1 Timothy 2:15

suffered to teach, nor to nor to usurp authority over men, 1Tim 2:11-14 . How they may expect to be saved in child-bearing, 1Tim 2:15 . Verse 1 I exhort - that, first of all - Prayer for the pardon of sin, and for obtaining necessary supplies of grace, and continual protection from God, with gratitude and thanksgiving for mercies already received, are duties which our sinful and dependent state renders absolutely necessary; and which should be chief in our view, and first of all performed. It is difficult to know the precise difference between the four words used here by the apostle. They are sometimes distinguished thus: - Supplications - Δεησεις· Prayers for averting evils of every kind. Prayers - Προσευχας· Prayers for obtaining the good things, spiritual and temporal, which ourselves need. Intercessions - Εντευξεις· Prayers in behalf of others. Giving of thanks - Ευχαριστιας· Praises to God, as the parent of all good, for all the blessings which we and others have received. It is probable that the apostle gives directions here for public worship; and that the words may be thus paraphrased: "Now, I exhort first of all that, in the public assemblies, deprecations of evils, and supplications for such good things as are necessary, and intercessions for their conversion, and thanksgiving for mercies, be offered in behalf of all men - for heathens as well as for Christians, and for enemies as well as for friends." See Macknight. Verse 2 For kings - As it is a positive maxim of Christianity to pray for all secular governors, so it has ever been the practice of Christians. When St. Cyprian defended himself before the Roman proconsul, he said: Hunc (Deum) deprecamur-pro nobis et pro omnibus hominibus; et pro incolumitate ipsorum Imperatorum. "We pray to God, not only for ourselves, but for all mankind, and particularly for the emperors." Tertullian, in his Apology, is more particular: Oramus pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, et quaecunque hominis et Caesaris vota sunt. Apol., cap. 30. "We pray for all the emperors, that God may grant them long life, a secure government, a prosperous family, vigorous troops, a faithful senate, an obedient people; that the whole world may be in peace; and that God may grant, both to Caesar and to every man, the accomplishment of their just desires." So Origen: Ευχομεθα τους βασιλεις και αρχοντας μετα της βασιλικης δυναμεως και σωφρονα τον λογισμον εχοντας εὑρεθηναι. Cont. Cels., lib. viii. "We pray for kings and rulers, that with their royal authority they may be found possessing a wise and prudent mind." Indeed they prayed even for those by whom they were persecuted. If the state be not in safety, the individual cannot be secure; self-preservation, therefore, should lead men to pray for the government under which they live. Rebellions and insurrections seldom terminate even in political good; and even where the government is radically bad, revolutions themselves are most precarious and hazardous. They who wish such commotions would not be quiet under the most mild and benevolent government. That we may lead a quiet and peaceable life - We thus pray for the government that the public peace may be preserved. Good rulers have power to do much good; we pray that their authority may be ever preserved and well directed. Bad rulers have power to do much evil; we pray that they may be prevented from thus using their power. So that, whether the rulers be good or bad, prayer for them is the positive duty of all Christians; and the answer to their prayers, in either ease, will be the means of their being enabled to lead a quiet and peaceable life in all godliness and honesty. Verse 3 This is good and acceptable - Prayer for all legally constituted authorities is good in itself, because useful to ourselves and to the public at large, and it is acceptable in the sight of God our Savior; and this is its highest sanction and its highest character: it is good; it is well pleasing to God. Verse 4 Who will have all men to be saved - Because he wills the salvation of all men; therefore, he wills that all men should be prayed for. In the face of such a declaration, how can any Christian soul suppose that God ever unconditionally and eternally reprobated any man? Those who can believe so, one would suppose, can have little acquaintance either with the nature of God, or the bowels of Christ. And to come unto the knowledge of the truth - The truth - the Gospel of Christ, should be proclaimed to them; and it is the duty of all who know it, to diffuse it far and wide, and when it is made known, then it is the duty of those who hear it to acknowledge and receive it. This is the proper import of the original word, that they may come, εις επιγνωσιν αληθειας, to the acknowledgment of the truth - that they may receive it as the truth, and make it the rule of their faith, the model and director of their life and actions. Verse 5 There is one God - Who is the maker, governor, and preserver of all men, of every condition, and of every nation, and equally wills the salvation of all. And one mediator - The word