Modesty and Silence

I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

But (which becometh women professing godliness) with good works.

Let the woman learn in silence with all subjection.

But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

For Adam was first formed, then Eve.

And Adam was not deceived, but the woman being deceived was in the transgression.

Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

I Timothy 2:8-15

It is always important that we interpret Scripture from Scripture. It is always important that we speak God’s Words, not our words. And it is always important that we examine the context of any Scripture we are interpreting. But it is dramatically more so when we deal with controversial passages.

Today’s passage is full of minefields. If I had been writing about this passage two hundred  years ago I could have done so without the slightest qualm. My audience would have been yawning… assuming I didn’t have a good joke or two to liven it up.

Because, two hundred years ago,  nothing in this passage, and certainly nothing in my interpretation, would have been at all controversial. Oh, you might have had one or another small denomination, the  Amish, or the Quakers, that would have disagreed, but your ordinary Christian of your normal denomination wouldn’t have disagreed in the slightest.

Let’s get started with these minefields:

I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

I Timothy 2:8-9

This text today starts with ‘in like manner’, and introduces the subject ‘women’. The text has given instruction to men, and now it is going to give instruction to women. And the manner that the men were to have, ‘without wrath or doubting’ is the same manner the women are to have. But the  instructions are very, very different.

I am going to go out on a limb here and hang my entire post on the word ‘adorn’. It is the word that comes directly after the word ‘women’, and is, in my opinion, the verb that covers the entire passage, all of Paul’s instruction here, and elsewhere, for women.

The same Greek word is used ten times in the New Testament, and the KJV translates it  ‘garnish’, adorned, and trimmed… like you do to a candle… or lamp.

Mat 12:44  Then ^G5119  he saith, ^G3004  I will return ^G1994  into ^G1519  my ^G3450  house ^G3624  from whence ^G3606  I came out; ^G1831  and ^G2532  when he is come, ^G2064  he findeth ^G2147  it empty, ^G4980  swept, ^G4563  and ^G2532  garnished. ^G2885 

Mat 23:29  Woe ^G3759  unto you, ^G5213  scribes ^G1122  and ^G2532  Pharisees, ^G5330  hypocrites! ^G5273  because ^G3754  ye build ^G3618  the ^G3588  tombs ^G5028  of the ^G3588  prophets, ^G4396  and ^G2532  garnish ^G2885  the ^G3588  sepulchres ^G3419  of the ^G3588  righteous, ^G1342 

Mat 25:7  Then ^G5119  all ^G3956  those ^G1565  virgins ^G3933  arose, ^G1453  and ^G2532  trimmed ^G2885  their ^G848  lamps. ^G2985 

Luk 11:25  And ^G2532  when he cometh, ^G2064  he findeth ^G2147  it swept ^G4563  and ^G2532  garnished. ^G2885 

Luk 21:5  And ^G2532  as some ^G5100  spake ^G3004  of ^G4012  the ^G3588  temple, ^G2411  how ^G3754  it was adorned ^G2885  with goodly ^G2570  stones ^G3037  and ^G2532  gifts, ^G334  he said, ^G2036 

1Ti 2:9  In like manner ^G5615  also, ^G2532  that women ^G1135  adorn ^G2885  themselves ^G1438  in ^G1722  modest ^G2887  apparel, ^G2689  with ^G3326  shamefacedness ^G127  and ^G2532  sobriety; ^G4997  not ^G3361  with ^G1722  broided hair, ^G4117  or ^G2228  gold, ^G5557  or ^G2228  pearls, ^G3135  or ^G2228  costly ^G4185  array; ^G2441 

Tit 2:10  Not ^G3361  purloining, ^G3557  but ^G235  shewing ^G1731  all ^G3956  good ^G18  fidelity; ^G4102  that ^G2443  they may adorn ^G2885  the ^G3588  doctrine ^G1319  of God ^G2316  our ^G2257  Saviour ^G4990  in ^G1722  all things. ^G3956 

1Pe 3:5  For ^G1063  after this manner ^G3779  in the old time ^G4218  the ^G3588  holy ^G40  women ^G1135  also, ^G2532  who trusted ^G1679  in ^G1909  God, ^G2316  adorned ^G2885  themselves, ^G1438  being in subjection ^G5293  unto their own ^G2398  husbands: ^G435 

