In like manner also that the women in decent deportment and dress adorn themselves with modesty and discretion, not with plaited [hair] and gold, or pearls, or costly clothing,
Paul has been giving instructions about prayer. Now he turns to the women with a matching charge — one that starts with clothing and goes far past it. What does "adorning" mean to God? Is a list of things not to wear the whole of it?
Some read this verse as sidelining women. One writer sees the opposite.
This does not mean that Christian women are shut out from praying. Far from it — let them be stirred up to pray among themselves. But there is more than this for them. "Likewise also that women should adorn themselves in respectable apparel, with modesty and self-control." There is an honour put on women.
The word for "apparel" covers more than clothes. The two qualities named with it describe something inward.
They are to adorn themselves "in proper behaviour," which covers not dress only but bearing. So Paul adds, "with modesty and self-control" — that modesty which shrinks from the least hint of anything improper, that self-restraint which rules everything within. The apostle deals plainly and without sparing with the things women's vanity has fastened on in every age.
The verse names specific items. That makes it easy to keep as a checklist and still miss the point.
They are to beware of using the hair God has given as the woman's glory to express the natural vanity of the human heart. Women are not to seek attention for themselves by dressing in "gold or pearls or costly attire." And women do well to remember this: they may obey this Scripture in the letter and still miss its spirit, by adopting some odd style of dress and so calling attention to themselves.
The verse does not condemn care over clothing. It assumes it, and asks that the clothing match the character underneath.
We are not told to neglect dress, or even adornment. On the contrary, we are to give it attention — but according to the word of God. So Paul says that women should adorn themselves in respectable apparel; the word could also be given as "moderate" or "well-ordered" dress. The dress should suit a "gentle and quiet spirit," so that dress and character agree.
Another writer applies a simple test: what is the item for? He then puts its misuse beside gluttony and drunkenness.
Gold and pearls are seldom necessary items of clothing. They are mostly worn to attract attention or to show off the person. Costly clothing has the same aim in view… In short, dress should always be counted a necessity, not an aim in life. Gluttony and drunkenness are sinful abuses of eating and drinking. In the same way, vanity in dress is a sinful abuse of what is needed for decency and respectability.
Does the verse ban braided hair? One writer reads the sentence to its end, then separates two reasons for doing the same thing.
If we read the whole verse we see it says that women are not to adorn themselves with braided hair but with good works. They are to be known to others, not by their ornaments, but by their deeds of loving service; not by beauty of hair or dress but by beauty of moral character. In short, the verse condemns outright the elaborate cutting, curling, twisting and braiding done for show. Of course, there is a braiding for convenience as well as for show.
The list of "nots" is not where Paul stops. The next verse gives the replacement, and with it work that is open to every woman.
But saying what not to do does not satisfy the mind of the Spirit: "but with what is proper for women who profess godliness—with good works." That is the adorning the Lord approves, and in it women have a large and constant sphere… We see one example of it in Dorcas (Acts 9:36).
Rules pressed from outside rarely hold. One writer points to what really loosens the grip of fine clothes.
Young people who claim to be Christians and chase the world's approval with popular dress, manners and habits only spoil their testimony for their Lord. They also bring discontent into their souls. You cannot serve both God and the god of this world. Christ is the great constraining power. When His love gets hold of our hearts in power, these things drop off.
- Paired — This charge stands beside the call to prayer. Commentators read it as honour given to women, not silence imposed on them.
- Person — "Apparel" covers bearing as well as clothes. Modesty shrinks from anything improper, and self-control rules everything within.
- Purpose — Gold, pearls and costly clothing are named because they are worn to draw the eye. Dress is a necessity, not an aim in life.
- Proportion — Neglect is not commanded either. Dress should be well-ordered, matching a gentle and quiet spirit. An odd style of dress draws attention just as much.
- Permanent — The verse ends with a replacement, not just a ban. Good works are the adorning the Lord approves. When Christ's love grips the heart, the rest drops away.
but, what becomes women making profession of the fear of God, by good works.
Paul has just told Christian women how not to dress; now he names the ornament that fits them. It turns on two things: what the profession of godliness claims, and what proves it real.
The word behind "godliness" here is not Paul's usual one. Writers who compare the Greek explain the difference.
The word eusebeia means "to exercise piety, reverence." It is a reverential sense of having to do with God. The creature should show it to the Creator, and it should mark the saints above all towards God their Father and towards the Lord Jesus… "Piety" is a better translation. It sets that word apart from theosebeia, which means "worship, or fear of God," and is the word rendered "godliness" in 1 Timothy 2:10.