μεσιτης, mediator, signifies, literally, a middle person, one whose office it is to reconcile two parties at enmity; and hence Suidas explains it by ειρηνοποιος, a peace-maker. God was offended with the crimes of men; to restore them to his peace, Jesus Christ was incarnated; and being God and man, both God and men met in and were reconciled by him. But this reconciliation required a sacrifice on the part of the peace-maker or mediator; hence what follows. Verse 6 Who gave himself a ransom - The word λυτρον signifies a ransom paid for the redemption of a captive; and αντιλυτρον, the word used here, and applied to the death of Christ, signifies that ransom which consists in the exchange of one person for another, or the redemption of life by life; or, as Schleusner has expressed it in his translation of these words, Qui morte sua omnes liberavit a vitiositatis vi et poenis, a servitute quassi et miseria peccatorum. "He who by his death has redeemed all from the power and punishment of vice, from the slavery and misery of sinners." As God is the God and father of all, (for there is but one God, 1Tim 2:5 ), and Jesus Christ the mediator of all, so he gave himself a ransom for all; i.e., for all that God made, consequently for every human soul; unless we could suppose that there are human souls of which God is not the Creator; for the argument of the apostle is plainly this: 1. There is one God; 2. This God is the Creator of all; 3. He has made a revelation of his kindness to all; 4. He will have all men to be saved, and come unto the knowledge of the truth; and 5. He has provided a mediator for all, who has given himself a ransom for all. As surely as God has created all men, so surely has Jesus Christ died for all men. This is a truth which the nature and revelation of God unequivocally proclaim. To be testified in due time - The original words, το μαρτυριον καιροις ιδιοις, are not very clear, and have been understood variously. The most authentic copies of the printed Vulgate have simply, Testimonium temporibus suis; which Calmet translates: Rendant ainsi temoignage au tems marqu; "Thus rendering testimony at the appointed time." Dr. Macknight thus: Of which the testimony is in its proper season. Wakefield thus: "That testimony reserved to its proper time" Rosenmullen: Haec est doctrina, temporibus suis reservata. "This is the doctrine which is reserved for its own times;" that is, adds he, quoe suo tempore in omni terrarum orbe tradetur, "the doctrine which in its own time shall be delivered to all the inhabitants of the earth." Here he translates μαρτυριον, doctrine; and contends that this, not testimony, is its meaning, not only in this passage, but in 1Cor 1:6 ; 1Cor 2:1 , etc. Instead of μαρτυριον, testimony, one MS., Cod. Kk., vi. 4, in the public library, Cambridge, has, μυστηριον, mystery; but this is not acknowledged by any other MS., nor by any version. In D*FG the whole clause is read thus: οὑ το μαρτυριον καιροις ιδιοις εδοθη· The testimony of which was given in its own times. This is nearly the reading which was adopted in the first printed copies of the Vulgate. One of them now before me reads the passage thus: Cujus testimonium temporibus suis confirmatum est. "The testimony of which is confirmed in its own times." This reading was adopted by Pope Sixtus V., in the famous edition published by him; but was corrected to the reading above, by Pope Clement VIII. And this was rendered literally by our first translator: Whos witnessinge is confermyd in his timis. This appears to be the apostle's meaning: Christ gave himself a ransom for all. This, in the times which seemed best to the Divine wisdom, was to be testified to every nation, and people, and tongue. The apostles had begun this testimony; and, in the course of the Divine economy, it has ever since been gradually promulgated; and at present runs with a more rapid course than ever. Verse 7 I am ordained a preacher - I am set apart, ετεθην, appointed. The word does not imply any imposition of hands by either bishop or presbytery, as is vulgarly supposed. I speak the truth in Christ - As I have received my commission from him, so I testify his truth. I did not run before I was sent; and I speak nothing but what I have received. A teacher of the Gentiles - Being specially commissioned to preach the Gospel, not to the Jews, but to the nations of the world. In faith and verity - Faithfully and truly; preaching the Truth, the whole Truth, and nothing but the Truth; and this fervently, affectionately, and perseveringly. Instead of εν πιστει, in faith, the Cod. Alexand. has εν πνευματι, in spirit. "A teacher of the Gentiles in spirit and truth." Verse 8 I will therefore - Seeing the apostle had his authority from Christ, and spoke nothing but what he received from him, his βουλομαι, I will, is equal to I command. That men pray - That is, for the blessings promised in this testimony of God. For, although God has provided them, yet he will not give them to such as will not pray. See the note on 1Tim 2:1 , the subject of which is here resumed. Everywhere - Εν παντι τοπῳ· In every place. That they should