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英文原文
In this chapter Paul treats, I. Of prayer, with many reasons for it, 1Ti 2:1-8. II. Of women's apparel, 1Ti 2:9,10. III. Of their subjection, with the reasons of it, 1Ti 2:11-14. IV. A promise given for their encouragement in child-bearing, 1Ti 2:15.
1-8
Universal Prayer Recommended (64 AD)
劝人普世代祷（公元64年）
¹ 我劝你，第一要为万人恳求、祷告、代求、祝谢；
² 为君王和一切在位的，也该如此，使我们可以敬虔端正、平安无事地度日。
³ 这是好的，在神我们救主面前可蒙悦纳。
⁴ 他愿意万人得救，明白真道。
⁵ 因为只有一位神，在神和人中间，只有一位中保，乃是降世为人的基督耶稣；
⁶ 他舍自己作万人的赎价，到了时候，这事必证明出来。
⁷ 我为此奉派作传道的，作使徒，作外邦人的师傅，教导他们相信，学习真道。我说的是真话，并不是谎言。
⁸ 我愿男人无忿怒，无争论，举起圣洁的手，随处祷告。
此处有：一、对基督徒的嘱咐，要为万人，特别是为一切在位掌权者祷告。提摩太当负责使这事得以实行。保罗并未送给他一份固定的祷文，否则我们有理由认为，他若有意叫牧者受限于这种祷告方式，便会如此行；他只是大体上嘱咐他们当献上「恳求、祷告、代求、祝谢」：恳求为求免去凶恶，祷告为求得着福分，代求为别人，祝谢为已领受的怜悯。保罗认为给他们一般大纲便够了；他们既有圣经在祷告上引导，又有祷告的灵浇灌在他们身上，便无需再得别的指示。请注意，基督教的目的就是促进祷告；基督的门徒必须是祷告的人。「靠着圣灵，随时多方祷告祈求」，弗6:18。这里首先含蓄地表明，我们必须先为自己祷告；也必须「为万人」祷告，为普世的人，为需要或渴慕我们代祷的具体个人。请看基督教何等不像一个宗派：它教导人这样广博的爱——不但为自己同道的人，也为万人祷告。要为君王祷告（提前2:2）；尽管当时的君王都是外邦人、是基督教的仇敌、是逼迫基督徒的人，他们仍当为他们祷告，因为既有民事政府、并有合适的人受托管理，对公众有益，所以我们当为他们祷告，纵然我们自己也在其下受苦。「为君王和一切在位的」，即下级官长：我们当为他们祷告，也当为他们祝谢，为他们的福祉、为他们国度的福祉祈求，因此不可谋害他们，使「我们在这国中得享平安」，并为他们、为我们在其治理下所得的益处献上感谢，使「我们可以敬虔端正、平安无事地度日」。在此我们看见当为君王求什么——愿神如此转动他们的心、引导他们、使用他们，使我们在其下能过安静平稳的生活。他不是说：「使我们在其下能得高升、发财、得尊荣权势」；不，一个敬虔基督徒最大的雄心，不过是过安静平稳的生活，在卑微隐蔽的地位中平平安安地度日。我们当愿自己和别人都「在一切敬虔端正上」过平安的生活，这暗示我们若不在一切敬虔端正上，便不能期望得着平安稳妥。我们当尽自己的本分，然后才可期望得着神与政府的保护。「在一切敬虔端正上」——这里我们作为基督徒的本分用两个字概括了：敬虔，即对神正确的敬拜；端正，即对众人良好的品行。这二者必须并行；我们若不敬虔、不把神当得的归给他，便不算真正端正；我们若不端正，便不算真正敬虔，因为神恨恶「为献燔祭而抢夺」。在此我们可以观察到：1. 基督徒当是极其热心祷告的人：他们当在这事上丰盛，并使自己习惯于祷告、恳求等等。2. 我们祷告时，不仅为自己，也当为别人怀着慷慨的关切；当为万人祷告、为万人祝谢；不可把祷告或祝谢局限于自己或自己的家。3. 祷告由不同的部分组成——恳求、代求、祝谢；因为我们必须为所需用的怜悯祷告，也为已领受的怜悯祝谢；我们也当代求免去因自己或别人的罪所当得的审判。4. 一切人，连君王本人，以及一切在位掌权的人，都当为我们祷告的对象。他们需要我们的代祷，因为他们有许多艰难要面对，也有许多因他们崇高地位而来的网罗。5. 我们为官长祷告，便是过平安安静生活最可能的途径。被掳到巴比伦的犹太人受命「寻求那城平安，就是耶和华使他们被掳到的那城」，并「为那城祷告耶和华；因为那城得平安，你们也随着得平安」，耶29:7。6. 我们若要过平安安静的生活，就必须在一切敬虔端正上度日；必须尽对神对人的本分。「因为经上说：人若爱生命，愿享美福，须要禁止舌头不出恶言，嘴唇不说诡诈的话；也要离恶行善，寻求和睦，一心追赶」，彼前3:10,11。他为此所给的理由是「因为这在神我们救主面前是好的」；即基督的福音如此要求。凡在我们救主神面前可蒙悦纳的事，我们都当去行，并且当在其中丰盛。
二、作为我们当在祷告中关切众人的理由，他指出神对普世人类的爱，提前2:4。
1. 当为万人祷告的一个理由是：只有一位神，而这位神对全人类怀着善意。只有一位神（提前2:5），且只有一位，没有别神，也不可能有别神，因为无限的只能有一位。这一位神「愿意万人得救」；他不愿任何人死亡沉沦（结33:11），而愿万人得着福祉与拯救。这并不是说他已命定万人得救，否则万人就都必得救了；而是他对万人得救怀有善意，除自己的过错外无人灭亡（太23:37）。他愿意万人得救，「并且明白真道」，即按他所设立、而非别的方式得救。我们当竭力得着真道的认识，因为那是得救之路；「基督就是道路、真理、生命」。
