1 Timothy 2:9Meaning & Commentary from the Church Fathers

What will you say to this? You come to pray to God, and yet you surround yourself with gold ornaments and head adornments? Have you come to dance? Or to take part in a wedding feast? Have you appeared for a solemn procession?

There gold ornaments are fitting. There head adornments are fitting. There costly garments are fitting. But here none of these is needed.

You have come to ask, to pray for your sins, and to offer prayer for your transgressions. You have come to entreat the Lord, that you may move Him to mercy. Why, then, do you adorn yourself?

This finery is unseemly for one who prays. How can you sigh? How can you weep? How can you pray earnestly, being dressed in such attire?

Even if you weep, your tears will seem laughable to anyone who sees them. For one who weeps ought not to wear gold. This is hypocrisy and pretense.

Indeed, how is it not hypocrisy, when the same soul from which this splendor and vainglory were born also pours out tears? Put away all this pretense from yourself. God is not mocked.

Such things belong to actors and dancers, who spend their days on the stage. All this is unbecoming to an honorable woman. "With modesty," he says, "and sobriety."

Therefore do not imitate prostitutes. By such attire they attract many lovers to themselves. Through this many have often brought an evil reputation upon themselves.

They have gained no benefit from such adornment, because through that reputation they have harmed many. A wanton woman may have a reputation for chastity. Yet she gains nothing from that reputation.

For He who judges the hidden things will reveal everything in due time. So too, a chaste woman gains nothing from her chastity if her attire wins her the reputation of immoral conduct.

Many have been led to destruction through such a reputation. But why should I suffer, someone will say, if another suspects me? You give occasion for it by your attire, your look, and your movements.

For this reason Paul speaks so much about clothing and modesty. If he rejects what merely signifies wealth, namely gold, pearls, and costly garments, how much more does he reject what signifies excessive vanity?

I mean perfumes, painted eyes, affected gait, a soft voice, and a moist glance filled with every kind of fornication. I mean the refinement with which one puts on a veil or wears a garment.

I mean an artfully arranged belt and ornate footwear. He points to all this when he says, "in proper apparel," and also when he says, "with modesty."

All these things belong to shamelessness and indecency. I entreat you, bear with me. My word contains a very open rebuke, not to wound or grieve you, but to remove from the flock what is alien to it.

If he forbids this to married women living in luxury and wealth, how much more to those who have dedicated themselves to virginity. But what virgin, they will say, puts on gold ornaments? What virgin wears head adornments?

Even an ordinary garment may be so elaborate that these adornments are insignificant by comparison. A garment of little cost may be more ornate than one embroidered with gold.

When a garment has too bright a color, and is fastened around the breast with special care, as with those who dance on the stage, it becomes a snare.

It neither spreads out broadly, as though rising upward, nor is it drawn so tight as to seem too narrow. It occupies a middle place between the two and forms many folds around the breast.

Can it not allure far more than every sort of silken garment? What if the shoes, being black, give off an extraordinary shine and end in a point?

What if, by their graceful appearance, they resemble a painting, while not raising the sole of the foot too high? What if you do not adorn your face with cosmetics, yet wash it with extraordinary care and attention?

What if you place around your forehead a band much whiter than your face, and then throw a black veil over it, so that the black is more noticeable beside the white?

What will you say about this continual turning of the eyes? What about the belt and the band upon the breast, which they sometimes hide and sometimes display when girding themselves?

They often leave the breast uncovered, so that the skillful workmanship of the belt may be seen. Meanwhile they place a veil around the whole head.

And the hands they cover so carefully, like tragic actors, that one might think the garment had grown onto them. What shall I say about the gait and the other movements?

These can captivate those who look at them more than any gold. Let us fear, beloved, lest we too hear what the prophet said to Hebrew women who cared for outward adornment.

"Instead of a belt there shall be a rope, and instead of well-set hair, baldness" (Is 3:23). Such things, then, can attract more powerfully than gold ornaments.

So can many other things, artfully arranged so that people may look at them, and so that those who behold them may be captivated. This is no small sin. On the contrary, it is very great.

It can anger God and destroy the whole labor of virginity. Christ is your Bridegroom. Why do you attract lovers to yourself, mere men? Then He will condemn you for adultery.

Why do you not adorn yourself with the adornment that pleases Him and is acceptable to Him? I mean modesty, sobriety, honor, and decent clothing.

But this attire belongs to wanton women and is shameful. We can no longer distinguish wanton women from virgins. See to what disgrace they have brought themselves.