always have a praying heart, and this will ever find a praying place. This may refer to a Jewish superstition. They thought, at first, that no prayer could be acceptable that was not offered at the temple at Jerusalem; afterward this was extended to the Holy Land; but, when they became dispersed among the nations, they built oratories or places of prayer, principally by rivers and by the seaside; and in these they were obliged to allow that public prayer might be legally offered, but nowhere else. In opposition to this, the apostle, by the authority of Christ, commands men to pray everywhere; that all places belong to God's dominions; and, as he fills every place, in every place he may be worshipped and glorified. As to ejaculatory prayer, they allowed that this might be performed standing, sitting, leaning, lying, walking by the way, and during their labor. Beracoth, fol. xi. 1. And yet in some other places they teach differently. See Schoettgen. Lifting up holy hands - It was a common custom, not only among the Jews, but also among the heathens, to lift up or spread out their arms and hands in prayer. It is properly the action of entreaty and request; and seems to be an effort to embrace the assistance requested. But the apostle probably alludes to the Jewish custom of laying their hands on the head of the animal which they brought for a sin-offering, confessing their sins, and then giving up the life of the animal as an expiation for the sins thus confessed. And this very notion is conveyed in the original term επαιροντας, from αιρω to lift up, and επι, upon or over. This shows us how Christians should pray. They should come to the altar; set God before their eyes; humble themselves for their sins; bring as a sacrifice the Lamb of God; lay their hands on this sacrifice; and by faith offer it to God in their souls' behalf, expecting salvation through his meritorious death alone. Without wrath - Having no vindictive feeling against any person; harbouring no unforgiving spirit, while they are imploring pardon for their own offenses. The holy hands refer to the Jewish custom of washing their hands before prayer; this was done to signify that they had put away all sin, and purposed to live a holy life. And doubting - Διαλογισμου or διαλογισμων, as in many MSS., reasonings, dialogues. Such as are often felt by distressed penitents and timid believers; faith, hope, and unbelief appearing to hold a disputation and controversy in their own bosoms, in the issue of which unbelief ordinarily triumphs. The apostle therefore wills them to come, implicitly relying on the promises of God, and the sacrifice and mediation of Jesus Christ. Verse 9 In like manner also - That is, he wills or commands what follows, as he had commanded what went before. That women adorn themselves - Και τας γυναικας ες καταστολῃ κοσμιῳ. The apostle seems to refer here to different parts of the Grecian and Roman dress. The στολη, stola, seems to have been originally very simple. It was a long piece of cloth, doubled in the middle, and sewed up on both sides, leaving room only for the arms; at the top, a piece was cut out, or a slit made, through which the head passed. It hung down to the feet, both before and behind, and was girded with the zona round the body, just under the breasts. It was sometimes made with, sometimes without, sleeves; and, that it might sit the better, it was gathered on each shoulder with a band or buckle. Some of the Greek women wore them open on each side, from the bottom up above the knee, so as to discover a part of the thigh. These were termed φαινομηριδες, showers (discoverers) of the thigh; but it was, in general, only young girls or immodest women who wore them thus. The καταστολη seems to have been the same as the pallium or mantle, which, being made nearly in the form of the stola, hung down to the waist, both in back and front, was gathered on the shoulder with a band or buckle, had a hole or slit at top for the head to pass through, and hung loosely over the stola, without being confined by the zona or girdle. Representations of these dresses may be seen in Lens' Costume des Peuples de l'Antiquit, fig. 11, 12, 13, and 16. A more modest and becoming dress than the Grecian was never invented; it was, in a great measure, revived in England about the year 1805, and in it, simplicity, decency, and elegance were united; but it soon gave place to another mode, in which frippery and nonsense once more prevailed. It was too rational to last long; and too much like religious simplicity to be suffered in a land of shadows, and a world of painted outsides. With shamefacedness and sobriety - The stola, catastola, girdle, etc., though simple in themselves, were often highly ornamented both with gold and precious stones; and, both among the Grecian and Roman women, the hair was often crisped and curled in the most variegated and complex manner. To this the apostle alludes when he says: Μη εν πλεγμασιν, η χρυσῳ, η μαργαριταις, η ἱματισμῳ πολυτελει· Not with plaited hair, or gold, or pearls, or costly raiment. The costly raiment might refer to the materials out of which