The women in like manner chaste, not slanderers, but sober, faithful in all things.

“Above the Apostle showed what sort of person a bishop ought to be in himself; here he shows what sort he ought to be in relation to the multitude. And first with respect to the multitude of his household family; second with respect to the multitude of the Church, at *not a neophyte*; third with respect to the multitude of unbelievers, at *but it is necessary*. Again, first he shows what sort he ought to be in relation to his household family; second he assigns the reason for this, at *but if anyone*. Again, first he shows that due governance of the family is required of a bishop; second, the good instruction of his children, at *having children*. He says therefore: a bishop must preside well over his household, that is, his family, so that he governs it well. But good governance is not only the acquisition of riches, since these are not the end of household management but instruments; rather its end is right living. Ecclesiasticus 44:6: *making peace in their houses*. But especially in the household family the children are foremost. And therefore he says of them specifically, *having his children in subjection*, that is, that he should rule over his children without being softened by the tenderness of love, which sometimes he extends toward his children. Now among the other things which are required in the children of bishops — the children they had before they were bishops — it is required that they be chaste. Therefore it is added, *with all chastity*, because their evil life would be a testimony against their parent and prelate. Ecclesiasticus 10:2: *as the judge of the people is himself, so also his ministers; and as is the ruler of a city, such also are those dwelling in it*. Wisdom 4:6: *for all the children who are born of unlawful unions are witnesses of wickedness against their parents in their examination*. The second reason is that the people gather at the bishop's house, and therefore it is necessary that they be chaste. Against this stands 1 Kings 2:22, where the sons of Heli, not chaste, corrupted the women coming to the temple. Hence Heli too was punished by the Lord. Then when he says *but if anyone*, he assigns the reason for what he has said. For someone could say: what does it matter to a bishop that he govern his family well, since the common care presses upon him? And therefore he says, *but if anyone* [know not how to rule] *his own house*, etc., namely his own family. Luke 16:10: *he who is faithful in the least is faithful also in the greater*. Yet it happens frequently that some are not good at ruling in small household matters who nevertheless rule well in greater ones. But what he says, *know not*, this not-knowing refers to negligence. For he who neglects small things easily neglects great ones, although one who does not care about small things sometimes conducts himself well in greater ones. Consequently he shows how he should conduct himself toward the multitude of the Church, in which he ought not to be a novice in the faith, but of long standing. Hence he says *not a neophyte*, that is, one having a new faith. Acts 1:21: *it is necessary to choose one of those who [have been] with us, et cetera*. Again, Numbers 11:16: *gather to me seventy men of the elders, whom you know to be elders of the people and masters and leaders, et cetera*. But, as it is said in Wisdom 4:8, *venerable old age is not that of long duration, nor counted by the number of years*. For it happens sometimes that grace abounds in some newcomers, and they have, together with youthful age, an old age of character — men who are advanced by dispensation, as Ambrose was by divine inspiration. Hence what he says here pertains to those who are neophytes not only in age, but who are also neophytes in perfection. And the reason for this is *lest into pride, et cetera*. For when someone newly coming to the faith is also advanced to some position, he reckons himself better than others and greatly necessary, as if, unless he existed, they would have no means by which the Church could be provided for. And he says *of the devil*, because the devil himself was condemned on account of the sin of pride. Then when he says *but it is necessary that he*, etc., he shows how he should conduct himself toward the multitude of unbelievers, and he sets down the proofs. First, that he be of good reputation. Colossians 4:5: *walk in wisdom toward those who are outside*. 1 Peter 2:12: *having your conduct good among the gentiles*. And this is necessary for a prelate, because the conduct of the whole congregation is judged by the prelate. But on the contrary, 2 Corinthians 6:8: *through infamy and good report*. I respond: infamy arises sometimes from the fault of the one who is defamed, and this he forbids here; sometimes from the malice of those who detract, and in this case one must have patience, and it is of this that the Apostle speaks there. But here he speaks of one to be taken up as bishop, who, even if he is good and is falsely defamed, ought to bear it patiently. Second he assigns the reason; hence he adds, *that he fall not into reproach, et cetera*. Here he touches on a twofold danger: namely lest he become an object of reproach, and by this his authority be diminished, and consequently the boldness of correcting be taken away. Matthew 7:5: *cast out first the beam, et cetera*. Second, lest he fall into the snare of the devil, namely sometimes by bearing it impatiently, through which the defamed man is stirred up to hatreds, and despairs, and the like. And that a prelate be hateful to the laity happens if he neglects the worship of divine praise. Malachi 2:8f: *you have made void the covenant of Levi, says the Lord of hosts, wherefore I have given you contemptible and low before all the people*. Then when he says *deacons*, etc., he shows the things pertaining to deacons, which in Greek is the