Titus 2:3

KJV

The aged women likewise, that [they be] in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;

KJV (with Strong's)

The aged women {G4247} likewise {G5615}, that they be in {G1722} behaviour {G2688} as becometh holiness {G2412}, not {G3361} false accusers {G1228}, not {G3361} given {G1402} to much {G4183} wine {G3631}, teachers of good things {G2567};

Complete Jewish Bible

Likewise, tell the older women to behave the way people leading a holy life should. They shouldn’t be slanderers or slaves to excessive drinking. They should teach what is good,

Berean Standard Bible

Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good.

American Standard Version

that aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good;

Commentary

### SUMMARY
Titus 2:3 outlines the essential conduct and character expected of older women within the Christian community in Crete, serving as a vital part of Paul's instructions for the healthy functioning of the church. This verse calls them to a life marked by reverent behavior, integrity of speech by avoiding slander, self-control regarding wine, and, most significantly, active engagement in teaching and modeling "good things" to others, particularly younger women, thereby embodying and transmitting sound doctrine through their lives.

### CONTEXT
* **Literary Context:** Titus 2:3 is an integral part of Paul’s comprehensive instructions to Titus, his apostolic delegate on the island of Crete, regarding the practical outworking of "sound doctrine" within various demographic groups of the church. Following his directives for older men in [Titus 2:2](/titus/2-2 "Titus 2:2 - Instructions for Older Men"), Paul turns his attention to older women, emphasizing their unique and crucial role in upholding the church's witness and fostering spiritual maturity across generations. The subsequent verses, [Titus 2:4-5](/titus/2-4-5 "Titus 2:4-5 - Older Women Teaching Younger Women"), elaborate on the specific content of this mentorship, highlighting the intergenerational discipleship that is foundational to a healthy Christian community and the broader purpose of the gospel, so that "the word of God be not blasphemed."
* **Historical & Cultural Context:** Crete, at the time of Paul’s letter, was known for its moral laxity and challenging cultural environment, as noted by Paul himself in [Titus 1:12](/titus/1-12 "Titus 1:12 - Cretans are always liars"). In such a context, the conduct of Christians, especially those with influence like older women, was paramount for the credibility of the gospel. Women in ancient Greco-Roman society often held significant influence within their households and communities, though their public roles were generally more restricted than men's. Paul's instructions address specific societal pitfalls, such as gossip and excessive drinking, which could undermine the Christian testimony. The emphasis on "holiness" and "good things" directly counteracts the prevailing pagan norms and establishes a distinct Christian ethic.
* **Key Themes:** This verse contributes to several overarching themes in Titus and the broader Pauline corpus. It underscores the theme of **practical godliness** and **sanctification**, demonstrating that sound doctrine must translate into sound living, as articulated in [Titus 2:1](/titus/2-1 "Titus 2:1 - Sound Doctrine and Sound Living"). The prohibitions against "false accusers" and being "given to much wine" highlight the importance of **self-control** and **integrity**, vital for maintaining a credible witness in a hostile culture. Most significantly, the command to be "teachers of good things" introduces the theme of **intergenerational discipleship** and **mentorship**, emphasizing the vital role of mature believers in passing on faith and practical wisdom to younger generations, a concept echoed in [Psalm 71:18](/psalms/71-18 "Psalm 71:18 - Passing on God's Deeds to the Next Generation") and [2 Timothy 2:2](/2_timothy/2-2 "2 Timothy 2:2 - Entrusting Truth to Faithful Men").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **holiness (Greek, _hieroprepḗs'_):** From G2412, meaning "reverent," "fitting for sacred persons," or "becoming to a holy place." This word implies a demeanor that is appropriate for someone consecrated to God, reflecting an inner reverence and dignity. It suggests that their outward conduct should be consistent with their sacred calling and relationship with the divine, making their lives a living testament to their faith.
* **false accusers (Greek, _diábolos'_):** From G1228, meaning "a traducer," "slanderer," or "devil." This is the same word used for Satan, highlighting the profoundly destructive and diabolical nature of slander and malicious gossip. It indicates that such behavior is not merely a social misstep but an act that aligns with the character of the adversary, undermining truth and community.
* **teachers of good things (Greek, _kalodidáskalos'_):** From G2567, meaning "a teacher of the right" or "teacher of good things." This compound word emphasizes the positive and constructive role of older women. "Good things" (kalos) refers to what is inherently good, noble, virtuous, and beautiful, encompassing practical godliness, sound doctrine, and righteous living. This term elevates their instructional role beyond mere information transfer to the impartation of moral and spiritual excellence.

