Titus 2:3

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 — Εν καταστηματι, in their deportment, including their dress, as the word implies; as becometh holiness — Or holy persons, as ιεροπρεπεις 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, ινα σωφρονιζωσι τας νεας, 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 σωφρονειν signifies.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Tit 2:3. Ἐν καταστήματι [3]ἱεροπρεπεῖ) ἱεροπρεπὴς, observant of sacred decorum.—κατάστημα, behaviour, dress [‘habitus’ exterior], is used here of the ornament of the virtues, which are presently enumerated.—κατάστημα is used in a large sense, as we find in the Greek Lexicon formerly printed at Basle in fol.—δεδουλωμένας, enslaved, under slavery to) It is indeed slavery not to overcome the appetite; 2Pe 2:19.—καλοδιδασκάλους) teachers of good things, as follows.

[3] The larger Ed. had preferred the plural ἱεροπρεπεῖς, but the marg. of

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Tit_2:3. ΙΙρεσβύτιδας (the aged women = πρεσβύτεραι in 1Ti_5:2) ὡσαύτως (see 1Ti_2:9) ἐν καταστήματι ἱεροπρεπεῖς] κατάστημα is taken in too narrow a sense, only of the clothing (Oecumenius: τὰ περιβόλαια). 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.

ἱεροπρεπεῖς] (ἅπ. λεγ.) is equivalent to καθὼς πρέπει ἁγίοις, Eph_5:3; comp. also 1Ti_2:10. Luther rightly: that they behave themselves as becometh saints.

μὴ διαβόλους] see 1Ti_3:11.

μὴ οἴνῳ πολλῷ δεδουλωμένας is equivalent to μὴ οἴν. π. προσέχοντας in 1Ti_3:8.

καλοδιδασκάλους] (ἅπ. λεγ.) Beza: honestatis magistrae; agitur hic de domestica disciplina; but not so much by example as by exhortation and teaching, as appears from what follows.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Tit 2:3 . πρεσβύτιδας : correlative to πρεσβύτας , as πρεσβυτέρας is to πρεσβυτέρῳ in 1Ti 5:1-2 .

ὡσαύτως : See on 1Ti 2:9 .

ἐν καταστήματι ἱεροπρεπεῖς : reverent in demeanour , R.V. καταστολή 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.

ἱεροπρεπεῖς perhaps = ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν (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, ἱεροπρεπῆ καὶ διαφέρουσαν τῶν ἄλλων ἐθνῶν ποιούμενος τὴν ὑπάντησιν .

μὴ διαβόλους : See on 1Ti 3:11 , and 2Ti 3:3 .

δεδουλωμένας : The A.V., not given to much wine , makes no difference between this and προσέχοντας , 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 δουλόω is 2Pe 2:19 , ᾧ γάρ τις ἥττηται , τούτῳ δεδούλωται . Cf. also the other reff.

καλοδιδασκάλους : Not only “by discourse at home,” as Chrys. explains, but by example.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

behaviour--"deportment."

as becometh holiness--"as becometh women consecrated to God" [WAHL]: being by our Christian calling priestesses unto God (Eph 5:3; Ti1 2:10). "Observant of sacred decorum" [BENGEL].

not false accusers--not slanderers: a besetting sin of some elderly women.

given to much wine--the besetting sin of the Cretans (Tit 1:12). Literally, "enslaved to much wine." Addiction to wine is slavery (Rom 6:16; Pe2 2:19).

teachers--in private: not in public (Co1 14:34; Ti1 2:11-12); influencing for good the younger women by precept and example.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. The aged women likewise] I believe elderly women are meant, and not deaconesses.

That they be in behaviour] εν καταστηματι ιεροπρεπεις. 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] Μη διαβολους. 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] Μη οινῳ πολλῳ δεδουλωμενας·. 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: Χαιρει τῳ οινῳ ἡ ἡλικια αυτη·. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 now—the women—must 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 reverence—an 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 Christ’s 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. Beza’s rendering, “mistresses of honour” (honestatis magistrœ), 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

That they may teach the young women to be sober,.... Or to be chaste, modest, and temperate; or to be wise and prudent in their conduct to their husbands, and in the management of family affairs, who have had a large experience of these things before them.

