But She Will Be Saved Through the Childbirth

1 Timothy 2:15

 

What on earth did Paul mean when he wrote the following words to Timothy in his first letter?

 

“15 But she will be saved through the childbirth, provided that they abide/remain in faith and love and holiness with self-control.”

A Much-Disputed Paragraph

 

Although it is not well-known, almost every single phrase in 1 Timothy 2:11-15 is disputed by New Testament scholars. That’s right—almost every single phrase. Let’s consider a few examples.

 

Examples of Disputed Words and Phrases

 

Is Paul writing about one woman and one man in 2:11-15? Or, men and women in general? The singular use of “woman” and “man” (or “husband”) in 2:12 gives evidence that Paul may be referring to one married couple in the Ephesian church. The Greek terms for “woman” and “wife” and “husband” and “man” are the same. Context determines how we interpret them. The matter is disputed.

 

As the best example of disputation to consider, the typical, current English translation in 2:12 as “exercise authority”—a Greek verb (infinitive) never again used in the entire OT or NT (hapax), is without lexical support, despite its presence in numerous English translations.

 

It is not until the year AD 375 (300+ years after Paul wrote 1 Timothy) that the Greek verb came to mean “exercise authority.” Originally, prior to the first century, the verb meant “to commit murder with one’s own hand” or “to commit suicide with one’s own hand.” So, it’s a strong word with a possible nuance of violence and a definite use of force. The 4-5 uses of the verb close to the life-time of Paul (in secular literature; Philodemus, 110-35 BC; Tryphus, 27 BC; Aristarchus Alexandrinus, 27 BC—AD 37; Ptolemy, 127-148; Moeris Atticista, 2nd century, AD) contains the element of force: “to assume authority to oneself,” or “to rule sovereignly, to domineer or seize authority.” These are the occurrences of the verb that matter the most. Despite the evidence that “exercise authority” has no support as it is used in Paul’s lifetime, it is still disputed. When this verb occurs long before or long after the lifetime of Paul, such occurrences carry little weight.

 

Furthermore, though in English, the word for “authority” in 2:2 (“praying for those in authority”) looks exactly like the term “authority” in 2:12, in Greek, the two words are actually unrelated and have different meanings altogether. Yet, English readers have no idea what is really going on behind the translation.

 

Paul used the standard word for authority (τὴν ἐξουσίαν) 28 times in his epistles. So, he is familiar with the normal word for “exercise authority” in his time. But in 1 Timothy 2:12, he needed a completely different word, a verb that included the nuance of self-assumed, dominating force, in order to accurately describe the negative activity going on in Ephesus. In other words, he needed a term that included the idea of “taking authority that has not been properly delegated.” The go-to-Greek lexicon of today, known as “BDAG,” defines this verb used in 2:12 as “to assume a stance of independent authority.” Most readers have no idea of this nuance when they read 2:12 their English Bibles.

 

In addition, the term “silence,” visible twice in many translations (2:11-12), is also off the lexical train tracks. See, for example, the exact, same Greek word used earlier in 2:2. Does Paul, for instance, call on all Christians to be “silent”  and not speak to each other throughout their entire lives? This is what we are forced conclude if the translations are consistent between 2:2 and 2:11-12. If we translate “silence” in 2:11-12, then, to be consistent, we must translate the same term as “silence” in 2:2. No wonder the word is disputed.

 

Examples in 1 Timothy 2:15

 

And, 1 Timothy 2:15 is no less problematic. For instance, who is “she”? Who are “they”? Observe the change: Paul begins with “but she” (singular) but continues with “if they” (plural). Paul changes horses in mid-stream, going from the singular “she” to the plural “they” without informing us who he is referring to. Many readers have fallen from their interpretive saddles into the river at this point in the verse.  

 

What is “she” saved from? Are women saved from sin through their bearing of children? Based upon numerous English translations, it sure appears that way. The standard Greek lexicon (BDAG, 994) fails to support such an interpretation of the term. But this view certainly is bad news for single women, barren mothers, or married women whose husbands who are sterile. And, it contradicts our belief that we are saved from the guilt of sin on the basis of God’s sovereign, undeserved favor in Christ (grace).

 

Are these women saved from experiencing death through childbirth? Rachel, Jacob’s wife, wasn’t saved through the experience of childbirth. Rachel died giving birth. Many mothers giving birth since then have followed her in death.

 

As I examined current English translations of 2:15, for the most part, they are different from the various translations of the Bible from the second century onward. I observed that they simply reflect an interpreter’s viewpoint held by the translators. Even the translations that are considered as “literal” (there is no such thing as a literal translation—such does not exist) leave out an important word present in the Greek text. This omission acts as a rudder in a boat: when absent, the interpretation turns in another complete direction and misleads us as readers when it comes to understanding the childbirth that Paul mentions in 2:15. But unless we are skilled in understanding Greek grammar and syntax, we have no clue that there is an omission.

 

Solution

 

Is there a solution? There is indeed. But it begins by taking the entire context into full consideration. The full context of 1 Timothy 2:15 begins in 1:3 and extends all the way to 3:17. This fact is easy to see when we observe Paul’s use of linking terms scattered through chapters 1 and 2, such as “but” (1:8), “likewise” (2:9), “therefore” (2:1, 8) “but” (2:10, 12,), “for” (2:13) and “but” (2:15), “if” (3:1), etc. Paul introduces the main problem occurring in the Ephesian church is 1:3-7 and then proceeds to grapple with the specifics of the problem at various levels all the way until 3:17.

 

So, when we examine the full context, follow Paul’s flow of thought starting in 1:3 all the way to 3:17, and include all of the words Paul includes in the text, and translate each word with solid evidence behind the particular translation, this verse—1 Timothy 2:15—offers great news for women and men. In particular, and in contrast to what occurred with Eve (2:14), Paul elevates women to a privileged position in God’s redemptive program, centered in Jesus Christ.

 

Exposition of 1 Timothy 2:15 in Context

 

Please join us this Sunday morning at 10:30 AM as we worship our Savior, celebrate the Gospel, fellowship with our brothers and sisters, and hear the exposition of the Word of God in 1 Timothy 2:15. If you are unable to join us in person, catch us online.

 

Thank you for reading.