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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Titus 2:1–10. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is the third thing in the matter of the epistle. In the chapter foregoing, the apostle had directed Titus about matters of government, and to set in order the things that were wanting in the churches. Now here he exhorts him,
I.Generally, to a faithful discharge of his own office.
His ordaining others to preach would not excuse himself from preaching, nor might he take care of ministers and elders only, but he must instruct private Christians also in their duty. The adversative particle (but) here points back to the corrupt teachers, who vented fables, things vain and unprofitable: in opposition to them, says he, "But speak thou the things that become sound doctrine, what is agreeable to the word, which is pure and uncorrupt, healthful and nourishing to eternal life." Observe, (1.) The true doctrines of the gospel are sound doctrines, formally and effectively; they are in themselves good and holy, and make the believers so; they make them fit for, and vigorous in, the service of God. (2.) Ministers must be careful to teach only such truths. If the common talk of Christians must be uncorrupt, to the use of edifying, such as may minister grace to the hearers (Eph 4:29), much more must ministers' preaching be such. Thus the apostle exhorts Titus generally: and then,
II.Specially and particularly, he instructs him to apply this sound doctrine to several sorts of persons, from Tit 2:2-10.
Ministers must not stay in generals, but must divide to every one his portion, what belongs to his age, or place, or condition of life; they must be particular as well as practical in their preaching; they must teach men their duty, and must teach all and each his duty. Here is an excellent Christian directory, accommodated to the old and to the young; to men and women; to the preacher himself and to servants.
1.To the aged men. By aged men some understand elders by office, including deacons, etc. But it is rather to be taken of the aged in point of years. Old disciples of Christ must conduct themselves in every thing agreeably to the Christian doctrine. That the aged men be sober, not thinking that the decays of nature, which they feel in old age, will justify them in any inordinacy or intemperance, whereby they conceit to repair them; they must keep measure in things, both for health and for fitness, for counsel and example to the younger. Grave: levity is unbecoming in any, but especially in the aged; they should be composed and stayed, grave in habit, speech, and behaviour; gaudiness in dress, levity and vanity in the behaviour, how unbeseeming in their years! Temperate, moderate and prudent, one who governs well his passions and affections, so as not to be hurried away by them to any thing that is evil or indecent. Sound in the faith, sincere and stedfast, constantly adhering to the truth of the gospel, not fond of novelties, nor ready to run into corrupt opinions or parties, nor to be taken with Jewish fables or traditions, or the dotages of their rabbin. Those who are full of years should be full of grace and goodness, the inner man renewing more and more as the outer decays. In charity, or love; this is fitly joined with faith, which works by, and must be seen in, love, love to God and men, and soundness therein. It must be sincere love, without dissimulation: love of God for himself, and of men for God's sake. The duties of the second table must be done in virtue of those of the first; love to men as men, and to the saints as the excellent of the earth, in whom must be special delight; and love at all times, in adversity as well as prosperity. Thus must there be soundness in charity or love. And in patience. Aged persons are apt to be peevish, fretful, and passionate; and therefore need to be on their guard against such infirmities and temptations. Faith, love, and patience, are three main Christian graces, and soundness in these is much of gospel perfection. There is enduring patience and waiting patience, both of which must be looked after; to bear evils becomingly, and contentedly to want the good till we are fit for it and it for us, being followers of those who through faith and patience inherit the promises. Thus as to the aged men.
2.To the aged women. These also must be instructed and warned. Some by these aged women understand the deaconesses, who were mostly employed in looking after the poor and attending the sick; but it is rather to be taken (as we render it) of all aged women professing religion. They must be in behaviour as becometh holiness: both men and women must accommodate their behaviour to their profession. Those virtues before mentioned (sobriety, gravity, temperance, soundness in the faith, charity, and patience), recommended to aged men, are not proper to them only, but applicable to both sexes, and to be looked to by aged women as well as men. Women are to hear and learn their duty from the word, as well as the men: there is not one way of salvation for one sex or sort, and another for another; but both must learn and practise the same things, both as aged and as Christians; the virtues and duties are common. That the aged women likewise (as well as the men) be in behaviour as becometh holiness; or as beseems and is proper for holy persons, such as they profess to be and should be, keeping a pious decency and decorum in clothing and gesture, in looks and speech, and all their deportment, and this from an inward principle and habit of holiness, influencing and ordering the outward conduct at all times. Observe, Though express scripture do not occur, or be not brought, for every word, or look, or fashion in particular, yet general rules there are according to which all must be ordered; as Co1 10:31, Whatever you do, do all to the glory of God. And Phi 4:8, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. And here, whatsoever things are beseeming or unbeseeming holiness form a measure and rule of conduct to be looked to. Not false accusers - mē diabolous, no calumniators or sowers of discord, slandering and backbiting their neighbours, a great and too common fault; not only loving to speak, but to speak ill, of people, and to separate very friends. A slanderer is one whose tongue is set on fire of hell; so much, and so directly, do these do the devil's work, that for it the devil's name is given to such. This is a sin contrary to the great duties of love, justice, and equity between one another; it springs often from malice and hatred, or envy, and such like evil causes, to be shunned as well as the effect. Not given to much wine; the word denotes such addictedness thereto as to be under the power and mastery of it. This is unseemly and evil in any, but especially in this sex and age, and was too much to be found among the Greeks of that time and place. How immodest and shameful, corrupting and destroying purity both of body and mind! Of what evil example and tendency, unfitting for the thing, which is a positive duty of aged matrons, namely, to be teachers of good things! Not public preachers, that is forbidden (Co1 14:34, I permit not a woman to speak in the church), but otherwise teach they may and should, that is, by example and good life. Hence observe, Those whose actions and behaviour become holiness are thereby teachers of good things; and, besides this, they may and should also teach by doctrinal instruction at home, and in a private way. The words of king Lemuel, the prophecy his mother taught him. Such a woman is praised, She openeth her mouth with wisdom, and in her tongue is the law of kindness, Pro 31:1, Pro 31:26. Teachers of good things are opposed to teachers of things corrupt, or to what is trifling and vain, of no good use or tendency, old wives' fables or superstitious sayings and observances; in opposition to these, their business is, and they may be called on to it, to be teachers of good things.
