返回Chapter 2
Chapter 2
Chapter Two
1 Tim. 2:1–2. I exhort therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and for all who are in authority.
"First of all," that is, at the daily divine service. The priest, as the common father of the whole universe, cares for all, just as God, to Whose service he is consecrated, watches over all. Notice the far-reaching grace. Jewish prayers are not like this. He did not say immediately "for kings," lest he appear to be a flatterer, but first says "for all people," and only then adds "for kings," even if the kings were unbelievers — one must pray for them because at that time they were all such. From the fact that we pray for all, a twofold good results: on the one hand, through this the hatred that we harbor toward certain people is destroyed, because no one can harbor hostile feelings toward one for whom he offers prayer; on the other hand, they too become better, because with the assistance of prayer they cease their malice and hardness against us. For it is of great significance for those who persecuted and killed, when they hear that those they tormented pray for them. "Prayers, supplications, intercessions" — as words of the same meaning, they are gathered by the apostle to arouse the energy of prayer and to express, by insisting through these expressions on one thing, the demand to act without delay as he commands. However, some have been curious to find a distinction in these expressions as well, asserting that "prayer" means a petition for deliverance from what is grievous; "intercession" means a request for blessings; "supplication" means a cry with a complaint against the ungodly, the injurious, and the incorrigible. See how we are urged to give thanks even for those blessings that are sent to others — for example, that He "makes His sun rise on the evil and the good" (Matt. 5:45) and bestows His blessings abundantly on all, on unbelievers and blasphemers alike. Through this we are most closely united in brotherly love. For whoever thanks God for the blessings given to his neighbor is also obliged to love him. All the more, therefore, must we give thanks for the blessings bestowed upon ourselves.
1 Tim. 2:2. To lead a quiet and peaceful life.
Since it was likely that the soul of a Christian was troubled by the fact that during the performance of the sacraments it was commanded to pray for unbelieving rulers, the apostle also presents the advantage, so as to at least in this way incline them to accept the exhortation. Their salvation, he says, brings us tranquility: they wage war so that we may be safe. So then, would it be at all reasonable if they expose themselves to dangers for the sake of our safety, while we are unwilling even to open our lips to pray for them?
1 Tim. 2:2. In all godliness and purity.
The apostle added these words because for many a peaceful life, undisturbed by wars, serves as an occasion for nothing but pleasures and mutual displeasures, from which false doctrines are also born. "That we may lead a life," he says, not in pleasures and mutual offenses, but "in all godliness": in "all" — not only in the purest right belief, free from all heresies, but also in a life according to faith; for there is an ungodliness manifested by one's life as well, of which it is said: "they profess that they know God, but in works they deny Him" (Tit. 1:16). Likewise, "that we may lead a life in all purity" means: to live not only in abstinence from deeds of fleshly lust, but also in every virtue. Thus, when we enjoy outward peace, we must have peace in the soul, living in godliness and purity; for in such a case we will indeed live a truly peaceful and tranquil life. There are three kinds of wars that disturb peace: from barbarians, from those who plot against us and live in the same place with us, and from the passions that rise up against us from within. The war from barbarians is ended by the vigilance and courage of rulers, whom we too must assist with our prayers; the war that comes from those who hate us is to be quelled by gentle yielding and prayers, as the prophet David gave an example, saying: "with those who hate peace I was peaceful" (Ps. 120:6–7), and: "they war against me, but I pray" (Ps. 109:4) — and the war that rises up within us ourselves is to be quelled by all the weapons of righteousness.
1 Tim. 2:3. For this is good and pleasing to God our Savior.
Prayer for all, both unbelievers and heretics, is what the word "this" points to. This is also "good" by nature, because we are all of one and the same nature, and it is also "pleasing" to God.
