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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 2:9–15. His two-level outline is real structure in the source text, so it is rendered as structure.
I.Here is a charge, that women who profess the Christian religion should be modest, sober, silent, and submissive, as becomes their place.
1.They must be very modest in their apparel, not affecting gaudiness, gaiety, or costliness (you may read the vanity of a person's mind in the gaiety and gaudiness of his habit), because they have better ornaments with which they should adorn themselves, with good works. Note, Good works are the best ornament; these are, in the sight of God, of great price. Those that profess godliness should, in their dress, as well as other things, act as becomes their profession; instead of laying out their money on fine clothes, they must lay it out in works of piety and charity, which are properly called good works.
2.Women must learn the principles of their religion, learn Christ, learn the scriptures; they must not think that their sex excuses them from that learning which is necessary to salvation.
3.They must be silent, submissive, and subject, and not usurp authority. The reason given is because Adam was first formed, then Eve out of him, to denote her subordination to him and dependence upon him; and that she was made for him, to be a help-meet for him. And as she was last in the creation, which is one reason for her subjection, so she was first in the transgression, and that is another reason. Adam was not deceived, that is, not first; the serpent did not immediately set upon him, but the woman was first in the transgression (Co2 11:3), and it was part of the sentence, Thy desire shall be to thy husband, and he shall rule over thee, Gen 3:16. But it is a word of comfort (Ti1 2:15) that those who continue in sobriety shall be saved in child-bearing, or with child-bearing - the Messiah, who was born of a woman, should break the serpent's head (Gen 3:15); or the sentence which they are under for sin shall be no bar to their acceptance with Christ, if they continue in faith, and charity, and holiness, with sobriety.
II.Here observe,
1.The extensiveness of the rules of Christianity; they reach not only to men, but to women, not only to their persons, but also to their dress, which must be modest, like their sex; and to their outward deportment and behaviour, it must be in silence, with all subjection.
2.Women are to profess godliness as well as men; for they are baptized, and thereby stand engaged to exercise themselves to godliness; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days of the apostles, as the book of Acts will inform us.
3.Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect.
4.The best ornaments for professors of godliness are good works.
5.According to Paul, women must be learners, and are not allowed to be public teachers in the church; for teaching is an office of authority, and the woman must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohibition, good women may and ought to teach their children at home the principles of religion. Timothy from a child had known the holy scriptures; and who should teach him but his mother and grandmother? Ti2 3:15. Aquila and his wife Priscilla expounded unto Apollos the way of God more perfectly; but then they did it privately, for they took him unto them, Act 18:26.
6.Here are two very good reasons given for the man's authority over the woman, and her subjection to the man, Ti1 2:13, Ti1 2:14. Adam was first formed, then Eve; she was created for the man, and not the man for the woman (Co1 11:9); then she was deceived, and brought the man into the transgression.
7.Though the difficulties and dangers of childbearing are many and great, as they are part of the punishment inflicted on the sex for Eve's transgression, yet here is much for her support and encouragement: Notwithstanding she shall be saved, etc. Though in sorrow, yet she shall bring forth, and be a living mother of living children; with this proviso, that they continue in faith, and charity, and holiness, with sobriety: and women, under the circumstance of child-bearing should by faith lay hold of this promise for their support in the needful time.
Historical interpretation
Eight Centuries of Reception
15 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Instructor orders them to go forth "in becoming apparel, and adorn themselves with shamefacedness and sobriety," "subject to their own husbands; that, if any obey not the word, they may without the word be won by the conversation of the wives; while they behold," he says, "your chaste conversation. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price."
For what is a crown on the head of a woman, but beauty made seductive, but mark of utter wantonness,-a notable casting away of modesty, a setting temptation on fire? Therefore a woman, taking counsel from the apostles' foresight, will not too elaborately adorn herself, that she may not either be crowned with any exquisite arrangement of her hair.
So far, however, as regards the dress of women, the variety of observance compels us-men of no consideration whatever-to treat, presumptuously indeed, after the most holy apostle, except in so far as it will not be presumptuously if we treat the subject in accordance with the apostle.
