1 Timóteo 2
Leon Morris · Citado em PreceptAustin
1 Timóteo 2
Morris - The Clothing of a Godly Woman "Strength and honor are her clothing; and she shall rejoice in time to come" (Prov. 31:25). A lovely little song of the 1930s was called "Try a Little Tenderness." Most readers will not remember it, but all those who have had caring, self-sacrificing mothers can relate to one of its stanzas: "She may be weary: women do get weary, wearing that same shabby dress. And when she's weary, try a little tenderness." This writer had such a mother, and this familiar chapter on the virtuous woman (Prov. 31:10-31) always reminds him of her. As essentially the main support of three young sons in a depression-era divorced household, she managed to provide food, clothing, and shelter for the family by a succession of low-paying jobs, and with little thought of her own needs. Many women today, on the other hand, seem concerned mainly with their own personal appearance, spending freely on the latest fashions, and on being well-dressed. A godly woman is one whose apparel is "strength and honor" first of all. The apostle Paul advised that "women adorn themselves in modest apparel... not with braided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works" (1 Tim. 2:9-10). Peter said their apparel should "not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel," but rather "the ornament of a meek and quiet spirit, which is in the sight of God of great price" (1 Peter 3:3-4). These Bible verses will remind many of their own godly mothers and also (in the case of this writer, at least) of the mother of their own children. Such mothers will indeed have occasion to "rejoice in time to come." (BORROW Days to remember : devotions for the holidays throughout the year) Vance Havner - COSMETICS That women adorn themselves in modest apparel.... 1 Timothy 2:9. Whose adorning let it not be that outward adorning... But let it be the hidden man of the heart.... 1 Peter 3:3, 4. Walk through the cosmetic section of any great department store and your imagination is overwhelmed at the fabulous magnitude of the empire of cosmetics alone. You think of kosmos, the earth, the world order, the people on the earth, then the further meanings of the word in arrangement, adornment and you wind up with cosmetics. A sensible and judicious use of some of it may not be amiss (we see many who could profit from a little!), but when you compare the time, energy, and billions of dollars spent in prettying up the natural man (and such poor results!) with the slovenly state of our inner souls, the admonitions of Paul and Peter, old-fashioned as they sound, ought to convict us of what creatures of the cosmos even we Christians are today. It's about time churches opened up beauty shops for the soul! (BORROW All the days) QUESTION - Why does the Bible speak against braided hair? ANSWER - Twice in the Bible, braided hair is seemingly spurned. First, Peter instructs, “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear” (1 Peter 3:3–4). Second, the apostle Paul tells his co-missionary Timothy to convey to his church members “that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire” (1 Timothy 2:9). At first glance, these verses (only partially quoted here) appear to admonish against specific hair and clothing styles, but, when taken in context, they instead refer to bigger topics: humility and modesty. In first-century Roman culture, women would customarily braid or twist their hair high onto their heads, often decorating their locks with jewels, gold adornments, and more to garner attention. The ornate displays indeed drew a public response, but the apostles’ point is that to flaunt one’s beauty for selfish adoration is not in line with the humility of Christ. Jesus says in Matthew 23:12, “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.” 1 Peter 3:3–5 speaks of true beauty: “Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.” There is a contrast set up here between outward, fleeting beauty and inward, lasting beauty. God sees the heart, and a beautiful woman has a “gentle and quiet spirit,” whether or not her hair is plaited into fancy braids. It’s not that braided hair is sinful, but it is more worthwhile to develop godly character than to coiffure the hair. 1 Timothy 2:9–10 refers to modesty, a highly debated topic in Christian culture: “I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.” Again we have a contrast, this time between flashy externals and less-noticeable deeds. The best attire for a Christian woman is “good deeds,” whether or not she has the braided hair, jeweled adornments, and chic clothing of the day. Scripture does not teach it is a sin to groom oneself to feel more attractive, but it is sinful to do so with the prideful intention of turning heads, and the good works are always more important than the hairdo. Both passages referring to braided hair utilize a literary technique common in the Bible—the comparison and substitution of an undesirable (sinful) thing