3.There are lessons for young women also, whom the aged women must teach, instructing and advising them in the duties of religion according to their years. For teaching such things aged women have often better access than the men, even than ministers have, which therefore they must improve in instructing the young women, especially the young wives; for he speaks of their duty to their husbands and children. These young women the more aged must teach,
(1.)To bear a good personal character: To be sober and discreet, contrary to the vanity and rashness which younger years are subject to: discreet in their judgments and sober in their affections and behaviour. Discreet and chaste stand well together; many expose themselves to fatal temptations by that which at first might be but indiscretion. Pro 2:11, Discretion shall preserve thee, understanding shall keep thee from the evil way. Chaste, and keepers at home, are well joined too. Dinah, when she went to see the daughters of the land, lost her chastity. Those whose home is their prison, it is to be feared, feel that their chastity is their fetters. Not but there are occasions, and will be, of going abroad; but a gadding temper for merriment and company sake, to the neglect of domestic affairs, or from uneasiness at being in her place, is the opposite evil intended, which is commonly accompanied with, or draws after it, other evils. Ti1 5:13, Ti1 5:14, They learn to be idle, wandering from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. Their business is to guide the house, and they should give no occasion to the enemy to speak reproachfully. Good, generally, in opposition to all vice; and specially, in her place, kind, helpful, and charitable; as Dorcas, full of good works and almsdeeds. It may also have, as some think, a more particular sense; one of a meek and yet cheerful spirit and temper, not sullen nor bitter; not taunting not fretting and galling any; not of a troublesome or jarring disposition, uneasy in herself and to those about her; but of a good nature and pleasing conversation, and likewise helpful by her advice and pains: thus building her house, and doing her husband good, and not evil, all her days. Thus in their personal character sober, discreet, chaste, keepers at home, and good: and,
(2.)In their relative capacities: To love their husbands, and to be obedient to them; and where there is true love this will be no difficult command. God, in nature, and by his will, hath made this subordination: I suffer not a woman to usurp authority over the man (Ti1 2:12); and the reason is added: For Adam was first formed, then Eve. Adam was not deceived, but the woman, being deceived, was in the transgression, Tit 2:13, Tit 2:14. She fell first, and was the means of seducing the husband. She was given to be a helper, but proved a most grievous hinderer, even the instrument of his fall and ruin, on which the bond of subjection was confirmed, and tied faster on her (Gen 3:16): Thy desire shall be to thy husband, and he shall rule over thee, with less easiness, it may be, than before. It is therefore doubly enjoined: first in innocency, when was settled a subordination of nature, Adam being first formed and then Eve, and the woman being taken out of the man; and then upon the fall, the woman being first in the transgression, and seducing the man; here now began to be a subjection not so easy and comfortable, being a part of the penalty in her case; yet through Christ is this nevertheless a sanctified state. Eph 5:22, Eph 5:23, Wives submit yourselves unto you own husbands, as unto the Lord, as owning Christ's authority in them, whose image they bear; for the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. God would have a resemblance of Christ's authority over the church held forth in the husband's over the wife. Christ is the head of the church, to protect and save it, to supply it with all good, and secure or deliver it from evil; and so the husband over the wife, to keep her from injuries, and to provide comfortably for her, according to his ability. Therefore, as the church is subject unto Christ, so let the wives be unto their own husbands, as is fit in the Lord (Col 3:18), as comports with the law of Christ, and is for his and the Father's glory. It is not then an absolute, or unlimited, nor a slavish subjection that is required; but a loving subordination, to prevent disorder or confusion, and to further all the ends of the relation. Thus, in reference to the husbands, wives must be instructed in their duties of love and subjection to them. And to love their children, not with a natural affection only, but a spiritual, a love springing from a holy sanctified heart and regulated by the word; not a fond foolish love, indulging them in evil, neglecting due reproof and correction where necessary, but a regular Christian love, showing itself in their pious education, forming their life and manners aright, taking care of their souls as well as of their bodies, of their spiritual welfare as well as of their temporal, of the former chiefly and in the first place. The reason is added: That the word of God may not be blasphemed. Failures in such relative duties would be greatly to the reproach of Christianity. "What are these the better for this their new religion?" would the infidels be ready to say. The word of God and the gospel of Christ are pure, excellent, and glorious, in themselves; and their excellency should be expressed and shown in the lives and conduct of their professors, especially in relative duties; failures here being disgrace. Rom 2:24, The name of God is blasphemed among the Gentiles through you. "Judge what a God he is," would they be ready to say, "by these his servants; and what his word, and doctrine, and religion, are by these his followers." Thus would Christ be wounded in the house of his friends. Thus of the duties of the younger women.