To love their husbands; to help and assist them all they can; to seek their honour and interest; to endeavour to please them in all things; to secure peace, harmony, and union; to carry it affectionately to them, and sympathize with them in all afflictions and distresses; for this is not so much said in opposition to placing their affections on other men, and to the defilement of the marriage bed, as to moroseness and ill nature.

To love their children; not with a fond, foolish, loose, and ungoverned affection; but so as to seek their real good, and not only their temporal, but spiritual and eternal welfare; to bring them up in the nurture and admonition of the Lord; and to use and keep proper discipline and government over them; for otherwise, amidst all the fondness of natural affection, a parent may be said to hate a child, Pro 13:24.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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] εν καταστηματι, or, in habit, apparel, gait, gesture.

Teachers of good things] As was Bathsheba, Pro 31:1-2; Lois, 2Ti 1:5; Monica, &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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, διαβόλους 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In holy attire.[1] See 1 Timothy ii. 9. The Greek word is sometimes used to signify the whole constitution, or state of a man’s health in all the parts of his body: here it is taken for a woman’s whole exterior carriage, her gait, gesture, looks, discourse, dress, that nothing appear but what is edifying. (Witham)

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[BIBLIOGRAPHY]

In habitu sancto, Greek: in katastemati ieroprepeis. Scapula, our of Dioscorus, says Greek: katastema is constitutio naturalis corporis. See St. Jerome p. 426.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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, one’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Likewise—Teach implied, or, rather, supplied, from speak, Tit_2:1.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

That for the, A.V; be reverent in demeanor for that they be in behavior as becometh holiness, A.V; slanderers for false accusers, A.V; nor for not, A.V; enslaved for given, A.V; that which is good for good things, A.V Reverent (ieroprepeiv); only here in the New Testament, twice in 4 Maccabees (in 9:25, where the eldest of the seven brothers who suffered martyrdom, ruder Antiochus Epiphanes is called oieroprephav ; and in 11:20, where it is coupled with aiwn , "age," or "generation"); it is not uncommon in classical Greek. The word means "becoming a holy person, place, or matter;" otherwise expressed in 1Ti_2:10, "which becometh women professing godliness;" and Eph_5:3, "as becometh saints." In demeanor; (en katasthmati ; Of much wider meaning than katastolh in 1Ti_2:7) here only in the New Testament, once in RAPC 3Ma 5:45, "a state" or "condition," spoken of elephants; and so in classical Greek, applied to a man, to health, to the air, or the body politic. Here mien, demeanor, or deportment, including, as St. Jerome expounds it, the movements of the body, the expression of the countenance, what is said, and what is left unsaid. The whole habit and composition or structure of mind and body is to be ieroprepev , what becomes a holy woman. Slanderers (diabolouv); as 1Ti 3. (q.v. ). Nor enslaved to much wine. (comp. 1Ti_3:8) Observe the fitness of the phrase "enslaved." The drunkard is thoroughly the slave of his vicious appetite. (Tit_3:3 Rom_6:16 2Pe_2:19) Teachers of that which is good (kalodidaskalouv); only here in the New Testament, not found in the LXX, or in classical Greek; teachers, by their holy demeanor as well as by their words. For as Ignatius (quoted by Ellicott) says of the Bishop of the Trallians, "His very demeanor (auto to katasthma) was a great lesson (moyhteia).

Vers. 3-5. The duties of aged women and young women.

As woman had attained through Christianity a position of equality beside man, it was necessary to remind her that her new position involved serious responsibilities.

I THE DUTIES OF AGED WOMEN.

1. In demeanor as becometh holiness.

(1) There is an appeal to their own judgment as to what is decorous and beautiful in the Christian character. They had an experimental knowledge of the gospel, and they understood the nature and extent of its obligations as affecting their sex.

(2) There was to be a harmony between their position and their character as godly women "women professing godliness". (1Ti_2:10) Their holy calling should manifest itself in their deportment, dress, speech, silence, and, above all, "in a meek and quiet spirit.

2. Not slanderers.

(1) Old age has no active employment, but it has an active memory and g busy tongue. Thus there is a temptation for the old, unless the grace of God has given the tongue of kindness, to become censorious, malignant, and bitter, avenging themselves the more with their tongues for their very incapacity to avenge themselves in other ways.

(2) There is nothing more beautiful or saintly in this world than a true mother in Israel, the presiding genius of her family circle, speaking the words of charity, softness, and kindness to all within her reach.

