Yet she shall be saved through childbearing; if she continue in faith, and love, and sanctification, with sobriety.

“Therefore, just as the power which destroys what is born is begotten along with physical birth, so it is clear that the Spirit bestows a life-giving power upon those born through it. What, then, can be deduced from what we have said? That separating ourselves from life in the flesh, which death normally follows upon, we may seek a kind of life which does not have death as its consequence. This is the spiritual significance of the life of virginity. That this is true will be clearer if we explain a little further. Everyone knows that the function of bodily union is the creation of mortal bodies. But life and incorruptibility are born to those who remain united in their participation in the Spirit. It is not having children as such that is important but this spiritual regeneration. Excellent is the apostolic saying about this, that the mother blessed with such children "will be saved by childbearing," just as the psalmist utters in the divine hymns, "He establishes in her home the barren wife as the joyful mother of children."”

“Shall not women then be saved? Yes, by means of children. For it is not of Eve that he says, "If they continue in faith and charity and holiness with sobriety." What faith? what charity? what holiness with sobriety? It is as if he had said, "Ye women, be not cast down, because your sex has incurred blame. God has granted you another opportunity of salvation, by the bringing up of children, so that you are saved, not only by yourselves, but by others." See how many questions are involved in this matter. "The woman," he says, "being deceived was in the transgression." What woman? Eve. Shall she then be saved by child-bearing? He does not say that, but, the race of women shall be saved. Was not it then involved in transgression? Yes, it was, still Eve transgressed, but the whole sex shall be saved, notwithstanding, "by childbearing." And why not by their own personal virtue? For has she excluded others from this salvation? And what will be the case with virgins, with the barren, with widows who have lost their husbands, before they had children? will they perish? is there no hope for them? yet virgins are held in the highest estimation. What then does he mean to say? Some interpret his meaning thus. As what happened to the first woman occasioned the subjection of the whole sex, (for since Eve was formed second and made subject, he says, let the rest of the sex be in subjection,) so because she transgressed, the rest of the sex are also in transgression. But this is not fair reasoning; for at the creation all was the gift of God, but in this case, it is the consequence of the woman's sin. But this is the amount of what he says. As all men died through one, because that one sinned, so the whole female race transgressed, because the woman was in the transgression. Let her not however grieve. God hath given her no small consolation, that of childbearing. And if it be said that this is of nature, so is that also of nature; for not only that which is of nature has been granted, but also the bringing up of children. "If they continue in faith and charity and holiness with sobriety"; that is, if after childbearing, they keep them in charity and purity. By these means they will have no small reward on their account, because they have trained up wrestlers for the service of Christ. By holiness he means good life, modesty, and sobriety.”

