Clothed in Righteousness: A Biblical Call to Modesty — Honouring יהוה in How We Dress

We live in a culture that increasingly celebrates the exposure of the body and equates immodesty with confidence and freedom. Yet for those who follow Messiah, the call is different. We are called to a higher standard—one that reflects holiness, humility, and love for others. Sadly, many today see little wrong with clothing that reveals cleavage, short skirts that expose the thighs, tight outfits that hug every curve, or men wearing cut-off sleeves to showcase their chests and biceps, and even going topless. But Scripture reminds us that what we wear is never neutral; it speaks loudly about the posture of our heart before יהוה.

At the same time, we must recognise that society’s definition of “acceptable” dress is never stable. Only a century ago, women in the West could be fined for showing their knees at the beach. In the early 20th century, modesty laws were common, and even short sleeves were controversial. But as cultural movements gained momentum—first through the Roaring Twenties, when flappers rebelled against traditional standards, and later through the sexual revolution of the 1960s—fashion became increasingly tied to freedom from restraint and moral boundaries. What was once scandalous gradually became ordinary. Each generation pushed the boundaries further, until exposure and body-revealing clothing were celebrated as empowerment.

History shows us that these shifts were not born from holiness but from cultural rebellion against restraint, amplified by the influence of Hollywood, advertising, and the fashion industry. Each of these forces taught society to prize sensuality, attention, and provocation over dignity. This proves that cultural standards shift like sand. What people applaud today, they may have condemned only decades ago—but יהוה’s Word never changes. From Eden, to Sinai, through the prophets, and in the teachings of Messiah, the principle of modesty has remained the same: clothing is meant to honour יהוה, protect dignity, and reflect holiness.

This article will explore how Scripture defines modesty, why it matters for both men and women, and how living it out today honours יהוה, protects dignity, and resists the rebellion of our age.

The Sanctity of the Body and Nakedness

From the very beginning, the Bible associates nakedness with both innocence and, after the Fall, with shame. In the Garden of Eden, Adam and Ḥawwah were initially naked and unashamed (Genesis 2:25). Their unclothed state reflected purity of heart, perfect trust, and a lack of corruption. But when they sinned, “the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loincloths” (Genesis 3:7). Nakedness now became a symbol of the loss of innocence, guilt, and vulnerability.

This moment is deeply theological. For the first time, humanity recognised the need to be covered. Their instinct to sew fig leaves showed their awareness of sin, but it was inadequate. It was יהוה Himself who provided proper garments of skin (Genesis 3:21), teaching that covering the body—and more importantly, covering sin—requires His provision, not human invention. From this point forward, clothing became a symbol not only of modesty but of atonement. This theme continues throughout Scripture: the priestly garments of Exodus were called “holy garments” to cover nakedness and symbolise purity; Isaiah rejoices that Aluhym has clothed His people with the “robe of righteousness” (Isaiah 61:10); and in Revelation, the redeemed are seen clothed in white, washed in the blood of the Lamb. From Eden to eternity, the principle is the same: where sin exposes, יהוה provides covering.

Throughout Scripture, exposing nakedness is tied not only to shame but often to sin and judgment. When Noah became drunk and lay uncovered in his tent, Ham looked upon his father’s nakedness and was cursed for it (Genesis 9:20–25). Here again, nakedness is linked to dishonour. To “uncover the nakedness” of someone is frequently a Hebrew idiom for sexual intimacy (Leviticus 18), reinforcing the idea that the body is sacred and never meant for public display outside of covenant. And whilst this uncovering of nakedness speaks specifically of sex, it also highlights fundamentally that nakedness and sexuality are inseparably interconnected. Nakedness was designed to be shared only within the sanctity of marriage, where it is blessed rather than shameful.

This connection between nakedness and sexuality is seen clearly in how Scripture speaks of specific parts of the body—particularly the female chest—as belonging within the covenant bond of marriage. One of the clearest examples of this is Proverbs 5:18–19:

“Let your fountain be blessed, and rejoice in the wife of your youth… let her breasts satisfy you at all times; be intoxicated always in her love.”

