Can any Christian explain this verse from the Bible?

Question

Hi, I'm a Muslim. Currently I'm trying to learn more about you guys because I want peace and harmony between the two of us. So, could you, as a Christian, explain+give me verse before and verse after this? I do not mean any harm, this is a serious question. So I appreciate if you answer seriously.

I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument; also that the women should dress themselves modestly and decently in suitable clothing, not with their hair braided, or with gold, pearls, or expensive clothes, but with good works, as is proper for women who profess reverence for God. Let a woman learn in silence with full submission. I permit no woman to teach or to have authority over a man; she is to keep silent. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty.

[1 Timothy, chapter 2]

I don't mean to insult nor do I mean any harm, I just want a Christian to explain it, because as a Christian you are a valid source so I hope you could tell me what does it really saying.

It's not written in the Qu'ran o_O

That verse of the sword you guys kept using was out of context, you never did relize that the verse before said "During the times of war" and the verse after said "If they desire peace, leave them alone."

Back to teh original point.

Answer 1

1Ti 2:9 -
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 1Ti_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 (1Ti_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 1Ti_2:12, but would wish her ever to occupy the place in society for which she was designed 1Ti_2:11, and to which she had shown that she was adapted; 1Ti_2:13-14. The direction in 1Ti_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 1Ti_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.

Not with broidered hair - 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 Isa_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.

But (which becometh women professing godliness) with good works - That is, it is not appropriate for women who profess to be the followers of the Saviour, to seek to be distinguished for personal, external decorations. If they are Christians, they have seen the vanity of these things, and have fixed the heart on more substantial realities. They are professed followers of Him “who went about doing good,” and the performance of good works especially becomes them. They profess to have fixed the affections on God their Saviour, and to be living for heaven; and it is not becoming in them to seek such ornaments as would indicate that the heart is supremely attached to worldly things. There is great beauty in this direction. Good works, or deeds of benevolence, eminently become a Christian female. The nature of woman seems to be adapted to the performance of all deeds demanding kindness, tenderness, and gentleness of feeling; of all that proceeds from pity, sympathy, and affection; and we feel instinctively that while acts of hardy enterprise and daring in a good cause especially become a Christian man, there is something exquisitely appropriate to the female character in deeds of humble and unobtrusive sympathy and benevolence. God seems to have formed her mind for just such things, and in such things it occupies its appropriate sphere rather than in seeking external adorning.

Let the woman learn in silence - Listen attentively to instruction, without attempting to teach in public; see the notes on 1Co_14:35 below.

With all subjection - With due subjection to those who are in authority, and who are appointed to minister in holy things; notes, 1Co_14:34 below.

1Co 14:35 -
And if they will learn anything - If anything has been spoken which they do not understand; or if on any particular subject they desire more full information, let them inquire of their husbands in their own dwelling. They may there converse freely; and their inquiries will not be attended with the irregularity and disorder which would occur should they interrupt the order and solemnity of public worship.

For it is a shame - It is disreputable and shameful; it is a breach of propriety. Their station in life demands modesty, humility, and they should be free from the ostentation of appearing so much in public as to take part in the public services of teaching and praying. It does not become their rank in life; it is not fulfilling the object which God evidently intended them to fill. He has appointed people to rule; to hold offices; to instruct and govern the church; and it is improper that women should assume that office upon themselves. This evidently and obviously refers to the church assembled for public worship, in the ordinary and regular acts of devotion. There the assembly is made up of males and females, of old and young, and there it is improper for them to take part in conducting the exercises. But this cannot be interpreted as meaning that it is improper for females to speak or to pray in meetings of their own sex, assembled for prayer or for benevolence; nor that it is improper for a female to speak or to pray in a Sunday School. Neither of these come under the apostle’s idea of a church. And in such meetings, no rule of propriety or of the Scriptures is violated in their speaking for the edification of each other, or in leading in social prayer. It may be added here, that on this subject the Jews were very strenuous, and their laws were very strict. The Rabbis taught that a woman should know nothing but the use of the distaff, and they were specially prohibited from asking questions in the synagogue, or even from reading. See Lightfoot. The same rule is still observed by the Jews in the synagogues.

But I suffer not a woman to teach - see the notes on 1Co_14:34 below.
Nor to usurp authority over the man - notes, 1Co_11:3 below.