for a better (godly) thing. For example, Jesus states in John 6:27, “Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you.” Is Jesus saying that a person should not work for physical food? Of course not. 2 Thessalonians 3:10 tells us, “The one who is unwilling to work shall not eat.” Jesus is simply comparing spiritual food to physical food, emphasizing that spiritual food must be given a higher priority. To value physical health over spiritual health would be detrimental. Christians should strive to maintain a godly perspective on how they present themselves to the world, demonstrating God’s glory with their bodies (1 Corinthians 6:19–20) and caring about the spiritual state of their brothers and sisters in Christ (Romans 15:1–2). Rather than focusing on outward appearances, an inward focus on developing Christlike behavior is more profitable. Christians must “make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ” (2 Peter 1:5–8). GotQuestions.org Related Resources: What does it mean that women should have a gentle and quiet spirit (1 Peter 3:4)? Should Christian women wear make-up or jewelry? QUESTION - What does the Bible say about being a godly woman? ANSWER - The Bible has a great deal to say about godliness for both men and women. Most references to godliness do not differentiate between the attributes of a godly man and a godly woman. Both men and women, if they belong to Christ by faith, have exhibited a godly sorrow that “produces repentance leading to salvation” (2 Corinthians 7:10). Without the gift of salvation by grace through faith, no man or woman can be truly godly. The word godly in the Bible means “pious” or “holy.” But piety and holiness are only achieved when we are made new creations in Christ (2 Corinthians 5:17). Born-again Christians are indwelled by the Holy Spirit who produces godliness in us as He sanctifies us and molds us into the image of Christ. By His grace we are able to “live self-controlled, upright and godly lives in this present age” (Titus 2:12). Godliness manifests itself in our lives when we are in control of our appetites and desires. We live in a worldly culture and must resist ungodly influences around us. One way a godly woman distinguishes herself from the world is by her self-control. She practices restraint and does not give free rein to uninhibited emotions, attitudes, words, and appetites. The godly woman controls her thoughts, taking them captive and making them obedient to Christ (2 Corinthians 10:5). She controls her emotions and doesn’t allow them to control her. She controls her appetites and doesn’t display an unbridled passion for food and drink. She also controls her tongue, which James tells us is like “a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell” (James 3:6). The speech of a godly woman is one that edifies and encourages rather than tearing down with idle gossip. The godly woman also does not allow profanity and “unwholesome talk” to come out of her mouth (Ephesians 4:29). Scripture says that a godly woman dresses modestly and adorns herself with “good deeds, appropriate for women who profess to worship God” (1 Timothy 2:9–10). Christian women should be able to see the vanity inherent in the allurements of a world “under the control of the evil one” (1 John 5:19). A godly woman is not fooled by the lies that try to convince her that attractiveness, personal worth, and fulfillment are found in physical, external beauty. The godly woman’s affections are fixed on Christ, her Savior, and she makes every effort to follow His example of good works. She has a heavenly focus, and she seeks to adorn herself with godliness, not worldliness. Being a godly woman involves living in “purity and reverence” (1 Peter 3:2). The godly woman knows that her beauty does not come “from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes” (verse 3). Rather, she focuses on her “inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. This is the way the holy women of the past who put their hope in God used to adorn themselves” (1Pe 3:4–5). Peter speaks of the relationship between a godly woman and her husband, referencing Sarah as an example to be emulated: “They submitted themselves to their own husbands, like Sarah, who obeyed Abraham and called him her lord. You are her daughters if you do what is right and do not give way to fear” (1Pe 3:5–6). The godly woman trains herself to resist the world’s temptations as she practices piety. Like an athlete who uses repetition to become proficient in her sport, the godly woman continually fills her mind with the truths of Scripture. In addition, she appeals regularly to the Spirit to help her train her thoughts, attitudes, words, and desires to reflect those of her beloved Lord. “For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come” (1 Timothy 4:8). The godly woman has “sincere faith” like Eunice and Lois (2 Timothy 2:5). She is kind, like Ruth (Ruth 1:8). She lives righteously, as Elizabeth did (Luke 1:5–6). She is of “noble