Ethan R. Longhenry's Blog, page 47

The Christian and Modesty

Modern Western culture is all about self-promotion and glorification. Our society has elevated the standing and importance of the individual above almost all things; therefore, the promotion of the individual becomes all-important. Those who get ahead are those who put themselves forward; so many in our culture wish to become famous and will participate in all sorts of self-aggrandizing behavior to accomplish their desires. These narcissistic cultural influences prove pervasive: we are easily tempted to judge our standing and value based on how many likes or shares our social media posts generate and how many prove willing to “follow” us online and act accordingly. We are all individuals; we are all different; and yet, according to the wisdom of our current age, we must find ways to distinguish ourselves from the crowd in order to be seen and get noticed.

God calls the Christian, however, to modesty in disposition and conduct. Modesty has much to do with humility: to be modest is to have a reasonable and moderate conception of one’s own abilities and standing. Above all things modesty involves the attempt to avoid impropriety and indecency (cf. Webster’s Dictionary): in short, to be modest is to try to not draw attention to oneself and to compose oneself with simplicity.

Modesty is quite often associated with clothing; the primary exhortation in the New Testament to modesty in 1 Timothy 2:9-10 is in the context of the type of clothing Christian women should wear (cf. 1 Peter 3:3-4). Christian women were to dress orderly, respectfully, and with shamefacedness and sensibility when they would come to the assembly, not attempting to display their wealth through braided hair, gold, pearls, or expensive clothing (1 Timothy 2:9, 1 Peter 3:3). Quality adornment for the Christian woman should not involve displays by clothing as much as good works and a humble and quiet spirit (1 Timothy 2:10, 1 Peter 3:4).

We do well to note how neither Paul nor Peter demands a specific type or form of clothing; instead, they speak to a general disposition about clothing. No explicit lengths or styles are imposed; such things tend to be culturally (and even contextually) specific, and for this reason Christians need not go about their days in togas or the chiton. Their concern is primarily about displays of wealth, which manifests a spirit of selfish ambition and perhaps jealousy, an attempt to demonstrate one’s (perceived) greater value or significance on account of money. In Christ all, rich and poor, are welcome, and all stand equal before God in Christ (Galatians 3:28, James 2:1-9); any attempt to flaunt one’s wealth works against God’s purposes in the church. Such displays are quite immodest and do not suggest the person has a moderate or reasonable conception of their value or standing!

Above all we must see that Paul and Peter exhort Christian women in regards to clothing by appealing to their mindset, disposition, and character. Modesty must first be a character trait, a disposition toward oneself and the world. By developing a modest and discreet disposition, the Christian woman will conduct herself appropriately, and her clothing will reflect that disposition. The woman who wears ostentatious jewelry and expensive clothing is attempting to display wealth and status; her clothing manifests an immodest character and disposition.

While many women do dress luxuriantly at various occasions, many women today are more likely to reflect immodesty in terms of a lack of dress than the extravagance thereof: they like to show off their bodies through revealing clothing. Such behavior does not reflect shamefacedness but its opposite, shamelessness; it is indiscreet, immodest, and tends toward lasciviousness, condemned in Galatians 5:19-21.

Whereas the New Testament does not explicitly speak to Christian men regarding their clothing choices, men also are to manifest self-control in their behavior, maintain humility, and show proper reverence to God (Galatians 5:22-24, Hebrews 12:28, 1 Peter 5:5). The Christian man is not justified in displaying wealth through ostentation or clothing, but should humble himself and be rich in good works (1 Timothy 1:17-19, James 1:10-11). Christian men also must be sure to avoid lasciviousness both in their own behavior as well as in their thoughts (Galatians 5:19-21): even if women ought not display themselves as some do, and seek attention in the process, the Christian man must strive to not give them the desired attention, avoid lustful thinking, and focus on what is good, right, and holy (Matthew 5:28-30, Philippians 4:8).

