To be discreet, chaste, sober, having a care of the house, gentle, obedient to their husbands, that the word of God be not blasphemed.

“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.”

“Above, the Apostle instructed Titus what sort of ministers he should appoint to keep out heretics; here he teaches what he himself should do concerning them. And first he sets this forth in general; second he distinguishes it through its parts, at *elders*. He says therefore: I have said that it is necessary to appoint bishops, but lest you believe that you are on this account excused from care, rather your solicitude for teaching ought to be greater. Therefore, *but you, speak the things that befit sound doctrine*, namely, the things through which faith is built up uncorrupted. Above I, 9: *that you may be able to exhort in sound doctrine, and to refute those who contradict.* Then he shows the same thing through its parts; and first sound doctrine is set forth against perversity of life; second against heretics and errors, at *but foolish questions*. Concerning the first he does two things: for first he instructs the individual conditions of men; second, all in general, chapter III, 1, at *admonish them*. Again, the first is divided into two: for first he shows how he should instruct the free; second how he should instruct servants, at *servants*. Likewise, first he shows how he should instruct the free by word; second by example, at *in all things yourself*. Concerning the first he does two things: for first he shows how he should instruct the old; second how he should teach the young, at *young women*. Likewise, the first is divided into two: for first he shows how he should instruct old men; second how old women, at *old women*. Now it must be known that there are certain goods to which old age disposes, which he sets down first; second, certain goods to which old age is contrary, and these he sets down second, at *sound in faith*. Now among the goods to which old age disposes, one is contempt of pleasures; another is the perfection of wisdom and prudence. Old age indeed disposes to contempt of pleasures. For the bodies of the young are hot with natural heat, from which youth is stirred up to bodily pleasures, which consist especially in foods, and drinks, and venereal acts. But old age disposes to avoiding these. For old men are mortified. II Kings XIX, v. 35: *do my senses still have vigor to discern the sweet or the bitter?* And therefore he says *that they should be sober*, as regards foods and drinks, and *chaste*, as regards venereal acts. Genesis XVIII, 12: *after I have grown old, and my lord is an old man, shall I give myself to pleasure?* But if old age disposes to this, why does he give this admonition? I answer. Sometimes it happens, from great perversity, that an old man is brought back to childish sins. Isaiah LXV, 20: *the child of a hundred years shall die: and the sinner of a hundred years shall be accursed.* And there is a twofold reason why this happens. For the old man is moved to this in one way, the young man in another. For the young man is incited to these things by the instinct of passion; but the old man by choice, on account of two things. For no one wishes to be without pleasures, and the more troubles he feels, the more he desires them. But the old man suffers many discomforts and defects of nature. And therefore when he does not have spiritual pleasures, he seeks bodily ones. The second reason is that the young man is sometimes restrained by shame; but old men, according to the Philosopher, are shameless, because they are ancient and have experienced many things; but the young are naturally vain and capable of shame: and therefore they are restrained, but not old men. Likewise old age disposes to prudence, on account of the experience of a long time. Job XII, 12: *in the ancient is wisdom, and in length of time prudence.* Ecclesiasticus XXV, 7: *how beautiful is wisdom for the aged, and understanding and counsel for the glorious. The crown of old men is much experience.* Hence he adds *prudent*. Yet it happens sometimes that an old man is foolish. Ecclesiasticus XXV, 4: *an old man foolish and senseless.* And this is from two causes, that an old man is foolish: for prudence is acquired through practice; when therefore in youth they do not occupy themselves in good things, they are imprudent in old age. Ecclesiasticus XXV, 5: *the things you did not gather in your youth, how will you find them in your old age?* Likewise another reason is that in youth they sometimes overflow with pleasures, and especially with excess of foods; and therefore their brain is dried up. Proverbs XX, 1: *wine is a luxurious thing, and drunkenness tumultuous; whoever delights in these will not be wise.* Then he sets down those things to which old age is contrary: and the first is faith; the second, love; the third, patience. As to the first, he says *sound in faith*, because without it, *it is impossible to please God*, Hebrews XI, 6. But that some are not sound in faith, especially in some new thing that is proposed to old men to be believed, happens from two causes. First, that old men are not firm in anything new, on account of presumption of wisdom, and therefore they do not believe others. Job XII: *and the aged are among us.* Likewise because it is a natural vice of old men that they are incredulous; because they have experienced themselves to have been deceived rather often. And therefore they always speak with "perhaps" or "almost," with adverbs of a qualifying and doubtful mode. But incredulity is opposed to faith. Isaiah I: *he who is incredulous acts unfaithfully.* As to the second, he says *in love*. And this is because the fullness of the law is love. And he admonishes to this on account of two things. First, because in old men there is little friendship, because love is nourished through living together. But no one wishes to live long with the sorrowful. But old men are sorrowful, and therefore there is no friendship with them. Likewise, because old men love only on account of usefulness, just as the young on account of the pleasurable; for the old man needs support. As to the third, he says *in patience*, and he admonishes to this on account of three things. First, because many evils or discomforts beset old men; and therefore they need patience against disturbances. Another reason is: for old men live in the memory of many things, whence they always speak of old things; but the young live in the hope of great things; and from this old men are moved to impatience in two ways: on account of the goods which they had and now lack — whence Boethius: *the greatest misery is to have been happy.