1 Timothy 2:8-15

Well, good evening, brethren. The situation in the Ephesian Church, you know, was the context at that time, in a way, was that due to some false teachers, it appears that some of the proper respect for the ministry had waned in some cases, and some of the people had lost the purpose of the Christian way of life. And so Paul charges Timothy, and in a sense, for us, as the ministry is charging us, to act with loving authority against any other doctrine which may be deviating from the truth which was once delivered to the saints. In that area there was, and at that time, there was a Gnostic influence which was evident, and Paul encouraged Timothy to fight the good fight, as we see in 1st Timothy 1 verse 18. And as we see at that time also, there were two leaders which had been disfellowshipped, as we can see in verse 20. And so sometimes when things get a little bit rocky, let's call it that, you can have what you could call some of the members distrusting the leadership, which is unfortunate, but that happens. So from chapter 2, Paul moves to the main purpose of his letter, which is positive instruction to the Church. And his first instruction is for us to pray for everybody. That is for all people, for all human beings. And he talks about that we need to have supplications, in order to petition or request for specific needs, prayers, more general as well, as a way of praise, and sharing concerns with God, and ask about those concerns that we have. And from there, ask for God to intervene, to intercede on behalf of others, which are going through trials, and at the same time, give thanks. Give thanks for all men and for all things. In other words, look at the positive. And the intent is that we, as Christians, may live a quiet and peaceful life, and that is God's ultimate desire for all of us to be saved and have eternal life.

And so Paul mentioned that for this very good news, God had sent him, had sent him to fulfill this purpose of preaching the good news or the good gospel, particularly to the Gentiles.

But by extension, we all ministers have, all elders and and we all as brethren in one way or another, have that responsibility to be an example. And through that, one way or another, preach the gospel. Now, in verses 8 through 15, Paul focuses on men's role and women's roles in worship during church. And that is obviously implied through the context, as we see, and is not necessarily talking about the roles privately or in one's family, but more related to church roles. And so today we're going to cover verses 8 through 15 and therefore complete chapter 2 of 1 Timothy. In verse 8, let's just read, he says, I desire therefore that the men pray everywhere, lifting up holy hands without wrath and doubting. So he desires that the men, now this this word, Greek word 435, aner, which it actually is, which has got a different ending. The the concordance says it's G43435, aner, but the specific ending, because as you know, words in Greek may have a different ending depending, you know, it's just like saying walked and walked and walking. It's got different endings depending on the verb or the present or future or things like that. And so the actual word is aner, it's under us, but this word, speaking about the man, is more related to gender, in other words males or husbands or betrothed or future husbands, in other words adult men. So that the man, that's why it says that the man, therefore I desire that the man, that is the man in church, adult males in church, is distinguished from the woman, as we see in verse 9, he says that the woman, so the ladies, so Yahweh is saying that He desires that the man pray everywhere. Now, talking about man and the specific use of this word, we see, for instance, in Matthew 1.16 we see Joseph, the husband of Mary, and the word husband in Matthew 1.16 is the same word, Greek 4.35, andra. In Matthew 14.21, when it's talking about that, you know, they had the fish and the bread and they were 5,000 men, that ate besides woman, so men there is the same word, 4.35, in this case plural, so it's not andra but under us.

Besides woman, gunaikon, and children. So we can see that the warrior is applying literally to a gender, not just humanity, but to men. It's also the same words as in Matthew 15.38, where it talks also about eating, you know, the burger of fish and bread. There is also the same word, andra. And in Mark 6.20, let's just look at that. I want to quickly look at that. Mark 6 verse 20.

Mark 6 verse 20. And it's talking about Herod feared John, that's John the Baptist, knowing that he was a just and holy man, and the word for man is the same word, Greek 435. And seeing that we're looking at one or another scripture, yeah, let's also look at Luke chapter 1. Luke chapter 1 verse 34. Luke chapter 1 verse 34 says, then Mary said to the angel, how can this be since I do not know a man, I have not known a man, andra. That word began the Greek 435 that the root is honor, but as a man is andra. Luke 1.34, as you can see, is the same word. And so it's clearly talking about man, not just human beings or humanity. It's talking about man. And then it says, pray everywhere. Now, the focus, yeah, is that first is to pray. The emphasis, yeah, is to pray first. So that's the number one emphasis is to pray. And then the second emphasis in this sentence, yeah, is on the man, the man to pray. And the word everywhere is more related to that to a place of public prayer, like for instance, or services or worship, for instance, like in church or Sabbath services, or a Bible study, or annual holy day, just everywhere that is, wherever we are getting together to worship God. So it's everywhere we get together. And therefore, it says, prayer should be offered by the man. And what he's therefore saying is not by the woman in the congregation.

