1 Timothy 2:9
Verse
Context
Instructions to Women
8Therefore I want the men everywhere to pray, lifting up holy hands, without anger or dissension.9Likewise, I want the women to adorn themselves with respectable apparel, with modesty, and with self-control, not with braided hair or gold or pearls or expensive clothes,10but with good deeds, as is proper for women who profess to worship God.
Sermons
Jason Robinson
Denny KenastonCompilations
William MacDonald
Brian BrodersenWilliam MacDonaldSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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. 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 dishonor'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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).
1 Timothy 2:9
Instructions to Women
8Therefore I want the men everywhere to pray, lifting up holy hands, without anger or dissension.9Likewise, I want the women to adorn themselves with respectable apparel, with modesty, and with self-control, not with braided hair or gold or pearls or expensive clothes,10but with good deeds, as is proper for women who profess to worship God.
- Scripture
- Sermons
- Commentary
Overcoming Sexual Sin
By Jason Robinson5.8K1:45:50Sexual SinPRO 4:23JER 6:16MAT 6:33JHN 14:21JHN 16:25JHN 16:271TI 2:9In this sermon, the speaker emphasizes the importance of being in harmony with one another in the church. He explains that when believers are in symphony with each other, they can ask Jesus for anything in his name and he will answer. The speaker shares his personal testimony of growing up in a wicked environment and how he was transformed when he came to Christ. He also highlights the need for Christians to return to the old paths and not be swayed by new teachings or solutions.
Biblical Apparel
By Denny Kenaston2.1K1:14:12Clothing1TI 2:9In this sermon, the preacher describes a situation where he had a planned sermon but felt a burden on his heart as he saw young people gathering for the meeting. He emphasizes the importance of hearing and obeying the word of God, as it brings joy to the heart. The preacher then shares his discomfort when he felt a turning in his heart and didn't know which direction to go with his sermon. He concludes by discussing the significance of Christian appearance and how it reflects our faith.
Don't Give in to the Pressure (Compilation)
By Compilations1.6K04:08Compilation1TI 2:9In this sermon, the preacher addresses the pressure society puts on women to look a certain way and be sensually appealing to men. He emphasizes that this pressure is worldly and of the devil, and urges women to never dress in a way that is meant to attract attention from the opposite sex. The preacher also acknowledges that men are often more visually driven, but reminds women that their responsibility is to be modest and godly. He encourages women to find their identity and self-worth in God, rather than seeking validation from men's gaze.
Staying Married Is Not About Staying in Love, Part 2
By John Piper1.4K42:55GEN 2:25GEN 3:7GEN 3:211TI 2:91PE 3:5
This sermon delves into the significance of marriage as a reflection of God's covenant love, emphasizing the need for covenant-keeping and the role of the Holy Spirit in understanding the glory of marriage. It explores the biblical foundation of marriage, the impact of sin on relationships, and the restoration through God's mercy and the promise of future glory. The sermon highlights the importance of clothing as a witness to our fallen state and God's redemptive plan through Jesus Christ, ultimately pointing to marriage as a display of the gospel.
Studies in 1 Timothy-02 1 Timothy-2
By William MacDonald1.3K46:071TI 2:9In this sermon, the preacher emphasizes the importance of sincere and heartfelt prayers. He encourages believers to move away from routine prayers and approach God with intensity and desire. The sermon also highlights the significance of ending prayers with thanksgiving, expressing gratitude for answered prayers and God's redemption. The preacher then discusses the different types of prayers and emphasizes the need to pray for all people, including kings and those in authority. The sermon concludes by emphasizing that God desires the salvation of all people and that Jesus Christ is the only mediator between God and humanity.
(1 Timothy) the Role of Women in the Church
By Brian Brodersen1.3K53:12LUK 8:21TI 2:91TI 2:111PE 3:3In this sermon, the speaker focuses on Paul's instructions to Timothy regarding the conduct of men and women in the church. He emphasizes the need for men to pray and lift up holy hands without anger or disputes. For women, Paul instructs them to dress modestly and adorn themselves with good works rather than expensive clothing or jewelry. The speaker also discusses the controversial topic of women in ministry, highlighting the biblical principle of men being the leaders in both the family and the church. Finally, the speaker acknowledges the difficulty in interpreting a particular verse that mentions women being saved through childbearing, noting the various interpretations that exist.