Modesty involves a character trait and disposition; it involves much more than mere cloth or adornment. The Christian does well to approach many other aspects of life with a modest and discreet disposition and a humble character. The lives Christians live are not for their own benefit but for the glory of God in Christ who purchased them with His blood (1 Corinthians 6:20, Galatians 2:20): therefore, the Christian must take care lest he or she makes far more of him or herself than is appropriate. Christians are not to esteem themselves of greater standing, value, or worth than anyone else; they are to seek not only their own benefit but also that of their neighbor (Romans 12:3, Philippians 2:4). Such is why they should not judge each other (Matthew 7:1-4, James 4:11-12): all such judgment is done in order to seem better or superior to the other, even though but by the grace of God we would be as they are. The Christian’s standing and worth is not dependent on their birth heritage, wealth, social standing, or social media prominence, but on the love of God for them in Christ (Romans 5:1-7, Galatians 3:28, Ephesians 2:11-18). Christians do well to recognize the various ways in which God has blessed them with skills and opportunities, yet all should be done for His glory and honor, and used to serve one another (Matthew 25:14-30, 1 Peter 4:10-11).

Those of the world are all about self-promotion and self-aggrandizement; the Christian is to be all about what God has accomplished in Christ. The Christian must develop modesty in character and disposition if he or she would faithfully serve God. Such modesty will be manifest in clothing choices; it should be further manifest in lifestyle. May we all strive to be modest and discreet, humbly serving God in Christ, and not seeking to glorify ourselves!

Ethan R. Longhenry

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Paul’s First Letter to Timothy

Paul was only one person; he could not be in multiple places at once. He had business elsewhere; Timothy would be able to handle the situation in Ephesus. Until he could visit them again Paul sent instructions to Timothy regarding himself, his work, and what to do in Ephesus; we call this letter 1 Timothy.

Paul’s first letter to Timothy is the fifteenth book in modern editions of the New Testament; along with 2 Timothy and Titus, 1 Timothy is considered one of the “pastoral letters,” featuring counsel for preachers in how to work among the people of God. Paul is listed as its author (1 Timothy 1:1); it would seem as if he wrote the letter personally. Pauline authorship of 1 Timothy is strongly contested by scholars on the basis of style and content. Nevertheless Christians of the late second century believed it to be genuine, and differences in style and content can be easily explained in terms of Paul’s later age and different audience. The letter is undated; Paul had visited Ephesus and left Timothy there to work while he traveled on to Macedonia (1 Timothy 1:3), and most likely wrote 1 Timothy soon afterward. This may fit the context of Acts 20:1-6 (ca. 57 CE); otherwise it reflects events which take place after Paul’s (presumably first) imprisonment in Rome, ca. 61-63 CE. Paul wrote to Timothy to exhort him to preach the Gospel and regarding his conduct and the conduct of Christians in the household of God.

After a standard greeting (1 Timothy 1:1-2), Paul began by setting forth how Timothy should conduct himself among the household of God (1 Timothy 1:3-3:15). Paul reminded Timothy of the reason he was left in Ephesus: to charge certain men to not teach Jewish mythological doctrines (1 Timothy 1:3-4). Those who would preach and teach should do so to lead to love from faith and conscience; these men swerve from it, not fully understanding the law they would teach, for the law is for the unrighteous, not the righteous (1 Timothy 1:5-11). Paul spoke of his own conversion and God’s mercy upon him: Jesus came to save sinners, of which Paul is foremost (1 Timothy 1:12-17). Paul then gave Timothy the same charge, to fight the good fight of faith; others, like Hymenaeus and Alexander, have shipwrecked their faith (1 Timothy 1:18-20).

Paul encouraged Timothy to provide a series of specific exhortations. Prayers and supplications were to be made for all men, especially those in authority, so Christians could live tranquil and quiet lives; God wanted all to be saved; Jesus is the Mediator between God and man, a ransom for many, of whose Gospel Paul was commissioned to preach (1Timothy 2:1-7). Men everywhere were to pray without anger or argument (1 Timothy 2:8). Women were to dress modestly, learn quietly, and not exercise dominion over men on account of Adam and Eve (1 Timothy 2:9-15). Paul spoke highly of the work of overseers and set forth their qualifications (1 Timothy 3:1-7). He continued with the qualifications of deacons and their wives (1 Timothy 3:8-13). Paul hoped to see Timothy soon, but if he were delayed, this writing would set forth how people were to behave in the household of God, the pillar and support of the truth; Paul then provided a “hymn” speaking of the Lord Jesus (1 Timothy 3:14-16).