So the woman in view is one who openly reveres God. That claim is what the rest of the verse tests.
Verse 9 sounds negative, but it is no ban on care or beauty. The question is what the ornament is made of.
Scripture does not tell women to neglect dress, or even adornment. On the contrary, they are to give attention to it, but according to the word of God. So Paul says that women should dress themselves in modest clothing — the word could also be given as "moderate," "well-ordered" dress. The dress should suit the "meek and quiet spirit," so that dress and character agree. Ornaments are allowed too; but they must be made of good works, not of gold or pearls.
A list of things laid aside leaves a woman with nothing to wear. Paul supplies the positive, and one commentator notes the exact word he chose for it.
Negatives, however, do not satisfy the mind of the Spirit; "but what becomes women professing godliness, by good works." That is the adorning the Lord approves, and women have in it a large and constant sphere. The phrase means "by means of good works." The word for "good" here is not the one for what is honourable, right and fair, used in Matthew 5:16, Galatians 6:9 and 1 Thessalonians 5:21. It is the word used in Galatians 6:10 and 1 Thessalonians 5:15, and we have an instance of it in Dorcas (Acts 9:36). Where knowledge takes the place of this activity in good, sorrow soon follows for others, and later shame for themselves.
The ESV reads "what is proper"; older translations read "which becomes" — what suits or fits. That small word shows how Paul treats the claim to be godly.
In 1 Timothy 2:10 "good works" are named as that "which becomes women professing godliness." This shows that the profession by itself was not taken as a pledge of a true heart. The good works give the evidence that the profession is true. They are the adorning that suits a true profession. So the thought is not that the profession itself is the evidence that the women are godly.
The danger runs both ways. A woman can drop the jewellery and still put herself on display — this time as unusually spiritual.
What marks the woman professing the fear of God is not a show of superior spirituality, but "good works". Their place in Christianity is fitting and beautiful. It lies in those "good works", and many of them only a woman can carry out.
Scripture does not leave "good works" vague. The New Testament is full of named women doing them.
We see in the Gospels how women ministered to Christ out of their own means (Luke 8:3). Mary did a good work for the Lord when she anointed His head with the precious ointment (Matthew 26:7-10). Dorcas did a good work in making garments for the poor (Acts 9:39). Mary, the mother of John Mark, opened her house for many to gather together in prayer (Acts 12:12). Lydia, whose heart the Lord opened, did a good work when she opened her house to the servants of the Lord (Acts 16:14-15). Priscilla did a good work when, with her husband, she helped Apollos to know "the way of God more perfectly" (Acts 18:26). Phoebe, of Cenchrea, was "a helper of many" (Romans 16:2). Other Scriptures tell us that godly women can wash the feet of God's people, help those in trouble, bring up children and guide the home.
- Profess — "Godliness" here means the worship or fear of God. The verse pictures a woman who makes that claim openly.
- Prove — The claim does not prove itself. Good works show that the profession is true, so the two must travel together.
- Replace — Nothing is only taken away. Gold and pearls give way to a better ornament: good works.
- Practise — The works are ordinary and specific: clothing the poor, opening a home for prayer, helping a preacher know God's way better.
- Beware — Two things counterfeit this adorning: showy dress, and a plainness that puts on a show of superior spirituality. Both put self on display; good works put others first.
Let a woman learn in quietness in all subjection;
Paul is telling Timothy how life in God's house should look. He has just told the men how to pray. Now he turns to the women with a word about learning. Three things in the verse need care: what "learn" asks, what "quietly" means, and how far the instruction reaches.
The verse sits in a section about saints gathered for prayer. The verses around it give each group its own word.
The apostle has said whom we may pray for, and why: God is not showing favour towards one nation, but towards men. Now he gives directions for the saints when met together for prayer. All one in Christ, the assembly is still to keep the distinction of the sexes, and each receives its own word. The men were to pray everywhere, lifting up holy hands without wrath and doubting or reasoning. As to the women, the character of their clothing and ways were not subjects beneath the notice of the Holy Spirit. Creation order was to be remembered, and the instruction drawn from it put into practice.
The older English wording "silence" hides a distinction in the Greek.
hesuchios, 'quiet,' occurs with praus in 1 Peter 3:4; it is translated 'peaceable' in 1 Tim. 2:2. From it comes hesuchia, which carries the general idea of 'quietness'. That is what this chapter asks of the woman in 1 Tim. 2:11-12 — 'quietness', rather than 'silence' as the Authorised Version has it. See also 2 Thess. 3:12, where it stands in contrast to meddling in other people's business.