1 Tim. 2:4. Who desires all people to be saved and to come to the knowledge of the truth.
If He wants all people to be saved, desire this yourself too, and imitate God; and if you desire this, then pray. But if He Himself wants it, then what need, you will ask, is there for prayer on my part? This brings them much benefit, for it disposes them to love, does not allow you to become hardened, and very likely draws them back again to the faith. Know that salvation comes from faith. "And came to the knowledge of the truth," that is, faith in Him; for this is the only truth.
1 Tim. 2:5. For there is one God, and one mediator between God and men, the man Christ Jesus.
Having said that God wants all to be saved, he confirms this by saying that it is precisely for this reason that He sent His Son as mediator, so that He might reconcile Him with mankind. Why, then, are not all saved? Because they do not want to be. And having said "one God," he says this not in contrast to the Son, but to idols. That the Son is God is clear from the fact that He is the mediator, since a mediator must partake of both sides between which He mediates. Therefore, since the Son is the mediator between God and men, He belongs to both sides, being God and man — one in two natures. Not God only, because He would not have been accepted by those for whom He was to be the mediator. And not man only, because He needed to converse with God. He did not speak explicitly about the divinity of Christ because polytheism prevailed at that time, lest they think that he too was introducing many gods. Even when "one" and "one" are said, one must not combine these words and say "two," but rather "one" and "one" — such is the caution of Scripture. For this reason he did not even mention the Spirit, so as not to appear a polytheist.
1 Tim. 2:6. Who gave Himself a ransom for all.
And for the Gentiles. Truly He died for all — will you then not agree to pray for them? Pay attention to the expression: "who gave Himself." This is against the Arians, who said that He was given up against His will. What does "ransom" mean? Creation was bound to perish, but He gave Himself for it.
1 Tim. 2:6. Such was the testimony in its own time.
That is, through the witness the Son became a redemption. Or, explaining this, the apostle now says: by redemption I mean the witness, that is, His suffering. For He came to witness to the truth even unto death. He revealed the Father, the true teaching, and He Himself led a truly angelic life.
1 Tim. 2:7. For which I was appointed a preacher and an Apostle.
To this testimony I have been appointed a preacher, to preach about it, that is, about the cross and death of Christ. And I was appointed not simply a preacher, to preach in one particular place, but also an apostle, to go everywhere with the preaching. Truly, great is the title of apostle, and therefore he calls himself such.
1 Tim. 2:7. I speak the truth in Christ, I am not lying — a teacher of the Gentiles.
The Apostle affirms the trustworthiness of his words. Since the other apostles did not show zeal for this, partly because they feared the Gentiles, partly because they despised them, I, he says, was truly chosen to be a teacher of the Gentiles. If, therefore, the Son of God died for the Gentiles, and I am their teacher, then you cannot refuse to pray for them.
1 Tim. 2:7. In faith and truth.
Look, again — "in faith." Not in syllogisms, he says, or logical proofs, but in faith. Then, lest you think that there is deception in this, he added: "in... truth." For what is taught and learned in faith is not a lie; on the contrary, it is taught in truth.
1 Tim. 2:8. Therefore I desire that men pray in every place.
But how does Christ forbid praying in every place? Does He advise against doing this in public squares, and command entering a room for prayer (Matt. 6:6)? No, Christ does not forbid praying in every place, but teaches not to do so out of vainglory, for show. He mentioned only the room, just as in the saying "let not your left hand know what your right hand does" (Matt. 6:3), He speaks not of hands, but points to the exceeding importance of giving alms without vainglory. Therefore Paul also desires that men pray in every place, since Christ did not forbid this. And he said this in contrast to the Jewish manner of prayer. For prayer among them was performed in one place, that is, in the Temple of Jerusalem. But with us it is not so: grace is boundless, and just as a Christian prays for all, so also in every place.
1 Tim. 2:8. Lifting up holy hands.
One ought not to deliberate with all carefulness about the place of prayer, but about the manner of it. For he requires hands clean from covetousness, robbery, murders, and wounds — hands full of almsgiving.
