1 Timothy 2:9

In like manner also - That is, with the same propriety; with the same regard to what religion demands. The apostle had stated particularly the duty of men in public worship 1Ti 2:8, and he now proceeds to state the duty of women. All the directions here evidently refer to the proper manner of conducting public worship, and not to private duties; and the object here is to state the way in which he would have the different sexes appear. He had said that he would have prayers offered for all people (1Ti 2:1 ff), and that in offering such petitions he would have the men on whom devolved the duty of conducting public devotion, do it with holy hands, and without any intermingling of passion, and with entire freedom from the spirit of contention. In reference to the duty of females in attendance on public worship, he says that he would have them appear in apparel suitable to the place and the occasion - adorned not after the manner of the world, but with the zeal and love in the cause of the Redeemer which became Christians. He would not have a woman become a public teacher 1Ti 2:12, but would wish her ever to occupy the place in society for which she was designed 1Ti 2:11, and to which she had shown that she was adapted; 1Ti 2:13-14. The direction in 1Ti 2:9-12, therefore, is to be understood particularly of the proper deportment of females in the duties of public worship. At the same time, the principles laid down are doubtless such as were intended to apply to them in the other situations in life, for if modest apparel is appropriate in the sanctuary, it is appropriate everywhere. If what is here prohibited in dress is wrong there, it would be difficult to show that it is right elsewhere.

That women adorn themselves - The words “I will” are to be understood here as repeated from 1Ti 2:8. The apostle by the use of the word “adorn” (κοσμεῖν kosmein), shows that he is not opposed to ornament or adorning, provided it be of the right kind. The world, as God has made it, is full of beauty, and he has shown in each flower that he is not opposed to true ornament. There are multitudes of things which, so far as we can see, appear to be designed for mere ornament, or are made merely because they are beautiful. Religion does not forbid true adorning. It differs from the world only on the question what “is” true ornament, or what it becomes us, all things considered, to do in the situation in which we are placed, the character which we sustain, the duties which we have to perform, and the profession which we make. It may be that there are ornaments in heaven which would be anything but appropriate for the condition of a poor, lost, dying sinner on earth.

In modest apparel - The word here rendered “modest” (κόσμιος kosmios), properly relates to ornament, or decoration, and means that which is “well-ordered, decorous, becoming.” It does not, properly, mean modest in the sense of being opposed to that which is immodest, or which tends to excite improper passions and desires, but that which is becoming or appropriate. The apostle does not positively specify what this would be, but he mentions somethings which are to be excluded from it, and which, in his view, are inconsistent with the true adorning of Christian females - “broidered hair, gold, pearls, costly array.” The sense here is, that the apparel of females should be such as becomes them, or is appropriate to them. The word here used (κόσμιος kosmios), shows that there should be due attention that it may be truly neat, fit, decorous. There is no religion in a negligent mode of apparel, or in inattention to personal appearance - anymore than there is in wearing gold and pearls; and a female may as truly violate the precepts of her religion by neglecting her personal appearance as by excessive attention to it. The true idea here is, that her attention to her appearance should be such that she will be offensive to no class of persons; such as to show that her mind is supremely fixed on higher and more important things, and such as to interfere with no duty which she owes, and no good which she can do, either by spending her time needlessly in personal adorning, or by lavishing that money for dress which might do good to others, or by neglecting the proprieties of her station, and making herself offensive to others.

With shamefacedness - With modesty of appearance and manner - an eminent female virtue, whether in the sanctuary or at home.

And sobriety - The word here used means, properly, “sanity;” then sober-mindedness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all undue excitement of the passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum. Doddridge.

Not with broidered hair - Margin, “plaited.” Females in the East pay much more attention to the hair than is commonly done with us. It is plaited with great care, and arranged in various forms, according to the prevailing fashion, and often ornamented with spangles or with silver wire or tissue interwoven; see the notes on Isa 3:24. The sense here is, that Christian females are not to imitate those of the world in their careful attention to the ornaments of the head. It cannot be supposed that the mere braiding of the hair is forbidden, but only that careful attention to the manner of doing it, and to the ornaments usually worn in it, which characterized worldly females.

Or gold, or pearls - It is not to be supposed that all use of gold or pearls as articles of dress is here forbidden; but the idea is, that the Christian female is not to seek these as the adorning which she desires, or is not to imitate the world in these personal decorations. It may be a difficult question to settle how much ornament is allowable, and when the true line is passed. But though this cannot be settled by any exact rules, since much must depend on age, and on the relative rank in life, and the means which one may possess, yet there is one general rule which is applicable to all, and which might regulate all. It is, that the true line is passed when more is thought of this external adorning, than of the ornament of the heart. Any external decoration which occupies the mind more than the virtues of the heart, and which engrosses the time and attention more, we may be certain is wrong. The apparel should be such as not to attract attention; such as becomes our situation; such as will not be particularly singular; such as shall leave the impression that the heart is not fixed on it. It is a poor ambition to decorate a dying body with gold and pearls. It should not be forgotten that the body thus adorned will soon need other habiliments, and will occupy a position where gold and pearls would be a mockery. When the heart is right; when there is true and supreme love for religion, it is usually not difficult to regulate the subject of dress.

Costly array - Expensive dress. This is forbidden - for it is foolish, and the money thus employed may be much more profitably used in doing good. “Costly array” includes that which can be ill afforded, and that which is inconsistent with the feeling that the principle ornament is that of the heart.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

1Ti_2:9; 1Ti_2:14

That women adorn themselves in modest apparel.

Womans true dignity

If we lived in Turkey or in India, we should be better able to appreciate the wisdom of Pauls counsel in respect to the women of his day: and I am not prepared to mitigate or to apologise for his brave and wise words. Remember it was due to him more than to any other apostle that women had been so far emancipated as they were when this Epistle was written, for it was he who had taught that in Christ Jesus there was neither male nor female. But he grieved over some of the evils which at first arose from the great changes effected in their social position. Seclusion had been rigorously maintained by the customs of those Eastern cities. The picture in the Royal Academy, which represents a young girl, with slippers in her hand, drawing aside the curtain of the seraglio, and stepping across the body of a black slave, who is sleeping with naked sword in his hand, fairly represents the slave-like treatment of women in Ephesus in Pauls days. Indeed, even among the Jews the women who came to the synagogue were (and still are) kept out of sight in a carefully screened gallery. It was therefore not to be wondered at that the Christian women emancipated from such treatment felt themselves not only at liberty to assert their new-born rights but bound to do so, and that they claimed a prominence and a freedom which were good neither for themselves nor for the Church. And we must not forget that, so far as women had greater publicity in the heathen cities, it was at the risk of the virtuous reputation which Christians would be the most anxious to preserve. The priestesses of the temples, for example, were notoriously immoral, and the Hetairae were not only a recognized, but even a respectable class in Pagan society.

I. He speaks of it first negatively, declaring that her dignity does not depend upon outward adornment; and this is always and everywhere true. It is probable that the women who came to the Christian assemblies in Ephesus arrayed them selves in costly attire, and sometimes made unbecoming display of their personal charms till the custom was becoming the sensation, if not the scandal, of the city. No one professing godliness ought to spend time, and taste, and money to the extent many do on mere personal adornment, as if the body was everything and the mind nothing, or as if the chief end of a womans life was to win admiration not respect, to please man and not God. Even from a lower standpoint it is a mistake, and I venture to think that many a marriage has been prevented, and many a possibly happy home is fraught with anxiety, because of an expenditure on dress, which cannot be reasonably or rightly met. There are lives which might have been unspeakably happier if only they had been united, if the two young people had been content to face the world together with plain fare and simple habits. Listen to John Ruskin, I say further, that as long as there are cold and nakedness in the land around you, so long can there be no question at all but that splendour of dress is a crime.

II. Womans dignity is next set forth positively. I will, says Paul, that women adorn themselves in--

1. Modest apparel, with shamefastness and sobriety. Society owes its tone more to women than to men. What they frown upon will be tabooed; what they thoughtlessly tolerate will grow in evil influence.

2. But in addition to this influence, which may be almost unconsciously exercised, the Christian woman is to adorn herself with good works. She often does this behind the veil which is drawn over every home. There are those whose good works are noble in their self-sacrifice and far-reaching in their issues of whom the Church hears little. Many a man can sympathize with that soldier who said, I can stand before the enemy, but I cannot stand before my sisters prayers. And who does not know of more public work done by Christian women--such as that of our visitors and Sunday-school teachers; of saintly pleaders with the drunkards and the profligate;--of noble women whose writings have purged the atmosphere of moral corruption; of heroines like Florence Nightingale and Sister Dora, who have trodden closely in the footsteps of the Lord. These have been clothed with good works. (A. Rowland, LL. B.)

The position of woman

This was--

I. A bold declaration on the part of the apostle. Let the woman learn in silence (or rather in quietness) with all subjection, for I suffer not a woman to teach, nor to usurp authority over the man, but to be in quietness; but the course he followed in this matter was wise, in the condition of life then prevailing. In our days there is no doubt a change of those conditions, which would make the rigorous application of such a rule unwise and unjust. Women, in larger numbers now than then, are of necessity independent, and are compelled to earn their own livelihood, and make their own homes; and being, in some respects, the weaker, they should have no artificial barriers put in the way of their doing so. There are disabilities, the relics of feudal times, which slowly, yet surely, are being swept away, though much still remains to be done. Under our English laws, for example, a woman may be compelled to pay taxes, though she has no right to influence the election of those who impose them--as her gardener or coachman may do. But the general law laid down by Paul still holds good. The public work of life, whether in the world or in the Church, is, broadly speaking, not womans but mans. His is the life of turmoil, hers of quietude. She is receptive; he is aggressive: and it is not so much in her conspicuous activity as in her yielding affectionateness that her true strength is found.

II. By a scriptural argument. He goes back to Eden for justification of his teaching--for he was accustomed to regard the facts of the Old Testament as symbolical and parabolical sources of perpetual instruction. Adam was first formed, says he, then Eve. Mans priority in creation, standing as he did alone and in immediate relation to God, was an indication of his place and power, as having the headship over her whom God made to be his helpmeet. But if the helpmeet becomes the head, and the head weakly yields, there comes an overthrow of the Divine order, as there did come in Paradise. Practical shrewdness and discernment; the firm and regulative judgment which should characterize the ruler, are less hers than mans. Her very excellencies, connected as they are with the finer sensibilities and the stronger impulses of a noble and loving nature, disqualify her for the headship, whereas the balance in mans nature is the other way; in the direction of the intellectual and the governing. But it is here asserted that Adam was not deceived, and was therefore more guilty, because with his eyes open to the wrong he yielded to conjugal love. In other words, the will and the judgment were sacrificed to the affections--the essence of moral fall. Paul closes his remarks on woman by alluding to--

III. A blessed assurance. Notwithstanding she shall be saved in childbearing; or, as the R.V. has it, through the childbearing. Perhaps there was some hint here of the blessing that comes through pain and travail, of whatsoever kind it be; and also of the great and noble work possible only to motherhood. But the more correct translation gives us rather the thought of what may be called pre-eminently the childbearing --when Jesus Christ, the worlds Saviour, was born of a woman, and appeared in the likeness of sinful flesh--for it was thus that the great promise was fulfilled which brought a gleam of hope into the darkness of Eves despair, the seed of the woman shall bruise the serpents head. (A. Rowland, LL. B.)