the raiment was made, and to the workmanship; the gold and pearls, to the ornaments on the raiment. With shame-facedness or modesty, μετα αιδους. This would lead them to avoid every thing unbecoming or meretricious in the mode or fashion of their dress. With sobriety, μετα σωφροσυνης. Moderation would lead them to avoid all unnecessary expense. They might follow the custom or costume of the country as to the dress itself, for nothing was ever more becoming than the Grecian stola, catastola, and zona; but they must not imitate the extravagance of those who, through impurity or littleness of mind, decked themselves merely to attract the eye of admiration, or set in lying action the tongue of flattery. Woman has been invidiously defined: An animal fond of dress. How long will they permit themselves to be thus degraded? Those beautiful lines of Homer, in which he speaks of the death of Euphorbus, who was slain by Menelaus, show how anciently the Grecians plaited and adorned their hair: - Αντικρυ δ' απαλοιο δι' αυχενος ηλυθ' ακωκη· Δουπησεν δε πεσων, αραβησε δε τευχε' επ' αυτῳ. Αἱματι οἱ δευοντο κομαι, Χαριτεσσιν ὁμοιαι, Πλοχμοι θ' οἱ χρυσῳ τε και αργυρῳ εσφηκωντο. Il. xvii., ver. 49. Wide through the neck appears the ghastly wound; Prone sinks the warrior, and his arms rebound. The shining circlets of his golden hair, Which e'en the Graces might be proud to wear, Instarr'd with gems and gold bestrew the shore, With dust dishonor'd, and deform'd with gore. Pope. Or thus, more literally: - Sounding he fell; loud rang his batter'd arms. His locks, which e'en the Graces might have own'd, Blood sullied, and his ringlets wound about With twine of gold and silver, swept the dust. Cowper. The extravagance to which the Grecian and Asiatic women went in their ornaments might well be a reason for the apostle's command. Kypke, however, denies that any particular article of dress is intended here, and says that καταστολη is to be understood as coming from καταστελλω, to restrain, repress; and he refers it to that government of the mind, or moderation which women should exercise over their dress and demeanour in general, and every thing that may fall under the observation of the senses. All this, undoubtedly, the apostle had in view. 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. Verse 10 But (which becometh, etc. - That is: Good works are the only ornaments with which women professing Christianity should seek to be adorned. The Jewish matrons were accustomed to cry to the bride: "There is no need of paint, no need of antimony, no need of braided hair; she herself is most beautiful." The eastern women use a preparation of antimony, which they apply both to the eyes and eyelids, and by which the eye itself acquires a wonderful lustre. Verse 11 Let the woman learn in silence - This is generally supposed to be a prohibition of women's preaching. I have already said what I judge necessary on this subject in the notes on 1Cor 11:5 , etc., and 1Cor 14:34 (note), 1Cor 14:35 (note); to which places I beg leave to refer the reader. Verse 12 Nor to usurp authority - A woman should attempt nothing, either in public or private, that belongs to man as his peculiar function. This was prohibited by the Roman laws: In multis juris nostri articulis deterior est conditio foeminarum quam masculorun,; l. 9, Pap. Lib. 31, Quaest. Foeminoe ab omnibus officiis civilibus vel publicis remotae sunt; et ideo nec judicis esse possunt, nec magistratum gerere, nec postulare, nec pro alio invenire, nec procuratores existere; l. 2, de Reg. Juris. Ulp. Lib. i. Ad Sab. - Vid. Poth. Pand. Justin., vol. i. p. 13. "In our laws the condition of women is, in many respects, worse than that of men. Women are precluded from all public offices; therefore they cannot be judges, nor execute the function of magistrates; they cannot sue, plead, nor act in any case, as proxies." They were under many other disabilities, which may be seen in different places of the Pandects. But to be in silence - It was lawful for men in public assemblies to ask questions, or even interrupt the speaker when there was any matter in his speech which they did not understand; but this liberty was not granted to women. See the note on 1Cor 14:34 , 1Cor 14:35 (note). Verse 13 For Adam was first formed, then Eve - And by this very act God designed that he should have the pre-eminence. God fitted man, by the robust construction of his body, to live a public life, to contend with difficulties, and to be capable of great exertions. The structure of woman's body plainly proves that she was never designed for those exertions required in public life. In this the chief part of the natural inferiority of woman is to be sought. Verse 14 Adam was not deceived - It does not appear that Satan attempted the man; the woman said: The serpent beguiled me, and I did eat. Adam received the fruit from the hand of his wife; he knew he was transgressing, he was not deceived; however, she led the way, and in consequence of this she was subjected to the domination of her husband: Thy desire shall be to thy husband, and he shall rule over thee; Gen 3:16 . There is a Greek verse, but it is not English law, that speaks a language nearly similar to that above: - Γυναικι δ' αρχειν ου διδωσιν ἡ φυσις. For nature suffers not a woman's rule. God has not only rendered her unfit for it, but he has subjected her, expressly, to the government of the man. Verse 15 She shalt be saved in child-bearing - Σωθησεται δε δια της τεκνογονιας· She shall be saved through child-bearing - she shall be saved by means, or through the instrumentality, of child-bearing or of bringing forth a child. Amidst the different opinions given of the meaning of this very singular text, that of Dr. Macknight appears to me the most probable, which I shall give in his paraphrase and note. "However, though Eve was first in the transgression, and brought death on herself, her husband, and all her posterity, the female sex shall be saved (equally with the male) through child-bearing - through bringing forth the Savior, if they live in faith, and love, and chastity, with that sobriety which I have been recommending. "The word σωθησεται, saved, in this verse refers to ἡ γυνη, the woman, in the foregoing verse, which is certainly Eve. But the apostle did not mean to say that she alone was to be saved through child-bearing, but that all her posterity, whether male or female, are to be saved through the child-bearing of a woman; as is evident from his adding, If they live in faith and love and holiness, with sobriety. For safety in child-bearing does not depend on that condition at all; since many pious women die in child-bearing, while others of a contrary character are preserved. The salvation of the human race, through child-bearing, was intimated in the sentence passed on the serpent, Gen 3:15 : I will put enmity between thee and the woman, and between thy seed and her seed. It shall bruise thy head. Accordingly, the Savior being conceived in the womb of his mother by the power of the Holy Ghost, he is truly the seed of the woman who was to bruise the head of the serpent; and a woman, by bringing him forth, has been the occasion of our salvation." This is the most consistent sense, for in the way in which it is commonly understood it does not apply. There are innumerable instances of women dying in child-bed who have lived in faith and charity and holiness, with sobriety; and equally numerous instances of worthless women, slaves to different kinds of vices, who have not only been saved in child-bearing, but have passed through their travail with comparatively little pain; hence that is not the sense in which we should understand the apostle. Yet it must be a matter of great consolation and support, to all pious women labouring of child, to consider that, by the holy virgin's child-bearing, salvation is provided for them and the whole human race; and that, whether they die or live, though their own child-bearing can contribute nothing to their salvation, yet he who was born of a woman has purchased them and the whole human race by his blood. If they continue - Εαν μεινωσιν is rightly translated, if they live; for so it signifies in other passages, particularly Phi 1:25 . The change in the number of the verb from the singular to the plural, which is introduced here, was designed by the apostle to show that he does not speak of Eve; nor of any particular woman, but of the whole sex. See Macknight. Without faith it is impossible to please God, or to be saved; and without love it will be impossible to obey. Faith and Love are essentially necessary to holiness and sobriety; and unless both men and women live in these, they cannot, scripturally, expect to dwell with God for ever. Some foolish women have supposed, from this verse, that the very act of bringing forth children shall entitle them to salvation; and that all who die in childbed infallibly go to glory! Nothing can be more unfounded than this; faith, love, holiness, and sobriety, are as absolutely requisite for the salvation of every daughter of Eve, as they are for the salvation of every son of Adam. Pain and suffering neither purify nor make atonement. On the mercy of God, in Christ, dispensing remission of sins and holiness, both men and women may confidently rely for salvation; but on nothing else. Let her that readeth understand. On the subject of dress I will conclude in the words of a late writer: "What harm does it do to adorn ourselves with gold, or pearls, or costly array, suppose we can afford it? The first harm it does is, it engenders pride; and, where it is already, increases it. Nothing is more natural than to think ourselves better because we are dressed in better clothes. One of the old heathens was so well apprised of this, that when he had a spite to a poor man, and had a mind to turn his head; he made him a present of a suit of fine clothes. Eutrapelus cuicunque nocere volebat, Vestimenta dabat pretiosa. He could not then but imagine himself to be as much better, as he was finer, than his neighbor; inferring the superior value of his person from the value of his clothes." - Rev. J. Wesley's Sermons. Introduction Concerning bishops, their qualifications and work, 1Tim 3:1-7 . Of deacons, and how they should be proved, 1Tim 3:8-10 . Of their wives and children, and how they should be governed, 1Tim 3:11-13 . How Timothy should behave himself in the Church, 1Tim 3:14 , 1Tim 3:15 . The great mystery of godliness, 1Tim 3:16 . Verse 1 This is a true saying - Πιστος ὁ λογος· This is a true doctrine. These words are joined to the last verse of the preceding chapter by several of the Greek fathers, and by them referred to the doctrine there stated. The office of a bishop - Επισκοπης· The episcopacy, overseership or superintendency. The word ορεγεται, which we translate desi