Commentators differ on the scope. Fereday ties the words to the assembly, as in 1 Corinthians 14, since the great aim of this letter is to show how one ought to behave in the house of God (W. W. Fereday). Others read them more widely.
This carries the question further than 1 Corinthians 14, where conduct in the assembly is in view. Here it is conduct as between man and woman, and would include any public testimony where both sexes were present.
The command is not "be quiet" but "learn." How a woman takes it up matters as much as what it asks. The writer below uses the older wording, "silence."
The woman was to learn in silence — not permitted to teach. Learning, in silence, with all subjection, was her God-given place. This place she was to take. Not in resentful, sullen silence, but with glad, willing obedience to the Lord's command. That is the only obedience He accepts. It is the "perfect law of liberty," and to the subject, loyal soul, "His commandments are not burdensome."
"Submissiveness" raises a question about worth. The answer lies in who else took that place.
Clearly, men and women are of equal value, but their roles are not identical. This is the great difference that is sometimes misunderstood. Subjection has nothing to do with inferiority. The best example is the Lord Jesus Himself: He was subject, but in no way inferior. He took a place of subjection (Luke 2:51) and as a Man will keep this place before God (1 Cor. 15:28). Paul uses the same word here as in Ephesians 5:22 about women and in Ephesians 5:24 about the church.
The verse closes one door. The record of the early Christians shows how many stay open.
We see, in the Gospels, how women ministered to Christ out of their means (Luke 8:3). Dorcas did a good work in making garments for the poor (Acts 9:39). Lydia, whose heart the Lord opened, did a good work when she opened her house to the servants of the Lord (Acts 16:14-15). Priscilla did a good work when, with her husband, she helped Apollos to know "the way of God more accurately" (Acts 18:26). Phoebe, of Cenchreae, was "a patron of many" (Romans 16:2). Other Scriptures tell us that godly women can wash the saints' feet, relieve the afflicted, bring up children and guide the home.
Darby drew the practical line like this:
I am delighted that sisters should work in their own sphere... I know only of teaching, and speaking in the assembly, which is forbidden them. But helping a woman who has not been taught, and free conversation with her, is all quite right, or with children. It may of course slip into teaching formally, and then a woman is out of her place. If she sets up a regular lecture, even if there were only women present, I would hold it to be teaching in the apostle's sense... The quiet communication of the gospel, or even conversation with men, if in a natural, fitting way, is all quite right.
- Place — The verse sits among directions for saints met together for prayer. Oneness in Christ does not erase the distinction of the sexes; each group receives its own word.
- Word — The Greek hesuchia means quietness, not muteness. It shares a root with the "quiet" life of verse 2 and the "quiet spirit" of 1 Peter 3:4.
- Reach — Commentators differ. Some limit the instruction to the assembly. Others extend it to any public testimony where men and women are both present.
- Spirit — The command is to learn, and to take that place gladly, not sullenly. Willing obedience is the only kind God accepts.
- Field — Subjection is never inferiority; the Lord Himself took that place. And the ground left open to women — Dorcas, Lydia, Priscilla, Phoebe — is wider than one life can cover.
but I do not suffer a woman to teach nor to exercise authority over man, but to be in quietness;
Paul is writing about order in God's house — how men pray, how women dress and learn, and who may teach. Two questions run through the commentary: how far does this rule reach, and why does Paul give it?
Commentators note that Paul does not tie this instruction to the church meeting. He roots it instead in how God made man and woman. That widens its reach.
"I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet." This is not limited to the church meeting. Paul traces the reason for it back to how woman was made and to her nature. One woman may be more able and better taught than another. Even so, no woman is ever given leave to teach or to rule over a man. She is to be quiet.
Some older English versions read "usurp authority." That wording can suggest Paul only bars a woman from grabbing authority she was never given. One commentator looks at the word Paul used and rejects that reading.
The Greek word does not mean "usurping" power. It means having or using authority at all... The woman is not set in authority, nor is she to act as if she were.
Paul's stated reason is the order of creation: God formed Adam first, then Eve. Writers point out that this takes the whole question away from talent or worth.
This is simply order in God's creation. It raises no question of who is morally better or worse, and no question of ability. It is God's order, and breaking it brings disorder... It is in fact her glory to be in quietness.
