49 (1993) [JSNT 49 (1993) 87�102]
CHILDBIRTH' WH WHAT DOES IT MEAN TO BE BY CHILDBIRTH' BE 'SAVED BY (1 TIMOTHY 2.15)?*
Stanley E. Porter Department of Religious Studies Trinity Western University, 7600 Glover Road Langley, BC V3A 6H4, Canada
σωθήσεται δε δια της τεκνογονίας έ α ν µείνωσιν έν πίστει καί αγάπη κ α ι άγιασµω µετά σωφροσύνης (1 Tim. 2.15).
1 Timothy 2.15, like few other other passages in the New Ne w Testament, is almost embarrassing in the attention it draws to itself. It is one of those passages that makes discussion of 'Pauline theology', in particula particularr the debate over 'Paul' 'Pa ul' and and women, wome n, so difficult. difficult. Although the passage raises a number of interes interestin ting g exegetical exegetic al issues (examined (examined in more detail below), the nature and kind of reaction it prompts is out of all proporti proportion on to its exegetical exeg etical significance. significance. Nevertheless Never theless,, the passage refuses to go away as an item of debate, consistently garnering an entry or two each year in the standard bibliographies. What is disappointing disappointing in many of these discussions, however, is that that they assume far far too many 'self�evid 'self �evident' ent' interpretat interpretations ions of many many of o f the the text's lexical and grammatical phenomena. But many of the interpretations are anything but self�evident, despite many self�assured comments. What the text seems to be saying to many of its interpreters is apparentl apparentlyy formulated formulated more on the basis of ideolo ide ology gy than than critical exegesis. This ideological criticism has been of two kinds. The first
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over�theologize various elements of its interpretation. Such reduction� ism has made the text more problematic than it need be. This has resulted in a facile handling of the text, and in a failure to give due weigh we ightt and consideration to its linguistic linguis tic context. In the light of this, the linguistic the linguistic issues must be systematically considered once more. The majo majorr lexical lexi cal and and grammatica grammaticall questions rais raised ed in this single singl e verse include determining the subject of the verb σωθήσεται with respect to 'the 'the woman' of v. 14, the sense of the verb σώζω, the denotation of the the term τεκνογονία, the function of the preposition διά with the genitive case, the shift in number of the verbs from singular to plural, and the use of the third�class conditional construction. In themselves, each of o f these issues issu es may may not be particul particularl arlyy complex, comple x, but their com understanding ing is necessary to avoid irresponsible interpretat interpretation. ion. posite understand re�examination on of these primary lexical and Before offering a re�examinati grammat grammatic ical al issues, severa severall examples of ideologically ideolo gically based criticism criticism that that dismiss dismi ss the force of the passage warr warran antt mention. An obvious obv ious interpretati etative ve difficulties difficulties is simply to dismiss dismi ss them, a solution solution to interpr solution made possible for this passage because it appea appears rs in one of the deutero�Pauline epistle epis tles, s, and and in an unpopula unpopularr section sect ion at that that so�called deutero�Pauline (1 Tim. 2.8�15). The author author or author authorss of 1 Timothy may in some som e loose way have been connected to the original, authentic Paul (for example the progressive and enlightened Paul of the Hauptbriefe, best 1 exemplified in such a strongly egalitarian passage as Gal. 3.28�29 )· goes, links the woman with the fall of But this passage, so this theory goes, humankind and equates her redemption with giving birth to children; this reflects a later, reactionary attempt to control the enthusiasm of 2 the the early Christian movement. This solution is both instructive and questionable. On the one hand, it recognizes a clear sense to the meaning of the passage. But the the meaning meaning is i s seen se en to be offensive. It is offensive morally, for it relies upon traditional oppressive sexual distorted ed interpr interpretati etation on of the fall, fall, or it stereotypes, including a distort reflects a primitive mythology that links woman as tempter with evil. hand, this view vie w manages to skirt skirt arou around nd the all too to o clear On the other hand,
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implications of this passage, relegating not only the passage itself but the book in which it is found into a marginalized position, beyond the consideration given to other 'authentic' material. This attempt is ultimately less than satisfactory. I am not fully convinced that 1 Timothy can be so easily or clearly distanced from authentic Pauline material, either because the rise of early Catholicism is not so well proven, or because it is difficult to conceive of an early Pauline church that would so easily enshrine undifferentiated^ both the progressive and the reactionary Paul in its established canon. A second dismissive solution is one that posits that the author of the epistle is quoting 1 Cor. 14.34-35 at 1 Tim. 2.11-14. 3 The Corinthian passage passage says, Let the women keep silent in the churches; churches; for they are are not perm permit itte ted d to speak, speak, but let them them subjec subjectt themselves, themselves, just as the law also says. And And if they desire to learn anything, let them ask their own husbands at home; for it is impr improp oper er for a woman to speak in the church.