* Lamentations I, 7: *Jerusalem remembered the days of her affliction, of the transgression of all her desirable things, which she had had from the days of old.* Likewise, because they live in memory, it happens that some, who now despise them, were once worse; and therefore they are troubled. Job XXX, v. 1: *but now those younger in time deride me, whose fathers I did not deign to set with my dogs.* The third reason is that the more an old man approaches the end of life, the more he desires to live; hence, seeing himself failing, he is more saddened. Then, when he says *old women*, he teaches how old women should be instructed. And first he teaches how old women should be instructed in life; second in doctrine. Likewise, first as to dress; second as to way of living; third as to speech. As to the first, he says *in holy attire*, that is, lacking wantonness and display. And this befits every woman. I Peter III, 3: *whose adorning let it not be the outward plaiting of the hair, or the wearing of gold, or the array of apparel and garments, etc.* I Timothy II, 9: *likewise also women in adorned attire, adorning themselves with modesty and sobriety, not with braided hair, or gold, or pearls, or costly clothing, etc.* But old women especially ought to observe this; because it belongs to young women to adorn themselves modestly on account of their husbands; which is understood simply of every movement of the body. Ecclesiasticus chapter XIX, 27: *the attire of the body, and the laughter of the teeth, and the gait of a man declare of him.* As to the second, he says *not slanderers*. For there are two things in an old person. One is common to old people, namely that they are suspicious, because they have seen many evils, which they likewise presume about others. Likewise in women, who are especially jealous — and both happen in an old woman, because by reason of age she is suspicious, by reason of sex she is jealous. Ecclesiasticus XXVI, 9: *in a jealous woman is the scourge of the tongue, communicating with all.* And therefore *not slanderers*. As to way of living, he says *not enslaved to much wine*. And of men he said *that they should be sober*. And he says, *not much*, because sometimes they use it on account of their coldness. As to doctrine he says *teaching well*. Against this, I Corinthians XIV, 34: *let women keep silence in the churches, for it is not permitted them to speak, but to be subject.* I Timothy II, 11: *let a woman learn in silence with all subjection: but I do not permit a woman to teach.* I answer. It must be said that public teaching, which is done before the people, is forbidden to a woman; but private teaching, by which someone teaches their household, is granted to her. Proverbs XXXI, 1: *the vision wherewith his mother instructed him, etc.* Proverbs IV, 3: *for I also was a tender son, and only-begotten before my mother, and she taught me, and said, etc.* And he well says that they should teach prudence, more with respect to old women than to men, because sometimes they teach old wives' tales rather than profitable things, and also because they themselves associate more with children and with the household than men do. Then, when he says *young women*, he shows how he should instruct the young, and first he shows how he should instruct young women; second, young men, at *young men likewise*. Likewise, the first is divided into three: for first he shows how they should conduct themselves toward persons joined to them; second, toward themselves; third, toward those subject to them. As to the first, he says *that they should love their husbands*. For love is owed to a husband. Proverbs XII, 4: *a loving woman is a crown to her husband.* Ecclesiasticus XXV, 1: *in three things my spirit is well pleased, etc.*, and below: *a man and a woman agreeing well together.* Or thus: that they should teach prudence to young women and to husbands, etc. But the first exposition is better. And *that they should love their children* — this is natural. Isaiah XLIX, v. 15: *can a woman forget her infant, so as not to have pity on the son of her womb?* And note that he says that they should *love* (*ament*) their husbands, and *love* (*diligant*) their children, because toward husbands the love is more fervent, but toward children more natural. But as to themselves, he says three things: one as to reason, namely *prudent*. Proverbs XIX, 14: *house and riches are given by parents, but properly a prudent wife is from the Lord.* And this is necessary, because their youth and sex are contrary to prudence. The other is as to the concupiscible appetite, namely when he says *chaste*. The third indeed as to the irascible appetite, when he says *sober*. Ecclesiasticus XXVI, 19: *grace upon grace is a holy and modest woman.* But as to those subject to them, first he sets down their care; second the manner; third he assigns the reason. Of the first he says *having care of the house*. Proverbs XIV, 1: *a wise woman builds her house; but a foolish one will destroy with her hands even one already built.* But in care there are two things to be observed by a woman; for they are for the most part prone to anger. Ecclesiasticus chapter XXV, 23: *there is no anger above the anger of a woman.* And therefore he says *kind*, as if to say: let them rule with gentleness. The other is that when a woman has power, she strives against her husband. Ecclesiasticus XXV, 30: *if a woman have the upper hand, she is contrary to her husband.* Therefore it is said *subject to their husbands*. Hence it is said, Genesis III, 16: *you shall be under the power of your husband, and he shall have dominion over you.* And this is so *that the word of God may not be blasphemed*, that is, that you may not give occasion for blaspheming. And all these things are noted in Tobit X, 13, where it is said that Raguel and Sara admonished their daughter to honor her parents-in-law, to love her husband, to rule the household, to govern the house, and to show herself irreproachable. Consequently he shows how he should teach young men, namely *that they should be sober*, which he repeats, because drunkenness is the beginning of vices. I Peter V, 8: *be sober, etc.*”

