In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; 
But (which becometh women professing godliness) with good works. 1Ti 2:9-10

One of the first things the Holy Spirit began to convict me of after my salvation in 1978, was the clothes I wore. I was in my twenties, and my usual attire was jeans, and some kind of top, but they many times were tight, and too revealing. It was the trend for girls and women then, as it is now-no one thought anything of it. But, as I began to read and study the bible, the clothes I still wore began to trouble me, when I'd choose something to wear out in public. An uneasiness about them started to bother me, and I knew it was because they were inappropriate for a woman who called herself a Christian. God was beginning to speak to me and convict me that I needed to make changes in the clothes I wore in public, and not draw attention to myself, especially in an sexual manner. So I began to go through my closet and drawers and eliminate the clothes I knew had to go, and replaced them with items that were modest, and didn't draw attention to myself. Over the years, I've purchased very nice blouses, suits, and dresses which Lynn used to compliment me on, and he'd say I had good taste in what I chose-this is what mattered, knowing he noticed the change, and liked what he saw. The Lord let's us know when our obedience is making an impact.

Unfortunately, over the years, I've noticed that people have become very lax in their overall appearance, when they go out in public. They don't seem to care what messages they are sending, with the clothes they are wearing, but, it's sad to see. It leaves the impression of no self-respect for themselves, or the impression they are leaving with other's who see them. God does care, and speaks to us about it, because what we wear, is a reflection of how we take care of the body He's given to us. Some people take better care of their cars than they do their own bodies, both physically, and what they put on. It's also a reflection of our spiritual condition. God doesn't want us to be extravagant, but clean, and modest. But, modesty today seems to have gone out the window.

Below are some commentaries, and thoughts on this subject, that brings the importance of modesty home to us, and what God thinks of the subject of our wearing apparel. 

The world, as God has made it, is full of beauty, and he has shown in each flower that he is not opposed to true ornament. There are multitudes of things which, so far as we can see, appear to be designed for mere ornament, or are made merely because they are beautiful. Religion does not forbid true adorning. It differs from the world only on the question what “is” true ornament, or what it becomes us, all things considered, to do in the situation in which we are placed, the character which we sustain, the duties which we have to perform, and the profession which we make. It may be that there are ornaments in heaven which would be anything but appropriate for the condition of a poor, lost, dying sinner on earth.
​
In modest apparel - The word here rendered “modest” (κόσμιος kosmios), properly relates to ornament, or decoration, and means that which is “well-ordered, decorous, becoming.” It does not, properly, mean modest in the sense of being opposed to that which is immodest, or which tends to excite improper passions and desires, but that which is becoming or appropriate. The apostle does not positively specify what this would be, but he mentions somethings which are to be excluded from it, and which, in his view, are inconsistent with the true adorning of Christian females - “broidered hair, gold, pearls, costly array.” The sense here is, that the apparel of females should be such as becomes them, or is appropriate to them. The word here used (κόσμιος kosmios), shows that there should be due attention that it may be truly neat, fit, decorous. There is no religion in a negligent mode of apparel, or in inattention to personal appearance - anymore than there is in wearing gold and pearls; and a female may as truly violate the precepts of her religion by neglecting her personal appearance as by excessive attention to it. The true idea here is, that her attention to her appearance should be such that she will be offensive to no class of persons; such as to show that her mind is supremely fixed on higher and more important things, and such as to interfere with no duty which she owes, and no good which she can do, either by spending her time needlessly in personal adorning, or by lavishing that money for dress which might do good to others, or by neglecting the proprieties of her station, and making herself offensive to others.

With shamefacedness - With modesty of appearance and manner - an eminent female virtue, whether in the sanctuary or at home.

And sobriety - The word here used means, properly, “sanity;” then sober-mindedness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all undue excitement of the passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum. Doddridge.

