Titus 2:3 · Bible study
Titus 2:3 Commentary: Older Women as Teachers
Greek · 11 what the commentators say
Meaning in one sentence
Titus 2:3 calls older women to be reverent, not slanderers or enslaved to wine, but teachers of good. A study of the Greek and cultural background.
Research Summary
- Meaning: Older women are called to live reverently, avoid slander and addiction to wine, and actively teach younger women what is good.
- Key words: πρεσβύτιδας (aged women), ἱεροπρεπεῖς (reverent), διαβόλους (slanderers), δεδουλωμένας (enslaved), καλοδιδασκάλους (teachers of good).
- Main debate: How to reconcile this call for older women to teach with the restriction on women teaching in 1 Timothy 2:12.
- Theological theme: The priesthood of all believers and the role of mature disciples in discipling the next generation privately.
- Best use: Encouraging older women to mentor younger women in the faith, and equipping churches to foster such relationships.
Translation Comparison
BSB Berean Standard Bible 2020
Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good.
WEB World English Bible 2000
and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good,
KJV King James Version 1769
The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;
ASV American Standard Version 1901
that aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good;
YLT Young's Literal Translation 1898
aged women, in like manner, in deportment as doth become sacred persons, not false accusers, to much wine not enslaved, of good things teachers,
Darby Darby Bible 1890
that the elder women in like manner be in deportment as becoming those who have to say to sacred things, not slanderers, not enslaved to much wine, teachers of what is right;
Douay-Rheims Douay-Rheims Bible 1899
The aged women, in like manner, in holy attire, not false accusers, not given to much wine, teaching well:
Translations in other languages (10 available)
Las viejas, asimismo, se distingan en un porte santo; no calumniadoras, no dadas á mucho vino, maestras de honestidad:
Às velhas, da mesma maneira, tenham bons costumes, como convém a santas; não caluniadoras, não viciadas em muito vinho, mas sim instrutoras daquilo que é bom;
Dis que les femmes âgées doivent aussi avoir l’ extérieur qui convient à la sainteté, n’ être ni médisantes, ni adonnées au vin; qu’elles doivent donner de bonnes instructions,
den alten Weibern desgleichen, daß sie sich halten wie den Heiligen ziemt, nicht Lästerinnen seien, nicht Weinsäuferinnen, gute Lehrerinnen;
De oude vrouwen insgelijks, dat zij in haar dracht zijn, gelijk den heiligen betaamt, dat zij geen lasteraarsters zijn, zich niet tot veel wijns begevende, maar leraressen zijn van het goede;
che le donne attempate abbiano parimente un portamento convenevole a santità, non siano maldicenti né dedite a molto vino, siano maestre di ciò che è buono;
Także i stare niewiasty niech chodzą w ubiorze przystojnym, jako przystoi świętym; niech nie będą potwarliwe, nie kochające się w wielu wina, poczciwych rzeczy nauczające;
чтобы старицы также одевались прилично святым, не были клеветницы, не порабощались пьянству, учили добру;
又 勸老年婦人， 舉止行動 要恭敬，不 說讒言，不 給 酒 作奴僕，用善道教訓人，
That old women are to be self-respecting in behaviour, not saying evil of others, not given to taking much wine, teachers of that which is good,
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Titus 2:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that this verse addresses older women in the congregation, not an official order of deaconesses. Barnes and Clarke argue Paul means elderly women generally, though later church canons used this passage to define a quasi-official group. The key Greek word ἱεροπρεπεῖς (hieroprepeis), appearing only here in the New Testament, means behavior befitting a sacred person or place. Vincent notes it "beseems a sacred place, person, or matter," linking to the church's identity as a priestly people (1 Peter 2:9). The two prohibitions target culturally common failings: διαβόλους (diabolous, "slanderers") is the same word used for the devil, and δεδουλωμένας (dedoulomenas, "enslaved") is a perfect passive participle stressing a state of bondage to much wine. The positive charge, καλοδιδασκάλους (kalodidaskalous, "teachers of good"), is paired in verse 4 with teaching the younger women. Calvin and Matthew Henry see this as private instruction within the household, not public teaching, which reconciles the verse with 1 Timothy 2:12.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Private domestic teaching only: Older women teach younger women in their homes (linked to vv. 4-5, 1 Tim 2:12). Most Reformers and conservative commentators hold this view.
- Possible official teaching role: The Laodicean Canon regulates 'elder women' who 'preside in the church', and some see this verse as the basis for a diaconal or catechetical office.
