastoral Letters, “no handle for criticism” (cf. Tit 2:8; Tit 2:10; 1Ti 3:2; 1Ti 3:7; 1Ti 3:10; 1Ti 5:8; 1Ti 5:14; 1Ti 6:1; Tit 1:6-8; Tit 1:10). Believers’ lives and words should bring others to Christ. True, sound, healthy teaching never separates justification from sanctification!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
aged women. Greek. presbutis. Only here.
in. App-104.
behaviour. Greek. katastema. Only here.
as . . . holiness. Greek. hieroprepes. Only here.
not. App-105.
false accusers. Figure of speech Idioma. App-8. Greek. diabolos. Occurs thirty-eight times, always “devil”, except here, 1Ti 3:11. 2Ti 3:3.
not. The texts read “nor”, Gr, mede.
given. Greek. douloo. App-190.
teachers, &c. Greek. kalodidaskalos. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] The aged women (= , 1Ti 5:2, there being in this case here no official term to occasion confusion) likewise (after the same general pattern, to which the separate virtues above mentioned belong) in deportment (cf. Porphyr. de abst. in Wetst.,- . , , , , . . The would thus iuclude gesture and habit,-more than of 1Ti 2:9), reverend (two examples, of those given by Wetst., seem nearest to touch the meaning of the word here as connected with outward deportment:-the one from Jos. Antt. xi. 8. 5, describing the High Priest Jaddus going forth to meet Alexander the Great,- , , , , : the other from Plato, Theagcs, 3, p. 262, , . , , ), not slanderers (see reff. 1 Tim. and note), nor yet enslaved (so , 1Ti 3:8) to much wine (this vice may be included in the character given of the Cretans above, ch. Tit 1:12), teachers of that which is good, that they school (see on , 2Ti 1:7.
The occurrence of here with a pres. indic. in the best MSS. is remarkable-especially as the only other instances of this construction in St. Paul, 1Co 4:6 and Gal 4:17 (see notes there), may be accounted for on the hypothesis of an unusual (provincial) formation of the subjunctive, being both verbs in -. If this reading is to stand, it would shew that that hypothesis is unnecessary, and that St. Paul did really write the indic pres. after : see also 1Jn 5:20. Cf. Winer, edn. 6, 41 b. 1. c. If he did thus write it, it may be questioned whether he intended to convey any sense very distinct from the pres. subj.: perhaps more immediate and assumed sequence may be indicated: but it is hardly possible to join logically in the mind a causal particle with a pres. indic.) the young women to be lovers of their husbands, lovers of their children, discreet (this term certainly applies better to women than self-restrained: there is in this latter, in their case, an implication of effort, which destroys the spontaneity, and brushes off, so to speak, the bloom of this best of female graces. See, however, note on 1Ti 2:9. The word is one of our greatest difficulties), chaste, workers at home (the word is not found elsewhere, and has perhaps on that account been changed to the more usual one . It is hardly possible that for so common a word should have been substituted. If the rec. is retained, keepers at home will be signified: so Dio Cass. lvi. p. 391 (Wetst.), , , , ; see Elsners note on the word, in which he shews that, as might be expected, the ideas of keeping at home and guarding the house are both included: so Chrys.: , , ), good (Thl. joins this with – . So also Syr. But it seems better to preserve the series of single epithets till broken in the next clause by the construction. As a single epithet (reff.) it seems to provide, as Heydenr., that their keeping, or working, at home, should not degenerate into churlishness or niggardliness), in subjection to their own (inserted to bring out and impress the duties they owe to them-so in Eph 5:22) husbands, that the word of God (the Gospel) be not ill-spoken of ( , , Thdrt.).
Fuente: The Greek Testament
Tit 2:3. [3]) , observant of sacred decorum.-, behaviour, dress [habitus exterior], is used here of the ornament of the virtues, which are presently enumerated.- is used in a large sense, as we find in the Greek Lexicon formerly printed at Basle in fol.-, enslaved, under slavery to) It is indeed slavery not to overcome the appetite; 2Pe 2:19.-) teachers of good things, as follows.
[3] The larger Ed. had preferred the plural , but the marg. of
Fuente: Gnomon of the New Testament
Tit 2:3
that aged women likewise be reverent in demeanor,-Elderly women by their very deportment, regulated by the will of God, were to teach the young women lessons of truth, faith, and love. [Paul, faithful to the instructions of the Holy Spirit, sets forth their position as fellow heirs in the church of Christ, and reminds them of their duties in the company of believers. They must remember that the position to which Christ had called them in his kingdom was not without grave responsibilities. There was a great and important work for them to do.]
not slanderers-There was danger that with the growing influence of years they would become bitter in their feelings and on light grounds bring accusations that were not true.
nor enslaved to much wine,-The women of Crete were given to wine drinking. Observe the fitness of the phrase enslaved. The drunkard is thoroughly the slave of his appetite. (2Pe 2:18-19.) The religion of Jesus Christ has created a moral state lifting women out of their evil practices.
teachers of that which is good;-They are to be teachers by their example. The aged naturally are teachers to the young. They should be careful to teach only what is good by either precept or example. [This does not mean that they should be public instructors. (1Ti 2:11-12.)]