You call yourself wealthy and rich; but Paul meets your riches, and with his own voice prescribes for the moderating of your dress and ornament within a just limit. "Let women," said he, "adorn themselves with shamefacedness and sobriety, not with broidered hair, nor gold, nor pearls, nor costly array, but as becometh women professing chastity, with a good conversation." Also Peter consents to these same precepts, and says, "Let there be in the woman not the outward adorning of array, or gold, or apparel, but the adorning of the heart." But if these also warn us that the women who are accustomed to make an excuse for their dress by reference to their husband, should be restrained and limited by religious observance to the Church's discipline, how much more is it right that the virgin should keep that observance, who has no excuse for adorning herself, nor can the deceitfulness of her fault be laid upon another, but she herself remains in its guilt!
That a woman ought not to be adorned in a worldly fashion. In the Apocalypse: "And there came one of the seven angels having vials, and approached me, saying, Come, I will show thee the condemnation of the great whore, who sitteth upon many waters, with whom the kings of the earth have committed fornication. And I saw a woman who sate upon a beast. And that woman was clothed with a purple and scarlet robe; and she was adorned with gold, and precious stones, and pearls, holding a golden cup in her hand full of curses, and impurity, and fornication of the whole earth." Also to Timothy: "Let your women be such as adorn themselves with shamefacedness and modesty, not with twisted hair, nor with gold, nor with pearls, or precious garments, but as becometh women professing chastity, with a good conversation." Of this same thing in the Epistle of Peter to the people at Pontus: "Let there be in a woman not the outward adorning of ornament, or of gold, or of apparel, but the adorning of the heart." Also in Genesis: "Thamar covered herself with a cloak, and adorned herself; and when Judah beheld her, she appeared to him to be a harlot."
Let us then hold fast modesty and that moderation which adds to the beauty of the whole of life. For it is no light thing in every matter to preserve due measure and to bring about order, wherein that is plainly conspicuous which we call “decorum,” or what is seemly. This is so closely connected with what is virtuous that one cannot separate the two.… This seemliness which we offer to God we may believe to be far better than other things. It befits also a woman to pray in an orderly dress, but it is especially fitting to her to pray humbly covered and to pray giving promise of purity together with wholesome conversation.
In our prayers, too, modesty is most pleasing and gains us much grace from our God.… A noble thing, then, is modesty, which, though giving up its rights, seizing on nothing for itself, laying claim to nothing and in some ways somewhat retiring within the sphere of its own powers, yet is rich in the sight of God, in whose sight no one is rich. Richness is modesty, for it is the portion of God. Paul bids that prayer be offered up with modesty and sobriety. He desires that this should be first, and, as it were, lead the way of prayers to come, so that the sinner’s prayer may not be boastful but veiled, as it were, with the blush of shame. Indeed, it may merit a far greater degree of grace, in giving way to modesty at the remembrance of its fault.
Imitate not therefore the courtesans. For by such a dress they allure their many lovers; and hence many have incurred a disgraceful suspicion, and, instead of gaining any advantage from their ornaments, have injured many by bearing this character. For as the adulteress, though she may have a character for modesty, derives no benefit from that character, in the Day, when He who judges the secrets of men shall make all things manifest; so the modest woman, if she contrive by this dress to pass for an adulteress, will lose the advantage of her chastity. For many have suffered harm by this opinion. "What can I do," thou sayest, "if another suspects me?" But thou givest the occasion by thy dress, thy looks, thy gestures. It is for this reason that Paul discourses much of dress and much of modesty. And if he would remove those things which are only the indications of wealth, as gold, and pearls, and costly array; how much more those things which imply studied ornament, as painting, coloring the eyes, a mincing gait, the affected voice, a languishing and wanton look; the exquisite care in putting on the cloak and bodice, the nicely wrought girdle, and the closely-fitted shoes? For he glances at all these things, in speaking of "modest apparel" and "shamefacedness." For such things are shameless and indecent.
And Paul again with him stands as an accuser, telling Timothy to charge the women, "not to adorn themselves with braided hair, or gold, or pearls, or costly array." So that everywhere the wearing of gold is hurtful, but especially when thou art entering into a church, when thou passest through the poor. For if thou weft exceedingly anxious to bring an accusation against thyself, thou couldest not put on any other array than this visage of cruelty and inhumanity.
And if thou despise our judgments, hear the voice of Paul, with great earnestness forbidding these things, and then thou wilt perceive the absurdity of them. What then saith he? "Not with braided hair, or gold, or pearls, or costly array." Of what favor then canst thou be worthy; when, in spite of Paul's prohibiting the married woman to have costly clothing, thou extendest this effeminacy even to thy shoes, and hast no end of contrivances for the sake of this ridicule and reproach? Yes: for first a ship is built, then rowers are mustered, and a man for the prow, and a helmsman, and a sail is spread, and an ocean traversed, and, leaving wife and children and country, the merchant commits his very life to the waves, and comes to the land of the barbarians, and undergoes innumerable dangers for these threads, that after it all thou mayest take them, and sew them into thy shoes, and ornament the leather. And what can be done worse than this folly?