The author of 1 Timothy, so this theory says, quotes this passage but without Paul's further negative assessment of this statement attributed to his Corinthian antagonists. By doing a little exegetical legerdemain, an interpreter who holds to this solution has not really explained any thing. First, there is the matter of the significant changes in wording between the two passages. Someone who took over the wording so clumsily as to miss the important Pauline commentary (and dismissal) might have had some difficulty in re-writing the passage so thoroughly to begin with. Secondly, this explanation does not treat v. 15 at all. Verse 15 would have to be a furt furthe herr comment by the autho author, r, but recognizing that fact does not explain its meaning. If anything, it adds to the difficulty. A third solution is simply to posit that this passage is a later interpo lation within 1 Timothy.4 Alonso Diaz recognizes difficulties difficulties with this view, related first to when the interpolation may have occurred (he 3. See D.W. Odell-Scott, Tn Defense of an an Egalitarian Interpretation of 1 Cor. 14.34-36: A Reply to Murphy-O'Connor's Critique', BTB 17 (1987), pp. pp. 100-103.
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suggests during the Montanist controversy), and secondly to how the verses verse s are to be understood (the verses oppose Montanism and attempt to bring practice into conformity with other Pauline teaching). This view vi ew is not exegetically exegetica lly or historically histori cally sound, and should not be perpetuated as a satisfact satisfactory ory explanation of any of of the passage's difficulties. culti es. According Accordin g to the most thorough analysis of the textual tradi5 tion, there are no major texts that delete this verse, and such a solution has to be viewed with great suspicion as pure conjecture meant to deal dismissively with admittedly difficult verses. Other scholars reflect their ideological bias by the tendency to over� theologize various elements of interpretation of 1 Tim. 2.15. These proposals, in common with the ideologically based dismissals of it, fail to give due weight to the linguistic considerations. These proposals will wi ll be evaluated within the larger context of considering anew the individual lexical and grammatical elements that compose this verse. The first issue considers cons iders the subject of the future passive verb, σ ω θ ή σ ε τ α ι , in v. 15. Since no explicit subject of the verb is designated, it i t makes best exegetical sense in a grammatical context to begin from from the assumption that the t he subject subject of the verb corresponds in some way with the last mentioned possible antecedent, 'the woman' (ή γυνή) of v. 14. But who exactly is this woman? The solutions here 6 have been at least five. In the light of the mention of Adam and Eve in v. 13 and Adam again in v. 14, 14, it has been proposed that ή γυνή γυν ή in 7 v. 14b is still Eve, 'the woman'. A second solution is that this is the 8 consummate or ideal woman, Mary, the mother of Jesus. Several Greek Text 5. See J.K. J.K. Elliott, Elliott, The The Greek Text of the Epistles to Timothy and Titus (Studies and Documents, 36; Salt Lake City: University of Utah Press, 1968), p. 45. of Utah 6. See C. Spîcq, Les épîtres 4th h edn, 1969 1969 See C. Spîcq, Paris: Gabalda, 4t Les épîtres pastorales (EBib; Paris: Gabalda, [1st edn, 1947]), I, 1947]), I, pp. 382-83; J. Roloff, Der erste erste Brief an Timotheus (EKKNT; Zürich: Benzinger Verlag, 198 1988), 8), pp. 140-41, for a survey a survey of the the views. E.K. Simpson, The Pastoral (Grand Rapids: Eerdmans, 7. See, e.g., E.K. Simpson, Pastoral Epistles (Grand Rapids: pp. 139-40. 1954), p. 48; Roloff, Erste Brief Erste Brief pp. 8. This is perhaps the most most popular view in the light of church history. It appears to appears to be the view of Ignatius Ignatius in Eph. 19; 19; Irenaeus in Irenaeus in Haer. 3.22; 5.19; and
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interpr interprete eters rs have combined the the first firs t two proposals in a gra grand nd theotheological synthesis, concluding that the passage is stating that Eve will find her ultimate redemption or salvation in the birth of Christ. Thus 'the childbirth' (see (s ee below be low)) refers refers to the protoevangelium of Gen. 9 3.15 and the overcoming of the consequences of the fall. A third 10 solution is that ή γυνή is any woman, or woman in general. A fourth proposal is that 'the woman' is the representative woman of 11 Ephesus, the the city to which the letter letter is purported purportedly ly addressed. And a 12 fifth solution is that she is the representative Christian woman. These proposals run a gamut from the general to the