Paul's Charge to Females. ( a. d. 64.) 9 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; 10 But (which becometh women professing godliness) with good works. 11 Let the woman learn in silence with all subjection. 12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13 For Adam was first formed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression. 15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. I. Here is a charge, that women who profess the Christian religion should be modest, sober, silent, and submissive, as becomes their place. 1. They must be very modest in their apparel, not affecting gaudiness, gaiety, or costliness (you may read the vanity of a person's mind in the gaiety and gaudiness of his habit), because they have better ornaments with which they should adorn themselves, with good works. Note, Good works are the best ornament; these are, in the sight of God, of great price. Those that profess godliness should, in their dress, as well as other things, act as becomes their profession; instead of laying out their money on fine clothes, they must lay it out in works of piety and charity, which are properly called good works. 2. Women must learn the principles of their religion, learn Christ, learn the scriptures; they must not think that their sex excuses them from that learning which is necessary to salvation. 3. They must be silent, submissive, and subject, and not usurp authority. The reason given is because Adam was first formed, then Eve out of him, to denote her subordination to him and dependence upon him; and that she was made for him, to be a help-meet for him. And as she was last in the creation, which is one reason for her subjection, so she was first in the transgression, and that is another reason. Adam was not deceived, that is, not first; the serpent did not immediately set upon him, but the woman was first in the transgression ( 2 Cor. xi. 3 ), and it was part of the sentence, Thy desire shall be to thy husband, and he shall rule over thee, Gen. iii. 16 . But it is a word of comfort ( v. 15 ) that those who continue in sobriety shall be saved in child-bearing, or with child-bearing—the Messiah, who was born of a woman, should break the serpent's head ( Gen. iii. 15 ); or the sentence which they are under for sin shall be no bar to their acceptance with Christ, if they continue in faith, and charity, and holiness, with sobriety. II. Here observe, 1. The extensiveness of the rules of Christianity; they reach not only to men, but to women, not only to their persons, but also to their dress, which must be modest, like their sex; and to their outward deportment and behaviour, it must be in silence, with all subjection. 2. Women are to profess godliness as well as men; for they are baptized, and thereby stand engaged to exercise themselves to godliness; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days of the apostles, as the book of Acts will inform us. 3. Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect. 4. The best ornaments for professors of godliness are good works. 5. According to Paul, women must be learners, and are not allowed to be public teachers in the church; for teaching is an office of authority, and the woman must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohibition, good women may and ought to teach their children at home the principles of religion. Timothy from a child had known the holy scriptures; and who should teach him but his mother and grandmother? 2 Tim. iii. 15 . Aquila and his wife Priscilla expounded unto Apollos the way of God more perfectly; but then they did it privately, for they took him unto them, Acts xviii. 26 . 6. Here are two very good reasons given for the man's authority over the woman, and her subjection to the man, v. 13, 14 . Adam was first formed, then Eve; she was created for the man, and not the man for the woman ( 1 Cor. xi. 9 ); then she was deceived, and brought the man into the transgression. 7. Though the difficulties and dangers of childbearing are many and great, as they are part of the punishment inflicted on the sex for Eve's transgression, yet here is much for her support and encouragement: Notwithstanding she shall be saved, &c. Though in sorrow, yet she shall bring forth, and be a living mother of living children; with this proviso, that they continue in faith, and charity, and holiness, with sobriety: and women, under the circumstance of child-bearing should by faith lay hold of this promise for their support in the needful time.

