1 Timothy 2:15

Notwithstanding she shall be saved in child-bearing if they continue in faith and charity and holiness with sobriety.

In the first part of the chapter the apostle had discussed the form of public worship with special reference to the participation of men. He now considers the case of the women: Likewise also the women (I admonish) to adorn themselves in modest dress, with modesty and moderation, not with plaited locks and gold or pearls or costly array, but, what becomes women professing reverence of God, by means of good works. This is also a part of the divine charge which Paul gave, not only to the women of Ephesus and of the other Christian congregations, but to the Christian women of all times. He shows them what conduct, what behavior the Lord expects of them at all times, but particularly in public worship. The mantle or dress in which they appear in public, and especially in church services, should be decent, modest, in no way suggest the specific female characteristics nor call attention to the sex of the wearer. This is further emphasized by the words: modesty and moderation. A Christian woman will show also in her dress that she avoids all that is suggestive and indecent, that she possesses the moderation and sober-mindedness which keeps sensual excitement in check. Where true chastity lives in the heart, and not a disgusting prudery, the dress of a woman will express the beauty of a womanly personality, but will never accentuate the charms of sex. It is the latter trait, so prominent in our days, which the apostle now censures in such sharp words as being incompatible with the finest adornment of Christ's disciples. The apostle names plaited hair, the braided, waved, and curled coiffure which was affected by the super-stylish women of those days and particularly by the loose women. Another characteristic of that class of women was the extravagant use of gold and pearls, of jewelry of every description, a feature which always becomes prominent in the same ratio as morals decline. He finally names costly array, luxuriant, extravagant dress, which attracts attention by its showiness. Such lavish adornment, finery, and baubles are not conducive to the dignity of a Christian woman, particularly not in public worship; it belongs to a sphere with which Christian women have nothing in common. The adornment, the finest ornament of believers rather, that which should distinguish Christian women, is the reverence toward God which they profess and give evidence of through good works. By unselfish service of others a Christian girl or woman will be clothed with the finest garment, Colossians 3:12; her good works will be her most splendid jewels, Proverbs 31:10.

Having spoken of the appearance of women in public services, the apostle now adds a definite prohibition, forbidding women to be public teachers of a Christian congregation: But to teach I do not permit a woman, nor to exercise dominion over man, but [admonish her] to be in silence. This he connects with his command: Let a woman learn in silence with complete subjection. St. Paul undoubtedly had a reason for repeating a charge which he had given once before, 1 Corinthians 14:33. Learn, receive instruction, the woman should indeed, she was by no means excluded from public services; on the contrary, women often formed a very large and prominent part of the congregations, as their frequent mention in the New Testament indicates. But this learning of the woman was to be done in quietness and silence. She was not to interrupt the sermons or doctrinal discussions in public services by questions or remarks of her own, she was in no way to interfere with, or take part in, the public teaching of the congregation as such. Her position is indeed, in many questions pertaining to the household, one of coordination, in the public life and teaching of the congregation, however, strictly one of subordination, one of complete subjection. Public teaching of the Word is not permitted to women; they are not to become preachers or teachers of the congregation as such, although they may very well teach children and young people outside of public services, and may also give individual instruction to older people. See Titus 2:3; Acts 18:26. But in no way and at no time shall the woman exercise dominion over the man, neither in public worship, by presuming to be a public teacher, nor at home, nor in any other sphere of activity. The apostle once more emphasizes that she should be in silence, that her role is that of a listener and learner in public and not that of a teacher. The highest excellence of a Christian woman is that of following her calling in the quiet seclusion of the home.

The apostle now supports his rule of silence on two grounds: For Adam was created first, then Eve; and Adam was not deceived, but the woman, overcome by deceit, was in the transgression. The priority of Adam's creation is thus a testimony for the order of God that the man should lead and rule for all times. God made woman as an helpmeet for man, the subordination of women holding good even before the Fall. The woman was and should be in the relation of dependency to the man, from which it follows that her status should not be that of a leader or teacher in the Church. In the second place, the story of the first man shows that there was no temptation and fall as long as he was alone. As soon, however, as the woman, the weaker vessel, was present, Satan made his attack. Thus Adam was not deceived, was not seduced, but Eve was overcome by the devil's deception; she fell into the trap set by the enemy and then persuaded her husband to join her in the foolish transgression. So the Fall was brought about, which, in its sad results, continues to this hour. Here again the subordination of the woman is plainly shown, a fact which excludes her from being a teacher in public worship, where her office would give her dominion over the man.

In order, however, to guard against the idea as if the subordination of woman in any way reduces her right and her participation in the blessings of the Gospel, the apostle adds a word of comfort: But she will be saved through child-bearing, if they remain in faith and love and holiness with sobriety. "St. Paul, taking the common-sense view that child-bearing, rather than public teaching or the direction of affairs, is woman's primary function, duty, privilege, and dignity, reminds Timothy and his readers that there was another aspect of the story in Genesis besides that of woman's taking the initiative in transgression: the pains of childbirth were her sentence, yet in undergoing these she finds her salvation. " Not, indeed, as though child-bearing were a means of earning salvation, but the home, the family, motherhood, is woman's proper sphere of activity. Every normal woman should enter holy wedlock, become a mother, and rear her children, if God grants her the gift of babies of her own. That is woman's highest calling; for this God has given her physical and mental gifts. Unless God Himself directs otherwise, a woman misses her purpose in life if she does not become a helpmeet of her husband and a mother of children. And this is true of all Christian women, if they perform all these works of their calling in faith in the Redeemer and in the consequent unselfish love, in the sanctification which seeks to make progress day by day. In this way they all exercise the moderation, the sobriety, the chaste watchfulness over all sinful lusts and desires, which effectually drives out lewd passion and makes all the members of the body instruments in the service of God.

Summary. The apostle gives directions concerning prayer in public worship, basing his admonition upon the universality of God's grace; he instructs the Christian women as to their station in the Christian Church, bidding them above all serve the Lord in their calling as mothers, with all quiet modesty.