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15 Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty. The Holy Bible: New Revised Standard Version. (1989). (1 Ti 2:15). Nashville: Thomas Nelson Publishers. +++++++++++++++ 2:15 This is one of the most difficult verses in the Pastoral Epistles, and many explanations have been offered. Some think that it is a simple promise from God that a Christian mother will be saved from death in the physical act of childbearing. However, this is not always true, because some godly, devoted Christians have died in the act of bringing life into the world. Others think that childbearing (literally, “the childbearing”) refers to the birth of the Messiah, and that women are saved through the One who was born of a woman. However, this scarcely seems to satisfy the sense of the passage, since men are saved in the same way. No one could reasonably suggest that the verse means that a woman receives eternal salvation by virtue of becoming a mother of children; this would be salvation by works, and works of a most unusual nature! We would suggest the following as the most reasonable interpretation of the passage. First of all, salvation in this context does not refer to the salvation of her soul, but rather to the salvation of her position in the church. From what Paul has just said in this chapter, the impression might arise in the minds of some that the woman has no place in God’s purposes and counsels; she is reduced to a nonentity. But Paul would dispute this claim. Although it is true that no public ministry in the church is assigned to her, she does have an important ministry. God has decreed that woman’s place is in the home, and more specifically in the ministry of raising children for the honor and glory of the Lord Jesus Christ. Think of the mothers of the leaders in the Christian church today! These women never mounted a public platform to preach the gospel, but in raising their children for God, they have been truly saved as far as position and fruitfulness for God are concerned. Lilley writes: She shall be saved from the results of sin and be enabled to maintain a position of influence in the Church by accepting her natural destination as a wife and mother, provided this surrender is further ratified by bringing forth the fruit of sanctified Christian character.7 It may be asked at this point: “What about those women who never marry?” The answer is that in this passage God is dealing with women in general. The majority of Christian women do marry and bear children. As far as the exceptions are concerned, there are many other useful ministries committed to them and yet which do not involve public teaching or having authority over men. Note the qualifying clause at the end of verse 15: She will be saved in childbearing, if they continue in faith, love, and holiness, with self-control. It is not exactly an unconditional promise. The thought is that if the husband and wife maintain a consistent Christian testimony, honor Christ in the home, and raise their children in the fear and admonition of the Lord, then the woman’s position will be saved. But if the parents live careless, worldly lives, and neglect the training of their children, then these children may be lost to Christ and the church. In such a case, the woman does not achieve the true dignity which God has ordained for her. Let no one think that because woman’s ministry is private and in the home that it is any less important than that which is more public. It has been truly said: “The hand that rocks the cradle rules the world.” In a coming day, at the Judgment Seat of Christ, it is faithfulness that will count, and this is something which can be exhibited in the home as well as in the pulpit. MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 2084–2085). Nashville: Thomas Nelson.

; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. The Holy Bible: New Revised Standard Version. (1989). (1 Ti 2:13–14). Nashville: Thomas Nelson Publishers. +++++++++++++++ 2:14 The second proof refers to the entrance of sin into the human race. Instead of approaching Adam directly, the serpent went to Eve with his temptations and lies. According to God’s intention, Eve should not have acted independently. She should have gone to Adam and put the matter before him. Instead of that, she allowed herself to be deceived by Satan and fell into transgression. In this connection, it is noteworthy that false teachers today usually visit homes when the wife is most apt to be there alone, that is, when the husband will most probably be away at work. Adam was not deceived. It appears that he sinned with his eyes open. There are those who suggest that when he saw that his wife had already fallen into sin, he wanted to maintain his unity with her, and so he himself plunged into sin. But the Scriptures do not state this. They merely state that the woman was deceived, but that Adam was not. MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2084). Nashville: Thomas Nelson.

13 For Adam was formed first, then Eve; The Holy Bible: New Revised Standard Version. (1989). (1 Ti 2:13). Nashville: Thomas Nelson Publishers. ++++++++++++++++ 2:13 To prove his point, Paul first of all goes to the creation of Adam and Eve. Adam was formed first, then Eve. The very order of the creation was significant. By creating man first, God intended him to be the head, the one who would exercise direction, the one who would have authority. The fact that woman was created second means that she should be in submission to her husband. By basing his argument on the order of creation, Paul rules out any thought that this is a matter of local culture. MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2084). Nashville: Thomas Nelson.

12 I permit no woman to teach or to have authority over a man; she is to keep silent. The Holy Bible: New Revised Standard Version. (1989). (1 Ti 2:12). Nashville: Thomas Nelson Publishers. ++++++++++++++++ 2:12 When Paul says: I do not permit a woman to teach, he is speaking as inspired of God. This does not represent Paul’s own personal prejudice, as some say. It is God who decrees that women should not have a public teaching ministry in the church. The only exceptions to this are that they are permitted to teach children (2 Tim. 3:15) and young women (Tit. 2:4). Neither is a woman to have authority over a man. That means that she must not have dominion over a man, but is to be in silence or quietness. Perhaps we should add that the latter part of this verse is by no means limited to the local assembly. It is a fundamental principle in God’s dealings with mankind that man has been given the headship and that woman is in the place of subjection. This does not mean that she is inferior; that is certainly not true. But it does mean that it is contrary to God’s will that the woman should have authority or dominion over the man. MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2084). Nashville: Thomas Nelson.

12 I permit no woman to teach or to have authority over a man; she is to keep silent. The Holy Bible: New Revised Standard Version. (1989). (1 Ti 2:12). Nashville: Thomas Nelson Publishers. 2:12 When Paul says: I do not permit a woman to teach, he is speaking as inspired of God. This does not represent Paul’s own personal prejudice, as some say. It is God who decrees that women should not have a public teaching ministry in the church. The only exceptions to this are that they are permitted to teach children (2 Tim. 3:15) and young women (Tit. 2:4). Neither is a woman to have authority over a man. That means that she must not have dominion over a man, but is to be in silence or quietness. Perhaps we should add that the latter part of this verse is by no means limited to the local assembly. It is a fundamental principle in God’s dealings with mankind that man has been given the headship and that woman is in the place of subjection. This does not mean that she is inferior; that is certainly not true. But it does mean that it is contrary to God’s will that the woman should have authority or dominion over the man. MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2084). Nashville: Thomas Nelson.