Then he also continues here, and it says lifting up holy hands. Now, let's just look at at this principle of holy hands. It's not that the hands are holy, but that the person is is a conduct of that person, is a holy conduct. Let's look at 1st Peter chapter 1 verse 15 and 16. And it says, but 1st Peter chapter 1 verse 15 and 16, but as he who called you is holy, you also be holy in all your conduct, because it is written, be holy for I am holy. And so, man lift up holy hands, but it's not just the hands. It's that we should be holy in our conduct, in our way of living, in other words, being godly and righteous instead of unrighteous.

Another example, for instance, this is in Psalm 24. Let's look at Psalm 24 verse 3 and 4. Psalm 24 verse 3 and 4.

Psalm 24 verse 3 and 4.

He may ascend into the hill of the Lord, for who may stand in his holy place? He who has clean hands and a pure heart. In other words, it does things that are righteous and his intent is righteous, who has not lifted up his soul to an idol nor sworn deceitfully. And so, we see is it's a person that that his conduct is holy and righteous. Another example is Isaiah 59.

We probably know Isaiah 59 quite well, which is right at the beginning, Isaiah 59.

And then there it says, Behold, the Lord's hand is not shortened, that it cannot save, nor is he heavy, that he cannot hear. But your iniquities have separated you from your God, and your sins have hidden his face from you, so that he will not hear. Verse 3, For your hands are defiled with blood, and your fingers with iniquity, your lips have spoken lies, your tongue has muttered perversity. And so, the hands are symbolic of the way of life, of the conduct of that person. And so, prayer with unholy hands, as we can see in Isaiah 59, is not heard. But let's go back then to 1st Timothy chapter 2 verse 8. It says, Pray everywhere, let the man in the church pray everywhere, when we are in church, when there's a time to pray, lifting up holy hands. In other words, lifting up the hands, praying. And why? Why holy? Because it's they are men that are godly and are trying to follow God's examples, to be righteous. And then he says, Without wrath. Without wrath, that means putting away wrath. Look at Matthew chapter 5. Matthew chapter 5 verse 23 and 24. Matthew chapter 5 verse 23 and 24. Yeah, as a section that it says that, you know, you shall not murder. And then in verse 22 says, And I say to you that whatever is angry. And then look at verse 23. Therefore, if you bring your gift to the altar, in other words, if you are praying, and then remember that your brother has something against you, leave your gift there before the altar. In other words, right there where you're praying, leave your gift and leave your prayer. And first be reconciled to your brother and then come and offer your prayer, your gift, your gift to God, your time and your worship and your prayers. So first we've got to be reconciled.

You said, therefore, putting away wrath, putting away anything that separates us from other people. And then it says, and doubting in verse 8, 1st Timothy chapter 2 verse 8, Without wrath and doubting. Now we know if we doubt, how could we expect God to answer our prayers?

Prayer can only be effective in the right attitude and without doubting. We know for sure that God answers our prayers. So we must not be double-minded. We must not doubt. Look at James chapter 1 verse 6 through 8.

James chapter 1 verse 6 through 8.

It says, Let him ask in faith with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind.

For let not that man suppose that he will receive anything from the Lord. He who is a double-minded man, he is a double-minded man, unstable in all his ways. And so we must not doubt when we pray. But there is also an alternative translation. If you look at NIV, the New International Version, it says, Without wrath, without wrath, and without disputing, instead of the word doubting. If you look at the New Living Translation, it says, Without wrath and no controversy.

Now, why is this variation in the translation which may appear so different without wrath and doubting or without wrath and disputing? Well, for controversy. The Greek word is 1261, dialogueismos, which basically means inward reasoning, deliberating, debates, disputes, questioning what is true. And so you doubt, you're questioning what is true. You have this inward human reasoning, deliberating, debating, having disputes. And so that is an interesting additional understanding of this verse, without wrath and doubting, without questioning, without arguing about it and debating it. In Philippians chapter 2 verse 14, and there are other places, but I'm just going to show you too, Philippians chapter 2 verse 14 uses the same word, dialogueismos. Philippians chapter 2 verse 14.