(3) It would be an utter travesty of the gospel for aged Christian women to be slanderers, because they would thus

(a) separate friends; (Pro_16:28)

(b) inflict deadly wounds in character; (Pro_18:18)

(c) bring dishonor on the gospel;

(d) and cause discords in the Church.

3. Not enslaved to much wine.

(1) The warning was needed opt account of the national habits of the Cretans.

(2) It was a moderate demand that they should give up the slavish addictedness to wine so common in Crete. She who follows the habit is a slave, and would soon lose the sense of her degradation. The early converts would, perhaps, plead the privileges of their age and country, and use wine as a solace in old age; but Titus is to teach them that hoary hairs give no liberty to such a habit.

(3) We see how the gospel purifies the habits and usages of social life.

4. Teachers of good things.

(1) The apostle thus prescribes the right use of the tongue to those who were to be "no slanderers.

(2) Their teaching was not to be in public addresses, which were forbidden, (1Ti_2:12) but in private life.

(3) The substance of their teaching was not to be "old wives" fables," not superstitious ceremonies, or things of evil report, but things sound, pure, and honest.

II THE DUTIES OF YOUNG WOMEN. They are regarded as under the instruction and guidance of the aged women. In Ephesus, Timothy was exhorted to teach the younger women, but it is probable that the state of the Cretan community required that the instructions of Titus should be supplemented by the more practical and continuous guidance of the elderly women. The young women were to be schooled to their duties in a wise manner.

1. They were to be lovers of their husbands.

(1) The wife would find in this love the source of her strength, the husband the solace for his cares, and the children the guarantee for their happiness and welfare.

(2) A loving wife is

(a) a blessing to her husband; (Pro_12:4)

(b) brings him honor; (Pro_31:23)

(c) secures his confidence; (Pro_31:11)

(d) earns his praises. (Pro_31:28)

2. Lovers of their children.

(1) The love of a mother may be instinctive, but religious fanaticism and brutal separation can make her more unfeeling than the brutes. Rousseau would not keep his children in his house, but sent them to a public hospital; a sign, said Burke, that "bears love their young and lick them into shape, but bears are not philosophers." In India infants are often destroyed by a mother"s hands, under the influence of religious delusion.

(2) The first duty of a Christian woman is to make her home happy, which is impossible except on a basis of love to husband and children.

(3) Religion revives natural affection as it revives all the weakened faculties of our nature, and gives it new power for good. The religious training of the young is impossible without the experience of a mother"s love.

1. Discreet. Young women, in a new position of Christian privilege, might be tempted to rashness, enthusiasm, and impulsive conduct. They were to be wise and careful in their conduct both at home and abroad.

2. Chaste. In act, speech, thought, and dress, finding their true happiness in their husband"s society. There are many high motives for a pure womanhood. (1Co_6:19 1Th_4:7)

3. Workers at home.

(1) The wife"s business is in her household, not in the great world of society. Religion gains no honor when home duties are neglected.

(2) Her husband"s interests are preserved by her industry at home.

(3) Gadding abroad and busying one"s self in other people"s affairs tends to the spreading of evil.

1. Good. Such women are to be kindly and thoughtful in their family relationships, especially to servants, and not niggardly or exacting. Their thriftiness must not degenerate into avarice.

2. Obedient to their own husbands.

(1) This is their great duty, and thus they become types of the Church"s submission to Christ.

(2) Obedience would recommend the gospel to unbelieving husbands, for attention to this precept would prevent "the Word of God from being blasphemed." Grace does not deliver us from the obligations of nature. T.C. (1Co_7:4-16)

Aged Christian women.

"The aged women likewise." Our "behavior" is a sign of our character. We cannot hide the "roots" of our life. Weeds or flowers soon appear upon the earth.

I HOLY WOMEN. Not sanctimonious, or stiff, or prudish; but holy. Never suffering irreverence to characterize their speech, levity to mark their looks, or folly to appear in their dress or demeanor. Holy, so that their quiet fellowship with God may affect their influence, and the enjoyment of the "earnest of the heaven" they are approaching in their old age may be known by their conversation.

II TRUE WOMEN. "Not false accusers." This does not apply to courts of law, but to common life. The word is expressive; it is "make-bates," from which our word "abate." They do not lessen the honor, the reputation, the good report of others by accusations which are unworthy and untrue.