2. 只有一位中保，而这位中保舍自己作万人的赎价。正如神的怜悯及于他一切的工作，照样基督的中保之工也及于一切世人到此地步——他付了足以拯救全人类的赎价；他使人类得以站在与神新的关系上，使他们如今不再在行为之约的律法之下，而是在生命之律法之下。他们在恩典之下；不在无罪之约之下，乃在新约之下：「他舍自己作赎价」。请注意，基督的死是赎价，是反价的偿还。我们本该死。基督为我们死，要救我们脱离死亡与地狱；他甘愿舍自己作赎价，作万人的赎价；如此全人类就被置于比魔鬼更好的境地。他死了，为要成就一个普世的救恩：为此他承担了神与人之间中保的职分。中保意味着有争端。罪在我们与神之间造成了隔阂；耶稣基督是中保，他承担使双方和好、使神与人相合的工，作仲裁者、调停人，「把杖按在我们双方」，伯9:33。他这赎价「到了时候，这事必证明出来」；即在旧约时代，他的受苦与随后要来的荣耀，被说成是在末世才显明的事，彼前1:10,11。如今这些事已相应地显明出来——保罗本人已被立作传道者与使徒，向外邦人传扬借耶稣基督得救赎与救恩的福音。基督中保之工的这教义，是保罗受托向一切受造之物传讲的（可16:15）。他被立作外邦人的师傅；除了他作使徒的一般呼召外，他还特别受差遣向外邦人传道，「教导他们相信，学习真道」，或说忠心诚实地教导。请注意，（1）在神我们救主面前是好的、可蒙悦纳的，就是我们为君王和万人祷告，也是我们过安静平稳的生活；这是我们当作这事的极好理由，正如当作那事一样。（2）神对万人得救怀有善意；所以并非神不愿救他们，而是他们自己不愿按神的方式得救。我们可称颂的主在此指出过错的所在：「然而你们不肯到我这里来得生命」，约5:40。「我多次愿意聚集你的儿女，你却不愿意。」（3）那些得救的人必须明白真道，因为这是神所设立拯救罪人的途径。没有认识，心不能为善；我们若不认识真理，便不能受真理管理。（4）值得注意的是，这里既肯定了神的独一，又把它与中保的独一相连；罗马教会若维持众中保，便与维持众神无异。（5）新约意义下的中保，他舍自己作赎价。罗马教徒所谓「满足的中保只有一位，代求的中保却有多位」的借口是徒然的；因为按保罗的话，基督舍自己作赎价正是中保职分不可或缺的一部分；这实在是他代求的根基。（6）保罗被立作仆人，要把这事向外邦人宣告——基督是神与人之间独一的中保，他舍自己作万人的赎价。这是所有牧者直到世界末了当传讲的要旨；保罗也尊大他的职分，正如他是外邦人的使徒，罗11:13。（7）牧者必须传讲真理，就是自己所确信为真理的，自己也必须信它；他们当像我们的使徒一样，在「信和真理」上传讲，并当忠心可靠。
三、祷告当如何行的指示，提前2:8。1. 如今在福音之下，祷告不再局限于某一特定的祷告之所，人当随处祷告：没有一处是不宜祷告的，也没有一处比别处更蒙神悦纳，约4:21。「随处祷告」。我们当在内室祷告、在家中祷告、在饭食前祷告、在旅途上祷告，也在或公或私的严肃聚会中祷告。2. 神的旨意是我们在祷告时举起圣洁的手：「举起圣洁的手」，即洁净的手，脱离罪的玷污，在为罪与污秽所开的泉源中洗净过的。「我要洗手」，等等，诗26:6。3. 我们必须在爱中祷告：「无忿怒」，即对人无恶意、无忿怒。4. 我们必须在信心中祷告，「无争论」（雅1:6），或如有人读作「无争辩」，那么就归在爱的范围之下了。
英文原文
Universal Prayer Recommended (64 AD)
¹ I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
² For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
³ For this is good and acceptable in the sight of God our Saviour;
⁴ Who will have all men to be saved, and to come unto the knowledge of the truth.
⁵ For there is one God, and one mediator between God and men, the man Christ Jesus;
⁶ Who gave himself a ransom for all, to be testified in due time.
⁷ Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.
⁸ I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph 6:18. There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings (1Ti 2:2); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, etc. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer 29:7. 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and pursue it, 1Pe 3:10,11. Now the reason he gives for this is because this is good in the sight of God our Saviour; that is, the gospel of Christ requires this. That which is acceptable in the sight of God our Saviour we should do, and should abound in.