1 Tim. 2:8. Without anger and doubt.
That is, without bearing grudges or harboring hostility against one's brother. The Apostle teaches that the one who prays should pray without doubt or wavering in his thoughts as to whether or not he will receive what he asks. How then does this happen? He answers: if you ask nothing contrary to His will—nothing unworthy of the King—but ask for everything spiritual, with pure hands and without anger.
1 Tim. 2:9. Also that the wives.
I wish, he says, that women too would lift up pure hands without wrath and deliberation, hands not defiled by robbery and greed. For when a wife compels her husband to procure for her precious stones and gold ornaments, and he steals from others, then she too, of course, is stealing.
1 Tim. 2:9. In decent apparel, with modesty and chastity, adorned themselves.
From women the apostle requires something greater, namely: to dress themselves properly, not elaborately; because the latter is considered indecent. By adornment he means such clothing as covers and conceals on all sides, and does not shamelessly expose. For he adds: "with modesty and self-control."
1 Tim. 2:9. Not with braided hair, nor gold, nor pearls, nor costly clothing,
1 Tim. 2:10. But with good works, as is fitting for women professing godliness.
For you are going to pray, not to dance. Why then do you contrive braiding of the hair on your head, curling locks, hanging precious stones here, surrounding yourself with them on all sides there, and attaching still others to your shoes — what is this if not the utmost disgrace? And is this not through the tears of the poor, of widows and orphans? You deprive the widow of poor, simple clothing in order to trample pearls underfoot! Is not the longsuffering of God already great enough? You went with the intention of asking for the forgiveness of sins, yet you adorn yourself as though you were going out on stage! Fine indeed is the contrition of heart, and God will undoubtedly hear you, drenched as you are in the tears of the poor. But if Paul forbids even that which merely serves as a sign of wealth, how much more that which pertains to excessive vanity — such as, for example, the rouging of cheeks, the painting of eyes, an affected voice, a languishing gaze, and the rest.
1 Tim. 2:11. Let a woman learn in silence, with all submissiveness.
A woman must maintain propriety not only in her appearance and clothing, but also in her voice. According to him, she must not speak even about spiritual matters, but should only learn. It will be better for her if she keeps silence.
1 Tim. 2:12. But I do not permit a woman to teach, nor to have authority over a man, but to be in silence.
The Apostle takes away from woman every occasion for speaking in church. For after he commanded them to be silent, so that they would not speak under the plausible pretext of teaching, he said: let them not teach; because this would give them authority and preeminence over the husband. Meanwhile, the wife is commanded to be in submission. "Your desire shall be for your husband," it is said (Gen. 3:16). Thus it is fitting for her to keep silence. Through silence she will best show her submission. Know, however, that the Apostle does not forbid women to teach in general, but only in church; outside the church this is not forbidden to her. Thus Priscilla instructed Apollos with sound teaching; thus a believing wife is not forbidden to instruct an unbelieving husband.
1 Tim. 2:13. Adam was formed first, and then Eve.
Since, he says, in the very creation the male sex was honored with primacy, and Eve was created second, then after this all wives must hold secondary places after their husbands and be subject to them. For the force of what was then done with regard to Adam and Eve extends to the entire male and female sex.
1 Tim. 2:14. And Adam was not deceived; but the woman, having been deceived, fell into transgression.
Why does the apostle say that Adam was not deceived? Because Scripture does not say this either; on the contrary, the woman said, "the serpent beguiled me" (Gen. 3:13), but Adam does not say, "the woman deceived me," but rather, "she gave to me" (Gen. 3:12). It is not the same thing to be beguiled by a beast—a servant and subordinate. Therefore the latter is properly deception. So in comparison with the woman, the apostle says of Adam that he was not deceived. Adam did not even see "that the tree was good for food" (Gen. 3:6), but the woman saw and was deceived, and then gave also to her husband. Thus she was carried away by passion, while he yielded to his wife. So the apostle says: the woman taught once, and overturned everything; therefore let not this sex teach, for it is fickle, easily impressionable, easily beguiled. Notice, the apostle did not say, "Eve was deceived," but "the woman," meaning by this name the female nature. Just as through Adam all nature became mortal, so also through Eve fickleness passed to all women; and on account of this fickleness the transgression took place first in Eve herself.