character” and seeks to follow the example set by the virtuous woman in Proverbs 31:10–31. She shows good judgment, generosity, and prudence as did Abigail (1 Samuel 25).GotQuestions.org QUESTION - Why does the Bible speak against braided hair? ANSWER - Twice in the Bible, braided hair is seemingly spurned. First, Peter instructs, “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear” (1 Peter 3:3–4). Second, the apostle Paul tells his co-missionary Timothy to convey to his church members “that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire” (1 Timothy 2:9). At first glance, these verses (only partially quoted here) appear to admonish against specific hair and clothing styles, but, when taken in context, they instead refer to bigger topics: humility and modesty. In first-century Roman culture, women would customarily braid or twist their hair high onto their heads, often decorating their locks with jewels, gold adornments, and more to garner attention. The ornate displays indeed drew a public response, but the apostles’ point is that to flaunt one’s beauty for selfish adoration is not in line with the humility of Christ. Jesus says in Matthew 23:12, “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.” 1 Peter 3:3–5 speaks of true beauty: “Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.” There is a contrast set up here between outward, fleeting beauty and inward, lasting beauty. God sees the heart, and a beautiful woman has a “gentle and quiet spirit,” whether or not her hair is plaited into fancy braids. It’s not that braided hair is sinful, but it is more worthwhile to develop godly character than to coiffure the hair. 1 Timothy 2:9–10 refers to modesty, a highly debated topic in Christian culture: “I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.” Again we have a contrast, this time between flashy externals and less-noticeable deeds. The best attire for a Christian woman is “good deeds,” whether or not she has the braided hair, jeweled adornments, and chic clothing of the day. Scripture does not teach it is a sin to groom oneself to feel more attractive, but it is sinful to do so with the prideful intention of turning heads, and the good works are always more important than the hairdo. Both passages referring to braided hair utilize a literary technique common in the Bible—the comparison and substitution of an undesirable (sinful) thing for a better (godly) thing. For example, Jesus states in John 6:27, “Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you.” Is Jesus saying that a person should not work for physical food? Of course not. Second Thessalonians 3:10 tells us, “The one who is unwilling to work shall not eat.” Jesus is simply comparing spiritual food to physical food, emphasizing that spiritual food must be given a higher priority. To value physical health over spiritual health would be detrimental. Christians should strive to maintain a godly perspective on how they present themselves to the world, demonstrating God’s glory with their bodies (1 Corinthians 6:19–20) and caring about the spiritual state of their brothers and sisters in Christ (Romans 15:1–2). Rather than focusing on outward appearances, an inward focus on developing Christlike behavior is more profitable. Christians must “make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ” (2 Peter 1:5–8).GotQuestions.org QUESTION - What does it mean to dress modestly? WATCH THE VIDEO ANSWER - The biblical instruction to “dress modestly” is found in 1 Timothy 2:9. As a pastoral epistle, 1 Timothy is a letter of instruction and encouragement written by the apostle Paul to Timothy, who was overseeing the church in Ephesus. Paul calls for “petitions, prayers, intercession and thanksgiving [to] be made for all people . . . that we may live peaceful and quiet lives in all godliness and holiness” (1 Timothy 2:1). He talks about God’s desire for “all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:4). He describes Jesus’ sacrifice on the cross and His mediatorial work between God and mankind (1 Timothy 2:5–6). Then he writes, “Therefore I want the men everywhere to pray, lifting up holy hands without anger or disputing. I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.” These commands for behavior and appearance are linked to worship of God and to public witness. 