1 rédaction

In His mercy, God has just granted me a credit result for an essay.

I was thinking of sharing it publicly regardless of the result, as it's an issue on which most people I know have differing opinions. But I feel vindicated about sharing it now since the quality of the writing was considered passable.

Enjoy the next 2000 words and I hope it makes you think more deeply than before...
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Essay topic:  How God’s people should clothe themselves, specifically what is considered appropriate for Christian women serving God.

As a woman involved in Christian ministry in mainstream Western culture, it is important for me to reflect God’s standards concerning what I wear, rather than conforming unthinkingly to society’s view of acceptable clothing. Not only does this topic relate to my integrity as a gospel worker, but it also has pastoral implications. Over a decade helping out at NextGen conference, where young male and female leaders learn how to correctly handle and teach the Bible, I have noticed in recent years that many female NextGen delegates wear outfits no less skimpy or modest than what the average Australian non-Christian woman wears today - not, I suspect, because female believers have thoughtfully chosen the fashions they wear, but rather because they are unclear about the Bible’s teaching on this and are simply absorbing their surrounding culture. As a female Christian leader past thirty, and therefore one of the mentors to younger women at my church, it is crucial also that I model a godly, biblically informed attitude to how we dress as women who profess to worship God (1 Tim. 2:10).

Old Testament ideas
On consulting the Scriptures some interesting issues regarding clothing arose. The first was that God created humanity without clothing; man and woman were naked and were not ashamed (Gen. 2:25). At creation, there was nothing to be ashamed of. Everything was good. However, once man and woman had eaten the fruit that God had commanded them not to, they became ashamed of their nakedness and sought to cover up (Gen. 3:7), hiding from each other and from God.

In His mercy, God clothed them with animal skins (Gen. 3:21), almost certainly more adequate covering than fig leaves. The idea of shame associated with nakedness surfaced again after the flood, when Noah became drunk and uncovered in his tent (Gen. 9:21). He commended Shem and Japheth for their respect in refusing to look at him even as they covered him up (9:22-23), whilst Ham’s attitude was cursed. Moreover, in the Law given to Moses, God commanded that linen undergarments covering hips and thighs be made as part of the priestly outfit for Aaron and his sons, lest the exposure of their naked flesh mean that they ‘bear guilt and die’ (Ex. 28:42-43). Also by Moses’ time, it was clear that clothing was perceived to have a practical function. A cloak taken in pledge, for example, was to return to its owner by sunset (Ex. 22:26) because it was needed for physical protection from the elements during sleep. A similar idea appears in the description of the woman of noble character (Prov. 31:21); she is commended for clothing her household well in time of snow.

Israel's history
Clothing in Israel’s time, when mentioned in detail, seems to have had some significance for the wearer and observers, for example the aforementioned priestly garments of Aaron and his sons as directed in Exodus 28. Pieces of Aaron’s outfit were symbolic, such as the signet-stone breastpiece with the names of the twelve tribes (28:15-30). And the people themselves were told to make blue-corded tassels on the corners of their clothes as reminders of God’s commands, and so they would not follow their own desires (Num. 15:38).

Some reported incidents in Israel’s history draw on these aspects of shame and religious significance with regard to dress. One to note is when the ark returns to Jerusalem (2 Sam. 6). David, Israel’s king, danced before the LORD wearing a linen ephod - perhaps stylistically similar to the priestly ephod worn by Aaron’s sons in service. On the one hand this could be seen as a worship celebration with appropriate religious clothing; yet the king’s wife Michal considered it shameless and vulgar (2 Sam. 6:20). The outcome for Michal suggests that, as God had stated to Samuel years earlier, hearts are more important than outward appearances (1 Sam. 16:7).

Wisdom literature
Proverbs 31:10-31, as already mentioned, also emphasises inner qualities over external adorning in profiling the woman of noble character. It focuses primarily on her good works, actions by which her entire household benefits. When reference is eventually made to her appearance in verse 17, she is first depicted as dressing herself with strength (also in 31:25). The fact that she and her household wear scarlet, fine linen and purple indicates attractive and practical attire (31:21- 22), and her efforts at buying and preparing material are key to this (e.g., verse 13, working wool and flax, hands holding distaff and spindle in verse 19, making garments in verse 24). However, it is clearly emphasised throughout how she works to provide for her household, rather than on how well they all dress.