Paul continued to exhort Timothy regarding what he should preach and teach. He warned Timothy of those who would give heed to doctrines of demons, forbidding marriage and restricting foods God made to be eaten with thankfulness and sanctified in prayer (1 Timothy 4:1-5). If Timothy insisted on these things, he would be a good servant of Jesus; he should avoid myths and fables; bodily exercise profits little, but spiritual exercise endures forever (1 Timothy 4:6-11). Timothy must give no reason for others to despise his youth, but to live as an example of the faith, giving heed to teaching and Bible reading, not neglecting his gift, but giving diligence, paying heed to what he taught for his benefit and that of those who heard him (1 Timothy 4:12-16). Paul spoke of how Timothy should treat various Christians in different life situations and addressed the condition of widows at length, delineating between younger widows and “widows indeed,” the qualifications of widows to be supported by the congregation, and the importance of marriage for younger widows; Paul expected believers to take care of their families, and Christian family members to take care of widows in their extended family (1 Timothy 5:1-16). Paul commended good elders, addressed how charges against them should be handled, expected Timothy to act impartially, to not lay hands on anyone quickly, to drink some wine for his stomach ailments, and spoke about how all sin would be exposed, sooner or later (1 Timothy 5:17-25). Christians who were slaves should honor their masters, especially those whose masters were of the faith (1 Timothy 6:1-2).

Paul again warned about the coming of false teachers and set forth their expected behavior, sensual and seeking monetary gain from godliness; godliness is great gain if paired with contentment; love of money is the root of all kinds of evil (1 Timothy 6:3-10). Timothy was to flee covetousness but pursue righteousness and fight the good fight of faith: hold firm to the confession of Jesus and do His commandments (1 Timothy 6:11-16). Christians with means ought to trust not in their riches but God and be rich in good works (1 Timothy 6:17-19). Paul concluded by pleading with Timothy to avoid the profane babblings of what was called gnosis, or knowledge, by means of which many had swerved from the faith (1 Timothy 6:20-21). Paul ended with a standard epistolary conclusion of grace (1 Timothy 6:21).

Paul’s exhortations to Timothy proved prescient; to this day they remain sound exhortation for all those who seek to follow the Lord Jesus, especially those active in preaching and teaching. May we all hold firm to the truth of God in Christ, shun false teachings, and fight the good fight of faith, like Paul and Timothy!

Ethan R. Longhenry

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Privilege

In recent years “privilege” has become a prominent feature in American social and political discourse. Many wish to look at all things through the lens of privilege; others deny the existence of privilege outright, at least in certain contexts. What is privilege? Does it really exist? What difficulties are involved? How should Christians respond?

“Privilege” involves a right or immunity granted as a benefit, advantage, or favor (cf. Webster’s Dictionary). Privilege is granted or obtained through different means. Some privileges are obtained through significant effort and resourcefulness (e.g. standing or resources because of one’s efforts in education or in the marketplace); others are obtained by accident of birth (e.g. citizenship in a developed nation, having wealthy parents).

“Privilege” is considered as such because it is rarely evenly shared. Many would like to imagine that they live in an environment that would facilitate egalitarianism if we just worked a little harder to obtain it; others imagine we live in an environment of equality of opportunity, and if people just worked hard enough, they could obtain privilege as well.