Studies in 1 Timothy-05 1 Timothy-5
By William MacDonald1.2K38:37DEU 25:4LUK 10:71TI 5:23The sermon transcript discusses various instructions given by Paul to Timothy on how to behave towards different classes in the Christian family. It begins by addressing the old and young, male and female, emphasizing the importance of showing honor and respect. The transcript then moves on to discussing the care and support of widows, highlighting the responsibility of the church in providing for them. It also touches on the role of elders in the church, emphasizing the need for financial care, caution in appointing men, and the importance of having multiple witnesses in cases of accusation. Overall, the transcript emphasizes the practical advice given by Paul to Timothy for the care of believers in the Christian assembly.
Modesty: Wearing the Robes of Righteousness
By Scott Brown1.0K1:10:26ModestyThe Heart of Apparel1TI 2:9Scott Brown emphasizes the significance of modesty in apparel, urging fathers and daughters to ground their understanding of clothing in Scripture. He presents six biblical texts that address modesty, highlighting the importance of the heart's condition over mere outward appearance. The sermon discusses the tensions that arise in families regarding dress codes and the necessity of fathers guiding their daughters in making choices that reflect godliness. Ultimately, Brown connects modesty to the Gospel, illustrating how clothing can express the beauty of being clothed in Christ's righteousness.
We Can Overcome Satan
By Zac Poonen6461:04:25MAL 2:16MAT 5:27ROM 13:6EPH 4:31TI 2:91TI 3:2JAS 4:71JN 4:4
This sermon addresses the importance of maintaining high spiritual standards without falling into legalism. It emphasizes the need to hate sin, repent sincerely, and strive for Christ-likeness in all aspects of life. The sermon also discusses the church's stance on divorce and remarriage, highlighting the biblical standards and the need for forgiveness and restoration in affected families.
(Charismatic Movement) the History of the Pentecostal & Charismatic Movement
By Mose Stoltzfus19356:33Charismatic1TI 2:9The sermon transcript begins with a prayer, expressing gratitude for the opportunity to be with young people and discussing the importance of understanding the history and influence of the Pentecostal and Charismatic movement. The speaker mentions the use of modern techniques, such as strobe lights and smoke machines, in some meetings, cautioning against mistaking emotional experiences for genuine encounters with God. The speaker expresses appreciation for the fellowship and interaction with the young people present, considering it a privilege. The sermon then transitions to discussing the history of the Pentecostal and Charismatic movement, which will be further explored in the next part of the sermon.
God Needs Women
By Zac Poonen2GEN 2:18PRO 31:10JHN 14:16ACT 2:17ROM 12:131CO 11:31CO 11:5EPH 5:241TI 2:91PE 3:1Zac Poonen preaches about the importance of women faithfully portraying God's intended glory through their roles as helpers, mothers, and witnesses for Christ. He emphasizes the significance of a woman's submission to her husband, drawing parallels to Jesus' submission to God. Poonen highlights the power of humble submission and the impact it can have on a woman's home and her eternal destiny. He also stresses the value of a woman's heart that fears God, her diligent work, and her kind words, rather than focusing on physical beauty or charm.
Bringing Christianity Into Disrepute
By John Hames1PRO 13:15MAT 11:30ROM 14:16GAL 2:181TI 2:91PE 3:3John Hames preaches on the importance of not allowing our good deeds to be spoken of as evil, emphasizing that even Jesus Christ faced criticism despite His purity. He highlights common ways Christians bring disrepute to Christianity, such as portraying the Christian life as burdensome, looking back at past sins, and engaging in behaviors that contradict their testimonies. Hames also addresses the negative impact of constantly borrowing money, soliciting finances from unbelievers, and adorning oneself slovenly, urging believers to live in a way that honors God.