III TEMPERATE WOMEN. "Not given to much wine." Never flushed with the semi-intoxication of indulgence. Never made frivolous and foolish in speech through strong drink. Avoiding this as the tyranny of a habit which may become with them a second nature. "Not given to much wine.

IV USEFUL WOMEN. "Teachers of good things." Of the highest truths that make for salvation, and of all the truths which they have learned, that minister to industry, to household economy, to thrift and piety and prosperity. Every aged woman has a large ministry to fulfill when she remembers how large is the category of good things" W.M.S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In behaviour - The particulars whereof follow. As becometh holiness - Literally, observing an holy decorum. Not slanderers - Or evil-speakers. Not given to much wine - If they use a little for their often infirmities. Teachers - Age and experience call them so to be. Let them teach good only.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 3. In like manner the aged women, that they demean themselves as becomes holiness (lit. that in demeanour they be holy, beseeming, ἐν καταστήματι ἱεροπρεπεῖς). The expression καταστ. is of comprehensive import, and has respect to everything in appearance and bearing which is indicative of the state of feeling within; and the design of the exhortation is, as Jerome explains, that “their very walk and motion, their countenance, speech, silence, may present a certain dignity of holy propriety.” We get the exact idea when, assuming them to be possessed of a devout and reverent frame of mind, their entire manner and deportment are in suitable keeping therewith, the appropriate aspect and clothing of a mind rightly attempered toward things sacred and divine. The passage 1Ti 2:10 is nearly parallel, only that the exhortation there has a more specific reference to becoming fitness and modesty of dress. Not slanderers—μὴ διαβόλους—given to do the work of him who is emphatically the accuser of the brethren. Old women, who usually have little to do, and with the garrulity, are not unfrequently visited with the querulousness, of advanced age, have special need to be warned against this tendency; it is a fine exhibition of Christian love and contentment when they can rise above it, even though there may be many things in their circumstances which are fitted to nourish it. Not enslaved to much wine—μὴ οἴνῳ πολλῷ δεδουλωμένοις—a very moderate demand in this respect certainly, but probably indicating by that very moderation, that a slavish addictedness to the evil was not uncommon among the female population of Crete, and that even a rational freedom from such slavery would be no small or unimportant testimony to the power of the gospel. Both of these exhortations are in substance pressed, though in different terms, at 1Ti 3:8, 1Ti 3:11, the first on females, the second on deacons. Teachers of what is good, not, of course, in public, but by private converse, and personal example in their proper sphere.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

3. The aged women likewise. One general rule is given, in effect that they seek holy lives. Not false accusers. Not given to slander, and insinuations of evil, a fault by no means uncommon among certain classes of women. Teachers of good things. Both by example and precept. How beautiful is an aged Christian woman of saintly life!

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Teach older women likewise

"In the same way, teach older women" or "Also teach older women"

slanderers

This word refers to people who say bad things about other people whether they are true or not.

or being slaves to much wine

A person who cannot control themselves and drinks too much wine is spoken of as if the person were a slave to the wine. This can be stated in active form. AT: "and not drinking too much wine" or "and not addicted to wine" (See: Metaphor and Active or Passive)

so that God's word may not be insulted

"Word" here is a metonym for "message," which in turn is a metonym for God himself. This can be stated in active form. AT: "so that no one insults God's word" or "so that no one insults God by saying bad things about his message" (See: Active or Passive and Metonymy)

translationWords

pure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

3. ἰεροπρεπεῖς. So the rec. text with the great majority of uncials (and the margin of the Harclean version); CH** 17, the Syriac, Latin, and Bohairic versions support ἰεροπρεπεῖ, and take it as qualifying καταστήματι.

μὴ οἴνῳ. This is the reading of the rec. text (adopted by Tischendorf and Lachmann), and it is supported by nearly all the available MSS. and versions. But the important group א*AC 73 read μηδὲ οἴνῳ, and this is printed by Tregelles and WH; μὴ οἴνῳ is the reading in the parallel passage 1Ti 3:8.

3. πρεσβύτιδας. πρεσβῦτις, an aged woman, is only found again in the Greek Bible at 4Ma 16:14. It is interesting to find Epiphanius (Haer. Collyr. 79, n. 3) using the word of the most venerable of the Church Widows (see 1Ti 5:9), who were quite distinct from the Deaconesses; he distinguishes the πρεσβῦτις carefully from the πρεσβύτερις or woman ‘elder.’ Here, however, the term πρεσβύτις is used just as πρεσβυτέρα was in 1Ti 5:2; it was not yet a distinct office. But we have in this and the corresponding passage in 1 Timothy the beginnings of what came to be an organised ministry in a later age.