specific, and from the exalted to the mundane along the way raising issues warranting closer evaluation before being able to suggest an answer to the question of the subject of the verb, σωθήσεται. and Eve must m ust be put within w ithin the larger larger context conte xt Reference to Adam and of the general comments made by the author about men and women. Beginning Begin ning with 1 Tim. 2.8, the aut autho horr says that that he desires for for men to pray in a particular way and for women to dress in a particular fashion. The woman's dress is said to reflect in some way her spiritual Timothy and and T.C. Oden, First and (Louisville: John Knox, 1989), Titus (Louisville: and Second Timothy and Titus p. 101. It attested in the RV RV, Berkeley, Berkeley, Amplified Bible (and at least suggested in It is attested the margins of RSV, NEB, ASV, and Weymouth). 9. See, e.g., A.D.B. Spencer, Spencer, 'Eve at Ephesus (Should Women be Ordaine Ordained d as Pastors according to the First Letter to Timothy 2:11�15?)', JETS 17 (1974), pp. 'Woman Shall Be Saved: A Look att 1 Timothy 2:15', 215�22; M.D. Roberts, 'Woman 2:15', Saved: A Clearer Look a Payne, 'Lib 'Libert ertari arian an Women', TSF Bulletin 5.2 (November/December 1981), p. 6; Payne, pp. pp. 177�81; Oden, First and Second Timothy and Titus, pp. pp. 101�102; and A. 41 Padget, 'Wealthy Padget, 'Wealthy Women at Ephesus: I Timothy 2:8�15 in Social Context', Int 41 (1987), p. 28. Epistles (BNTC; 10. 10. See, e.g., J.N.D. Kelly, A Commentary on the Pastoral Epistles (BNTC; London: A. & C & C.. Black, 1963; repr. Grand Rapids: Baker, 1981), p. p. 69; D. Guthrie, The Pastoral Epistles (TNTC; (TNTC; Grand Rapids: Eerdmans, 2nd edn, 1990 [1957]), Epistles (NCB; Grand Rapids: Eerdmans, 1982), p. 88; A.T. Hanson, The The Pastoral Epistles p. 74. (Peabody, MA: Hendrickson, 11. See, e.g., G.D. Fee, 1 and 2 Timothy, Titus (Peabody, 1988), pp. 74�75.
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inclination, to be maintained through a discipline of quietness. Then the author turns to Adam and Eve, with respect to the order 13 (πρώτος...είτα) of creation and the order of deception. Although it must be conceded that 'the woman' of v. 14 could be Eve, the inferring of Eve as the subject of the future verb in v. 15 does not carr carryy 14 attitudinal nal force of the future form of the verb great conviction. The attitudi in v. 15 is one of expectation, that is, it grammaticalizes or conveys not a temporal conception (past, present or future) but a marked and emphatic expectation toward a course of events. events. Since Eve's fortunes have already been determined, they are beyond any further expectation, so this solution is unlikely. To extrapolate extra polate furt furthe herr that that the consummate act of the woman, woman , Mary—that is, giving birth to Christ—is spoken of here requires an even larger leap of exegetical faith, one not warranted on the basis of the context. It first requires that there be a clear and logical progression in the argument from Eve to Mary, one not indicated in the text. Furthe Furthermor rmore, e, it requir requires es association assoc iation of 'childbirth' with one particul particular ar childbirth, childbirth, with stress upon the article article to specify a particu particular lar instance. The word transla translated ted here 'childbirth' is not used elsewhere elsewh ere in the New Ne w Testament, much less to speak of Jesus' birth (an obscure reference at 15 language, best) be st).. The protoevangelium of Gen. 3.15 does not use this language, and neither is Jesus' birth referred to in this way until much later (in the second century by Irenaeus). This highly theological view puts too much emphasis emph asis upon the particularizing particularizing function function of the article, as well. wel l. Although the article may be used to specify a particu particular lar item, 16 and in fact does so on occasion in the pastoral epistles, this is only is in one of its several uses; it could be generic as well, as it probably is 17 v. 8 with reference reference to 'the' 'the ' men in every place pla ce.. 13. See Kelly, Pastoral Epistles, pp. 68�69. Aspect in the Greek of the th e New Testament, with 14. See S.E. Porter, Verbal Aspect Reference to Tense and Mood Mood (Studies (Studies in Biblical Greek, 1; New New York: Peter Lang, Lang, 1989), ch. 9, esp. p. 414, on the force of the future form as grammaticalizing expectation. Fee, 1 and 2 2 Timothy, Titus, p. 75. 15 Fee, 1