Here, the chest is explicitly presented as a private and intimate aspect of a woman’s body—something designed for the delight of her husband within the covenant of marriage, not for public display. To expose this in public is to take what יהוה intended as sacred and place it in the marketplace of public gaze. It blurs the boundary between holiness and profaneness, turning what is covenantal into what is common. Even when women wear low-cut tops without conscious intent to attract attention, it remains an unavoidable reality that such exposure draws the eyes. A low neckline naturally attracts visual focus because it highlights a sexual part of the body. In this way, regardless of motive, it “works” to direct attention toward the chest and away from the character of the woman.

In all these examples, the pattern is clear: what is tied to sexuality, covenant, and intimacy is to remain private, not public. יהוה established coverings not to suppress beauty, but to preserve holiness and protect what He set apart for marriage. This principle—that what is sacred must remain covered—forms the foundation for why יהוה gave Israel such careful commands about clothing, particularly for the priesthood.

The Priesthood and Modesty Before יהוה

The commands given to the priests illustrate the principle of modesty with striking clarity. Exodus 28:42 instructs:

“And you shall make for them linen trousers to cover their nakedness; they shall reach from the waist to the thighs.”

This was not a matter of convenience or cultural tradition—it was a divine requirement. Those who ministered before יהוה were not to have their nakedness exposed, for the body was to be kept covered in His holy presence. To stand uncovered before the Almighty would have been to dishonour both the priesthood and the sanctity of worship itself.

Even the design of the altar reinforced this truth. In Exodus 20:26, יהוה commanded that the altar not be approached by steps, “that your nakedness be not exposed on it.” In other words, the structure of worship itself had to safeguard modesty. Holiness demanded intentionality—not only in offerings and sacrifices, but even in clothing and posture. Every detail declared that the body was not to be flaunted, but reverently covered before Aluhym.

The priests’ garments were called “holy garments” (Exodus 28:2), set apart for glory and beauty, yet carefully designed to conceal rather than reveal. These coverings taught Israel that approaching the presence of יהוה was not casual. It required reverence, humility, and separation from the sensual practices of surrounding nations, where pagan priests often ministered in nakedness or with sexually provocative rituals. 

Canaanite and Baal worship, for instance, often included ritual nudity and cult prostitution. Archaeological findings and ancient texts indicate that both male and female prostitutes served in their temples, and fertility rites frequently involved sexual acts as a form of worship. In these pagan contexts, priests and priestesses often ministered with little clothing—or none at all—sometimes in sexually provocative rituals meant to “honour” their gods.

Israel’s priesthood stood in stark contrast. Where the nations flaunted nakedness and sensuality in their rituals, יהוה required His priests to be clothed in dignity, modesty, and holiness. Holiness, not sensuality, defined worship before the true Aluhym.

If this was true for the Levitical priests, how much more is it true for us? Believers are called a “royal priesthood” (1 Peter 2:9). We, too, serve in the presence of Aluhym—not in a physical temple, but as living temples of the Holy Spirit (1 Corinthians 6:19). If the priests of old were commanded to guard their modesty in garments sanctified for worship, then surely we, as priests of the New Covenant, must take seriously how we present ourselves before יהוה and before the watching world.

Our clothing, like theirs, should testify not to pride, sensuality, or display, but to humility, dignity, and holiness. To dress with modesty is to align ourselves with the priestly pattern: serving יהוה with reverence, covered in honour, and reflecting the purity of His presence.

Nakedness and Judgment

The prophets often used imagery of forced exposure as a symbol of judgment and humiliation. For example, Isaiah 47:2–3 says of Babylon:

“Take the millstones and grind flour. Remove your veil, lift up the skirt, uncover the leg, pass through rivers. Let your nakedness be uncovered, let your shame also be exposed. I take vengeance, and meet no man.”