Yet she - That is, women in general, who were all involved with Eve in the sentence pronounced, Gen 3:16 . Shall be saved in childbearing - Carried safe through the pain and danger which that sentence entails upon them for the transgression; yea, and finally saved, if they continue in loving faith and holy wisdom.

o alleviate the apparent severity of the remarks just made about the condition of woman, and of the allusion to the painful facts of her early history. What the apostle had just said would carry the mind back to the period in which woman introduced sin into the world, and by an obvious and easy association, to the sentence which had been passed on her in consequence of her transgression, and to the burden of sorrows which she was doomed to bear. By the remark in this verse, however, Paul shows that it was not his intention to overwhelm her with anguish. He did not design to harrow up her feelings by an unkind allusion to a melancholy fact in her history. It was necessary for him to state, and for her to know, that her place was secondary and subordinate, and he wished this truth ever to be kept in memory among Christians. It was not unkind or improper, also, to state the reasons for this opinion, and to show that her own history had demonstrated that she was not designed for headship. But she was not to be regarded as degraded and abandoned. She was not to be overwhelmed by the recollection of what "the mother of all living" had done. There were consolations in her case. There was a special Divine interposition which she might look for, evincing tender care on the part of God in those deep sorrows which had come upon her in consequence of her transgression; and instead of being crushed and broken-hearted on account of her condition, she should remember that the everlasting arms of God would sustain her in her condition of sorrow and pain. Paul, then, would speak to her the language of consolation, and while he would have her occupy her proper place, he would have her feel that God was her Friend. In regard to the nature of the consolation referred to here, there has been a considerable variety of opinion. Some have held, that by the expression "she shall be saved in child-bearing," the apostle designs to include all the duties of the maternal relation, meaning that she should be saved through the faithful performance of her duties as a mother. Robinson, Lex. Rosenmuller regards the word rendered "child-bearing" (τεκνογονια,) as synonymous with education, and supposes that the meaning is, that a woman, by the proper training of her children, can obtain salvation as well as her husband, and that her appropriate duty is not public teaching, but the training of her family. Wetstein supposes that it means, "she shall be saved from the arts of impostors, and from the luxury and vice of the age, if, instead of wandering about, she remains at home, cultivates modesty, is subject to her husband, and engages carefully in the training of her children." This sense agrees well with the connexion. Calvin supposes that the apostle designs to console the woman by the assurance that, if she bears the trials of her condition of sorrow with a proper spirit, abiding in faith and holiness, she will be saved. She is not to regard herself as cut off from the hope of heaven. Doddridge, Macknight, Clarke, and others, suppose that it refers to the promise in Gen 3:15, and means that the woman shall be saved through, or by means of bearing a child, to wit, the Messiah; and that the apostle means to sustain the woman in her sorrows, and in her state of subordination and inferiority, by referring to the honour which has been put upon her by the fact that a woman gave birth to the Messiah. It is supposed also that he means to say that special honour is thus conferred on her over the man, inasmuch as the Messiah had no human father. Doddridge. The objections to this interpretation, however, though it is sustained by most respectable names, seem to me to be insuperable. They are such as these: (1.) The interpretation is too refined and abstruse. It is not that which is obvious. It depends for its point on the fact that the Messiah had no human father, and if the apostle had intended to refer to that, and to build an argument on it, it may be doubted whether he would have done it in so obscure a manner. But it may reasonably be questioned whether he would have made that fact a point on which his argument would turn. There would be a species of refinement about such an argument, such as we should not look for in the writings of Paul. (2.) It is not the obvious meaning of the word "child-bearing." There is nothing in the word which requires that it should have any reference to the birth of the Messiah. The word is of a general character, and properly refers to child-bearing in general. (3.) It is not true that woman would be "saved" merely by having given birth to the Messiah. She will be saved, as man will be, as a consequence of his having been born; but there is no evidence that the mere fact that woman gave birth to him, and that he had no human father, did anything to save Mary herself, or any one else of her sex. If, therefore, the word refers to the "bearing" of the Messiah, or to the fact that he was born, it would be no more proper to say that this was connected with the salvation of woman than that of man. The true meaning, it seems to me, has been suggested By Calvin, and may be seen by the following remarks. (1.) The apostle designed to comfort woman, or to alleviate the sadness of the picture which he had drawn respecting her condition. (2.) He had referred, incidentally, as a proof of the subordinate character of her station, to the first apostasy. This naturally suggested the sentence which was passed on her, and the condition of sorrow to which she was doomed, particularly in child-birth. That was the standing demonstration of her guilt; that the condition in which she suffered most; that the situation in which she was in greatest peril. (3.) Paul assures her, therefore, that though she must thus suffer, yet that she ought not to regard herself in her deep sorrows and dangers, though on account of sin, as necessarily under the Divine displeasure, or as excluded from the hope of heaven. The way of salvation was open to her as well as to men, and was to be entered in the same manner. If she had faith and holiness, even in her condition of sorrow brought on by guilt, she might as well hope for eternal life as man. The object of the apostle seems to be to guard against a possible construction which might be put on his words, that he did not regard the woman as in circumstances as favourable for salvation as those of man, or as if he taught that salvation for her was more difficult, or perhaps that she could not be saved at all. The general sentiments of the Jews in regard to the salvation.of the female sex, and their exclusion from the religious privileges which men enjoy; the views of the Mohammedans in reference to the inferiority of the sex; and the prevalent feelings in the heathen world, degrading the sex, and making their condition, in regard to salvation, far inferior to that of man, show the propriety of what the apostle here says, and the fitness that he should so guard himself that his language could not possibly be construed so as to give countenance to such a sentiment. According to the interpretation of the passage here proposed, tho apostle does not mean to teach that a Christian female would be certainly saved from death in child-birth--for this would not be true, and the proper construction of the passage does not require us to understand him as affirming this. Religion is not designed to make any immediate and direct change in the laws of our physical being. It does not of itself guard us from the pestilence; it does not arrest the progress of disease; it does not save us from death; and, as a matter of fact, woman, by the highest degree of piety, is not necessarily saved from the perils of that condition to which she has been subjected in consequence of the apostasy. The apostle means to show this--that in all her pain and sorrow; amidst all the evidence of apostasy, and all that reminds her that she was " first " in the transgression, she may look up to God as her Friend and Strength, and may hope for acceptance and salvation. If they continue. If woman continues--it being not uncommon to change the singular form to the plural, especially if the subject spoken of have the character of a noun of multitude. Many have understood this of children, as teaching that if the mother were faithful, so that her children continued in faith, she would be saved. But this is not a necessary or probable interpretation. The apostle says nothing of children, and it is not reasonable to suppose that he would make the prospect of her salvation depend on their being pious. This would be to add a hard condition of salvation, and one nowhere else suggested in the New Testament. The object of the apostle evidently is, to show that woman must continue in the faithful service of God if she would be saved--a doctrine everywhere insisted on in the New Testament in reference to all persons. She must not imitate the example of the mother of mankind, but she must faithfully yield obedience to the laws of God till death. Faith. Faith in the Redeemer and in Divine truth, or a life of fidelity in the service of God. Charity. Love to all. 1Cor 13. Holiness. She must be truly religious. With sobriety. All these things must be united with a becoming soberness or seriousness of deportment. 1Timm 2:9. In such a life, woman may look to a world where she will be for ever free from all the sadnesses and sorrows of her condition here; where, by unequalled pain, she will be no more reminded of the time when ----------"her rash hand in evil hour Forth reaching to tile fruit, she pluck'd, she ate;" and when before the throne she shall be admitted to full equality with all the redeemed of the Lord. Religion meets all the sadnesses of her condition here; pours consolation into the cup of her many woes; speaks kindly to her in her distresses; utters the language of forgiveness to her heart when crushed with the remembrance of sin--for "she loves much," Lk 7:37-48; and conducts her to immortal glory in that world where all sorrow shall be unknown. (*) "in childbearing" "through" (+) "sobriety" "sober mindedness"