same as ministers. For in the primitive Church there were only three orders, as Dionysius says, namely of bishops, of presbyters, and of ministers; and they were not divided into different grades, but all were in one order, on account of the scarcity of ministers and on account of the newness of the Church. First therefore he shows what sort they ought to be in themselves; second, with respect to others, at *women*. Again, first he shows what sort they ought to be; second, how they are to be examined, at *and let these*. Again, first he shows what sort they ought to be with respect to their own body; second, with respect to external things, at *not [given to] filthy [lucre]*; third, with respect to other things, at *holding*, et cetera. Again with respect to the body, first he shows the qualities as to the whole body; second, as to the restraint of the mouth. He says therefore: I say that bishops ought to be chaste, and likewise deacons must be, because the contrary of chastity makes one unfit for spiritual things, since it draws the mind away from spiritual things, which such men must needs have raised up. Isaiah 52:11: *be clean, you who carry the vessels of the Lord*. Luke 12:35: *let your loins be girded*. Then he shows what sort they ought to be as to the mouth. The mouth serves speech and taste. As to the first he says, *not double-tongued*. Ecclesiasticus 28:16: *a third tongue has stirred up many, and scattered them from nation to nation*. The double-tongued is one having two tongues. Such deacons will not be ministers of peace. As to the second he says, *not much [wine]*. Proverbs 23:29f: *who has woe? whose father has woe? who has quarrels? who has pits? who has wounds without cause? who has the digging under of the eyes? Is it not those who linger over wine and study to drink up cups?* Isaiah 5:22: *woe to you who are mighty to drink wine, and men strong to mix drunkenness*. Then when he says *not pursuing base gain*, he shows how they should conduct themselves toward external things. For not only are they sometimes turned aside from justice on account of desire for gain, but also from truth, saying things that ought not to be said. And therefore temporal gain is forbidden them, by which is understood every dishonest gain. But as to their disposition he says, *holding*, etc., and he instructs them, first as to faith, second as to purity of conscience. Hence he says *the mystery of the faith*, not *the faith*, that is, not merely simple faith, but the understanding of that which is hidden in the faith. For mystery is the same as hidden, because ministers ought to know not only those things about the faith which the people also understand, but also the mysteries, because they must instruct others. 1 Peter 3:15: *ready always to give satisfaction to everyone who asks you a reason concerning that faith and hope which is in you, et cetera*. Likewise a pure conscience, because an impure one causes one to err in the faith. Above 1:5: *but the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith*. Then when he says *and let these first be proved, and so*, etc., he shows how they are to be examined. For someone could say: I suppose all are good. For this ought to be so in your estimation, but as to their promotion, all must be examined. Hence they themselves too are examined; hence he says, *and these*, et cetera. *No crime*, that is, mortal sin; but he does not mean venial sin, because, as it is said in 1 John 1:8, *if we say that we have no sin, we deceive ourselves, and the truth is not in us*. Nor does he say, *who have had*, but *having*, that is, who are notable and have the crime of infamy upon them. Otherwise this would be to derogate from the keys of the Church. Then when he says *women*, etc., he shows how they should conduct themselves toward others. And first he sets down his instruction; second the reason, at *for he who [serves] well*. Concerning the first he does two things: for first he shows how they should conduct themselves toward their wives, whom they had in the primitive Church, and he speaks for that state of affairs. Second, how toward their children, at *who [rules] his children*. Again, the first is divided into two: for first he shows what sort their wives ought to be; second, how they themselves should conduct themselves toward them, at *deacons*. In their wives he requires four things, namely chastity, modesty, sobriety, and fidelity. He says therefore: likewise, as I have said concerning deacons, I say concerning women, that it is necessary that they be *chaste*. Ecclesiasticus 26:19: *grace upon grace is a holy and modest woman*. Likewise *modest in tongue*, *not detractors*. Ecclesiasticus 10:11: *as if a serpent should bite in silence, he who detracts has nothing less than it*. Likewise *sober*, which is the greatest ornament of women. Above 2:9: *likewise also women in seemly attire, with modesty and sobriety*. Likewise *faithful*, either to God as to true faith, or to their husbands. But what fault is it of the deacon's if his wife is bad? I respond: someone is kept back from ministry not only on account of fault, but also on account of some impediment to the ministry. And therefore, even if apart from their own fault their wives could be bad, nevertheless they present an impediment in two ways: first, because when they are bad, they need greater care, and by this their husbands would have less leisure for ecclesiastical ministries; second, because husbands are corrupted by their wives. Likewise it would be a danger, because many people frequent the houses of the ministers of the Church. But the Cataphrygians said that, since among the deacons mention is made of women, women can be ordained to sacred orders. But it must be known that in law some women are sometimes called deaconesses, not because they have an order of this kind, but on account of some ministry of the Church, just as in Greek any minister is called a deacon.”