#### Verse Breakdown
* **"The aged women likewise":** This phrase connects the instructions for older women directly to the preceding instructions for older men in [Titus 2:2](/titus/2-2 "Titus 2:2 - Instructions for Older Men"), indicating that similar principles of sound living apply across different demographics within the church. It highlights their specific place and responsibility within the community.
* **"that [they be] in behaviour as becometh holiness":** This is a foundational positive command. Their outward conduct (demeanor, deportment, lifestyle) must be consistent with their inner devotion and sacred calling. Their lives are to be a visible manifestation of reverence for God, reflecting dignity, purity, and a consecrated walk.
* **"not false accusers":** This is the first negative prohibition, directly addressing the sin of slander and malicious gossip. Older women are commanded to refrain from using their tongues to spread falsehoods, undermine reputations, or sow discord within the community. This behavior is serious, being linked to the very character of the devil.
* **"not given to much wine":** This second negative prohibition calls for temperance and self-control regarding alcohol. It's not merely about avoiding drunkenness, but about not being enslaved or habitually controlled by wine, which would compromise their judgment, witness, and ability to fulfill their spiritual responsibilities. It speaks to a disciplined and sober lifestyle.
* **"teachers of good things;":** This is the culminating positive command, outlining their primary constructive role. Older women are to be active mentors and instructors, passing on sound doctrine, practical wisdom, and virtuous living to others, particularly younger women (as expanded in [Titus 2:4-5](/titus/2-4-5 "Titus 2:4-5 - Older Women Teaching Younger Women")). This teaching occurs through both example and direct instruction, fostering spiritual growth and community health.

#### Literary Devices
Paul employs several **Literary Devices** in this verse to convey his instructions powerfully. The structure itself utilizes **Antithetical Parallelism**, contrasting negative prohibitions ("not false accusers, not given to much wine") with positive commands ("in behaviour as becometh holiness," "teachers of good things"). This structure clearly delineates what believers should avoid and what they should actively pursue, creating a balanced and comprehensive ethical framework. The choice of the word `diábolos` for "false accusers" is a powerful instance of **Symbolism** and **Metonymy**, where the behavior (slander) is directly associated with the character of Satan, the ultimate accuser, thereby emphasizing the severe spiritual implications of such actions. Furthermore, the overall tone is **Didactic** and **Exhortative**, characteristic of Paul's pastoral epistles, as he instructs Titus on how to establish and maintain order and godliness within the nascent Cretan churches. The specific focus on "good things" (kalos) also points to a broader **Ethical Framework** that values virtue, beauty, and moral excellence in Christian living.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Titus 2:3 provides a profound theological statement on the nature of Christian maturity and the communal responsibility for discipleship. It underscores that holiness is not merely an internal state but must be visibly expressed through one's conduct, speech, and habits, serving as a powerful witness to the transforming power of the gospel. The call for older women to be "teachers of good things" highlights the intergenerational flow of truth and wisdom within the body of Christ, demonstrating that spiritual growth is a lifelong, communal endeavor. This active mentorship ensures the continuity of sound doctrine and practical godliness from one generation to the next, safeguarding the integrity of the church's testimony in the world.

* [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Be Holy as I Am Holy")
* [Proverbs 31:26](/proverbs/31-26 "Proverbs 31:26 - The Virtuous Woman's Speech")
* [Romans 12:1-2](/romans/12-1-2 "Romans 12:1-2 - Living Sacrifice and Transformed Minds")

### REFLECTION AND APPLICATION
Titus 2:3 offers a timeless blueprint for Christian women, particularly those who have gained wisdom through years of walking with the Lord. It calls them to embrace their influential role within the church and society by embodying a life of profound reverence and integrity. This means cultivating a public and private demeanor that consistently honors God, exercising vigilant self-control over their words to avoid destructive gossip and slander, and demonstrating temperance in all areas of life, including habits like drinking. Most critically, it challenges them to actively engage in the spiritual formation of younger women, sharing their life experiences, imparting sound biblical wisdom, and modeling practical godliness in daily living. This mentorship is not confined to formal teaching settings but permeates all aspects of life, from managing a household to navigating relationships and cultivating virtues. It is a call to intentional, loving discipleship that builds up the body of Christ and ensures that the legacy of faith is faithfully transmitted to the next generation, reflecting the beauty and power of the gospel in tangible ways.