“For the Apostle above gave directions to women with regard to prayer; here he directs them with regard to teaching. And first he sets down his ordinance concerning their teaching; second he assigns the reason for the ordinance, at the words *For Adam was first*; third he answers a tacit question, at the words *yet she shall be saved*. Again, first he shows what is fitting for women; second, what does not belong to them, at the words *but to teach*. Concerning the first, he sets down three things as belonging to them, namely silence, being taught, and subjection; these three proceed from one reason, namely from a defect of reason in them. To these he first enjoins silence, saying *let a woman learn in silence*, etc. James 3:2: *If anyone offends not in word, he is a perfect man*; and 1 Cor. 14:34: *let women keep silence in the churches, for it is not permitted them to speak*, etc. For a woman's words are inflaming. Ecclesiasticus 9:11: *her talk burns as it were with fire*. Second, that they should learn, because it is proper to those who are deficient in reason to be learning. 1 Cor. 14:35: *but if they wish to learn anything, let them ask their husbands at home*, etc. But to men it is given that they should teach. Third, he enjoins subjection, because it is natural that the soul should rule the body, and reason the lower powers. And therefore, as the Philosopher teaches, whenever two things are related to one another as the soul to the body, and reason to sensuality, the natural dominion belongs to that one which abounds in reason, and that one rules, while the other is subject, namely the one that is deficient in reason. Gen. 2: *you shall be under the power of your husband*. Again, he excludes those things which do not belong to them, saying *but to teach*, etc. And there are two things, namely, that they not teach. But against this, Proverbs, last chapter: *his mother taught him*, etc. I answer. It must be said that teaching is of one kind public, and this does not belong to a woman, and therefore he says *in the Church*; of another kind private, and by this a mother instructs her son. But against this, Judges 5: Deborah instructed the people of Israel. I answer. That instruction was through the spirit of prophecy, and the grace of the Holy Spirit does not distinguish between man and woman; yet she did not preach publicly, but by the instinct of the Holy Spirit gave counsel. Second, dominion over a man is forbidden to them. Ecclesiasticus 25:30: *if a woman has the primacy, she is contrary to her husband*. And the Philosopher says that the rule of women is the corruption of a household, as of tyrants in a kingdom. And thus he forbids two things against the two that belong to them, but he repeats the first, namely *but to be in silence*. Then, when he says *For Adam*, he assigns the reason for what he had said, and first from the order of creation; second from the order of guilt, at the words *and Adam was not seduced*. Concerning the first, it must be known that in the order of things the perfect and the imperfect are ordered in different ways: for in one and the same thing the imperfect precedes in time, and the perfect precedes in nature, because nature tends toward the perfect; but in different things the perfect is prior both in time and in nature, because nature always begins from what is perfect. And this order is at work here, because man is perfect in human nature, woman is a defective male. Hence Adam was formed first. Gen. 2:7: *God formed man from the slime of the earth*; secondarily woman, as a certain imperfect thing originated from the perfect, namely from a rib. 1 Cor. 11:8: *for man is not from woman, but woman is from man*. And hence it is that man is not said to have been made for the sake of woman, but to the likeness of God. Gen. 1:26: *let us make man to our image and likeness*. But woman was made for the sake of man; therefore man ought to preside. Likewise on the part of guilt. For the order of generation and of corruption is contrary, because what is first in generation is last in corruption. But sin is a corruption of nature, and therefore generation begins first from Adam, but corruption from the woman. Hence he says *Adam was not seduced*, namely first, because he was stronger, but the tempter began from the weaker, so that the stronger might more easily be seduced. Here he alludes to the words of Adam, Gen. 3:12. For when the Lord reproved Adam, he said: *the woman whom you gave me as a companion, she gave to me*, etc. And therefore he says *Adam was not seduced, but the woman*. But seduction is twofold: namely in the universal, and in the particular object of choice, which is ignorance of choice. Whoever therefore sins is seduced by ignorance of choice in the particular object of choice. But the woman was seduced by ignorance in the universal, namely when she believed what the serpent said; but the man did not believe this, but was deceived in the particular, namely that he ought to indulge his wife's wish, and that he ought to eat with her, and, being unpracticed in the divine severity, he believed that it would easily be forgiven him. But against this: ignorance is the punishment of sin, therefore punishment preceded guilt. I answer. It must be said that it did not precede, because immediately at the words of the serpent she was elated, because someone else was concerned for her, and from that elation she was seduced; hence elation preceded. Then, when he says *yet she shall be saved*, he answers a certain tacit question; for someone might say that if woman is not for the sake of man, and from her is the beginning of sin, then she is harmful to man; but if something is not for the sake of another, but is harmful to it, it ought to be removed; therefore woman ought not to be saved. It must therefore be said that salvation is twofold: namely temporal, and this is common even to brute animals; the other is eternal, and this is proper to human beings. Isaiah 51:8: *but my salvation shall be forever*. But woman has not lost either salvation. Not the temporal, for she is not thereby deprived of the female sex on account of the generation of offspring. Nor the eternal, because according to the soul she is capable of grace and glory. And therefore, as to the first, it is said *she shall be saved*, that is, she shall not be uprooted, and this through the bearing of children, to which she is ordained by God. As to the second, he says *if she continues*. But because *if* implies a cause, is it then the case that she who has not continued will not be saved, since the Apostle says that a woman does better if she does not marry? I answer. In one way the expression can be figurative, and thus by *man* the higher reason is understood, the lower reason is the woman, good works are the children of the lower reason, and the charity which she conceives through the man, and by these she shall be saved. The other is a literal exposition, such that the word *through* does not signify a cause, but an opposition. And the sense is: the woman shall be saved, even if she proceeds by way of childbearing, that is, if she marries and is not a virgin. And then the word *through* denotes an increase of salvation, as though through the bearing of children for the worship of God she shall be saved the more. Ecclesiasticus 7:25: *have you children? Instruct them, and bow them down from their childhood*. As to attaining eternal salvation, he sets down three things. First, something with regard to the intellect; second, with regard to the affections; third, with regard to the exterior act. In the intellect is faith, through which the intellect is subjected to Christ; hence he says *in faith*. Heb. 11:6: *without faith it is impossible to please God*. And because faith is worth nothing without love, therefore as to the affections he immediately adds, saying *and love*. 1 Cor. 13:2: *if I have all faith, so that I could move mountains, but have not charity, I am nothing*, etc. But as to the exterior, he sets down two things against wantonness, which consists in two things, namely in lust; and as to this he says *in sanctification*, that is, in chastity. 1 Thess. 4:3: *this is the will of God, your sanctification*, etc. Likewise in drunkenness, against which he says *with sobriety*. Titus 2:12: *that we should live soberly, and godly, and justly in this world*.”