Here, nakedness is associated with shame and dishonour—it is the opposite of glory, dignity, and holiness. To uncover the body was to strip away its honour and subject it to humiliation before others. In the ancient world, captives of war were often paraded naked, a final act of disgrace showing that they had lost all power, protection, and dignity.

The prophets frequently employed this imagery to describe how יהוה would bring down arrogant nations. Nahum 3:5 speaks of Nineveh:

“See, I am against you,” declares יהוה of hosts, “and shall lift up your skirts over your face, and shall show nations your nakedness, and reigns your shame.”

To be exposed in this way symbolised complete defeat. Nations that exalted themselves in pride would be laid bare before the world, stripped of the false coverings of wealth, idolatry, and power. Nakedness in these prophetic oracles meant that the protective covering of Aluhym—or the illusion of self-sufficiency—had been removed, leaving only shame.

This theme also connects to covenantal language. In Ezekiel 16, Jerusalem is described as an adulterous woman whose nakedness is uncovered because of her unfaithfulness. She is stripped because she has betrayed her covenant with יהוה. Nakedness here represents not only personal shame but covenant-breaking. The removal of clothing is a visible reminder that sin exposes, strips, and humiliates.

Thus, in prophetic imagery, to be clothed is to be protected, honoured, and covered by יהוה; to be stripped naked is to fall under judgment, to lose dignity, and to be revealed in sin. Exposure was never neutral—it was the sign that divine protection had been withdrawn.

Clothed in Righteousness

Thus, in prophetic imagery, to be clothed is to be protected, honoured, and covered by יהוה; to be stripped naked is to fall under judgment, to lose dignity, and to be revealed in sin. Exposure was never neutral—it was the sign that divine protection had been withdrawn.

The covering of the body, therefore, was never arbitrary. It was a continual reminder of the holiness of Aluhym, the dignity of His creation, and the seriousness of sin. To be exposed was to be judged, but to be covered was to be shown mercy.

This theme carries into the New Testament, where Messiah Himself counsels the Laodicean church:

“I counsel you to buy from me… white garments so that you may clothe yourself and the shame of your nakedness may not be seen…” — Revelation 3:18

And this is where the good news of Messiah brings hope. What judgment revealed—our nakedness, shame, and guilt—Messiah has covered with His righteousness. Where sin uncovers, Messiah clothes. Where rebellion strips, He restores dignity.

This theme runs like a thread throughout Scripture:

• Genesis 3:21 – After the Fall, יהוה clothed Adam and Ḥawwah with garments of skin, pointing to the need for a sacrifice to cover sin.

• Isaiah 61:10 – The prophet rejoices: “He has clothed me with the garments of salvation; He has covered me with the robe of righteousness.” Here clothing becomes the symbol of יהוה’s saving work.

• Zechariah 3:3–5 – Joshua the high priest, standing in filthy garments, has them removed and is given clean, pure robes—an image of forgiveness and renewal.

• Luke 15:22 – In Messiah’s parable of the prodigal son, the father restores his wayward child by clothing him with the “best robe,” a picture of grace covering shame.

• Revelation 7:9, 13–14 – The redeemed are seen “clothed in white robes” washed in the blood of the Lamb, testifying that final glory is pictured as being perfectly covered in purity.

  
  

Here, clothing symbolises righteousness. To be spiritually naked is to be exposed in sin; to be clothed in Messiah’s righteousness is to be covered, dignified, and holy.

Thus, physical modesty mirrors spiritual truth. As we cover our bodies in a way that honours יהוה, we reflect the deeper reality of being covered in the righteousness of Messiah. Our clothing choices testify not only to our personal humility but also to the greater good news reality that we are not exposed in shame but hidden in Messiah’s holiness.

And this is the grand story of Scripture: what was lost in Eden is restored in Messiah. In Genesis, humanity’s sin left them naked and ashamed; in Revelation, the redeemed stand clothed in white, covered in glory. From beginning to end, יהוה shows that His desire is to cover His people—not in shame, but in holiness, dignity, and everlasting honour.