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Most plausible, it seems to me, is to take 1 Tim. 2.15 as as a conclud18 ing statement of the entire section (1 Tim. 2.8�15). Within the section, Adam and Eve are used for illustrative purposes, with the idea that even though Adam was first created, it was Eve or 'the woman' wom an' (here (here an anapho anaphori ricc use of the article, article, 'the woman refe referr rred ed to above, that is, Eve') who was first deceived. The argument implies that hat all women as a result result are are 'deceive 'dec eived'. d'. But the the one who is 'saved 'sa ved'' (see below) is the woman who remains in faith and love and holiness. Before we can be any more specific about who this woman is, as well determining the sense of the entire entire verse, several of the other other items as determining in v. 15 must be examined. Secondly, to say something more specific about the concept of salvation an examination of the use of σώζω must be made. Determination of the meaning of σώζω as it is used in 1 Tim. 2.15 is complicated comp licated by several factors factors,, however, including inc luding the question of which corpus corpus of writing writing to examine for for suitable suitable parallel parallel usage. The pastoral epistles constitute the immediate context. But should the entire Pauline corpus be included? In other words, should continuity between betw een the agreed�upon agreed�upon authentically Pauline material and the questionably Pauline material be assumed on the basis of verbal parallels? If continuity is i s assumed, assumed, the difficulty difficulty in determining the meaning of σώζω σώ ζω is reduced reduced to a large large extent, extent, since in virtually virtually all authentically authentically Pauline Pauline contexts σώζω σώζ ω denotes denotes a salvific spirit spiritual ual act, act, perhaps eschatological in consequence (e.g. Rom. 5.10; 1 Cor. 7.16). In the deutero�Pauline material the same may well hold true also, especially in in the pastoral epistles, which provide an essential minimum corpus for examination, and the one considered here. Besides 1 Tim. 2.15, which will be examined below, the examples of the use of σώζω in 1 Timothy include in clude the following follo wing:: 1.15: 1.15: one of the 'faithful 'faithful 19 sayings' is that Christ Jesus came into the world to save (σώσαι) sinners; 2.4: reference is to our saviour (σωτήρος) God, who wants
18. 18. Some interpreters have even taken it as the climax of the section:
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all men to be saved ( σωθή σω θή ναι να ι ) and and to enter into knowledge knowledge of truth; 4.16: Timothy is told that by upholding and maintaining the teaching ( σώσε σεις ις)) himself himself and those who hear him, a context in he will save (σώ which perseveran perse verance ce is taken by several commentators comment ators to imply final 20 salvation. Examples in 2 Timothy include 1.9: it is God who saves (σώσαντος) us and calls with a holy calling; and 4.18: the Lord will rescue me from every evil work and save (σώσει) me into his heavenly kingdom. Although some interpreters debate about the sense of 2 Tim. 4.18, this seems to be unnecessary fretting since the goal of salvation is said to be the heavenly kingdom. The only example in Titus is 3.5: according to the mercy of our saviour God (σωτήρος) he saved (εσωσεν) us through (διά) a washing of rebirth and renewing of the Holy Spirit, a context in which final salvation is united with past events. In the light of the above cumulative evidence and in particular in context of 1 Tim. 2.15, 2.15, σ ω θ ή σ ε τ α ι is virtuall virtually y guaranteed guaranteed a the context salvific sense (the passive voice is probably a divine or theological passive, passiv e, that is, God is the agent of salvation). This is confirme confirmed d both 21 by the verb being introduced by contrastive δ ε , which puts v. 15 in juxtaposit juxta position ion to the t he sinfu sinfull state of 'the 'th e woman' woma n' in v. 14, 14, and by the use of the following following έάν έά ν clause (see (see below). The sense of 'be kept safe' 22 (NIV early edition, later changed; NASB; Moffatt; TEV footnote) must be rejected as an accommodation to the apparently harsh theology of v. 15, a proposal which introduces a sense not clearly established for this word in the pastoral epistles. As Houlden says, 'the salvation referred to must not mean physical physic al safe�keeping safe�keeping in child23 birth but that assured on the Last Day'. and 2 20. See Fee, 7 and 2 Timothy, p. 109; cf. Guthrie, Pastoral Epistles Epistles (2nd edn), 4 p. I l l , who who compares the sense with that in Phil. 2.12; G. Fohrer, σώζω\ TDNT, VII, VII, p. 995. 21.. This is recognized by many commentators, including Spîcq, Epitres 21 Interpretation o of f 1 1 Timothy 2:11-15: A pastorales (4th edn), p. 382; D.J. Moo, 'The Interpretation Rejoinder', Trinity Journal 2 (1981), p. 205; Payne, 'Libertarian Women', p. 180.