The second reason Paul gives is that Eve was deceived, while Adam was not. Commentators are careful to say this does not excuse Adam. If anything, it makes him worse.
The man may have been in a certain sense worse. He followed the woman in wrong against God, where he ought to have led her in obedience; and he did it knowingly. She was completely deceived; he was not. So her weakness, and the harm it can do to man, give one more reason why she should stay quiet, neither teaching nor ruling.
One writer shows the lasting effect of that first deception, quoting an earlier writer's short summary:
"More easily deceived, she more easily deceives." When she leaves the place Paul gives her here, she is quickly deceived, and she then deceives others.
The verse is easily heard as a verdict on ability. Several writers answer that reading, and point to Christ Himself as the proof.
Men and women are of equal value, but their roles are not the same... Being subject has nothing to do with being inferior. The best example is the Lord Jesus Himself. He was subject, but in no way inferior.
The commentary does not treat this verse as shutting women out of service. It marks off one place — public teaching and rule over men — while pointing to a wide field elsewhere.
Paul does not forbid private service in helping with the Word. Priscilla with her husband helped Apollos. Among other women she also has a place to serve. It is only before men, and in the church meeting, that she must keep her place and follow God's order.
Another writer adds that the restriction leaves far more open than it closes:
Women have no reason to complain about the limits God sets on their service. There is more work for them to do than they can ever finish.
- Order, not rank. Paul's reason is the order of creation: Adam first, then Eve. It says nothing about who is better, worse, or more able.
- Root, not culture. The reason reaches back to how God made us. So writers read the instruction as going beyond the church meeting to any public setting where men are present.
- Exercise, not seizure. The Greek word means having or using authority, not just grabbing it. So "I only use authority, I don't seize it" is no defence.
- Warning, not blame. Eve was deceived, and Adam sinned with his eyes open. His guilt was greater. Still, her being deceived stands as the warning against her taking the lead.
- Boundary, not banishment. Christ Himself was subject, and in no way inferior. Within these limits, the writers see more service open to women than they could ever finish.
for Adam was formed first, then Eve
Paul has just told Timothy that a woman is not to teach or have authority over a man. Why does he back that up with an event from Genesis rather than with local custom?
The reason Paul gives runs deeper than meeting arrangements. One writer ties it to how God made woman, so that personal ability does not overturn it:
This is not limited to the assembly. The apostle bases it on the make-up and natural character of woman. "For Adam was formed first, then Eve." Those who fear God and believe His word must never forget that she was formed later, out of the man. Every other idea is presumptuous theory that forgets a truth going back to the beginning. One woman may be abler and better taught than another. But in no case is a woman allowed to teach or to rule over a man.
Redemption does not cancel this order. It is the ground on which believers keep it.
This is the divine order: the authority to teach belongs to the man. "For Adam was formed first, then Eve." This is creation's order, and it is to be kept on the ground of redemption.
Verse 13 is only half the argument. Verse 14 supplies the other half:
There are two reasons given why women should not lead: (1) the place God gave her at her first creation; (2) her part in the fall. (1) God formed Adam first, then Eve, and as 1 Cor. 11:8 puts it, "the head of the woman is the man," never the other way round. God having given her the second place, it becomes her never to seek the first.
Paul does not argue from opinion. He points to what God recorded in Genesis:
What a simple way of solving the question! God's word in Genesis casts light on it. His order of acting before the fall, and the history of the fall, both help us in this matter. So these two chapters of Genesis tell us facts we could not have learned any other way. They also guide us on a point of order in the Christian assembly.
The same conclusion is stated as something read off the text rather than inferred from it:
The simple point is obvious; and let us remember, it is God's word we are examining. We are not even left to make our own deductions from these facts: they are put on the face of the text. Whoever wills may read.
Coming second in time is not the same as being worth less. One writer takes the way Eve was made as proof of the opposite:
The very fact that woman was taken out of man proves her equality with him. She is not his inferior, but his equal, the helper suited to him. There is equality, but with it diversity. God made woman for man, to be with him at his side. He never meant her to be an independent creature apart from man. He meant her to be joined to him, so that together they would be one flesh, picturing Christ and His bride, the church. A woman never shines more brightly than when she fills the purpose she was created for, which first of all was to be man's helper.
Writers add that a lower place is not a disgrace. Christ Himself took the lowest place of all:
A lower place is not always a truly inferior place. Christ came into the lowest place of all to serve us. Yet it was the most wonderful and most glorious place He could have taken, and in it God has displayed all His glory.