New Testament - Gospel references
Clothing is attributed some significance in the gospels. Following the Beatitudes Jesus teaches his disciples not to worry about their apparel (Matt. 6:28), promising that the Heavenly Father who clothes flowers will also clothe them. In his denouncement of the Pharisees, one issue Jesus addresses is their overemphasis on religious garments (Matt. 23:5). When a woman suffering from long-term bleeding follows Jesus for healing, she touches the fringe of his garment (Luke 8:44). Including this detail evokes the Numbers 15 tassels instruction, indicating that Jesus dresses in accordance with Mosaic Law. Another implied law is that of Leviticus 15:15, where contact with a bleeding woman renders wearers and clothing unclean - yet, because Jesus is He who fulfils the Law, rather than His garment being contaminated at her touch, she is cleansed, receiving healing.

Yet another occurrence is in Jesus’ wedding banquet parable (Matt. 22), when a man not wearing wedding clothes is evicted from the king’s feast into outer darkness (22:11-13). Jesus’ teaching on the kingdom of heaven warns that those entering dress appropriately - most likely in what the King gives them to wear rather than their own choice of attire. This may be an indirect reference back to Isaiah 61, where the LORD garbs His servant with clothes of salvation and righteousness (61:10), and pre-empts the bride of the Lamb in Revelation who is given fine linen to wear, the righteous acts of the saints (Rev. 19:8).

The early church
It seems that clothing, among other things, became an issue for the early church. James warned his Christian hearers not to treat one another differently based on their attire - to avoid the worldly tendency to treat people wearing finer clothing better than those who appeared shabby (James 2:2-4). Paul instructed the Ephesians to put on the new self (Eph. 4:24), to clothe themselves with qualities like compassion, kindness and love (Eph. 4:32-5:2) and to put on the full armour of God (6:11-13). Not long afterwards, as Timothy pastored in Ephesus, Paul had more specific words for believing women to adorn themselves with good works rather than elaborate hairstyles or jewellery and the expensive, often immodest fashions around them (1 Tim. 2:9-10). Likewise, Peter, writing to the diaspora, advised women to seek the inner beauty of a gentle and quiet spirit over externals (1 Pet. 3:3), then later instructed all his believing readers to be clothed with humility (1 Pet. 5:5). That the apostles addressed heart issues over and above outward adornment shows that the culture in which the church lived placed much value on outward beauty. 

Secondary literature
Secondary literature consulted during topical research included a range of genres - careful, detailed Bible exposition (MacArthur, Roberts and Smith), systematic theology (Bridges) and Christian Living (Hughes, Ramsay and others). The expository texts kept the material tightly in context with thoughtful reflections on key Hebrew and Greek terms and had no perceived weaknesses. A minor weakness common to the Christian Living books was that certain statements could be misinterpreted as legalistic in terms of actions recommended, although in each case these seemed justified by the Biblical principles in view.

Common to some of this literature is the 1 Timothy 2 text being key information on what clothing Christian women should choose, even today. Smith (2012, 28), in her expository chapter on this text, notes that women’s behaviour and dress are ‘to show restraint and modesty, good judgment and self-control.’[1]  Hughes (2001, 175) expands on the text by saying, ‘we do not spend excessive time or money on our appearance. Our primary attention and emphasis shouldn’t be on the external things – that is, what we wear – but on what we do.’[2]  MacArthur (1986) states that Ephesian women's overemphasis on appearance hindered the gathered believers, asserting their worship was ‘polluted by women who saw it as a way to flaunt their wealth, to demonstrate their beauty, to put on a sexually attractive demonstration to men that would draw their focus away from the living God’[3].  Harris (2003, 91), whilst not directly referencing the text, raises this when he tells young Christian women, ‘...when you wear clothing that accentuates, draws attention to or highlights the feminine parts of your body, it’s like wearing a flashing neon sign pointing to the very thing [a young man]’s trying not to be consumed with.’[4]  Smith sums up the contrast: ‘What is to draw attention to [women] is not how they look but how they live.”[5]

Two key sections of Scripture have not yet been discussed. Both were written by Paul to Christians concerning whether or not to eat certain foods - Romans 14 and 1 Corinthians 8-10. Roberts (2011, 108) stresses that the principles taught in chapters 8-10 of 1 Corinthians ‘still have a wide application to us today, as we try to work out the godly way to behave in matters where there is no direct command from God.’[6]