1Co_14:34
Let your women keep silence ... - This rule is positive, explicit, and universal. There is no ambiguity in the expressions; and there can be no difference of opinion, one would suppose, in regard to their meaning. The sense evidently is, that in all those things which he had specified, the women were to keep silence; they were to take no part. He had discoursed of speaking foreign languages, and of prophecy; and the evident sense is, that in regard to all these they were to keep silence, or were not to engage in them. These pertained solely to the male portion of the congregation. These things constituted the business of the public teaching; and in this the female part of the congregation were to be silent. It is probable that, on pretence of being inspired, the women had assumed the office of public teachers.
In 1 Cor. 11, Paul had argued against their doing this in a certain manner - without their veils 1Co_11:4, and he had shown, that “on that account,” and “in that manner,” it was improper for them to assume the office of public teachers, and to conduct the devotions of the church. The force of the argument in 1 Cor. 11: is, that what he there states would be a sufficient reason against the practice, even if there were no other. It was contrary to all decency and propriety that they should appear “in that manner” in public. He here argues against the practice on every ground; forbids it altogether; and shows that on every consideration it was to be regarded as improper for them even so much as “to ask a question” in time of public service. There is, therefore, no inconsistency between the argument in 1 Cor. 11: and the statement here; and the force of the whole is, that “on every consideration” it was improper, and to be expressly prohibited, for women to conduct the devotions of the church. It does not refer to those only who claimed to be inspired, but to all; it does not refer merely to acts of public preaching, but to all acts of speaking, or even asking questions, when the church is assembled for public worship. No rule in the New Testament is more positive than this; and however plausible may be the reasons which may be urged for disregarding it, and for suffering women to take part in conducting public worship, yet the authority of the apostle Paul is positive, and his meaning cannot be mistaken; compare 1Ti_2:11-12.

To be under obedience - To be subject to their husbands; to acknowledge the superior authority of the man; see the note at 1Co_11:3.

As also saith the law - Gen_3:16, “And thy desire shall be to thy husband, and he shall rule over thee.”

1Co_11:3:
But I would have you know - “I invite your attention particularly to the following considerations, in order to form a correct opinion on this subject.” Paul does not at once answer the inquiry, and determine what ought to be done; but he invites their attention to a series of remarks on the subject, which led them to draw the conclusion which he wished to establish. The phrase here is designed to call the attention to the subject, like that used so often in the New Testament, “he that hath ears to hear, let him hear.”

That the head ... - The word “head,” in the Scriptures, is designed often to denote “master, ruler, chief.” The word ראשׁ ro'sh is often thus used in the Old Testament; see Num_17:3; Num_25:15; Deu_28:13, Deu_28:44; Jdg_10:18; Jdg_11:8, Jdg_11:11; 1Sa_15:17; 2Sa_22:44. In the New Testament the word is used in the sense of Lord, ruler, chief, in Eph_1:22; Eph_4:15; Eph_5:23; Col_2:10. Here it means that Christ is the ruler, director, or Lord of the Christian man. This truth was to be regarded in all their feelings and arrangements, and was never to be forgotten. Every Christian should recollect the relation in which he stands to him, as one that is suited to produce the strictest decorum, and a steady sense of subordination.

Of every man - Every Christian. All acknowledge Christ as their Ruler and Master. They are subject to him; and in all proper ways recognize their subordination to him.

And the head of the woman is the man - The sense is, she is subordinate to him, and in all circumstances - in her demeanor, her dress, her conversation, in public and in the family circle - should recognize her subordination to him. The particular thing here referred to is, that if the woman is inspired, and speaks or prays in public, she should by no means lay aside the usual and proper symbols of her subordination. The danger was, that those who were under the influence of inspiration would regard themselves as freed from the necessity of recognising that, and would lay aside the “veil,” the usual and appropriate symbol of their occupying a rank inferior to the man. This was often done in the temples of the pagan deities by the priestesses, and it would appear also that it had been done by Christian females in the churches.

And the head of Christ is God - Christ, as Mediator, has consented to assume a subordinate rank, and to recognize God the Father as superior in office. Hence, he was obedient in all things as a Son; he submitted to the arrangement required in redemption; he always recognized his subordinate rank as Mediator, and always regarded God as the supreme Ruler, even in the matter of redemption. The sense is, that Christ, throughout his entire work, regarded himself as occupying a subordinate station to the Father; and that it was proper from his example to recognize the propriety of rank and station everywhere.

For Adam was first formed, then Eve - The apostle, in this verse, and the following, gives reasons why a woman should occupy a subordinate situation, and not usurp authority. The first is, that she was second in the act of creation, or was made subsequent to man. The reason here assigned cannot be understood to be merely that of priority of existence - for then it would give every old person authority over a younger one; but it must refer to the circumstances of the case as detailed in the history of the creation; Gen. 1–2. Man was made as the lord of this lower creation and placed in the garden, and then the woman was made of a rib taken from his side, and given to him, not as a lord, but as a companion.