#### Questions for Reflection
* **In what specific ways does my "behaviour" (demeanor, conduct, lifestyle) reflect or fail to reflect "holiness" and reverence for God?**
* **How can I be more intentional about guarding my tongue and ensuring my speech is always edifying and truthful, rather than engaging in "false accusations" or gossip?**
* **Where might I need to exercise greater "self-control" and temperance in my life, ensuring that no habit or substance holds undue influence over me?**
* **In what practical ways can I embrace the calling to be a "teacher of good things," whether formally or informally, to those younger than me in faith or age?**

### FAQ

**What does "behaviour as becometh holiness" truly mean for older women today?**

Answer: "Behaviour as becometh holiness" (Greek: _hieroprepḗs_) signifies a conduct, demeanor, and overall lifestyle that is appropriate and fitting for someone consecrated to God. For older women today, this means living a life that visibly demonstrates reverence, dignity, and moral purity. It's about their actions, speech, and even their appearance reflecting their inner devotion to Christ. This includes exercising wisdom, grace, and integrity in all their interactions, both within the church and in the wider world, so that their lives are a credible witness to the gospel, as encouraged in [1 Timothy 2:9-10](/1_timothy/2-9-10 "1 Timothy 2:9-10 - Modesty and Good Works").

**Why is Paul so strong against "false accusers" in this context?**

Answer: Paul uses the Greek word _diábolos_ (G1228) for "false accusers," which is the same word used for Satan, the "slanderer" or "accuser." This choice of word highlights the extremely destructive and evil nature of slander and malicious gossip. In the ancient world, as today, verbal attacks could ruin reputations, sow discord, and undermine the unity and witness of the church. By linking it to the devil, Paul underscores that such behavior is not a minor fault but a serious sin that aligns with the adversary's work of division and destruction, directly opposing the love and truth that should characterize believers, as seen in [Ephesians 4:29-32](/ephesians/4-29-32 "Ephesians 4:29-32 - Edifying Speech and Forgiveness").

**Does "not given to much wine" mean Christians should abstain from all alcohol?**

Answer: The phrase "not given to much wine" (Greek: _doulóō oînos polýs_) literally means "not enslaved to much wine" or "not addicted to much wine." This emphasizes the danger of excess and loss of self-control, rather than prohibiting wine consumption altogether. The primary concern is against habitual drunkenness or being controlled by alcohol, which would impair judgment, compromise one's witness, and hinder spiritual maturity. While some Christians choose complete abstinence for various reasons (e.g., personal conviction, avoiding stumbling others as in [Romans 14:21](/romans/14-21 "Romans 14:21 - Do Not Cause Others to Stumble")), the text's direct command is against being "given to much wine," promoting temperance and self-control, a virtue emphasized throughout Scripture (e.g., [Proverbs 23:20-21](/proverbs/23-20-21 "Proverbs 23:20-21 - Do Not Be Among Drunkards")).

### CHRIST-CENTERED FULFILLMENT
Titus 2:3, while offering practical instructions for older women, finds its ultimate fulfillment and motivation in the person and work of Jesus Christ. The call for "behaviour as becometh holiness" is a reflection of Christ's own perfect holiness and His work of sanctification in believers, making us holy as He is holy ([1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Be Holy as I Am Holy")). The prohibition against being "false accusers" directly contrasts with Christ, who is the Truth and the faithful witness, and who came to defeat the "accuser of our brethren" ([Revelation 12:10](/revelation/12-10 "Revelation 12:10 - The Accuser Cast Down")). Similarly, the call to be "not given to much wine" echoes Christ's perfect self-control and His example of living a life fully submitted to the Father's will, free from any enslaving habit. Most profoundly, the directive to be "teachers of good things" is a participation in Christ's own ministry as the ultimate Teacher and the embodiment of all "good things." Through His Spirit, Christ empowers older women to pass on the gospel and its implications for daily living, thereby building up His body, the church, and preparing future generations to live lives that adorn the "doctrine of God our Savior in all things" ([Titus 2:10](/titus/2-10 "Titus 2:10 - Adorning the Doctrine of God")). Their lives become a living commentary on the transformative power of the gospel, which was purchased by Christ's sacrifice to purify for Himself a people zealous for good works ([Titus 2:14](/titus/2-14 "Titus 2:14 - Christ Redeemed Us for Good Works")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Titus 2:4

That they may teach the young women to be sober, to love their husbands, to love their children,

1 Timothy 3:11

Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.

1 Peter 3:3

Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel;

1 Peter 3:5

For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

1 Timothy 2:9

¶ In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

1 Timothy 2:10

But (which becometh women professing godliness) with good works.

Titus 1:7

For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;