1 Peter 3:1–4 gives similar instructions: “Wives, in the same way submit yourselves to your own husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.” Peter also gives instructions to husbands regarding being considerate of their wives, who are “heirs with you of the gracious gift of life, so that nothing will hinder your prayers” (1 Peter 3:7). At the core of dressing modestly is reverence for God. Rather than seek to garner attention through appearance, godly women are to seek to glorify God. Of course, this same principle also applies to men. Both women and men are called to honor God in all aspects of their lives, including in how they dress. Instead of focusing on a societally impressive exterior, believers are to grow in godly character. Rather than be known for their clothing or hair style, they should be known for how they honor God. Jesus told His followers, “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14–16). Modesty also has to do with respect for others. Our outward appearance does communicate things to the watching world. When believers are overly concerned about externals—flaunting wealth or beauty or flashing cultural status symbols—the world misunderstands who God is. When we dress in “respectable apparel,” with modesty (unassuming, humble, reverent, respectful), we better demonstrate the truth of God. We better demonstrate that our worth is in Him, not in the things the world pursues. Our appearance also affects fellow believers. 1 Corinthians 10:31–33 says, “So whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, whether Jews, Greeks or the church of God—even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved.” We should be cognizant of how our choice of apparel affects our sisters and brothers in Christ, and we should be willing to lay down our own rights for the sake of their spiritual maturation when necessary (1 Corinthians 10:23–33; Romans 14). We should not purposefully encourage others to sin. Dressing modestly often requires us to check our motives. Are we dressing a particular way to draw attention to ourselves? To feel superior to others? To engender jealousy in others? To incite lust? Out of idolatry? If so, we need to check our hearts and possibly change our clothes. It’s also important to consider the cultural and situational context. For example, in the United States, it would be immodest to wear a ball gown to serve at a soup kitchen. But the same gown might be appropriate at a charity fundraising event. Our clothes should demonstrate a right understanding of God, a right understanding of ourselves, and respect for the people we are around. Proverbs 31:30 gives this wisdom: “Charm is deceptive, and beauty is fleeting; but a woman who fears the Lord is to be praised.” May our clothing choices be grounded in glorifying God and focusing on that which is of eternal worth (Matthew 6:19–21). GotQuestions.org Related Articles from Gotquestions.org: Should Christian women wear pants? Why do Muslim women have to wear a hijab? How should a Christian view fashion? What does the Bible say about clothing? 1 Timothy 2:10 but rather by means of good works, as is proper for women making a claim to godliness. BGT 1 Timothy 2:10 ἀλλ᾽ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι᾽ ἔργων ἀγαθῶν. KJV 1 Timothy 2:10 But (which becometh women professing godliness) with good works. NET 1 Timothy 2:10 but with good deeds, as is proper for women who profess reverence for God. CSB 1 Timothy 2:10 but with good works, as is proper for women who affirm that they worship God. ESV 1 Timothy 2:10 but with what is proper for women who profess godliness-- with good works. NIV 1 Timothy 2:10 but with good deeds, appropriate for women who profess to worship God. NLT 1 Timothy 2:10 For women who claim to be devoted to God should make themselves attractive by the good things they do. NRS 1 Timothy 2:10 but with good works, as is proper for women who profess reverence for God. RSV 1 Timothy 2:10 but by good deeds, as befits women who profess religion. YLT 1 Timothy 2:10 but -- which becometh women professing godly piety -- through good works. NKJ 1 Timothy 2:10 but, which is proper for women professing godliness, with good works. NJB 1 Timothy 2:10 their adornment is to do the good works that are proper for women who claim to be religious. NAB 1 Timothy 2:10 but rather, as befits women who profess reverence for God, with good deeds. ASV 1 Timothy 2:10 but (which becometh women professing godliness) through good works. MIT 1 Timothy 2:10 Rather, for a woman professing to revere God, good works should be the basis of her attractiveness. DBY 1 Timothy 2:10 but, what becomes women making profession of the fear of God, by good works. as is proper for women: 1Pe 3:3-5 2Pe 3:11 good works: 1Ti 5:6-10 Pr 31:31 Ac 9:36,39 Eph 2:10 Titus 2:14 Titus 3:8 1Pe 2:12 2Pe 1:6-8 Rev 2:19 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: Ephesians 2:10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. Titus 2:14 Who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. Titus 3:8 This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. ADORN WITH GOOD WORKS NOT GOOD LOOKS But - But is a great term of contrast, having just described good dress, Paul moves to the more important adornment for women - good works. Rather by means of good (agathos) works (ergon), as is proper (prepo in present tense - continually becoming or suitable) for women making a claim to (epaggellio - present tense - continually professing) godliness - NLT = "women who claim to be devoted to God should make themselves attractive by the good things they do." Good works give beauty to the women that fancy hairstyles and baubles can never