1 Tim. 2:15. Nevertheless she shall be saved through childbearing.
Who? Eve? No, but woman, that is, the female sex. Do not despair, he says, O women: God has given you a means of salvation — childbearing, that is, the good upbringing of those born; for one must not only give birth, but also raise them. And this is true childbearing, otherwise it is not childbearing but child-corruption. So then, what about virgins? What about widows? Have they utterly perished? No, the apostle does not say that they will not be saved by their own virtue, but that the upbringing of children contributes to the salvation of wives. A virtuous wife will raise her children in virtue as well. The virtue inherent in her passes through upbringing into her children also. Consequently, a virtuous virgin is undoubtedly saved as well. It seems to me that the apostle, having forbidden wives above from teaching in church, now gives them as consolation someone to teach. If you truly want to teach — teach your own children. Some, however, for reasons unknown, understood childbearing as referring to the birth that was from the Most Holy Theotokos. She, they say, having given birth to the Savior, saved women. But such an understanding is inconsistent with the speech that follows after this. For listen.
1 Tim. 2:15. If she continues in faith.
That is, children, if they preserve the holy faith and dogmas.
1 Tim. 2:15. And in love.
That is, they will remain in a righteous life. For faith is not sufficient: the beginning and source of a righteous life is love.
1 Tim. 2:15. And in holiness with chastity.
By "holiness" the apostle means purity of the body. But since not all are virgins, he added: "with modesty." For modesty is not denied to those who live in lawful marriage. Or he simply calls purity modesty. But what if a wicked mother raises her children well? This, although unlikely, if it happens, she will receive a reward for them. But what if a good mother raises her children poorly? If she was negligent and indulged them, she will share the fate of Eli. But if, despite all her care and suffering, she could not make them better — which happens rarely — she will still receive a reward for her labors, since even the Son of God, despite all His works and teaching, had few, however, who believed.
1 Tim. 2:1–2. I exhort therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and for all who are in authority.
"First of all," that is, at the daily divine service. The priest, as the common father of the whole universe, cares for all, just as God, to Whose service he is consecrated, watches over all. Notice the far-reaching grace. Jewish prayers are not like this. He did not say immediately "for kings," lest he appear to be a flatterer, but first says "for all people," and only then adds "for kings," even if the kings were unbelievers — one must pray for them because at that time they were all such. From the fact that we pray for all, a twofold good results: on the one hand, through this the hatred that we harbor toward certain people is destroyed, because no one can harbor hostile feelings toward one for whom he offers prayer; on the other hand, they too become better, because with the assistance of prayer they cease their malice and hardness against us. For it is of great significance for those who persecuted and killed, when they hear that those they tormented pray for them. "Prayers, supplications, intercessions" — as words of the same meaning, they are gathered by the apostle to arouse the energy of prayer and to express, by insisting through these expressions on one thing, the demand to act without delay as he commands. However, some have been curious to find a distinction in these expressions as well, asserting that "prayer" means a petition for deliverance from what is grievous; "intercession" means a request for blessings; "supplication" means a cry with a complaint against the ungodly, the injurious, and the incorrigible. See how we are urged to give thanks even for those blessings that are sent to others — for example, that He "makes His sun rise on the evil and the good" (Matt. 5:45) and bestows His blessings abundantly on all, on unbelievers and blasphemers alike. Through this we are most closely united in brotherly love. For whoever thanks God for the blessings given to his neighbor is also obliged to love him. All the more, therefore, must we give thanks for the blessings bestowed upon ourselves.
1 Tim. 2:2. To lead a quiet and peaceful life.
Since it was likely that the soul of a Christian was troubled by the fact that during the performance of the sacraments it was commanded to pray for unbelieving rulers, the apostle also presents the advantage, so as to at least in this way incline them to accept the exhortation. Their salvation, he says, brings us tranquility: they wage war so that we may be safe. So then, would it be at all reasonable if they expose themselves to dangers for the sake of our safety, while we are unwilling even to open our lips to pray for them?
