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| Aristocratic woman of the Flavian Dynasty |
From Macedonia Paul wrote 1 Timothy (ca. 62-64), sending the letter to his young colleague who was working with the church in Ephesus at the time (1 Tim. 1:1-3).1 Although addressed to an individual, it is apparent that behind the apostle’s thought of Timothy was that of the congregation with which he worked, the letter ending with a grace-wish to “you” plural (6:21).
The Issue At Hand
The comparative “likewise also that women” indicates godly attitudes and behaviors are in view with respect to both genders. “Nothing is to take place in the church, neither among the men nor among the women, which can hurt its spiritual dignity.”3 Paul then addresses how women are to “adorn themselves.”
The phrase, “in respectable apparel,” is translated from the Greek en katastolē kosmiō, lit. “in respectable4 deportment,” involving demeanor and dress. The noun katastolē (its only occurrence in the NT) refers to “deportment, outward, as it expresses itself in clothing … as well as inward … and prob[ably] both at the same time” (BAGD 419), accompanied “with modesty ...” The noun rendered “modesty” [aidōs] (its only occurrence in the NT) carries the sense of “reverence, respect” (BAGD 22), which ought to consume a Christian woman’s entire being, inside and out. “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.”5
The associated “self-control” [sōphrosúnē], variously rendered “sobriety” (ASV), “moderation” (NKJV), “discreetly” (NASB), “good sense” (CSB), “propriety” (NIV), is highlighted again at the end of the paragraph (v. 15) and involves soundness of mind, rational thought, and good sense (Acts 26:25). It is the “well-balanced state of mind resulting from habitual self-restraint,” and “speaks of the entire command of the passions and desires, a self-control which holds the reins over these.”6
Modesty of Dress, Hair, and Beautification
With respect to clothing and outward appearance, this passage is mainly concerned about over-dressing and gaudiness, adorning oneself in such a way that draws undue attention to oneself. More specifically, in the cultural setting of ancient Ephesus,7 “not with braided hair and gold or pearls or costly attire.” This type of extravagant luxury and adornment was apparently not uncommon among the affluent (cf. 6:9-10, 17) throughout the Roman provinces of Asia Minor at the time (cf. 1 Pet. 1:1; 3:3), while reminiscent of the well-to-do, spiritually anemic, pre-exilic Jews (Isa. 3:24).
The expression “braided hair” is translated from the single noun plégma (its only occurrence in the NT), alluding to something “interwoven” and comparable to “the external braiding [arranging] of hair” (1 Pet. 3:3), or “elaborate hairstyles” (NIV). Both Paul and Peter issued these directives on the threshold of the Flavian dynasty, a time when women’s hairdos required lengthy grooming sessions and were increasingly ornate.8 The arrangement of a woman’s hair, sometimes including hair extensions and wigs, was regarded as a major determinant of her attractiveness and social status, along with leisure, luxury, and vanity.9 Clement of Alexandria,10 promoting practicality over elegance, denounced personal decoration inconsistent with Christian simplicity, including “superficial [artificial] plaiting of hair” (Paedagogus [The Instructor] 3.11).
Another problem in this cultural environment was the eroticism associated with a woman’s hair, making “it appealing to most male observers and writers (the Christian moralists … are an important exception) …. In the Roman world … hair’s erotic potential made it a lightening rod for anxieties about female sexuality and public behavior. Hence the ancient sources preserve many references to veiling and other strictures regarding female headwear.”11
The “gold or pearls” would include expensive jewelry, like earrings, necklaces, and bracelets (cf. Pliny, Natural History 9.56; 33.12), but also costly ornaments weaved into flamboyant hair designs to exhibit affluence and extravagance.12 The “costly attire,” along with its adornments, draws attention to the wearer, displays haughtiness and worldliness (cf. Rev. 17:4), and magnifies social distinctions (cf. Luke 7:25; Acts 12:21; 20:33), contrary to the Lord’s design for his church (cf. Jas. 2:1-4; 1 Pet. 3:3). Christian worship assemblies are not intended to be fashion shows.
Proper Adornment
With the strong adversative allá (“but”), the apostle also affirms that women should adorn themselves “with what is proper [prépō]13 for women who profess godliness—with good works.” The noun translated “godliness” [theosébeia], its only occurrence in the NT, conveys the sense of “God-fearing” in a reverential way (an inner conviction), but also the observable lifestyle it produces (cf. Gen. 20:11; Job 28:28, LXX). The word “profess” is rendered from the compound verbal epaggéllomai that usually refers to making or announcing a promise,14 also carrying the sense of “profess” or “making a claim” (NASB). Although unscrupulous persons make fallacious assertions (6:21), the apostle surely expects God-fearing women to be true to their word, demonstrated “with good works” (cf. 5:10, 25; 6:18; Tit. 2:7, 14; 3:8, 14; Heb. 10:24; 1 Pet. 2:12).