give. Good works would substantiate their good words, their claim to godliness. If their profession of true piety is genuine, let it be authenticated by their possession of good works. Godliness is the Greek word theosebeia (theos = God + sebomai = to worship) used only here and meaning piety or reverence for God. The implication is that there were women professing “godliness” and behaving in an irresponsible in the worship services. Good (18) agathos (click discussion of good deeds) means intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent (marked by or disposed to doing good). Agathos is one whose goodness and works of goodness are transferred to others. Good and doing good is the idea. Agathos describes that which is beneficial in addition to being good. Agathos is that which is good in its character, beneficial in its effects and/or useful in its action. Agathos is used in the New Testament primarily of spiritual and moral excellence. Proper (fitting) (4241) prepo has the basic meaning to be prominent or conspicuous. It came to be used of a distinguishing characteristic, that which conspicuously stands out, and then especially what is suitable. Thus a "distinguishing characteristic" of saints should be a lifestyle of love and absence of these vices so common and "beloved" to the Gentiles. This is the standard of that which is fitting to their position as those set apart from the profane things of the world and to the pure and holy things of God and His high and holy purpose for their lives. (Eph 2:10+) Prepō refers to acting appropriately in a particular situation, i.e. as it is seemly to God – and therefore "conspicuous amongst others; hence eminent, distinguished. . . seemly fit". With believers, prépō ("be comely, fitting") means to do what the Lord persuades them of – hence it is directly connected with pístis ("faith," see Titus 2:1,2). In sum, prépō means exhibiting "comely behavior" as it "morally matches" faith-decisions – i.e. what is proper to God. This acts out outstanding behavior which is "conspicuously (undeniably) fitting" (LS). Prepō) shows forth unmistakable integrity because conformed to God (His power, standards) – and hence conspicuously glorifies Him (see 1 Cor 11:13; Eph 5:3; Titus 2:1). (from The Discovery Bible) Making a claim (present tense - continually) (1861) epaggello from epi = an intensifier of the verb + aggello = to tell, declare) means to proclaim, promise, declare, announce, claim (profess). To give oneself out as an expert in something. To promise, offer Mk 14:11; Ro 4:21; Gal 3:19; Hb 6:13; Js 1:12. To profess, lay claim to 1 Ti 2:10; 6:21. To proclaim as public announcements or decrees; hence to announce a message, summons, or a promise. In the Class. Gr., used more in the sense of announcing a summons, issuing a command. In the NT, used only in the mid. voice, epaggéllomai, as a deponent verb meaning basically to announce oneself, offer oneself for a responsibility or service. (Borrow The Complete Word Study Dictionary: New Testament) Epaggello - 15v - made(1), made the promise(1), making a claim(1), professed(1), promise had been made(1), promised(9), promising(1). Mk. 14:11; Acts 7:5; Rom. 4:21; Gal. 3:19; 1 Tim. 2:10; 1 Tim. 6:21; Tit. 1:2; Heb. 6:13; Heb. 10:23; Heb. 11:11; Heb. 12:26; Jas. 1:12; Jas. 2:5; 2 Pet. 2:19; 1 Jn. 2:25 QUESTION - Should Christian women wear makeup or jewelry? ANSWER - Some Christians believe it is wrong for women to wear makeup or jewelry, citing a couple of New Testament passages that seem to forbid such things. While we certainly respect the convictions of born-again children of God, we also want to be sure that our teaching does not go beyond what the Word of God actually says. We do not want to “teach man-made ideas as commands from God” (Mark 7:7, NLT). In examining the propriety of wearing makeup or jewelry, we start with 1 Samuel 16:7b: “The LORD does not look at the things people look at. People look at the outward appearance, but the LORD looks at the heart.” This verse lays down a foundational principle concerning the limitations of our perspective: we naturally see the externals; God sees the internal truth. This does not mean that the externals are unimportant, of course—we readily communicate with others via visual signals, and the appearance we choose for ourselves can express rebellion, piety, carelessness, meticulousness, etc. But appearances can be deceiving, and there is the deeper issue of the heart. Whatever is done to the outward appearance is done for man to see, and we should be careful about that, but God is more concerned with what is happening in the heart. In the context of rules for public worship, Paul says, “I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God” (1 Timothy 2:9–10). This is one of the passages that cause some women to avoid wearing makeup or jewelry altogether. A couple of things to note in this passage: first, there is a standard of dress that is right for a woman in a worship service. Paul gives no specifics, but a