4.Here is the duty of young men. They are apt to be eager and hot, thoughtless and precipitant; therefore they must be earnestly called upon and exhorted to be considerate, not rash; advisable and submissive, not wilful and head-strong; humble and mild, not haughty and proud; for there are more young people ruined by pride than by any other sin. The young should be grave and solid in their deportment and manners, joining the seriousness of age with the liveliness and vigour of youth. This will make even those younger years to pass to good purpose, and yield matter of comfortable reflection when the evil days come; it will be preventive of much sin and sorrow, and lay the foundation for doing and enjoying much good. Such shall not mourn at the last, but have peace and comfort in death, and after it a glorious crown of life.
5.With these instructions to Titus, respecting what he should teach others - the aged men and women, and the younger of both sexes (Titus himself probably at this time being a young man also), the apostle inserts some directions to himself. He could not expect so successfully to teach others, if he did not conduct himself well both in his conversation and preaching.
(1.)Here is direction for his conversation: In all things showing thyself a pattern of good works, Tit 2:7. Without this, he would pull down with one hand what he built with the other. Observe, Preachers of good works must be patterns of them also; good doctrine and good life must go together. Thou that teachest another, teachest thou not thyself? A defect here is a great blemish and a great hindrance. In all things; some read, above all things, or above all men. Instructing others in the particulars of their duty is necessary, and, above all things, example, especially that of the teacher himself, is needful; hereby both light and influence are more likely to go together. "Let them see a lively image of those virtues and graces in thy life which must be in theirs. Example may both teach and impress the things taught; when they see purity and gravity, sobriety and all good life, in thee, they may be more easily won and brought thereto themselves; they may become pious and holy, sober and righteous, as thou art." Ministers must be examples to the flock, and the people followers of them, as they are of Christ. And here is direction,
(2.)For his teaching and doctrine, as well as for his life: In doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned, Tit 2:7, Tit 2:8. They must make it appear that the design of their preaching is purely to advance the honour of God, the interest of Christ and his kingdom, and the welfare and happiness of souls; that this office was not entered into nor used with secular views, not from ambition nor covetousness, but a pure aim at the spiritual ends of its institution. In their preaching, therefore, the display of wit or parts, or of human learning or oratory, is not to be affected; but sound speech must be used, which cannot be condemned; scripture-language, as far as well may be, in expressing scripture-truths. This is sound speech, that cannot be condemned. We have more than once these duties of a minister set together. Ti1 4:16, Take heed to thyself, and to thy doctrine: and, Ti1 4:12. of the same chapter, "Let no man despise thy youth, but be thou an example of believers in word - in thy speech, as a Christian, being grave, serious, and to the use of edifying; and in thy preaching, that it be the pure word of God, or what is agreeable to it and founded on it. Thus be an example in word: and in conversation, the life corresponding with the doctrine. In doing this thou shalt both save thyself and those that hear thee." In Ti2 3:10, Thou hast fully known my doctrine and manner of life (says the same apostle), how agreeable these have been. And so must it be with others; their teaching must be agreeable to the word, and their life with their teaching. This is the true and good minister. Th1 2:9, Th1 2:10. Labouring night and day, we preached to you the gospel of God; and you are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you. This must be looked to, as the next words show, which are,
(3.)The reason both for the strictness of the minister's life and the gravity and soundness of his preaching: That he who is of the contrary part may be ashamed, having no evil thing to say of you. Adversaries would be seeking occasion to reflect, and would do so could they find any thing amiss in doctrine or life; but, if both were right and good, such ministers might set calumny itself at defiance; they would have not evil thing to say justly, and so must be ashamed of their opposition. Observe, Faithful ministers will have enemies watching for their halting, such as will endeavour to find or pick holes in their teaching or behaviour; the more need therefore for them to look to themselves, that no just occasion be found against them. Opposition and calumny perhaps may not be escaped; men of corrupt minds will resist the truth, and often reproach the preachers and professors of it; but let them see that with well-doing they put to silence the ignorance of foolish men; that, when they speak evil of them as evil-doers; those may be ashamed who falsely accuse their good conversation in Christ. This is the direction to Titus himself, and so of the duties of free persons, male and female, old and young. Then follow,
6.The directions respecting servants. Servants must not think that their mean and low state puts them beneath God's notice or the obligations of his laws - that, because they are servants of men, they are thereby discharged from serving God. No; servants must know and do their duty to their earthly masters, but with an eye to their heavenly one: and Titus must not only instruct and warn earthly masters of their duties, but servants also of theirs, both in his public preaching and private admonitions. Servants must attend the ordinances of God for their instruction and comfort, as well as the masters themselves. In this direction to Titus there are the duties themselves, to which he must exhort servants, and a weighty consideration wherewith he was to enforce them.
