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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.

4. That they may teach young women temperance That they may be more attentive to duty, he shows that it is not enough if their own life be decent, if they do not also train young women, by their instructions, to a decent and chaste life. He therefore adds, that by their example they should train to temperance and gravity those younger women whom the warmth of youth might otherwise lead into imprudence.

To love their husbands and their children I do not agree with those who think that this is a recapitulation of the advices which elderly women should give to those who are younger for a careful perusal of the context will enable any one easily to perceive that Paul goes on in explaining the duties of women, which apply equally to those who are older. Besides, the construction would be inappropriate, σωφρονίζωσι, σώφρονας εἶναι ²⁴⁰²⁴⁰     “Ινα σωφρονίζωσι τὰς νέας “These words point at the chief purpose of the instructions — namely, that they should teach them to be σώφρονες acting as monitresses and regulators of their morals. Those instructions (as appears from what follows) were to turn on the domestic duties suitable to young married women, and each in the order of importance. The first is, as it were, their cardinal virtue; for it was well said by Socrates, (Ap. Stob. p. 488,) εὐσέβεια γυναικεία, ὁ πρὸς τὸν ἄνδρα ἔρως (‘female piety is love to her husband.’) In like manner, modesty is, by Pericles, in his Funeral Oration (Thucyd. 2:45) called ‘the virtue of the female sex.’” — Bloomfield. Yet while he instructs elderly females what they ought to be, he at the same time holds out to the younger the example which they ought to follow. Thus he indiscriminately teaches both. In short, he wishes women to be restrained, by conjugal love and affection for their children, from giving themselves up to licentious attachments, he wishes them to rule their own house in a sober and orderly manner, forbids them to wander about in public places, bids them be chaste, and at the same time modest, so as to be subject to the dominion of their husbands; for those who excel in other virtues sometimes take occasion from them to act haughtily, so as to be disobedient to their husbands.

When he adds, that the word of God may not be evil spoken of, it is supposed that this relates strictly to women who were married to unbelieving husbands, who might judge of the gospel from the wicked conduct of their wives; and this appears to be confirmed by 1 Peter iii. 1. But what if he does not speak of husbands alone? And, indeed, it is probable that he demands such strictness of life as not to bring the gospel into the contempt of the public by their vices. As to the other parts of the verse, the reader will find them explained in the Commentary on the First Epistle to Timothy. ²⁴¹²⁴¹     See p. 135.

6 Exhort likewise younger men He merely enjoins that young men be instructed to be temperate; for temperance, as Plato shows, cures the whole understanding of man. It is as if he had said, “Let them be well regulated and obedient to reason.”

7. In all things shewing thyself For doctrine will otherwise carry little authority, if its power and majesty do not shine in the life of the bishop, ²⁴²²⁴²     “En la vie du pasteur.” — “In the life of the pastor.” as in a mirror. He wishes, therefore, that the teacher may be a pattern, which his scholars may copy. ²⁴³²⁴³     “As if he had said, that the man who has the office and duty of proclaiming the word of God ought to preach throughout his whole life, since God has chosen him to that condition; when it shall be seen how he governs, when it is found that it is an approbation of the doctrine which he teaches, and that he profits and edifies not only by the mouth, showing what ought to be done, but likewise by his example, when it shall be known that he speaks in sincerity, and not in hypocrisy, that he may be edified by it. And would to God that this were duly observed; for the truth of God would be received with greater reverence than it is. But however that may be, we shall not be held excused, since God wishes to make use of us so as to regulate others, and to direct our life in such a manner that, when they shall follow as with one accord, we may strive to honor God, and give no occasion to despise the sacred word, since God has made us instruments, and wishes that his doctrine should be received from us, as if he spoke in his own person.” — Fr. Ser.

A pattern of good works in doctrine, uprightness, gravity In the original Greek the style is here involved and obscure, and this creates ambiguity. First, he makes use of the words in doctrine, and then adds, in the accusative case, integrity, gravity, etc. ²⁴⁴²⁴⁴     “At ἐν τὣ διδασκαλίᾳ ἀδιαφθορίαν repeat παρεχόμενος in the sense ἐνδεικνύμενος.” — Bloomfield. Without mentioning the interpretations given by others, I shall state that which appears to me to be the most probable. First, I connect these words, of good works in doctrine; for, after having enjoined Titus that, in teaching he shall inculcate the practice of good works, he wishes that good works, which correspond to this doctrine, may be visible in his life; and consequently the preposition in means that they shall be suitable, or shall correspond, to the doctrine. What follows is in no degree obscure; for; in order that he may exhibit a representation of his doctrine in morals, he bids him be “upright and grave.”