What is clear: Older women are called to be examples of reverent behavior, to avoid slander and addiction, and to teach younger women good things — the mode and venue of that teaching is what is debated.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Who are 'older women'? | They are elderly women in the congregation, not a formal office | Some traditions see this as the basis for an official order of widows or deaconesses; others maintain Paul has all aged women in view (Clarke, Barnes). |
| Teaching scope for older women | Older women are to teach younger women (v. 4) | Most commentators (Calvin, Gill, Matthew Henry) say this is private instruction in homes. A minority see room for a public catechetical role (the 11th Laodicean Canon). |
| Wine consumption | Being enslaved to wine is forbidden; drunkenness is inconsistent with Christian witness | Some read 'not given to much wine' as permitting moderate use (e.g., 1 Tim 5:23). Others argue that the word 'enslaved' warns against all regular drinking that controls appetite. |
| Meaning of ἱεροπρεπεῖς | The word literally means 'becoming a sacred place or person' | Translations vary: 'reverent' (WEB), 'holy attire' (Douay), 'as becometh holiness' (KJV). The core idea that demeanor reflects one's consecration is not in dispute. |
Historical & Cultural Context
Crete in the first century had a notorious reputation. Paul quotes Epimenides in Titus 1:12 that Cretans are "always liars, evil beasts, lazy gluttons." Drunkenness was a particular problem. Clarke cites an ancient scholiast on Homer who says of old women, "At this age they delight in wine," and Ovid's Latin rendering, Vinosior aetas haec erat ("This was a more wine-loving age"). Greek physicians recommended wine for the elderly, but Paul forbids excess, the verb δεδουλωμένας ("enslaved") implies addiction as a form of bondage.
The word for "slanderers" is διαβόλους (diabolous), the same term used for the Devil in the New Testament. This is not casual gossip but character assassination that mirrors the Accuser himself. The instruction to be "teachers of good" fits the household code pattern in Titus 2, where each age group is exhorted to specific virtues. Older women are given the unique task of instructing younger wives in domestic and marital duties, loving husbands and children, being chaste, keepers at home (verses 4, 5). The goal: "that God’s word may not be blasphemed" (verse 5).
Literarily, the passage is part of a unit on sound doctrine that produces godly living. Paul balances prohibition with positive commission: older women are not merely to avoid evil but to actively shape the next generation. This reflects the broader New Testament pattern where mature believers disciple younger ones in the faith.
Textual Notes
The consulted sources note no significant variant readings for Titus 2:3. The Greek text is stable across the major manuscript traditions (Alexandrian, Western, Byzantine). The only variation is minor (some manuscripts have a grammatical variant in the case of adjectives, but it does not affect meaning).
Reception History
The early church used Titus 2:3 to support the office of widows (1 Timothy 5) and later the order of 'elder women' mentioned in the Laodicean Canon (c. AD 363). John Chrysostom preached that older women should be 'schoolmistresses of good order' to the young. In the Reformation, Calvin and Luther emphasized the verse as a call to domestic discipleship rather than formal office. Pietist and Methodist traditions revived its use for women’s ministry in homes and small groups. Modern evangelical and Catholic readers alike see it as a foundation for intergenerational discipleship among women. The verse continues to shape women’s Bible studies, mentoring programs, and discussions of women’s roles in church life.
Preaching This Verse
Three-Point Outline
- The Foundation of Reverence, The Greek ἱεροπρεπεῖς describes a demeanor that matches one's consecration to God. Older women are called to reflect their identity as saints (holy ones) in every aspect of their bearing.
- The Dangers: Slander and Enslavement, Two specific traps: speaking like the devil (διαβόλους) and being chained to wine (δεδουλωμένας). Both destroy witness and community.
- The Vocation: Teaching What Is Good, The unique word καλοδιδασκάλους shows that teaching is not merely information but modeling and passing on goodness to younger women.
Five-Point Outline
- Older women matter to God, Paul addresses them directly, not as afterthought.
- Reverence is a sacred duty, hieroprepeis ties back to the priesthood of all believers.
- Slander is devilish, the word-choice is deliberate and strong.
- Addiction is slavery, the perfect passive participle shows a habitual state.
- Teaching flows from a transformed life, older women teach by word and example.
Illustration Hooks
- A grandmother who speaks kindly of others even when she has been wronged; her words build up, not tear down.
- The contrast between social drinking that controls a person and the freedom Christ offers from any addiction.
- A women’s group where older women intentionally mentor younger wives, not through a formal program, but through relationship.
