Jeff Pollard

In like manner also, that women adorn themselves in modest apparel,
with shamefacedness and sobriety.
—1 Timothy 2:9

What is modesty? Like the words love and faith, we often use the word modesty without grasping its biblical meaning. Modern dictionaries offer definitions such as (1) Having or showing a moderate estimation of one’s own talents, abilities, and value; (2) Having or proceeding from a disinclination to call attention to oneself; retiring or diffident;¹ (3) Reserve or propriety in speech, dress, or behavior; (4) Free from showiness or ostentation;² unpretentious; (5) Moderate or limited in size, quantity, or range; not extreme: a modest price; a newspaper with a modest circulation.³

Noah Webster defines modesty as “that lowly temper which accompanies a moderate estimate of one’s own worth and importance.”⁴ He adds, “In females, modesty has the like character as in males; but the word is used also as synonymous with chastity, or purity of manners. In this sense, modesty results from purity of mind, or from the fear of disgrace and ignominy fortified by education and principle. Unaffected modesty is the sweetest charm of female excellence, the richest gem in the diadem⁵ of their honor.”

According to these definitions then, modesty is a broad concept not limited to sexual connotation. This state of mind or disposition expresses a humble estimate of one’s self before God. Modesty, like humility, is the opposite of boldness or arrogance. It does not seek to draw attention to itself or to show off in an unseemly way. Webster apparently links chastity with modesty because chastity means “moral purity in thought and conduct.” Moral purity, like humility, will not exhibit sensuality any more than ostentation.

Underlying these definitions is a crucial point: modesty is not first an issue of clothing. It is primarily an issue of the heart. If the heart is right with God, it will govern itself in purity coupled with humility and will express itself modestly. Calvin observes, “Yet we must always begin with the dispositions; for where debauchery reigns within, there will be no chastity; and where ambition reigns within, there will be no modesty in the outward dress.”⁶ He concludes, “Undoubtedly the dress of a virtuous and godly woman must differ from that of a strumpet…. If piety must be testified by works, this profession ought also to be visible in chaste and becoming dress.”⁷ This applies not only to corporate worship, but to daily living also. Though it is true that one may dress modestly from a sinful and prideful motive, one cannot knowingly dress lavishly or sensually from a good one. Thus, the purity and humility of a regenerate heart internally must ultimately express itself by modest clothing externally.

Several words shed light on a biblical view of modesty. In 1 Timothy 2:9, the Apostle Paul commands women to “adorn themselves in modest apparel, with shamefacedness and sobriety.” George Knight III says that the word translated modest⁸ has “the general meaning of ‘respectable,’ ‘honorable,’ and when used in reference to women means elsewhere, as here, ‘modest’.”⁹ He observes, “Adornment and dress is an area with which women are often concerned and in which there are dangers of immodesty or indiscretion.”¹⁰ Therefore, “Paul makes that the focal point of his warning and commands women ‘to adorn themselves’ in keeping with their Christian profession and life.” Hence, modesty is an element of Christian character, and our dress should make the same “profession” that we do. Paul’s directive implies that this is an especially dangerous matter for women.

According to Knight, shamefacedness¹¹ denotes “a state of mind or attitude necessary for one to be concerned about modesty and thus to dress modestly.” It means “a moral feeling, reverence, awe, respect for the feeling or opinion of others or for one’s own conscience and so shame, selfrespect…sense of honor.”¹² William Hendriksen says it “indicates a sense of shame, a shrinking from trespassing the boundaries of propriety.”¹³ This means that modesty knows the boundaries and desires to stay within them—it does not desire to show off.

Finally, sobriety¹⁴ has among its meanings “the general one of ‘good judgment, moderation, self-control,’ which when seen as ‘a feminine virtue’ is understood as ‘decency, chastity.’”¹⁵ Sobriety signifies “a command over bodily passions, a state of self-mastery in the area of the appetite. The basic meaning of the word has different nuances and connotations and represents ‘that habitual inner selfgovernment, with its constant rein on all the passions and desires, which would hinder the temptation to [immodesty] from arising’…in effect, Paul is saying that when such attitudes self-consciously control a woman’s mind, the result is evident in her modest apparel.”¹⁶ Kelly says of shamefacedness and sobriety, “The former, used only here in the N.T., connotes feminine reserve in matters of sex. The latter… basically stands for perfect self-mastery in the physical appetites…As applied to women it too had a definitely sexual nuance.”¹⁷

What then is Christian modesty? Since modesty possesses a range of meanings, we will draw our definition from the biblical material: Christian modesty is the inner self-government, rooted in a proper understanding of one’s self before God, which outwardly displays itself in humility and purity from a genuine love for Jesus Christ, rather than in self-glorification or self-advertisement.