The order in Genesis also points forward:
In the original history (Gen. 2) we find that "Adam was formed first, then Eve." So Christ appeared in this world before any mention of the church, which is His Body.
Writers apply this beyond formal meetings — one answering a question about a woman giving thanks at her own table with an unbelieving man present:
Here the apostle brings in God's order in creation. It supports his direction that a woman was not to teach, nor to take authority over the man, but to be silent. In 1 Cor. 11 he points out "that the head of every man is Christ, and the head of the woman is the man." Weighed carefully and understood rightly, these two scriptures are enough. They settle every difficulty people often feel about whether a woman may speak or pray in front of men in some special situation.
- Order — Paul's reason is not culture but the sequence of creation, so a woman's ability does not override it.
- Two grounds — verse 13 gives the place God assigned at creation; verse 14 adds her part in the fall.
- Plain record — Genesis settles the question, not opinion: what God did before the fall, and what happened at the fall.
- Second, not lesser — woman came out of man, which proves she is his equal. A lower place is not a lesser one, as Christ's own lowest place shows.
- Pattern — Adam before Eve foreshadows Christ shown in the world before the church, His Body.
and Adam was not deceived; but the woman, having been deceived, was in transgression.
Paul has just told Timothy how women are to behave when the church gathers. Now he goes back past every custom and culture to Eden. His case rests on one difference between the two who fell. The serpent took Eve in, but not Adam. Commentators are quick to add that this does not make Adam the lesser sinner.
Scripture always speaks of Adam's sin, not Eve's. This verse says why.
The woman, Eve, becomes the means of the fall. The serpent approached her, and she listened. Then she took the lead, which was not her place, and she disobeyed. Adam, however, was the responsible transgressor. It is always Adam's sin that Scripture speaks of, and 1 Timothy 2:14 supplies us with the reason. Eve was deceived but Adam was not. His eating of the forbidden tree was therefore an act of pure defiance of God. It was undiluted lawlessness, and that is the very essence of sin.
Eve's deception does not put Adam in a better light. And her weakness leads Paul to a practical conclusion.
The man may have been in a certain sense worse. He followed the woman in wrong against God, where he ought to have led her in obedience; and he did it knowingly. She was completely taken in; he was not. So her weakness, and its dangerous effect on man, give one more reason why she should be quiet, neither teaching nor ruling.
Notice who the serpent addressed. He went round the head God had given her, and she had a simple way out that she never used. The same writer draws from this a difference in how men and women are fitted to serve.
The woman did have a safeguard if only she had remembered the woman's place. When Satan tempted her, she could have put the matter to Adam. Here the tempter ignored her head and came to the weaker vessel. Certainly Adam is no less responsible: it is guilt in both cases. But this still illustrates a difference. Man, marked by clear and deliberate judgment, is fitted for the public place. Woman, marked more by feeling and intuition, is fitted for the quieter place of subjection.
If Adam was not fooled, something else moved him.
The man was not deceived (1 Tim. 2:14); but all the more shame to him for following the woman (who was deceived), contrary to the truth of God. Natural affection often becomes the means of drawing the heart away from God.
Paul gives two grounds for this instruction. The conclusion is about position, not worth.
Two reasons are given: one is Adam's priority in creation, implying headship; the other, that the woman was deceived by the tempter. She proved herself a bad leader in this. So in His wise government God barred her from the place of authority or teaching in the church. We should not say that her place is inferior to that of the man, but different.
One writer separates ability from position, then names the danger:
This is not to slight woman. Morally she is generally of finer quality than man, and as a rule she exceeds him in affection and devotion to Christ. Nor is this a question of woman's ability: compared with man she shows no inferiority of genius, culture, tact or speech. It is only in position that man is above woman. Our point here is simply this. When a woman leaves her God-given place and sphere of service and takes a place of teaching and leading, she often becomes the special victim of Satan's deceptions and a spreader of his falsehoods and heresies.
Paul uses Eve's deception elsewhere too. There he warns the whole church.
The parallel contained in this warning is very striking and complete. Eve was for Adam; the church is for Christ. Adam was not deceived, Eve was (1 Tim. 2:14). Her deception came from agreeing to listen to another voice, and to reason with a mind other than Adam's. Hers was a double transgression. She set aside her allegiance to her husband, and so broke her Creator's rule. Such was the beginning of natural sin, and the order of spiritual apostasy is similar. A fall from grace begins with a heart and mind not subject to Christ. Independent reasoning corrupts faith.