And Adam was not deceived - This is the second reason why the woman should occupy a subordinate rank in all things. It is, that in the most important situation in which she was ever placed she had shown that she was not qualified to take the lead. She had evinced a readiness to yield to temptation; a feebleness of resistance; a pliancy of character, which showed that she was not adapted to the situation of headship, and which made it proper that she should ever afterward occupy a subordinate situation. It is not meant here that Adam did not sin, nor even that he was not deceived by the tempter, but that the woman opposed a feebler resistance to the temptation than he would have done, and that the temptation as actually applied to her would have been ineffectual on him. To tempt and seduce him to fall, there were needed all the soft persuasions, the entreaties, and example of his wife.

Satan understood this, and approached man not with the specious argument of the serpent, but through the allurements of his wife. It is undoubtedly implied here that man in general has a power of resisting certain kinds of temptation superior to that possessed by woman, and hence that the headship properly belongs to him. This is, undoubtedly, the general truth, though there may be many exceptions, and many noble cases to the honor of the female sex, in which they evince a power of resistance to temptation superior to man. In many traits of character, and among them those which are most lovely, woman is superior to man; yet it is undoubtedly true that, as a general thing, temptation will make a stronger impression on her than on him. When it is said that “Adam was not deceived,” it is not meant that when he partook actually of the fruit he was under no deception, but that he was not deceived by the serpent; he was not first deceived, or first in the transgression. The woman should remember that sin began with her, and she should therefore be willing to occupy an humble and subordinate situation.

But the woman being deceived - She was made to suppose that the fruit would not injure her, but would make her wise, and that God would not fulfil his threatening of death. Sin, from the beginning, has been a process of delusion. Every man or woman who violates the law of God is deceived as to the happiness which is expected from the violation, and as to the consequences which will follow it.

Notwithstanding she shall be saved - The promise in this verse is designed to alleviate the apparent severity of the remarks just made about the condition of woman, and of the allusion to the painful facts of her early history. What the apostle had just said would carry the mind back to the period in which woman introduced sin into the world, and by an obvious and easy association, to the sentence which had been passed on her in consequence of her transgression, and to the burden of sorrows which she was doomed to bear. By the remark in this verse, however, Paul shows that it was not his intention to overwhelm her with anguish. He did not design to harrow up her feelings by an unkind allusion to a melancholy fact in her history. It was necessary for him to state, and for her to know, that her place was secondary and subordinate, and he wished this truth ever to be kept in memory among Christians. It was not unkind or improper also to state the reasons for this opinion, and to show that her own history had demonstrated that she was not designed for headship.

through childbearing- The true meaning, it seems to me, has been suggested by Calvin, and may be seen by the following remarks:
(1) The apostle designed to comfort woman, or to alleviate the sadness of the picture which he had drawn respecting her condition.
(2) he had referred, incidentally, as a proof of the subordinate character of her station, to the first apostasy. This naturally suggested the sentence which was passed on her, and the condition of sorrow to which she was doomed, particularly in child-birth. That was the standing demonstration of her guilt; that the condition in which she suffered most; that the situation in which she was in greatest peril.
(3) Paul assures her, therefore, that though she must thus suffer, yet that she ought not to regard herself in her deep sorrows and dangers, though on account of sin, as necessarily under the divine displeasure, or as excluded from the hope of heaven. The way of salvation was open to her as well as to men, and was to be entered in the same manner. If she had faith and holiness, even in her condition of sorrow brought on by guilt, she might as well hope for eternal life as man. The object of the apostle seems to be to guard against a possible construction which might be put on his words, that he did not regard the woman as in circumstances as favorable for salvation as those of man, or as if he thought that salvation for her was more difficult, or perhaps that she could not be saved at all. The general sentiments of the Jews in regard to the salvation of the female sex, and their exclusion from the religious privileges which men enjoy; the views of the Muslims in reference to the inferiority of the sex; and the prevalent feelings in the pagan world, degrading the sex and making their condition, in regard to salvation, far inferior to that of man, show the propriety of what the apostle here says, and the fitness that he should so guard himself that his language could not possibly be construed so as to give countenance to such a sentiment.