Rev 21:2  And ^G2532  I ^G1473  John ^G2491  saw ^G1492  the ^G3588  holy ^G40  city, ^G4172  new ^G2537  Jerusalem, ^G2419  coming down ^G2597  from ^G575  God ^G2316  out of ^G1537  heaven, ^G3772  prepared ^G2090  as ^G5613  a bride ^G3565  adorned ^G2885  for her ^G848  husband. ^G435 

Rev 21:19  And ^G2532  the ^G3588  foundations ^G2310  of the ^G3588  wall ^G5038  of the ^G3588  city ^G4172  were garnished ^G2885  with all manner ^G3956  of precious ^G5093  stones. ^G3037  The ^G3588  first ^G4413  foundation ^G2310  was jasper; ^G2393  the ^G3588  second, ^G1208  sapphire; ^G4552  the ^G3588  third, ^G5154  a chalcedony; ^G5472  the ^G3588  fourth, ^G5067  an emerald; ^G4665 

The Greek word is

κοσμέω

kosmeō

kos-meh'-o

From G2889; to put in proper order, that is, decorate (literally or figuratively); specifically to snuff (a wick): - adorn, garnish, trim.

You will perhaps not be shocked when you find out that our word ‘cosmetic’ comes from the same root… as does our word ‘cosmos’. It means to ‘set in order’ but, in this particular context, it means to ‘pretty up’, to make nice.

Or, in other words, it has to do with what you see. It has to do with the face that you put toward the world, what they see about you and… what they talk about you.

I believe that this entire passage can be read in this context: it is talking about what we see when we look at a given woman, how she presents herself.

So when the text talks about shamefacedness, sobriety; when it speaks against fancy braids, gold, pearls, or other expensive clothing… it is not trying to make us dress like the Amish, it is asking us what we see when we look at a given woman.

When she walks in, do we first notice her clothes? Does she want us to notice her clothes?

We used to attend a church where the keyword for women was ‘modesty’. They had invented a dress code which would probably have shocked Peter and Paul, and they insisted that everyone adhere to it. And I was always tempted to think that some of the girls had a great deal of pride in how ‘modest’ they dressed… which is ironic, because what ‘modest’ actually means in Scripture is ‘not prideful’.

But even when they weren’t being prideful, and I don’t know their hearts, it seemed obvious from their words that they were certainly hoping that people would notice how ‘modest’ they were dressed. In other words, they had ‘adorned’ themselves with what they considered ‘modest’ dress. It was what  they were hoping people would notice about them.

Paul here, in this passage, says that women should ‘adorn’ themselves in modest apparel… their clothes should be normal, humble, non-flashy.  And with shamefacedness… a word meaning humility, bashfullness, and awe. So their expression should be humble. And sobriety, which means sanity and self-control…. or, modest behaviour.

So Paul here was saying that women should be humble and in order in their dress, their expression, and their actions! He covers the gamut of how they dress, how they look… and how they behave.

.

When he deals with the ‘dress’ part of his admonition, he contrasts it with a negative… not fancy braided hair, not expensive clothes or jewlery. All under the heading of ‘adorn’. What do people see? How do you present yourself? What is the most important thing that  you are trying to communicate?

But (which becometh women professing godliness) with good works.

I Timothy 2:10

And then he goes on to talk about their actions, their behaviour, their… and I hate the way this word is used in our world today but it fits here… their lifestyle. What should a Godly woman’s lifestyle be like? Obviously it should be marked with good works! That is how they should be adorned! That is what we should notice about them.

I don’t think Paul is done with describing how the Godly woman should behave with her dress, shamefacedness, and sobriety. I don’t think he is done telling her how she should ‘adorn’ herself when it comes to the issue of behaviour. I believe the next verse continues the same theme.

Let the woman learn in silence with all subjection.

I Timothy 2:11

I believe that Paul in this passage is still describing a woman’s adorning. A Godly woman. He has spoken of the humble fashion in which she should dress, the humble fashion in which she should guard her expression, and the humble fashion in which she should behave.