The Heart Behind Modesty

Modesty is not merely about fabric length or clothing style—it is about the posture of our heart before יהוה. Yet Scripture never separates the inward posture from the outward expression. What we believe inwardly will inevitably shape how we present ourselves outwardly.

The Apostle Sha’ul (Paul) writes:

“Likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works.” — 1 Timothy 2:9–10

Here, Sha’ul is not only addressing an inner attitude—he is explicitly speaking about modesty and respectable apparel. The terms he uses include both the virtue of modesty and the physical reality of clothing. Sha’ul warns against styles that were flashy, extravagant, or sensual in his day, reminding women that their adornment should reflect reverence and holiness rather than pride, vanity, or seduction.

This comes through in the two Greek words Sha’ul uses:

• αἰδώς (aidōs) – usually translated modesty or shamefacedness. At its core, this word means a healthy sense of reverence, restraint, and even shame when boundaries of decency are crossed. It is not the negative shame of worthlessness, but a moral sensitivity that recoils at dishonour. In the context of clothing, aidōs points directly to covering the body in ways that prevent sexual provocation, while also rejecting clothing that flaunts pride, wealth, or vanity. It is a posture that says: “I will not expose or parade what should be kept honourable.”

  
  

• σωφροσύνη (sōphrosynē) – often translated self-control or sobriety. This word speaks of sound judgment and disciplined restraint. It describes the ability to make thoughtful, wise choices about how one adorns the body, resisting cultural pressures to draw attention through sensuality, extravagance, or arrogance.

  
  

By pairing these two words, Sha'ul makes clear that modesty is both sexual and social. It guards against the immodest exposure of the body, and it also guards against the flaunting of wealth, beauty, or pride.

This shows that modesty cannot be reduced to the cliché, “God only cares about my heart.” The heart is central, but the heart is always revealed in action. A reverent heart (aidōs) guided by self-control (sōphrosynē) will express itself through respectable apparel that points to יהוה’s holiness rather than to human pride or sensuality.

And though Sha’ul directly addresses women here, the principle applies equally to men. Just as women are not to dress in ways that entice or flaunt, men are not to use clothing—or the lack of clothing—to provoke admiration of their physique, wealth, or pride. Our appearance should always reflect the purity of Messiah, not the sensuality or vanity of the world.

Scripture reminds us:

“You are not your own, for you were bought with a price. So glorify Aluhym in your body.” — 1 Corinthians 6:19–20

When we dress to provoke admiration of our bodies, we shift the glory from יהוה to ourselves. The believer’s calling is to steward the body as a temple of the Holy Spirit, not as an object for public display. To cover the body with dignity is to acknowledge that it belongs not to us, but to the One who redeemed us.

The Danger of Drawing Attention

Revealing clothing—whether low necklines, skin-tight garments, or minimal coverage—often serves to highlight the body in ways that stir both lust in others and pride in oneself. For women, this may mean cleavage-baring tops or short skirts; for men, it may mean open shirts, cut-off sleeves, or going shirtless to display physique. In either case, the intent or effect is the same: to direct attention to the body rather than to יהוה.

Yahushua (יהושוע) warned:

“But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” — Matthew 5:28

The seriousness of this verse cannot be overstated. Lust begins with the eyes. Furthermore, Scripture teaches that the one who provokes such temptation shares in the responsibility of causing others to stumble (Matthew 18:6–7; 1 Corinthians 8:9–12). Sha’ul echoes this principle:

“Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother.” — Romans 14:13

Thus, when our clothing choices deliberately (or carelessly) highlight sexual features, we are not walking in love. To dress in ways that provoke unnecessary attention is to disregard the spiritual wellbeing of others and to indulge in self-promotion rather than humility.

