David: A Man After God's Own Heart – Sermon #15
2 Samuel 9:1-13
NO WONDER IT'S CALLED AMAZING
Intro: A story is told about Fiorello LaGuardia, who, when he wasmayor of New York Cityduring the worst days of the Great Depression and all of WWII, was called byadoring New Yorkers 'the Little Flower' because he was only five foot four andalways wore a carnation in his lapel. Comburet 2 3 – professional disc burning app. He was a colorful character who used toride the New York City fire trucks, raidspeakeasies with the police department, take entire orphanages to baseballgames, and whenever the New Yorknewspapers were on strike, he would go on the radio and read the Sunday funniesto the kids. One bitterly cold night in January of 1935, the mayor turned up ata night court that served the poorest ward of the city. LaGuardia dismissed thejudge for the evening and took over the bench himself.
Withina few minutes, a tattered old woman was brought before him, charged withstealing a loaf of bread. She told LaGuardia that her daughter's husband haddeserted her, her daughter was sick, and her two grandchildren were starving.But the shopkeeper, from whom the bread was stolen, refused to drop thecharges. 'It's a real bad neighborhood, your Honor.' the man toldthe mayor. 'She's got to be punished to teach other people around here a lesson.'LaGuardia sighed. He turned to the woman and said 'I've got to punish you. The lawmakes no exceptions--ten dollars or ten days in jail.' But even ashe pronounced sentence, the mayor was already reaching into his pocket. Heextracted a bill and tossed it into his famous sombrero saying: 'Hereis the ten dollar fine which I now remit; and furthermore I am going to fineeveryone in this courtroom fifty cents for living in a town where a person hasto steal bread so that her grandchildren can eat. Mr. Baliff, collect the finesand give them to the defendant.'
Sothe following day the New York City newspapers reported that $47.50 was turnedover to a bewildered old lady who had stolen a loaf of bread to feed herstarving grandchildren, fifty cents of that amount being contributed by thered-faced grocery store owner, while some seventy petty criminals, people withtraffic violations, and New York City policemen, each of whom had just paidfifty cents for the privilege of doing so, gave the mayor a standing ovation.[1]
In both Titus 2:14 and I Peter 2:9, the word 'special' replaces 'peculiar,' as used in the King James Version. Peculiar was not used in the sense of 'odd' or 'weird,' but as being 'distinctive' in a singular, good way. It is likely due to a desire to avoid the suggestion of 'odd' that modern translators have changed it to 'special.
- Colossians 2:9-10 Commentary. 2:9 Paul tells us that in Christ 'the whole fullness of deity dwells bodily.' Paul can make this enormous theological claim—that Christ is divine—in a brief manner because he has already explained it at length in Col. Indeed, it seems that Paul's prior lofty teaching about Christ was.
- Ask what I shall do for thee, before I be taken away from thee — Elijah, undoubtedly, had an inward assurance that God would grant him his last request that he should make; but we may observe here, that he expressly confines it to its being made before he was taken away, and gives no manner of hope to his disciple, that his asking any thing of him after he was removed would be.
Myfriends that is the essence of grace!Itrecognizes our wretched condition; it pays our debt and it gives us more thenwe could ever have imagined.No wonderit's called amazing!
Thepassage we have read today provides for us one of the clearest pictures ofamazing grace in the Word of God.Goduses David as a living illustration of what grace is all about.I want to examine this text today.I want to point out some observations aboutamazing grace.I would like to preachfor a few minutes on the thought: No Wonder It's Called Amazing.
I.v. 1-5AMAZING GRACE IS EXTENDED
A.v. 1The Reason For This Grace – David says that he wants to show'kindnessfor Jonathan's sake.'The wordfor 'kindness'is also translated 'goodness, mercy, favor, and loving kindness.'It is the Old Testament equivalent to the NewTestament word 'Grace.'Grace is oftendefined as 'the unmerited love and favor of God toward the undeserving.'Grace is one person accepting another in apositive manner in spite of the unworthiness of the person being accepted.
