8 I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting;
9 in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing,
10 but, which is proper for women professing godliness, with good works.
11 Let a woman learn in silence with all submission.
12 And I do not permit a woman to teach or to have authority over a man, but to be in silence.
13 For Adam was formed first, then Eve.
14 And Adam was not deceived, but the woman being deceived, fell into transgression.
15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.
therefore (v.8) — Verses 3-7 were a parenthesis. Paul is now returning to the subject of the assembly begun in verses 1-2.
desire (v.8) = deliberate purpose, proceeding from reason
the men (v.8) — in contrast to women — not “mankind”
men pray (v.8) — public prayer, in the assembly
everywhere (v.8) = in every place — wherever the assembly meets
holy (v.8) = righteous, gracious (Greek hosios)
Unkindness, anger and suspicion should have no place in our prayers to God, for we ourselves have failed Him again and again. We are not to pray “at” others, but are to pray to God for and with them. — Stam, page 63
lifting up holy hands (v.8) — common in Israel (1 Kings 8:22; Psalm 28:2, Isaiah 1:15) and in the early church
doubting (v.8) = disputing, skeptical questioning, criticism
adorn (v.9) = The word “adorn” is kosmeo. The noun is kosmos, the basic meaning of which is “an ordered system, and apt and harmonious arrangement or constitution, “ornament, decoration, adornment.” The verb kosmeo means “to put in order, arrange, make ready.” The word kosmos (order), is opposed to chaos (our “chaos”).
By the use of this word, Paul indicates that the adornment of the Christian woman should be one in which order, not disorder, obtains. And this orderliness must not extend merely to the relationship of the various articles of wearing apparel to one another, but also to the relationship of that apparel to her Christian character and testimony. in other words, the apparel must be congruous with, fitting to, and consistent with what she is, a child of God. The word “modest” is the translation of kosmios “well arranged, seemly, modest.” The word “apparel” here is katastole, which coveys the idea of external appearance, principally in dress. It is deportment, as exhibited externally, whether in look, manner, or dress. — Wuest, pages 45-46.
in like manner (v.9) — referring back to the fact of Paul’s desire
propriety (v.9) = the Greek word indicates a mix of modesty and humility, repugnance of the unseemly
moderation (v.9) = sound judgment, self control
professing (v.10) = proclaiming
godliness (v.10) = devoutness, piety, but with an emphasis on “God”
good (v.10) = beneficial
do not permit a woman to teach (v.12) = lit. “be a teacher” with authority — in the assembly (see 1 Corinthians 14:34-35). See 2 Timothy 1:5; 3:15; Titus 2:3-4 for occasions where women are to teach.
have authority (v.12) — exercise authority, govern
silence (v.12) = quietness
formed (v.13) = molded — used only of soft substances, like clay or wax
Adam was formed first (v.13) — assumption of, and evidence for, the truth and literal interpretation of Genesis 1-3
not deceived (v.14) — His sin was conscious
In addition to the order in their creation: first Adam, then Eve, the apostle points out that it was not Adam but the woman who was deceived in Eden. He disobeyed with this eyes wide open, evidently through live for his wife. Satan knew the difference in their natures thus he approached Adam, not directly, but through his wife.
These facts, of course, place the greater blame on Adam, thus we read in Romans 5:12 that “by one man [not by one couple] sin entered into the world.”
It is on the facts that God first created Adam, then Eve as an “help meet for him,” and that Eve was the more susceptible to deception, that Paul bases his argument for the relationship of the woman to the man.
The former of these two arguments is expanded in 1 Corinthians 11:8-9: For the man is not of the woman, but the woman of the man, neither was the man created for the woman, but the woman for the man (Cf. Genesis 2:18). — Stam, pages 66-67
deceived (v.14, first use) = deceived (second use) = thoroughly deceived
the woman (v.14) — Eve as a type of all women
fell into transgression (v.14) — the tense indicates the permanent effects resulting from a definite point in time
transgression (v.14) = lit. “stepping across” — breach of law
saved (v.15) — most likely, this means “saved from the social evils that tempt by fulfilling the role given her by God’s design”
It seems that the apostle, in the light of the context, teaches here that in motherhood, i.e., in taking her place in the home, living with her husband in faith, love and holiness, with sobriety, the Christian woman will be saved from the pitfalls that have wrecked the lives of so many women. We believe that the word “saved” here, is used in its broader sense, as in 1 Timothy 4:16: Take heed to thyself and to the doctrine; continue in them: for in doing this thou shalt both save thyself and them that hear thee.” — Stam, page 68.
So Paul, taking the common-sense view that childbearing, rather than public teaching or the direction of affairs, is woman’s primary function, duty, privilege, and dignity, reminds Timothy and his readers that there was another aspect of the story in Genesis besides that of the woman’s taking the initiative in transgression: the pains of childbirth were her sentence, yet in undergoing these, she finds her salvation. She shall be saved in her childbearing. That is her normal and natural duty; and in the discharge of our normal and natural duties we all, men and women alike, as far as our individual efforts can contribute to it, “work out our own salvation.” — Wuest, page 68
holiness (v.15) = sanctification, separation to God