A virgin should be a stranger to refinement, dressing simply and as circumstances allow. But she busies herself diligently with countless matters of outward adornment.

Put an end to this madness, woman. Turn this care toward the soul, toward inward beauty. This outward splendor prevents the inward from becoming good.

Whoever cares for the outward neglects the inward. Likewise, whoever despises the outward transfers all his care to the inward.

Do not say to me, Alas, I wear worn-out clothing, cheap shoes, and a veil worth nothing. What elegance is there in this? Do not deceive yourself.

As I said, one can adorn oneself more in such clothing than in another kind. One can do so more in worn clothing than in clothing fitted to the body and beautifully arranged in a shameless fashion.

One can do so more than in bright and shining clothing. You say this to me. But what will you say to God, who knows the thought with which you do this?

Yet you do not act this way for the sake of wantonness. For what, then? To arouse admiration? And are you not ashamed? Do you not blush when you wish to arouse admiration in this way?

But, you say, I wear this garment casually, and not at all for that reason. God knows what you are saying to us. Will you give account to me?

You will give account to Him who is present at everything that happens among us. He will then assess it all. Before Him all things are manifest and laid bare.

For this reason we now say these things, so that we may not make you subject to such an accounting. Let us fear lest the Lord reproach you for what He reproached the Hebrew women through the prophet.

They came to appear before Him, "walking with outstretched necks and making a tinkling with their feet" (Is 3:16). You have undertaken a great contest, which needs struggle, not elegance.

It is a contest in which one must fight, not live a life full of softness. Do you not see boxers and wrestlers? Do they care about gait and outward adornment? Not at all.

They disregard all this and put on a garment soaked with oil. They have only one aim, to strike blows and ward them off.

The devil stands there gnashing his teeth, striving in every way to destroy you. And you do not cease occupying yourself with these satanic adornments.

I do not wish to say anything about the voice, and how many try to give it a certain expression. Nor will I speak about perfumes and the other objects of luxury.

For this reason worldly women laugh at us. The honor of virginity has perished. No one honors a virgin as she ought to be honored, because virgins themselves have caused themselves to be despised.

Should they not be honored in the Church of God as though they had come from heaven? Yet now they are despised because of themselves, and not because of those who are wiser than they are.

When a woman who has a husband and children and manages a household sees you, who ought to be nailed to the cross, caring for these adornments more than she does, will she not laugh at you?

Will she not despise you? Do you not see how much effort and care are here? By the poverty of your clothing you surpass the woman dressed in costly garments.

You care more about adornments than the woman who puts on gold ornaments. You do not seek what befits you, but pursue what does not befit you, though you ought to be doing good works.

For this reason virgins have come to be less honored than women living in the world. They do not display works worthy of virginity.

We do not say this to all. Or rather, we do say it to all. We say it to the guilty, that they may come to their senses, and to the innocent, that they may admonish the former.

But take care that this rebuke does not pass into deed. We have said this not to grieve you, but to correct you, and so that we may be able to boast of you.

May we all do what is pleasing to God and live for His glory. Through this, may we be counted worthy to receive the promised good things, by the grace and love for mankind of our Lord Jesus Christ.

With Him, to the Father, together with the Holy Spirit, belong glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

"Not with braided hair, or gold, or pearls, or costly clothing." You are going to pray, not to dance. Why, then, do you invent braiding for the hair on your head, curling your locks?

Why do you hang some precious stones, surround yourself on every side with others, and attach still others to your shoes? What is this, if not extreme disgrace?

And is this not through the tears of the poor, widows, and orphans? You deprive a poor widow of simple clothing, so that you may trample pearls underfoot.

Is not the longsuffering of God still great? You went with the intention of asking forgiveness of sins, yet you adorn yourself as though you were going out on stage.

Indeed, contrition of heart is beautiful. Without doubt, God will hear you when you are bathed in the tears of the poor.

If Paul forbids what serves only as a sign of wealth, how much more does he forbid what belongs to excessive vanity? This includes rubbing the cheeks, painting the eyes, a languid voice, a moist gaze, and the like.

Let us preserve modesty and moderation, which serves as the adornment of the whole life.

It is by no means a small matter to observe measure in everything and to establish an order in which what is called fitting may shine. This fittingness is so closely joined to virtue that it cannot even be separated from it.

