She Will Be Saved In Childbearing
In the midst of discussing the roles of men and women with regard to spiritual activity (1 Timothy 2:8-3:13), the apostle Paul wrote:
Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control. (1 Timothy 2:15)What does this statement mean? Has Paul made motherhood an essential if a woman is going to have the hope of heaven? Let's consider this text.
A variety of theories have been posed to explain Paul's statement. Some have presumed that it refers to Eve's salvation, others to Mary's bearing of the Christ. Some have counted it a promise of safety for women in childbearing, and some, a requirement of salvation.1
If the verse means that motherhood is essential to salvation, then we are left with the troubling conclusion that all women who do not bear a child cannot be saved. As disturbing as such a thought may be, we cannot discount it simply because we do not like it. The Bible is full of "hard sayings" (Matthew 19:10; John 6:60; 2 Peter 3:15-16).
However, salvation conditional upon her ability or opportunity to bear a child is contrary to the Scriptures. Jude writes about our "common salvation" (Jude 3). Why is it called "common"? The means whereby we are saved is the same for all, whether Jew or Gentile, slave or free, man or woman. No requirement for salvation is placed upon anyone, but what it is placed upon everyone. Paul said
...you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's seed, and heirs according to the promise. (Galatians 3:26-29)
Well, if it doesn't mean that a woman must bear a child to be saved, what about the other explanations given?
- The verses immediately before our text address Eve, but there is no comfort for other women if the text is limited to Eve's salvation;
- Though it is true that the Child born to Mary brought salvation, nothing in the text leads to this interpretation. And Jesus saves all, not just women;
- A promise of safety in childbearing would be wonderful, but there are women in Scripture who died in childbirth (Genesis 35:18; 1 Samuel 4:19-20), as there have been since.
“No requirement for salvation is placed upon anyone, but what it is placed upon everyone.”
So, childbearing is not set as a requirement of salvation, the text is not about Eve's salvation in particular, we are not here told about the Child born to Mary, nor does this constitute a promise of no trouble in the birth process. What then is the text about?
There are a number of literary devices used in the Bible, such as hyperbole, metaphors, similes, etc.. The apostle uses what is known as metonymy in this text. Metonymy is defined by Merriam-Webster as:
...a figure of speech consisting of the use of the name of one thing for that of another of which it is an attribute or with which it is associated (as 'crown' in 'lands belonging to the crow')2
Paul is here using one attribute that belongs to women to represent the whole. The point is not that women must bear children to be saved, but that they must conduct themselves in their God-given role (1 Corinthians 11:3). It is unbecoming for women professing godliness to adorn themselves immodestly or take a role of spiritual leadership. God's will for her is that she actively pursue good works, being a submissive learner of God's will.
Paul's teaching here is parallel to that of Peter,
Do not let your adornment be merely outward - arranging of hair, wearing gold, or putting on fine apparel - rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God. For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands... (1 Peter 3:3-5)
Whether man or woman, let us commit ourselves to serving God in the role He has given. And let the God-given role of the women never be despised or looked upon as inferior, for it is not. William Ross Wallace, in 1865 published the poem, "The Hand That Rocks The Cradle Is The Hand That Rules The World." Therein, Wallace extols the importance and influence of a woman on her family, and thus upon the world. Solomon, in his God-given wisdom, acknowledged the same (Proverbs 31:10-31).
1) Plain Talk, January 1972 (cedarparkchurchofchrist.org)
2) Merriam-Webster.com
Article Navigation:
Answering The Atheist
Complaint:
A visitor to our web site posed the following:
Did God sanction slavery in Exodus 21?
Response:
Thanks for the question.
The first thought to cross my mind when I saw this question was something like this:
"Yes, I believe so, but what is the problem?"
Certainly, I understand that slavery has been used by some as a means of racial oppression, as was the case in the United States in bygone generations. And, even today, there are slave traders who profit from the sale of people, even children. Some are even sold for no other purpose than to fulfill the perverse desires of others. All such actions are deplorable, and must be condemned for the wickedness that they are.
And yet, the Bible speaks about slavery, and as the questioner indicates, even in a way that appears to sanction it Exodus 21. But does God sanction slavery? The simple answer is yes.
God sanctions, and gives laws which govern slavery. He does not command it, nor does He identify it as ideal, but to avoid abuses, He gave in His word laws for the treatment of slaves. Exodus 21 is one of the texts where God legislates the relationship between slave and master.
Likewise in the New Testament, the Bible does not condemn slavery. Paul does indicate that if a slave can make himself free, he should do so (1 Corinthians 7:21-23), but such was not essential. Once more, we find instruction given to govern the relationship between slave and master:
Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God... Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven. (Colossians 3:22; 4:1)
Again, it is not a matter of God commanding or expecting slavery, but giving direction to govern the conduct of slaves and masters. Servants are to serve faithfully; masters are to deal fairly. And yet, God reminds the servant of an unjust master that he must still serve appropriately (1 Peter 2:18-20), for even the Savior suffered unjustly, and in Him, all who are faithful will receive a reward.
There is no contradiction.
This article is in response to a visitor submission.