Daviddesires to extend grace to a member of Saul's family.This is amazing in light of the fact that inthose days, when a new king came to power, he usually destroyed every member ofthe former king's household, in an effort to prevent any rebellion by thatfamily.David had the right executejudgment, but he chose to demonstrate grace instead. David did this, notbecause the house of Saul deserved it, but because of his relationship withJonathan, and because of two promises he had made years before.David had promised both Jonathan and Saulthat he would not totally destroy their offspring, 1 Sam. 20:13-17; 1 Sam. 24:20-22.So, this grace is extended because of another.
(Note: No wonder grace is called amazing!God extends His grace to the members ofAdam's family.We do not deserve Hisgrace, His love and His mercy.In fact,if we received what we deserved, we would receive judgment, damnation and Hell,Rom. 6:23; Eze. 18:4. Yet, God extends His amazing grace to us becauseof Another.He reaches out to fallen,depraved sinners because He loves His Son; and because Jesus died for us on thecross.Neither you nor I have anythingto merit us to God, but because of Jesus, we can experience God's amazing grace1 John 2:12; Eph. 4:32. No wonder it's calledamazing!)
B.v. 1The Reach Of This Grace – When David decides to extendgrace, he does so without any limits.Heis looking for 'any that is left of the house of Saul.'The house of Saul was the house of hispredecessor and bitter enemy, but that did not matter.David also placed no limits on thisgrace.He was willing to extend it to 'any'member of the house of Saul.
(Note: The key word in verse1 is 'any'.David was notlooking for people who met a certain criteria. But, anyone who was of thefamily of Saul was a candidate for grace.Thank God that our Lord's amazing grace knows no boundaries!It extends to all men regardless of theirpast, their race, their social standing, or their deeds.God does not reach out to save the righteous,but the sinner, Mark 2:17.God extends His grace to 'whosoever will', Rev. 21:17; Matt. 11:28; John 7:37.Praise God, there are no limits on who can come, but grace is extendedto all who will!
That is how you and I got in.Friend, if you are lost, that is how you willget in as well!You see, no one deservesit; but all can have it.That is whatmakes grace so amazing!)
(Ill.Mel Trotter was an alcoholic. Again and again he promised his wife that hewould give up drink for good. Once he managed to stay dry for eleven and a halfweeks. At the end, thirst overcame him. He squandered his horse to pay for around of drinks. He reached the point that he committed burglary to feed hisawful habit. His wife and child suffered terribly for his sin.
Theyhad only the one child. The boy was about two years old when Mel came homeafter a drinking spree. 'I went home after a ten-day drunk and foundhim dead in his mother's arms. I'll never forget that day. I was a slave, and Iknew it. It pretty nearly broke my heart. I said, 'I'm a murderer. I'm anythingbut a man. I can't stand it, and I won't stand it! I'll end my life.'But he didn't have the courage to do it because he feared God's judgment.
Heput his arms around his wife and swore on the baby's coffin that he'd nevertouch another drop. Two hours after the funeral, he staggered home blind drunk.
Onthis day, January 19, 1897, Mel Trotter made the decision to kill himself. Hestaggered drunk through Chicago, determined tothrow himself into the freezing waters of Lake Michigan.Unable to break his habit, unable to keep his promises, he wanted to die.
Hisprogress brought him past the door of the Pacific Garden Mission. Harry Monroe,who himself had been an alcoholic, was leading singing. As the doorman helpedMel in, Monroestopped to pray for Mel. 'O God, Save that poor, poor boy,'he pleaded.
Monroe told the audienceof his own past and how Christ had delivered him from alcohol. Mel listened andbelieved. That night, he answered Monroe'sinvitation to make room for God in his life. Monroe explained that Jesus loved him andwould change him.
Andthat is what Jesus did. Asked later how he knew he was saved, he replied,'I was there when it happened, January 19, 1897, 10 minutes past 9,Central time, PacificGardenMission, Chicago, Illinois, USA.'
Threeyears later, Mel was asked to head a rescue work in Grand Rapids, Michigan.He went on to found a chain of missions throughout the United States to help men likehimself who could not escape the slavery of alcoholism.[2]What made the difference? Grace!No wonder it's called amazing!)