(1.)The duties themselves are these: -
[1.]To be obedient to their own masters, Tit 2:9. This is the prime duty, that by which they are characterized. Rom 6:16, His servants you are whom you obey. There must be inward subjection and dutiful respect and reverence in the mind and thoughts. "If I be a master, where is my fear, the dutiful affection you show to me, together with the suitable outward significations and expressions of it, in doing what I command you?" This must be in servants; their will must be subject to their master's will, and their time and labour at their master's disposal and command. Pe1 2:18, Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. The duty results from the will of God, and relation in which, by his providence, he has put such; not from the quality of the person. If he be a master, the duties of a servant are to be paid to him as such. Servants therefore are to be exhorted to be obedient to their own masters. And,
[2.]To please them well in all things, in all lawful things, and such as belong to them to command, or at least as are not contrary to the will of their great and superior Lord. We are not to understand it either of obeying or pleasing them absolutely, without any limitation; but always with a reserve of God's right, which may in no case be entrenched upon. If his command and the earthly master's come in competition, we are instructed to obey God rather than man; but then servants must be upon good grounds in this, that there is an inconsistency, else are they not held to be excused. And not only must the will of God be the measure of the servant's obedience, but the reason of it also. All must be done with a respect to him, in virtue of his authority, and for pleasing him primarily and chiefly, Col 3:22-24. In serving the earthly master according to Christ's will, he is served; and such shall be rewarded by him accordingly. But how are servants to please their masters in all things, and yet not be men-pleasers? Answer, Men-pleasers, in the faulty sense, are such as eye men alone, or chiefly, in what they do, leaving God out, or subordinating him to man; when the will of man shall carry it, though against God's will, or man's pleasure is more regarded than his, - when this can content them, that the earthly master is pleased, though God be displeased, - or when more care, or more satisfaction, is taken in man's being pleased than in God's, this is sinful man-pleasing, of which all must take heed. Eph 6:5-7, "Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, with singleness of your heart, as unto Christ. Not with eye-service, as men-pleasers (who look at nothing but the favour or displeasure of men, or at nothing so much as this), but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men;" not to them chiefly, but to Christ, who requires, and who will reward, any good done, whether by bond or free. Observe therefore, Christian liberty comports well with civil servitude and subjection. Persons may serve men, and yet be the servants of Christ; these are not contrary, but subordinate, so far as serving men is according to Christ's will and for his sake. Christ came not to destroy or prejudice civil order and differences. "Art thou called, being a servant? Care not for it, Co1 7:21. Let not this trouble thee, as if it were a condition unworthy of a Christian, or wherein the person so called is less pleasing unto God; for he that is called in the Lord, being a servant, is the Lord's freeman, not free from that service, but free in it; free spiritually, though not in a civil sense. Likewise also he that is called, being free, is Christ's servant; he is bound to him, though he be not under civil subjection to any; so that, bond or free, all are one in Christ." Servants therefore should not regret nor be troubled at their condition, but be faithful and cheerful in the station wherein God hath set them, striving to please their masters in all things. Hard it may be under some churlish Nabals, but it must be aimed at as much as possible.
[3.]Not answering again; not contradicting them, nor disputing it with them; not giving them any disrespectful or provoking language. Job complained of his servants, that he called them, and they gave him no answer; that was faulty another way: Non respondere pro convitio est - Such silence is contempt: but here it is respect, rather to take a check or reproof with humble silence, not making any confident nor bold replies. When conscious of a fault, to palliate or stand in justification of it doubles it. Yet this not answering again excludes not turning away wrath with a soft answer, when season and circumstances admit. Good and wise masters will be ready to hear and do right; but answering unseasonably, or in an unseemly manner, or, where the case admits not excuse, to be pert or confident, shows a want of the humility and meekness which such relation requires.