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Thirdly, with respect to the word τεκνογονία (often translated 'childbirth 'childbirth'), '), as mentioned above, it appe appear ars s only once in the entire New Testament, although the cognate verb form form appears appears in 1 Tim. 5.14. In the light light of of the appare apparently ntly rathe ratherr narr narrow ow and even sexuall sexually� y� discriminatory meaning of this word as it is used in this context, it is not not surprising surprising that that there there have been several attempts attempts to try to show that that it cannot be confined simply to the idea of childbearing. For example, some interprete interpreters, rs, trying trying to expand expand its meaning, have proposed that that it might well refer to a woman's normal responsibilities and duties, including but not specifically specificall y restrict restricted ed to the the act of bearing bearing children. Moo says says that that 'τεκνογονία, which may indicate child�rearing as as well as child�bearing, may represent, by synecdoche, the general general scope of Christ stia ian n women should should be involv in volved'. ed'. He looks to activities in which Chri 24 1 Tim. 5.14 for support of this proposal. Other interpreters have even fu furt rthe herr and construed the the term term in a less tangible and more gone even as the the idea of a woman's woman 's perfor performin ming g her prop proper er role theological sense as of maintaining maintaining moral and spiritual virtues, and and being being kept from falling falling into erro error, r, in particular particular the erro errorr of Eve, which was lording 25 authority over her man. This view is made made exceptionally exceptionally difficul difficultt by the distance of v. 15 from from v. 12, renderi rendering ng an appa appare rent nt connecti connection on than self�evident self�evident.. And the most expansive expansive view is betw betwee een n the two less than 26 that τεκνογονία is simply a figure for good works. This sense is much much too broad broad to be establish esta blished ed in any meaningful way from from the linguistic context of 1 Timothy. That That these solutions solutions cannot be correct correct is fu furt rthe herr borne out in two t wo
W. W.R. Nicholl Nicholl (ed.), (ed.), The Expositor's Greek Testament (repr.; Grand Rapids: Eerdmans, [1910]), IV, p. 110; Dibelius and Conzelmann, Pastoral Epistles, pp. 47�48; Kelly, Pastoral Epistles, pp pp. 69�70; Lock, Pastoral Epistles, p. p. 31; Moo, Ί 2:11�15', p. p. 72; Payne, 'Libertarian Women', p. 178. Timothy 2:11�15', of Paul 'Interpretation', p. 72; W. Ramsay, Tlie Teaching of 72; following W. Ramsay, 24. Moo, 'Interpretation', in Paul in of the Present Day Day (London: Hodder Hodder & Stoughton, 2nd 2nd edn, 1913), pp. 170� Terms of disappointing here; Spîcq, Epitres pastorales (4th (4th edn), pp. pp. 383-84; 75, who is very disappointing Timotheus und Titus (Göttingen: Vandenhoeck & J. Jeremías, Die Briefe an an Timotheus
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ways. way s. The first f irst way is by examining the use of the cognate verb form in 1 Tim. 5.14. 5.1 4. In tha thatt context the the author author specifies sp ecifies that that he desires d esires for younger women to carry out certain duties and responsibilities: and so s o on. It is to be noticed γαµείν, τεκνογονειν, οίκοδεσποτείν, and that the three words form a logical and conceptual continuum, in which marri marriage age is differ differenti entiate ated d from from the bearing bearing of children, children, which differentiated ed from from the managing managing of one o ne's 's household. house hold. It is difficult difficult is differentiat forms an an inclusive inclu sive term term with household h ousehold to see how 'childbearing' forms management or any other duties. It is equally illegitimate to include 'childrearing' within a larger larger semantic range range for for τεκνογονία, since the the author apparently uses τεκνοτροφέω (1 Tim. 5.10) to denote this 27 function. Secondly, Seco ndly, there there is no moral moral,, spiritual spiritual or theolog the ological ical quality directly (or even tangentially) attributed to any of these actions in this context. They are all listed within the confines of performance of specific and and definable definable duties. This is confir confirmed med by examination e xamination of the the use of τεκνογονία in extra�biblical Greek literature, although it must be admitted admitted that that the word is not widely used in other than than Christi Christian an writers. Apart from later Christian writers, in all four contexts in which this word where the meaning meaning can be be determined with word is used, where any degree of certainty it denotes the specific act of bearing 28 children. Fourthly, the next grammatical issue warranting examination revolves around the preposition διά. With its object in the genitive different sense sen se relations. case, the preposition may have a number of different One One of the least likely suggestions is by Scott. On the basis of what he passage—that a woman is sees as the totally 'preposterous' sense of the passage—that saved throug through h childbirth childbirth—he —he takes takes δ ιά as denoting denoting a condition: condition: 'She will be saved even though she must bear children'. As a result the woman will be saved, so he posits, despite the continuing mark of
