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1 TIMOTHY ii. 8-10.
"I will therefore that men pray everywhere, 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 broidered hair, or gold, or pearls, or costly array; but
(which becometh women professing godliness) with good works."
"WHEN thou prayest," saith Christ, "thou shalt not be as the
hypocrites are; for they love to pray standing in the synagogues and in
the corners of the streets, that they may be seen of men. Verily I
say unto you, they have their reward. But thou, when thou prayest,
enter into thy closet, and when thou hast shut thy door, pray to thy
Father, which is in secret; and thy Father, which seeth in secret,
shall reward thee openly." (Matt. vi. 5, 6.) What then says
Paul? "I will therefore that men pray everywhere, lifting up holy
hands, without wrath and doubting." This is not contrary to the
other, God forbid, but quite in harmony with it. But how, and in
what way? We must first consider what means, "enter into thy
closet, and why Christ commands this, if we are to pray in every
place? or whether we may not pray in the church, nor in any other part
of the house, but the closet? What then means that saying? Christ
is recommending us to avoid ostentation, when He bids us offer our
prayers not only privately, but secretly. For, when He says,
"Let not thy left hand know what thy right hand doeth" (Matt. vi.
3), it is not the hands that He. considers, but He is bidding
them use the utmost caution against ostentation: and He is doing the
like here; He did not limit prayer to one place, but required one
thing alone, the absence of vainglory. The object of Paul is to
distinguish the Christian from the Jewish prayers, therefore observe
what he says: "In every place lifting up holy hands," which was not
permitted the Jews, for they were not allowed to approach God, to
sacrifice and perform their services, elsewhere, but assembling from
all parts of the world in one place, they were bound to perform all
their worship in the temple. In opposition to this he introduces his
precept, and freeing them from this necessity, he says in effect,
Our ways are not like the Jewish; for as Christ commanded us to pray
for all men because He died for all men, and I preach these things
for all men, so it is good to "pray everywhere." Henceforth the
consider ation is not of the place but of the manner of the prayer;
"pray everywhere," but "everywhere lift up holy hands." That is
the thing required. And what is "holy"? Pure. And what is pure?
Not washed with water, but free from covetousness, murder,
rapacity, violence, "without wrath and doubting." What means
this? Who is angry when he prays? It means, without bearing
malice. Let the mind of him that prays be pure, freed from all
passion. Let no one approach God in enmity, or in an unamiable
temper, or with "doubting." What is "without doubting"? Let us
hear. It implies that we should have no misgiving but that we shall be
heard. For it is said, "whatever ye ask believing ye shall
receive." (Matt. xxi. 22.) And again, "when ye stand
praying forgive, if ye have aught against any one." (Mark xi.
25.) This is to pray without wrath and doubting. But how can I
believe that I shall obtain my request? By asking nothing opposed to
that which He is ready to grant, nothing unworthy of the great King,
nothing worldly, but all spiritual blessings; if you approach Him
"without wrath," having pure hands, "holy hands": hands employed
in almsgiving are holy. Approach Him thus, and you will certainly
obtain your request. "For if ye being evil know how to give good
gifts to your children, how much more shall your Father which is in
Heaven give good things to them that ask Him?"
(Matt. vii. II.) By doubting he means misgiving. In like
manner he says, I will that women approach God without wrath and
doubting, lifting up holy hands: that they should not follow their own
desires, nor be covetous or rapacious. For what if a woman does not
rob or steal herself, but does it through means of her husband? Paul
however requires something more of women, that they adorn themselves
"in modest apparel, with shamefacedness and sobriety; not with
broidered hair or gold or pearls or costly array; But (which becometh
women professing godliness) with good works." But what is this
"modest apparel"? Such attire as covers them completely, and
decently, not with superfluous ornaments, for the one is becoming,
the other is not.
MORAL. What? Dost thou approach God to pray, with broidered
hair and ornaments of gold? Art thou come to a dance? to a marriage?
to a gay procession? There such a broidery, such costly garments,
had been seasonable, here not one of them is wanted. Thou art come to
pray, to supplicate for pardon of thy sins, to plead for thine
offenses, beseeching the Lord, and hoping to render Him propitious
to thee. Why dost thou adorn thyself? This is not the dress of a
suppliant. How canst thou groan? How canst thou weep? How pray
with fervency, when thus attired? Shouldest thou weep, thy tears
will be the ridicule of the beholders. She that weeps ought not to be
wearing gold. It were but acting, and hypocrisy. For is it not
acting to pour forth tears from a soul so overgrown with extravagance
and ambition? Away with such hypocrisy! God is not mocked! This is
the attire of actors and dancers, that live upon the stage. Nothing
of this sort becomes a modest woman, who should be adorned "with
shamefacedness and sobriety."
Imitate not therefore the courtesans. For by such a dress they allure
their many lovers; and hence many have incurred a disgraceful
suspicion, and, instead of gaining any advantage from their
ornaments, have injured many by bearing this character. For as the
adulteress, though she may have a character for modesty, derives no
benefit from that character, in the Day, when He who judges the
secrets of men shall make all things manifest; so the modest woman, if
she contrive by this dress to pass for an adulteress, will lose the
advantage of her chastity. For many have suffered harm by this
opinion. "What can I do," thou sayest, "if another suspects
me?" But thou givest the occasion by thy dress, thy looks, thy
gestures. It is for this reason that Paul discourses much of dress
and much of modesty. And if be would remove those things which are
only the indications of wealth, as gold, and pearls, and costly
array; how much more those things which imply studied ornament, as
painting, coloring the eyes, a mincing gait, the affected voice, a
languishing and wanton look; the exquisite care in putting on the cloak
and bodice, the nicely wrought girdle, and the closely-fitted shoes?