One must believe that this fittingness, which we offer up to God, is higher than the other virtues. It is also fitting for a woman to pray in proper clothing, but she should especially pray covered, with the promise of chastity and good works (cf. 1 Tim 2:9-10).

"Not with braidings," that is, not by adorning themselves with braided hair.

"Nor with gold," which adorns the hands and fingers.

"Or pearls," which are hung from the ears, or with which, together with gold, clothing is adorned for brilliance.

"Or costly garments," that is, garments of great price.

Have you come to dance? Have you come to take part in a wedding feast? Have you come to display yourself in a solemn procession?

Have you come in order to attract immodest glances to yourself? No. You have come to entreat the Lord concerning your sins, to implore Him and incline Him to mercy.

Why, then, have you abandoned the outward appearance of those who pray humbly? Why have you foolishly covered yourself with what belongs to the corrupt?

Why do you draw many others along with you as participants in destructive corruption?

From such prayer you will not receive any benefit. On the contrary, having caused yourself very great harm, you will undergo still greater punishment.

By the words "in becoming adornment, with modesty and sobriety," he undoubtedly casts out rubbing the cheeks, painting the eyelids, a languid gait, a refined voice, and the like.

All these are signs of immodesty, shamelessness, and lack of restraint.

Let them bear within themselves no remnant of the vice that comes from the adversary. If anyone acts contrary to this canon, let him be excommunicated.

Interpretation: the hieroconfessor Nikodim (Milash). In this canon the Council in Trullo turns attention to the external life of Christians. Through baptism they became followers of Christ and thereby promised to be conformed to Him in the flesh.

For this reason the canon commands, under threat of excommunication, that all Christians avoid every vanity and outward adornment. Through a humble life and exemplary conduct, they must strive, as far as possible, to draw near to God.

Zonaras. “As many of you as were baptized into Christ have put on Christ,” says the great Paul (Gal 3:27). Those who through divine baptism have put on Christ must conduct their life like His.

They must preserve every innocence, chastity, and purity. They must not cling to material vanity, nor adorn their body with excess and petty care.

But what adornment could be more petty and excessive than braiding the hair of the head, arranging and adorning it beautifully? They make it a lure and deception for souls not established in the faith, and therefore easily inclined toward incontinence.

Thus these divine Fathers mentioned the beautiful arranging and adorning of hair by means of braiding. At that time, it seems, nothing else was done with the hair.

So too now some dye and adorn their hair. They devote every care to making the hair long and to having, like women, curls that descend, if possible, to the waist.

They achieve this not only by refusing to cut superfluous hair. They also ensure that iron does not come upon their head. They use everything that commonly promotes the growth of hair and makes it thick.

To make the hair appear curly, they curl it with tongs. To make it fair or golden, they dye it.

Others wet the hair of the head with water and let it dry in the heat of the sun, so that the black color of the hair may change.

There are also those who put on false curls, cutting off their own natural hair. This is how, for the most part, people now arrange and adorn the hair of the head.

With regard to the beard they act in the completely opposite way. As soon as youthful down appears on anyone, they immediately shave it, so that it may not become hair.

They do this so that the smoothness of their face may stand out, and so that they may, as it were, resemble women and appear delicate.

When, with the passing of time, the hair of the beard grows continuously, they do not use a razor, lest they wear a long beard.

Instead, they heat a piece of potsherd on coals, bring it to the beard, and burn away all the long hairs of the beard.

They leave only so much that the hair seems barely to be breaking through. Thus men who have already reached mature age resemble youths whose beard is first appearing.

This is done not only among simple people, but also among those of higher rank. Therefore this evil has spread and become common to all the people.

Like some epidemic disease infecting those who bear the name of Christ, it devours almost everyone.

This is done despite the divine and most ancient commandment, which says in Lev 19:27: “You shall not round off the hair on your temples, nor mar the edges of your beard.”

The great Paul also says: “If a man has long hair, it is a dishonor to him” (1 Cor 11:14).

Therefore the Fathers of this Council paternally punish those who do what they have stated above, and they subject them to excommunication.

The present Fathers, however, not only leave unpunished those who do to the hair of the head and beard what has been listed above. They even allow greater shamelessness, and in such a state these people enter the churches.

They also give them a blessing and, the height of impropriety, even give them the Holy Mysteries if any of them wishes to commune.

No one forbids this, neither the patriarch, nor the other hierarchs, nor the monks. Yet people who act so shamelessly have these monks as spiritual fathers.

Aristenus. Those who adorn their hair with artificial braiding, to the harm of those who look at them, are excommunicated.