Reality and the witness of Scripture testify to the persistence of privilege and inequality. There have been rich people and poor people for as long as there has been civilization; the rich benefit from preferential treatment, and the poor often have suffered injustice (cf. Isaiah 3:15, James 2:1-7, 5:1-6). Some have gained benefits from citizenship of various nations which others have not enjoyed (e.g. Acts 22:42-49). Egalitarianism would seem to be a great ideal but has proven oppressive and anything but egalitarian when attempted. Furthermore, Jesus Himself declared that the one who has will receive more and the one who does not have will have things taken away, vividly exemplified in the Parable of the Talents (Matthew 13:12, 25:14-30): all humans may be equal in value in God’s sight, but people have different abilities and capacities, and God will judge accordingly. Some inequality, therefore, will remain a given in the present creation.

Those who would deny the existence of privilege in various contexts tend to be the very people who benefit the most from it. Admittedly the one who has always maintained privilege will find it hard to perceive it: to them, the privileges they maintain represent what is normal. Humans tend to consider their own experiences to be normal and project those assumptions upon others; thus, those who maintain privilege tend to assume that everyone else has the same benefits or access to those same benefits they enjoy.

We can see these forces at work in many forms of discourse in America. Almost everyone recognizes the existence of financial inequality in America, and many have bought into the myth of meritocracy, as if all those who have benefited have done so because of superior skill and effort, and all those who remain or have fallen into poverty have no one but themselves and their laziness to blame. Yet many who have succeeded have done so because of many privileges they have obtained: material wealth of parents, a loving and caring household, an emphasis on the importance of education and hard work, perhaps a church or community environment that encouraged such aspirations, teachers who took a special interest in a person, etc. Many who remain in poverty never had family members or a community who thought they could amount to anything and found it difficult to understand how to apply to go to college, how to function in class, or how to prepare for a job interview, etc. A major issue in American society involves privilege which comes from a person’s racial background: many Americans, even faithful Christians, have experienced great hardship and awful treatment solely on account of the color of their skin, experiences that those of other racial backgrounds would never imagine they would have to endure.

As Christians we do well to prove sensitive to concerns regarding privilege. We have been warned about judging others lest we be judged by the same standard; we have many “blind spots” because of our lack of perspective (Matthew 7:1-4). Not for nothing does James encourage believers to be quick to hear, slow to speak, and slow to anger (James 1:19): others have experiences we do not have, and we may be blind to the benefits we have that others do not enjoy. Only by listening to others and being willing to accept what they have to say, however uncomfortable it may be for us, can we seek to transcend the limitations of our own perspectives. We must resist the assumption that such discussions are merely political: while many partisan groups have weaponized discussions of privilege for political ends and purposes, for many people the issues of privilege and inequality are lived experience and transcend political concerns as assuredly as concern regarding life in the womb.

What are Christians to do about privilege? We do well to recognize the ways in which we maintain privilege; in some cases we do well to praise God for them (i.e. the privilege of knowing God in Christ and having been led to the truth). The Lord Jesus had all privilege and renounced it all to take on flesh and dwell among us (Philippians 2:6-8); we are to have the same mind among ourselves (Philippians 2:5). We may have to renounce certain benefits and privileges in order to remain faithful Christians and in so doing take up our cross to follow Jesus (e.g. Philippians 3:3-11).

Christians do best when they leverage their privileges to the benefits of all men, especially those of the household of faith. Those who have wealth in resources do well to use those resources not for their own aggrandizement but as blessings for others (1 Timothy 6:17-19). Paul took advantage of his Roman citizenship to facilitate the preaching of the Gospel; we can use the advantage of American citizenship to do the same (Acts 22:44-49, 25:11). Above all we should use the benefits we have in God in Christ as His body to build each other up (1 Corinthians 12:12-28, Ephesians 4:11-16): we should provide support for each other in the faith and as individuals develop relationship with those in our communities and provide encouragement and support for them as well.

In Christ all are equal (Galatians 3:28); in the resurrection we will all share in the same salvation and glory (Matthew 20:1-16). In this life, however, privilege and inequality will remain. We do well to uphold the truth of God in Christ and work to serve others as a benefit, pointing always to God who has blessed us and saved us, and share in the resurrection of life!

Ethan R. Longhenry

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