In addition to answering the believers’ initial concerns, Paul taught these principles to inform their attitudes and conduct. Common to both texts is Paul’s counsel that no-one should cause a fellow Christian to stumble by anything they do - that no obstacle or hindrance be put in a believer’s way (e.g. Rom. 14:13, also verses 20-21; 1 Cor. 8:9, also verse 13). The Roman Christians are exhorted to act in love (14:15), avoiding what might destroy God’s work and make mutual edification their goal, with a parallel encouragement also given to the Corinthians to build up others for their good in everything they do (1 Cor. 10:23- 24). That is to say, in deciding what to eat, drink, wear or otherwise do, God’s people need to consider whether this will be of help or benefit to another believer.

Mainstream Western culture is quick to insist on our own rights - freedom to eat, drink, wear or do whatever we like with virtually no consideration for how our actions might affect others. Apparently this sense of entitlement was common for the Corinthians too. More than once Paul refers to the rights that he or others have (1 Cor. 8:9 and 9:12-15), however then instructs believers not only to avoid causing others to stumble but also to put up with anything rather than hinder the gospel (9:12). To win people over to the gospel of salvation is why he renounces freedoms he might otherwise utilise (9:19-23). He desires God’s glory (10:31) and seeks the good of others over his own, that they be saved (10:33). As Roberts continues, ‘we are to be concerned not for ourselves above all, but for others. Even when God’s word and our conscience tell us we are free to do something, we should still refrain from doing it, if it might have a negative effect on Christians [...], or on non-Christians’[7].

Ethridge and Arterburn (2004, 93) also allude to not being a stumbling-block and walking in love when discussing how greatest commandment’s influence on women’s apparel when they say, ‘…we can always go back to Jesus' commandment [Matthew 22:39] as a guideline for how we treat others, even when it comes to how we are to dress’[8],  with challenges such as, ‘Would wearing this outfit be a loving expression, not causing my brothers to stumble and fall?’[9]


Topical researching about appropriate apparel for female ministers of the gospel has turned up both specific instructions and broader principles driven by humility and passion for the gospel of salvation. Christian women living today in Australia, like believers in the Roman Empire, live ‘in a world where appearance counts. Clothing has little to do with function, and more to do with adorning our bodies and making an impression on those we meet.”[10]

 It is a temptation to worldliness, recognised by Bridges (2007, 171), who observes that “especially younger [Christian] women, are going along with the styles of the unbelieving world around them.”[11]  He warns that if they ‘simply go along with the immodest fashions of the day, you are worldly in this area of your life.’[12]  Elsewhere Bridges writes, ‘Quite possibly there is no greater conformity to the world among evangelical Christians today than the ways in which we, instead of presenting our bodies as holy sacrifices, pamper and indulge them in defiance of our better judgment and our Christian purpose’[13].

The calling for Christian women today, especially those serving in ministry, is to conform by their clothing choices not to the world, but to their Lord and Saviour Jesus Christ. 



FOOTNOTES
[1] Claire Smith, God’s good design (Kingsford: Matthias Media, 2012), 28.
[2] Barbara Hughes, Disciplines of a godly woman (Wheaton, Illinois: Crossway, 2001), 175.
[3] John Macarthur, ‘God's High Calling for Women, Part 1’, Grace to You, last modified 2 February 1986, accessed 30 May 2015, http://www.gty.org/resources/sermons/54-14/gods-high-calling-for-womenpart-1.
[4] Joshua Harris, Sex Is Not The Problem (Lust Is) [Colorado Springs: Multnomah, 2003], 91.
[5] Smith, God’s good design, 29.
[6] Vaughan Roberts, True spirituality (Nottingham: Inter-Varsity Press, 2011), 108.
[7] Roberts, True spirituality, 118.
[8] Shannon Ethridge and Stephen Arterburn, Every young woman's battle (Colorado Springs: Waterbrook Press, 2004), 92.
[9] Ethridge and Arterburn, Every young woman's battle, 93.
[10] Lesley Ramsay, ‘Acceptance’, in What women really need (ed. Lesley Ramsay; Sydney South: Evangelism Ministries, 2005), 75.
[11] Jerry Bridges, Respectable sins (Colorado Springs: NavPress, 2007), 171.
[12] Bridges, Respectable sins, 171.
[13] Jerry Bridges, The pursuit of holiness (Colorado Springs: NavPress, 1978), 111.