The Council decreed that those should be excommunicated who care for the adornment of the head and arrange their hair in braids to the harm of simpler people and those who live carelessly.

For we must conduct our life in purity and with fear. Through the purification of life, we must draw near to God as far as possible. We must adorn the inner and the outer man with virtues.

Balsamon. At the beginning the holy Fathers set words from the epistle of the great Paul to the Galatians. Among them it says: “As many of you as were baptized into Christ have put on Christ” (Gal 3:27).

They decreed that those should be corrected by penance who make the hair of the head luxuriant and more beautiful by artificial adornment and braiding. They do this in order to catch the souls of the weaker, as though by some net.

For all the faithful, according to the words of the Fathers, must turn their gaze toward the life above and the blessed life. They must conduct themselves with the fear of God.

By this, as far as possible, they draw near to God. They adorn with every virtue the inner man, that is, the soul, rather than the outer man.

If anyone still conducts his life contrary to this canon, he must be subjected to excommunication.

For the great Paul also says: “If a man has long hair, it is a dishonor to him” (1 Cor 11:14). The Mosaic Law also says in Deuteronomy: “You shall not round off the hair of your heads.”

Therefore note this concerning those who curl, braid, dye, wet with water, or in any other way make their own hair luxuriant and adorn it, or add other hair to it.

The same applies to those who adorn the parts adjoining the head in the manner of women.

The Slavic Rudder. Those who braid, wave, or by some contrivance color their hair to the harm of those who look on shall be excommunicated.

Those who grow the hair of their head, let it hang long, braid it, wave it, color it, and make it white, black, red, or fair, to the harm of simpler people and those living carelessly, the holy Council commands to be excommunicated.

For we must have a pure life and draw near to God in fear, as far as it is possible for us. Through purity of life and virtues, we must adorn the inner and the outer man.

Having forbidden a wife to exercise authority over her husband in church by teaching, the Apostle adds that, by the natural modesty and chastity of her sex, silence is then most fitting for her.

As for a woman's teaching outside church assemblies, according to Blessed Theodoret, it is not forbidden to her. “Thus Priscilla, together with Aquila, instructed an unbelieving man in sound doctrine.” They are even commanded to teach children.

According to the explanation of St. John Chrysostom, “St. Paul requires women to come to prayer in seemly adornment. What does he call seemly adornment? Clothing that would cover them decently on every side, fittingly, not elaborately.

Notice that the Apostle, when speaking about modesty in dress, excludes what is a sign of wealth: gold, pearls, and costly garments. But if this is so, how much more must what is a sign of mere empty vanity be excluded: cosmetics, painting the face, affected gait, a delicate voice, and languishing eyes?

The Apostle indicates all this when he says, ‘in honorable adornment, with modesty and chastity.’ Paul requires great modesty from women. Therefore he attends not only to their outward appearance and clothing, but also to the voice.

A woman must not speak in church. He said the same thing in the First Epistle to the Corinthians: ‘It is shameful for a woman to speak in church’ (14:35). A woman ought to be so silent that she must not speak in church about worldly matters or even about spiritual ones.

Wishing to remove from them every occasion for conversation, he said: let them not teach, but let them conduct themselves as is fitting for learners. Their kind is talkative; therefore the Apostle strives by every means to restrain them.”

“Know, however,” says Blessed Theophylact, “that the Apostle does not forbid women to teach altogether, but only in church. Outside church, this is not forbidden to her. Thus Priscilla, together with Aquila, instructed Apollos in sound doctrine. Thus a believing wife is not forbidden to instruct an unbelieving husband.”

“And they are even commanded to teach children,” says His Grace Theophan.

The Apostle bases this requirement on the fact that God created Adam before Eve and, therefore, placed the man above the woman.

Moreover, woman is always more capable of falling into error and being deceived, as Eve proved by her action. She not only fell into transgression, but was also deceived. This cannot be said of Adam, who took the fruit only at his wife's persuasion.

Yet being more subject than man to temptations, woman will be saved through childbearing. That is, she will find protection from temptations in her motherhood, if she becomes a mother and devotes herself to the upbringing of children.

Care for children so fills a mother's soul that the things that formerly tempted her lose all interest for her. Therefore, such is the Apostle's thought, which may be understood here: it is better for a woman to remain within the sphere of domestic life.

There she should nurture and manifest her Christian virtues, rather than appear as a teacher in the church.