II. As a reason why we should in our prayers concern ourselves for all men, he shows God's love to mankind in general, 1Ti 2:4.
1. One reason why all men are to be prayed for is because there is one God, and that God bears a good will to all mankind. There is one God (1Ti 2:5), and one only, there is no other, there can be no other, for there can be but one infinite. This one God will have all men to be saved; he desires not the death and destruction of any (Eze 33:11), but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Mt 23:37. He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Christ is the way and the truth, and so he is the life.
2. There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of God extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with God, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price. We deserved to have died. Christ died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between God and man. A mediator supposes a controversy. Sin had made a quarrel between us and God; Jesus Christ is a Mediator who undertakes to make peace, to bring God and man together, in the nature of an umpire or arbitrator, a days-man who lays his hand upon u both, Job 9:33. He is a ransom that was to be testified in due time; that is, in the Old-Testament times, his sufferings and the glory that should follow were spoken of as things to be revealed in the last times, 1Pe 1:10,11. And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was entrusted to preach to every creature, Mk 16:15. He was appointed to be a teacher of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note, (1.) It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other. (2.) God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Here our blessed Lord charges the fault: You will not come unto me that you may have life, Joh 5:40. I would have gathered you, and you would not. (3.) Those who are saved must come to the knowledge of the truth, for this is God's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it. (4.) It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators. (5.) He that is a Mediator in the New-Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession. (6.) Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Ro 11:13. (7.) Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty.