In like manner he says, I will that women approach God without wrath and doubting, lifting up holy hands: that they should not follow their own desires, nor be covetous or rapacious. For what if a woman does not rob or steal herself, but does it through means of her husband? Paul however requires something more of women, that they adorn themselves "in modest apparel, with shamefacedness and sobriety; not with broidered hair or gold or pearls or costly array; But (which becometh women professing godliness) with good works." But what is this "modest apparel"? Such attire as covers them completely, and decently, not with superfluous ornaments, for the one is becoming, the other is not.
For what reason will you be able to state, what defense, when the Lord lays these pearls to your charge and brings the poor who have perished with hunger into your midst? On this account Paul said, “not with braided hair, or gold, or pearls or costly raiment.” For these would be a snare.… Take off all ornament and place it in the hands of Christ through the poor.
What? Dost thou approach God to pray, with broidered hair and ornaments of gold? Art thou come to a dance? to a marriage? to a gay procession? There such a broidery, such costly garments, had been seasonable, here not one of them is wanted. Thou art come to pray, to supplicate for pardon of thy sins, to plead for thine offenses, beseeching the Lord, and hoping to render Him propitious to thee. Why dost thou adorn thyself? This is not the dress of a suppliant. How canst thou groan? How canst thou weep? How pray with fervency, when thus attired? Shouldest thou weep, thy tears will be the ridicule of the beholders. She that weeps ought not to be wearing gold. It were but acting, and hypocrisy. For is it not acting to pour forth tears from a soul so overgrown with extravagance and ambition? Away with such hypocrisy! God is not mocked! This is the attire of actors and dancers, that live upon the stage. Nothing of this sort becomes a modest woman, who should be adorned "with shamefacedness and sobriety."
But if these prohibitions are addressed to those who have husbands, who are rich, and live luxuriously; much more to those who have professed virginity. But what virgin, you say, wears gold, or broidered hair? Yet there may be such a studied nicety in a simple dress, as that these are nothing to it. You may study appearance in a common garment more than those who wear gold. For when a very dark colored robe is drawn closely round the breast with the girdle (as dancers on the stage are attired), with such nicety that it may neither spread into breadth nor shrink into scantiness, but be between both; and when the bosom is set off with many folds, is not this more alluring than any silken robes? and when the shoe, shining through its blackness, ends in a sharp point, and imitates the elegance of painting, so that even the breadth of the sole is scarce visible-or when, though you do not indeed paint the face, you spend much time and pains on washing it, and spread a veil across the forehead, whiter than the face itself-and above that put on a hood, of which the blackness may set off the white by contrast-is there not in all this the vanity of dress? What can one say to the perpetual rolling of the eyes? to the putting on of the stomacher; so artfully as sometimes to conceal, sometimes to disclose, the fastening? For this too they sometimes expose, so as to show the exquisiteness of the cincture, winding the hood entirely round the head. Then like the players, they wear gloves so closely fitted, that they seem to grow upon the hands: and we might speak of their walk, and other artifices more alluring than any ornament of gold.
Likewise, I want the women to adorn themselves in respectable clothing, with modesty and self-control, not with braided hair, or gold, or pearls, or costly clothing, but, as be appropriate women who profess godliness, with good works.
Likewise, I want the women. That is, I wish for them to raise their hands in holiness without anger or argument. Women require more than anything else to be adorned modestly.
But the phrase, respectable clothing, clearly means to be covered on all sides; he says it properly, not excessively, so as to please those who see it.
with modesty and self-control. Therefore, do not imitate those who are loved with a lustful desire, who look shamelessly and in the manner of high-class prostitutes.
not with braided hair. For you have not come to a theater, Paul says. You have come to weep for your sins. Luxury is not the attire of one in prayer, nor is your worldly arrogance fitting for one mourning their sins. But if these things, which only display wealth, are prohibited: much more so the curious and perverse things such as the staining of the cheeks, painted eyes, renown walk, a broken voice, a wondering and curious eye, the raising of a prostitute's garment, a more elaborate belt, ripped shoes. For all these things, in other words, say, "in respectable clothing," he cast out.