John 10:22-42
By St. John Chrysostom0JHN 10:25JHN 10:37JHN 10:39JHN 10:421CO 7:161TI 2:9John Chrysostom preaches about the importance of meekness and gentleness, highlighting how Jesus exemplified these virtues through His actions and teachings, even when faced with hostility and deceitful questioning. Chrysostom emphasizes the significance of believing in Jesus through His works, as they bear witness to His identity as the Son of God. He also discusses the unity between Jesus and the Father, emphasizing that knowing Jesus is knowing the Father, and vice versa. Chrysostom encourages women to focus on inner adornment of the soul with virtues like modesty, piety, and kindness, rather than external adornments, to influence and guide their husbands towards goodness and harmony in the household.
Instructions for a Godly Woman
By Helen Leibee01CO 7:1EPH 5:221TI 2:9TIT 2:31PE 3:1Helen Leibee preaches about the importance of following the teachings of the New Testament directed to Christian women, emphasizing the need for continuous evaluation of one's life in light of these verses. The sermon covers various topics such as marital relationships, headship order, modesty, obedience to husbands, and the significance of faith, charity, holiness, and sobriety. Leibee encourages women to love their husbands, develop a meek and quiet spirit, and trust in God, highlighting the power of a woman's behavior in influencing her husband's faith.
Hebrews 11:37-12:3
By St. John Chrysostom0PSA 45:13MAT 25:82CO 11:2EPH 5:271TI 2:91TI 6:8John Chrysostom preaches about the importance of cultivating inner beauty and modesty, urging believers to adorn themselves with virtues rather than worldly adornments. He emphasizes the need to focus on pleasing God rather than seeking the approval of others, highlighting the eternal value of a pure and uncorrupted soul. Chrysostom encourages women to dress simply and avoid extravagant adornments, reminding them that true beauty lies in the soul and in pleasing God. He warns against the dangers of vanity, pride, and extravagance, urging believers to seek the beauty that attracts God and leads to eternal blessings.
Epistle 397
By George Fox0Spiritual GrowthHumilityGEN 1:272CH 7:14PRO 29:23ISA 57:15MAT 6:25JHN 17:141TI 2:9JAS 4:61PE 1:21JN 2:15George Fox addresses Friends and Brethren, emphasizing the need for spiritual growth away from worldly influences and pride. He highlights the fall of humanity from God's image due to transgression and warns against the dangers of pride and worldly lusts, urging believers to embrace humility and seek the kingdom of God. Fox cites various scriptures to illustrate the consequences of pride and the importance of living a life that reflects Christ's teachings. He encourages Christians to adorn themselves with good works rather than outward appearances, reminding them that true beauty lies in a humble spirit. Ultimately, he calls for a return to the image of God through Christ, urging believers to reject worldly customs and live in accordance with God's will.
Pharisees Think That Holiness Is in the Style of One's Clothes
By Zac Poonen0NUM 15:38MAT 11:8MAT 23:51TI 2:91PE 3:3Zac Poonen preaches about the Pharisees' tendency to focus on outward appearances, such as lengthening their tassels and broadening their phylacteries, to appear holier than others. He highlights how some modern-day Pharisees also emphasize 'holy' clothing as a measure of spirituality, missing the true essence of holiness found in the heart. Poonen emphasizes the importance of meditating on Scripture to align our thoughts with Christ's teachings, rather than being swayed by societal expectations or judgments based on outward appearances.
Worldly Amusement and Christianity
By Catherine Booth0DEU 7:6ISA 3:16JHN 15:19ACT 1:4ROM 12:22CO 6:17EPH 5:191TI 2:9JAS 4:41PE 3:3Catherine Booth addresses the dilemma faced by Christians regarding participation in worldly amusements, emphasizing the need for a clear separation from the world and a commitment to holiness. She explores the scriptural basis for avoiding conformity to worldly customs, highlighting the call to be separate and the incompatibility of worldliness with true discipleship. Catherine challenges the prevailing notion of compromising with the world to attract the unconverted, asserting that the power of the Gospel lies in spiritual authenticity and not in worldly expediency. She urges Christians to prioritize spiritual power over human tactics, emphasizing the necessity of living a life distinct from the world and relying on the Holy Spirit for true influence and conversion.