woman’s clothing is to be modest and decent and respectable. Wearing anything that is immodest, indecent, or disreputable is wrong. Drawing the line between modest and immodest can be subjective, and modesty depends somewhat on cultural mores, but each believer should be discerning enough to avoid giving offense. Second, there is a proper adornment for women who worship God and an improper adornment. The proper adornment for a godly woman is simply good deeds. Tabitha adorned herself beautifully by “always doing good and helping the poor” (Acts 9:36). The improper adornment for a godly woman is that which puffs her up with pride or draws attention to her outward appearance: the examples are elaborate hairstyles, gold and pearls, and expensive clothing. The focus of a worship service is to be the Lord, not the latest fashion, the biggest diamond, or the most chic hairdo. Wearing a $3,000 dress to church or flashing gaudy jewelry does nothing to truly adorn the woman of God. She would be much better off—and the poor much better served—if she sold the dress and gave the money to a Christian charity. Perhaps the time she spent on the elaborate hairdo would have been better spent serving someone in need. In 1 Timothy 2:9–10, Paul sets up a contrast between trying to please God and trying to please men. A public worship service should not be a fashion show. It’s not that a woman can never wear jewelry or style her hair differently. It’s that overindulgence and excess are improper in church. We must all guard against pride and be careful not to distract others (or ourselves) from what is truly important: the worship of God and the service of others. Another passage that relates to the issue of women wearing makeup or jewelry is 1 Peter 3:3–5, “Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. For this is the way the holy women of the past who put their hope in God used to adorn themselves.” Peter emphasizes the contrast between the outward, fleeting beauty and the inward, lasting beauty of a woman. A truly beautiful woman has a “gentle and quiet spirit.” She may not be noticed much in this world, but God sees the heart. To flaunt one’s beauty for selfish adoration is not in line with the humility of Christ, especially when the flaunting takes place in a worship service. Again, it’s not that braided hair is sinful, but those who rely on their hair, their jewelry, or their clothing to make them beautiful are chasing after vanity. It is more worthwhile to develop godly character. In summary, there is nothing inherently wrong with wearing jewelry, makeup, or braided hair, as long as it is done in a modest manner. Also, such things can never replace good deeds or a humble spirit. A Christian woman should not be so focused on her outward appearance that she neglects her spiritual life. A worship service should be focused on God, not on us. If a woman is spending an inordinate amount of time and money on her appearance, the problem is that the woman’s priorities are misplaced. Expensive jewelry and clothing are the results of the problem, not the problem itself. GotQuestions.org Related Resource: What should we learn from the virtuous woman in Proverbs 31? | GotQuestions.org 1 Timothy 2:11 A woman must quietly receive instruction with entire submissiveness. BGT 1 Timothy 2:11 Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ· KJV 1 Timothy 2:11 Let the woman learn in silence with all subjection. NET 1 Timothy 2:11 A woman must learn quietly with all submissiveness. CSB 1 Timothy 2:11 A woman should learn in silence with full submission. ESV 1 Timothy 2:11 Let a woman learn quietly with all submissiveness. NIV 1 Timothy 2:11 A woman should learn in quietness and full submission. NLT 1 Timothy 2:11 Women should learn quietly and submissively. NRS 1 Timothy 2:11 Let a woman learn in silence with full submission. RSV 1 Timothy 2:11 Let a woman learn in silence with all submissiveness. YLT 1 Timothy 2:11 Let a woman in quietness learn in all subjection, NKJ 1 Timothy 2:11 Let a woman learn in silence with all submission. NJB 1 Timothy 2:11 During instruction, a woman should be quiet and respectful. NAB 1 Timothy 2:11 A woman must receive instruction silently and under complete control. ASV 1 Timothy 2:11 Let a woman learn in quietness with all subjection. MIT 1 Timothy 2:11 Let a woman calmly learn with a completely submissive attitude. DBY 1 Timothy 2:11 Let a woman learn in quietness in all subjection; GWN 1 Timothy 2:11 A woman must learn in silence, in keeping with her position. BBE 1 Timothy 2:11 Let a woman quietly take the place of a learner and be under authority. Ge 3:16 Es 1:20 1Co 11:3 14:34,35 Eph 5:22-24 Col 3:18 1Pe 3:1,5,6 Ann Bowman's article - Women in Ministry: An Exegetical Study of 1 Timothy 2:11–15 (26 page article) Dr Wayne Grudem's analysis of 1 Timothy 2:11-15 (see below) 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 3:16+ To the woman He said, “I will greatly multiply Your pain in childbirth, In pain you will bring forth