C.v. 1-5The Response Of This Grace – David discovers that one of Jonathan'ssons is still living.He also hears thenews that this man is crippled.Yet, theresponse of grace is not to ask what kind of man he is, or even how bad he iscrippled.Grace does not concern itselfwith the man's background, his surroundings, his abilities, his appearance, hisfuture potential, etc. The response of grace is to ask 'Where is he?'As soon as David hears where this man is, hesends his servants to 'fetch' him.Grace said, 'I am not concerned about hiscondition, I want him just like he is.'
(Note: So it is with the amazing grace of God.He does not look upon us and concern Himselfwith our crippled spiritual condition.He looks upon us thought the eyes of grace.He sees us exactly like we are, but He lovesus in spite of what we are.He knows allabout our past, our problems and our potential, yet He responds by drawing usto Himself anyway!When grace fixes itsgaze on one of the crippled sons of Adam's race, it cares for nothing butfetching us to itself.No wonder it's calledamazing!)
II.v.6-8AMAZING GRACE IS EMBRACED
(Ill. For just a moment, let's put ourselvesin the shoes of Mephibosheth. He is one of the few remaining members of thehouse of Saul.He is living in a placecalled Lo-debar, which means 'no pasture.'He is probably living each day in fear forhis life; afraid that King David will come and take his life way.No doubt he is a poor man.He does not have access to the wealth or thelands of his family.He is a crippledman.His father was killed in battle andwhen the news came, his nurse tried to flee with the child and he was droppedand his legs were permanently damaged, 2Sam. 4:4.He was five when thishappened.All of his life he has beenwarned that David might find him.He livesin fear and he lives in misery every day.
Then,one day it happens! There is the sound of horses and chariots outside thelittle house in Lo-debar. There is a knock at the door and in come men from Jerusalem. 'Theking wants to see you' they say.So, with a fearful heart you gather what meager possessions you have andyou leave with the guards to go see the one man you never wanted to see.
Aftera while the chariots arrive at the King's palace.Mephibosheth is carried into the King'spresence.When he arrives there, nothingis like he had imagined it.Mephiboshethhas entered the presence of grace.Notice how he embraces it.)
A.v. 6aWith A Humble Heart – When Mephibosheth comes into David'spresence, he is aware that as a descendant of Saul he deserves nothing butjudgment from the King.Therefore, hehumbles himself in the presence of David.
B.v. 6b-7With A Happy Heart – Instead of judgment, Mephiboshethexperiences tenderness.He hears Davidcall his name.And, then to hisamazement, he hears David speak peace to his heart.He hears the King as he promises himrestoration of all the wealth and glory that once belonged to the family ofSaul.Then, the icing on the cake, Davidpromises to give Mephibosheth a place at the King's table.It is with a happy heart that Mephiboshethembraces the treasures of grace!
C.v. 8With An Honest Heart – Mephibosheth is overwhelmed by thegrace he has received.He acknowledgesthat he is undeserving of such love and mercy.Grace has been extended and it has been embraced and nothing will everbe the same in Mephibosheth's life again!
(Note: What a picture this is of the lost sinner whoencounters grace.When the King firstcalls there is fear brought about by conviction, John 16:7-11.The sinner knows that he deserves nothing butjudgment and damnation from the hand of God.Yet, the call comes and it cannot be denied.When the sinner responds to the call and isushered into the presence of the Lord, he falls down in humility, reverence andworship.Then, the King speaks and Hereveals the fact that grace has turned away His wrath, opened His heart and HisHeaven and that grace offers to restore to the sinner everything that sin tookaway!If you have experienced God'ssaving grace in your life, then you know how overwhelming it truly is.
Thinkback and remember that day when as a lost sinner you were brought by the Spiritof God into the presence of God.Do youremember the fear?Do you remember thefeeling of dread?But, do you rememberhow that He spoke peace to your soul that day?Do you remember how you came with nothing and left with everything?What grace!What blessing!What a great,wonderful, matchless, glorious Savior we have!When His grace is embraced, everything changes.No wonder it's called amazing!)
III.v. 9-13AMAZING GRACE IS EXPANDED
(Ill. When Mephibosheth came to David, he didnot get what he deserved.He receivedgrace.When he received grace, he alsoreceived more blessings than he could have ever imagined.Grace was expanded.Notice what grace provided to Mephiboshethand what saving grace provides to you and me.)