“Even so must their wives be grave,.... Some instead of "wives" read "women", and understand them of deaconesses, such as were in the primitive churches; whose business it was to visit the poor and sick sisters of the church, and take care of things belonging to them; but it is better to interpret the words of the wives of the deacons, who must be as their husbands, "grave" in speech, gesture, and dress, of an honest report, a good behaviour, and chaste conversation; which will reflect honour and credit to their husbands: not slanderers; or accusers, and so act like devils, as the word is sometimes rendered; for should they act such a part, and accuse either the poor, or any of the members of the church wrongfully, or on any trifling occasion, as persons addicted to this vice are wont to do, it would be of bad consequence: and they also should be sober, temperate, not given to wine; excessive drinking is very scandalous in the female sex; and is the rather mentioned here, because women in the eastern countries were too frequently addicted to it: faithful in all things; as in the marriage bed, so with whatsoever else they are intrusted with in the family, and civil concerns of their husbands; and this is the rather observed, because the wives of deacons may be sometimes intrusted with the church's stock in their husband's absence, to impart to the poor.”

“Even so must their wives be grave - I believe the apostle does not mean here the wives either of the bishops or deacons in particular, but the Christian women in general. The original is simply: Γυναικας ὡσαυτως σεμνας· Let the women likewise be grave. Whatever is spoken here becomes women in general; but if the apostle had those termed deaconesses in his eye, which is quite possible, the words are peculiarly suitable to them. That there was such an order in the apostolic and primitive Church, and that they were appointed to their office by the imposition of hands, has already been noticed on Rom 16:1 (note). Possibly, therefore, the apostle may have had this order of deaconesses in view, to whom it was as necessary to give counsels and cautions as to the deacons themselves; and to prescribe their qualifications, lest improper persons should insinuate themselves into that office. Not slanderers - Μη διαβολους· Literally, not devils. See on Ti1 3:7 (note) This may be properly enough translated slanderers, backbiters, tale-bearers, etc., for all these are of their father, the devil, and his lusts they will do. Let all such, with the vast tribe of calumniators and dealers in scandal, remember that the apostle ranks them all with malicious, fallen spirits; a consideration which one would suppose might be sufficient to deter them from their injurious and abominable conduct. Sober - See on Ti1 3:2 (note) Faithful in all things - The deaconesses had much to do among the poor, and especially among poor women, in dispensing the bounty of the Church. They were not only faithfully to expend all they had got, and for the purpose for which they got it; but they must do this with impartiality, showing no respect of persons, the degree of distress being the only rule by which the distribution was to be regulated.”

“Women, &c. By the Greek again, sober, grave, &c. By these women are commonly understood such as had made a vow of not marrying, and who assisted at the baptism of women; (Witham) i.e. deaconesses, who were women charged with the assistance, and sometimes with the instruction, of persons of their own sex. (Bible de Vence) — Not given to detraction, [5] or calumnies, as in the Greek. A necessary admonition. (Witham)”

“their wives--rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Greek). Also the Greek for "even so" (the same as for "likewise," Ti1 3:8, and "in like manner," Ti1 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as PhÅ“be was at Cenchrea (Rom 16:1, "servant," Greek, "deaconess"), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. "Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" (Tit 2:3). "Sober" here answers to "not given to much wine," in the case of the deacons (Ti1 3:8). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. PLINY, in his celebrated letter to Trajan, calls them "female ministers." faithful in all things--of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to "not greedy of filthy lucre," Ti1 3:8, in the case of the deacons.”