Not with broidered hair - Margin, “plaited.” Females in the East pay much more attention to the hair than is commonly done with us. It is plaited with great care, and arranged in various forms, according to the prevailing fashion, and often ornamented with spangles or with silver wire or tissue interwoven; see the notes on 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.  (Albert Barnes)

When either women or men spend much time, cost, and attention on decorating their persons, it affords a painful proof that within there is little excellence, and that they are endeavoring to supply the want of mind and moral good by the feeble and silly aids of dress and ornament. Were religion out of the question, common sense would say in all these things: Be decent; but be moderate and modest.
​(Adam Clarke)

For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men,
​I should not be the servant of Christ. Gal 1:10
Unyielding Faith

​The adversaries of the apostle insinuated that he was a trimmer, observing the law among the Jews and yet persuading the Gentiles to renounce it; becoming all things to all men that he might form a party of his own. Such an insinuation was based on an utter misconception of the gospel. So far from flattering, Paul preached a gospel that humbled men, demanding repentance and reform. It often came in collision with popular tastes and opinions; and though the apostle was a man of broad views and sympathies, he was ever the faithful and uncompromising servant of Christ. Public opinion may be hugely mistaken, and there is danger of over-estimating its importance. It is the lofty function of the preacher to create a healthy public opinion and Christianize it, and he can do this only by a scrupulous and constant representation of the mind of Christ, his divine Master. The wise Phocion was so sensible how dangerous it was to be touched with what the multitude approved that upon a general acclamation made when he was making an oration he turned to an intelligent friend and asked in a surprised manner, “What slip have I made?” George Macdonald once said, “When one has learned to seek the honor that cometh from God only, he will take the withholding of the honor that cometh by man very lightly indeed.”  (Preachers Homiletical)

We should not mold and fit our best part to their worst, our reason to their lust; nor make our fancy the elaborate to work out such essays as may please and destroy them. We should not foment the anger of the revenger to consume him, nor help the covetous to bury himself alive, nor the ambitious to break his neck, nor the schismatic to rend the seamless coat of Christ, nor the seditious to swim to hell in a river of blood: but we should bind the revenger’s hands, break the miser’s idols, bring down the ambitious to the dust, make up those rents which faction hath made, and confine the seditious to his own sphere and place. When the world pleases us, we are as willing to please the world, and we make it our stage, and act our parts; we call ourselves “friends,” and are but parasites; we call ourselves “prophets,” and are but wizards and jugglers; we call ourselves “apostles,” and are seducers; we call ourselves “brethren,” though it be in evil, and, like Hippocrates’ twins, we live and die together. We flatter, and are flattered; we are blind, and leaders of the blind, and fall together with them into the ditch. (A. Faringdon)

"What the apostle means is making sure that God is with him. This can only be done by taking God’s way as ours, and not by hoping to get Him to, take ours as His. This much Paul says in vindication of his severity, whose office was that of a persuader of men. “Nay,” he says, “the question is not of gaining over men, but of standing right with God, and that even at the expense of an absolute breach with men. At such a time as this, when deceitful men are striving to undo all my work for Christ, so far from being called to conciliate them, were I to do so I should not be a servant of Christ.”
(Professor Robertson Smith)

"The soul that cannot entirely trust God, whether man be pleased or displeased, can never long be true to Him for while you are eyeing men you are losing God and stabbing religion at the very heart."
​ (T. Manton)

If we seek to please men we cannot be the servants of God.—He that would be a faithful minister of the gospel must deny the pride of his heart, be emptied of ambition, and set himself wholly to seek the glory of God in his calling. (Perkins).

"The false teachers who dogged Paul’s footsteps suggested that he had only one side of the gospel, and that there was therefore abundant room for their statement of it. But this the Apostle indignantly repudiated, Gal_1:8. No, he said; there is no gospel other than that which you have heard from my lips. These are solemn questions that each of us should ask: “What has been the effect of the gospel upon my life? Have I been redeemed out of the world that passes away, into that unseen and eternal kingdom of which my Lord is Center and Chief? Do I live according to the will of my God and Father?” Gal_1:4.
​(F.B. Meyer)