I have taken the time to unfold these words a bit because some ministers believe Paul’s words apply only to luxurious, expensive, or gaudy clothing in the worship services of Christ’s church. Their point is that such clothing would “distract” in the worship services. However, they want to stop there and go no further. I wholeheartedly agree that this idea is included, but these men overlook or ignore the sexual aspect that is clearly in Paul’s mind. Kelly writes, “While his remarks conform broadly to the conventional diatribe against female extravagance, what is probably foremost in his mind is the impropriety of women exploiting their physical charms on such occasions, and also the emotional disturbance they are liable to cause their male fellow-worshipers.”¹⁸ Knight explains that “the reason for Paul’s prohibition of elaborate hair styles, ornate jewelry, and extremely expensive clothing becomes clear when one reads in the contemporary literature of the inordinate time, expense, and effort that elaborately braided hair and jewels demanded, not just as ostentatious display, but also as the mode of dress of courtesans¹⁹ and harlots…it is the excess and sensuality that Paul forbids.”²⁰

Excess and sensuality—both of these bear on modesty. Christian women must self-consciously control their hearts and passions, instead of arraying themselves elaborately, expensively, and/or sensuously. If they are modest, they will not draw attention to themselves in the wrong way. Their clothing will not say “sex!” or “pride!” or “money!”, but “purity,” “humility,” and “moderation.”

One more point: because the immediate context of Paul’s epistle to Timothy regards the Christian’s behavior in church, some claim that Paul limits his discussion to distractions in the church’s worship, not principles of dress at all times. Again, I believe this entirely misses Paul’s point. Christ’s church is “the pillar and ground of the truth” (1 Tim. 3:15). Therefore, the principles we learn in the worship of God for ordering our lives should ultimately guide our daily living in the presence of God. Can one honestly conclude that a woman should dress modestly in the presence of men and God for corporate worship, only to dress pridefully and sensuously outside of church meetings? Knight’s insight is keen here: “Therefore, Paul’s instructions to women, like the preceding instructions to men, are related to the context of the gathered Christian community but are not restricted to it…women are always to live in accord with their profession of godliness, dressing modestly and discreetly.”²¹ We have then a biblical directive for modest apparel that begins in the context of our corporate worship and that extends from there to our daily living.

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1. retiring or diffident—reluctant to draw attention to oneself or shy.
2. ostentation—display intended to attract notice or admiration.
3. The American Heritage Dictionary of the English Language, 3rd Ed. (Houghton Mifflin, 1992).
4. Noah Webster, Noah Webster’s First Edition of an American Dictionary of the English Language (Anaheim, Calif.: Foundation for American Christian Education, 2006).
5. diadem—crown.
6. John Calvin, Calvin’s Commentaries, Vol. XXI, “The First Epistle to Timothy” (Grand Rapids: Baker, 1993), 66.
7. Ibid.
8. κόσμιος
9. George W. Knight III, Commentary on the Pastoral Epistles, NIGTC (Grand Rapids: Eerdmans, 1992), 134.
10. Ibid.
11. αίδώς
12. Knight, Pastoral Epistles, 134.
13. William Hendriksen, Thessalonians, Timothy, Titus, NTC (Grand Rapids: Baker, 1979), 106.
14. σωϕροσύνη
15. Knight, Pastoral Epistles, 134.
16. Ibid.
17. J. N. D. Kelly, The Pastoral Epistles (Peabody: Hendrickson Publishers, 1960), 66.
18. Kelly, Pastoral Epistles, 66.
19. courtesans—prostitutes, especially those whose clients are wealthy or upper class.
20. Knight, Pastoral Epistles, 135.
21. Ibid., 131.

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Jeff Pollard is an elder of Mount Zion Bible Church in Pensacola, Florida. Adapted from Christian Modesty and the Public Undressing of America, available from Chapel Library.

Published by The Banner of Sovereign Grace Truth, used with permission.