That teachers ought to be men, and not women, because of nature and the affection that arises from error.
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Summary
First Timothy 2:9 provides crucial apostolic instruction for Christian women regarding their outward appearance, particularly within the context of corporate worship. Paul emphasizes that their adornment should reflect an inward spiritual disposition characterized by modesty, humility, and self-control, rather than ostentatious displays of wealth or vanity. This directive underscores the priority of godly character and reverence over external show, promoting an atmosphere conducive to spiritual focus and a clear witness to the world.
Context
Literary Context
This verse is an integral part of Paul's broader instructions concerning order and conduct within the church, specifically in public worship gatherings. Following his exhortation for men to pray with uplifted hands, free from anger and disputing (1 Timothy 2:8), Paul turns his attention to women. The flow of thought moves from the disposition of men in prayer to the appropriate presentation of women, establishing a holistic vision for reverent and orderly congregational life. This section, which continues through 1 Timothy 2:15, sets the stage for Paul's subsequent discussions on church leadership and qualifications in 1 Timothy 3, highlighting the importance of every member's contribution to the church's health and witness.
Historical & Cultural Context
The city of Ephesus, where Timothy was ministering, was a prominent Greco-Roman metropolis known for its wealth, diverse population, and the pervasive worship of Artemis. In this culture, women of means often displayed their status through elaborate hairstyles, expensive jewelry, and luxurious clothing. Such displays could be ostentatious, competitive, and even linked to the practices of temple prostitutes or those seeking to attract undue attention. Paul's instructions counter these cultural norms, calling believers to a distinct way of life that prioritizes spiritual values over worldly materialism. The emphasis on "modest apparel, with shamefacedness and sobriety" directly addresses the potential for distraction, social stratification, and ungodly motives associated with excessive outward adornment in that specific cultural milieu.
Key Themes
First Timothy 2:9 contributes significantly to several key themes within the letter and broader Pauline theology. It reinforces the theme of church order and decorum, ensuring that all aspects of congregational life are conducted in a manner that honors God and promotes spiritual growth. It strongly emphasizes the priority of inner character over external appearance, a recurring biblical principle found throughout the Scriptures, such as in 1 Samuel 16:7. The verse also touches on the theme of Christian witness, suggesting that the way believers present themselves outwardly should align with their inward faith, avoiding anything that might bring reproach to the Gospel or distract from its message. Finally, it highlights the importance of self-control and sound judgment (sobriety), qualities essential for all believers in navigating a world often driven by vanity and excess, echoing the broader call to godly living seen in passages like Titus 2.
Exposition and Analysis
Key Word Analysis
This term broadly refers to adult females. In this context, it specifically addresses Christian women within the Ephesian church, indicating that Paul's instructions are directed to them. The word itself carries no inherent negative connotation but specifies the group to whom the following directives apply.
Derived from a root suggesting "downcast eyes," this word denotes a sense of reverence, modesty, humility, and moral sensibility. It implies a natural, innate shrinking from anything immodest, improper, or shameful. It is not about being timid or fearful, but rather possessing a moral sensitivity that instinctively recoils from indecency or anything that would dishonor God or others.
This crucial term signifies soundness of mind, self-control, prudence, and discretion. It encompasses a balanced, sensible, and disciplined approach to life, including one's appearance and conduct. It is the opposite of impulsiveness, extravagance, or foolishness, promoting a thoughtful and well-ordered life.
Verse Breakdown
"In like manner also, that women adorn themselves"
This phrase connects the instruction for women to the preceding instruction for men in 1 Timothy 2:8, indicating a parallel expectation for appropriate conduct in worship. The verb "adorn" (kosmeō) means "to put in proper order" or "to decorate," suggesting that adornment is not inherently wrong but must be done in a specific manner.
"in modest apparel, with shamefacedness and sobriety;"
This is the positive command. "Modest apparel" (katastolḗ) refers to clothing that is orderly, well-arranged, and decent, avoiding anything provocative or attention-seeking. The accompanying attitudes of "shamefacedness" (aidṓs) and "sobriety" (sōphrosýnē) are paramount, indicating that outward dress must be an expression of an inner character marked by humility, moral sensitivity, and self-control. These qualities ensure that the attire is appropriate for a sacred context and reflects a godly disposition.