Attention, Culture, and Identity

Much immodest dress at its root is about drawing attention. Whether consciously or subconsciously, many women and men use their bodies to gain affirmation, admiration, or a sense of worth. This connects directly to the fallen human condition—our craving for approval from others rather than resting in our identity in יהוה. Modern society fuels this craving by aggressively sexualising the body, especially the female body. Advertising, media, fashion, and entertainment constantly promote the idea that value is found in being “desirable” and “attractive.” Women, in particular, are told that empowerment comes from displaying their curves and sexuality. Yet Scripture warns against this deception, for it reduces a person—made in the image of Aluhym—to a mere object of desire.

Over time, this pressure has reshaped what culture considers normal. What was once scandalous slowly becomes ordinary. Only a century ago, a short skirt or cleavage-baring top would have been shocking, but today such styles are marketed as harmless fashion. Through repeated exposure, society grows numb to immodesty, and with each generation the boundaries are pushed further. What is common begins to feel acceptable, even though it is not righteous. This cultural shift dulls the conscience. What once stirred shame no longer raises concern, and the world now insists that covering is “oppression” while exposure is “freedom.” Many adopt this mindset without realising they are trading true dignity for a counterfeit version of empowerment.

At the heart of this lies the issue of identity. Immodesty is not ultimately about fabric or fashion—it is about who we believe we are and where we seek our worth. Outward exposure is often the symptom of an inner search for validation: “If I look attractive, then I am worthy, valued, desirable.” But this hunger for attention is really a cry for something deeper—for love, acceptance, and affirmation that can only be found in יהוה. When people do not know their worth in Him, they attempt to manufacture it through appearance. Fashion, exposure, and sensuality become tools to project confidence, even while masking insecurity. Yet when a believer grasps that they are already beloved and honoured by the Creator, clothed in the righteousness of Messiah, there is no need to expose the body to prove worth. True identity frees us from the endless cycle of seeking attention through the eyes of others, because we are already secure in the eyes of יהוה.

Biblical Examples of Drawing Attention vs. Humility

Scripture provides vivid contrasts between those who dressed to draw attention and those who reflected holiness and humility in their appearance.

Jezebel (2 Kings 9:30)

Before her downfall, Jezebel painted her eyes, adorned her head, and positioned herself at a window—clearly seeking to project power, allure, and control. Her appearance was not innocent or neutral; it was calculated to draw eyes and exert influence. She stands as a symbol of pride and rebellion against יהוה, using outward display as a tool of seduction and manipulation.

The Harlot in Proverbs 7

Proverbs 7:10 describes the adulterous woman as “dressed like a prostitute and wily of heart.” Here, her clothing, posture, and speech work together as tools of seduction.

But what does “dressed like a prostitute” mean in biblical terms?

1. Clothing Designed to Entice

In the ancient world, prostitutes distinguished themselves from respectable women through attire and adornment. This might include bold colours, extravagant accessories, or even veils in certain cultures. The common thread was that their clothing singled sexual availability and drew attention, rather than reflecting dignity. It was not practical attire but an outward advertisement of seduction.

• Genesis 38:14–15 – Tamar removed her widow’s garments and veiled herself to disguise as a prostitute.

• Proverbs 7:10 – The adulterous woman’s dress communicated seduction, separating her from modest, honourable women.

• Isaiah 3:16–24 – The “haughty daughters of Zion” are condemned for their provocative walk and excessive adornments—anklets, headdresses, perfumes, fine robes. Immodesty here is linked to gaudy ornamentation that sought admiration.

Whilst the apparel of a prostitute has changed over time, the principle has not. In the ancient Near East, seduction might be signalled by veils, bright colours, or lavish jewellery. Today, it is often marked by short skirts, cleavage-baring tops, skin-tight clothing, or overly revealing fashion. Modern culture increasingly blurs the line between what was once clearly “prostitute-like” attire and mainstream style. Clothing once scandalous is now paraded on runways and sold in malls as “empowerment.” This blurring makes discernment even more urgent for believers.

