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Email this article Most people who have read the Bible have at least been mildly perplexed after reading 1 Timothy 2:9-10 and 1 Peter 3:3-4. These two portions of Scripture read as follows:
âŚin like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works (1 Timothy 2:9-10).
Do not let your adornment be that outward adorning of arranging the hair, of wearing gold, or putting on fine apparel; but let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God (1 Peter 3:3-4).
At first glance, these two passages seem to set down strict commandments that women should wear no gold jewelry, and should never braid their hair. However, when these verses are taken in their proper context, and are compared with other verses in the Bible, their seemingly strict prohibitions of gold and braids become more lenient in one sense, and ironically, more strict in another.
When the apostle Paul wrote to the young preacher Timothy, he gave the young man several instructions about how certain groups of people ought to conduct themselves in public worship assemblies. In 1 Timothy chapter 2:9, Paul offered some guidelines for how women ought to dress. Paul said that women should wear âmodestâ apparel. The Greek word for modest is
kosmioi, which means ârespectable, honorable, or modestâ (Arndt, 1958, p. 445). This word basically entails all apparel that does not call undue attention to the wearer through show of flesh or through gaudiness. The type of apparel is defined by the phrase, âwith propriety and moderation.â Then, Paul described the converse of âmodestâ by mentioning three things that many first-century women were using to draw undue attention to themselves: braided hair, gold, and costly clothing.
In the first century, many women were plaiting elaborate hair designs that would take hours to âconstructâ and weave. One writer, in describing such first-century hair designs, wrote:
Talk about high maintenance! During the late first century, the Flavian style of Julia, daughter of Titus fashioned the court with curls arranged on crescent-shaped wire frames. The back hair was divided into sections, braided, then curled. Sometimes the hair was coiled without braiding (see
RomanâŚ, 2002).
Apparently, some women were turning the worship assemblies into fashion shows, attempting to âone-upâ their contemporaries with flashy, expensive clothes and costly gold jewelry. Instead of this gaudiness, Paul instructed the women to adorn themselves in that âwhich is proper for women professing godliness, with good works.â
In this passage, we see a literary construction that is common in the Bibleâthe comparison and substitution of one less desirable thing for another more profitable thing. In this particular case, the gaudy clothes were to be rejected in favor of good works and modest clothes. Jesus used a similar construction in John 6:27, when He stated, âDo not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give youâŚâ At first glance, this statement from Jesus seems to be saying that a person should not work for physical food. However, we know that is not the intended meaning, because 2 Thessalonians 3:10 plainly says, âif anyone will not work, neither shall he eat.â What, then, was Jesusâ point? He simply was saying that spiritual food is more important than physical food, and as such, should be given a
higher priority.
Another instance of a similar situation is found in 1 Corinthians 11:34. In this chapter, the apostle Paul had been reprimanding the Christians in Corinth for abusing the Lordâs Supper. The rich brethren were bringing lots of food and drink, and were eating their fill, while the poor brethren were not getting enough to eat. Paul explained to the Christians that the Lordâs Supper was not designed to be a feast to fill the belly, but a memorial to commemorate the death of the Lord. In verse 34, he wrote: âBut if anyone is hungry, let him eat at home, lest you come together for judgment.â Once again, taken in its most literal sense, this verse would demand that every person who is hungry should eat at homeânot in a restaurant, at a friendâs house, or outside. Of course, that was not Paulâs intention at all. He simply wanted the Christians to eat to fill their stomachs at some other time than during the memorial feast of the Lordâs Supper.
After considering these examples, let us now look back to Paulâs instruction to Timothy concerning womenâs apparel. If we were to take the passage in its most literal reading, then women should not wear braided hair, any gold, or any costly clothing. However, how much would an article of clothing have to cost in order to be âcostly?â Many of the clothes we wear in the United States would cost a person in a third world country an entire yearâs salary (Jackson, 2000). Should our women come to worship in burlap sacks and cardboard flip-flops? To ask is to answer. In fact, in 1 Peter 3:3-4, the parallel passage to 1 Timothy 2:9-10, the actual Greek text omits the word âfineâ before âapparelâ so that it actually says that a womanâs beauty should not come from âputting on apparel.â Yet, taken in its most literal sense, this particular sentence would delight those of the nudist persuasion, and confound the most astute Christians.
Summing up the meaning of these two passages, we see that Paul and Peter were not forbidding a woman from wearing a golden wedding band or having her hair modestly braided. They were, however, instructing the women to concentrate on good works and a right attitude instead of trying to impress others with immodest clothes that were inappropriate or excessively gaudy.
Therefore, these verses are more lenient than their strictly literal sound, in the sense that they do not forbid
all wearing of gold, clothes, or braiding of the hair. They are more stringent, however, in the fact that some things not specifically mentioned by the writers would be prohibited. For instance, a woman could not wear thousands of dollars worth of platinum jewelry, and then contend that the verses never mention platinum. Nor could a Christian woman strut into an assembly wearing multiple carats of diamonds worth tens of thousands of dollars, and argue that diamonds are not mentioned in the text. The verses echo the sentiment of Christ, when He scolded the Pharisees for cleansing âthe outside of the cup and dish, but inside they are full of extortion and self-indulgenceâ (Matthew 23:25).
[As an endnote, the modest-apparel criteria were not specifically addressed to the first-century men, because they apparently did not have a problem with this. However, in any situation where men might have a problem with such, the same rules certainly would apply to them as well.]
REFERENCES
Arndt, William, F.W. Gingrich, and Frederick W. Danker (1979),
A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press), second edition revised.
Jackson, Wayne (2000),
What About Braided Hair? [On-line], URL: http//www.christiancourier.com/questions/braidedHairQuestion.htm.
Roman *Hairstyles *(2002), [On-line], URL:
oldworld.sjsu.edu/ancientrome/living/fashion/hair02.htm.