[4.]Not purloining, but showing all good fidelity. This is another great essential of good servants, to be honest, never converting that to their own use which is their master's, nor wasting the goods they are entrusted with; that is, purloining. They must be just and true, and do for their masters as they would or should for themselves. Pro 28:24, Whoso robbeth his father or his mother, and saith, It is no transgression, the same is the companion of a destroyer; he will be ready to join with him. Thus having such light thoughts of taking beyond what is right, though it be from a parent or master, is likely to harden conscience to go further; it is both wicked in itself, and it tends to more. Be it so that the master is hard and strait, scarcely making sufficient provision for servants; yet they must not be their own carvers, nor go about by theft to right themselves; they must bear their lot, committing their cause to God for righting and providing for them. I speak not of cases of extremity, for preserving life, the necessaries for which the servant has a right to. Not purloining, but showing all good fidelity; he must not only not steal nor waste, but must improve his master's goods, and promote his prosperity and thriving, to his utmost. He that increased not his master's talent is accused of unfaithfulness, though he had not embezzled nor lost it. Faithfulness in a servant lies in the ready, punctual, and thorough execution of his master's orders; keeping his secrets and counsels, despatching his affairs, and managing with frugality, and to as much just advantage for his master as he is able; looking well to his trusts, and preventing, as far as he can, all spoil, or loss, or damage. This is a way to bring a blessing upon himself, as the contrary often brings utter ruin. If you have not been faithful in that which is another man's, who shall give you that which is your own? Luk 16:12. Thus of the duties themselves, to which servants are to be exhorted. Then,
(2.)Here is the consideration with which Titus was to enforce them: That they may adorn the doctrine of God our Saviour in all things; that is, that they may recommend the gospel and Christ's holy religion to the good opinion of those that are without, by their meek, humble, obedient, and faithful conduct in all things. Even servants, though they may think that such as they, in so low and inferior a condition, can do little to bring repute to Christianity, or adorn the doctrine of Christ, and set forth the excellences of his truth and ways, yet, if they be careful to do their duty, it will redound to the glory of God and the credit of religion. The unbelieving masters would think the better of that despised way, which was every where spoken against, when they found that those of their servants who were Christians were better than their other servants - more obedient and submissive, more just and faithful, and more diligent in their places. True religion is an honour to the professors of it; and they should see that they do not any dishonour to it, but adorn it rather in all that they are able. Our light must shine among men, so that they, seeing our good works, may glorify our Father who is in heaven. And thus of the apostle's directions to Titus, about the discharge of his office, in reference to several sorts of persons.
Historical interpretation
Six Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Ver. 4. "That they may teach the young women to be sober."
Observe how he binds the people together, how he subjects the younger women to the elder. For he is not speaking there of daughters, but merely in respect of age. Let each of the elder women, he means, teach any one that is younger to be sober.
"To love their husbands."
This is the chief point of all that is good in a household, "A man and his wife that agree together." (Ecclus. xxv. 1.) For where this exists, there will be nothing that is unpleasant. For where the head is in harmony with the body, and there is no disagreement between them, how shall not all the other members be at peace? For when the rulers are at peace, who is there to divide and break up concord? as on the other hand, where these are ill disposed to each other, there will be no good order in the house. This then is a point of the highest importance, and of more consequence than wealth, or rank, or power, or aught else. Nor has he said merely to be at peace, but "to love their husbands." For where love is, no discord will find admittance, far from it, other advantages too spring up.
"To love their children." This is well added, since she who loves the root, will much more love the fruit.
"To be discreet, chaste, keepers at home, good." All these spring from love. They become "good, and keepers at home," from affection to their husbands.
"Obedient to their own husbands, that the word of God be not blasphemed."
She who despises her husband, neglects also her house; but from love springs great soberness, and all contention is done away. And if he be a Heathen, he will soon be persuaded; and if he be a Christian, he will become a better man. Seest thou the condescension of Paul? He who in everything would withdraw us from worldly concerns, here bestows his consideration upon domestic affairs. For when these are well conducted, there will be room for spiritual things, but otherwise, they too will be marred. For she who keeps at home will be also sober, she that keeps at home will be also a prudent manager, she will have no inclination for luxury, unseasonable expenses, and other such things.
"That the word of God," he says, "be not blasphemed."
See how his first concern is for the preaching of the word, not for worldly things; for when he writes to Timothy, he says, "that we may lead a quiet and peaceable life in all godliness and honesty" (1 Tim. ii. 2); and here, "that the word of God," and the doctrine, "be not blasphemed." For if it should happen that a believing woman, married to an unbeliever, should not be virtuous, the blasphemy is usually carried on to God; but if she be of good character, the Gospel obtains glory from her, and from her virtuous actions. Let those women hearken who are united to wicked men or unbelievers; let them hear, and learn to lead them to godliness by their own example. For if thou gain nothing else, and do not attract thy husband to embrace right doctrines, yet thou hast stopped his mouth, and dost not allow him to blaspheme Christianity; and this is no mean thing, but great indeed, that the doctrine should be admired through our conversation.