​A railway-gate keeper who, one cold night required every passenger to show his ticket before passing through to the train, and was rewarded with considerable grumbling and protesting, was told, “You are a very unpopular man to-night.” “I only care to be popular with one man,” was the reply, “and that is the superintendent.” He might have pleased the passengers, disobeyed orders, and lost his position. He was too wise for that; his business was to please one man—the man who hired him, gave him his orders, and rewarded him for faithfulness, and who would discharge him for disobedience. The servant of Christ has many opportunities to make himself unpopular. There are multitudes who would be glad to have him relax the strictness of his rules. If he is their servant they demand that he should consult their wishes. But if he serves them, he cannot serve the Lord. “No man can serve two masters.” He who tries to be popular with the world, will lose his popularity with the Lord. He will make friends, but he will lose the one Friend who is above all others. He will win plaudits, but he will not hear the gracious word, “Well done!” A faithful servant:—Not the least interesting of the monuments I saw amid the venerable ruins of Rome was one which held within its broken urn some half-burned bones. They were the ashes of one, who, as appeared from the inscription on the tablet, had belonged to Caesar’s household, and to the memory of whose virtues as a faithful, honest, and devoted servant, the emperor himself had ordered that marble to be raised. (T. Guthrie, D. D.)

Now there is at Jerusalem by the sheep market a pool, which is called in the
​Hebrew tongue Bethesda, having five porches. 
In these lay a great multitude of impotent folk, of blind, halt, withered,
waiting for the moving of the water. 
For an angel went down at a certain season into the pool, and troubled the water: whosoever then
first after the troubling of the water stepped in was made whole of whatsoever disease he had. 
And a certain man was there, which had an infirmity thirty and eight years. 
When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 
The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 
Jesus saith unto him, Rise, take up thy bed, and walk. 
And immediately the man was made whole, and took up his bed, and walked: and on the
same day was the sabbath. 
The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for
thee to carry thy bed. 
He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 
Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 
And he that was healed wist not who it was: for Jesus had conveyed himself away,
a multitude being in that place. 
Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole:
sin no more, lest a worse thing come unto thee. 
The man departed, and told the Jews that it was Jesus, which had made him whole. 
And therefore did the Jews persecute Jesus, and sought to slay him, because he had done
these things on the sabbath day. 
But Jesus answered them, My Father worketh hitherto, and I work. Joh 5:2-17
+++++++
Therefore the Jews sought the more to kill him, because he not only had broken the sabbath,
​but said also that God was his Father, making himself equal with God. Joh 5:18

​Bethesda means house of mercy. The pool was a crowded spot, and the poor crippled man had been thirty eight years without finding a place in it.

​Here for the first time in this Gospel history “the shadow of the cross” falls athwart our path. Hitherto our Lord had appeared to the Jews more in the light of a prophet with revolutionary ideas. But as in His activity He came into clearer opposition to many of their traditional customs and ideas, and especially now when He made a claim which, were it admitted, would entitle Him to make such changes as He had given an indication of in His activity, in their blind hatred they resolved to kill Him. This was, as we may say, “the beginning of the end.” The evil seed, sown by the wicked one, and permitted to lodge in the hearts of those Jews, began then to germinate and grow up, until at last those miserable men were filled with its bitter fruit. (Preacher's Homiletical)

The more to kill him - The answer of Jesus was suited greatly to irritate them. He did not deny what he had done, but he “added” to that what he well knew would highly offend them. That he should claim the right of dispensing with the law, and affirm that, in regard to its observance, he was in the same condition with God, was eminently suited to enrage them, and he doubtless knew that it might endanger his life. We may learn from his answer:
1. That we are not to keep back truth because it may endanger us.
2. That we are not to keep back truth because it will irritate and enrage sinners. The fault is not in the “truth,” but in the “sinner.”
3. That when any one portion of truth enrages hypocrites, they will be enraged the more they hear.
Had broken the sabbath - They supposed he had broken it.

Making himself equal with God - This shows that, in the view of the Jews, the name Son of God, or that calling God his Father, implied equality with God. The Jews were the best interpreters of their own language, and as Jesus did not deny the correctness of their interpretations, it follows that he meant to be so understood. See Joh_10:29-38. The interpretation of the Jews was a very natural and just one. He not only said that God was his Father, but he said that he had the same right to work on the Sabbath that God had; that by the same authority, and in the same manner, he could dispense with the obligation of the day. They had now two pretenses for seeking to kill him - one for making himself equal with God, which they considered blasphemy, and the other for violating the Sabbath. For each of these the law denounced death, Num_15:35; Lev_24:11-14.  (Albert Barnes)