- Deceived — the serpent went round the head God gave her and came to the weaker vessel. Eve never took his words to Adam.
- Not deceived — Adam saw clearly and ate anyway. That is pure defiance, and Scripture lays the fall at his door.
- Displaced — she led where she should have followed. He followed where he should have led.
- Debarred — so God gives the woman a different place, not a lower one: no teaching or ruling in the church.
- Defended — the same voice still speaks to the church. Safety lies in subjection to Christ, not in independent reasoning.
But she shall be preserved in childbearing, if they continue in faith and love and holiness with discretion.
Paul has just taught how men and women should behave when the church gathers. He ends with a promise that has puzzled readers for centuries: what saving does he mean, and who are the "they" in the condition he attaches?
The promise looks back to Genesis 3:16. Several writers render the phrase "she shall be preserved in childbearing." The help it offers comes in the hour of labour itself.
Verse 15 refers to Genesis 3:16. She shall be preserved in childbearing, brought safely through the hour of trial and labour, if they continue in faith and love, and holiness with self-control.
Some read eternal salvation into the verse instead. One commentator answers that this mixes up two different things God does. It also takes away the comfort the verse offers.
This same letter (1 Timothy 4:10) gives clear proof. God still keeps His preserving goodness fully at work in everyday life, though His grace in the gospel goes deeper, higher, and lasts for ever… No one doubts that there is saving grace in Christ for the believer. But turning this word away from its plain connection robs us of the very point in view. It robs us of this comfort: God does not set aside the solemn mark of judgment laid from the beginning on the pains of childbirth. Instead, in mercy, that pain becomes an occasion for Him to step in and help.
Much rests on two small words. Some translators add "her" before childbearing. Others add "the," which would point the phrase to the birth of Christ through Mary. One commentator rejects both:
Childbearing is well translated "in childbearing," without "her," which is not meant here. "The" is even harder to defend, as if it pointed to the virgin Mary's childbearing — an idea completely foreign to the passage.
The word translated "through" can also mean "in a state of." The Greek article points to her own childbirth.
So, for "in a state of"… and in the same way "through the childbearing" in 1 Timothy 2:15. The article marks the childbirth she was to go through… It is a time, state, or period, not a characteristic.
God does not lift the pain of childbirth. He meets the woman inside it, and He ties the promise to how she and her husband live.
Eve suffered for her sin, but the Christian woman will find God's mercy overflowing above the judgment He passes in governing this world, if the married man and woman continue in faith and love and holiness with discretion. Earlier we saw that staying in sound teaching depends so much on a right moral condition (1 Timothy 1:5-6). In the same way, mercy in this life goes with a right spiritual state.
Commentators differ on the shift from "she" to "they." One reading takes "they" as husband and wife together. On that view her safety in childbirth depends on how her husband lives as well as how she lives.
"Still," the apostle adds, "she shall be preserved in childbearing, if they continue in faith and love and holiness with self-control." So, while the man is the head of the woman, her preservation in childbearing is tied, in God's government, as much to her husband's behaviour as to her own.
Another writer applies the plural to Christian women in general. He also shows what this condition cuts across: the hopes people pin on the birth of a child.
The grammar is unusual, and wisely so. It makes the deliverance granted in mercy personal to her. At the same time it presses the qualifying call on Christian women in general — not on the "children," as some have thought, nor on the husband and wife, as others have said. It calls them to hold to all that fits and strengthens them for these weighty duties. One feels how important such a condition is at a moment when human and even worldly feelings press in, even on children of God. Where is family pride here, or the wish for an heir to dirty money, or the hope of wide influence in the world that crucified the Lord of glory?… It is continuing in faith and love and holiness "with self-control" that is urged on holy women. They could already say, with Christians in general, that God had saved them according to His own purpose and grace, given them in Christ Jesus before time began.
- Sentence. The verse reaches back to Eden. The pain God attached to childbirth is still real.
- Softened. God does not cancel that mark of judgment. In mercy He turns it into an occasion to step in and help.
- Scope. "Saved" here means being kept safe, not eternal salvation. Reading the higher sense into it takes away the comfort meant for the hour of trial.
- Sense. "In childbearing" is the right rendering — not "her childbearing," and not "the childbearing" of Mary, a thought foreign to the passage.
- Self-control. The promise carries a condition: staying in faith, love and holiness with self-control. Commentators differ on who "they" are — husband and wife, or Christian women in general. Both readings agree on this: mercy in this life goes with a right spiritual state.