According to the interpretation of the passage here proposed, the apostle does not mean to teach that a Christian female would be certainly saved from death in child-birth - for this would not be true, and the proper construction of the passage does not require us to understand him as affirming this. Religion is not designed to make any immediate and direct change in the laws of our physical being. It does not of itself guard us from the pestilence; it does not arrest the progress of disease; it does not save us from death; and, as a matter of fact, woman, by the highest degree of piety, is not necessarily saved from the perils of that condition to which she has been subjected in consequence of the apostasy. The apostle means to show this - that in all her pain and sorrow; amidst all the evidence of apostasy, and all that reminds her that she was “first” in the transgression, she may look up to God as her Friend and strength, and may hope for acceptance and salvation.

Answer 2

This passage is talking about people living their lives peacably, mostly in the context of the church. It is not saying that women are inferior to men, but that the natural and traditional sense is that the man is the Head of the household, as it were, and are the authority in the family. It's not saying that women are inferior or that they should not have responsibility and authority. As we all know the neck turns the head. It's just that there is a natural order of things and that it should be upheld. The clothing issue is about modesty. The decorations described are showing that women should be more concerned about the way they live their lives, not so much what they wear. And the same thing with men. They should not argue or always try to be right. I also think it is indeed about the woman not stirring up trouble while at church, about what the Pastor or leader is saying, but should address those issues at home with her husband. Not a matter of inferiority, but civility.

Answer 3

I think it is a good question and I will answer it from a view of a "NO".. A "NO" does not want to be called a christian eventhough all the time available for a "NO" is spent in pure Bible study seeking the constantly consistent truth.

Here is the verses before the one you ask about: 2:5 For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, 2:6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. 2:7 For this I was appointed a preacher and apostle – I am telling the truth; I am not lying – and a teacher of the Gentiles in faith and truth. 2:8 So I want the men11 to pray in every place, lifting up holy hands without anger or dispute.

Conduct of Women

2:9 Likewise the women are to dress in suitable apparel, with modesty and self-control.Their adornment must not be with braided hair and gold or pearls or expensive clothing, 2:10 but with good deeds, as is proper for women who profess reverence for God. 2:11 A woman must learn quietly with all submissiveness. 2:12 But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. 2:13 For Adam was formed first and then Eve. 2:14 And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression.23 2:15 But she will be delivered through childbearing, if she25 continues in faith and love and holiness with self-control.

I see these verse as the explanation of the order of thing and the purpose for which three entities are designed. These entities are Jesus, Man, and woman. It is like a designated chain of command in one view and a clear fact as to purpose by design.

By Design Jesus was designed to be the redeemer, the man other than Jesus was designed to be the oral teacher in public and a part of a unit in man and wife. The woman was designed to be the bearer of children and not a public speaker in regards to teaching men or teaching in a public places designated as a "church".

This purpose can be seen in the set of a carpenter, hammer, and a nail. The carpenter does the act or action to place the nail with the hammer, the hammer is the tool used to place the nail, and the nail by design has its unique purpose to hold in place where it is placed. The nail is not designed to pound the hammer or to tell the carpenter what to do.

In my view these verses have nothing to do with superiority for a man and jesus can not have a baby and no man other than Jesus can be the redeemer.

Do remember this is my view and in this simple manner I do see constantly consistent truth. You are of course free to have your own view and I can accept that as being right for you OK

Do have a good day and in reading the Bible try to keep it simple and do seek the truth in the words written.

Answer 4

Oh, sir, that is a toughie! Christians often wonder amongst ourselves what does this mean! Notice, please that the author (Paul) keeps saying, "I" this and "I" that -- not, "Thus saith the Lord." There are other times in his writings when he gives personal opinions (for example, wishing that everybody were unmarried like him, or even wondering if he'd be better off dead!)

I find the Bible to be very practical. Frankly, silence and nonverbal, gentle communication is often much more effective from a woman than the direct approach in, for example, Judges 8:16: "And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth." Paul is telling Timothy what actually works in this fallen world.

I believe Jehovah and Allah have many sides to their being, just as you and I do, ( "I form the light, and create darkness: I make peace, and create evil. I the Lord do all these things." Isaiah 45:7) As we put our own spin on their directives we reveal who we really are, how we really want life to be. I think in every situation we always have the option of being respectful, considerate and kind.

Answer 5

How does explaining this passage bring peace and harmony? I think you are trying to bring controversy. YaSha'i!

Two important things concerning this passage. 1. You need to understand the culture of that time and 2. English is not the original language of the New Testament, Greek is. Those who translated it had their own cultural baggage.

When you read the bible, you need to take it as a whole. When a passage doesn't make sense on it's own, you need to study it closer. I find when I read the Koran that the English doesn't make sense, so I make an effort to look at the Arabic to see what it says, or to look at another English translation.