Dress Modestly
By Thomas Brooks0Inner BeautyModesty1TI 2:9Thomas Brooks emphasizes the importance of modesty in women's dress, urging them to prioritize decency and propriety over extravagant adornments. He warns that dressing to provoke lust can lead to spiritual consequences, as it tempts others and reflects the vanity of one's heart. Brooks encourages women to 'clothe' themselves with virtues such as piety and sanctity, suggesting that true beauty comes from good deeds and a heart that worships God. He asserts that when women embody modesty, they attract God's favor rather than worldly attention.
Letter From Prof. Finney to Miss a.e. of Vermont.--No. 2.
By Charles Finney0Benevolence in ChoicesChristian Modesty1TI 2:9Charles Finney addresses the topic of dress in his letter to Miss A.E. of Vermont, emphasizing that the guiding principle should be universal, disinterested, and perfect benevolence. He acknowledges the struggle between conforming to worldly fashion and maintaining a Christian standard of modesty and appropriateness. Finney encourages individuals to consider their circumstances, health, and the impact of their choices on others when deciding on their attire. He warns against judging others based on personal standards and stresses the importance of dressing in a way that reflects a heart focused on glorifying God. Ultimately, he advocates for a balance between personal expression and adherence to Christian values in dress.
Homily 53 on the Acts of the Apostles
By St. John Chrysostom0MRK 15:28ACT 26:30ACT 27:1ACT 27:7ACT 27:16ACT 27:22ACT 27:27ACT 27:33ACT 27:371TI 2:9John Chrysostom preaches on the events surrounding Paul's journey, highlighting how Paul's faith and obedience to God's guidance led to miraculous interventions and deliverance from various dangers, including unjust accusations, storms, and shipwrecks. Chrysostom emphasizes the importance of heeding the counsel of holy men like Paul to navigate through life's challenges and avoid spiritual shipwrecks caused by sins and passions. He encourages believers to seek the presence and blessings of saints, whose prayers and guidance can bring calmness, protection, and deliverance from evil spirits, illustrating the power of faith and the transformative impact of righteous living.
Instructions to Catechumens - Part 2
By St. John Chrysostom0PRO 10:19ECC 8:1MAT 5:28MRK 1:24LUK 3:8ACT 2:381CO 7:251TI 2:9John Chrysostom preaches about the importance of living a virtuous life and avoiding worldly temptations such as materialism, superstitions, and sinful behaviors. He emphasizes the need for repentance, self-discipline, and sincere devotion to God, highlighting the significance of the baptismal covenant and the grace received through Christ's sacrifice. Chrysostom urges the congregation to adorn themselves with virtues like modesty, compassion, and charity, rather than with external adornments that lead to vanity and sin. He warns against falling into the snares of Satan through superstitions, charms, and reliance on worldly objects for protection, encouraging a steadfast faith in God's power and grace.
Pharisees Interpret Scripture Without Revelation From God
By Zac Poonen0PRO 3:5MAT 23:16JHN 16:13ROM 8:142CO 3:6GAL 5:251TI 2:91PE 3:3Zac Poonen exposes the danger of interpreting Scripture without the revelation of the Holy Spirit, using the Pharisees as an example who modified God's Word to fit their own ideas. He highlights the inconsistency and hypocrisy of Pharisaical preachers today who preach the letter of the law without understanding the spirit behind it, leading to judgment and legalism. Poonen emphasizes the importance of seeking the Holy Spirit's revelation to avoid misinterpreting God's Word and falling into self-righteousness.
Homily 89 on Matthew
By St. John Chrysostom0EXO 16:29ISA 3:16MAT 25:34MAT 27:62MAT 28:6MAT 28:9JHN 14:11TI 2:9John Chrysostom preaches on the events following Jesus' crucifixion, focusing on the chief priests and Pharisees' attempt to prevent His resurrection by sealing the tomb. Despite their efforts, the truth of Jesus' resurrection is confirmed, even against their will, as the disciples faithfully report the enemies' words. Chrysostom highlights the disciples' love for truth and the enemies' savageness, emphasizing the undeniable proof of Jesus' resurrection. He also addresses the importance of humility and warns against the dangers of materialism, urging women to prioritize spiritual riches over worldly adornments.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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. 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 dishonor'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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).