A.v. 9-11aGrace Provided A Future – In Lo-debar, Mephibosheth hadnothing.He was poor.He was an outcast.He was a fugitive. He had no hope and noprospects for his future.All he had wasa pair of crutches and little more. But, when he met grace, everythingchanged!All of his present needs weremet and his future was secured.Gracegave him something he never could have had in Lo-debar: grace gave him afuture. Grace gave him the plenty of the King!
(Note: The same is true for all those who experience God'ssaving grace.In Adam, our Lo-debar, wehad nothing!We were lost, undone andheaded to Hell.We were outcasts andfugitives, running for our lives from a holy God Who possessed the right andthe power to send us to a lost eternity.But, when grace was extended and embraced, everything changed!What sin could never give us became ours inJesus!For the first time, there washope for the future.
·Weare promised security – John 6:37-40; John 10:28; 1 Pet. 1:5.
·Weare promised a home in Heaven – John 14:1-3.
·Weare promised that our needs would be met – Phil.4:19, Matt. 6:25-34.
·Weare promised His presence all the way home to Heaven – Heb. 13:5; Matt. 28:20.
Thatis what grace gives to all those who embrace it!No wonder it's called amazing!)
B.v. 11bGrace Provided A Family – Mephibosheth was adopted out ofSaul's family and into David's.Gracegave him something that he did not have before it was extended to him.Grace gave him a family! Every day he lives,Mephibosheth was reminded by his surroundings and by the presence of the Kingthat he was the recipient of grace.Hewas where he was because of the grace of the King!
(Note: When a sinner responds to the call of grace and issaved; that sinner is immediately adopted into the family of God, Rom. 8:15; Gal. 4:5; Eph. 1:5.He is taken out of Adam that doomed race, and is placed into Christ, Col. 1:13; 1 Cor. 12:13.You see, in Adam, we were doomed to death; inJesus, we are destined for life, 1 Cor.15:22.Grace took us from ourLo-debar and brought us into the family of God, 1 John 3:1-3.My we never forget that we have what we haveand that we are what we are simply by the good grace of God, 1 Cor. 15:10. No wonder it's calledamazing!)
C.v. 13Grace Provided Fulfillment – Mephibosheth was a nobody in ahouse full of somebodies.There wasAbsalom, perfect and handsome. There were David's other sons.There were David's beautiful wives anddaughters. There was Joab the general, proud and strong.There were princes and princesses; soldiersand statesmen; men of wealth and men of power.All of these took their place at the table of King David.But wait, as the family gathers, there is thesound of a crippled man coming down the hallway.There is the clump of his crutches and thesound of his feet being dragged.It isMephibosheth and he takes his place at the King's table with all the rights andprivileges as the rest.Then, when hetakes his seat and the tablecloth falls across his legs. He looks just like therest.Grace took a nobody from nowhereand made him a child of the King!
(Note: That is the power of grace!It takes the lost sinner, changes himcompletely and gives him a seat at the Lord's Table.It takes us from our Lo-debar and makes usone of God's children.It puts us oneven footing with all the rest of God's precious saints.When you embraced His grace, He elevated youto a new position.You are not beneathAbraham, Moses, the Apostles or any other saint of God.You are His child, seated at His table andHis grace has taken care of your past and your infirmities. That is the powerof grace!No wonder it's called amazing!)
Conc: Julia Johnston penned a great hymn that speaks to what I have beentrying to preach today.It is called 'GraceGreater Than Our Sin.'It goessomething like this:
1.Marvelousgrace of our loving Lord,
grace that exceeds our sin and ourguilt!
Amazing 2 9 14 Commentary 13
Yonder on Calvary'smount outpoured,
there where the blood of the Lambwas spilt.
Refrain:
Grace, grace, God's grace,
grace that will pardon and cleansewithin;
grace, grace, God's grace,
grace that is greater than all oursin!
2.Sinand despair, like the sea waves cold,
threaten the soul with infiniteloss;
grace that is greater, yes, graceuntold,
points to the refuge, the mightycross.
