SEV Biblia, Chapter 2:15
pero se salvar engendrando hijos, si permaneciere en la fe y caridad y en la santificacin, y modestia.
Clarke's Bible Commentary - 1 Timothy 2:15
Verse 15. She shalt be saved in child-bearing] swqhsetai de dia thv teknogoniav? 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 saviour, if they live in faith, and love, and chastity, with that sobriety which I have been recommending.
"The word swqhsetai, saved, in this verse refers to h gunh, 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. iii. 15: I will put enmity between thee and the woman, and between thy seed and her seed. It shall bruise thy head. Accordingly, the saviour 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] ean meinwsin is rightly translated, if they live; for so it signifies in other passages, particularly Philippians i. 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 neighbour; inferring the superior value of his person from the value of his clothes." - Rev. J. Wesley's Sermons.
John Gill's Bible Commentary
Ver. 15. Notwithstanding she shall be saved , etc.] Not Eve, though no doubt she is saved; since she had a sense of her sin, and shame for it, a revelation of the Messiah to her, and faith in him; (see Genesis 3:7,8,15 4:2). But rather any woman, particularly such as profess godliness, who shall be saved in childbearing ; which is to be understood not of a temporal salvation, or being saved through childbearing, through the perilous time, and be delivered out of it; for though this is generally the case, yet not always, nor always the case of good women. Rachel died in childbed: the Jews say f43 , for three transgressions women die in childbearing; because they do not take care of their menstrues, and of the cake of the firstfruits, and of lighting the lamp (when the sabbath approaches). But spiritual and eternal salvation is here meant; not that bearing children is the cause, condition, or means of salvation; for as this is not God's way of salvation, so it confines the salvation of women to childbearing ones; and which must give an uneasy reflection to maidens, and women that never bore any; but rather the meaning is, that good women shall be saved, notwithstanding their bearing and bringing forth children in pain and sorrow, according to the original curse, in ( Genesis 3:16). And so the words administer some comfort to women, in their present situation of subjection and sorrow; though they may be rendered impersonally thus, notwithstanding there is salvation through the birth of a son: and the sense is, that notwithstanding the fall of man by the means of the woman, yet there is salvation for both men and women, through the birth of Immanuel, the child born, and Son given; at whose birth, the angels sung peace on earth, good will to men; through the true Messiah, the deed of the woman, through the incarnate Saviour, who was made of a woman, there is salvation for lost sinners: he was born of a woman, and came into the world in order to obtain salvation for them; and he has effected it, and it is in him, for all such who apply to him for it; and with it all true believers, men and women, shall be saved through him, if they continue in faith and charity, and holiness, with sobriety . The Vulgate Latin version reads in the singular, if she continues, etc. but the sense is the same; for the she, or woman, is to be taken in a collective sense, as it is in the context, for many women; even for such as profess faith and godliness. The Syriac and Ethiopic versions render the words, she shall be saved by her children, if they continue, etc. i.e. she shall be saved by bearing of children, and bringing of them up in a religious way; if they, the children, continue as they were brought up; which is a very strange rendering of the words, and is as strange an interpretation of them; and yet is what many have given into, but needs no confutation. The meaning of the words is, that there is salvation through the incarnate Messiah, for all sorts of persons; for all men and women who believe in him, with that faith which works by love, and shows itself in holiness and sobriety; provided that they continue herein. For there are some that profess these things, that have only a temporary faith, and feigned love, and not true holiness; and these fall away, and are not saved; but such who have these graces in truth, as they do, and shall continue in them, so they shall certainly be saved.
Matthew Henry Commentary
Verses 8-15 - Under the gospel, prayer is not to be confined to any one particula house of prayer, but men must pray every where. We must pray in ou closets, pray in our families, pray at our meals, pray when we are of journeys, and pray in the solemn assemblies, whether more public of private. We must pray in charity; without wrath, or malice, or anger a any person. We must pray in faith, without doubting, and withou disputing. Women who profess the Christian religion, must be modest i apparel, not affecting gaudiness, gaiety, or costliness. Good works ar the best ornament; these are, in the sight of God, of great price Modesty and neatness are more to be consulted in garments than eleganc and fashion. And it would be well if the professors of seriou godliness were wholly free from vanity in dress. They should spend mor time and money in relieving the sick and distressed, than in decoratin themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. Thes are not trifles, but Divine commands. The best ornaments for professor of godliness, are good works. According to St. Paul, women are no allowed to be public teachers in the church; for teaching is an offic of authority. But good women may and ought to teach their children a home the principles of true religion. Also, women must not thin themselves excused from learning what is necessary to salvation, thoug they must not usurp authority. As woman was last in the creation, whic is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continu in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to whic the female sex is subject, should cause men to exercise their authorit with much gentleness, tenderness, and affection __________________________________________________________________
Greek Textus Receptus
σωθησεται 4982 5701 δε 1161 δια 1223 της 3588 τεκνογονιας 5042 εαν 1437 μεινωσιν 3306 5661 εν 1722 πιστει 4102 και 2532 αγαπη 26 και 2532 αγιασμω 38 μετα 3326 σωφροσυνης 4997
Vincent's NT Word Studies
15. She shall be saved in childbearing (swqhsetai dia thv teknogoniav). Better, "through the childbearing."
(1) Saved is used in the ordinary N.T. sense.
(2) She shall be saved is set over against hath fallen into transgression.
(3) It is difficult to see what is the peculiar saving virtue of childbearing.
(4) The subject of swqhsetai shall be saved is the same as that of ejn parabasei gegonen hath fallen into transgression.
A common explanation is that gunh is to be taken in its generic sense as referring to all Christian mothers, who will be saved in fulfilling their proper destiny and acquiescing in all the conditions of a Christian woman's life, instead of attempting to take an active part as teachers or otherwise in public religious assemblies. On the other hand, the woman, Eve, may be regarded as including all the Christian mothers. Notice the change to the plural,;' if they continue." She, though she fell into transgression, shall be saved by the childbearing " (Gen. iii. 15); that is, by the relation in which the woman stood to the Messiah. This seems to be the better explanation. Teknogonia child bearing, N.T.o . o LXX, o Class. Comp. teknogonein to bear children, 1 Tim. v. 14. The expression is utterly un-Pauline.
If they continue (ean meinwsin). They, the woman regarded collectively or as including her descendants. Tho promise does not exempt them from the cultivation of Christian virtues and the discharge of Christian duties. Sanctification (agiasmw). A Pauline word; but the triad, faith, love, sanctification, is unique in N.T.
Robertson's NT Word Studies
2:15 {Through the child-bearing} (dia tes teknogonias). Late and rare word (in Aristotle). Here alone in N.T. From teknogonos and this from teknon and root genw. this translation makes it refer to the birth of the Savior as glorifying womanhood. That is true, but it is not clear that Paul does not have mostly in mind that child-bearing, not public teaching, is the peculiar function of woman with a glory and dignity all its own. "She will be saved" (swqesetai) in this function, not by means of it. {If they continue} (ean mein"sin). Condition of third class, ean with first aorist active subjunctive of menw, to continue. Note change to plural from the singular (swqesetai).