Advice against jewellery

As to jewels, let me advise you not to buy any--even though you have the purse of Fortunatus, or may hereafter become wealthy. Some may be given you, but still I would say, do not wear them--unless, perhaps, now and then, with the pure desire of affording pleasure to the donors. A fancy for the possession and display of jewellery soon generates into a craze, ever growing, or unsatisfied unless in the ownership of gems superior to those of others around you. It is an unhealthy and vulgar feeling, Which has not seldom led to the ruin of women in all classes. Other reasons may be advanced against the indulgence of this false taste. Valuable jewels cannot but become, at times, a source of trouble and anxiety; and if lost or stolen, a bitter feeling of annoyance is retained. Opportunities for display are few; and often then, through disadvantageous comparison with others, are apt to give rise to heart-burning and envy--feelings which would never be experienced in such a way were the face resolutely set against such vanities. (Lady Bellairs.)

A passion for extravagant dress

The Empress Josephine had twenty-four thousand pounds for her personal expenses, but this sum was not sufficient, and her debts increased to an appalling degree. She rose at nine oclock. Her toilet consumed much time, and she lavished unwearied efforts on the preservation and embellishment of her person. Huge baskets were brought to her containing different dresses, shawls, and hats. From these she selected her costume for the day. She possessed between three or four hundred shawls, and always wore one in the morning, which she draped about her shoulders with unequalled grace. The evening toilet was as careful as that of the morning--then she appeared with flowers of pearls, or precious stones in her hair. Bonaparte was irritated by these expenditures; he would fly into a passion, and his wife would weep and promise to be more prudent; after which she would go on in the same way. It is almost incredible that this passion for dress should never have exhausted itself. After her divorce she arrayed herself with the same care even when she was no one. She died covered with ribbons and pale rose-coloured satin. As long as the heart is unrenewed by Divine grace, regard for the outward is even greater than regard for the inward. True religion reverses all this, and gives the things unseen and eternal their rightful place. The most humbly dressed believer in Christ has a better garment than the empress, even the wedding garment of Christs righteousness.

A good use for ornaments

Some of you might do great good with articles which you might very readily spare. You have ornaments which Christian men and women are better without, which, if broken up or sold, would aid the good cause. I wish many would follow the example of Oliver Cromwell, when he went into Exeter Cathedral, and saw twelve massive images of the apostles in silver. Oh, oh, said he, what do these gentlemen here? They are the twelve apostles, was the reply. Very well, said he, melt them down, and send them about doing good. I wish Christians would do that with some of their gold and silver jewellery. Anyhow, for our own sakes, lest the canker get into our gold, and the rust into our silver, use it for doing good. (C. H. Spurgeon.)

A becoming adornment

Goethe was in company with a mother and daughter, when the latter, being reproved for some thing, blushed and burst into tears. He said to the mother: How beautiful your reproach has made your daughter! The crimson hue and those silvery tears become her much better than any ornament of gold or pearls; those may be hung on the neck of any woman; these are never seen unconnected with moral purity. A full-blown flower, sprinkled with purest hue, is not so beautiful as this child, blushing beneath her parents displeasure, and shedding tears of sorrow for her fault. A blush is the sign which nature hangs out, to show where chastity and honour dwell.

The charity purse

Howard, soon after his marriage, sold some jewels his wife had no longer any inclination to wear, and put the money into a purse called by herself and her husband the charity purse. (J. Stoughton, D. D.)

Womans sphere of influence

For so far as a woman is sincere to the nature God has given her, her aspiration is not so much that the world should ring with her fame, or Society quote her as a leader of fashion, but that she should bless and be blessed in blessing. It is not that she should wish for power, but that she should wish for a noble, not an ignoble power. It is not that she should not wish to queen it in this world, but that she should wish to queen it, not by ostentation of dress or life, nor by eclipsing others, but by manifestation of love, by nobility of gentle service, by unconscious revelation in her life, and conscious maintenance in others by her influence, of all things true and pure, of stainless honour in life, of chivalrous aspirations in the soul. (Stoleford A. Brooke, M. A.)

Silence of women

Why, Doctor, exclaimed a shallow, talkative lady, who was in the room with Dr. Johnson, but of whom he took little notice, I believe you prefer the company of men to that of ladies. Madam, he replied, I am fond of the company of ladies; I like their beauty, I like their delicacy, and I like their silence.

Professing godliness.--

The profession of godliness

Such is the description and character of Christians in early days, such of all true Christians in every day. In no one point of view is the inconsistency of the Christian world more strikingly apparent: they would be thought to embrace the gospel of godliness without an idea of becoming godly. What should we think of a physician who had no interest in the science or practice of medicine? What of a husbandman who disliked and avoided the employments of the field? What of a soldier who declined all discipline and all obedience? But, to say the truth, and to do men justice, such instances in the natural world are extremely rare; it is only in the spiritual world, only where God, and the soul, and eternity are concerned, that we find men lost in apathy, and acting in contradiction to their pretended faith; and casting off the consideration of those liabilities and duties upon which they have openly entered. There are men, indeed, who, when charged with such palpable inconsistency, and feeling uneasy under the shame of it, at once deny that they do set up any profession at all; and make a sort of merit of saying that they do not pretend to any of the distinguished excellencies of the Christian character. But this flimsy pretext of honesty can avail them but little. Ii they pretend not to what the gospel requires, why pretend to the gospel at all? Nay, it is a melancholy fact that the generality of heathen in our Indian and other foreign possessions manifest a far more abiding sense of their various deities and idols than the generality of Christians do of the true and holy God. They fear the object of their worship, they respect it, they daily remember it. The wicked enemy, who drove man from paradise with a corrupted flesh into a corrupted world, still uses that flesh and that world as instruments of keeping up and increasing our estrangement from God. I have a message to deliver to-day to every soul that is in earnest in the great work of salvation; not to teach, but to remind you of what the truth really is: be it then understood, be it taken to heart, that godliness is the great good, in the present life, to which Christ came to bring us, as the means of our final recovery and blessedness. (J. Slade, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ti 2:9-10. In like manner also, I command that women — Particularly when they are about to appear in public assemblies for divine worship; adorn themselves in modest — Κοσμιω, decent, or becoming, apparel — Neither too costly nor sordid, but what is neat and clean, as the word signifies, and suitable to their place and calling. The word καταστολη, rendered apparel, according to Theophylact and Œcumenius, was a long upper garment which covered the body every way. What the apostle especially forbids is that immodest manner of dressing which is calculated to excite impure desires in the spectators, or a vain admiration of the beauty of those that use it: also that gaudiness or showiness of dress which proceeds from vanity, and nourishes vanity, wastes time and money, and so prevents many good works. With shamefacedness — Μετα αιδους, with modesty, teaching to avoid every thing unbecoming; and sobriety — Or soundness of mind, as σωφροσυνη signifies, which will prevent all unnecessary expense. This latter expression, in St. Paul’s sense, signifies the virtue that governs our whole life according to true wisdom. Not with broidered — Plaited, or rather curled hair, as πλεγμασιν properly signifies; or gold — Worn by way of ornament; or pearls — Jewels of any kind; (a part is put for the whole;) or costly array — Ιματισμω πολυτελει, expensive clothing. These four things are expressly forbidden by name to all women, (there is no exception,) professing godliness — And no art of man can reconcile with the Christian profession, the wilful violation of an express command. But — Instead of these vain ornaments, (what is itself infinitely more valuable, and much better becometh women professing godliness, and the gospel of Christ, the great rule of it,) with good works — That is, works of mercy and charity to their fellow- creatures, which will render them amiable in the eyes of God himself, and of all wise and virtuous persons with whom they converse.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

b. With orderly array and deportment of women, 1Ti_2:9-15.

9. The apostle is still enjoining the orderly conducting of public worship, the manner of men’s prayer, and the style of women’s dress and deportment in the religious assembly. All this must be read with clear reference to what we have said in 1 Corinthians 11 of the women of that age and clime.

In like manner—Supply I will from 1Ti_2:8.

Modest apparel—Ellicott renders it, “in seemly guise,” inasmuch as the Greek word includes not only the apparel but the whole presentation.

Shamefacedness—The old word in the earlier editions of the English Bible was “shamefastness,” analogous to steadfastness, which in later editions has become the present unfortunate word, “shamefacedness,” for modesty.

Sobriety—The calm reserve of feminine self-respect.

Braided hair— Rather, hair-braids.

Gold—Which was often woven into the hair-braids.

Costly array—The ordinary form of female extravagance. And this is counterbalanced usually by half a dozen forms of male extravagance, such as ardent spirits, cigars, blooded horses, etc. The precepts of the apostle are good for all ages, and especially the present days of “fast” living. They are based in pure taste and sound reason. Pure simplicity of taste ever becomes the Christian. Yet it can hardly be said that the articles here specified are placed under positive prohibition. The principle of modest dress and deportment is stated under a mention of specific articles. And here, as in 1Pe_3:3, the articles are not so much specifically forbidden, as counsel given that it is not in these that our claims to the respect of others should consist. And as it is the sacred congregation that the apostle here is regulating, he powerfully dissuades the making the sanctuary, not a place of devout worship, but of fashionable display.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

1Ti_2:9. That women adorn themselves in modest apparel.—“In seemly guise.” The word for “apparel” includes more than dress—taking in the whole deportment, whether manifest in manners or dress. “Do not people speak of ‘loud dress’? I suppose that by this is meant a discord in shape, a shock in colours, a flashy advertisement, to say the wearer is very foolish, but with a kind of folly that is not very innocent” (Bishop Alexander). With shamefastness.—The innate shrinking from anything unbecoming. And sobriety.—The well-balanced state of mind resulting from habitual self-restraint. Not with broided hair, or gold, or pearls, or costly array.—“The saints in all ages have allowed themselves to be sarcastic about dress. Isaiah was so (1Ti_3:16), and Paul and Peter. Jerome is angrier and fiercer. To Lœta he writes, ‘Load not your child’s hair with gems, nor sprinkle on her young head some of the red fire of hell’ ” (Alexander). Let those who do not fear the red fire smile at the narrowness.

1Ti_2:11. Let the woman learn.—The apostle speaks with the assurance of one who has the fitness of things on his side. It would be interesting to have St. Paul’s judgment on certain developments of our own times.

1Ti_2:12. Nor to usurp authority over the man.—It is very certain the translators of 1611 held the supremacy of the man, as this phrase shows. The R.V. says, “to have dominion over.”

1Ti_2:13. For Adam was first formed, then Eve.—An important reason St. Paul thinks why man should take the headship. Its force would be more evident to Jews than to our own day. The same reasoning, it might be said, would show Adam inferior to the brutes.

1Ti_2:14. And Adam was not deceived.—But the woman was not only later than man in point of creation—she was earlier in sin than he.