Similarly, with holy habits, not inciting, not serving much wine; teaching well, that they may instruct young women towards chastity, that they may love their husbands, that they may love their children: modest, chaste, having diligence of the house, kind, submissive to their husbands, that the word of God may not be blasphemed. Although the apostle Peter has commanded that husbands should give honor to their wives as to a weaker vessel, nevertheless it is not to be judged that a wife, who has a weak vessel of the body, is at once weaker also in soul. Hence they are now commanded that also in them that of the Apostle may be fulfilled: Virtue is made perfect in weakness (2 Cor. 12:9), and it is said that they may have all things, which are commonly commanded to old men, in that namely which he says: Similarly the aged women, that is, as elderly men, in all things honorable, sober, modest, healthy in faith, and charity, and patience, and for their gender this may have as their own, that they may be with holy habits, or as it is read better in Greek, ἐν καταστήματι ἱεροπρεπεῖς, that even their own conduct and movement, expression, speech, silence, they may prefer a certain sacred dignity of decorum. And because this type of woman is usually talkative, in accordance with that: "And at the same time they also learn to be idle and wander around from house to house. Not only are they idle, but also gossips and busybodies, saying things they shouldn't" (1 Tim. 5:13): therefore He wishes that they not be provocative, that is, not accusers, not such that they please others, and speak ill of others. Or certainly because they have already crossed adolescence themselves, they argue about the ages of young girls, and say: "She is adorned thus, she combs her hair thus, she walks like this: she loves him, she is loved by him": and even if these things are true, they should not accuse others so openly, but rather correct themselves in secret with the love of Christ, and teach more to not do rather than publicly accuse them of what they did. These ages usually indulge in bodily lust (although there are many who are not shy about their gray hairs, and trembling young girls are composed before a flock of grandchildren), giving themselves up to wine for pleasure; and when they have appeared wise and eloquent to themselves between cups, they assume a kind of morality, speaking this which they see in themselves, and not remembering what they were. And let old women be prohibited from too much drinking of wine, because what in young women is desire, in old women it is drunkenness. And how can an old woman teach young girls chastity, when if she herself has imitated the drunkenness of an old woman, she cannot be chaste? And he expressed emphatically: Do not be enslaved to much wine. For it is a kind of slavery and a miserable condition for a person's senses to be occupied by wine, and not to be one's own, but that of the wine. Therefore, because he taught what kind of old women they should be at first, and after those things which are common with old men, he also exposed their own particularities, that they may be full of honest and holy decorum: neither accusers, nor detractors of others, nor having their senses occupied by wine. Now, following his doctrine, he allows them the reins, so that when they are such, they may have the freedom to teach the good things. For although he said elsewhere, "But I do not allow women to teach" (1 Tim. 2:12), it is to be understood that for them the doctrine should be removed. However, they should teach young girls as if they were their own daughters. First, chastity: because the enemy fights more fiercely against it in the flourishing age, and all its virtue is directed against women in the womb; then that they may love their husbands, care for their children. Which doctrine is to love their husbands; is it not established in the heart of the lover rather than in the speech of the teacher? She wants to love her husband chastely: she wants a chaste love between man and woman, so that, with modesty, and reverence, and as if compelled by the sex, she may rather give her due to her husband than demand it of him, and she believes that she must perform the work of her children before the eyes of God and the angels: thus she will not even be ashamed of her secret bedroom, and the darkness of the night, and her closed bedroom, when she has considered that all things are open to the eyes of God. But they love their children thus, if they educate them in God's discipline. Moreover, not wanting to sadden them by teaching what is good, and granting them the freedom to sin ((or of sinning)), is not loving one's children, but hating them. Young girls, too, are to be educated to have diligence in the house. And because it could happen that the diligence of the house is governed with severity, and thus by this precept of the Apostle, the matron becomes severe towards her servants: therefore, he coupled kindness: so that then she would believe that her husband was ruling the house well if he commanded the servants with kindness, not in fear. And also [women] subject to their own husbands: lest perhaps they remember not God's sentence, and by occasion of riches or nobility, despise the divine ordinance, whereby they are subject to their husbands. For he saith: 'Thy will be to thy husband, and he shall have dominion over thee' (Gen. 3:16). The prudence to be observed in the Holy Scriptures is that the Lord did not speak to the man, saying, "You shall rule over your wife," but to the woman herself, that she might leave to her obedience the reward, since it is in her power, if she desires to obey the precepts of God, to serve her husband and to be subject to him as to a husband, so that it might be in some way a free servitude, full of love, serving her husband while she fears offending him. For indeed, man was not created for the sake of woman, but woman for the sake of man. And while the head of the woman is the man, the head of the man is Christ. Whatever wife does not submit herself to her husband, that is, to her head, is guilty of the same offense as the husband who does not submit himself to Christ, his head. But the word of the Lord is blasphemed, either when the first sentence of God is despised and considered of no account, or when the Gospel of Christ is defamed, while it desires, contrary to the law and faith of nature, that which is Christian and subject to the law of God, to command the husband. Even pagan women serve their husbands according to the common law of nature.