"not with broided hair, or gold, or pearls, or costly array;"
This is the negative prohibition, illustrating what "modest apparel" is not. "Broided hair" (plégma) refers to elaborate, time-consuming, and often jewel-adorned hairstyles popular among the wealthy. "Gold," "pearls," and "costly array" (polytelḗs himatismós) denote expensive jewelry and luxurious clothing. The "not" here is a prohibition against excessive or ostentatious display, which could signify vanity, materialism, or social competition, distracting from the spiritual focus of worship and potentially causing stumbling. It emphasizes that the focus should not be on external extravagance.
Literary Devices
Paul employs Contrast and Emphasis in this verse to underscore his message. The contrast is evident between the external, superficial adornment (broided hair, gold, pearls, costly array) and the internal, character-driven adornment (modest apparel, shamefacedness, sobriety). This highlights that true beauty and appropriate presentation for a Christian woman stem from her inner spiritual state rather than outward display. The use of a negative list ("not with...") following the positive instruction ("adorn themselves in modest apparel...") serves as a strong Emphasis, making it clear what is to be avoided. This rhetorical structure ensures that the readers understand both the desired conduct and the specific practices that contradict it, leaving little room for misinterpretation regarding the spirit of the command.
Theological and Thematic Connections
This verse profoundly shapes our understanding of Christian identity and witness, emphasizing that a believer's true adornment is not found in external display but in the cultivation of inner character. It challenges the worldly pursuit of status and validation through material possessions, redirecting focus to the spiritual virtues that truly honor God and edify the community. The call for modesty, shamefacedness, and sobriety transcends mere fashion choices; it speaks to a holistic lifestyle marked by humility, self-control, and a reverence for God, reflecting a transformed heart. This internal disposition then naturally manifests in an outward presentation that avoids drawing undue attention to oneself, allowing the focus to remain on Christ and the Gospel.
Reflection and Application
First Timothy 2:9 remains profoundly relevant for believers today, inviting us to a deeper reflection on the motives behind our choices, especially concerning our appearance. It challenges us to consider whether our outward presentation reflects a heart surrendered to God, prioritizing His glory and the edification of others over personal vanity or worldly approval. The call to "modest apparel, with shamefacedness and sobriety" is not a rigid dress code but a timeless principle for cultivating an inner disposition that values humility, discretion, and self-control. It encourages us to ask if our clothing and adornment draw attention to ourselves or to the God we serve, and whether they contribute to an atmosphere of reverence and spiritual focus in our interactions and worship. Ultimately, this verse calls us to embody a counter-cultural beauty—one rooted in Christ-like character, good works, and a quiet spirit, which are of far greater value in God's sight than any fleeting external display.
Questions for Reflection
FAQ
Does 1 Timothy 2:9 forbid all jewelry, makeup, or fashionable clothing for Christian women?
No, the verse does not impose an absolute prohibition on all forms of adornment, jewelry, or fashionable clothing. The key lies in the emphasis on "modest apparel, with shamefacedness and sobriety," and the explicit warning against "broided hair, or gold, or pearls, or costly array." The context suggests a prohibition against excessive, ostentatious, or extravagant displays that signify vanity, worldly materialism, or social competition, especially in the context of corporate worship. The concern is with the motive and impact of the adornment. Is it drawing undue attention to oneself, showing off wealth, or distracting from the worship of God? The principle is to avoid anything that would lead to pride, envy, or a focus on the superficial rather than the spiritual. The passage calls for discretion, humility, and self-control, ensuring that one's appearance is appropriate and does not become a stumbling block for others or a sign of worldliness. The heart of the matter is the inner disposition that shapes outward choices, rather than a legalistic ban on specific items.
Christ-Centered Fulfillment
While 1 Timothy 2:9 provides practical directives for outward conduct, its deepest fulfillment is found in Christ, who perfectly embodies the virtues of humility, modesty, and self-control. Our ultimate "adornment" is not in what we wear, but in being clothed with Christ Himself. As believers, we are called to put on the "new self, created to be like God in true righteousness and holiness" (Ephesians 4:24), reflecting the character of Jesus. He, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant" (Philippians 2:6-7). Our true beauty, therefore, is found in our union with Christ, our participation in His suffering, and our conformity to His image. The "shamefacedness" and "sobriety" called for in this verse are spiritual fruits cultivated by the Holy Spirit as we walk in Christ, allowing His humility and self-giving love to transform our desires and priorities. Our lives, including our appearance, become a testament to the transformative power of the Gospel, pointing not to our own status or beauty, but to the surpassing worth of Christ, who gave Himself for us that we might be adorned with His righteousness (2 Corinthians 5:21).