Thus, any clothing that deliberately highlights sexual features, draws the eyes toward private parts of the body, or signals sensuality over dignity fits the biblical sense of being “dressed like a prostitute.” It is less about one particular garment and more about a chosen style—an intentional way of dressing that seeks to provoke lust rather than reflect holiness.

2. Connected with Boldness, Not Shame

In biblical culture, a woman’s dignity was tied to her modesty and covering. To “dress like a prostitute” meant casting off restraint and embracing shameless boldness. Proverbs 7:13 confirms this: “She seizes him and kisses him, and with bold face she says to him…” Her clothing matches her behaviour—shameless, aggressive, and sensual.

3. Symbol of the Heart, Not Just the Fabric

Notice the pairing: “dressed like a prostitute and wily of heart.” Her dress is not random; it is the outward expression of her inward intent. The word wily here means cunning, crafty, or scheming. It conveys that her heart is not innocent but calculating—she is deliberate in her seduction, using slyness and manipulation to achieve her aim. Thus, her clothing and her heart are in harmony, both working toward the same purpose: to lure and entice.

Contrast with Holy Women and Men

By contrast, godly people in Scripture are associated with covering, dignity, and humility.

• The Virtuous Woman (Proverbs 31:25): She is described as “clothed with strength and dignity.” Her worth is not tied to physical display but to her godly virtues. Her clothing reflects inner honour rather than outward seduction.

• Holy Women (1 Peter 3:3–4): Kepha (Peter) exhorts women not to adorn themselves with external showiness—braided hair, gold, or fine clothes—but with “the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit.” Here, true beauty is tied to inward holiness, not outward allure.

• Isaiah’s Servant (Isaiah 53:2) – In describing the Messiah, Isaiah says: “He had no form or majesty that we should look at him, and no beauty that we should desire him.” The Servant is not marked by outward splendour or physical attraction, but by humility, suffering, and obedience. This stands in direct contrast to those who seek to draw attention through appearance.

• John the Baptist (Matthew 3:4): Even among men, John’s rough garments of camel’s hair and a leather belt testified to humility and separation from vanity. His life and clothing directed attention not to himself but to the Lamb of Aluhym.

• Mordecai (Esther 6:10–12) – After being clothed in royal robes by Haman’s hand, Mordecai returned to the king’s gate in humility. Unlike Haman, who flaunted power and status, Mordecai did not use clothing as a tool of pride but as something secondary to his faithfulness to Aluhym and his people.

These examples reveal that how we adorn ourselves reflects what we worship. Those who flaunt themselves reveal hearts of pride, seduction, or rebellion. Those who clothe themselves in dignity and humility reveal hearts oriented toward יהוה, reflecting reverence, purity, and holiness.

The Call for Today

While culture aggressively pushes for exposure—cleavage, short skirts, tight clothing that hugs every curve, or men revealing their chests and arms—the Bible consistently warns against the public display of nakedness. This is not prudishness but protection. Our bodies are sacred, designed for covenantal intimacy within marriage, not for public exhibition. To expose the body in public, whether through skimpy or form-fitting clothing, is to cheapen what יהוה has made holy. To cover the body with dignity is to honor Him, recognising that our bodies belong to Him and not to us; it is to reflect His holiness, showing that our identity is in Messiah and not in the approval of men; and it is to show love to others, by refusing to become a stumbling block or source of temptation. The danger of drawing attention, then, is not merely about “how much skin is showing,” but about who we are trying to glorify. Are we pointing others toward יהוה, or are we directing their eyes toward ourselves?

“Men Should Just Control Themselves”

A common defence for immodest dress is: “It’s not my responsibility if men lust; they should control themselves.” While it is true that men are accountable before יהושוע for their own eyes and hearts (Matthew 5:28), this reasoning is flawed for at least three reasons:

1. Love Does Not Tempt Others

Scripture calls us to live in such a way that we do not cause others to stumble:

“But take care that this right of yours does not somehow become a stumbling block to the weak.” — 1 Corinthians 8:9

Even if someone has freedom, true love lays down that freedom for the sake of others. To dress in a way that knowingly provokes temptation is not an act of love but of selfishness.