1 Tim. 2:2. In all godliness and purity.
The apostle added these words because for many a peaceful life, undisturbed by wars, serves as an occasion for nothing but pleasures and mutual displeasures, from which false doctrines are also born. "That we may lead a life," he says, not in pleasures and mutual offenses, but "in all godliness": in "all" — not only in the purest right belief, free from all heresies, but also in a life according to faith; for there is an ungodliness manifested by one's life as well, of which it is said: "they profess that they know God, but in works they deny Him" (Tit. 1:16). Likewise, "that we may lead a life in all purity" means: to live not only in abstinence from deeds of fleshly lust, but also in every virtue. Thus, when we enjoy outward peace, we must have peace in the soul, living in godliness and purity; for in such a case we will indeed live a truly peaceful and tranquil life. There are three kinds of wars that disturb peace: from barbarians, from those who plot against us and live in the same place with us, and from the passions that rise up against us from within. The war from barbarians is ended by the vigilance and courage of rulers, whom we too must assist with our prayers; the war that comes from those who hate us is to be quelled by gentle yielding and prayers, as the prophet David gave an example, saying: "with those who hate peace I was peaceful" (Ps. 120:6–7), and: "they war against me, but I pray" (Ps. 109:4) — and the war that rises up within us ourselves is to be quelled by all the weapons of righteousness.
1 Tim. 2:3. For this is good and pleasing to God our Savior.
Prayer for all, both unbelievers and heretics, is what the word "this" points to. This is also "good" by nature, because we are all of one and the same nature, and it is also "pleasing" to God.
1 Tim. 2:4. Who desires all people to be saved and to come to the knowledge of the truth.
If He wants all people to be saved, desire this yourself too, and imitate God; and if you desire this, then pray. But if He Himself wants it, then what need, you will ask, is there for prayer on my part? This brings them much benefit, for it disposes them to love, does not allow you to become hardened, and very likely draws them back again to the faith. Know that salvation comes from faith. "And came to the knowledge of the truth," that is, faith in Him; for this is the only truth.
1 Tim. 2:5. For there is one God, and one mediator between God and men, the man Christ Jesus.
Having said that God wants all to be saved, he confirms this by saying that it is precisely for this reason that He sent His Son as mediator, so that He might reconcile Him with mankind. Why, then, are not all saved? Because they do not want to be. And having said "one God," he says this not in contrast to the Son, but to idols. That the Son is God is clear from the fact that He is the mediator, since a mediator must partake of both sides between which He mediates. Therefore, since the Son is the mediator between God and men, He belongs to both sides, being God and man — one in two natures. Not God only, because He would not have been accepted by those for whom He was to be the mediator. And not man only, because He needed to converse with God. He did not speak explicitly about the divinity of Christ because polytheism prevailed at that time, lest they think that he too was introducing many gods. Even when "one" and "one" are said, one must not combine these words and say "two," but rather "one" and "one" — such is the caution of Scripture. For this reason he did not even mention the Spirit, so as not to appear a polytheist.
1 Tim. 2:6. Who gave Himself a ransom for all.
And for the Gentiles. Truly He died for all — will you then not agree to pray for them? Pay attention to the expression: "who gave Himself." This is against the Arians, who said that He was given up against His will. What does "ransom" mean? Creation was bound to perish, but He gave Himself for it.
1 Tim. 2:6. Such was the testimony in its own time.
That is, through the witness the Son became a redemption. Or, explaining this, the apostle now says: by redemption I mean the witness, that is, His suffering. For He came to witness to the truth even unto death. He revealed the Father, the true teaching, and He Himself led a truly angelic life.
1 Tim. 2:7. For which I was appointed a preacher and an Apostle.
To this testimony I have been appointed a preacher, to preach about it, that is, about the cross and death of Christ. And I was appointed not simply a preacher, to preach in one particular place, but also an apostle, to go everywhere with the preaching. Truly, great is the title of apostle, and therefore he calls himself such.
