(8) I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting. (9) В¶ In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; (10) But (which becometh women professing godliness) with good works. (11) Let the woman learn in silence with all subjection. (12) But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (13) For Adam was first formed, then Eve. (14) And Adam was not deceived, but the woman being deceived was in the transgression. (15) Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.
I do not think it necessary to swell our pages by a Comment on what is so plain as to need none. I will only, therefore, detain the Reader to observe, on the latter part of this paragraph, a word or two, in relation to what is said of our first Parents. The question is, did the Holy Ghost, by Paul, mean to throw the whole blame upon the woman, being deceived; when it is said, Adam was not deceived? I confess I dare not speak decidedly upon it. But yet, I rather think, the man was the greater transgressor of the two. The Woman was deceived by the subtlety of the Serpent. But Adam was not deceived, the Holy Ghost saith. And, as he sinned against light and knowledge; and chose to be involved with his wife in the ruin, rather than obey God; it should seem, that he was the most daring sinner. But, be this as it may, the sweet conclusion of promise, with which the Chapter ends, comes in to the relief of both, in a very gracious manner. She shall be saved in child-bearing; that is, not an absolute promise, that women of faith, and in the love of God, shall all be carried through the hour of nature's extremity, in the bearing of children; notwithstanding the sentence on the first woman, in the garden, for her transgression, that in sorrow she should bring forth children: Genesis 3:16. for well we know, many a gracious woman hath died in that season. But the promise seems to be of a spiritual nature. And the child-bearing here spoken of, is of Eve's seed, even Christ. In the child-bearing of Him, shall she (and all of faith in Christ like her) be saved, notwithstanding the original, and actual transgressions, of herself, and all her children. This appears to me to be the meaning of the passage. Eve herself, personally considered, could have no other interest in the promise, than in this, or somewhat a similar spiritual sense, since she herself had been dead for ages before this promise was given.