http://apologeticspress.org/APContent.aspx?category=11&article=1210
Wearing Gold and Braided Hair?
Most people who have read the Bible have at least been mildly perplexed
after reading 1 Timothy 2:9-10 and 1 Peter 3:3-4. These two portions of
Scripture read as follows:
…in like manner also, that the women adorn themselves in modest
apparel, with propriety and moderation, not with braided hair or gold or
pearls or costly clothing, but, which is proper for women professing
godliness, with good works (1 Timothy 2:9-10).
Do not let your adornment be that outward adorning of arranging the
hair, of wearing gold, or putting on fine apparel; but let it be the
hidden person of the heart, with the incorruptible beauty of a gentle
and quiet spirit, which is very precious in the sight of God (1 Peter
3:3-4).
At first glance, these two passages seem to set down strict
commandments that women should wear no gold jewelry, and should never
braid their hair. However, when these verses are taken in their proper
context, and are compared with other verses in the Bible, their
seemingly strict prohibitions of gold and braids become more lenient in
one sense, and ironically, more strict in another.
When the apostle Paul wrote to the young preacher Timothy, he gave the
young man several instructions about how certain groups of people ought
to conduct themselves in public worship assemblies. In 1 Timothy chapter
2:9, Paul offered some guidelines for how women ought to dress. Paul
said that women should wear “modest” apparel. The Greek word for modest
is
kosmioi, which means “respectable, honorable, or modest”
(Arndt, 1958, p. 445). This word basically entails all apparel that does
not call undue attention to the wearer through show of flesh or through
gaudiness. The type of apparel is defined by the phrase, “with
propriety and moderation.” Then, Paul described the converse of “modest”
by mentioning three things that many first-century women were using to
draw undue attention to themselves: braided hair, gold, and costly
clothing.
In the first century, many women were plaiting elaborate hair designs
that would take hours to “construct” and weave. One writer, in
describing such first-century hair designs, wrote:
Talk about high maintenance! During the late first century, the
Flavian style of Julia, daughter of Titus fashioned the court with curls
arranged on crescent-shaped wire frames. The back hair was divided into
sections, braided, then curled. Sometimes the hair was coiled without
braiding (see Roman…, 2002).
Apparently, some women were turning the worship assemblies into fashion
shows, attempting to “one-up” their contemporaries with flashy,
expensive clothes and costly gold jewelry. Instead of this gaudiness,
Paul instructed the women to adorn themselves in that “which is proper
for women professing godliness, with good works.”
In this passage, we see a literary construction that is common in the Bible
—the
comparison and substitution of one less desirable thing for another
more profitable thing. In this particular case, the gaudy clothes were
to be rejected in favor of good works and modest clothes. Jesus used a
similar construction in John 6:27, when He stated, “Do not labor for the
food which perishes, but for the food which endures to everlasting
life, which the Son of Man will give you…” At first glance, this
statement from Jesus seems to be saying that a person should not work
for physical food. However, we know that is not the intended meaning,
because 2 Thessalonians 3:10 plainly says, “if anyone will not work,
neither shall he eat.” What, then, was Jesus’ point? He simply was
saying that spiritual food is more important than physical food, and as
such, should be given a
higher priority.
Another instance of a similar situation is found in 1 Corinthians
11:34. In this chapter, the apostle Paul had been reprimanding the
Christians in Corinth for abusing the Lord’s Supper. The rich brethren
were bringing lots of food and drink, and were eating their fill, while
the poor brethren were not getting enough to eat. Paul explained to the
Christians that the Lord’s Supper was not designed to be a feast to fill
the belly, but a memorial to commemorate the death of the Lord. In
verse 34, he wrote: “But if anyone is hungry, let him eat at home, lest
you come together for judgment.” Once again, taken in its most literal
sense, this verse would demand that every person who is hungry should
eat at home—not in a restaurant, at a friend’s house, or outside. Of
course, that was not Paul’s intention at all. He simply wanted the
Christians to eat to fill their stomachs at some other time than during
the memorial feast of the Lord’s Supper.
After considering these examples, let us now look back to Paul’s
instruction to Timothy concerning women’s apparel. If we were to take
the passage in its most literal reading, then women should not wear
braided hair, any gold, or any costly clothing. However, how much would
an article of clothing have to cost in order to be “costly?” Many of the
clothes we wear in the United States would cost a person in a third
world country an entire year’s salary (Jackson, 2000). Should our women
come to worship in burlap sacks and cardboard flip-flops? To ask is to
answer. In fact, in 1 Peter 3:3-4, the parallel passage to 1 Timothy
2:9-10, the actual Greek text omits the word “fine” before “apparel” so
that it actually says that a woman’s beauty should not come from
“putting on apparel.” Yet, taken in its most literal sense, this
particular sentence would delight those of the nudist persuasion, and
confound the most astute Christians.
Summing up the meaning of these two passages, we see that Paul and
Peter were not forbidding a woman from wearing a golden wedding band or
having her hair modestly braided. They were, however, instructing the
women to concentrate on good works and a right attitude instead of
trying to impress others with immodest clothes that were inappropriate
or excessively gaudy.
Therefore, these verses are more lenient than their strictly literal sound, in the sense that they do not forbid
all
wearing of gold, clothes, or braiding of the hair. They are more
stringent, however, in the fact that some things not specifically
mentioned by the writers would be prohibited. For instance, a woman
could not wear thousands of dollars worth of platinum jewelry, and then
contend that the verses never mention platinum. Nor could a Christian
woman strut into an assembly wearing multiple carats of diamonds worth
tens of thousands of dollars, and argue that diamonds are not mentioned
in the text. The verses echo the sentiment of Christ, when He scolded
the Pharisees for cleansing “the outside of the cup and dish, but inside
they are full of extortion and self-indulgence” (Matthew 23:25).
[As an endnote, the modest-apparel criteria were not specifically
addressed to the first-century men, because they apparently did not have
a problem with this. However, in any situation where men might have a
problem with such, the same rules certainly would apply to them as
well.]
REFERENCES
Arndt, William, F.W. Gingrich, and Frederick W. Danker (1979),
A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press), second edition revised.
Jackson, Wayne (2000),
What About Braided Hair? [On-line],
URL:
https://www.christiancourier.com/articles/206-what-about-braided-hair.
Roman Hairstyles (2002), [On-line],
URL: http://oldworld.sjsu.edu/ancientrome/living/fashion/hair02.htm.
