Reversing the Curse—The Exalted Place of Wives and Mothers

1 Timothy 2:15, Saved in/through childbirth. 

Saved is the Greek verb sozo meaning “to keep safe and sound, to rescue from danger, save from suffering or perishing.” The word in or through (depending on one’s Bible version) is the Greek preposition dia, which can have several meanings. In the Greek genitive case (possessive case) dia means “through, in the course of, during or throughout.” In the Greek accusative case (indirect object case), dia means “by reason or means of.” Seldom is dia found in the accusative case in the NT; usually it is used in the genitive case, as is the case here. David Stern, in his Jewish NT Commentary, says of this passage that here Paul has Gen 3:16 in view where YHVH put the curse of a painful child (among other things) upon Eve because of her sin at the tree of knowledge. Admittedly, Stern continues, Paul’s previous seemingly dismissive and condescending statements about women and their place in the church (vv. 8–14) doesn’t appeal to the modern, Western, mind. But in light of the curse that Elohim placed on women, Paul goes on to mitigate his previous statements about women by saying that Elohim would save a saintly woman from the curse of a painful childbirth by lessening the physical and emotional pain of this ordeal and, by implication, that of motherhood and rasing children. This is because the curse, in a sense, has been reversed through her faith in Yeshua the Messiah and his work at the cross as the one who bore upon himself the curse of man’s sin. By her godly demeanor (as Paul spells out in the previous several verses), and raising godly children, much of the pain and suffering to befall most ungodly women will be lifted from her, which is a great blessing. Stern goes on to point out that this verse in no way indicates a woman is saved or redeemed spiritually through the process of childbirth. Were this the case, the act of childbirth would offer an alternate plan of salvation making faith in Yeshua unnecessary. This is obviously not true according to Scripture.

Moreover, there is another glorious truth to be deduced from this passage of Scripture—a truth that exalts a woman from being a curse-causer to a curse-reverser. As a result of a godly woman’s place in Yeshua, the curse placed on her for introducing sin into the world resulting in her offspring being cut off from Elohim can now be undone. How is this? By raising godly children she now has the divine role of bringing her children back to Elohim. Who has more influence over a  child then a mother? Who spends more time teaching and training a child than a mother? The saying that “the hand that rocks the cradle moves the nation” exemplifies this truth. A saintly mother has the inimitable and glorious role of helping to turn a nation from enslavement to the world, the flesh and the devil back to Elohim and his Word as revealed in the Bible. 

In this passage (1 Tim 2:8–15), Paul is in no way demeaning or denigrating women, but exalting them. 

Not only this, but Gen 3:15 speaks of the seed of the woman bruising the head of the serpent, which is a prophecy that was clearly fulfilled by Yeshua’s death and resurrection resulting in the defeat of Satan, the serpent, and his defeat of death and the grave. When a godly woman raises up righteous, Elohim-loving children, she will be further reinforcing Yeshua’s defeat of the serpent and helping to expand the kingdom of heaven at the devil’s expense. Through Eve sin entered the world (1 Tim 2:14), now through a saintly women, righteousness can enter the world. This occurred through the birth of Yeshua through the virgin Mary, with the process continuing when a mother births children and brings them to faith in Yeshua.

Another aspect of the curse that came on woman when she sinned in the garden was her innate rebellion against authority—especially that of her husband (Gen 3:16b). When a woman demonstrates her willingness to submit not only to the authority of her husband (Eph 5:22), but to church leadership as well by conducting herself in modest and discreet manner (1 Tim 2:8–12), heaven’s blessing of an easier childbirth awaits her along with the further glories and exalted position of motherhood as previously noted above. 

Is it any wonder, then, that in our modern society there is an all-out war against woman, marriage and the family? Whether it be the political, educational, economic, entertainment or media establishment, they all seem to be hellbent on destroying the traditional family, marriage and the role of women as mothers and wives. We see this in the secular humanists pushing of abortion (the murder of children), pornography (the perversion of sex), pedophilia (the sexual exploitation of children), the sexualization of children (which undermines the family unit), homosexuality (the diminishing of childbirth), transgenderism (the destruction of the family and marriage), the women’s lib movement (engendering hatred for men and for motherhood) and the list goes on. When the traditional, Elohim-ordained role of mothers and families is undermined, if not obliterated, the process of the family acting as the means to help redeem mankind back to Elohim comes to a stop. Whose spiritual kingdom does this benefit the most? That of Elohim or the devil? The answer should be obvious. Therefore, who is the author of and driving spiritual force behind these ungodly, anti-biblical agendas? Satan the devil!

 

Dealing With the Fungus Among Us

Overview of Parshiot Tazria-Metzora (Lev 12–13 and 14–15)

Often these two parshiot are combined in the yearly Torah reading cycle depending on how the biblical calendar falls for the year. Their combining is likely due to the fact that each is relatively short and deals with related subjects: namely, the ritual purity laws. As we shall see, the causes of ritual impurity involve sin issues. The Torah prescribes procedures that the afflicted person had to follow in order to be deemed cleansed and thus be readmitted into the camp of Israel after having been temporarily expelled. All the rituals prophetically pointed to Yeshua’s atoning death on the cross.

Sin is like a disease.

Sin is like a disease.

These two parshiot dealing with diseased and unclean persons immediately come after the laws concerning clean and unclean meats (Lev 11). What the Israelites ate as well as the state of their physical bodies was an important aspect of holiness in the eyes of YHVH.

From these two parshiot, we learn that an unclean person could only become clean through the atoning blood of a sacrificed animal or through ritual cleansing of water by which he was reconciled to Elohim and brought back into the camp of Israel. What can we learn from the juxtapositioning of these subjects (i.e., the laws pertaining to unclean meats and unclean people) in the Torah? Simply this. Man can easily become impure and defiled because of his innately depraved, crooked, and wicked heart that is at enmity with the laws of Elohim (Jer 17:9; Rom 8:7). Since the fall of Adam, man has been in a state of impurity from Elohim. Thus, sin separates him from the presence of Elohim and from his fellow Israelites. Only the sin-atoning blood of Yeshua can bring him to a place of purity where he can be reconciled to the Kadosh (Holy) One of Israel, and become part of the camp (i.e., the congregation of the saints or kadosh ones) of YHVH.

Leviticus 12:1–8 deals with the purification of women after childbirth. Adam Clarke in his commentary states that when a woman has to bring a sacrifice after the birth of her child, Elohim keeps up the remembrance of the fact that through woman, sin entered the world. He also keeps up the memorial of sacrifice to show that the state of a sinner, howsoever deplorable, is not hopeless. In every ceremony, we may see both the justice and the mercy of Elohim. Hence, while we have the knowledge of our spiritual impurity, we have also the knowledge of our cure—the sacrifice of an innocent animal, which always points to Yeshua who once and for all, in his sacrificial death, cleansed us from sin’s impurity.

Leviticus 13–14 deals with the disease of tzara. The noun tzaarath means Continue reading