1Ti_2:15. But she shall be saved in child-bearing.—There are two most reasonable explanations of this difficult expression. (a) “She shall be saved by fulfilling her proper destiny and acquiescing in all the conditions of woman’s life”; and (b) “by the child-bearing, i.e. by the relation in which woman stood to the Messiah.” Bishop Ellicott argues strenuously for the latter.

MAIN HOMILETICS OF THE PARAGRAPH.—1Ti_2:9-15

The Place of Woman in Church Life.

I. To be modest in dress and moral deportment.—“In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety … with good works” (1Ti_2:9-10). The allusion is primarily to the behaviour of women in public worship, though generally applicable to the dress and conduct of “women professing godliness.” A lady once asked the Rev. John Newton what was the best rule for female dress and behaviour. “Madam,” said he, “so dress and so conduct yourself that persons who have been in your company shall not recollect what you had on.” Modesty and simplicity are the adornment of Christian women. The caution against display in dress and ornaments was no doubt necessary in writing to Ephesus, where wealthy ladies dressed extravagantly. St. Paul might say: “You are Christian women, and the profession you have adopted is reverence towards God. This profession you have made known to the world. It is necessary therefore that those externals of which the world takes cognisance should not give the lie to your profession. And how is unseemly attire, paraded at the very time of public worship, compatible with the reverence which you have professed? Reverence God by reverencing yourselves, by guarding with jealous care the dignities of those bodies with which He has endowed you. Reverence God by coming before Him clothed both in body and soul in fitting attire. Let your bodies be free from meretricious decoration. Let your souls be adorned with abundance of good works” (Plummer).

II. Not to be a public teacher, but a submissive learner.—“Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man” (1Ti_2:11-12). The prohibition refers to taking the lead in the public teaching of the sanctuary. There was a tendency among the women at Ephesus to put themselves forward more than was seemly. “Woman’s sphere in the law of God, without doubt, is home; her noblest attraction, devotedness to those with whom she is thrown in daily intercourse. Some women there are who find not only duty, but pleasure there—not only love, but safety. Others again, restless and discontented, fancy that they should be happier and better and more useful anywhere but where they are, and gladly seize the first pretence to turn aside. Woman’s guide in general is feeling; she is a creature of impulse, ever likely, unless strongly yet tenderly restrained, to turn aside from the safer and less excitable path of daily duty, wherever the affections or the enthusiasm of the moment may lead. More especially is she likely to fall into this temptation when first awakened to the claims and beauty and comfort of religion. The simple duties of home then seem little worth compared to the service of heaven. She cannot realise that the unfatiguing, unexciting duties of domestic usefulness, infused with thoughts of God and of His word, is the path most acceptable to Him” (Grace Aguilar, on “Women of Israel”).

III. Not to assume imperious authority over man.—“Nor to usurp authority over the man, but to be in silence” (1Ti_2:12).

1. Because man was first in the order of creation. “For Adam was first formed, then Eve” (1Ti_2:13). It was God’s law from the beginning that woman should be subject to the man, and it may be supposed that this authority suffered by the Fall, yet in the ruin that followed there remained so much of the Divine blessing as would make it seem improper that woman, by her own fault, should make her condition better than before.

2. Because woman was first in the transgression. “And Adam was not deceived, but the woman being deceived was in the transgression” (1Ti_2:14). Being more easily deceived, she more easily deceives. Last in being, she was first in sin—indeed, she alone was deceived. The subtle serpent knew she was the weaker vessel. He therefore tempted her, not him. She yielded to the temptations of sense and the deceits of Satan; he to conjugal love. Hence in the order of God’s judicial sentence the serpent, the prime offender, stands first; the woman who was deceived next; and the man, persuaded by his wife, last. Hence the woman’s subjection is represented as the consequence of her being deceived (Fausset).

3. Though the first in the transgression and suffering her part in its punishment, she shall be saved on the same terms as others. “Notwithstanding she shall be saved in child-bearing, if they [the women] continue in faith and charity and holiness with sobriety” (1Ti_2:15). The curse will be turned into a condition favourable to her salvation by her faithfully performing her part in doing and suffering what God has assigned her—child-bearing, rearing of children, and home duties—her sphere, as distinguished from public teaching, which is not hers, but man’s. In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others—by faith, and bringing forth the fruits of faith in a holy and consistent life, in which godly women should excel, that they may differ from irreligious women. Many who have children are lost: many who are childless are saved. The woman is blessed as a mother when she cares for the good Christian nurture of her children.

Lessons.—

1. Woman should be a pattern of neatness and modesty.

2. The subjection of woman is not that of a servant, but of an equal.

3. The place of woman in the Church is one of great power and usefulness.

GERM NOTES ON THE VERSES

1Ti_2:9-10. A Woman’s True Adornment—

I. Is not in dress or costly trinkets.

II. But in modesty and self-restrained behaviour.

III. In works of charity.

1Ti_2:11-15. Womanly Modesty—

I. Shrinks from the display of imperious authority (1Ti_2:12).

II. Does not aspire to be a public Church teacher (1Ti_2:12).

III. Is often most eloquent in silent submission (1Ti_2:11-12).

IV. Remembers her part in the first transgression (1Ti_2:13-14).

V. Is becoming in one who suffers (1Ti_2:15).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2:9-10 The subject is still community prayer. • to be modest in their appearance: Christian women must praise God rather than seek to be praised by people (cp. 1 Pet 3:3-5). They are to do good deeds for others, not focus on enhancing their appearance or being sexually seductive. Jewelry and expensive clothes imply wealth (see 1 Tim 6:5-10, 17-19), which might have played into the power struggles Timothy had to combat (2:11-15).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Ti 2:9. Καταστολῇ) A well-chosen word.[16] Women are delighted with elegant clothing; and to this the apostle alludes in this passage. They were rich at Ephesus, ch. 1Ti 6:17.—κοσμίῳ, elegant, becoming, ornamental [modest, Engl. Vers.]) spiritually, as it is presently described at 1Ti 2:10.—αἰδοῦς, shamefacedness) 1Ti 2:11-12.—σωφροσύνης, sobriety) A word of frequent occurrence in the epistles to Timothy and Titus. This virtue governs the whole of private life.—[17] ΜῊ) Οὐ denies, ΜῊ forbids, in a discourse of this kind. There is a great difference between Οὐ and ΜῊ. Οὐ indeed might even here be used, because there is not here a finite verb; and so in the case of participles. But otherwise the particles cannot be exchanged.

[16] Plutarch uses it of moderation or simplicity in dress.—ED.

[17] Κοσμεῖν ἑαντοὺς, to adorn themselves) construed with διʼ ἔργων ἀγαθῶν, ver. 10.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_2:9-10. Ὡσαύτως γυναῖκας κ.τ.λ.] After speaking of the men, Paul turns to the women, and gives some precepts regarding their behaviour in church assemblies.

As to the construction, it is obvious that the verse depends on βούλομαι in 1Ti_2:8. Several expositors, however, connect it not only with βούλομαι, but also with βούλομαι προσεύχεσθαι: I will that the men pray … so also the women; they then take what follows: ἐν καταστολῇ κοσμίῳ κ.τ.λ., as corresponding to ἐπαίροντας κ.τ.λ., 1Ti_2:8, and as defining more precisely the manner in which the women are to pray. The infinitive κοσμεῖν, however, is against this construction. De Wette, indeed, thinks that it is added to the infinitive προσεύχεσθαι by asyndeton; but although the connection of several infinitives with one another asyndetically frequently occurs (1Ti_5:14, 1Ti_6:18; Tit_3:1-2), there is no example of two infinitives being thus connected.[98] Hofmann is forced to assume that κοσμεῖν is a consequence dependent on μετὰ αἰδοῦς καὶ σωφροσύνης; but how can self-adorning be considered a consequence of modesty and good sense? Though sometimes the infinitive does stand connected in such loose fashion with what precedes, it would be difficult to find an instance of such a connection as Hofmann here assumes.

Against that construction there is also this point: since in 1Ti_2:8 προσεύχεσθαι means prayer made by the men aloud in the church, here in 1Ti_2:9 it would have to be taken in a weakened sense; and it is so rendered by de Wette and Hofmann: taking part in prayer.

According to this, the verse cannot be dependent on βούλομαι προσεύχεσθαι, but on βούλομαι alone, so that ἐν καταστολῇ κ.τ.λ. merely states how the women are to adorn themselves (so, too, Plitt). De Wette, indeed, thinks that objection may be made to this construction because the affirmative ἐν κατ. κ.τ.λ. is followed not only by a negative μὴ ἐν πλ. κ.τ.λ., but also by a second affirmative in 1Ti_2:10. This accumulation of clauses, however, cannot be urged, since we have a similar accumulation in 1Ti_2:11-12. Nor is the particle ὡσαύτως an argument against us, since it stands in other places where the same predicates are not used (comp. 1Ti_3:8; Tit_2:3). Ὡσαύτως may be used wherever the members to be connected contain something not exactly alike, but of a kindred nature, as is the case here with ὁσίους … διαλογισμοῦ and ἐν καταστολῇ … σωφροσύνης.[99] Nothing is to take place in the church, neither among the men nor among the women, which can hurt its spiritual dignity.

ἘΝ ΚΑΤΑΣΤΟΛῇ ΚΟΣΜΊῼ] ΚΑΤΑΣΤΟΛΉ may, according to Greek usage, denote sedateness of nature.[100] Hence it is that some expositors (de Wette among others) take it here as equivalent to habitus, κατάστημα (Tit_2:3); but it never occurs in that sense. The words that follow: μὴ ἐν πλέγμασιν … ἱματισμῷ πολυτελεῖ, show that the word is to be understood of clothing. True, it does not originally mean this, but the letting down, e.g., of the περιβολή (Plutarch, Pericl. 5). This meaning, however, might easily pass into that of the garment hanging down, and then further, into that of clothing in general. This is the explanation given here by most expositors (also by Plitt and Hofmann; van Oosterzee translates it: bearing, but explains it afterwards: καταστολή = ἔνδυμα). Some take it quite generally; others, again, understand it of the garment enveloping the whole body (Chrysostom: ἡ ἀμπεχόνη πάντοθεν περιστέλλουσα καλῶς, μὴ περιέργως). This last explanation has no sufficient support in the etymology, nor in the ordinary usage.

κόσμιος] does not mean delicately (Luther), but modestly, honourably (comp. 1Ti_3:2); beyond these passages, it is not found in the N. T.

μετὰ αἰδοῦς καὶ σωφροσύνης] The outward modesty which makes itself known in the dress, is to be accompanied by inward purity and chastity, since the former would otherwise be of no account. While αἰδώς denotes the inward shrinking from everything immodest, σωφροσύνη expresses the control of the desires; τὸ κρατεῖν ἡδονῶν καὶ ἐπιθυμίων (Luther): with modesty and propriety.[101]

It is to be noted that ΣΩΦΡΟΣΎΝΗ (apart from Act_26:25 : ΣΩΦΡΟΣΎΝΗς ῬΉΜΑΤΑ ἈΠΟΦΘΈΓΓΟΜΑΙ, in opposition to ΜΑΊΝΟΜΑΙ) occurs only here and in 1Ti_2:15, and that all words kindred to it (except ΣΩΦΡΟΝΕῖΝ in Rom_12:3, opposed to ὙΠΕΡΦΡΟΝΕῖΝ in 2Co_5:13, denoting the opposite of the ecstatic state; also in Mar_5:15; Luk_8:35; 1Pe_4:7), such as ΣΩΦΡΟΝΊΖΕΙΝ, ΣΩΦΡΟΝΙΣΜΌς, ΣΏΦΡΩΝ, ΣΩΦΡΌΝΩς, are found only in the Pastoral Epistles.