27. 27 . See Dibelius Dibelius and and Conzelmann, Pastoral Epistles, Epistles, p. 75. 28. Hippocrates Hippocrat es (fifth�fo (fifth�fourth urth centuries cent uries BC), Epistulae 17: 17: ή τοΰµπαλιν γάµους ή πανηγύριας ή τεκνογονίην ή µυστήρια η άρχας καΐ τιµάς τιµάς ή άλλο τι δλως αγαθόν; αγαθόν; Galen (second century AD), De instrumento odoratus 49 ύπερ ων έπί
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29 divine judgment, if she lives the 'true Christian life'. But Scott has perhaps gone too far here. He has constricted himself into arguing for an an understanding that not only has failed to garner support from any other commentator I am aware of, but fails to find any significant support in the major grammarians as well. Taking the preposition with the sense of 'in the experience o f is an atte attempt mpt by Falconer Falconer to mitigate mitigate what he sees as the uncompromizable Pauline idea of salvation by salvation by faith alone, while at the same time maintaining a sense of 30 attendant circumstances. His grammatical conclusions are therefore dictated dictated by this theology, and and he does little to defend this position positi on apart from appealing to supposed Jewish thought regarding the of having children. necessity of In contrast to these theological explanations are the recognized grammatical categories of either some temporal or some instrumental δ ιά with the genitive case. The tempora sense of the the preposition διά temporall sense would be one of duration: 'during the time of childbearing'. Although this is a grammatical possibility, the major diff difficu icult ltyy with this this view is that the most convincing examples that grammarians cite of the temfor example, day, year, poral use of 5 t á have clear temporal words, for
night (Acts 1.3; 5.19; 24.17; Gal. 2.1).31 Furthermore, if the salvific sense of σώζω σώζω is accepted, as there is good reason to do (see above), the tempo temporal ral view of the use of the preposition preposition is virtually eliminated. Hence, the temporal view tends to be found only in translations where the sense of 'preservation' for σώζω is maintained (e.g. NIV early
edition; Moffatt; TEV footnote). The instrumental sense of the preposition must finally be recognized as the most likely in this 32 grammatical context, whether it be more specifically (a) 'by means 33 'through h the the channel o f childbearing. childbear ing. The only other o f or (b) 'throug Scott, The Pastoral Epistles York: Harper & Bros., n.d.), p. 28. (New York: Epistles (New 29. E.F. Scott, The 60 (1941), 30. R. Falconer, Ί Timothy 2:14, 15: 15: Interpretative Notes', JBL 60 (1941), p. 376; White, 'First a 'First an nd Second Epistles', p. p. 110. debatable exception is 1 Pet. 3.20: διεσώθησαν 31. A possible though possible though highly debatable δια ύδατος. 32. The best discussion of the grammatical issues is found in in C.F.D. Moule, An
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with δι διά place in the pastoral epistles where σώζω is collocated with
(Tit. 3.5) has the the instr instrume umenta ntall sense (see above). It might on occasion be requ requir ired ed to diff differ eren enti tiat ate e these these two senses more exactly, but it is sufficient here to note only onl y that that they they share share the common feature feature that that 'childbearing' 'childb earing' is the instrum instrument ent (the means or or the the channel) by which s accomplished. accomplished. salvation i salvation is Fifthly, the next importan importantt grammatical issu is sue e in 1 Tim. 2.15 revolves around the shift in number from the singular use of σωθήσεται to the plural use of µείνωσιν. The shift has resulted in several proposed explanations. Unwa Unwarra rrante nted d because because of its unjustifi unjustified ed speculation is Bartsch's proposal that the author's use of the plural 34 reflects quotation of a source document on church order. Unlikely is the idea that that husbands husbands and and wiv w ives es are are the the subjec subjectt of the plural also is verb verb,, on the the basis of the the conc concep eptu tual al sphe sphere re purp purpor orte tedl dly y being being one of 35 marriage. There is little in the context to suggest or support this development in thought. More likely is a third proposal that the plural refers refers by way of an awkward grammatical shift to the products of the 36 act act of childbirth, the children themselves. A fourth proposal is that the the plural expands to include all of the individual examples of the women women referre rred to in 2.11�15a by representative representative or or generic classifi37 cation. If these women remain in faith, love and holiness, then they will be saved. Alth Althou ough gh most most int inte erpre preters ado adopt the the third proposal above, this does not not seem seem satisfactory satisfactory in the gramma grammatic tical al context, with proposal four being being the the most likely. likely. Houl Houlde den n claim claims, s, howe howeve ver, r, that the the shif shiftt to the the plural with reference to women from the singular reference in the 38 verses above is awkward, but it is no more awkward than to suggest with with prop propos osal al three th that the the chil childr dren en are the the su subje bject ct.. The The resol resolut utio ion n of great consequence. If the this ambiguity of reference is of surprisingly great plural verb refers to the children, the implication is that they in some
NIDNTT, III, p. 1182; Holtz, Pastoralbrief e, p. 71. 34. H.W. Bartsch, Die Anfänge urchristlicher Rechtsbildungen (Hamburg, 1965), p. 73, cited in Hanson, Pastoral Epistles, p. 74.