Not by the domestic nature, but by the will of the one receiving.
so that they may train the young women to love their husbands, to love their children, to be self-controlled, pure, homemakers, kind, submissive to their own husbands, so that the word of God may not be reviled.
so that they may train the young women. Paul is not speaking only about their daughters but of women in general, and for the younger to be subordinate to the older.
to love their husbands. This is the head of all duties that exist in the family, from which the rest arise.
to love their children. For she who loves the root will also love the branches.
homemakers. Paul says "homemaker", those who manage the household affairs. However, such guardians are concerned neither with their own nourishment nor with untimely departures.
so that the word of God may not be reviled. For if a husband were unfaithful, having a faithful wife, but not submissive and corrupt, the very faith would be slandered which such women have. Do you see that Paul writes this, having especially the care of preaching?
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Summary
Titus 2:5 outlines essential virtues for younger women within the Christian community, emphasizing discretion, chastity, domestic stewardship, goodness, and respectful obedience to their husbands. These instructions, given by Paul to Titus for the Cretan church, are not merely societal expectations but are deeply rooted in the desire for believers' lives to honor God and prevent the Gospel message from being discredited or blasphemed by their conduct.
Context
Literary Context
Titus 2:5 is an integral part of Paul's comprehensive instructions to Titus concerning the organization and conduct of the church in Crete. Following the qualifications for elders in Titus 1, Paul shifts in Titus 2 to address various demographic groups within the church: older men, older women, younger women, younger men, and bondservants. Specifically, verses Titus 2:3-4 instruct older women to teach and train younger women in these virtues, highlighting a vital intergenerational discipleship dynamic. The ultimate goal for all these groups, as articulated in Titus 2:10, is to "adorn the doctrine of God our Savior in everything," making the Christian faith attractive and credible to a watching world.
Historical & Cultural Context
The island of Crete had a reputation for moral laxity and social disorder, as famously noted in Titus 1:12 where Paul quotes a Cretan prophet describing them as "always liars, evil beasts, lazy gluttons." In such a challenging environment, the conduct of Christians was paramount. The early church was a counter-cultural movement, and the integrity of its members, particularly in their household and public lives, served as a powerful testimony to the transformative power of the Gospel. Women in Greco-Roman society, while having varying degrees of freedom depending on their social status, were generally expected to manage the household. Paul's instructions here, rather than imposing new cultural norms, sanctify and elevate the existing domestic roles within a Christian framework, ensuring that Christian households would be places of order, purity, and witness, standing in stark contrast to the surrounding pagan culture.
Key Themes
This verse contributes significantly to several overarching themes in Titus and Pauline theology. The primary theme is Godly Living and Sound Doctrine, where right belief (doctrine) must invariably lead to right conduct (living). The virtues listed for younger women exemplify this connection, showing how theological truth translates into practical, everyday life. Another key theme is Christian Witness and Apologetics, as the ultimate purpose ("that the word of God be not blasphemed") underscores that the conduct of believers directly impacts the reputation and credibility of the Gospel message. Furthermore, the verse touches on Household Order and Family Integrity, recognizing the home as a fundamental unit for both societal stability and Christian witness. These themes collectively emphasize that the church's internal health and external impact are inextricably linked to the personal holiness and relational integrity of its members, a principle echoed throughout Paul's letters, such as in Ephesians 5-6.
Exposition and Analysis
Key Word Analysis
This word, derived from the base of sōzō (to save) and phrēn (mind), literally means "safe (sound) in mind." It signifies being self-controlled, sensible, prudent, and moderate in opinion or passion. It speaks to a balanced and rational mind, free from excess or impulsive behavior, capable of good judgment.
A compound word formed from oikos (house) and ouros (a guard or keeper), this term describes someone who is a "stayer at home" or "domestically inclined." It conveys the idea of a diligent and watchful manager of the household, emphasizing the importance of nurturing, ordering, and stewarding the home environment.
From blasphēmos (vilifying), this verb means "to speak impiously," "to revile," "to defame," or "to speak evil of." In this context, it refers to the act of bringing reproach, scorn, or disrepute upon the "word of God" through ungodly conduct.
Verse Breakdown
"[To be] discreet, chaste, keepers at home, good"
This initial cluster of virtues describes a holistic character for younger women. "Discreet" (self-controlled, sensible) and "chaste" (pure, morally clean) speak to inner character and moral integrity. "Keepers at home" (diligent managers of the household) highlights their primary sphere of influence and responsibility. "Good" (morally excellent, virtuous, benevolent) encompasses an active, positive disposition that seeks to do what is right and beneficial in all interactions. Together, these qualities paint a picture of women whose lives are marked by wisdom, purity, diligence, and active virtue.
"obedient to their own husbands"
This clause addresses the specific relational dynamic within marriage. The Greek term hypotássō implies a willing submission or arrangement under, not a demeaning subjugation. In the biblical framework, this obedience is a recognition of the husband's headship within the household, mirroring Christ's headship over the Church (Ephesians 5:23). It fosters order, mutual respect, and harmony within the marital relationship, contributing to a stable and godly home environment.