1 Tim. 2:7. I speak the truth in Christ, I am not lying — a teacher of the Gentiles.
The Apostle affirms the trustworthiness of his words. Since the other apostles did not show zeal for this, partly because they feared the Gentiles, partly because they despised them, I, he says, was truly chosen to be a teacher of the Gentiles. If, therefore, the Son of God died for the Gentiles, and I am their teacher, then you cannot refuse to pray for them.
1 Tim. 2:7. In faith and truth.
Look, again — "in faith." Not in syllogisms, he says, or logical proofs, but in faith. Then, lest you think that there is deception in this, he added: "in... truth." For what is taught and learned in faith is not a lie; on the contrary, it is taught in truth.
1 Tim. 2:8. Therefore I desire that men pray in every place.
But how does Christ forbid praying in every place? Does He advise against doing this in public squares, and command entering a room for prayer (Matt. 6:6)? No, Christ does not forbid praying in every place, but teaches not to do so out of vainglory, for show. He mentioned only the room, just as in the saying "let not your left hand know what your right hand does" (Matt. 6:3), He speaks not of hands, but points to the exceeding importance of giving alms without vainglory. Therefore Paul also desires that men pray in every place, since Christ did not forbid this. And he said this in contrast to the Jewish manner of prayer. For prayer among them was performed in one place, that is, in the Temple of Jerusalem. But with us it is not so: grace is boundless, and just as a Christian prays for all, so also in every place.
1 Tim. 2:8. Lifting up holy hands.
One ought not to deliberate with all carefulness about the place of prayer, but about the manner of it. For he requires hands clean from covetousness, robbery, murders, and wounds — hands full of almsgiving.
1 Tim. 2:8. Without anger and doubt.
That is, without bearing grudges or harboring hostility against one's brother. The Apostle teaches that the one who prays should pray without doubt or wavering in his thoughts as to whether or not he will receive what he asks. How then does this happen? He answers: if you ask nothing contrary to His will—nothing unworthy of the King—but ask for everything spiritual, with pure hands and without anger.
1 Tim. 2:9. Also that the wives.
I wish, he says, that women too would lift up pure hands without wrath and deliberation, hands not defiled by robbery and greed. For when a wife compels her husband to procure for her precious stones and gold ornaments, and he steals from others, then she too, of course, is stealing.
1 Tim. 2:9. In decent apparel, with modesty and chastity, adorned themselves.
From women the apostle requires something greater, namely: to dress themselves properly, not elaborately; because the latter is considered indecent. By adornment he means such clothing as covers and conceals on all sides, and does not shamelessly expose. For he adds: "with modesty and self-control."
1 Tim. 2:9. Not with braided hair, nor gold, nor pearls, nor costly clothing,
1 Tim. 2:10. But with good works, as is fitting for women professing godliness.
For you are going to pray, not to dance. Why then do you contrive braiding of the hair on your head, curling locks, hanging precious stones here, surrounding yourself with them on all sides there, and attaching still others to your shoes — what is this if not the utmost disgrace? And is this not through the tears of the poor, of widows and orphans? You deprive the widow of poor, simple clothing in order to trample pearls underfoot! Is not the longsuffering of God already great enough? You went with the intention of asking for the forgiveness of sins, yet you adorn yourself as though you were going out on stage! Fine indeed is the contrition of heart, and God will undoubtedly hear you, drenched as you are in the tears of the poor. But if Paul forbids even that which merely serves as a sign of wealth, how much more that which pertains to excessive vanity — such as, for example, the rouging of cheeks, the painting of eyes, an affected voice, a languishing gaze, and the rest.
1 Tim. 2:11. Let a woman learn in silence, with all submissiveness.
A woman must maintain propriety not only in her appearance and clothing, but also in her voice. According to him, she must not speak even about spiritual matters, but should only learn. It will be better for her if she keeps silence.