III. A direction how to pray, 1Ti 2:8. 1. Now, under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where: no place is amiss for prayer, no place more acceptable to God than another, Joh 4:21. Pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. 2. It is the will of God that in prayer we should lift up holy hands: Lifting up holy hands, or pure hands, pure from the pollution of sin, washed in the fountain opened for sin and uncleanness. I will wash my hands, etc., Ps 26:6. 3. We must pray in charity: Without wrath, or malice, or anger at any person. 4. We must pray in faith without doubting (Jam 1:6), or, as some read it, without disputing, and then it falls under the head of charity.
9-15
Paul's Charge to Females (64 AD)
保罗对妇女的嘱咐（公元64年）
⁹ 又愿女人以端正、克己、自守为衣饰装饰自己，不以编发、黄金、珍珠，和贵价的衣裳为装饰；
¹⁰ 只要有善行，这才与自称是敬神的女人相宜。
¹¹ 女人要沉静学道，一味地顺服。
¹² 我不许女人讲道，也不许她辖管男人，只要沉静。
¹³ 因为先造的是亚当，后造的是夏娃；
¹⁴ 且不是亚当被引诱，乃是女人被引诱，陷在罪里。
¹⁵ 然而，女人若常存信心、爱心，又圣洁自守，就必在生产上得救。
一、此处是一个嘱咐：认信基督教的妇女当端庄、自守、沉静、顺服，与她们的地位相称。1. 她们在衣着上当十分端庄，不追求华丽、华贵或奢侈（你可以从一个人衣着的华贵与花哨看出他心思的虚空），因为她们有更好的装饰，当以此「装饰自己——善行」。请注意，善行是最好的装饰；这在神眼中是极宝贵的。认信敬虔的人，在衣着上和在别的事上一样，行事都当与认信相称；她们当把本可花在华衣上的钱财，用在敬虔与慈善的工上，这才是名副其实的善行。2. 妇女当学习自己信仰的原则，学基督，学圣经；不可以为自己的性别使自己不必学习为得救所必需的真理。3. 她们当沉静、顺服、服权柄，不可篡夺权柄。所给的理由是「先造的是亚当，后造的是夏娃」——夏娃由亚当而出，表明她对亚当的从属与倚靠；她也是为亚当而造，作他的帮助者。她既在创造中居后——这是她顺服的一个理由——也在过犯中居先，这是另一个理由。「亚当没有被引诱」，即不是首先被引诱的；蛇没有立即攻击他，是女人先在过犯中（林后11:3），而这是判决的一部分：「你必恋慕你丈夫；你丈夫必管辖你」，创3:16。但有一句安慰的话（提前2:15）：那些持续自守的人「必在生产上得救」，或说「借」生产得救——那由女人所生的弥赛亚要伤蛇的头（创3:15）；又或说她们因罪所处的判决，并不成为她们在基督里蒙悦纳的妨碍，「若她们常存信心、爱心，又圣洁自守」。
二、在此请观察：1. 基督教法则的广泛性；它们不仅及于男人，也及于女人，不仅及于她们的身位，也及于她们的衣着——必须端庄，与她们的性别相称；并及于她们外在的举止行为——必须沉静，凡事顺服。2. 妇女也当像男人一样认信敬虔；因为她们已受洗，便借此立志操练自己以致敬虔；并且说她们可敬之处，使徒时代有许多妇女是杰出的基督徒认信者，正如使徒行传所告诉我们的。3. 妇女在衣着上更容易过分，所以在这一点上提醒她们尤为必要。4. 认信敬虔的人最好的装饰是善行。5. 照保罗所说，妇女当是学习者，不可在教会中作公开的师傅；因为教导是权柄的职分，女人不可辖管男人，乃要沉静。然而尽管有这禁令，敬虔的妇女可以、也当在家里教导自己的儿女信仰的原则。提摩太从小明白圣经；除了他母亲和外祖母，还有谁教导他呢？提后3:15。亚居拉和他的妻子百基拉向亚波罗讲解神的道——却不是在公开聚会中。然而这只是私下的教导，并非公开的；百基拉也算不得是教师。好妇女可以在私下借着善行与虔诚的谈吐教导人；但这公开讲道的职分并不交托给她们。6. 保罗在此提过亚当与夏娃，作为他论点的根据；但这并不能使男人的罪比女人的罪轻；因为亚当虽没有被蛇欺骗，他却明知故违；正如有人在引林前15:22所言时说得好：我们更是在亚当里，而不只是在夏娃里死了。
英文原文
Paul's Charge to Females (64 AD)
⁹ 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. Here is a charge, that women who profess the Christian religion should be modest, sober, silent, and submissive, as becomes their place. 1. They must be very modest in their apparel, not affecting gaudiness, gaiety, or costliness (you may read the vanity of a person's mind in the gaiety and gaudiness of his habit), because they have better ornaments with which they should adorn themselves, with good works. Note, Good works are the best ornament; these are, in the sight of God, of great price. Those that profess godliness should, in their dress, as well as other things, act as becomes their profession; instead of laying out their money on fine clothes, they must lay it out in works of piety and charity, which are properly called good works. 2. Women must learn the principles of their religion, learn Christ, learn the scriptures; they must not think that their sex excuses them from that learning which is necessary to salvation. 