Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can urge the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.
- Titus 2:3-5
Continuing the thought from last week’s verses, where Paul addressed older men, now he turns to addressing older women.
To appreciate Paul’s teaching here, it is essential to understand the world in which he and Titus ministered. The island of Crete, where Titus was stationed, was known for moral corruption, idol worship, and a lack of self-control. Women in Crete, like others in Greco-Roman society, often had limited roles outside of the home, and the temptation to conform to pagan cultural standards was strong. Paul’s concern was not merely about behavior but about preserving the witness of the church. The surrounding society scrutinized Christians, and any conduct, especially by those claiming to follow Christ, that conflicted with Godly living could discredit the gospel message.
Paul begins in verse 3 with a charge to Titus regarding older women in the church. These women, likely in the later stages of life (some scholars suggest around age 60 or older), are to live with reverence, self-control, and Godly character.
The idea of living a reverent life implies behavior fitting of someone devoted to sacred duties. Paul is calling older women to a life marked by holiness, maturity, and respectability—not just outwardly, but as a reflection of their devotion to God.
They should not be slanderers, which is not just a casual warning. Paul is highlighting how careless or malicious speech can become a tool of the enemy. Gossip and false accusations can damage relationships and destroy church unity.
Excessive drinking was a common vice in Crete, so Paul warns against substance dependence that dulls the mind and inhibits spiritual discernment. Godly women should be examples of sobriety and clear-headedness.
The phrase “teachers of what is good” transitions from personal conduct to public ministry. These women aren’t merely avoiding sin; they are actively discipling others. Their teaching is through living life and the idea of mentorship, shaping others through counsel, example, and encouragement.
In verse 4, Paul outlines the purpose of older women’s example: to train younger women in Godly living. This is not just about behavior modification but passing on a biblical worldview through intentional relationships. Older women are not necessarily to preach at the younger women but to walk alongside them, correcting, guiding, and nurturing them with patience and grace.
When Paul says they should “love their husbands and children,” the words he uses for love speak to affectionate, friendship-based love. Paul is urging women to actively nurture their closest relationships, choosing love even when it requires sacrifice. In Crete’s culture, much like today’s, the concept of loving one’s family wasn’t automatic or always valued. Paul reminds Titus that Christian women must intentionally prioritize relational love, not just through feeling, but through Godly action.
In verse 5, Paul lists six characteristics for women to put their Godly character into practice. The first is self-control, just as Paul urged for the older men (verse 2). This speaks to discipline in thought, emotion, and action. A self-controlled woman is not ruled by mood swings, temptations, or societal trends but by God’s Spirit and Word.
Next is purity, which includes moral chastity and spiritual integrity. It is not limited to sexual faithfulness, though that is important. Purity also reflects honesty, sincerity, and single-hearted devotion to Christ.
The phrase “busy at home” does not mean women are confined to the home or disqualified from other work. Rather, Paul is emphasizing the importance of faithful stewardship of one’s household. In a time when homes were central to church life, hospitality, and community, a woman’s role in managing her home was vital to the church’s mission.
The call to be kind reflects God’s own character (Ephesians 4:32). It is not weakness but deliberate grace in action, especially toward those who don’t deserve it. Kindness in speech and behavior sets Christian women apart in a culture prone to harshness.
The statement of being “subject to their husbands” is controversial today, but it must be understood in context. Paul is not advocating for oppressive patriarchy but voluntary, respectful partnership within marriage. The idea of “submission” here is not about inferiority, but about order and mutual responsibility (see Ephesians 5:21-33).
Finally, we see the ultimate goal of Godly living: to uphold the credibility and beauty of the gospel. When believers live contrary to Biblical teaching, it invites criticism. But when the church reflects God’s design for relationships and character, it displays the transforming power of grace.
This passage has many insights for our modern life, including the idea of intergenerational discipleship and mentorship, and using the home as a missional space to promote the Gospel and discipleship. Ultimately, it all comes back to the Gospel – living our lives in such a way that gives God the glory and points others toward Him and His message of salvation.
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