ὡσαύτως. see on 1Ti 2:9.

ἐν καταστήματι, in demeanour; as compared with καταστολή dress of 1Ti 2:9, it points rather to a habit of mind than to outward appearance, as also it does at 3Ma 5:45, the only other place where the word κατάστημα is found in the Greek Bible. Of the Bishop of Tralles Ignatius says that his κατάστημα was itself μεγάλη μαθητεία (Trall. 3), and this, no doubt, is the idea here also.

ἱεροπρεπρεῖς, reverend, or as the A.V. has it “as becometh holiness”; the R.V. “reverent” does not seem to hit the sense, which has reference rather to the effect upon others of their decorous demeanour than to their own respect for sacred things. Yet it is hard to distinguish the two, and the parallel passage 1Ti 2:10 ὅ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν in some measure countenances the subjective sense of the word here.

μὴ διαβόλους. see on 1Ti 3:6; 1Ti 3:11.

μηδὲ οἵνῳ πολλῷ δεδουλωμένας, nor enslaved to much wine, a stronger expression than the corresponding one, 1Ti 3:8 (see note thereon), which applies to deacons. The ‘slavery of sin’ is a familiar thought with St Paul (Rom 6:18; Rom 6:22 &c.), and in the case of no sin is the bondage more conspicuous than in the case of drunkenness. It may have been specially necessary to warn the Cretans, λαστέρες ἀργαί (Tit 1:12), against it.

καλοδιδασκάλους, teachers of that which is good, sc. not in the public assemblies of Christians (1Ti 2:12, where see note), but in private ministrations, such as those of Lois and Eunice (2Ti 3:15) and those contemplated in the next verse. For the form of the word καλοδιδάσκαλος (ἄπ. λεγ. in the Greek Bible) see the note on ἑτεροδιδασκαλεῖν (1Ti 1:3), and for the force of καλόδ see on 1Ti 1:8.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3.] The aged women (= πρεσβύτεραι, 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.,—τὸ δὲ σεμνὸν κἀκ τοῦ καταστήματος ἑωρᾶτο. πορεία τε γὰρ ἦν εὔτακτος, καὶ βλέμμα καθεστηκὸς ἐπετηδεύετο, ὡς ὅτε βουληθεῖεν μὴ σκαρδαμύττειν· γέλως δὲ σπάνιος, εἰ δέ που γένοιτο, μέχρι μειδιασμοῦ. ἀεὶ δὲ ἐντὸς τοῦ σχήματος αἱ χεῖρες. The κατάστημα would thus iuclude gesture and habit,—more than καταστολή 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,—πυθόμενος δʼ αὐτὸν οὐ πόῤῥω τῆς πόλεως, πρόεισι μετὰ τῶν ἱερέων καὶ τοῦ πολιτικοῦ πλήθους, ἱεροπρεπῆ καὶ διαφέρουσαν τῶν ἄλλων ἐθνῶν ποιούμενος τὴν ὑπάντησιν … τὸ μὲν πλῆθος ἐν ταῖς λευκαῖς ἐσθῆσι, τοὺς δὲ ἱερεῖς προεστῶτας ἐν ταῖς βυσσίναις αὐτῶν, τὸν δὲ ἀρχιερέα ἐν τῇ ὑακινθίνῃ καὶ διαχρύσῳ στολῇ: the other from Plato, Theagcs, § 3, p.’ 262, Θεαγὴς ὄνομα τούτῳ, ὦ Σώκρατες. Καλόν γε, ὦ Δημόδοκε, τῷ υἱεῖ τὸ ὄνομα ἔθηκες καὶ ἱεροπρεπές), not slanderers (see reff. 1 Tim. and note), nor yet enslaved (so προσέχοντας, 1Ti 3:8) to much wine (this vice may be included in the character given of the Cretans above, ch. 1:12), teachers of that which is good, that they school (see on σωφρονισμός, 2Ti 1:7.

