Exhortation is now given for the other sex. “That aged women likewise be in deportment reverent, not slanderers, not enslaved to much wine; teachers of that which is good, that they may train (σωφρονίξωσι) the young women to love their husbands, [and] love their children, (to be) discreet [or sober-minded], chaste, workers at home, good, subject to their own husbands, that the word of God be not blasphemed” (ver. 3-5).
As aged men were begun with, so aged women follow. With such, dress is not so special a snare as it is to the younger; but it is of great moment that, not their apparel only, but their general demeanor, should be suited to, and consistent with, those who have to do with sacred things. This, therefore, holds the first place. They would naturally be somewhat less restrained, from their age and habits, in all probability formed before their conversion to God. But grace is superior to all difficulties, and forms by the truth, instead of finding, that which is pleasing to the Lord. The doctrine however sound would be put to shame by irreverent carriage and demeanor. Where they bore themselves as those who had the fear of God before their eyes, it would commend their profession.
The next snare against which they are warned is the abuse of the tongue. Aged women were not to be “slanderers.” Unquestionably it becomes none that call on the name of the Lord; but as men are more exposed to the snare of rough or violent actions, so elder women to give vent to their feelings when irritated or in ally other way crossed. Idleness too (and often at their time of life there is apt to be a suspension of activity) would give room for injurious gossip. The Spirit of God therefore warns, in the next place, against abusive language on their part.
Again, their age, especially in the country before the apostle's mind, would give them opportunity and desire for wine. Naturally, we all know that the jaded body and tried mind might fall back on some such stimulant; as it is said in the last chapter of Proverbs, “Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts; let him drink and forget his poverty, and remember his poverty no more. But the word is plain, “not enslaved to much wine.” Whatever may be the speculations of moderns, scripture will not bend to theory, but maintains liberty for the Christian in the use of every creature of God. Our Lord Himself personally and particularly disproved the assumption that all such use is evil in itself. Here, too, we have a clear proof that there is no absolute prohibition whatever. Timothy was even enjoined to use a little wine for his stomach's sake and his other infirmities. Aged women are simply cautioned that they be not enslaved to much wine. Such excitement as it can give becomes not those who, having Christ as their life, are exhorted to be filled with the Spirit (Eph. 5).
But the apostle is not content with guarding them against snares. It was fitting from their age that they should be “teachers of that which is good.” By good in this clause he does not mean what was benevolent, but what was honorable, what befitted themselves, and themselves in relation to the Lord. Aged women would have considerable opportunities. Set free from the calls on young and vigorous life, in old age they have a no less suited sphere of usefulness. Let them look to it that they be teachers, with the weight which experience gives, of that which is upright and comely. Whatever may be the tendency of nature, and the inclination from habit, grace brings in the name of Christ, and from Christ flows out all that becomes the saints, precious in God's eyes, whether they teach or are taught.
Next, the apostle looks at their relation to younger women, with whom they would as the rule have a strong influence. How were they to use their opportunities? “That they may train the young women to love their husbands, to love their children.” Here they would be admirably in place, and with the Lord before their eyes their experience would prove invaluable for those that have to face the daily difficulties and dilemmas of human life. Not merely were they to school their youngers to be subject to their husbands; to cultivate affection in the home circle is particularly pressed. This would win with an adversary of the truth, where godliness might at first be repellent; along with it love to a husband and to children is indispensably to be cherished by the wife and mother. Christianity was never intended to enfeeble the affections. If Christ governs, He is also the spring of sure unfailing strength. There is no trial with the husband or the child to which His grace would not apply; and the elder women were of all the most suited to cheer and confirm the hearts of their youngers, that they should not be overcome by evil, but overcome evil by good.
But there is another exhortation which fits in most suitably. They were to train their younger sisters to be discreet or sober-minded; they might be liable to enthusiasm on the one hand, or to carelessness on the other. Discretion is therefore a most needed quality to preserve in the true path of godliness and wisdom in the midst of the difficulties of ordinary life.
Further, purity claims a great place in the exhortation of the elders to their youngers. They were to train them to be chaste, in deed, word and spirit. Here the Spirit of God, revealing Christ, is of all power. How little it was known among the Greeks, or even the Jews to their shame! Their very religion defiled the Greeks; it was the consecration of every corruption, and made them far more polluted than if they had none. So mighty and so essential a quality is purity in Christianity, that it outwardly left a wholly new element, where grace was forgotten and truth almost effaced. Yet even then and there the very artists of christendom, the sculptors and painters, not to speak of poets, manifested how deeply the light of Christ had penetrated their conceptions, as compared with the voluptuous remains of ancient art. But here it was no question of surviving sentiment, but a living reality, which a selfish Jew, or a dissolute Greek, would not fail to appreciate in family life.
The next thing pressed is that they be devoted to domestic occupation— “workers at home.” One cannot but feel the gracious wisdom of such an exhortation as this; and it, must have struck those who lived in heathen circumstances even more than ourselves, accustomed to the blessed contrast with heathen habits, in days of christendom, however degenerate. It is a fine example of the way in which the Spirit of God adapts Himself to the most ordinary duties in the present scene. See it in Christ, Who lived for so many years of His life, subject to His parents, and Who, in the obscurest of conditions, advanced in wisdom as well as favor with God and man. It is He Who makes all these exhortations as simple and easily understood as they are morally elevating. He brings in His own grace as applicable to women as to men. He shows us the way in every sense, the pattern of obeying God, undoubtedly beyond all comparison; yet how many has He not led, and fashioned, and blessed, in that narrow path!
The next exhortation is of great value, following diligence in home work. It is that the younger women should be “good,” in the sense of kindness. If Christ were not before their eyes, home work might be despised as drudgery. Christ sheds a heavenly light on every earthly duty, answering to the riband of blue which God commanded the Jews to attach to their garments. But the exhortation to kindness in this sort has special wisdom in following home work. There is no place where it is more valuable and less frequent. Nothing short of the Lord's grace could make it a constant habit, where countless little occurrences would inevitably turn up to try patience. But with Christ before the heart goodness would hold on its unobtrusive way; they would labor on as seeing Him Who is invisible.
Last, but not least, is the unvarying call that wives should be in subjection to their own husbands, that the word of God be not blasphemed. What more irritating to a husband than the readiness on the wife's part to question his authority, or interfere with his plans? The habit of subjection is of all things the most suited to win a husband's ear; and assuredly the knowledge of Christ would give the secret of wisdom, whether he were a Christian or not. If he had experienced the danger and the evil of slighting advice, given very probably at his own desire, it would have the effect of producing the wish to hear again; but the wife's unjudged insubordinate spirit would completely counteract this happy influence, and make even what might be good to be shunned and disregarded. It was therefore of the greatest moment that the elder women should instill it into their youngers to be in subjection to their own husbands; and this not merely for the peace and profit of the household in general, and for the happy relation of the wife and husband, but “that the word of God be not blasphemed,” or evil spoken of. The failure of a wife in adorning the doctrine of God our Savior by subjection, even in that intimate tie, would not fail to bring reproach, not merely on herself individually, or her associates, but on the word of God itself. This may be unjust, but it proves what men expect from such as claim the possession of His favor; and these are bound to acknowledge that responsibility.