ΜῊ ἘΝ ΠΛΈΓΜΑΣΙΝ Κ.Τ.Λ.] Instead of ΠΛΈΓΜΑΤΑ, we have ἘΜΠΛΟΚΉ [ΤΡΙΧῶΝ] (Isa_3:24 : מִקְשֶׁה) in 1Pe_3:3, which is particularly to be compared with this passage; it denotes the artificial plaits of hair (Clemens Alex. Paedag. iii. 11: περίπλοκαι ἑταιρικαὶ τῶν τριχῶν).

καὶ χρυσίῳ] The καί divides the ornament into two parts, πλέγματα belonging to the body itself, and what follows being the things put on the body. In 1Pe_3:3, we have περίθεσις χρυσίων (comp. Rev_17:4).

It is wrong to connect χρυσίῳ with the previous πλέγμ. as a hendiadys for πλέγμα χρύσιον (Heinrichs).

ἢ μαργαρίταις] The gems are not named in Peter, and instead of ἱματισμὸς πολυτελής we have there ἔνδυσις ἱματίων; the adjective πολυτελής (Matt.: μαλακὰ ἱμάτια) is contrasted with κόσμιος.

ἀλλʼ ὃ πρέπει κ.τ.λ.] Most expositors (among them Wegscheider, Flatt, Heydenreich, Leo, de Wette, Wiesinger, van Oosterzee, also Winer, p. 149, note 1 [E. T. p. 171]) refer διʼ ἔργων ἀγαθῶν to κοσμεῖν, and take ἃ πρέπει … θεοσέβειαν as a parenthesis.[102] But there are three points against this, viz., that the ornament of the women is already named in ἐν καταστολῇ κ.τ.λ., that the preposition διά does not suit with κοσμεῖν (which is construed previously with ἐν), and that good works would be unsuitably described as ornament here, where he is speaking of the conduct of the women in the assemblies of the church, unless we arbitrarily limit the general idea to offerings for the poor, as is done by Heydenreich and van Oosterzee. Theodoret rightly joins διʼ ἐργ. ἀγ. with the immediately preceding ἐπαγγελλ. θεοσεβ. (εὐσέβειαν ἐπαγγέλλεσθε, καὶ τὴν διʼ ἔργων ἀρετήν); so, too, Oecumenius, Luther, Calvin, etc.; and among more recent names, Mack, Matthies, and Plitt. The comma before διά, which is found in the editions, must therefore be deleted. Hofmann connects the words with what follows, taking διά in the sense of accompanying; but διά never has such a simple copulative meaning.[103]

The relative ὅ stands here either for ἐν τούτῳ ὅ, for which Matthies appeals, but wrongly, to Rom_6:21; Rom_10:14; or more probably for καθʼ ὅ. So far as the meaning goes, the various reading ὡς (καθώς, Eph_5:3) is correct. Hofmann wishes to refer ὅ to κοσμεῖν ἑαυτάς in such a way that the latter is mentioned as a thing … seemly for women. The intervening ἀλλά, however, manifestly makes this construction impossible.

ἐπαγγελλομέναις θεοσέβειαν] ἐπαγγέλλεσθαι usually means in the N. T. promise. Matthies accordingly renders the word here by give information, show; so, too, Luther: who therein manifest blessedness. But it is more correct here to take the word in the sense in which profiteri artem is used, so that θεοσέβεια is regarded as an art or a handicraft. De Wette rightly says: who make profession of blessedness; so, too, 1Ti_6:21; comp. Xenophon, Memor. i. 2. 7: ἀρετὴν ἐπαγγελλόμενος (Ignatius, ad Ephes. chap. 14: οὐδεὶς πίστιν ἐπαγγελλόμενος ἁμαρτάνει).

θεοσέβεια] only here in the N. T. (LXX. Gen_20:11; more frequently in the Apocrypha; θεοσεβής, Joh_9:31; LXX. Exo_18:21), is equivalent to εὐσέβεια.

διʼ ἔργων ἀγαθῶν] must not be limited to works of benevolence alone. The addition of these words is fully explained by a comparison with 2Ti_3:5. Calvin gives the connection with the preceding words rightly: si operibus testanda est pietas, in vestitu etiam casto apparere haec professio debet.

[98] Wiesinger unites the κοσμεῖν with the προσεύχεσθαι, and defends it with the remark, that if instead of the asyndeton of the infinitive κοσμεῖν we had the participle, there could have been no doubt regarding it. Then he asks: Have we not elsewhere examples enough of a similar change of construction? To this we must answer, No, unless similar be taken in too wide a sense.

[99] It is necessary therefore to do, as van Oosterzee does, supply the participle προσευχομένας with γυναῖκας because of the ὡσαύτως.

[100] In this sense the word is found, e.g. in Arrian (Epict. ii. 10), joined with αἰδώς and ἡμερότης.In the passage of Josephus, B. J. ii. 8. 4 : καταστολὴ δὲ καὶ σχῆμα σώματος ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν, which is commonly quoted as a proof of the meaning clothing, the meaning is doubtful. Salmasius explains it: sedatus animus et remissus, elato et superbo tumentique oppositus, in contrast with ὀργῆς, ver. 8; but in that case the added adjective κόσμιος is superfluous.

[101] The two words are also placed together elsewhere as feminine virtues. See Raphelius, who quotes, among others, the passage from Epictetus (Enchir. chap. 62): mulieres in ornatu spem collocant omnem; quare operae pretium est, dare operam, ut sentiant, sibi non ob aliud honorem haberi, ἢ τῷ κοσμίαι φαίνεσθαι, καὶ αἰδήμονες ἐν σωφροσύνῃ. Although in the Cyropaedia (Book viii.) the two words are thus distinguished: διῄρει (sc. Cyrus) δὲ αἰδὼ καὶ σωφροσύνκν τῇδε, ὡς τοὺς μὲν αἰδουμένους, τὰ ἐν τῷ φανερῷ αἰσχρὰ φεύγοντας, τοὺς δὲ σώφρονας, καὶ τὰ ἐν τῷ ἀφανεῖ, the distinction cannot be regarded as always valid.Aristotle (Rhet. i. 9) explains σωφροσύνη in the following fashion: σωφροσύνη ἀρετή, διʼ ἣν πρὸς τὰς ἡδονὰς τοῦ σώματος οὕτως ἔχουσιν, ὡς ὁ νόμος κελεύει.

[102] Van Oosterzee explains it as a causal periphrasis to show why precisely this ornament is extolled by the apostle.

[103] Hofmann thus paraphrases the thought: They are to do what is good, and to learn in still seclusion. The former is that which is to be accompanied by the latter. He appeals to 2Co_2:4. He does not prove, however, that that passage justifies such a paraphrase. The relation between writing and tears is obviously quite different from that between learning in stillness and good works.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 2:9 . Having assigned to the men the prominent duties of the Church, St. Paul proceeds to render impossible any misconception of his views on this subject by forbidding women to teach in public. But he begins by emphasising what is their characteristic and proper glory, the beauty of personality which results from active beneficence.

The essential parts of the sentence are ὡσαύτως γυναῖκας … κοσμεῖν ἑαυτάς … διʼ ἔργων ἀγαθῶν . Both προσεύχεσθαι and κοσμεῖν ἑσυτάς depend on βούλομαι , as does ὡσαύτως , which introduces another regulation laid down by the apostle. In the Christian Society, it was St. Paul’s deliberate wish that the men should conduct public worship, and that the women should adorn the Society and themselves by good works. This verse has no reference to the demeanour of women while in Church. It is inconsistent with the whole context to supply προσεύχεσθαι after γυναῖκας .

The connexion of ἐν καταστολῇ σωφροσύνης has been disputed. Ellicott takes it as “a kind of adjectival predication to be appended to γυναῖκας ,” stating what is the normal condition of women, who are to superadd the adornment of good works. But it is more natural to connect it directly with κοσμεῖν , with which ἐν πλέγμασιν , κ . τ . λ . is also connected as well as διʼ ἔργων ἀγαθῶν ; the change of preposition being due to the distinction between the means employed for adornment and the resultant expression of it. The effect of the practice of good works is seen in an orderly appearance , etc.

ὡσαύτως is a word of frequent occurrence in the Pastorals. See reff. Except in 1Ti 5:25 , it is used as a connecting link between items in a series of regulations. The use of it in Rom 8:26 , 1Co 11:25 is different.

καταστολή , as Ellicott says, “conveys the idea of external appearance as principally exhibited in dress”. It is “ deportment , as exhibited externally, whether in look manner or dress”. The commentators cite in illustration Josephus, Bell. Jud . ii. 8, 4, where the καταστολὴ κ . σχῆμα σώματος of the Essenes is described in detail. The Latin habitus is a good rendering, if we do not restrict that term to dress, as the Vulg. here, habitu ornato , seems to do. But ordinato ( [262] ) hits the meaning better.

[262] Cod. Frisingensis

κόσμιος is applied to the episcopus in 1Ti 3:2 . It means orderly , as opposed to disorderliness in appearance. κοσμίως (see apparat. crit .) would be a ἅπαξ λεγ . both in Old and New Testament. μετὰ αἰδοῦς : with shamefastness and self-control or discreetness : the inward characteristic, and the external indication or evidence of it.

For σωφροσύνη , see Trench, Synonyms, N.T . The cognate words σωφρονίζειν , Tit 2:4 ; σωφρονισμός , 2Ti 1:7 ; σωφρόνως , Tit 2:12 ; σώφρων , 1Ti 3:2 , Tit 1:8 ; Tit 2:2 ; Tit 2:5 , are in N.T. peculiar to the Pastoral Epistles; but σωφρο νεῖν , Tit 2:6 , is found also in Mark, Luke, Rom., 2 Cor. and 1 Pet. See Dean Bernard’s note here.

ἐν πλέγμασιν , κ . τ . λ .: The parallel in 1Pe 3:3 , ὁ ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων , ἢ ἐνδύσεως ἱματίων κόσμος , is only a parallel. The two passages are quite independent. The vanities of dress of men and women is common topic.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Thirdly he appointeth women to learn in the public assemblies with silence and modesty, being comely appareled without any riot or excess in their apparel.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.

in modest apparel--"in seemly guise" [ELLICOTT]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some (Ti1 6:17) would lead them to dress luxuriously. The Greek in Tit 2:3 is a more general term meaning "deportment."

shamefacedness--TRENCH spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare Ti1 2:11-12).

sobriety--"self-restraint" [ALFORD]. Habitual inner self-government [TRENCH]. I prefer ELLICOTT'S translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint.

with--Greek, "in."

braided hair--literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined (Pe1 3:3). Such gaud is characteristic of the spiritual harlot (Rev 17:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. In like manner also] That is, he wills or commands what follows, as he had commanded what went before.