2. It’s Not Just About Lust

Modesty is not merely about preventing lustful thoughts—it’s about what is fitting, honourable, and holy. Sha’ul exhorts us:

“Only let your manner of life be worthy of the Good News of Messiah …” — Philippians 1:27 

So the question is not simply, “Will this make someone stumble?” but rather:

• Does this honour יהוה?

• Does this reflect the holiness He calls me to?

• Does this adorn me with dignity and reverence, or with sensuality and pride?

Revealing the body is inappropriate because it devalues the sacredness of the body itself, even if no one were ever tempted by it.

3. Men Do Not Need Exposure

It is also important to acknowledge that men are generally wired biologically to be more visually oriented in attraction. Men are stimulated more quickly and intensely by what they see, which is why visual temptation is such a powerful tool of the enemy. For women to dismiss this with “just control yourself” is to ignore the created reality of how differently the sexes are wired. Men must indeed exercise self-control — but women, in love, should avoid deliberately putting stumbling blocks before them.

Even for men who are not battling lust, public exposure of the female body is neither necessary nor beneficial. Modesty is not for men’s weakness—it is for יהוה’s glory. A man who honours יהוה does not desire women to reveal themselves, but rather values a woman’s dignity, purity, and reverence for the Master.

Modesty is an act of love—towards יהוה, towards ourselves, and towards others. Women who dress modestly help their brothers by reducing unnecessary temptation and by upholding a culture of honour. Men who pursue purity in their thoughts help their sisters by treating them as daughters of Aluhym, not objects.

Sha’ul exhorts:

“Let each of you look not only to his own interests, but also to the interests of others.” —Philippians 2:4

This is not about blame-shifting but about bearing one another’s burdens (Galatians 6:2). Modesty is not repression—it is cooperation. It is choosing, out of love, to help others walk in holiness rather than making it harder for them.

Positive Beauty in Modesty

Modesty is not about ugliness or hiding one’s identity. Scripture never commands women or men to look unattractive. On the contrary, believers are called to present themselves with dignity, self-respect, and holiness.

Kepha (Peter) writes:

“Do not let your adorning be external—the braiding of hair, the wearing of gold, or the putting on of clothing—but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in Aluhym’s sight is very precious.” — 1 Peter 3:3–4

True beauty is not found in exposing the body, but in adorning oneself with godliness. This does not mean Christians cannot dress nicely, stylishly, or attractively — but our beauty should flow from character, humility, and reverence rather than from flaunting the body. Modesty enhances dignity; it does not erase it.

A Distorted View: Modesty in Islam vs. Modesty in Scripture

When discussing modesty, some might immediately think of Islam, where women are often required to wear hijabs, niqabs, or even full-body coverings such as the burqa. In many Islamic cultures, this is presented as the highest standard of modesty. Yet what Scripture teaches is profoundly different.

In Islam, modesty often becomes external and absolute—a rigid law enforced by cultural or even governmental authority. Women are sometimes viewed as potential sources of temptation that must be hidden away, leading to rules that can strip them of personal dignity and freedom. This, however, distorts the true spirit of modesty and makes it a burden rather than a willing act of love and reverence. By contrast, in the Bible, modesty flows from the heart. It is not about erasing the person or concealing them to the point of suppression, but about reflecting holiness and humility before יהוה. Scripture calls both men and women to modesty (1 Timothy 2:9–10, 1 Peter 3:3–4), not as an oppressive law, but as an act of worship and respect for Aluhym, for oneself, and for others.

The danger in the Islamic approach is that modesty becomes a warped caricature: women are reduced to objects that must be hidden, rather than daughters of Aluhym who willingly choose to glorify Him through modesty. In Scripture, modesty is never about erasing identity or beauty — it is about channeling those in ways that are fitting, honourable, and glorifying to Aluhym.