I am trying to understand why you asked this and what you're getting at? Is you point that Christians shouldn't scrutinize verses from the Koran? Remember that the Torah and the Ingil are also YOUR books. Mohamed told you to obey them (Women v.136). When you dispute, you are disobeying your own book and your prophet and ultimately God. Khod Belak, yahabibi!

Answer 6

It purely means that a woman should not be over a man concerning the church. As being a part of the WELS www.wels.net We do not allow women to be pastors, or in secondary education, religious teachers. A woman is not saved by childbearing. John 3:16 For God so loved the world that he sent his one and only son that whoever believes in him shall not perish, but have eternal life. One must only believe to be saved. Good works have nothing to do with salvation. Ephesians -Saved through faith, it is a gift of God, so that no one can boast. As to who sinned first, it is a misconception that Eve sinned first. Adam sinned first, he was there with her in the garden, and didn't say anything, his was a sin of omission. He is supposed to love his wife as himself and as Christ loves the church. He did nothing to stop her and knew perfectly well that what they were doing was wrong. If Adam would have done what he was supposed to, and been a head of his family as he ought to be, there would have been no problem. Why would a woman not want to submit to her husband if he had her best interests at heart? But sin came into the world and it is imperfect. If the husband does not do his job, someone has to do it...As in the case of the one prophetess, (I think it was in the beginning of Judges, if I am not mistaken (don't quote me) but I think Barak was the man and he would not do his duty so a woman had to do it)

Answer 7

I am willing to give this a try. Please be patient as I try to explain.
Paul writes this from a Biblical viewpoint (of course!). In chapter 2 of 1st Timothy, he is explaining the role of authority in our lives (he does this again in Romans).
When referencing a woman's role, he is not condemning braided hair or gold or pearls or expensive clothes. Instead, he is trying to emphasize that true beauty does not come from these things but from character.
These last verses (11 & 12) have generally been rejected in modern American culture. God created marriage as a tangible, understandable symbol of the Trinity. In a marriage, the wife is supposed to be in submission to her husband (and the children as well). However, quoting a verse from Genesis, God says to Eve, "Your desire will be for your husband, and he will rule over you." (Gen. 3:16) The desire is not referring to a relational desire; instead it is referring to her desire for his POSITION as head of the household. This desire has become a reality in modern day America.
I hope this helps. If you still have questions, please post those so I can answer more directly. Thank you for your interest.

Answer 8

Well the verse is long. The part of the women dressing modestly is just that. Men are visual and fall prey to lust. Women are held to high esteem in Christianity and we wish that they do not degrade themselves by dressing 'trashy'.

As far as women being submissive and learning in silence was because of the culture back in the day, women were disruptive during church asking their men questions about the teaching. Paul wrote to Timothy with a rule in the church for women to learn in silence and for the questions to be asked to their husbands after service. Unlike Islam, women and men are permitted to worship God together and not segregated.

And finally women being in charge of a man or teaching a man. I feel women can be used of God in all aspects including teaching. The Bible spoke of women prophetess and actual judges. This letter to Timothy was for his churches only. Men are called to be the one who answers for his family on judgement day. But in the absence of a man, of course a woman can and must be the head of the house.

Answer 9

At the time, the church was young, and there were controversies.
There had been conflict, with women being a part in the tumult. Timothy, a compatriot to Paul sought to bring women into the church in modesty, good works, and righteousness. The Greeks had different traditions, with women taking a lead part. This was a problem at the time. This should not be construed as being that women should always be this way, but that it should be then. Things have changed.

Answer 10

This passage is from letters from Paul the apostle to, in this case, Timothy, whom he converted. It references how the flock should behave in a time when it was fledgling. It revolves, specifically, around the role of women in the litany, or how the church performs during ceremonies. It is a letter that expresses that all prayer should come from a pure heart, for pure intentions. It should not be construed to be a doctrine of behavior, rather, a belief in purity.
I hope this helps.

Christianity is alive, and flowing, and is intended, I believe, to guide us all into God's intention. I think Most religions espouse this belief, and there can be understanding and peace among us.

Answer 11

It is a very good quetion, and I appreciate your desire to know more about Christianity. Love for God and love for one another is the sure foundation and the highest goal of the Bible and the life of a true Christian. I hope I have been of help. I tried to copy/paste a more direct answer from the web page listed below, but it wouldn't let me, so I just pasted the page for you. Jeremiah 29:13
'You will seek Me and find Me when you search for Me with all your heart.