He is saying that her behaviour should consist of shamefacedness, sobriety, good works… and silence!

Because perhaps even during Paul’s time the idea that women should be silent might be a tough sell, he goes on to give his reasons, and further explanation… which we will get into later.

Let’s look at a passage which speaks of how some young women were behaving outside the church.

But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;

Having damnation, because they have cast off their first faith.

And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

For some are already turned aside after Satan.

I Timothy 5:11-15

You see how Paul deals with the problem of these young women wandering around talking about things that were none of their business? He says they should get married!

Now let us read a parallel passage:

1Co 14:34  Let your ^G5216  women ^G1135  keep silence ^G4601  in ^G1722  the ^G3588  churches: ^G1577  for ^G1063  it is not ^G3756  permitted ^G2010  unto them ^G846  to speak; ^G2980  but ^G235  they are commanded to be under obedience, ^G5293  as ^G2531  also ^G2532  saith ^G3004  the ^G3588  law. ^G3551 

1Co 14:35  And ^G1161  if ^G1487  they will ^G2309  learn ^G3129  any thing, ^G5100  let them ask ^G1905  their ^G2398  husbands ^G435  at ^G1722  home: ^G3624  for ^G1063  it is ^G2076  a shame ^G149  for women ^G1135  to speak ^G2980  in ^G1722  the church. ^G1577 

When I did my word search I was amazed to find that I Cor 14 is one of the most ‘speak’ rich passages in Scripture. The Greek word is a common one, occurring 295 times in the NT, but it was still amazing to find it used 21 times in this chapter prior to verse 34. This Greek word is used more in this chapter than in any other chapter in the New Testament. (The Greek word doesn’t seem to be used at all in the Old Testament. Funny, that.)

So when Paul pulled the word ‘speak’ into this text in verse 34, he was using a word that he had just been using over, and over, and over. And over. One could argue it was the theme of the preceding passage. The way the verb ‘to speak’ was used in that passage was directly referring to speaking:

1) In tongues

2) In prophecy

3) For edification (or not)

And then In the context of verse 26 it was used indirectly to refer to the entire worship of the church: Psalm, tongue, doctrine, revelation, interpretation, edification.

So the verb ‘be silent’ in church is defined by the immediate instruction ‘forbidden to speak’.  It is important, then, when one goes through the dictionary definitions and commentators speaking on the issue, that we ask ourselves, “When they define ‘silent’, are they using the definition of, ‘The kind of silence where one is not permitted to speak”?

We need to apply the same rule to the examples, to other verses that use these words. When the crowd becomes silent when Paul starts speaking to them in Hebrew (Acts 21:40, 22:2), we understand that that is a ‘the kind of silence that happens when one is interested in what someone will say’, not ‘the kind of silence one does when one is not permitted to speak’… since we know full well that they were permitted to speak, indeed they had just been speaking.

When the party of circumcision becomes silent at the end of Paul’s story, (Acts 11:18) we can have no thought that it was because they had been forbidden to speak: because they immediately start praising God! The word ‘silent’ there means that they ‘stopped arguing’.

Many times we hear of people becoming silent because something amazing had happened, because they had been asked a hard question, because something was a secret, because someone wants to talk…

However there are two times in Scripture, outside of the instructions to women that we have just read, when a verb for being ‘silent’ (one of the two Greek words used in instruction to women) is used in the immediate context of being forbidden to ‘speak’ (the same Greek word used in the instruction to women), and they both are in the same chapter as the instruction to women (I Cor 14). They apply to men:

1) The man who would ‘speak’ in tongues is told to ‘keep silence’ if there is no interpreter present (I Cor 14:27) and

2) The prophet who has just been ‘speaking’ is to ‘hold his peace’ when another prophet rises with a message from God. (I Cor 14:29-30)

These passages are directly parallel to the instruction to women, using both of the same Greek words, and they are very clear: stop or don’t even start talking. The tongue speakers is NOT to give voice to his tongue, and the prophet is to STOP giving voice to his prophecy.

The words used for the women are exactly parallel as that for the speaker of tongues for whom there is no interpreter: they are to be silent in the church, they are not permitted to speak.