Since this last exhortation could seem not wholly pleasant, the Apostle softens it. He sets forth the grounds why it should be so and not otherwise, verses 13-14. He also consoles women by showing that the door of salvation is open to them as well, verse 15.

They should pray in the same spirit as men, 2:9.

“Likewise” shows that the Apostle continues to teach about order in gatherings for prayer. Although he does not say that he wills women also to pray in the same way, he clearly lets this be seen as his will.

He wills that women also pray without wrath and disputing, and with a pure conscience stained by no vice. Saint Chrysostom says, “Likewise, he says, I will that women also draw near to God without wrath and without disputing, having holy hands, undefiled by covetousness and robbery, and not following their own desires.” Theophylact and Oecumenius say the same.

If this will of the Apostle is not understood here, then the discourse of verses 9 and 10 will be separated from the general content of this section, 1 Tim 2:8-15. It will all concern only how women should dress.

But if we recognize that the Apostle chiefly intended to give instruction about prayer, then the discourse on women’s adornment is only supplementary. It shows how women should dress when they appear in the assemblies for prayer.

They should appear in the assemblies in seemly apparel, 1 Tim 2:9.

They should appear “in modest apparel, with shamefacedness and sobriety.” After saying how women should pray, like men, Saint Chrysostom adds, “Yet Saint Paul requires something more from women. What exactly? That they come to pray to God in modest apparel. What does he call modest apparel? Clothing that would cover them becomingly on every side. It should be proper, but not elaborate. The former is becoming; the latter is not considered seemly.”

“Adorned,” καταστολη, means clothing descending to the feet, covering the whole body, and in general attire that is modest and humble. This is also indicated by “modest,” κοσμιος, meaning beautiful according to propriety and fitness to the person, the place, and those around her. Thus it excludes all ostentation.

The Apostle requires women to come to the assemblies for prayer “in clothing that is seemly, but not showy, so as to attract the gaze of those who look at them,” says Oecumenius. “The very clothing should show the honorableness of the soul,” says blessed Theodoret.

The words “with shamefacedness and sobriety” point to the form or cut of the clothing. They require that it not violate the modesty proper to the female sex, nor the chastity with which women must be adorned everywhere.

But the meaning of these words may be extended to include gait, movement, expression, gaze, standing, and bowing. All these can bear the seal of modesty and chastity. Conversely, they can betray their absence, which is blameworthy in women.

Ambrosiaster writes, “The Apostle exhorts women to pray while keeping themselves in humble bearing and clothing, not in pride. Whoever wishes to be heard must bow the head, casting off every display, so as to draw God’s mercy. A proud bearing does not obtain what is asked, and it makes one think ill of the petitioner. What prudent man does not turn away from a woman splendidly and proudly adorned? How much more does God turn away from her when He sees that a body created by Him free is bound and burdened with metals?”

“Let them adorn themselves.” If, after “likewise,” we complete the thought with the words, “I will that they pray,” and apply “in modest apparel, with shamefacedness and sobriety” to the outward manner of performing prayer, then what follows must be read: “and let them adorn themselves.”

This is a general lesson, extending beyond the walls of the prayer assembly. Women cannot avoid adorning themselves, and one cannot impose on them the obligation, “Do not adorn yourself.” Yet their inclination toward adornment can be redirected from empty adornments to meaningful and essentially valuable ones.

This is what the Apostle does here. He says that women should adorn themselves not with braiding, that is, not with showy plaiting of the hair, as Saint Peter says directly, 1 Pet 3:3. Nor should they adorn themselves with gold, with some golden object, as even now in the East women hang gold coins all around themselves. Nor with pearls, in earrings and necklaces. Nor with costly garments, clothing made of expensive materials, as the Savior said of the rich man: he “was clothed in purple and fine linen,” Lk 16:19.

They should not adorn themselves with anything of this kind, because all this exists today and tomorrow is gone. Let them adorn themselves with what is imperishable and precious not only before men, but also before God; not only in time, but also in eternity.

This means good works, every kind of good deed: almsgiving, hospitality to strangers, care for the sick, voluntary and humble service to all, good ordering of household affairs, prayers, fasts, reverence. Let this be so constant that such virtues form their distinguishing character.

Then, when one of the women enters the assembly, those who see her will think: here comes a giver of alms; here is a hostess to strangers; here is one compassionate in heart; here is one ready to serve; here is a woman of prayer; here is one who fasts; here is one filled with reverence. They will not think, as they do when finely dressed women enter, “What diamonds,” and the like.