"that the word of God be not blasphemed"
This concluding purpose clause reveals the profound missional and apologetic significance of the preceding virtues. The conduct of Christian women (and indeed, all believers) serves as a living testimony to the truth and power of the Gospel. If believers live lives contrary to the teachings of God's Word, it can lead outsiders to mock, revile, or reject the very message itself. Conversely, lives that exemplify these virtues validate the transforming power of God's Word, making it attractive and credible to those who observe them.
Literary Devices
Paul employs several literary devices in Titus 2:5 to convey his instruction effectively. Primarily, the verse functions as an Exhortation, a strong encouragement or urging for a particular course of action, typical of Pauline epistles. It is also highly Didactic in nature, serving to instruct and teach specific moral and ethical principles for Christian living. The phrase "that the word of God be not blasphemed" functions as a Purpose Clause, clearly stating the ultimate reason or goal behind the prescribed behaviors. This highlights the practical, outward-looking consequence of internal virtues, emphasizing that personal conduct has public implications for the reputation of the divine message.
Theological and Thematic Connections
Titus 2:5 encapsulates a profound theological truth: personal holiness and relational integrity are inseparable from the effective witness of the Gospel. The virtues prescribed for younger women are not arbitrary cultural dictates but reflect God's design for human flourishing and the integrity of His Word. The emphasis on the home as a sphere of influence underscores its vital role in nurturing faith and demonstrating Christian values to the world. The ultimate concern that "the word of God be not blasphemed" reveals a deep theological commitment to the honor of God's name and the truthfulness of His revelation. The Church, as the body of Christ, is called to live in such a way that it commends the Gospel, demonstrating its transformative power in every aspect of life, from personal character to family dynamics.
Reflection and Application
Titus 2:5 offers timeless wisdom for Christian women, encouraging a life that is both inwardly virtuous and outwardly impactful. While the specific cultural expressions may vary, the underlying principles of self-control, purity, diligent stewardship of one's primary responsibilities (including the home, broadly understood), active goodness, and respectful relationships remain foundational for a life that honors God. These virtues are not restrictive burdens but liberating pathways to genuine flourishing and effective witness. They call women to cultivate a character that reflects Christ, to create environments of peace and order, and to live in such a way that the Gospel is adorned, not discredited. Our personal conduct, whether in our homes, workplaces, or communities, is a powerful apologetic for the truth of God's Word. When we live lives of integrity and grace, we demonstrate the transformative power of the Holy Spirit, making the message of salvation attractive and credible to a watching world.
Questions for Reflection
FAQ
Does "keepers at home" mean women should not work outside the home?
The phrase "keepers at home" (Greek: oikourous) emphasizes the importance of managing and nurturing the household. It highlights the home as a primary sphere of influence and responsibility, where order, care, and spiritual formation are cultivated. This does not inherently forbid women from working outside the home, but rather prioritizes the stewardship of the domestic sphere. In ancient times, the home was often the center of economic activity, and women managed complex households, which could include business ventures. The principle is about diligently stewarding one's primary responsibilities and relationships, ensuring the home is a place of peace and godliness, whether one's work is exclusively within the home or extends beyond it. The goal is that the home is not neglected and that one's life choices do not bring disrepute to the Gospel.
Is "obedient to their own husbands" a call for blind submission or inferiority?
The biblical concept of "obedience" or "submission" (Greek: hypotássō) within marriage is not a call for blind, unquestioning subservience or an indication of inferiority. Rather, it describes a voluntary, respectful alignment under the husband's headship, which itself is to be exercised in a Christ-like manner of sacrificial love and service, as seen in Ephesians 5:25-28. It is part of God's design for order and harmony within the family unit, reflecting the divine order of Christ's headship over the Church. This submission is reciprocal in a broader sense (Christians submitting to one another, Ephesians 5:21), and it is always qualified by obedience to God first. It means respecting the husband's leadership, supporting his decisions, and working together for the good of the family and the glory of God, rather than engaging in constant contention or rebellion.
Christ-Centered Fulfillment
The virtues exhorted in Titus 2:5 find their ultimate and perfect embodiment in the person of Jesus Christ. He was supremely "discreet" and "chaste," living a life of perfect self-control, purity, and moral integrity, untainted by sin (Hebrews 4:15). His life was one of perfect "goodness," constantly doing the will of the Father and ministering to others (Acts 10:38). Most profoundly, Jesus demonstrated perfect "obedience" to His Father, even to the point of death on a cross, fulfilling God's redemptive plan (Philippians 2:8). The purpose of these virtues—"that the word of God be not blasphemed"—is ultimately rooted in Christ, who perfectly revealed the Father and whose life and sacrifice make the Gospel unassailable. As believers, we are united with Christ, and through the power of the Holy Spirit, we are enabled to progressively live out these Christ-like virtues, reflecting His character to the world (Galatians 2:20). The Church, as the bride of Christ, is called to be "without stain or wrinkle or any other blemish, but holy and blameless" (Ephesians 5:27), thereby honoring the "word of God" that declares His saving power.