Whereas the instruction for the prophet and the speaker in tongues is in the context of their particular gift and setting (there being no interpreter or another speaker); the instruction for women is general: in the church.

The idea of ‘silence’ in this passage is further defined by other aspects of the context, including: ‘to be in obedience’, ‘as also says the law’, ‘learn anything’, ‘asking their husband at home’ instead, and the general admonition of ‘shame’.

So one overarching theme that we see in these verses is a concern for authority, particularly teaching authority. We see a similar theme in I Cor 11:

Be ye followers of me, even as I also am of Christ.

Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

Every man praying or prophesying, having his head covered, dishonoureth his head.

But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

For the man is not of the woman; but the woman of the man.

Neither was the man created for the woman; but the woman for the man.

For this cause ought the woman to have power on her head because of the angels.

Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

For as the woman is of the man, even so is the man also by the woman; but all things of God.

Judge in yourselves: is it comely that a woman pray unto God uncovered?

Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

But if any man seem to be contentious, we have no such custom, neither the churches of God.

I Corinthians 11:1-16

These passages teach that the woman is to remain covered in worship as a reflection of the authority she is under. Her position was that she was created for the man. As the head of man is Christ, and the head of Christ is God, so is the head of the woman the man.

And in I Peter 3 we read:

Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;

While they behold your chaste conversation coupled with fear.

Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;

But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

I Peter 3:1-6

Again the idea of subjection is related to the idea of ‘without a word’. And the idea of authority is taken to the level of calling her husband ‘Lord’, a word in Greek used for God Himself.

Shame

It is seen as a shame both for women to speak in church and for them to worship (literally: to pray or prophecy) with their head uncovered.  The only other place this Greek word seems to be used is in the context of speaking of the unfruitful words of darkness:

Eph 5:11  And ^G2532  have no fellowship ^{G4790 G3361}  with the ^G3588  unfruitful ^G175  works ^G2041  of darkness, ^G4655  but ^G1161  rather ^G3123  ( ^G2532 ) reprove ^G1651  them.

Eph 5:12  For ^G1063  it is ^G2076  a shame ^G149  even ^G2532  to speak ^G3004  of those things which are done ^G1096  of ^G5259  them ^G846  in secret. ^G2931 

Now let us return to our text

One of the most common tactics used nowadays to dismiss any meaning from this text is say that Paul was merely speaking  of how the Ephesians, or Corinthians, had a lot of women that tended to gossip in church. And so, as long as our women aren’t sitting around gossiping in church, they can feel free to speak, teach, preach, and lead the church.

Which brings us to Eve. Cause as far as I can tell, and I’m pretty confident on this point, neither Adam nor Eve were part of the Ephesian church. What Paul is doing here is grounding his instruction in creation. We call this a ‘creation ordinance’… something true from the very beginning of the world that has no particular cultural context in mind.

So this is NOT an issue of how the Ephesian or Corinthian women were behaving. Paul grounds this issue back to the creation.

And once we get past the creation ordinance, we come to one of the most startling verses in the entire Scripture:

Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

I Timothy 2:15

But let’s pause for a moment over the idea of ‘saved in childbearing’  and skip to ‘continue in faith and charity and holiness with sobriety’. This, to my mind, brings the entire issue back to where we started: How is a woman to adorn herself?  She is to have modest dress, shamefacedness… and modest behavior. Behavior that is modest, sober, loving, holy, faithful… and silent.

Summary

Now let’s take the issue facing the church by the horns. The linguistic form of these passages means that  all of the texts surrounding the command to be silent can appropriately be read both as a modifier of the command to be silent, and as reasons for the command. This is normally true of a reason: it helps define the activity it promotes. When one ‘cuts a board’ to make a cabinet, that helps define the type of cut; as compared, for example, to when one ‘cuts down’ a tree to get it out of one’s garden. One would be very careful and straight when making the cabinet cut, using a table saw, for example; whereas one might use an axe and be pretty haphazard when cutting down the tree in the garden.

So let us look at these passages using the context of the verses. I am going to give the entire list twice; once where the words modify the silence, and once where the words represent the goal of the silence.