That women adorn themselves] Και τας γυναικας ες καταστολῃ κοσμιῳ. The apostle seems to refer here to different parts of the Grecian and Roman dress. The στολη, stola, seems to have been originally very simple. It was a long piece of cloth, doubled in the middle, and sewed up on both sides, leaving room only for the arms; at the top, a piece was cut out, or a slit made, through which the head passed. It hung down to the feet, both before and behind, and was girded with the zona round the body, just under the breasts. It was sometimes made with, sometimes without, sleeves; and, that it might sit the better, it was gathered on each shoulder with a band or buckle. Some of the Greek women wore them open on each side, from the bottom up above the knee, so as to discover a part of the thigh. These were termed φαινομηριδες, showers (discoverers) of the thigh; but it was, in general, only young girls or immodest women who wore them thus.

The καταστολη seems to have been the same as the pallium or mantle, which, being made nearly in the form of the stola, hung down to the waist, both in back and front, was gathered on the shoulder with a band or buckle, had a hole or slit at top for the head to pass through, and hung loosely over the stola, without being confined by the zona or girdle. Representations of these dresses may be seen in LENS' Costume des Peuples de l'Antiquité, fig. 11, 12, 13, and 16. A more modest and becoming dress than the Grecian was never invented; it was, in a great measure, revived in England about the year 1805, and in it, simplicity, decency, and elegance were united; but it soon gave place to another mode, in which frippery and nonsense once more prevailed. It was too rational to last long; and too much like religious simplicity to be suffered in a land of shadows, and a world of painted outsides.

With shamefacedness and sobriety] The stola, catastola, girdle, c., though simple in themselves, were often highly ornamented both with gold and precious stones and, both among the Grecian and Roman women, the hair was often crisped and curled in the most variegated and complex manner. To this the apostle alludes when he says: Μη εν πλεγμασιν, η χρυσῳ, η μαργαριταις, η ἱματισμῳ πολυτελει· Not with plaited hair, or gold, or pearls, or costly raiment. The costly raiment might refer to the materials out of which the raiment was made, and to the workmanship; the gold and pearls, to the ornaments on the raiment.

With shame-facedness or modesty, μετα αιδους. This would lead them to avoid every thing unbecoming or meretricious in the mode or fashion of their dress.

With sobriety, μετα σωφροσυνης. Moderation would lead them to avoid all unnecessary expense. They might follow the custom or costume of the country as to the dress itself, for nothing was ever more becoming than the Grecian stola, catastola, and zona; but they must not imitate the extravagance of those who, through impurity or littleness of mind, decked themselves merely to attract the eye of admiration, or set in lying action the tongue of flattery. Woman has been invidiously defined: An animal fond of dress. How long will they permit themselves to be thus degraded?

Those beautiful lines of Homer, in which he speaks of the death of Euphorbus, who was slain by Menelaus, show how anciently the Grecians plaited and adorned their hair: -

Αντικρυ δ 'απαλοιο δι 'αυχενος ηλυθ 'ακωκη·

Δουπησεν δε πεσων, αραβησε δε τευχε 'επ 'αυτῳ .

Αἱματι οἱ δευοντο κομαι, Χαριτεσσιν ὁμοιαι,

Πλοχμοι θ 'οἱ χρυσῳ τε και αργυρῳ εσφηκωντο .

II. xvii., ver. 49.

Wide through the neck appears the ghastly wound;

Prone sinks the warrior, and his arms rebound.

The shining circlets of his golden hair,

Which e'en the Graces might be proud to wear,

Instarr'd with gems and gold bestrew the shore,

With dust dishonour'd, and deform'd with gore.

POPE.

Or thus, more literally:-

Sounding he fell; loud rang his batter'd arms.

His locks, which e'en the Graces might have own'd,

Blood sullied, and his ringlets wound about

With twine of gold and silver, swept the dust.

COWPER.

The extravagance to which the Grecian and Asiatic women went in their ornaments might well be a reason for the apostle's command.

Kypke, however, denies that any particular article of dress is intended here, and says that καταστολη is to be understood as coming from καταστελλω, to restrain, repress; and he refers it to that government of the mind, or moderation which women should exercise over their dress and demeanour in general, and every thing that may fall under the observation of the senses. All this, undoubtedly, the apostle had in view.

When either women or men spend much time, cost, and attention on decorating their persons, it affords a painful proof that within there is little excellence, and that they are endeavoring to supply the want of mind and moral good by the feeble and silly aids of dress and ornament. Were religion out of the question, common sense would say in all these things: Be decent; but be moderate and modest.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9 In like manner also women As he enjoined men to lift up pure hands, so he now prescribes the manner in which women ought to prepare for praying aright. And there appears to be an implied contrast between those virtues which he recommends and the outward sanctification of the Jews; for he intimates that there is no profane place, nor any from which both men and women may not draw near to God, provided they are not excluded by their vices.

He intended to embrace the opportunity of correcting a vice to which women are almost always prone, and which perhaps at Ephesus, being a city of vast wealth and extensive merchandise, especially abounded. That vice is — excessive eagerness and desire to be richly dressed. He wishes therefore that their dress should be regulated by modesty and sobriety; for luxury and immoderate expense arise from a desire to make a display either for the sake of pride or of departure from chastity. And hence we ought to derive the rule of moderation; for, since dress is an indifferent matter, (as all outward matters are,) it is difficult to assign a fixed limit, how far we ought to go. Magistrates may indeed make laws, by means of which a rage for superfluous expenditure shall be in some measure restrained; but godly teachers, whose business it is to guide the consciences, ought always to keep in view the end of lawful use. This at least will be settled beyond all controversy, that every thing in dress which is not in accordance with modesty and sobriety must be disapproved.

Yet we must always begin with the dispositions; for where debauchery reigns within, there will be no chastity; and where ambition reigns within, there will be no modesty in the outward dress. But because hypocrites commonly avail themselves of all the pretexts that they can find for concealing their wicked dispositions, we are under the necessity of pointing out what meets the eye. It would be great baseness to deny the appropriateness of modesty as the peculiar and constant ornament of virtuous and chaste women, or the duty of all to observe moderation. Whatever is opposed to these virtues it will be in vain to excuse. He expressly censures certain kinds of superfluity, such as curled hair, jewels, and golden rings; not that the use of gold or of jewels is expressly forbidden, but that, wherever they are prominently displayed, these things commonly draw along with them the other evils which I have mentioned, and arise from ambition or from want of chastity as their source.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) In like manner also, that women.—The Apostle continues his official injunctions in reference to public prayer. “Likewise,” he goes on to say, “I desire that women, when they pray”—women also in the congregation had their duties as well as the men—while the latter were directed to conduct and lead the public prayer, the women who worshipped with them were enjoined, as their part of the solemn service, to be present, adorned with neatness of apparel and modesty of demeanour, and the holy reputation of kind deeds.

Adorn themselves in modest apparel.—This direction to Christian women was not intended to apply to their ordinary dress in the world, but simply explained to the sisters of the Ephesian flock that their place in public worship was one of quiet attention—that their reverence and adoration must be shown not by thrusting themselves forward with a view to public teaching or public praying, but by being present and taking part silently—avoiding especially in these services anything like a conspicuous dress or showy ornaments—anything, in fact, which would be likely to arouse attention, or distract the thoughts of others.

With shamefacedness and sobriety.—These expressions denote the inward feelings with which the Apostle desires the devout Christian women to come to divine service; the first signifies “the innate shrinking from anything unbecoming.” The second, sobriety, includes the idea of self-restraint—the conquest over all wanton thought and desire.

Not with broided hair.—Comp. 1Pe_3:3; Isa_3:24. “Broided:” the modern form is “braided.” Some modern editions give “broidered,” apparently by mistake.

Or gold.—Probably, the “gold” is supposed to be twined among the plaits of the hair. These elaborate adornments, so likely to catch the eye at divine worship, were quite inconsistent with Christian simplicity, besides being calculated to distract the attention of their fellow worshippers, male as well as female. On this question of seemly, quiet apparel, in an assembly gathered for divine worship, see the difficult verse, 1Co_11:10, where another and a still graver reason for modest demeanour and apparel of women is alleged—“because of the angels.”

Pearls, or costly array.—Ear-rings, necklaces, bracelets, are included here; these costly ornaments were worn by the ladies of the luxurious age in which St. Paul lived, in great profusion.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. In like manner also, that women adorn themselves] The point of likeness consists in the fitting attitude of men and of women towards Public Worship and Common Prayer; for men, to lead in prayer with suitable posture and prepared spirit; for women, to attend in quiet dress and quiet behaviour, ‘unadorned’ but still ‘adorned the most’ with the halo of their church work. Cf. Tit_2:3.

modest apparel] Or, seemly guise, if we take the word (which occurs only here) to refer like the Latin habitus not solely to dress but also to demeanour. The simple noun occurs often, e.g. Luk_15:22, ‘bring out the best robe.’ The compound verb is used by the ‘town clerk of Ephesus,’ Act_19:36, ‘ye ought to be composed.’

with shamefastness and sobriety] The word ‘shamefacedness’ is a vulgar printer’s corruption of the word used by the translators of the A.V. ‘shamefastness,’ now restored to the A.V. in the copies printed side by side with the R.V. The original word aidôs implies a reference to external standards; a feeling of what is due to another (God or man) irrespective of consequences (in contrast to aischunê, the same feeling through fear of harm); the other word sôphrosunê, characteristic of these epistles, implies restraint upon oneself from an innate sense of what is right. The English words of the A.V. may carry the same distinction. Compare Xen. Cyrop. viii. i. 31, ‘the shamefast shun what is openly disgraceful, the sober-minded what is disgraceful in secret also.’ Cf. ch. 1Ti_3:2. Trench, N. T. Syn., is not quite right.

broided hair] Lit. ‘plaitings’; ‘gold’ seems to have the best support of mss. here, though ‘gold coins’ is the best supported word in the parallel passage, 1Pe_3:3, ‘plaiting the hair and wearing a necklace of coins.’

costly array] The R.V. raiment; the word in its form suggests what we convey by the modern term ‘wardrobe.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But (which becometh women professing god likeness),.... By which is meant not any particular grace, was it, the fear of God might be designed, and so the Syriac version renders it; nor the whole of internal religion only; nor the form of godliness, or the whole scheme of Gospel truth, which is according to godliness; nor only outward holiness of life and conversation; but the whole of all this, all religion, internal and external, the whole of godliness, both in a doctrinal and in a practical way. All this, these women the apostle gives directions unto, had made a profession of, and had been baptized upon it, and received members of churches; and as yet held their profession: and such persons, it best became them not so much to adorn themselves with any outward adornings, as

with good works; such as are mentioned in Th1 5:10 Good works are like good clothes, to which the apostle alludes; they do not make persons men and women, but they adorn them as such; so good works, they do not make men and women Christians, or believers, but they adorn them as such; they are ornaments to their persons, and to their profession, and to the Gospel they profess. See Tit 2:10.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

Ver. 9. In like manner also] Men have had their lessons. Now for women they are taught modesty in their attire (such as may neither argue wantonness nor wastefulness), silence in the Church, subjection in the family.