“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.”

“She shall be saved by bearing children, &c. and performing other duties of a wife, with a due submission to her husband, taking care to serve God, and bring up her children in the faith of Christ, in piety, &c. (Witham) — This would perhaps be more properly rendered, from the Greek, by the bringing up of her children in faith, charity, and holiness. This is the duty of the woman; upon the faithful discharge or neglect of which she must expect her salvation, or reprobation, to hang. Thus repairing the evil which the first of all women brought upon man, by seducing him to evil. (Bible de Vence)”

“be saved in childbearing--Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus Co1 3:15, "He . . . shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, "In spite of the trial of childbearing which she passes through (as her portion of the curse, Gen 3:16, 'in sorrow shalt thou bring forth children'), she shall be saved." Moreover, I think it is implied indirectly that the very curse will be turned into a condition favorable to her salvation, by her faithfully performing her part in doing and suffering what God has assigned to her, namely, child-bearing and home duties, her sphere, as distinguished from public teaching, which is not hers, but man's (Ti1 2:11-12). In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others, namely, by living faith. Some think that there is a reference to the Incarnation "through THE child-bearing" (Greek), the bearing of the child Jesus. Doubtless this is the ground of women's child-bearing in general becoming to them a blessing, instead of a curse; just as in the original prophecy (Gen 3:15-16) the promise of "the Seed of the woman" (the Saviour) stands in closest connection with the woman's being doomed to "sorrow" in "bringing forth children," her very child-bearing, though in sorrow, being the function assigned to her by God whereby the Saviour was born. This may be an ulterior reference of the Holy Spirit in this verse; but the primary reference required by the context is the one above given. "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow. if they, &c.--"if the women (plural, taken out of 'the woman,' Ti1 2:14, which is put for the whole sex) continue," or more literally, "shall (be found at the judgment to) have continued." faith and charity--the essential way to salvation (Ti1 1:5). Faith is in relation to God. Charity, to our fellow man. Sobriety, to one's self. sobriety--"sober-mindedness" (see on Ti1 2:9, as contrasted with the unseemly forwardness reproved in Ti1 2:11). Mental receptivity and activity in family life were recognized in Christianity as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially in a class of addresses in which sober reflectiveness is least in exercise [NEANDER]. The case (Act 21:9) was doubtless in private, not in public. Next: 1 Timothy Chapter 3”