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way through through their their abiding faithf faithful ul and and holy behaviour establish establis h their their mother's salvation. Since the children never constitute a focus of attention—or even merit direct reference—in this section, such a shift is implausible without some explicit marker. The fourth alternative, on the other hand, has several contextual reasons in its favour. Within 2.8�15, plural reference to 'women' is explicitly the context of o f 1 Tim. 2.8�15, plural 39 made in vv. 9 and 10. Whereas in vv. 11�14 reference is made in the singular, using the singular with generic or representative force in relation relation to the the actions of the first firs t woman, in v. 15 the aut author hor expands reference from the representative case to the larger sphere of all 'women', 'wom en', stati stating ng that that women's wom en's abiding faithfulness faithfulness and holy hol y behaviour in some way establish 'her' or the representative woman's salvation. Sixthly, the last grammatical issue of significance considers the use of the conditional construction in v. 15. The plural verb plural verb µείνωσιν is the main verb of the protasis of a third class (έάν) conditional struc40 ture, in which the apodosis precedes the protasis in clause order. Conditional constructions co nstructions have proved proved notoriously n otoriously difficult difficult for for grammarians on account of both conceptual and grammatical considerations. With respect to conceptual factors, questions arise regardi regarding ng the implications of the str struct uctur uree with respect to to reality, reality, the the kinds of implications attendant upon the protasis and the range of conclusions to be drawn from the apodosis, and the sorts of temporal relational implications to be seen. With respect to grammatical factors, questions arise regarding the use of indicative and non� indicative moods, and the various ways in which conditional constructions can be formulated. What is perhaps perhaps especi esp ecially ally surprising surprising about discussion of 1 Tim. 2.15 is that the conditional construction is rarely 41 the focus of serious attention. Recent research indicates that the 39. Kelly, Pastoral Epistles, 69. This does not require that a that a Semitic construc Epistles, p. 69. be seen i seen in n the collective use, contra M. (Oxford: tion be M. Wilcox, The Semitisms ofActs (Oxford: Clarendon Press, 1965), p. 127. Cf. L. Rydbeck, Fachprosa, vermeintliche Neues Testament: Beurteilung der sprachlichen Volkssprache und Volkssprache und Neues Testament: Zur Beurteilung sprachlichen Niveauunter pp. 27�45. schiede schiede im nachklassischen Griechisch (Uppsala: n.p., 1967), pp
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Journal for the Study of of the New Testament 49 (1993)
entire conditional construction must be considered, in which a logical relationship of consequence (not necessarily a temporal or sequential relationship) is established between the protasis and the apodosis. Furthermore, the construction functions in terms of positing a condition with various degrees of strength on the basis of the attitudinal force of the mood form used in the protasis, and drawing logical implications on the basis of the attitudinal force of the mood form used in the apodosis. The instance in 1 Tim. Tim. 2.15 of a so�called so�called third class conditional, 42 with with the subjunctive in the protasis, makes no implication whether in fact 'they remain', only that 'they might remain'. Regarding the action of the apodosis in relation to the protasis, interpreters often take one of two approaches. Some are tempted on the strength of the future verb verb form to see the apodosis as action future to the protasis. Others are tempted on the strength of the aorist subjunctive to see the protas protasis is as action antecedent to the apodosis. The temporal analysis that results from these two formulations is roughly the same but they leave unanswered the larger question of the logical relation between the protasis and the apodosis, considered much more important in the 43 light of recent research into conditional structures. A more plausible analysis here for the relation of the protasis and apodosis is either cause and effect or ground and inference. By the first, the understanding is that women abiding in faith and love and holiness constitute the necessary cause, with the effect that the woman in question will be saved by childbearing. By the second, the understa understandi nding ng is that that the women wom en abiding in faith and love and holiness form the ground, from which the legitimate inference inference can be drawn that the woman in ques44 category is fully satisfaction will be saved by childbearing. Neither category tory, however, especially in the light of the instrumental use of διά in the apodosis. This grammatical analysis indicates, however, that there is an intricate relationship between the protasis and the apodosis, a relationship that has been neglected. As Guthrie says, 'Indeed, it is not too much to claim that the former part of the verse must be inter�
Mean to be 'Saved by Childbirth Does it Mean PORTER What Does Childbirth 7