3. They must be silent, submissive, and subject, and not usurp authority. The reason given is because Adam was first formed, then Eve out of him, to denote her subordination to him and dependence upon him; and that she was made for him, to be a help-meet for him. And as she was last in the creation, which is one reason for her subjection, so she was first in the transgression, and that is another reason. Adam was not deceived, that is, not first; the serpent did not immediately set upon him, but the woman was first in the transgression (2Co 11:3), and it was part of the sentence, Thy desire shall be to thy husband, and he shall rule over thee, Ge 3:16. But it is a word of comfort (1Ti 2:15) that those who continue in sobriety shall be saved in child-bearing, or with child-bearing—the Messiah, who was born of a woman, should break the serpent's head (Ge 3:15); or the sentence which they are under for sin shall be no bar to their acceptance with Christ, if they continue in faith, and charity, and holiness, with sobriety.
II. Here observe, 1. The extensiveness of the rules of Christianity; they reach not only to men, but to women, not only to their persons, but also to their dress, which must be modest, like their sex; and to their outward deportment and behaviour, it must be in silence, with all subjection. 2. Women are to profess godliness as well as men; for they are baptized, and thereby stand engaged to exercise themselves to godliness; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days of the apostles, as the book of Acts will inform us. 3. Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect. 4. The best ornaments for professors of godliness are good works. 5. According to Paul, women must be learners, and are not allowed to be public teachers in the church; for teaching is an office of authority, and the woman must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohibition, good women may and ought to teach their children at home the principles of religion. Timothy from a child had known the holy scriptures; and who should teach him but his mother and grandmother? 2Ti 3:15. Aquila and his wife Priscilla expounded unto Apollos the way of God more perfectly; but then they did it privately, for they took him unto them, Ac 18:26. 6. Here are two very good reasons given for the man's authority over the woman, and her subjection to the man, 1Ti 2:13,14. Adam was first formed, then Eve; she was created for the man, and not the man for the woman (1Co 11:9); then she was deceived, and brought the man into the transgression. 7. Though the difficulties and dangers of childbearing are many and great, as they are part of the punishment inflicted on the sex for Eve's transgression, yet here is much for her support and encouragement: Notwithstanding she shall be saved, etc. Though in sorrow, yet she shall bring forth, and be a living mother of living children; with this proviso, that they continue in faith, and charity, and holiness, with sobriety: and women, under the circumstance of child-bearing should by faith lay hold of this promise for their support in the needful time.
在本章里，保罗论到：一、祷告，并附上许多当祷告的理由，提前2:1-8。二、论到女人的衣饰，提前2:9,10。三、论到她们的顺服，并附上理由，提前2:11-14。四、为鼓励她们而赐下的应许——论到生产，提前2:15。