Conclusion
The modern-day application is to avoid dressing in such a way that would unnecessarily direct the focus of onlookers to one’s outward appearance as opposed to one’s inward character. “The body is the shell of the soul, and dress the husk of that shell; but the husk often tells what the kernel is” (Anonymous).15 A person does not have to expose a lot of skin to be immodestly dressed (cf. Mark 12:38; Luke 20:46). Immodesty in today’s westernized world would include skimpy outfits, excessive makeup and jewelry, outlandish hairstyles, countercultural attire and body art, etc. “Culture should never change the basic principle of modesty in that the Christian woman should always seek to draw more attention to God than to her own beauty and body. Christian women and men on every continent should be mindful of how their speech, actions, and dress can potentially affect others.”16
--Kevin L. Moore
Endnotes:
1 See K. L. Moore, “What Happened After Acts?” in Entrusted With The Faith, ed. D. Y. Burleson (Henderson, TN: FHU, 2018): 79-82.
2 Unless noted otherwise, scripture quotations are from the English Standard Version (2016).
3 Johann E. Huther, in H. A. W. Meyer’s Critical and Exegetical Commentary on the NT: Handbook to the Epistles of St. Paul to Timothy and Titus, <Web>. C. J. Ellicott observes that the duties of these women were “sobriety of deportment and simplicity of dress, at all times, especially at public prayers. It would seem almost as if the apostle intended only to allude to demeanor and dress at the latter, but concluded with making the instructions general” (Critical and Grammatical Commentary 50, emp. in text).
4 The adj. kósmios (“respectable,” “virtuous”) occurs only twice in the NT, both in this letter (2:9; 3:2).
5 J. E. Huther, op cit. Compare 1 Cor. 7:34; 1 Pet. 3:3-5.
6 C. J. Ellicott, Critical and Grammatical Commentary 51; K. S. Wuest, Pastoral Epistles 46. Cognate with sōphrōn (3:2; Tit. 1:8; 2:2, 5), it would be comparable to egkráteia (“self-mastery,” “self-restraint,” “self-control”), cf. Acts 24:25; Gal. 5:23; 2 Pet. 1:6.
7 Ephesus was located on the west coast of Asia Minor (modern-day western Turkey), the principal city of the province of Asia, controlled by the Romans since 129 BC. Augustus appointed Ephesus as the capital of the province, replacing the former capital of Pergamum. Ephesus, because of its strategic location, wealth, and influence, was greater in prominence. The city was a commercial center, a wealthy metropolis, and home of many nationalities. The Romans conferred upon it the status of “a free city,” with the right of self-government under Roman supervision.
8 See Elizabeth Bartman, “Hair and the Artifice of Roman Female Adornment,” JSTOR 105:1 (Jan. 2001): 1-25. The above image is the bust of an aristocratic woman (ca. 69-96) on display at the Capitoline Museum in Rome. “Apparently hairstyles from this period were made to be flamboyant with hair arranged in high layers of ringlets and then braided and coiled in the back” <Link>.
9 E. Bartman, “Hair” 1-4; “its appearance derived as much from culture (cultus) as from nature” (5). The hair arrangements of aristocratic women included abundant shaped curls in the front, elaborate braids in the back, as well as crafted buns.
10 In the latter part of the 2nd century Clement of Alexandria, a convert from paganism to Christianity, was well-traveled and well-studied in Greece, Asia Minor, Palestine, and Egypt.
11 E. Bartman, “Hair” 4-5. See K. L. Moore, We Have No Such Custom 9-26.
12 E. Bartman, “Hair” 3. Pliny the Elder, a late contemporary of Paul, writes, “let women wear gold upon their arms and all their fingers, their necks, their ears, the tresses of their hair … let sachets filled with pearls hang suspended from the necks …” (Natural History 33.12.3).
13 Acting appropriately in a way that is suitable, fitting, proper (Matt. 3:15; 1 Cor. 11:13; Eph. 5:3; 1 Tim. 2:10; Tit. 2:1; Heb. 2:10; 7:26).
14 Mark 14:11; Acts 7:5; Rom. 4:21; Gal. 3:19; Tit. 1:2; Heb. 6:13; 10:23; 11:11; 12:26; Jas. 1:12; 2:5; 2 Pet. 2:9; 1 John 2:25.
15 Tryon Edwards, A Dictionary of Thoughts: Being a Cyclopedia of Laconic Quotations (Detroit, MI: F. B. Dickerson, 1902): 127.
16 Ryan and Sarah Davis, quoted in Chad and Amanda Garrett’s To the Ends of the World 92.
Related Posts: How is "Modest" Apparel to be Measured?, Supply in Your Faith Godliness, A Woman can be a Preacher?, Female Head-coverings: Questions and Criticisms Part 1, Part 4
Image credit: https://www.reddit.com/r/pics/comments/2yap1k/a_bust_of_an_aristocratic_flavian_woman_showing_a/
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