Questions Your Congregation Is Asking
- Does this mean older women can’t teach men? How does this fit with women in ministry?
- What if an older woman is single or has no children? How does she teach?
- Is “not given to much wine” a command for total abstinence, or moderation?
Leading a Discussion
This verse invites us to see older women as vital teachers in the church, not as passive members. The goal is not rules but relationships that pass on faith. As you discuss, think about what holds women back from this calling and how the church can encourage it.
Discussion Questions
- Look at the Greek word ἱεροπρεπεῖς. What does it tell us about how older women should view their own demeanor?
- Why does Paul use the word “enslaved” (δεδουλωμένας) for wine rather than just saying “don’t drink too much”?
- How does calling slander “devilish” (διαβόλους) change the way we treat gossip?
- What are some “good things” older women can teach today that are especially needed in your church?
- How is teaching younger women different from teaching in the gathered assembly? Where does each happen?
- How can the church support older women who want to take on this role but feel unqualified?
- What keeps older women from being teachers, both internal (fear, shame) and external (lack of relationships)?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Romans 16:2 | that you receive her in the Lord in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. |
| Ephesians 5:3 | But sexual immorality, and all uncleanness or covetousness, let it not even be mentioned among you, as becomes saints; |
| I Timothy 2:9 | In the same way, that women also adorn themselves in decent clothing, with modesty and propriety, not with braided hair, gold, pearls, or expensive clothing, |
| I Timothy 2:10 | but with good works, which is appropriate for women professing godliness. |
| I Timothy 3:8 | Servants, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money, |
| I Timothy 3:11 | Their wives in the same way must be reverent, not slanderers, temperate, and faithful in all things. |
| I Timothy 5:5 | Now she who is a widow indeed and desolate, has her hope set on God and continues in petitions and prayers night and day. |
| I Timothy 5:10 | being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints’ feet, if she has relieved the afflicted, and if she has diligently followed every good work. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that when Paul warns against older women being "enslaved" to wine, he addresses a specific cultural practice. Among Greeks and Romans, elderly women commonly drank heavily and were even encouraged to do so, but the Gospel calls for a higher standard of moderation.
Barnes' Notes on the Bible Protestant 1832
Barnes observes that the Greek word for “behaviour as becometh holiness” appears nowhere else in the New Testament, meaning conduct fit for a sacred setting. He also notes that “false accusers” translates the same Greek word usually applied to the devil, underscoring how serious slander is for older women called to teach what is good.
Calvin's Commentaries Reformed 1564
Calvin stresses that sound doctrine is not merely correct teaching but teaching that actually feeds and builds up souls in godliness. He sees the remedy against useless fables in continuous, lifelong preaching of this wholesome doctrine, not occasional mention. Titus must be always employed in this task as long as he holds office.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools notes that the Greek word for "behaviour" here means a person's whole settled bearing and ways, not just outward actions. The phrase "as becometh holiness" literally means "as befits a sacred office," so older women are to live with a reverent spirit, conscious of their priestly calling as
Geneva Bible Notes Reformed 1599
Geneva's notes stress that older women in the church must display behavior fitting holiness, avoiding slander and drunkenness. Their calling is to teach what is good, shaping younger women through both example and instruction in virtuous living.
Gill's Exposition of the Bible Baptist 1748
Gill describes older women as holy priestesses made so by Christ, who must conduct themselves with holiness in clothing, speech, and every action. He warns against false accusations and drunkenness, and instructs them to privately teach good things by example and instruction, avoiding superstitious or obscene content.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that older Christian women are consecrated to God as priestesses, so their conduct must reflect sacred decorum. He names the specific sins to avoid: slander, which is common among the elderly, and addiction to wine, a particular weakness among Cretan women. He clarifies that their teaching role is private, influencing younger women by example and instruction, not public preaching.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that a minister's oversight of others does not release him from personally teaching sound doctrine and setting a visible example. Titus must not delegate all instruction to elders but must himself "show thyself a pattern" and speak directly to every group, from aged men to servants.
Vincent's Word Studies Evangelical 1887
Vincent highlights the specific Greek terms Paul uses for older women, noting that "hieroprepeis" ("as becometh holiness") means conduct befitting a sacred person or service. He also observes that "presbytidas" may have indicated a quasi-official church role, and that a strict translation of "given to much wine" is "enslaved to much wine."
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley underscores that older women's conduct should reflect a holy decorum, a fitting propriety in every action. He draws attention to their role as teachers by virtue of age and experience, which obliges them to instruct others only in what is good.