Thus:

The kind of silence that women are to engage in at church:

The kind of silence that one engages in when one is not permitted to speak. (I Cor 14:34)

The kind of silence that one engages in when one is under obedience. (I Cor 14:34)

The kind of silence that one engages in when one is told to be silent (or to be obedient) in the law. (I Cor 14:34)

The kind of silence that one engages in when it is a shame for one to speak in church. (I Cor 14:35)

The kind of silence that one engages in when, if one were to wish to ask a question, one is supposed to ask one’s husband and home. (I Cor 14:35)

—

The kind of silence that one engages in when one is behaving ‘with all subjection’. (I Tim 2:11)

The kind of silence that one engages in when one is not to teach (the man). (I Tim 2:12)

The kind of silence that one engages in when one is not to usurp authority over the man. (I Tim 2:12)

The kind of silence that one engages in when one is a member of a sex that was created second. (I Tim 2:13)

The kind of silence that one engages in when one is a member of a sex that was deceived in the fall. (I Tim 2:14)

—

Their silence is linguistically parallel to two situations involving men:

One where someone with the gift of tongues is to be silent if there is no interpreter present (speaking instead to himself and God).

One where a prophet is to be silent if another prophet receives a revelation while the first is speaking.

And now we get to the goals

Women are to be silent in church because: 

They are to be silent because they are  not permitted to speak. 

They are to be silent because they are under obedience.

They are to be silent because the law also tells them to be silent. (Or to be obedient)

They are to be silent because it is a shame for them to speak.

They are to be silent because if they wish to ask a question, they are supposed to ask their husband at home.

—

They are to be silent because they are to behave ‘with all subjection’.

They are to be silent because they are not to teach (the man).

They are to be silent because they are not to usurp authority over the man.

They are to be silent because they are a member of a sex that was created second.

They are to be silent because they are a member of a sex that was deceived in the fall.

Another way to look at the passage would be to go from the core aspects to the less relevant:

1) That our worship services are to be in order, they are to follow the Biblical commands, they are not to proceed in a shameful fashion, and that part of this involves the women being silent . And in direct contrast, the men are NOT called to be silent. (In general. Two very specific exceptions are given.)

2) That the core issue in her silence is her subjection/submission/obedience, in particular to her husband.

3) The core ‘silence’ she is to observe is a prohibition on anything where it might be thought that she was exercising authority over her husband:

-Teaching, preaching, prophesying, speaking in tongues, exhorting, etc.

4) All of the parts of the (actual) worship service are included by implication: bringing a Psalm, tongue, doctrine, revelation, interpretation, edification.

5) Also part of the core is her asking questions in church, or of a man not her husband. Her husband’s teaching role with his own family is supported by his doing the teaching of his own wife in his own house.

6) This teaching is not related to some particular problems in the NT church, as the doctrinal context is the creation of Adam, the deception of Eve, and was previously taught in the Law.

7) These (and other verses) raise particularly the issue of the woman being deceived, thus again emphasising both a denial of her role in authoritative teaching, and her need to ask her husband at home.

—

8) The speaking that is least covered by those passages would be those where she was operating under authority, particularly that of her husband, and those where no authority would be presumed.

9) Other passages make it very clear that speaking outside the church, particularly speaking to other women, especially younger women, and her own children, is not included in this prohibition. Nor is it denied that women will receive wisdom and prophecy from God… just that that is not exercised authoritatively over her husband, nor in church.

And in the context of our text today I would add: this silence is a form of adorning of the woman which, along with the way she is to dress and her general attitude, is part of her overall modest behaviour.

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Thank you for reading Von’s Substack. I would love it if you commented! I love hearing from readers, especially critical comments. I would love to start more letter exchanges, so if there’s a subject you’re interested in, get writing and tag me!

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Von also writes as ‘Arthur Yeomans’. Under that name he writes children’s, YA, and adult fiction from a Christian perspective. His books include:

The Bobtails meet the Preacher’s Kid

The Bobtails and the Cousins

The Bobtails go to France

and

No Ordinary School

Arthur also has a substack, and a website.

Thanks again, God Bless, Soli Deo gloria,

Von