children; Yet your desire (ED: THIS IS NOT POSITIVE BUT NEGATIVE - SEE COMMENTARY) will be for your husband, And he will rule over you.” A COMMAND FOR A TEACHABLE SPIRIT A woman must quietly (hesuchia) receive instruction (manthano) with entire (pas = all) submissiveness (hupotage) - From 1Ti 2:8 ("in every place of worship" 1Ti 2:8NLT), the context still appears to be the worship service. Quietly describes a state of quietness without disturbance, an attitude that comes from within and is not forced on them, and an attitude that does not disturb others. Quietly does not mean complete silence or no talking for it is used elsewhere to mean "settled down," "undisturbed," and "not unruly." The verb receive instruction is a command in the present imperative which calls for continual obedience, which would only be possible in a woman yielded to and filled with the Spirit (see our need to depend on the Holy Spirit to obey the NT commands). The fallen flesh would tend to fight against this command, especially in concert with the qualification to obey it with a submissive spirit! This woman would need supernatural power to carry this out with both a quiet and submissive attitude! As an aside in that culture most women were not well educated. Elisabeth Elliot - “It is in willing submission, rather than grudging capitulation, that the woman in the church (whether married or single) and the wife in the home find their fulfillment.” Vance Havner - “A good woman is the best thing on earth. Women were last at the cross and first at the open tomb. The church owes a debt to her faithful women which she can never estimate, to say nothing of the debt we owe in our homes to godly wives and mothers.” Bob
1 Timóteo 2
Morris - The intended leadership role for men in the basic institutions of the home and church dates from the creation itself. That is, Eve was formed from Adam's side to be "an help meet for him" (Genesis 2:18). This is not an invention of the supposedly anti-feminist apostle, as some have alleged but the stipulation of God Himself, even before the entrance of sin and the curse into the world. This in no way means that man is superior to woman in God's sight, for both were created "in the image of God" (Genesis 1:27), and both are "one in Christ Jesus" (Galatians 3:28). Each, however, was created for a distinctive role and purpose, and neither is truly fulfilled apart from that. Donald Guthrie - In 1 Corinthians 11:9, Paul had already made use of the argument that the priority of man’s creation places him in a position of advantage over woman. The assumption seems to be that the original creation, with the Creator’s own imprimatur upon it, must set a precedent for determining the true order of the sexes. Yet chronological order alone cannot in this case be regarded as significant since Adam was created after the animals and was nevertheless given dominion over them. The point here is that mankind consisted of a pair (Adam and Eve). Eve was intended as a companion to Adam. Their relationship is not to be considered as competitive but as complementary. (BORROW The Pastoral Epistles) Regarding the statement then Eve, creationist Henry Morris comments that "There is no conceivable way in which some process of evolution could first form men and then women. According to theistic evolution, both male and female human beings evolved simultaneously from a population of hominids, and this verse, as well as many others, flatly contradicts this notion. "Neither was the man created for the woman; but the woman for the man" (1 Corinthians 11:8,9). Believer's Study Bible - In the order of creation on the sixth day, God formed man to rule over the world He had made. After forming man from the dust of the ground, He took a part of the man's side (sela`, Heb.) and made for him a helper (`ezer, Heb.) corresponding to him (kenegdo, Heb.), a "counterpart," one who would complete him (cf. Gen. 2:18, 21-23). The function or role of the woman is further illustrated in the order of creation. (Believer's Study Bible) Steven
1 Timóteo 2
Morris - In addition to the nature and purpose of her creation, there is a secondary reason why women should not be taking the leadership role in the home or church. When the first woman took such a role, yielding to the temptation to reject God's Word without first consulting her husband, she then induced Adam to sin also, thereby bringing sin into God's perfect world (Genesis 3:6; Romans 5:12). Adam was not deceived by Satan's lie, but deliberately associated himself also with Eve in her sin because of her wanting him to join her in eating the forbidden fruit (Genesis 3:12) and, presumably, also because of his love for her and his willingness to share her punishment. The many daughters of Eve share the trusting nature of their first mother and so (in general, at least) are more easily deceived by those evil spirits who can masquerade as angels of light (2 Corinthians 11:13-15). Although there may be exceptions when, for want of masculine