Or costly array] Which yet great ones may wear; but they may not buy it with extortion, and line it with pride; since clothes are the ensigns of our shame, our fineness is our filthiness, and our neatness our nastiness. See Isa 3:12-26, where the prophet inveighs, as if he had viewed the ladies’ wardrobes in Jerusalem.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The apostle’s next precept to be urged by Timothy, is concerning the habits of women, especially when they come to worship God in the public assemblies; for to such assemblies the precepts in this chapter, both before and after this, chiefly relate. Concerning these he commands, that they should

adorn themselves in modest apparel, observe a decency, with respect to the modesty of their sex, the purity of religion, the quality of their condition, and their age. Religion has no other interest in our habits, but to regulate them according to a modest comeliness; for they are indifferent in their nature, and neither add nor detract from the acceptance of our religious services.

Shamefacedness and sobriety, or modesty; a moderation of mind showed both in the habit of the body, and the manners and behaviour, both with these inward habits, and in an outward habit that may speak souls possessed of these inward habits.

Not with broidered hair, or gold, or pearls, or costly array; not with hair platted or curled, not adorned with ornaments of gold, or pearls, or costly array. The apostle condemneth not these ornaments where they are suited to the quality of women, and ask not too much time to put on, and in order; but where they are too excessive with respect to the purse of those that wear them, or take up more time to be spent in putting them on than is fit to be so spent, especially on a sabbath day, or where they are put on out of pride, or to make a vain show, or are of that nature and fashion as they speak an unchaste or an immodest heart, or may cause scandal to others. The apostle Peter, 1Pe 3:3, hath much the same precept, where he is not speaking of women’s habits, with such special reference to public assemblies, but to their ordinary conversation; but it ought to be more specially avoided when people come to worship God. They should not so habit themselves when they go to pray, as if they were going to a dancing school, as Chrysostom in his time complained of some that did.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

In like manner for in like manner also, A.V and T.R.; braided for broided, A.V; and gold for or gold, A.V; raiment for array, A.V The apostle here passes on to the duties of women as members of the congregation, and he places first modesty of demeanor and dress, the contrary to these being likely to prove a hurt and a hindrance to their fellow-worshippers. Adorn themselves in modest apparel. This is obviously the true construction, kosmein depending upon boulomai. There is a little doubt as to the exact meaning of katastolh here, the only place where it occurs in the New Testament. Alford argues strongly in favor of the meaning "apparel." But it may also mean "steadiness" or "quietness" of demeanor; and then the phrase will be exactly parallel to 1Pe_3:5, "The incorruptible apparel of a meek and quiet spirit." And the meaning will be, "Let Christian women adorn themselves with a decent and well-ordered quietness of demeanor, in strict accordance with or, "together with" shame-fastness and sobriety meta, "in strict accord with," or "together with" not with braided hair," etc. A woman"s true ornament is not the finery which sire gets from the milliner, but the chaste discretion which she has from the Spirit of God. Modest (kosmiov); only found in the New Testament here and in, 1Ti_3:2, where it is rendered" of good behavior" in the A.V, and "modest" in the margin, "orderly" in the R.V It is common in classical Greek in the sense of "weltordered," "welt-behaved." Shamefastness (aijdw bashfulness). So the edition of 1611; "shamefacedness" in the later editions is a corruption. Archbishop Trench compares "stead fast," "soothfast," "root fast," "master-fast," "footfast," "bedfast," with their substantives ("Synonyms of New Test.," 20.). Sobriety (swfrosunh, as in ver. 15, q.v.); soundness, health, purity, and integrity of mind. "Apoav tanav ecein (Chrysostom, "Ap. Trench."). Braided hair (plegmasin); found only here in the New Testament, but used in Aquila and Theodotion, instead of the plekeiv or plakeiv of the LXX, in, Isa_28:5, for hrypix a "diadem," or "twined garland." In classical Greek plegmata are anything twined, tendrils of the vine, wickerwork, chaplets, etc. The corresponding word in. 1Pe_3:3 is ejmplokh tricwn, "plaiting the hair." Costly raiment (iJmatismw polutelei) For iJmatismov, comp. Luk_7:25; Act_20:33 Psa_45:10, LXX; etc., which show tinct the word is used kat ejxoch of any splendid garment (Schleusuer). Polutelhv, costly (see Mar_14:3 1Pe_3:4, and frequently in the LXX) St. Peter manifestly had this passage before him from the marked verbal coincidences, as well as close similarity of thought (ejmplokh crusion kosmov iJmation, polutelhv ajgaqopoiousai (compared with di ergwn ajgaqwn), hJsucia uJpotagh, (compared with uJpotassomenai), aJgaiai gunaikev k.t.l. (compared with ejpaggellomenaiv qeosebeian). (See reference to St. Paul"s Epistles in 2Pe_3:15)

Vers. 9, 10.

The attire and deportment of women in the Christian assemblies.

The apostle continues his directions in relation to public prayer. "Likewise," he says, in effect, "let women when they pray be modestly adorned.

I THEIR APPAREL AND DEPORTMENT. "Likewise also that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold, and pearls, and costly raiment.

1. The injunction refers specially to the dress of women in the Christian assemblies, which ought not to be showy or conspicuous, calculated either to swell the heart of the wearer with pride, or to attract the eyes of others in forgetfulness of the solemnity of public worship.

2. While adornment is expressly allowed, according to age and station, to the exclusion of anything slovenly, there must be nothing in the attire or deportment inconsistent with modesty, self-restraint, or Christian simplicity. There must be no excessive care bestowed upon the adjustment of the hair, and no adornment with gold, or pearls, or costly array inconsistent with the attire previously recommended. Plaiting the hair may be the most convenient way of arranging it, and wearing ornaments is no more sinful in itself than wearing apparel. The injunction is that women should not seek such adornments as would either endanger piety or draw away their affections from higher things.

II THE TRUE ADORNMENT OF WOMEN. "But (which becometh women professing godliness) through good works.

1. Religion is external as well as internal. There is the form which must be clothed with the power of godliness; religion must not be secret, but manifest to the world. Therefore women must profess the Christian name, and take part in the worship of the Church.

2. There must be a harmony between the profession of godliness and those deeds of mercy and piety which, Dorcas-like, show the true disciple of Jesus.

3. The highest distinction of women does not spring from dress or decoration, but from the luster that is thrown round their character by works of goodness. They will thus "adorn the doctrine of God our Savior". T.C. (Tit_2:10)

Modest adornment.

women adorn themselves in modest apparel." The gospel never permits asceticism. As God is the God of beauty, and nature is clothed with garments (like the high priest of old) of glory and beauty, so here we have the true idea carried out in religion. Women are "to adorn themselves." God"s most beautiful work in creation, the human frame, is to be fitly appareled; for, to this day, art knows no higher subject than the human face and form. But

I MODESTY IS TO BE THE SPIRIT OF ALL ADORNMENT, because the nature of the being adorned is a sacred nature. Woman is the true guardian of virtue. Her manner, her temper, her spirit, all these constitute the best defense of virtue.

II DRESS IS THE SYMBOL OF CHARACTER. If there is absence of shame-heartedness, there will be absence of shame-facedness. The womanhood of that age had sunk very low. By turns woman had been the toy or slave of man. The gospel uplifted her; for we are all equal in the sight of God. There was neither male nor female there; and she must help the great ideal, and by modest apparel show the innate modesty of her thought and feeling. For, say what we like, dress acts upon the mind and character. Dress like a clown, and you will feel like a clown. Modest apparel need not be shorn of taste and refinement and true beauty. It is no dishonor to a woman that she likes dress. It is not Christian to destroy that taste; but that which becometh women professing godliness is modest though beautiful apparel. W.M.S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

With sobriety - Which, in St. Paul's sense, is the virtue which governs our whole life according to true wisdom. Not with curled hair, not with gold - Worn by way of ornament. Not with pearls - Jewels of any kind: a part is put for the whole. Not with costly raiment - These four are expressly forbidden by name to all women (here is no exception) professing godliness, and no art of man can reconcile with the Christian profession the wilful violation of an express command.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Station and Calling of Christian Women.

v. 9. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array,

v. 10. but (which becometh women professing godliness) with good works.

v. 11. Let the women learn in silence with all subjection.

v. 12. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

v. 13. For Adam was first formed, then Eve.

v. 14. And Adam was not deceived, but the woman, being deceived, was in the transgression.

v. 15. Notwithstanding she shall be saved in child-bearing if they continue in faith and charity and holiness with sobriety.

In the first part of the chapter the apostle had discussed the form of public worship with special reference to the participation of men. He now considers the case of the women: Likewise also the women (I admonish) to adorn themselves in modest dress, with modesty and moderation, not with plaited locks and gold or pearls or costly array, but, what becomes women professing reverence of God, by means of good works. This is also a part of the divine charge which Paul gave, not only to the women of Ephesus and of the other Christian congregations, but to the Christian women of all times. He shows them what conduct, what behavior the Lord expects of them at all times, but particularly in public worship. The mantle or dress in which they appear in public, and especially in church services, should be decent, modest, in no way suggest the specific female characteristics nor call attention to the sex of the wearer. This is further emphasized by the words: modesty and moderation. A Christian woman will show also in her dress that she avoids all that is suggestive and indecent, that she possesses the moderation and sober-mindedness which keeps sensual excitement in check. Where true chastity lives in the heart, and not a disgusting prudery, the dress of a woman will express the beauty of a womanly personality, but will never accentuate the charms of sex. It is the latter trait, so prominent in our days, which the apostle now censures in such sharp words as being incompatible with the finest adornment of Christ’s disciples. The apostle names plaited hair, the braided, waved, and curled coiffure which was affected by the super-stylish women of those days and particularly by the loose women. Another characteristic of that class of women was the extravagant use of gold and pearls, of jewelry of every description, a feature which always becomes prominent in the same ratio as morals decline. He finally names costly array, luxuriant, extravagant dress, which attracts attention by its showiness. Such lavish adornment, finery, and baubles are not conducive to the dignity of a Christian woman, particularly not in public worship; it belongs to a sphere with which Christian women have nothing in common. The adornment, the finest ornament of believers rather, that which should distinguish Christian women, is the reverence toward God which they profess and give evidence of through good works. By unselfish service of others a Christian girl or woman will be clothed with the finest garment, Col 3:12; her good works will be her most splendid jewels, Pro 31:10.