“Young men likewise exhort to be sober minded. Temperate, chaste, modest, moderate, wise, and prudent in all things: this is said to Titus, as being his province to instruct and exhort the young men; as it were proper and convenient for aged women to teach the young women how they should behave and conduct themselves. Young men likewise exhort to be sober minded. Temperate, chaste, modest, moderate, wise, and prudent in all things: this is said to Titus, as being his province to instruct and exhort the young men; as it were proper and convenient for aged women to teach the young women how they should behave and conduct themselves. Titus 2:7 tit 2:7 tit 2:7 tit 2:7In all things showing thyself a pattern of good works,.... It was not enough for Titus, and so neither for any other Gospel minister, to deliver out sound doctrine, and to exhort persons of different ages and sexes to the things which become it, but he should through the whole of his conversation be a pattern of every good work unto them; for they that are the shepherds of the flock, are not only to feed them with knowledge, and with understanding, but to be ensamples to them, as well as they who are under their care ought to walk, as they have them for an example; see Ti1 4:12. In doctrine, showing uncorruptness, gravity, sincerity; the apostle here either returns again to his advice about doctrine, that it should be delivered out pure and incorrupt, free from error and heresy, and every mixture and invention of man's; and with all gravity of speech and countenance, without levity in expression, and airiness of gesture; and that it be the sincere milk of the word that is given forth, and that with all integrity and uprightness of soul: or else this refers to the life and conversation of the teacher, as answering to his doctrine, and going along with it; and the sense is, in, or with doctrine, along with the doctrine preached, let the conversation be pure and incorrupt, free from the pollutions of the world, and from any governing vice; and let it be attended with gravity in word, gesture, look, and dress; and with all sincerity, faithfulness, and simplicity, in all our dealings, either with the saints, or with the men of the world.”

“Keepers at home - Οικουρους. A woman who spends much time in visiting, must neglect her family. The idleness, dirtiness, impudence, and profligacy of the children, will soon show how deeply criminal the mother was in rejecting the apostle's advice. Instead of οικουρους, keepers of the house, or keepers at home, ACD*EFG, and several of the Itala, have οικουργους, workers at home; not only staying in the house and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family. That the word of God be not blasphemed - The enemies of the Gospel are quick-eyed to spy out imperfections in its professors; and, if they find women professing Christianity living an irregular life, they will not fail to decry the Christian doctrine on this account: "Behold your boasted religion! it professes to reform all things, and its very professors are no better than others! Our heathenism is as good as your Christianity." These are cutting reproaches; and much they will have to answer for who give cause for these blasphemies.”

“G. omoujiov;. P. " keepers at home." Most Uncial manuscripts have o/xoy/jjduc Domestic in their habits; attentive to the affairs of their house. " The wife who has care of her house will also be prudent and economical ; she will not occupy herself with pleasure, nor untimely expenses, or other such things." St. Chry- sostom.”

“keepers at home--as "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties (Pro 7:11; Ti1 5:13). good--kind, beneficent (Mat 20:15; Rom 5:7; Pe1 2:18). Not churlish and niggardly, but thrifty as housewives. obedient--rather "submissive," as the Greek is translated; (see on Eph 5:21-22; Eph 5:24). their own--marking the duty of subjection which they owe them, as being their own husbands (Eph 5:22; Col 3:18). blasphemed--"evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors (Tit 2:8, Tit 2:10; Rom 2:24; Ti1 5:14; Ti1 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [THEOPHYLACT].”