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preted in the light of the latter half'. Nevertheless, most scholars scholars have placed placed the maj major orit ity y of their emphasis upon the apodosis, apodos is, with the result tha thatt they heighten the the supposed theol t heologic ogical al difficulties by making it look as if the author is simply stating stating that that salvation comes com es by chil childb dbea eari ring ng.. But the the pres presup uppo pose sed d cond condit itio ion n of rema remain inin ing g in fai faith and love and holiness must not be overlooked. The conditional structure, especially the protasis, does draw the the comments of v. 15 toward toward conformity with established authentic Pauline teaching regarding salvation. But it still does not eliminate the ineluctable force of the regarding g salvation by means of childbearing. apodosis regardin In conclus conc lusion, ion, it seems see ms to me me that that the aut autho horr of o f 1 Timothy estab46 lishes two parts to his argument in 2.15. The two parts may well be in tension, except except that that bot both h focus on the woman's woman' s actions. The fundamental assumption for the women of this author's audience is that they liv es of faith faith in Chris Christ, t, love lo ve toward toward fellow fell ow Christians Christians and and will lead lives 47 holiness in their married life, with self�control. Although Scott does bel ieve e that that 'self�control' 'sel f�control' is i s a distinctly distinctly Christ Christian ian virtue, virtue, as he not not believ 48 concedes the others are, Scholer convincin conv incingly gly shows how the 49 concept is applied here to the early Christian Christian concern for for reputatio reputation. n. This makes it likely lik ely that that the au auth thor or is addressing the Chris Christian tian women wo men of his audience, and by implication all Christian women. He goes furt fu rthe her, r, however, and and equates a woman' woman'ss earthly earthly function of bearing children with her eschatological or or salvific reward reward.. The plausibility plausib ility of this analysis is reinforce reinforced d by brief reference reference to the the context of the entire entire book of 1 Timothy. The author of 1 Timothy fig hting ng against a gro group up distinguished by several chara characcseems to be fighti teristics. They were promoting doctrine (1 Tim. 1.3) 1.3) that that resulted in in the the telling of all sorts of silly myths and the emphasizing of about deceitful deceitful spirits and demons genealogies (1.4), holding to stories about practices (4.3). Consequently, (4.1), and forbidding marriage and other practices elicited his instructions concerning care of the home, the raising they elicited
(1st edn), pp. 78�79. 45. 45 . Guthrie, Pastoral Epistles (1st edn), to the 46. See Kelly, Pastoral Epistles, p. 69, who appreciates the two prongs to the
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Journal for the Study of of the New Testament Testament 49 (1993)
of children, and the marriage of widows (5.9�10, 13�16). Instead of being be ing enga en gage ged d in right behaviour, the wome wo men n were wer e habitually hab itually spending time gossiping in each other's houses (5.13), giving opportunity for those outside the church to slander those in it (5.14; cf. 6.1). It is easy to conclude that the encouraging of ascetic practices, combined with shunning of the women's domestic roles, resulted in sexual abstinence or similar practices which were considered by the 50 author to have missed the mark (cf. 1.3�7; 6.20�21). In the light of this ascetic tendency, the author endorses the resumption of normal practices between betwee n men and and women, wom en, including sexual relations that that result in giving birth to children. The inevitable result of such an exegetical conclusion is to make most modern readers highly uncomfortable. But regardless of what we may believe today about the roles and relations of men and women, and despite our best efforts to dismiss or obscure what the text says linguistically through ideolauthorr of 1 Timothy ogically or theologically dictated exegesis, the autho apparently believed that for the woman who abides in faith, love and holiness, her salvation will come by the bearing of children.
ABST AB STRA RACT CT
Afte Afterr discussing several several ideologi ideologicall cally y based interpretations of 1 Tim. 2.15, this article examines six primary lexical and grammatical phenomena in the text: the σωθήσεται with respect to 'the woman' of v. 14, 14, the sense of the verb σωθήσεται subject of the the verb σώζω, the denotation of the the term τεκνογονία, the function of the the preposiδι ά with the genitive case, the shift in number of the tion διά the verbs from singular to to the use of the third�class the third�class conditional construction. The article concludes and the plural, and concludes that the author of believed that for the of 1 Timothy apparently apparently believed the woman who abides in salvation will come by bearing of children. by the children. faith, love and her salvation the bearing and holiness, her
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