The occurrence of ἵνα 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 -όω. 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 ἵνα: 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 οἰκουρούς. It is hardly possible that for so common a word οἰκουργούς should have been substituted. If the rec. is retained, ‘keepers at home’ will be signified: so Dio Cass. lvi. p. 391 (Wetst.), πῶς οὐκ ἄριστον γυνὴ σώφρων, οἰκουρός, οἰκονόμος, παιδοτρόφος; 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.: ἡ οἰκουρὸς γυνὴ καὶ σώφρων ἔσται· ἡ οἰκουρὸς καὶ οἰκονομικὴ· οὔτε περὶ τρυφήν, οὔτε περὶ ἐξόδους ἀκαίρους, οὔτε περὶ ἄλλων τῶν τοιούτων ἀσχοληθήσεται), good (Thl. joins this with οἰκουρούς—οἰκουρὸς ἀγαθή. 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 (τὸ γὰρ προφάσει θεοσεβείας καταλιμπάνεν τοὺς ἄνδρας, βλασφημίαν ἔφερε τῷ κηρύγματι, Thdrt.).

6 ff.] The younger men in like manner exhort to be self-restrained (see above ver. 5, and 1Ti 2:9, note), shewing thyself (the use of σεαυτόν with παρέχεσθαι is somewhat remarkable, but borne out by Xen. in reff. The account of it seems to be, that παρέχεσθαι τύπον would be the regular expression for ‘to set an example,’ the personal action of the subject requiring the middle (see Krüger, p. 363): and, this being so, the form of such expression is not altered, even where ἑαυτόν is expressed in apposition with τύπον. Cf. Ellic.’s note) in (‘about,’ ‘in reference to’ (reff.): a meaning of περί with the acc. derived from its local meaning of ‘round about:’ see Winer, edn. 6, § 49, i.) all matters (not masc. sing.) an example (κοινὸν διδασκαλεῖον καὶ ὑπόδειγμα ἀρετῆς ἡ τοῦ σοῦ βίου λαμπρότης ἔστω, οἷόν τις εἰκὼν ἀρχέτυπος πᾶσι προκειμένη τοῖς βουλομένοις ἐναπομάξασθαι τῶν ἐν αὐτῇ καλῶν, Thl.) of good works (reff.),—in thy teaching (παρεχόμενος) incorruption (it is difficult exactly to fix the reference of ἀφθορία (or ἀδιαφθορία, which means much the same). It may be objective of the contents of the teaching—that it should set forth purity as its character and aim: or subjective, that he should be, in his teaching, pure in motive, uncorrupted: so Wiesinger, comparing 2Co 11:3, μή τως … φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς τὸν χριστόν. Huther takes it of the form of the teaching, that it should be pure from all expressions foreign to the character of the Gospel. This is perhaps hardly satisfactory: and the first interpretation would bring it too near in meaning to λόγον ὑγιῆ which follows), gravity, a discourse (in its contents and import) healthy, not to be condemned, that he of the opposite part (τὸν ἐξ ἐναντίας φησὶ καὶ τὸν διάβολον καὶ πάντα τὸν ἐκείνῳ διακονούμενον, Chr. But the former idea is hardly before the Apostle’s mind, from ver. 5, in which the Gospel being evil spoken of was represented as the point to be avoided. Cf. also 1Ti 6:1, and 5:14: 2Ti 2:25. It is rather the heathen or Jewish adversaries of the Gospel, among whom they dwelt) may be ashamed (reff.), having nothing (μηδέν, because, following the ἔχων, it is subjective to him, the adversary. We should say, οὐδέν ἐστιν ὅ τι ἂν λέγῃ,—but μηδὲν ἔχων λέγειν: in the former the objective fact, in the latter the subjective deficiency, is brought out) to say of us (Christians: not ‘me and thee’) (that is) evil (in our acts: φαῦλος is never used with λέγειν, nor of words, in the N. T., but always of deeds: ‘having no evil thing to report of us’—no evil, whether seen in our demeanour, or arising from our teaching).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

3. Notice the strong sense of divine and human purpose throughout the section (ἵνα six times). It was the Divine purpose in the Incarnation that man should live a moral and religious life (ἵνα . . . ζήσωμεν 12): it was the purpose of Christ’s death that we should be free from the power of sin and eager for excellence of life (ἵνα . . . καλῶν ἔργων 14): and man can co-operate with this purpose; the elder women are to aim at training the younger (ἵνα σωφρονίζωσι 4): the younger women, at keeping God’s message free from all calumny (ἵνα μὴ . . . βλασφημῆται 5): more strongly still, Titus and the younger men can act so as to put heathen opponents to shame (ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ 8); yet more strongly still, even slaves can make it their aim to add fresh lustre to the doctrine and make it attractive to the heathen (ἵνα . . . κοσμῶσιν ἐν πᾶσιν 10).