(Refrain)
3.Darkis the stain that we cannot hide.
What can avail to wash it away?
Look! There is flowing a crimsontide,
brighter than snow you may be today.
(Refrain)
4.Marvelous,infinite, matchless grace,
freely bestowed on all who believe!
You that are longing to see hisface,
will you this moment his gracereceive?
(Refrain)[3]
ThankGod for grace!Thank God for His savinggrace!No wonder it's called amazing!
Haveyou been 'fetched' by it?Has itspower, promises and provisions been made real in your heart and soul?If you are saved by grace, then you know whatI have been trying to preach today.If youhave not, but feel like the King is calling you to come to Him, the time to dothat is now.If you would like to besaved; if you would like to have your fellowship with the King restored; or ifyou would like to come and thank Him for His grace, this altar if open.
BrennanManning, The Ragamuffin Gospel, Multnomah, 1990, pp 91-2.
http://chi.gospelcom.net/DAILYF/2003/01/daily-01-19-2003.shtml
(9) In like manner also, that women.—The Apostle continues his official injunctions in reference to public prayer. 'Likewise,' he goes on to say, 'I desire that women, when they pray'—women also in the congregation had their duties as well as the men—while the latter were directed to conduct and lead the public prayer, the women who worshipped with them were enjoined, as their part of the solemn service, to be present, adorned with neatness of apparel and modesty of demeanour, and the holy reputation of kind deeds.Adorn themselves in modest apparel.—This direction to Christian women was not intended to apply to their ordinary dress in the world, but simply explained to the sisters of the Ephesian flock that their place in public worship was one of quiet attention—that their reverence and adoration must be shown not by thrusting themselves forward with a view to public teaching or public praying, but by being present and taking part silently—avoiding especially in these services anything like a conspicuous dress or showy ornaments—anything, in fact, which would be likely to arouse attention, or distract the thoughts of others.
With shamefacedness and sobriety.—These expressions denote the inward feelings with which the Apostle desires the devout Christian women to come to divine service; the first signifies 'the innate shrinking from anything unbecoming.' The second, sobriety, includes the idea of self-restraint—the conquest over all wanton thought and desire.
Not with broided hair.—Comp. 1Peter 3:3; Isaiah 3:24. 'Broided:' the modern form is 'braided.' Some modern editions give 'broidered,' apparently by mistake.
Or gold. Adobe illustrator 2020 v24 0 3. —Probably, the 'gold' is supposed to be twined among the plaits of the hair. These elaborate adornments, so likely to catch the eye at divine worship, were quite inconsistent with Christian simplicity, besides being calculated to distract the attention of their fellow worshippers, male as well as female. On this question of seemly, quiet apparel, in an assembly gathered for divine worship, see the difficult verse, 1Corinthians 11:10, where another and a still graver reason for modest demeanour and apparel of women is alleged—'because of the angels.'
Pearls, or costly array.—Ear-rings, necklaces, bracelets, are included here; these costly ornaments were worn by the ladies of the luxurious age in which St. Paul lived, in great profusion.