Fuente: Old and New Testaments Restoration Commentary
as: Rom 16:2, Eph 5:3, 1Ti 2:9, 1Ti 2:10, 1Ti 3:11, 1Ti 5:5-10, 1Pe 3:3-5
holiness: or holy women
false accusers: or, makebates, 1Ti 3:8, 1Ti 3:11
not given: Tit 1:7
teachers: Tit 2:4, Heb 5:12, Rev 2:20
Reciprocal: Lev 19:16 – talebearer Psa 50:20 – slanderest Psa 101:5 – Whoso Luk 3:14 – accuse Joh 6:70 – a devil Rom 15:14 – able 1Co 7:35 – comely Eph 4:31 – evil speaking 1Ti 3:3 – Not given to wine 1Ti 5:23 – General 2Ti 3:3 – false accusers Jam 4:11 – Speak 1Pe 2:1 – all evil 1Pe 3:1 – ye 1Pe 3:5 – the holy Rev 12:10 – the accuser
Fuente: The Treasury of Scripture Knowledge
Tit 2:3. Aged is from the same Greek word as that for the men in the preceding verse, and signifies that the women are to keep in mind their years of life and behave accordingly. As becometh holiness means that a righteous life requires that they realize their responsibility in view of their age. False accusers is from the same word as “devil,” and when used to describe character it means slanderers. Given to much wine is explained at 1Ti 3:3. Teachers of good things is general, and they will be specified in the next two verses.
Fuente: Combined Bible Commentary
Tit 2:3. Likewise, for the same moral propriety applies here, modified only by sex.
Behaviour, or deportment, a wide term, covering walk, gesture, countenance, speech, silence (Jerome).
Becometh holiness (cf. 1Ti 2:10; Eph 5:3), befitting the solemnity of a consecrated person. Women too are spiritual priests in Christ.
False accusers; frequent failing of this class; the word is literally devils. It is the diabolic characteristic to slander the good.
Fuente: A Popular Commentary on the New Testament
Instructions are here given for the aged women, as before for the aged men, that is, for all in general: and such aged women in particular as were deaconnesses, or servants to the church, that they, being placed in the rank of church-officers, should act and walk as becometh holy persons, employed about holy things: particularly, that their deportment and behaviour be such, both in habit and gesture, as becometh holiness; that they be not false accusers; devils, the original signifies, because false-accusing is the devil’s work: they that do his work shall bear his name.
Not given to much wine; excess in drinking is bad in men, worse in women, worst of all in old women, who ought to be patterns of piety and prudence, of sobriety and temperance, to the younger women; for St. Paul here directs them to teach the younger; that is, by their private admonitions and prudent examples instruct them to be wise and sober, not light and airy; and to love their husbands and children in a fit and becoming manner, and to show it in their behaviour; discreet and chaste in all their actions, keeping at home, and minding the affairs of the family; to be kind and obedient to their husbands, lest the miscarriages of young women should bring reproach upon religion, and the gospel be thought by the men of the world to infuse any thing into them contrary to moral virtue.
Learn hence, that the wholesome doctrine of the gospel must be preached and practically applied to women as well as to men, and they cannot, without the danger of damnation, despise or neglect the ministry of the word.
Fuente: Expository Notes with Practical Observations on the New Testament
Tit 2:3-6. The aged women likewise All of them in general, and not merely such as were employed by the church in teaching the young of their own sex the doctrines and precepts of Christianity; that they be in behaviour , in their deportment, including their dress, as the word implies; as becometh holiness Or holy persons, as may be rendered, that is, such as is agreeable to their holy profession, and will manifest the holiness of their hearts; not false accusers Slanderers, or evil speakers; not given to much wine If they use a little for their many infirmities; teachers For their age and experience call them to be so; of good things Only, and not of any thing of a contrary nature. That they may teach the young women These Timothy was to instruct himself; Titus, by the elder women; to be sober Or wise. The original expression, , is, literally, That they may render the young women wise, or prudent, namely, in the performance of the duties of their station; to love their husbands, their children In a due manner, with a tender, temperate, holy, wise affection. O how hard a lesson! To be discreet Particularly in the love of their children; chaste Particularly in the love of their husbands; keepers at home Whenever they are not called out by works of necessity, piety, and mercy; good Well-tempered, sweet, soft, obliging; obedient to their husbands Whose will, in all things lawful, is a rule to the wife; that the word of God The doctrine of the gospel, and the Christian religion; be not blasphemed Or evil spoken of, particularly by unbelieving husbands, who usually lay all the blame of what they think wrong in their wives, on their religion. Young men exhort to be sober-minded Or, rather, prudent and discreet, as signifies.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The aged women likewise, that [they be] in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;
The aged women or “presbutis” seem to relate to the old women. Paul is really stomping all over our cultural norms. He is putting the old up as being important and he is also telling them that they should be living holy lives! When we get old it is the time when we get to kick up our heels in this society, but Paul says no. They have a proper lifestyle.