And there we read, do all things without complaining and disputing. And so he has the word disputing without these arguments, without disputes. And so that means we are going to do things in a Christian spirit of peace and trust. Another example is in Romans 14 verse 1. Romans 14 verse 1. There we read, receive one who is weak in the faith, but not to disputes over doubtful things. Not over disputes over doubtful things. And so we have here an interesting way of putting it, that we are to pray, having being clean and being righteous, putting away all wrath, and making sure that we are at peace, that we're not in disputes with other people. So in fact, in these pastoral epistles, that's Timothy 1 and 2 Timothy and Titus, there are many warnings about a quarrelsome conduct. For instance, in 1 Timothy chapter 3 verse 3, it says, talking about those that would be ordain as ministers, says, not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, nor covetous. So in other words, people that are not argumentative, they're not disputeous all the time. Look at verse 8 in the same chapter, talking now about deacons, and it says, likewise, deacons must be reverent, not double tunged, not given to much wine. It was not double tunged, which is this attitude of disputes and arguing. Also in 2 Timothy chapter 2, 2 Timothy chapter 2 verse 24 and 25, it says, and a servant of the Lord must not quarrel. So it must not be a person that's quarreling, but be gentle to all, able to teach patient in humility, correcting those who are in opposition. And so, yeah, we see that Timothy in these pastoral epistles is emphasizing a number of times that we need to have a clean heart without quarrel, because a heart filled with ill will and strife cannot foster unity amongst the brethren. And particularly, you can't pray effectively and you can't demonstrate proper thanksgiving if you have that wrong spirit.

And then now we move on to verse 9 of 1 Timothy chapter 2, In like manner also, just as the man need to maintain a proper attitude for worship in church, in other words, prayer with holy righteous conduct, no wrath or doubting or disputes, women also need to ensure that besides that, so just like men do, women also need, in addition, Yahit says, let's just read verse 9, in like manner also, that the woman adorn themselves in modest apparel with propriety and moderation, not with braided hair or gold or pearls or costly clothing. And so, you're saying, Yahit, that women also need to ensure that their appearance, not just their internal, but their external appearance, is fitting and appropriate for church services. Now, it is important to understand the context. Remember that the city of Ephesus was the home of the goddess Diana, right? The goddess Diana, that was, Ephesus was the home of Diana. You read in Acts what it says when Paul went to Ephesus, and there was this whole thing about understanding that turning the world against Diana. So, but the point about it is that in this type of worship of Diana, there were hundreds of temple prostitutes all dressed to seduce. You know, there were a lot of women there in that society that, under that pagan worship of the goddess Diana, that as temple prostitutes were dressed in a very ungodly way. And as it normally is the case, and so I say it's very probable, but as normally is the case, the whole, when the society is like that, and when there's that trend, society is affected, and it could filter or impact or affect the church. So, it could be possible that some woman, some godly woman, could be affected. And what Paul is saying is godly woman should dress very differently than what that society was doing. That was a potentially could be affecting. And on again, you could have somebody just come in with being affected by the way of that society, come and rest in a way that was not quite fitting. And so that's why it says then, adorn. She says, let, in like manner, let the woman, the godly woman, adorn themselves. The word adorn means arrange and put in order. They got themselves all together, properly dressed, and therefore it should be that. And it says, adorn themselves in modest apparel. The clothing should be modest. So, they should be adorned, put, got all together in an orderly, decent, well-arranged, or malnious apparel. Apparel relates to external appearance. And therefore, the principle is, yeah, that the apparel we wear, you know, it was the clothing we wear, should reflect our character. And then it says with proprietary.

Propriety, that means with decency, sensibly. Her woman should have a sense of honor.

So, it's, yeah, it's what she wears, but it's also how she conducts herself. So, so this all, the two go together. How she wears, how you conduct yourself, and therefore, basically is how one carries oneself, in this case, the woman herself, in public. Obviously, how a woman carries herself in private with a husband and wife in the bedroom. That's a different story. Not to do with that, but in public, you know, yeah, is the word proprietary. Greek 127, which is translated with reverence, with reverence. For instance, in Hebrews chapter 12 verse 28, uses the same word. In fact, this word is only used twice in the New Testament. It's yeah, in this section, and in Hebrews chapter 12 verse 28, and yeah, in Hebrews 12 verse 28, yes, therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence. It's the same word with propriety, with reverence, and godly fear. It's the same word, the Greek 127. So really, the principle is saying, just like the story, it goes in the previous verse, as the scripture says in the previous verse, in verse 8, that the man ought to have a holy conduct, represented by the holy hands, without wrath, without wrath, and without disputes, without doubting, without questioning.