Amazing 2 9 14 Commentary Matthew Henry
1 Timothy 2:9-10. In like manner also, I command that women — Particularly when they are about to appear in public assemblies for divine worship; adorn themselves in modest — Κοσμιω, decent, or becoming, apparel — Neither too costly nor sordid, but what is neat and clean, as the word signifies, and suitable to their place and calling. The word καταστολη, rendered apparel, according to Theophylact and Œcumenius, was a long upper garment which covered the body every way. What the apostle especially forbids is that immodest manner of dressing which is calculated to excite impure desires in the spectators, or a vain admiration of the beauty of those that use it: also that gaudiness or showiness of dress which proceeds from vanity, and nourishes vanity, wastes time and money, and so prevents many good works. With shamefacedness — Μετα αιδους, with modesty, teaching to avoid every thing unbecoming; and sobriety — Or soundness of mind, as σωφροσυνη signifies, which will prevent all unnecessary expense. This latter expression, in St. Paul's sense, signifies the virtue that governs our whole life according to true wisdom. Not with broidered — Plaited, or rather curled hair, as πλεγμασιν properly signifies; or gold — Worn by way of ornament; or pearls — Jewels of any kind; (a part is put for the whole;) or costly array — Ιματισμω πολυτελει, expensive clothing. These four things are expressly forbidden by name to all women, (there is no exception,) professing godliness — And no art of man can reconcile with the Christian profession, the wilful violation of an express command. But — Instead of these vain ornaments, (what is itself infinitely more valuable, and much better becometh women professing godliness, and the gospel of Christ, the great rule of it,) with good works — That is, works of mercy and charity to their fellow- creatures, which will render them amiable in the eyes of God himself, and of all wise and virtuous persons with whom they converse.2:8-15 Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.In like manner also - That is, with the same propriety; with the same regard to what religion demands. The apostle had stated particularly the duty of men in public worship 1 Timothy 2:8, and he now proceeds to state the duty of women. All the directions here evidently refer to the proper manner of conducting public worship, and not to private duties; and the object here is to state the way in which he would have the different sexes appear. He had said that he would have prayers offered for all people (1 Timothy 2:1 ff), and that in offering such petitions he would have the men on whom devolved the duty of conducting public devotion, do it with holy hands, and without any intermingling of passion, and with entire freedom from the spirit of contention. In reference to the duty of females in attendance on public worship, he says that he would have them appear in apparel suitable to the place and the occasion - adorned not after the manner of the world, but with the zeal and love in the cause of the Redeemer which became Christians. He would not have a woman become a public teacher 1 Timothy 2:12, but would wish her ever to occupy the place in society for which she was designed 1 Timothy 2:11, and to which she had shown that she was adapted; 1 Timothy 2:13-14. The direction in 1 Timothy 2:9-12, therefore, is to be understood particularly of the proper deportment of females in the duties of public worship. At the same time, the principles laid down are doubtless such as were intended to apply to them in the other situations in life, for if modest apparel is appropriate in the sanctuary, it is appropriate everywhere. If what is here prohibited in dress is wrong there, it would be difficult to show that it is right elsewhere.That women adorn themselves - The words 'I will' are to be understood here as repeated from 1 Timothy 2:8. The apostle by the use of the word 'adorn' (κοσμεῖν kosmein), shows that he is not opposed to ornament or adorning, provided it be of the right kind. The world, as God has made it, is full of beauty, and he has shown in each flower that he is not opposed to true ornament. There are multitudes of things which, so far as we can see, appear to be designed for mere ornament, or are made merely because they are beautiful. Religion does not forbid true adorning. It differs from the world only on the question what 'is' true ornament, or what it becomes us, all things considered, to do in the situation in which we are placed, the character which we sustain, the duties which we have to perform, and the profession which we make. It may be that there are ornaments in heaven which would be anything but appropriate for the condition of a poor, lost, dying sinner on earth.
In modest apparel - The word here rendered 'modest' (κόσμιος kosmios), properly relates to ornament, or decoration, and means that which is 'well-ordered, decorous, becoming.' It does not, properly, mean modest in the sense of being opposed to that which is immodest, or which tends to excite improper passions and desires, but that which is becoming or appropriate. The apostle does not positively specify what this would be, but he mentions somethings which are to be excluded from it, and which, in his view, are inconsistent with the true adorning of Christian females - 'broidered hair, gold, pearls, costly array.' The sense here is, that the apparel of females should be such as becomes them, or is appropriate to them. The word here used (κόσμιος kosmios), shows that there should be due attention that it may be truly neat, fit, decorous. There is no religion in a negligent mode of apparel, or in inattention to personal appearance - anymore than there is in wearing gold and pearls; and a female may as truly violate the precepts of her religion by neglecting her personal appearance as by excessive attention to it. The true idea here is, that her attention to her appearance should be such that she will be offensive to no class of persons; such as to show that her mind is supremely fixed on higher and more important things, and such as to interfere with no duty which she owes, and no good which she can do, either by spending her time needlessly in personal adorning, or by lavishing that money for dress which might do good to others, or by neglecting the proprieties of her station, and making herself offensive to others.
With shamefacedness - With modesty of appearance and manner - an eminent female virtue, whether in the sanctuary or at home.