For he glances at all these things, in speaking of "modest apparel"
and "shamefacedness." For such things are shameless and indecent.
Bear with me, I beseech you, for it is not my aim by this plain
reproof to wound or pain you, but to remove from my flock all that is
unbecoming to them. But if these prohibitions are addressed to those
who have husbands, who are rich, and live luxuriously; much more to
those who have professed virginity. But what virgin, you say, wears
gold, or broidered hair? Yet there may be such a studied nicety in a
simple dress, as that these are nothing to it. You may study
appearance in a common garment more than those who wear gold. For when
a very dark colored robe is drawn closely round the breast with the
girdle (as dancers on the stage are attired), with such nicety that
it may neither spread into breadth nor shrink into scantiness, but be
between both; and when the bosom is set off with many folds, is not
this more alluring than any silken robes? and when the shoe, shining
through its blackness, ends in a sharp point, and imitates the
elegance of painting, so that even the breadth of the sole is scarce
visible--or when, though you do not indeed paint the face, you spend
much time and pains on washing it, and spread a veil across the
forehead, whiter than the face itself--and above that put on a hood,
of which the blackness may set off the white by contrast--is there not
in all this the vanity of dress? What can one say to the perpetual
rolling of the eyes? to the putting on of the stomacher; so artfully
as sometimes to conceal, sometimes to disclose, the fastening? For
this too they sometimes expose, so as to show the exquisiteness of the
cincture, winding the hood entirely round the head. Then like the
players, they wear gloves so closely fitted, that they seem to grow
upon the hands: and we might speak of their walk, and other artifices
more alluring than any ornament of gold. Let us fear, beloved, lest
we also hear what the Prophet said to the Hebrew women who were so
studious of outward ornament; "Instead of a girdle, thou shalt be
girded with a halter, instead of well-set hair, baldness." (Isa.
iii. 24, Sept.) These things and many others, invented only to
be seen and to attract beholders, are more alluring than golden
ornaments. These are no trifling faults, but displeasing to God,
and enough to mar all the self-denial of virginity.
Thou hast Christ for thy Bridegroom, O virgin, why dost thou seek
to attract human lovers? He will judge thee as an adulteress. Why
dost thou not wear the ornament that is pleasing to Him; modesty,
chastity, orderliness, and sober apparel? This is meretricious, and
disgraceful. We can no longer distinguish harlots and virgins, to
such indecency have they advanced. A virgin's dress should not be
studied, but plain, and without labor; but now they have many
artifices to make their dress conspicuous. O woman, cease from this
folly. Transfer this care to thy soul, to the inward adorning. For
the outward ornament that invests thee, suffers not that within to
become beautiful. He that is concerned for that which is without,
despises that which is within, even as he that is unconcerned about the
exterior, bestows all his care upon the interior. Say not, "Alas!
I wear a threadbare garment, mean shoes, a worthless veil; what is
there of ornament in these?" Do not deceive thyself. It is
impossible, as I said, to study appearance more by these than by
costlier dresses; especially when they are close-fitted to the body,
fashioned to an immodest show, and of shining neatness. Thou excusest
thyself to me, but what canst thou say to God, who knows the heart
and the spirit with which thou doest these things? "It is not done
for fornication!" Perhaps not, but for admiration; and dost thou
not blush for shame to be admired for such things? But thou sayest,
"It is but chance I am so dressed, and for no motive of this
kind." God knoweth what thou sayest to me: is it to me thou must
give account? Nay, it is to Him who is present at thy actions, and
will one day require into them, to whom all things are naked and open.
It is on this account that we now urge these things, that we may not
let you be amenable to those severe judgments. Let us fear,
therefore, lest He reprove you in the words of the Prophet to the
Jewish women. "They come to be seen of me wantoning and mincing as
they go, and making a tinkling with their feet." (Isa. iii.
16.)
Ye have taken upon you a great contest, where wrestling, not ornament
is required; where the battle awaits you, not sloth and ease.
Observe the combatants and wrestlers in the games. Do they concern
themselves about their walk or their dress? No, but scorning all
these, and throwing about them a garment dripping with oil, they look
only to one thing, to wound, and not be wounded. The devil stands
grinding his teeth, watching to destroy thee every way, and thou
remainest unconcerned, or concerned only about this satanic ornament.
I say nothing about the voice, though much affectation is shown in
this also, nor about perfumes, and other such luxuries. It is for
these things we are ridiculed by the women of the world. The respect
for virginity is lost. No one honors a virgin as she ought to be
honored. They have given occasion to their own dishonor. Ought not
they to be looked up to in the Church of God, as women coming from
heaven? but now they are despised, and deservedly, though not those
among them who are discreet. But when one who has a husband and
children, and presides over a household, sees thee, who ought to be
crucified to the world, more devoted to the world than herself, will
she not ridicule and despise thee? See what care! what pains! In
thy humble dress, thou exceedest her who wears the costliest ornament,
and art more studious of appearance than she who is arrayed in gold.
What is becoming to thee thou seekest not; that which misbecomes thee
thou pursuest, when thou oughtest to be occupied in good works. On
this account virgins are less honored than women of the world. For
they do not perform works worthy of their virgin profession. This is
not said to all; or rather it is said to all; to those who are in
fault, that they may learn modesty; to those who are free from blame,
that they may teach modesty to others. But beware lest this rebuke be
verified in deed. For we have not said these things that we may
grieve, but that we may correct you, that we may glory in you. And
may we all do those things which are acceptable to God, and live to
His glory, that we may obtain the blessings promised by the grace and
lovingkindness of our Lord Jesus Christ, with whom,
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