The woman must do the same, and therefore, it's not just in the heart, but in the external appearance. And so, the principle is for both. We, men and women, we need to show reverence to God by not only by how we act, but how we dress ourselves. You know, men could come to church also badly dressed, and therefore, we need to be careful, as men or as women, to carefully guard the dignity of how we dress, in physically speaking, in other words, a holy conduct, physically speaking, just like we need to have holy conduct, spiritually speaking. And therefore, we need to to reverence God by respecting ourselves and our bodies, and using our clothes in honorable and respectable way in front of God, as particularly, well, in public, but particularly when we come to church. And then the next word there, it says, in verse 8, with propriety and moderation, in a words of discretion, as some as the margin says, just be balanced, not one extreme or another extreme. And then he goes on and says, not with braided hair or gold or pearls or costly clothing.

Now, is the Bible against wearing pearls or earrings or a gold necklace?

Well, not necessarily, but it's what's talking about is moderation with proprietary, with proper respect, not in exaggerations. However, look at how God dressed Israel. Granted, this is an analogy, but look at how God dressed Israel in Ezekiel 16. So, let's look at Ezekiel 16, starting from verse 9.

Ezekiel 16, starting from verse 9. 16 verse 9. Then I washed you in water. Yes, I thoroughly washed off your blood. I anointed you with oil. I clothed you in embroidered cloth and gave you sandals of batched skin. I clothed you with fine linen and covered you with silk. I adorned you with ornaments. Put bracelets in your wrists and a chain on your neck. It was a necklace. So, we can see how God, in this analogy, dressed Israel. And he said, I put a jewel in your nose and earrings in your ears and a beautiful crown on your head. Thus, you were adorned with gold and silver, and your clothing was of fine linen, silk, and broidered cloth. You ate pastry of fine flour, honey, and oil. You were exceedingly beautiful and succeeded to royalty. Your fame went out among the nations because of your beauty, for it was perfect through my splendor, which I bestowed on you, says the Lord God.

You see, so, yeah, in this analogy, it shows that God's splendor, God's great beauty and splendor, he beautified his wife. And so, in this analogy, there's nothing wrong in having some jewelry or earrings or things of that kind. But the problem is, again, they went into society where there was greatly exaggerated some of these things. In some secular readings about the air, we read that they had on their head, it's like towers in the head with the air interlaced like as much as like a foot high, elaborate gold on their hair and things like that. And therefore, this was not moderation. This was not proprietary moderation. This was an exaggeration which people were, in other words, becoming slaves to the current fashion.

And this is the principle maybe we can pull from this. We got to be careful not to be slaves of the fashion. We must not rest, to just draw attention to ourselves. For instance, as a lady, draw attention to the legs or to the breasts or to the buttocks where maybe skirts go up, slits go up, there's a low cut, maybe there's a completely unnatural color of air.

Why? To draw attention to themselves. And that should not be the way of a godly person to dress. The dressing should be modest in dress and modest in attitude. So, we, as true Christians, should dress and act appropriately, but even more so a church. We should not draw attention away from godly worship to ourselves. So, modesty and simplicity are essential, especially during church services. So, flashy clothing, overly excessive jewelry, or a showy appearance is wrong in a way, everywhere, in any way, but especially in church. It goes against the humility, the worship, in humility that we need to have. And in a woman, it damages her natural dignity.

It can also cause others to be distracted, being jealous, or having misplaced admiration.

In worship, in church, all attention should be on god, not on each other.

And so, we read a similar scripture in 1 Peter chapter 3. 1 Peter chapter 3.

I'm going to read 1 Peter chapter 3 verse 3 to 6.

Right. Do not let your adornment be merely outward. So, it's not just the outward appearance.

Your adornment is not outward appearance. It was the arranging of the air, or wearing gold, or putting on fine apparel. But rather, let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit. 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 woman who trusted in God also adorn themselves being submissive to their own husbands. As Sarah obeyed Abraham, calling him Lord, whose daughters you are, if you do good and are not afraid with any terror. You see, so the principle here is, what are we inside? What are we inside? And therefore, that principle of what are we inside is equally applicable to men and women. What are we inside? Are we coming dressed appropriately?