And sobriety - The word here used means, properly, 'sanity;' then sober-mindedness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all undue excitement of the passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum. Doddridge.
Not with broidered hair - Margin, 'plaited.' Females in the East pay much more attention to the hair than is commonly done with us. It is plaited with great care, and arranged in various forms, according to the prevailing fashion, and often ornamented with spangles or with silver wire or tissue interwoven; see the notes on Isaiah 3:24. The sense here is, that Christian females are not to imitate those of the world in their careful attention to the ornaments of the head. It cannot be supposed that the mere braiding of the hair is forbidden, but only that careful attention to the manner of doing it, and to the ornaments usually worn in it, which characterized worldly females.
Or gold, or pearls - It is not to be supposed that all use of gold or pearls as articles of dress is here forbidden; but the idea is, that the Christian female is not to seek these as the adorning which she desires, or is not to imitate the world in these personal decorations. It may be a difficult question to settle how much ornament is allowable, and when the true line is passed. But though this cannot be settled by any exact rules, since much must depend on age, and on the relative rank in life, and the means which one may possess, yet there is one general rule which is applicable to all, and which might regulate all. It is, that the true line is passed when more is thought of this external adorning, than of the ornament of the heart. Any external decoration which occupies the mind more than the virtues of the heart, and which engrosses the time and attention more, we may be certain is wrong. The apparel should be such as not to attract attention; such as becomes our situation; such as will not be particularly singular; such as shall leave the impression that the heart is not fixed on it. It is a poor ambition to decorate a dying body with gold and pearls. It should not be forgotten that the body thus adorned will soon need other habiliments, and will occupy a position where gold and pearls would be a mockery. When the heart is right; when there is true and supreme love for religion, it is usually not difficult to regulate the subject of dress.
Costly array - Expensive dress. This is forbidden - for it is foolish, and the money thus employed may be much more profitably used in doing good. 'Costly array' includes that which can be ill afforded, and that which is inconsistent with the feeling that the principle ornament is that of the heart.
9, 10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.Amazing 2 9 14 Commentary Verse
in modest apparel—'in seemly guise' [Ellicott]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here 'apparel.' Women are apt to love fine dress; and at Ephesus the riches of some (1Ti 6:17) would lead them to dress luxuriously. The Greek in Tit 2:3 is a more general term meaning 'deportment.'
shamefacedness—Trench spells this word according to its true derivation, 'shamefastness' (that which is made fast by an honorable shame); as 'steadfastness' (compare 1Ti 2:11, 12).
sobriety—'self-restraint' [Alford]. Habitual inner self-government [Trench]. I prefer Ellicott's translation, 'sober-mindedness': the well-balanced state of mind arising from habitual self-restraint.
with—Greek, 'in.'
braided hair—literally, 'plaits,' that is, plaited hair: probably with the 'gold and pearls' intertwined (1Pe 3:3). Such gaud is characteristic of the spiritual harlot (Re 17:4).
The apostle's next precept to be urged by Timothy, is concerning the habits of women, especially when they come to worship God in the public assemblies; for to such assemblies the precepts in this chapter, both before and after this, chiefly relate. Concerning these he commands, that they shouldadorn themselves in modest apparel, observe a decency, with respect to the modesty of their sex, the purity of religion, the quality of their condition, and their age. Religion has no other interest in our habits, but to regulate them according to a modest comeliness; for they are indifferent in their nature, and neither add nor detract from the acceptance of our religious services.
Shamefacedness and sobriety, or modesty; a moderation of mind showed both in the habit of the body, and the manners and behaviour, both with these inward habits, and in an outward habit that may speak souls possessed of these inward habits.