Thus, biblical modesty avoids both extremes. It rejects the world’s excessive exposure, which flaunts the body, and it also rejects Islam’s extreme covering, which erases the person. Instead, it calls us to a balance, where clothing reflects dignity, purity, humility, and love—guided by the Spirit rather than by cultural extremes.

Application for Men

While women often receive the most direct admonitions regarding modesty, men are not exempt! Immodesty in men may take different forms: going shirtless in public, wearing clothing designed to flaunt muscles, or choosing styles that signal wealth, pride, or sensuality. Men, too, are called to humility and holiness in how they present themselves. Just as women must guard against provoking lust, men must guard against the same—whether through exposing their bodies to attract attention from the opposite sex or by dressing in ways that stir admiration and desire. Both genders are accountable to the same principle:

“So, whether you eat or drink, or whatever you do, do all to the glory of Aluhym.” — 1 Corinthians 10:31

For men, modesty means resisting the temptation to use the body or clothing as a means of pride, competition, vanity, or seduction. The call is the same for both men and women: to honour יהוה with the body, not to glorify oneself.

Conclusion: Why It’s “Normal” Yet Wrong

It feels normal because the world has made it normal. Society applauds exposure and mocks modesty. Yet what culture calls “normal” often stands in direct opposition to holiness in Scripture. The Word calls us to be set apart, not conformed (Romans 12:2). Cleavage, revealing tops, tight clothing, or toplessness all reflect a cultural obsession with the body. But the Bible consistently reminds us: the body is not a billboard for attention—it is a temple for יהוה’s Spirit (1 Corinthians 6:19–20).

Still, modesty is not merely about today—it points us forward to eternity. Sha’ul reminds us that “this perishable body must put on the imperishable, and this mortal body must put on immortality” (1 Corinthians 15:53). One day, we will be clothed not with fabric, but with glory. Choosing modesty now is a way of living in anticipation of that day. It is a declaration that our hope is not in the admiration of people, but in the approval of our Saviour. Our beauty is not measured by how much of our skin we reveal, but by the righteousness of Messiah with which we are clothed.

In this light, clothing takes on a far deeper meaning. It serves a double purpose: it protects dignity, and it points to a greater spiritual reality—that sin requires covering, and only יהוה can provide it. Just as garments shield the body from exposure, so righteousness in Messiah shields the soul from shame. To despise modesty, then, is in a sense to despise the picture יהוה Himself established from the very beginning.

Yahushua’s parable of the wedding garment (Matthew 22:11–12) makes this truth strikingly clear. The man who entered without the proper garment was not merely poorly dressed—he was unprepared, careless, and dishonouring the King. His lack of proper clothing symbolised the absence of righteousness, and it led to his being cast out of the banquet. In the same way, our outward modesty must align with an inward readiness before Aluhym. Just as the garment in the parable represented righteousness, so our physical clothing should testify that we live clothed in Messiah, not exposed in sin or vanity.

And this leads us to the ultimate picture. To dress with modesty now is to live as those awaiting the Wedding Feast of the Lamb (Revelation 19:7–8), where the Bride of Messiah will be clothed in “fine linen, bright and pure.” Modesty, then, is not about repression but about preparation. It is a declaration that we belong to Him, that our bodies are temples of His Spirit, and that even in the simple act of choosing what we wear, we are anticipating the day when we will be fully clothed in His eternal glory.

For believers seeking to honour יהוה in daily life, this comes down to honest self-examination. Does this draw attention to my body or to Him? Would I be comfortable wearing this in Messiah’s presence? Does this make it easier or harder for others to walk in purity? Does this reflect dignity, humility, and holiness? Am I wearing this out of pride, vanity, competition, or to attract the opposite sex? If the answer to any of these questions reveals pride or sensuality, then it is a sign that the clothing choice does not honour יהוה.

To dress with modesty is to proclaim that our bodies are not for the world’s gaze, but for the glory of יהוה.

May יהוה be with you and bless you.