You know, it was outside, with and with the right attitude inside. It's not for me to judge, but we all need to examine ourselves. But the important, therefore, that it says in 1st 10, 1st Timothy chapter 2 verse 10, it says, but which is proper for woman professing godliness with good works. So our adorning, our way of acting and behaving that is expressed, that comes out of our heart and mind, is we do good works. Now, continuing in verse 11, let a woman learn in silence with all submission. And now, we are back to understand that in that society, maybe some woman, if Ephesus, took their opportunity in church by seeking a dominant role in leadership.

And so Paul is here saying, women should be able to learn with men in church. Now, to you and I may sound, well, that's fair enough, but it was not part of that culture.

Even today, in some Jewish circles, I've heard from some people that went to Israel recently, just a few years ago. And for instance, they went to a wedding and they were surprised that the woman we kept separate from the man, or was it a funeral? Sorry, it was a funeral that they were mentioning. So, it just shows that even in worship, in those cultures, the men were on one side and the women are on the other. Now, in God's church, we say, no, we can be able to learn together with men.

But in submission, in other words, we're not separating the woman, but there needs to be that respect for the authority that God has put in place. And so, he continues now in verse 12, and I do not permit a woman to teach or to have authority over a man, but to be in sons. And so, in this setting, and Yah is where we can see the context he's talking about a setting in church where a woman in church should not want to stand up or desire to be teaching doctrine over men.

If we look at the word teach, Yah in verse 12, the Greek word is 1321, the daschō, which is basically to deliver didactic courses or teaching, which obviously in the church would be theological, or in other words, to instill doctrine. In fact, the very word doctrine uses the same Greek word, didaschō, and so women are not to teach doctrine in church. Paul is basically saying that it's not the woman's responsibility to teach doctrine in church. Paul is actually talking about women usurping or taking over authority that is not theirs.

Paul clearly identifies doctrinal teaching to be a role to be done by men. Now, is Paul prohibiting women to teach? No. There are situations where it is appropriate for women to teach. In Titus chapter 2, Titus chapter 2 verse 3 and 4. Titus chapter 2 verse 3 and 4. It says, the older woman likewise, that they be reverent in behavior, not slanders, not given to much wine, teachers of good things, that they admonish the younger woman. In other words, teachers of good things. They ought to teach the older woman. The word he teaches of good things is the Greek 2567, kaladidaskalos, which is a different, completely different word.

And so, they are to teach, but it's in a different environment. They ought to teach younger woman, and that normally is on a one-to-one discussion, but not preaching in church and instructing men. In 2 Timothy chapter 1 verse 5, 2 Timothy chapter 1 verse 5, not 1 Timothy, but 2 Timothy chapter 1 verse 5. It says, and I recall, I recall to remember this, the genuine faith that is in you, which dwelt first in your grandmother Lois, and in your mother Eunice, and I'm persuaded is in you also.

How did Timothy get this instruction? He got this instruction from his grandmother and his grandmother and his mother. They taught him, obviously, at home. Also in Colossians 2, make a part in Colossians 3 verse 16, he talks about teaching and admonishing one another. Those are private settings. We look at Acts 18 verse 26, and we see Akila and Priscilla, they took Apollos aside privately, not during the church service. They took him privately, and they explained a little bit better the things that he was teaching, but they took him aside.

They showed him from the Bible, but it was not taking over the authority over a man. So there's nothing wrong with a godly woman sharing and discussing and therefore instructing a man in private, as Priscilla did to Apollos, but she must not assume authority in the church and try to take the place of a man. And so the biblical teaching is that a doctrinal teacher is an office appointed by God. In Acts 13 verse 1, Acts 13 verse 1, Acts 13 verse 1, we see that, Acts 13 verse 1, he says, and now in the church was, there was an Antioch, there were certain prophets and teachers, you know, Barabas, Semen was also called Niger, and Lucio of Serene and Manahan who had been brought up with Ered, the Tetrach, and so on.

And so we had, yeah, different men that were teachers that were appointed in those positions of teaching. When we look for instance at 1 Corinthians chapter 12, 1 Corinthians chapter 12 verse 28 and 29, 1 Corinthians chapter 12 verse 28 and 29. And it says, and God has appointed these in the church, first apostles, second prophets, third teachers. God has appointed these leaders in the church.