Not with broidered hair, or gold, or pearls, or costly array; not with hair platted or curled, not adorned with ornaments of gold, or pearls, or costly array. The apostle condemneth not these ornaments where they are suited to the quality of women, and ask not too much time to put on, and in order; but where they are too excessive with respect to the purse of those that wear them, or take up more time to be spent in putting them on than is fit to be so spent, especially on a sabbath day, or where they are put on out of pride, or to make a vain show, or are of that nature and fashion as they speak an unchaste or an immodest heart, or may cause scandal to others. The apostle Peter, 1 Peter 3:3, hath much the same precept, where he is not speaking of women's habits, with such special reference to public assemblies, but to their ordinary conversation; but it ought to be more specially avoided when people come to worship God. They should not so habit themselves when they go to pray, as if they were going to a dancing school, as Chrysostom in his time complained of some that did. In like manner also,.. Let the women pray likewise; though they are not to lead in prayer, or be the mouth of the church, which would be indecent, yet they are to join with the church in public prayer; see Acts 1:14 and in like manner as the men, with purity of heart and hand, without murmuring and impatience towards God, and without wrath and anger towards others, and in faith, without doubting and distrust: and the apostle proceeds to point out what sort of dress he would have them appear in at the time of prayer, and at any part of public worship; and thus the Ethiopic version renders it, 'so let the women be clothed in prayer', namely, as follows;
that women adorn themselves in modest apparel: the word rendered 'apparel' signifies a long robe, which reaches down to the feet; and the word translated 'modest' signifies that which is clean, neat, and decent, yea, beautiful and ornamental; and the sense of the apostle is, that he would not have them to come to public worship in rags, and in dirty and filthy garments, but that their bodies should be covered with clean and decent raiment; so the Israelites washed their clothes that they might be ready to meet the Lord at Mount Sinai, Exodus 19:14. The Jews always appeared in their best clothes on the sabbath day; this is one of their rules: (n).
'for the honour of the sabbath, every man must be clothed, , 'with clean or neat apparel' and clothing on the weekday must not be as clothing on the sabbath day; and if a man can make no change, he must let down his talith (or upper garment, his cloak); so that his clothing may not be as the clothing of the weekdays, when that was girt up about him.'
The apostle adds,
with shamefacedness and sobriety: these are the two general rules by which dress is to be regulated; it is right and proper, when it is consistent with chastity, when it is not immodest and impudent, and more like the attire of an harlot than of a woman professing godliness; and when it is moderate as well as modest, and suitable to a person's age and station, and is not beyond the circumstances of life in which they are. There is no religion or irreligion in dress, provided pride and luxury are guarded against, and modesty and moderation preserved.
Not with broidered hair, or plaited, as in 1 Peter 3:3; see Gill on 1 Peter 3:3. The Jews had women on purpose for this business; Mary Magdalene is thought to have her name from hence; See Gill on Matthew 27:56. Or gold, or pearls, or costly array: not that the apostle forbids all use or wear of such things by proper persons, whose circumstances would admit of it, and upon proper occasions, and at proper times: certain it is, that earrings and bracelets of gold, and jewels set in silver and gold, and raiment, costly raiment, were sent by Abraham, and given to Rebekah, and wore by her, who was a woman professing godliness so the church in Psalm 45:9 though in figurative expressions, yet in allusion to what is literal, and honourable, and commendable, is said to be in gold of Ophir, and her clothing to be of wrought gold, and to be brought to the king in raiment of needlework: but however justifiable such a dress may be at other seasons, the apostle judged it very improper at the time of public prayer, or at the time of public worship; seeing it might swell the heart of the wearer with pride, so as to forget herself and the business she was come about, and draw the eyes of others upon her; and so cause a general inattention. It was a complaint of Chrysostom's many hundreds of years ago, that some who came to public worship, appeared in such a dress, as if they came rather to dance than to pray; such apparel should be avoided: it is said of Pythagoras (o), that he taught the inhabitants of Crotona, the men literature, and the women chastity and modesty; and by his disputations so far prevailed upon the latter, as to lay aside their garments of gold and other ornaments of their dignity, as instruments of luxury; all which they brought into the temple of Juno, and dedicated them to that goddess; declaring, that shamefacedness or chastity, and not garments, are the true ornaments of matrons.
(n) Maimon. Hilch. Subbat. c. 30. sect. 3.((o) Justin. ex Trogo. l. 20. c. 4.
{7} 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;(7) Thirdly, he appoints women to learn in the public assemblies with silence and modesty, being dressed pleasantly, without any overindulgence or excess in their clothing.
