Bible Questions and Answers

A visitor writes,

I need guidance regarding 1 Timothy 2 verses 5 and 15. How does verse 5 relate to the nature of the Lord Jesus? How can a woman be saved through "child bearing"? 

Thanks for those questions.

The doctrine that identifies Jesus as being God is indeed nonsense. In dealing with another issue, the writer C. S. Lewis (himself a trinitarian) wrote that "Nonsense does not cease to be nonsense just because we talk it about God." This is a truism that applies across many other facets of scripture including this one. If Jesus is God, how can he be a mediator between us and God? How can he be at both ends of the mediation process? If Jesus is himself God, there is no need for a mediator!

Here's a helpful quote from Duncan Heaster's commentary on this passage contained in his notes in the New European Version of the Bible:

The extent of Christ's humanity is brought out by the RV translation of 1 Tim. 2:5. "There is one God, and one mediator between God and men, himself man, Christ Jesus"

Paul is writing this after the Lord's ascension and glorification. A mediator might be thought of as being somehow separate from both parties; but our mediator is actually "himself man", so on our side, as it were. Having received Divine nature doesn't take anything away from the Lord's appreciation of our humanity, to the extent that Paul here [for all the other exalted terms he uses elsewhere about Jesus] can call Him even now "himself man". He is described even now as “the man Christ Jesus”, able to feel the pulse of our humanity. This, in passing, opens a window into what Divine nature will be like: we will be able to completely feel the human experience, to the extent of still bearing the title ‘men’ even in immortality. On this account we will be able to relate to the mortals in the Millennium.

Now, on to 1 Timothy2:15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. (KJV)

This is one of the most difficult verses in the New Testament, and we (Christadelphians have generally approached it carefully and contextually rather than dogmatically.

A Christadelphian explanation of any difficult passage usually begins with three principles:

1. The verse cannot contradict the rest of Scripture.
2. Salvation is never earned by a physical work (i.e. such as motherhood).
3. The immediate context matters greatly.

The Context of 1 Timothy 2

In this chapter, Paul is discussing roles in Ecclesial life especially in regard to public teaching or prayer. So, in thischapter, he is commenting on:

• order in ecclesial life,
• teaching authority,
• the creation order of Adam and Eve,
• and the consequences of the Fall.

Immediately before verse 15, Paul says:

• Adam was formed first,
• Eve was deceived,
• and the woman “fell into transgression.”

Then comes:

“Nevertheless, she shall be saved in childbearing…”  The “nevertheless” (or “notwithstanding”) is crucial.

Paul moves:

• from Eve’s role in the Fall
• to the hope and redemption available to women.

Main Christadelphian Understanding

Most Christadelphian expositors understand this verse to mean something like:

Although woman was involved in the entrance of sin through Eve, women are not spiritually disadvantaged. They can attain salvation through faithful fulfillment of their God-given role, symbolized here by childbearing and faithful domestic life.

The emphasis is not:

• “having babies earns salvation,” but rather:
• faithful discipleship expressed through God appointed roles and responsibilities.

The latter part of the verse proves this: “if they continue in faith and love and holiness with sobriety.”

Salvation still depends on:

• faith,
• holiness,
• godly character,
• perseverance.

Those are universal New Testament conditions for salvation.

Why “Childbearing”?

Christadelphians have proposed several complementary ideas.

1. Woman’s God-Given Vocation

In the Genesis record, woman was created as:

• a helper,
• a life-giver,
• and central to family nurture.

After the Fall, Eve was told: “in sorrow thou shalt bring forth children” — Genesis 3

Paul may therefore be saying:

• the curse is not the end of woman’s purpose,
• motherhood itself becomes part of faithful service to God.

This fits the broader biblical honour given to godly motherhood:

• Lois and Eunice,
• Hannah,
• Sarah,
• Elizabeth,
• Mary.

2. A Contrast with False Teaching

Some Christadelphian writers note that Paul may be correcting ascetic false teachers who discouraged marriage and family life. Later, in 1 Timothy 4, Paul warns about those false teachers who were “forbidding to marry.”

In 1 Timothy 2:15, Paul may be defending:

• marriage,
• motherhood,
• and domestic faithfulness as honorable and spiritually legitimate.

3. Reference to “The Childbearing”

Some expositors — though not all — notice that the Greek can be read as, “the childbearing.”

That view connects the verse with:

• the promised seed of the woman in Genesis 3:15,
• ultimately fulfilled in Jesus Christ.

Under this interpretation:

• woman was involved in the Fall through Eve,
• but salvation also came through woman via the birth of Christ.

This is attractive typologically, though we must treat it as possible/probable rather than certain.

What the Verse Does Not Mean

We strongly reject several interpretations.

It does NOT mean: “Every woman must have children to be saved.”

Otherwise:

• single women,
• infertile women,
• widows,
• and women who never married could not be saved.

That would contradict the whole New Testament.

It does NOT teach salvation by works.

Scripture consistently teaches salvation by:

• grace,
• faith,
• covenant relationship,
• and faithful endurance – the outworking of faithful obedience.

It does NOT diminish women spiritually.

• • Elsewhere, Paul the Apostle teaches:
  • “ye are all one in Christ Jesus” — Galatians 3:28
  • Men and women are equal heirs of salvation, even while having differing ecclesial roles.

A Summary

Eve introduced transgression through her deception by the serpent's guile, but faithful women are fully able to attain salvation. Their discipleship is demonstrated not through public authority in the ecclesia, but through faithful, godly living in the roles God has appointed — symbolized especially by motherhood, family nurture, faith, holiness, and steadfastness.

Connection to Genesis

This verse makes much more sense when read beside Genesis  chapters 2 & 3,

• the creation order,
• the Fall,
• and the promise of redemption through the seed of the woman.

Paul is drawing theology from Genesis, not making an isolated statement about maternity.

An Observation

One reason this verse troubles many readers is because it sounds, at first glance, reductionistic. But Christadelphians generally try to read it within the context of:

• the dignity of faithful service,
• the importance of family life,
• and the broader New Testament teaching that every believer — male or female — is saved through faithful union with Christ.

The verse is not about biology but about faithful discipleship after the tragedy of Eden.

I hope this has been helpful.

God bless and keep you in the Way of Life,
Your brother by Grace,
Mike LeDuke (admin@thisisyourbible.com)