We also look at Ephesians chapter 4, Ephesians chapter 4 verse 11. Ephesians chapter 4 verse 11. And he himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers. God gave some to be teachers. So it's positions in the church, it's ministerial functions or teaching functions that God has expounded. Now the question is why does Paul say this? Why does Paul say this? And he gives a reason in verse 13.

Two main reasons at least, yeah. The first one, first reason, let's read verse 13. For Adam was formed first, then Eve. Yes, the first reason was creation. God created Adam first, and then from Adam he created Eve. So there is, in a sense, an order of priority. Now that does not mean superiority. Man and woman both were created by God in God's image. So it's not one superior of the other. It's only an issue of authority. Man was created first. It's an issue of authority. The submission of wives to their husbands is part of the original intent at creation. So why does Paul say this? Because that is the original intent from the beginning, the intent from God. In verse 14, that gives a second reason. And Adam was not deceived, but woman being deceived fell into transgression. The second reason is Satan deceived Eve. We read that from Genesis 3 starting from verse 1 onwards.

The difference is the man sinned with his eyes open, but Eve was deceived. And he has the problem. Adam rejected the God-given instruction. He listened and disobeyed. He listened to his wife and disobeyed. He knew better and because of that sin and death entered into the world.

So the disorder in society is from a violation of the God-given order, the God-given laws and instructions. So, here are the two reasons, therefore, why Paul is saying this. First, because of creation. Man was created first and therefore there's an authority there. And second is woman Satan deceived Eve. Now, does it mean the woman are more gullible than man? No, because Satan has deceived the whole world. Revelation 12 verse 9. But the point is, and he eyes a very valuable point as well, is that many godly women can give us ministers great encouragement and counsel. Many women can give great encouragement and counsel. They can privately speak to a minister and encourage a minister and give sound advice. But they must not usurp or take over the authority in the church. And there are indeed many godly women in the church that have absolutely no desire to quote-unquote run things in the church. So, really, the point here is the woman is not inferior. Verse 15, nevertheless she'll be saved in child rearing if they continue in faith, love, and holiness with self-control. The woman is not inferior. She has an important ministry from God.

Yes, she has. In fact, the promise of a savior is through the woman.

You see, Jesus Christ had no physical father, was through a woman. In Galatians chapter 4, verse 4, Galatians chapter 4, verse 4, it reads, But when the fullness of time had come, God sent forth his son, born of a woman, born under the law. So, the woman, and a great level of spiritual context, through her, through the woman, we have a savior.

And also, this was prophesied. Look at it in Genesis chapter 3, verse 15. Genesis chapter 3, verse 15.

Genesis chapter 3, verse 15. And I'll put enmity between you and a woman, between your seed and her seed.

And so, yeah, it's the enmity between her seed, that is the woman's seed, which was Jesus Christ, and your seed, Abhayapara, which was Satan, and her seed, the woman's, which was Jesus Christ. And so, yeah, it's prophetic that Satan's children, quote-unquote, and the woman's seed, which is Christ, there was this enmity. It was, which basically means the enmity between the church, which is also the woman's seed, and Satan, there's this enmity, and we see that described in Revelation 12. But then it continues, and he, that's Christ, shall bruise your head. In other words, that's Satan. He, Christ, will then ultimately bruise Satan's head. So, yeah, we read in verse 15 that a woman is not inferior in various ways, because she will be saved in child rearing.

In other words, as a general principle, a woman would be saved through childbirth as a general principle, and then he says, if they, now they means the woman and a man, both husband and wife, if they husband and wife continue in faith, love, and holiness with self-control.

So, the woman's ministry is not to run the church, but the woman's ministry is to care for Daha'u, and bear children to the glory of God, as we read in first Timothy 5 verse 14.

And godly women have an important ministry in the local congregation. Ladies provide a great service in helping in the local congregation in many things. And so, what do we have here? What Paul is describing is a level or a chain of authority or a chain of who is the head, and who is, but they're all working together. See, Christ is the head of the body. Colossians 1 verse 18. The pastor has got a responsibility as being the head of the flock, Acts 20 verse 28. And likewise, in third place, the man, the husband, has a responsibility over the woman. And likewise, in the church, the authority belongs to the man of the woman, as far as teaching biblical instruction, as we read in first Timothy chapter 2 verse 12.