leadership, a Christian woman may be forced to assume the spiritual leadership in the home (for example, Timothy's own mother and grandmother) or even in the family of God (Deborah--Judges 4:4,8), this is not the divinely ordained way. There is no New Testament example of a woman serving as an elder or bishop or pastor of a local church, with the possible exception of the false prophetess, Jezebel, in the church at Thyatira (Revelation 2:20+), who was, evidently, herself also deceived by Satan. (The Defender's Study Bible) Deceived (538) apatao from apate = deceit, that which gives a false impression, whether by appearance, statement or influence) (Click in depth study of the root word apate) means to lead astray, mislead, cheat, delude, beguile, seduce into error. Apatao means to cause someone to have misleading or erroneous views concerning the truth. The chief sense in the NT is that of ethical enticement (or probably more accurately enticement to unethical thought, words, and deeds), specifically of enticing to sin. Apatao - 3x - Eph. 5:6; 1 Tim. 2:14; Jas. 1:26 Deceived (1818) exapatao from ek = intensifies meaning of root + apatáo = seduce, deceive - see study of related word apate) means to beguile thoroughly, deceive completely or seduce (persuade to disobedience, lead astray by persuasion or false promises) wholly. The result is to lead astray. To cause a subject to believe or accept false ideas about something with the implication of that one is led out of the right way into error and especially to sin. Richards writes that "Apatao and its derivatives indicate ethical enticement… Deception sometimes comes from within, as our desires impel us to deceive. But more often in the NT, deceit is error urged by external evil powers or by those locked into the world's way of thinking." (Expository Dictionary of Bible Words) Exapatao - 6v - Rom. 7:11; Rom. 16:18; 1 Co. 3:18; 2 Co. 11:3; 2 Thess. 2:3; 1 Tim. 2:14 Related Resources: Why is Adam blamed for the fall of humanity when Eve sinned first? | GotQuestions.org Was Adam with Eve when she spoke to the serpent (Genesis 3:6)? | GotQuestions.org Questions about Adam and Eve | GotQuestions.org 1 Timothy 2:15 But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint. BGT 1 Timothy 2:15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης· KJV 1 Timothy 2:15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. NET 1 Timothy 2:15 But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control. CSB 1 Timothy 2:15 But she will be saved through childbearing, if she continues in faith, love, and holiness, with good judgment. ESV 1 Timothy 2:15 Yet she will be saved through childbearing-- if they continue in faith and love and holiness, with self-control. NIV 1 Timothy 2:15 But women will be saved through childbearing--if they continue in faith, love and holiness with propriety. NLT 1 Timothy 2:15 But women will be saved through childbearing, assuming they continue to live in faith, love, holiness, and modesty. NRS 1 Timothy 2:15 Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty. RSV 1 Timothy 2:15 Yet woman will be saved through bearing children, if she continues in faith and love and holiness, with modesty. YLT 1 Timothy 2:15 and she shall be saved through the child-bearing, if they remain in faith, and love, and sanctification, with sobriety. NKJ 1 Timothy 2:15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control. NJB 1 Timothy 2:15 Nevertheless, she will be saved by child-bearing, provided she lives a sensible life and is constant in faith and love and holiness. NAB 1 Timothy 2:15 But she will be saved through motherhood, provided women persevere in faith and love and holiness, with self-control. ASV 1 Timothy 2:15 but she shall be saved through her child-bearing, if they continue in faith and love and sanctification with sobriety. MIT 1 Timothy 2:15 However, a woman's prestige will be saved through her role in childbearing, conditional on the women remaining in faith, love, and holiness combined with wisdom. DBY 1 Timothy 2:15 But she shall be preserved in childbearing, if they continue in faith and love and holiness with discretion. GWN 1 Timothy 2:15 However, she and all women will be saved through the birth of the child, if they lead respectable lives in faith, love, and holiness. BBE 1 Timothy 2:15 But if they go on in faith and love and holy self-control, she will be kept safe at the time of childbirth. But women will be preserved: Ge 3:15 Isa 7:14 9:6 Jer 31:22 Mt 1:21-25 Lu 2:7,10,11 Ga 4:4,5 through the bearing of children: Ge 3:16 if they continue in faith: 1Ti 1:5 and sanctity with self-restraint: 1Ti 2:9 Titus 2:12 1Pe 4:7 Dr Wayne Grudem's analysis of 1 Timothy 2:11-15 (see below) John Piper's Look at the Book - How Are Women Saved Through Childbearing? Ann Bowman's article - Women in Ministry: An Exegetical Study of 1 Timothy 2:11–15 (26 page article) 1 Timothy 2 Resources - Multiple Sermons and Commentaries But women will be preserved through the bearing of children Steven