1 Tim. 2:12. But I do not permit a woman to teach, nor to have authority over a man, but to be in silence.
The Apostle takes away from woman every occasion for speaking in church. For after he commanded them to be silent, so that they would not speak under the plausible pretext of teaching, he said: let them not teach; because this would give them authority and preeminence over the husband. Meanwhile, the wife is commanded to be in submission. "Your desire shall be for your husband," it is said (Gen. 3:16). Thus it is fitting for her to keep silence. Through silence she will best show her submission. Know, however, that the Apostle does not forbid women to teach in general, but only in church; outside the church this is not forbidden to her. Thus Priscilla instructed Apollos with sound teaching; thus a believing wife is not forbidden to instruct an unbelieving husband.
1 Tim. 2:13. Adam was formed first, and then Eve.
Since, he says, in the very creation the male sex was honored with primacy, and Eve was created second, then after this all wives must hold secondary places after their husbands and be subject to them. For the force of what was then done with regard to Adam and Eve extends to the entire male and female sex.
1 Tim. 2:14. And Adam was not deceived; but the woman, having been deceived, fell into transgression.
Why does the apostle say that Adam was not deceived? Because Scripture does not say this either; on the contrary, the woman said, "the serpent beguiled me" (Gen. 3:13), but Adam does not say, "the woman deceived me," but rather, "she gave to me" (Gen. 3:12). It is not the same thing to be beguiled by a beast—a servant and subordinate. Therefore the latter is properly deception. So in comparison with the woman, the apostle says of Adam that he was not deceived. Adam did not even see "that the tree was good for food" (Gen. 3:6), but the woman saw and was deceived, and then gave also to her husband. Thus she was carried away by passion, while he yielded to his wife. So the apostle says: the woman taught once, and overturned everything; therefore let not this sex teach, for it is fickle, easily impressionable, easily beguiled. Notice, the apostle did not say, "Eve was deceived," but "the woman," meaning by this name the female nature. Just as through Adam all nature became mortal, so also through Eve fickleness passed to all women; and on account of this fickleness the transgression took place first in Eve herself.
1 Tim. 2:15. Nevertheless she shall be saved through childbearing.
Who? Eve? No, but woman, that is, the female sex. Do not despair, he says, O women: God has given you a means of salvation — childbearing, that is, the good upbringing of those born; for one must not only give birth, but also raise them. And this is true childbearing, otherwise it is not childbearing but child-corruption. So then, what about virgins? What about widows? Have they utterly perished? No, the apostle does not say that they will not be saved by their own virtue, but that the upbringing of children contributes to the salvation of wives. A virtuous wife will raise her children in virtue as well. The virtue inherent in her passes through upbringing into her children also. Consequently, a virtuous virgin is undoubtedly saved as well. It seems to me that the apostle, having forbidden wives above from teaching in church, now gives them as consolation someone to teach. If you truly want to teach — teach your own children. Some, however, for reasons unknown, understood childbearing as referring to the birth that was from the Most Holy Theotokos. She, they say, having given birth to the Savior, saved women. But such an understanding is inconsistent with the speech that follows after this. For listen.
1 Tim. 2:15. If she continues in faith.
That is, children, if they preserve the holy faith and dogmas.
1 Tim. 2:15. And in love.
That is, they will remain in a righteous life. For faith is not sufficient: the beginning and source of a righteous life is love.
1 Tim. 2:15. And in holiness with chastity.
By "holiness" the apostle means purity of the body. But since not all are virgins, he added: "with modesty." For modesty is not denied to those who live in lawful marriage. Or he simply calls purity modesty. But what if a wicked mother raises her children well? This, although unlikely, if it happens, she will receive a reward for them. But what if a good mother raises her children poorly? If she was negligent and indulged them, she will share the fate of Eli. But if, despite all her care and suffering, she could not make them better — which happens rarely — she will still receive a reward for her labors, since even the Son of God, despite all His works and teaching, had few, however, who believed.