Having spoken of the appearance of women in public services, the apostle now adds a definite prohibition, forbidding women to be public teachers of a Christian congregation: But to teach I do not permit a woman, nor to exercise dominion over man, but [admonish her] to be in silence. This he connects with his command: Let a woman learn in silence with complete subjection. St. Paul undoubtedly had a reason for repeating a charge which he had given once before, 1Co 14:33-35. Learn, receive instruction, the woman should indeed, she was by no means excluded from public services; on the contrary, women often formed a very large and prominent part of the congregations, as their frequent mention in the New Testament indicates. But this learning of the woman was to be done in quietness and silence. She was not to interrupt the sermons or doctrinal discussions in public services by questions or remarks of her own, she was in no way to interfere with, or take part in, the public teaching of the congregation as such. Her position is indeed, in many questions pertaining to the household, one of coordination, in the public life and teaching of the congregation, however, strictly one of subordination, one of complete subjection. Public teaching of the Word is not permitted to women; they are not to become preachers or teachers of the congregation as such, although they may very well teach children and young people outside of public services, and may also give individual instruction to older people. See Tit 2:3-4; Act 18:26. But in no way and at no time shall the woman exercise dominion over the man, neither in public worship, by presuming to be a public teacher, nor at home, nor in any other sphere of activity. The apostle once more emphasizes that she should be in silence, that her role is that of a listener and learner in public and not that of a teacher. The highest excellence of a Christian woman is that of following her calling in the quiet seclusion of the home.

The apostle now supports his rule of silence on two grounds: For Adam was created first, then Eve; and Adam was not deceived, but the woman, overcome by deceit, was in the transgression. The priority of Adam’s creation is thus a testimony for the order of God that the man should lead and rule for all times. God made woman as an helpmeet for man, the subordination of women holding good even before the Fall. The woman was and should be in the relation of dependency to the man, from which it follows that her status should not be that of a leader or teacher in the Church. In the second place, the story of the first man shows that there was no temptation and fall as long as he was alone. As soon, however, as the woman, the weaker vessel, was present, Satan made his attack. Thus Adam was not deceived, was not seduced, but Eve was overcome by the devil’s deception; she fell into the trap set by the enemy and then persuaded her husband to join her in the foolish transgression. So the Fall was brought about, which, in its sad results, continues to this hour. Here again the subordination of the woman is plainly shown, a fact which excludes her from being a teacher in public worship, where her office would give her dominion over the man.

In order, however, to guard against the idea as if the subordination of woman in any way reduces her right and her participation in the blessings of the Gospel, the apostle adds a word of comfort: But she will be saved through child-bearing, if they remain in faith and love and holiness with sobriety. "St. Paul, taking the common-sense view that child-bearing, rather than public teaching or the direction of affairs, is woman’s primary function, duty, privilege, and dignity, reminds Timothy and his readers that there was another aspect of the story in Genesis besides that of woman’s taking the initiative in transgression: the pains of childbirth were her sentence, yet in undergoing these she finds her salvation. " Not, indeed, as though child-bearing were a means of earning salvation, but the home, the family, motherhood, is woman’s proper sphere of activity. Every normal woman should enter holy wedlock, become a mother, and rear her children, if God grants her the gift of babies of her own. That is woman’s highest calling; for this God has given her physical and mental gifts. Unless God Himself directs otherwise, a woman misses her purpose in life if she does not become a helpmeet of her husband and a mother of children. And this is true of all Christian women, if they perform all these works of their calling in faith in the Redeemer and in the consequent unselfish love, in the sanctification which seeks to make progress day by day. In this way they all exercise the moderation, the sobriety, the chaste watchfulness over all sinful lusts and desires, which effectually drives out lewd passion and makes all the members of the body instruments in the service of God.

Summary.The apostle gives directions concerning prayer in public worship, basing his admonition upon the universality of God’s grace; he instructs the Christian women as to their station in the Christian Church, bidding them above all serve the Lord in their calling as mothers, with all quiet modesty.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The next apostolical precept here given is to women, concerning their apparel and attire, that at all times, but especially in public worship, they use such apparel as becometh modest and chaste women, expressing by their garb the inward gravity and modesty of their minds; not like proud and alluring persons, with embroidered hair, gold, and pearl, to attract the eyes and hearts of the simple.

Note, 1. That the attire which all persons wear, ought to be such as may answer the end for which apparel was appointed, which was to hide and shroud our nakedness, for differencing and distinction of sexes, as also for distinguishing between the qualities and ranks of persons. Garments also are for defence and protection, and for decency and ornament.

Note, 2. That though persons of quality are not prohibited to wear such garments, though costly, as becometh their degree, yet none are to study the external adorning of the body, so much as to neglect the inner man by good works.

Note, 3. That all that attire is forbidden,

(1.) Which suspected women use, either to provoke to lust in others, or to show inclinations to it in themselves.

(2.) All such attire as by the richness and costliness of it shows pride under mean apparel, and oft-times is.

(3.) All such attire as is unsuitable either to the time or place of worship.

Note, 4. That this precept ought not to be slighted by women, as of small moment; because the two great apostles, St. Peter and St. Paul, do both give it in charge unto them.

Note, lastly, That the men are by no means to look upon themselves as unconcerned in this apostolical precept given to women. It is much more inexcusable in them to affect gaiety and gaudy dress; for it is vain and foolish, troublesome and uneasy, the nurse of idleness attended with luxury and wantonness, and very often with immodesty and lewdness; and is the great bane very often of justice and charity. How many are fine and gay, but at the expense, and sometimes at the ruin, of the poor tradesman. And how oft is that spent in vain decking, which ought to be laid out in the poor’s clothing.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

9, 10. In like manner, that women also. When they come to the public worship, let them not spend their thoughts in adorning their bodies, but adorn themselves in modest apparel. In simple attire which not attract attention. With shamefacedness. A shrinking from all that is indelicate. Sobriety. Self-restraint; not yielding to vain impulses. Not with braided hair. The Gentile women were much given to arranging the hair in plaits over the head, with bands of gold. Such vain and idle show at worship is forbidden, as well as the wearing of pearls, or costly array. At the house of God a display is not comely. Compare 1 Peter 3:3.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

9–15. (b) THE CONDUCT OF WOMEN IN THE CHRISTIAN ASSEMBLY

9. Rec. text is ὡσαύτως καὶ τὰς γυναῖκας. τάς (added in D2bcKL) and most cursives) is omitted by אAD2*GP. καί is found in אcD2GKL and all the versions, but א*AP omit it. Westcott and Hort read ὡσαύτως γυναῖκας.

κοσμίῳ. So the bulk of authorities; but κοσμίως is found in אcD2*G and is given a place in Westcott and Hort’s margin.

χρυσῷ. So rec. text with אD2KL. AGP have χρυσίῳ.

9. ὡσαύτως κ.τ.λ. We must understand βούλομαι. Some commentators take the words down to σωφροσύνης as referring to the demeanour of women at public prayer, προσεύχεσθαι being supplied: “I wish likewise that women pray in modest apparel with shamefastness and sobriety,” κοσμεῖν ἑαυτάς going with what follows. Such directions would be similar to the rule laid down in 1Co 11:13, that women should be veiled at the assemblies of the faithful, when prayer is being offered. But this would be a very unnatural arrangement of the words; and the position of κοσμεῖν especially would be awkward. It is better to suppose that St Paul, beginning his sentence with ὡσαύτως as if he were going to add directions about the public devotions of women, goes off in a different direction and supplies principles for their general deportment and dress. This is quite in his manner. We take κοσμεῖν ἑαυτάς, then, as co-ordinated with προσεύχεσθαι of 1Ti 2:8.

The introductory ὡσαύτως occurs with peculiar frequency in the Pastorals (see 1Ti 3:8; 1Ti 3:11, 1Ti 5:25; Tit 2:3; Tit 2:6); it is only used twice elsewhere by St Paul (Rom 8:26; 1Co 11:25).

καταστολῇ. A word only found in the Greek Bible here and in Isa 61:3. It means dress; κατάστημα of Tit 2:3 is a more general word, equivalent to ‘demeanour’ or ‘deportment.’

μετὰ αἰδοῦς καὶ σωφροσύνης. With shamefastness and sobriety. This, the rendering of both A.V. and R.V., is as near to the Greek as we can go in English. The Greek words have a long history behind them, and have no exact equivalents in modern speech. Both together well describe the discretion and modesty of Christian womanhood.

αἰδώς is almost = verecundia; it is a nobler word than αἰσχύνη, inasmuch as it implies (1) a moral repugnance to what is base and unseemly, and (2) self-respect, as well as restraint imposed on oneself from a sense of what is due to others; neither (1) nor (2) enters into αἰσχύνη. Thus αἰδώς here signifies that modesty which shrinks from overstepping the limits of womanly reserve. Wiclif’s felicitous rendering shamefastness has been retained in nearly all the English versions, although both etymology and meaning have been obscured by the corrupt spelling ‘shame-facedness’; shamefastness is really that which is established and held fast by an honourable shame[520]. αἰδώς is a common term in philosophical writers, but in the LXX. it is found only 3Ma 1:19; 3Ma 4:5; it does not occur elsewhere in the N.T.

[520] See Trench, Synonyms of N.T., 20. (First Series).

σωφροσύνη is a word of much wider meaning. It was one of the four cardinal virtues in the Platonic philosophy, the others being φρόνησις, δικαιοσύνη, and ἀνδρεία (cp. Philo, Leg. Alleg. i. 19). Primarily it signifies (as in Aristotle) a command over bodily passions, a state of perfect self-mastery in respect of appetite. It marked the attitude towards pleasure of the man with a well-balanced mind, and was equally opposed to asceticism and to over-indulgence. Sobriety is perhaps its nearest equivalent in English, but this fails to do justice to the high place which the idea of ‘moderation’ occupied in the Greek mind. The old etymology given by Chrysostom, σωφροσύνη λέγεται ἀπὸ τοῦ σώας τὰς φρένας ἔχειν, shews how intimately it was connected with the sense of self-control.

The word does not occur in the older books of the LXX., for there is nothing corresponding to it in Hebrew moral systems. To the Hebrews ethics had always a religious basis, the revealed will of God supplied an objective standard of right and wrong; and thus the self-regarding aspect of Greek philosophy had no place in their thoughts. And for a somewhat similar reason—though qualifications would here be necessary—it can never occupy as high a place in Christian ethics as it did in Greek[521]. See note on φίλαυτος, 2Ti 3:2.

[521] And this is true, despite the fact that σωφρισύνη has a much wider sphere in modern Christendom than it ever had in Greece, and is really conceived of as 2. nobler virtue. Cp. Green, Prologomena to Ethics, p. 289 ff.

But, in the later books of the LXX., as soon, indeed, as Hebraism came into contact with Hellenism, the word σωφροσύνη and its cognates make their appearance. Thus we have σωφρόνως in Wis 9:11, and σωφροσύνη in Wis 8:7 and 2Ma 4:37, both σώφρων and σωφροσύνη occurring repeatedly in 4 Macc., where (4Ma 1:31) σωφροσύνη is defined as ἐπικράτεια τῶν ἐπιθυμιῶν (see further on Tit 1:8). In St Paul’s writings this group of words is applied to sobriety and self-command of mind as well as of body. Thus 2Co 5:13 σωφρονεῖν is used (as in Mar 5:15 || Luk 8:35) of being sane in mind; and in Rom 12:3 it is contrasted with ὑπερφρονεῖν; cp. Act 26:25 (in a speech of St Paul), ἀληθείας καὶ σωφροσύνης ῥήματα. In the Pastorals the words occur with peculiar frequency. We have σωφροσύνη here and 1Ti 2:15; σώφρων, 1Ti 3:2, Tit 1:8; Tit 2:2; Tit 2:5; σωφρονεῖν, Tit 2:6; σωφρονίζειν, Tit 2:4; σωφρονισμός, 2Ti 1:7; and σωφρόνως, Tit 2:12. The writer’s marked preference for this group of words is indeed one of the unsolved problems of the vocabulary of the Pastoral Epistles. See Introd. p. xxxvii.

