3 Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good,” (Titus 2:3 (ESV)
What is the evidence believers in Christ are recipients of strong and faithful doctrinal teaching? The Apostle Paul gave Titus, as he did Timothy (I Timothy 5:1-2), instructions regarding various people groups within the church. These include older men, older women, young women, young men, and slaves. Paul wanted each group to know the values and virtues believers in Christ were to evidence because of the biblical truth of the Gospel of grace alone, through faith alone, in the person and work of Jesus Christ alone.
What were the characteristics the Holy Spirit impressed upon the Apostle Paul to share with his young protégé Titus? We have previously examined the characteristics of godly older men. Today, we continue with the category of godly older women. Older women are “to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good,”
Older women (Πρεσβύτιδας; Presbytidas) is an adult female who is advanced in years. This is the same word, only in the feminine gender. Paul used when he referred to older men (Titus 2:2). The word likewise (ὡσαύτως; hosautos) means in the same way or same manner. In this immediate context, Paul meant older women were to be just like older men in their quest to be godly.
Godly older women are to be reverent in behavior (καταστήματι; ἱεροπρεπεῖς; katastemati hieroprepeis) means to be devout, pious and religious. They are to be devoted to a proper expression of biblical faith in Christ.
Godly older women are also to not be slanderers (διαβόλους; diabolous). A slanderer is an individual who attacks the character of another individual. In other words, they are not to be gossips.
Godly older women are not to be slaves to much wine (οἴνῳ πολλῷ δεδουλωμένας; oino pollo dedoulomenas). This extended use of words by Paul refers to a godly older woman not controlled by alcohol.
Finally, a godly older woman is to teach what is good (καλοδιδασκάλους; kalodidaskalous). This means she is a teacher of what is biblically right.
“We should note that the traits Paul outlines for these women in today’s passage and succeeding verses are not brought about apart from the grace of God through a firm commitment to biblical teaching. The phrase translated “reverent in behavior” in the original Greek includes the plural form of the word hieroprepēs, which was the term for women who were revered for being holy in word and deed in the first-century. The apostle is picking up language from the culture in order to show his audience that to be reverent in behavior is to act in a way that is appropriate for a person who is regarded as holy. Biblically speaking, this means that an older woman must conform to Scripture’s definition of holiness, which can only be known as she studies the Word of God (Ps. 119:9),” explains Dr. R. C. Sproul.
“Paul also tells Titus to instruct the older women not to be “slanderers,” which includes maligning someone’s character to their face or behind their back via gossip (Titus 2:3a). This message is especially pertinent in our own day, since it is hard to find any sin more tolerated in the Christian church than gossip. How often do men and women alike repeat stories about people when they are not sure of their veracity? We are also apt to gossip in the guise of “prayer requests,” giving inappropriate information about friends and family to people who do not need to know it in order that they might “intercede” for a troubled person.”
In their entire bearing (hence, not only in their dress, 1 Tim. 2:9) as well as in their deportment, aged women must be reverent, conducting themselves as if they were servants in God’s temple, for such, indeed, they are! Cf. Rev. 1:6. The theme-song of these aged women (as well as of all members of the Christian family) must ever be:
“Fill thou my life, O Lord my God, In every part with praise, That my whole being may proclaim Thy being and thy ways. Not for the lip of praise alone, Nor e’en the praising heart, I ask, but for a life made up Of praise in every part.
“Praise in the common words I speak, Life’s common looks and tones, In intercourse at hearth or board With my beloved ones, Enduring wrong, reproach, or loss, With sweet and steadfast will, Loving and blessing those who hate, Returning good for ill.” — Horatius Bonar, 1866[1]
May the Lord’s truth and grace be found here.
Soli deo Gloria!
[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 364.
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