3. πρεσβύτιδας] this again has been referred (Theod. Oecumenius) to some prominent official position in the community (“wie es heute bei den Herrenhutern der Fall ist,” Koehler), such as is found later; cf. the II th Laodicean Canon, περὶ τοῦ μὴ δεῖν τὰς λεγομένας πρεσβύτιδας ἤτοι προκαθημένας ἐν ἐκκλησίᾳ καθίστασθαι: the epithets ἱεροπρεπεῖς, καλοδιδασκάλους, would suit this, but the whole context is against it (cf. note on 2).

καταστήματι] demeanour, deportment (“incessus, motus, vultus, sermo, silentium,” Jerome), but with the additional thought of settled, staid, sedate demeanour; cf. καταστηματικός, and Porphyr. de Abstin. iv. 6, τὸ σεμνὸν κἀκ τοῦ καταστήματος ἑωρᾶτο· πορεία τε γὰρ ἦν εὔτακτος καὶ βλέμμα καθεστηκὸς ἐπετηδεύετο: Ign. Trall. 3, τῷ ἐπισκόπῳ ὑμῶν οὗ αὐτὸ τὸ κατάστημα μεγάλη μαθητεία, with other interesting illustrations in Field, Ot. Norvic. and M.M. s.v. For the thought, cf. Ecclus 19:30 στολισμὸς ἀνδρὸς καὶ γέλως ὀδόντων καὶ βήματα ἀνθρώπου ἀναγγέλλει τὰ περὶ αὐτοῦ.

ἱεροπρεπεῖς] temple-like, reverent, like people engaged in sacred duties, cf. 1Ti 2:10 ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, and an inscription from Delos, τὰς θυσίας ἱεροπρεπῶς συνετέλεσεν (M.M. s.v.). They are to carry into daily life the demeanour of Priestesses in a temple; cf. Philo, Quod omnis probus sit liber, 12. 76, p. 457 M. of the Essenes, θεραπευταὶ Θεοῦ γεγόνασι, οὐ ζῶα καταθύοντες ἀλλὰ ἱεροπρεπεῖς τὰς ἑαυτῶν διανοίας κατασκευάζειν ἀξιοῦντες (Wetstein). The idea of life as one constant festival to the wise man is found in Stoic writers (Marc. Aurel. iii. 4, ὁ ἀνὴρ ὁ τοιοῦτος . . . ἱερεύς τίς ἐστι καὶ ὑπουργὸς θεῶν: in Philo, de Sacrif. Abel. 33, ἑορτὴ γὰρ ψυχῆς ἡ ἐν ἀρεταῖς εὐφροσύνη τελείαις . . . μόνος δὲ ἑορτάζει τὴν τοιαύτην ἑορτὴν ὁ σοφός, and in early Christian writers, Clem. Alex. Strom. vii. 49, ἅπας δὲ ὁ βίος αὐτοῦ πανήγυρις ἁγία (of the true Gnostic). So Tertullian, De cultu Fem. ii. 12, calls Christian women “pudicitiæ sacerdotes.”

There is some MSS authority for ἱεροπρεπεῖ, “in habitu sancto,” Vulg.; “in habitu decenti,” Theod.-Mops., cf. 1Ti 2:9 ἐν καταστολῇ κοσμίῳ: but the following adjectives strongly support the Plural here.

διαβόλους] 1Ti 3:11, 2Ti 3:3 “criminatrices,” Fuld.; “in centrices,” Jerome.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Aged women [πρεσβυτιδας] . N. T. o. See on presbuterai, 1Ti 5:2.

Behavior [καταστηματι] . 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 [ιεροπρεπεις] . 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 [διαβολους] . Better, slanderers. See on Mt 4:1, and 1Ti 3:6, 11.

Given to much wine [οινω πολλω δεδουλωμενας] . More correctly, enslaved to much wine. The verb only here in Pastorals. Comp. 1Ti 3:8.

Teachers of good things [καλοδιδασκαλους] . N. T. o. o LXX, o Class.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.