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 1 Timothy 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 (1 Timothy 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 1 Timothy 2:12, but would wish her ever to occupy the place in society for which she was designed 1 Timothy 2:11, and to which she had shown that she was adapted; 1 Timothy 2:13-14. The direction in 1 Timothy 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 1 Timothy 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 Isaiah 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.

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'Antiquit, 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, etc., 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.

Il. xvii., ver. 49.

Wide through the neck appears the ghastly wound;

Prone sinks the warrior, and his arms rebound.

continued...

In like manner also,.... Let the women pray likewise; though they are not to lead in prayer, or be the mouth of the church, which would be indecent, yet they are to join with the church in public prayer; see Acts 1:14 and in like manner as the men, with purity of heart and hand, without murmuring and impatience towards God, and without wrath and anger towards others, and in faith, without doubting and distrust: and the apostle proceeds to point out what sort of dress he would have them appear in at the time of prayer, and at any part of public worship; and thus the Ethiopic version renders it, "so let the women be clothed in prayer", namely, as follows;

that women adorn themselves in modest apparel: the word rendered "apparel" signifies a long robe, which reaches down to the feet; and the word translated "modest" signifies that which is clean, neat, and decent, yea, beautiful and ornamental; and the sense of the apostle is, that he would not have them to come to public worship in rags, and in dirty and filthy garments, but that their bodies should be covered with clean and decent raiment; so the Israelites washed their clothes that they might be ready to meet the Lord at Mount Sinai, Exodus 19:14. The Jews always appeared in their best clothes on the sabbath day; this is one of their rules: (n).

"for the honour of the sabbath, every man must be clothed, , "with clean or neat apparel" and clothing on the weekday must not be as clothing on the sabbath day; and if a man can make no change, he must let down his talith (or upper garment, his cloak); so that his clothing may not be as the clothing of the weekdays, when that was girt up about him.''

The apostle adds,

with shamefacedness and sobriety: these are the two general rules by which dress is to be regulated; it is right and proper, when it is consistent with chastity, when it is not immodest and impudent, and more like the attire of an harlot than of a woman professing godliness; and when it is moderate as well as modest, and suitable to a person's age and station, and is not beyond the circumstances of life in which they are. There is no religion or irreligion in dress, provided pride and luxury are guarded against, and modesty and moderation preserved.

Not with broidered hair, or plaited, as in 1 Peter 3:3; see Gill on 1 Peter 3:3. The Jews had women on purpose for this business; Mary Magdalene is thought to have her name from hence; See Gill on Matthew 27:56. Or gold, or pearls, or costly array: not that the apostle forbids all use or wear of such things by proper persons, whose circumstances would admit of it, and upon proper occasions, and at proper times: certain it is, that earrings and bracelets of gold, and jewels set in silver and gold, and raiment, costly raiment, were sent by Abraham, and given to Rebekah, and wore by her, who was a woman professing godliness so the church in Psalm 45:9 though in figurative expressions, yet in allusion to what is literal, and honourable, and commendable, is said to be in gold of Ophir, and her clothing to be of wrought gold, and to be brought to the king in raiment of needlework: but however justifiable such a dress may be at other seasons, the apostle judged it very improper at the time of public prayer, or at the time of public worship; seeing it might swell the heart of the wearer with pride, so as to forget herself and the business she was come about, and draw the eyes of others upon her; and so cause a general inattention. It was a complaint of Chrysostom's many hundreds of years ago, that some who came to public worship, appeared in such a dress, as if they came rather to dance than to pray; such apparel should be avoided: it is said of Pythagoras (o), that he taught the inhabitants of Crotona, the men literature, and the women chastity and modesty; and by his disputations so far prevailed upon the latter, as to lay aside their garments of gold and other ornaments of their dignity, as instruments of luxury; all which they brought into the temple of Juno, and dedicated them to that goddess; declaring, that shamefacedness or chastity, and not garments, are the true ornaments of matrons.

(n) Maimon. Hilch. Subbat. c. 30. sect. 3.((o) Justin. ex Trogo. l. 20. c. 4.

In like manner (ὡσαύτως)

The writer's thought is still running upon the public assemblies for worship.

Adorn themselves (κοσμεῖν ἑαυτάς)

Κοσμεῖν adorn, oP. Of female adornment, 1 Peter 3:5; Revelation 21:2. In Matthew 25:7, of trimming the lamps. From κοσμός 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 1 Corinthians 11:5 ff.

In modest apparel (ἐν κατασψολῇ κοσμιῳ)

Καταστολή N.T.o. Once in lxx, Isaiah 61:3. Opinions differ as to the meaning. Some apparel, others guise or deportment equals κατάστημα demeanour, Titus 2:3. There seems, on the whole, to be no sufficient reason for departing from the rendering of A.V. and Rev. Κοσμίῳ modest, seemly, Pasto. Note the word - play, κοσμεῖν κοσμίῳ.

With shamefacedness and sobriety (μετὰ αἰδοῦς καὶ σωφροσύνης)

Ἁιδώς N.T. (αἰδοῦς in Hebrews 12:28 is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of αἰσχύνη 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, Il. i. 23). Hence it is connected in Homer with military discipline (Il. v. 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, Il. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between αἰσχύνη and αἰδώς: αἰδώς representing a respectful and reverent attitude toward another, while αἰσχύνη was the sense of shame on account of wrong doing. Thus, "one αἰδεῖται is respectful to his father, but αἰσχύνεται is ashamed because he has been drunk." Trench (N.T. Synon. xix.) remarks that "αἰδώς 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 αἰσχύνη. Let the man who is restrained by αἰσχύνη alone be insured against the outward disgrace which he fears his act will entail, and he will refrain from it no longer." The A.V. shamefacedness 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 III. i. 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. Σωφροσύνη sobrietys oP. Once in Acts, Acts 26:25. The kindred verb σωφρονεῖν to be of sound mind, Romans 12:3-5; 2 Corinthians 5:13; Titus 2:6. Several representatives of this family of words appear in the Pastorals, and with the exception of σωφροσύνη and σωφρονεῖν, nowhere else in N.T. Such are σωφρονίζειν to be soberminded (Titus 2:4); σωφρονισμός discipline (2 Timothy 1:7); σωφρόνως soberly (Titus 2:12); σώφρων soberminded (1 Timothy 3:2). The word is compounded of σάος or σῶς safe, sound, and φρήν mind. It signifies entire command of the passions and desires; a self-control which holds the rein over these. So Aristotle (Rhet. i.: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 (μετὰ with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness.

continued...

{7} 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;

(7) Thirdly, he appoints women to learn in the public assemblies with silence and modesty, being dressed pleasantly, without any overindulgence or excess in their clothing.

2:9 In like manner also, that women. 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 broided hair. Braided hair (Revised Version). 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 1Pe 3:3.

2:9 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.

broided: or, plaited

9, 10. 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 (1Ti 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 1Ti 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 (1Pe 3:3). Such gaud is characteristic of the spiritual harlot (Re 17:4).

2:8-15 Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.