ἐν πλέγμασιν, with plaitings; this finds its explanation in the ἐμπλοκῆς τριχῶν of 1Pe 3:3, a passage strictly parallel to this in its warnings against excessive finery. There is probably no literary connexion between these two passages, similar as they are; they both breathe the same spirit, inasmuch as they deal with the same topic from the same point of view.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] So also (ὡσαύτως, by the parallel passage, Tit 2:3, seems to be little more than a copula, not necessarily to refer to the matter which has been last under treatment) I will that women (without the article, the reference to τοὺς ἄνδρας above is not so pointed: i.e. we need not imagine that the reference is necessarily to the same matter of detail, but may regard the verse (see below) as pointing to the general duties and behaviour of women, as not belonging to the category of οἱ προσευχόμενοι ἐν παντὶ τόπῳ) adorn themselves (there is no need, as Chrys. and most Commentators, to supply προσεύχεσθαι to complete the sense: indeed if I have apprehended the passage rightly, it would be altogether irrelevant. The ὡσαύτως serving merely as a copula (see above) the προσεύχεσθαι belonging solely and emphatically to τοὺς ἄνδρας,—the question, ‘what then are women to do?’ is answered by insisting on modesty of appearance and the ornament of good works, as contrasted (ver. 12) with the man’s part. The public assemblies are doubtless, in ver. 12, still before the Apostle’s mind, but in a very slight degree. It is the general duties of women, rather than any single point in reference to their conduct in public worship, to which he is calling attention: though the subject of public worship led to his thus speaking, and has not altogether disappeared from his thoughts. According to this view, the construction proceeds direct with the infinitive κοσμεῖν, without any supposition of an anacoluthon, as there must be on the other hypothesis) in orderly (ref.) apparel (cf. Tit 2:3, note: “in seemly guise,” Ellic. καταστολή, originally ‘arrangement,’ ‘putting in order,’ followed in its usage that of its verb καταστέλλω. We have in Eur. Bacch. 891, αὐτὸν (τὸν πλόκαμον) πάλιν καταστελοῦμεν,—‘we will re-arrange the dishevelled lock:’ then Aristoph. Thesm. 256, ἴθι νῦν κατάστειλόν με τὰ περὶ τὼ σκέλη—clothe, dress me. Thus in Plut. Pericl. 5, we read of Anaxagoras, that his καταστολὴ περιβολῆς, ‘arrangement of dress,’ was πρὸς οὐδὲν ἐκταραττομένη πάθος ἐν τῷ λέγειν. Then in Jos. B. J. ii. 8. 4, of the Essenes, that their καταστολὴ καὶ σχῆμα σώματος was ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν, which he proceeds to explain by saying οὔτε δὲ ἐσθῆτας, οὔτε ὑποδήματα ἀμείβουσι, πρὶν ἢ διαῤῥαγῆναι, κ.τ.λ. So that we must take it as meaning ‘the apparel,’ the whole investiture of the person. This he proceeds presently to break up into detail, forbidding πλέγματα, χρυσόν, μαργαρίτας, ἱματισμὸν πολυτελῆ, all which are parts of the καταστολή. This view of the meaning of the word requires ἐν καταστολῇ κοσμίῳ to belong to κοσμεῖν, and then to be taken up by the ἐν following, an arrangement, as it seems to me, also required by the natural construction of the sentence itself) with shamefastness (not, as modern reprints of the E. V., ‘shamefacedness,’ which is a mere unmeaning corruption by the printers of a very expressive and beautiful word: see Trench, N. T. Synonyms, § xx.) and self-restraint (I adopt Conybeare’s word as, though not wholly satisfactory, bringing out the leading idea of σωφροσύνη better than any other. Its fault is, that it is a word too indicative of effort, as if the unchaste desires were continually breaking bounds, and as continually held in check: whereas in the σώφρων, the safe-and-sound-minded, no such continual struggle has place, but the better nature is established in its rule. Trench (ubi supra) has dealt with the two words, setting aside the insufficient distinction of Xenophon, Cyr. viii. 1. 31,—where he says of Cyrus, διῄρει δὲ αἰδῶ καὶ σωφροσύνην τῇδε, ὡς τοὺς μὲν αἰδουμένους τὰ ἐν τῷ φανερῷ αἰσχρὰ φεύγοντας, τοὺς δὲ σώφρονας καὶ τὰ ἐν τῷ ἀφανεῖ. “If,” Trench concludes, “αἰδώς is the ‘shamefastness,’ or tendency which shrinks from overpassing the limits of womanly reserve and modesty, as well as from the dishonour which would justly attach thereto, σωφροσύνη is that habitual inner self-government, with its constant rein on all the passions and desires, which would hinder the temptation to this from arising, or at all events from arising in such strength as should overbear the checks and hindrances which αἰδώς opposed to it.” Ellic. gives for it, “sober-mindedness,” and explains it, “the well-balanced state of mind, arising from habitual self-restraint.” See his notes, here, and in his translation), not in plaits (of hair: cf. 1Pe 3:3, ἐμπλοκὴ τριχῶν, and see Ellicott’s note) and gold (καὶ περιθέσεως χρυσίων, 1 Pet. l. c., perhaps, from the καί, the gold is supposed to be twined among, or worn with, the plaited hair. See Rev 17:4), or pearls, or costly raiment (= ἐνδύσεως ἱματίων, 1 Pet. l. c.),—but, which is becoming for women professing (ἐπαγγέλλεσθαι is ordinarily in N. T. ‘to promise,’ see reff. But the meaning ‘to profess,’ ‘præ se ferre,’ is found in the classics, e.g. Xen. Mem. i. 2. 7, ἐθαύμαζε δέ, εἴ τις ἀρετὴν ἐπαγγελλόμενος ἀργύριον πράττοιτο: cf. Palm and Rost’s Lex., and the numerous examples in Wetst.) godliness (θεοσέβεια is found in Xen. An. ii. 6. 26, and Plato, Epinomis, pp. 985 d, 989 e. The adjective θεοσεβής is common enough),—by means of good works (not ἐν again, because the adornment lies in a different sphere and cannot be so expressed. The adorning which results from good works is brought about by (διὰ) their practice, not displayed by appearing to be invested with them (ἐν). Huther’s construction, after Thdrt., Œc, Luth., Calv., and Mack and Matthies,—ἐπαγγελλ. θεοσέβειαν διʼ ἔργων ἀγαθῶν,—is on all grounds objectionable:—1) the understanding ὅ as ἐν τούτῳ ὅ or καθʼ ὅ, which of itself might pass, introduces great harshness into the sentence:—2) the junction of ἐπαγγελλομέναις διʼ is worse than that of κοσμεῖν διʼ, to which he objects:—3) the arrangement of the words is against it, which would thus rather be γυναιξὶν διʼ ἔργων ἀγαθῶν θεοσέβειαν ἐπαγγελλομέναις:—4) he does not see that his objection, that the adornment of women has been already specified by ἐν καταστολῇ κ.τ.λ., and therefore need not be again specified by διʼ ἔργων ἀγ., applies just as much to his own rendering, taking ὅ for καθʼ ὅ or ἐν τούτῳ ὅ).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

In like manner [ωσαυτως] . The writer's thought is still running upon the public assemblies for worship.

Adorn themselves [κοσμειν εαυτας] . Kosmein adorn, o P. Of female adornment, 1Pe 3:5; Rev 21:2. In Mt 25:7, of trimming the lamps. From kosmov order, so that the primary meaning is to arrange. Often in LXX and Class. Prominent in the writer's mind is the attire of women in church assemblies. Paul treats this subject 1Co 11:5 ff. In modest apparel [εν κατασψολη κοσμιω] . Katastolh N. T. o. Once in LXX, Isa 61:3. Opinions differ as to the meaning. Some apparel, others guise or deportment = katasthma demeanour, Tit 2:3. There seems, on the whole, to be no sufficient reason for departing from the rendering of A. V. and Rev. 97 Kosmiw modest, seemly, Past o. Note the word - play, kosmein kosmiw.

With shamefacedness and sobriety [μετα αιδους και σωφροσυνης] . Aidwv N. T. o. (aijdouv in Heb 12:28 is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of aijscunh shame, though used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged (see Homer, 2 1 23). Hence it is connected in Homer with militaly discipline (II 5:531). It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. On the other hand, it is the feeling of a superior in position or fortune which goes out to an unfortunate. See Homer, 2 24 208; Od. 14 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between aijscunh and aijdwv : aijdwv representing a respectful and reverent attitude toward another, while aijscunh was the sense of shame on account of wrong doing. Thus, "one aiJudeitai is respectful to his father, but aijscunetai is ashamed because he has been drunk." 98 Trench (N. T. Synon. § 19) remarks that "aijdwv is the nobler word and implies the nobler motive. In it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in the aijscunh. Let the man who is restrained by aijscunh alone be insured against the outward disgrace which he fears his act will entail,. and he will refrain from it no longer." 99 The A. V. shame. facedness is a corruption of the old English shamefastness. So Chaucer :

Schamefast chastite. " Knight's T. 2057.

Shakespeare :

"'Tis a blushing shamefast spirit that mutinies in a man's bosom." Richard 3 1 4.

It is one of a large class of words, as steadfast, soothfast, rootfast, masterfast, handfast, bedfast, etc. Shamefaced changes and destroys the original force of the word, which was bound or made fast by an honorable shame. Swfrosunh sobrietys o P. Once in Act 26:25. The kindred verb swfronein to be of sound mind, Rom 12:3 - 5 2Co 5:13; Tit 2:6. Several representatives of this family of words appear in the Pastorals, and with the exception of swfrosunh and swfronein, nowhere else in N. T. Such are swfronizein to be soberminded (Tit 2:4); swfronismov discipline (2Ti 1:7); swfronwv soberly (Tit 2:12); swfrwn soberminded (1Ti 3:2). The word is compounded of saov or swv safe, sound, and frhn mind. It signifies entire command of the passions and desires; a self - control which holds the rein over these. So Aristotle (Rhet. 1 9) : The virtue by which we hold ourselves toward the pleasures of the body as. the law enjoins. "Comp. 4 Macc. 1 31. Euripides calls it" the fairest gift of the gods "(Med. 632). That it appears so rarely in N. T. is, as Trench remarks," not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God. " The words with shamefastness and sobriety may either be taken directly with adorn themselves, or better perhaps, as indicating moral qualities accompanying (meta with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness.

With broidered hair [εν πλεγμασιν] . Lit. with plaitinys. N. T. o. Rend. with braided hair. Broidered is a blunder owing to a confusion with broided, the older form of braided.

So Chaucer :

"Hir yelow heer was broyded in a tresse, Bihinde hir bak, a yerde long, I gesse." Knight's T. 1049 f

Costly array [ιματισμω πολυτελει] . Neither word in Paul. Imatismov, signifies clothing in general. Polutelhv costly occurs only three times in N. T.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.