They are to behave as with holiness – they are to live their outward life in a holy manner – well their inward life as well, though Paul comments on their outward behavior.
“False accuser” is the word “diablos” which is the Devil. It relates to his slanderous ways. The old women are to have none of his slander on their lips; they are to be holy and wise in the use of their speech.
The tense of not being given to wine is a perfect passive which gives the thought that she isn’t overtaken by drink on a constant basis. It doesn’t say that she can’t drink. This is not a passage many would appreciate in that many today feel that the Bible does not allow believers to drink in any manner. The thought of Scripture seems more that we are to do it in moderation if we are going to do it, but in our society I personally feel abstaining from all drink would be best for one’s testimony.
Teachers of good things, is one Greek word and simply relates to the teaching of what is good. Or it might go as far as saying teaching goodness.
The old women have a specific job to do in the church and I trust that you will allow them freedom to do it soon if they aren’t free to already.
I don’t think that many churches are giving thought to this idea of older women teaching. On a forum on the internet I recently asked how churches were seeing to the idea of the older women teaching the younger women to love their husbands. I asked how their church did this. Not one person responded. I took it that there were none of the churches represented on that forum that did anything to assure the younger women were being taught properly in this area. This is sad at best, reprehensible at worst.
The “likewise” refers back to verse one, “But speak thou the things which become sound doctrine….” Again, we see the older singled out first to be taught. The next verse tells the specifics of why – that they might teach the younger.
Now, this is also the culture of the day in which the old women were the teachers of the younger. Today, however, we have another story. Just how many younger women will listen to the older women? Not many in our society.
Part of the problem is that we wait until the younger women are adults to try to teach them what they need to know. If Christian mothers and fathers would begin in childhood, to teach their daughters, they would be open to listening in later life. Even then we have a real problem trying to accomplish Paul’s admonition in our own day.
This is due, in part to the society that we live in; however it is due in more part to the society we have allowed into the church. Our families are not driven by God’s Word, but by what society is telling us.
When teaching at a Bible Institute, I was head of the committee that was to provide activities for the married student wives. I gave my wife and the other faculty member’s wife this text to teach to the student wives. The response was not all that good to the study. The young ladies found many reasons why they could not attend the studies. They were not interested in what God had to say to them. Holiness was not on their radar screen, they had other things to do – better things to do.
We need to think about this text and its implications on our modern day churches. Why don’t we have our older women teaching our younger women in Sunday school classes? Because the younger women, for the most part, won’t be told what to do, or how they should be.
American women have bought into the women’s movement and its false philosophy to the point that some of them will not even allow God to have any say in their lives. Many Christian marriages have failed in recent years because the woman would not allow anyone to have any say in their lives – including God.
Before I get into any more trouble, I must state that it is not only the young women, but the young men that have bought into societies norms. Indeed, Christians in general are living more by the world’s standard than by the Lord’s standard.
When I was growing up I attended a Christian church were an old woman in her 60’s – in the 1950’s a 60-year old was considered old! – taught the women’s class and an old man taught the men’s class. I wish churches today would follow that lead.
Some older Southern Baptist churches still follow this format and I applaud them for it.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Older women 2:3
These women were also to give evidence of their reverence for God in their behavior. Negatively they should avoid malicious gossip (Gr. me diabolous; slandering others; 1Ti 3:11; 1Ti 5:13-14) and dependence on enslaving substances such as wine (Gr. mede oino pollo dedoulomenas; 1Ti 3:8). Positively they should teach what is good (Gr. kalodidaskalous) by deed as well as word and encourage the younger women to fulfill their responsibilities (Tit 2:4 a).
"We have bought into the notion that older people have had their day of usefulness and ought to make way for the young. But the principle here is quite the opposite. With age and experience come wisdom, and many older women have discovered secrets of godly living in relation to their husbands, children and neighbors and in the workplace that could save younger women a lot of unnecessary grief. And when the unavoidable trials come to the young woman, who better to guide her through than an older sister who has been through it before? Somehow the church must see that younger women have contact with older women." [Note: Towner, 1-2 Timothy . . ., p. 237. See Vickie Kraft, Women Mentoring Women: Ways to Start, Maintain, and Expand a Biblical Women’s Ministry, for an excellent resource in this regard.]