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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)
勸人為萬人禱告（主後 64 年）
¹ 我勸你，第一要為萬人懇求、禱告、代求、祝謝；
² 為君王和一切在位的，也如此，使我們可以敬虔端正，平安無事的度日。
³ 這是好的，在神我們救主面前可蒙悅納。
⁴ 他願意萬人得救，明白真道。
⁵ 因為只有一位神，在神和人中間，只有一位中保，乃是降世為人的基督耶穌；
⁶ 他捨自己作萬人的贖價，到了時候，這事必證明出來。
⁷ 我為此奉派作傳道的，作使徒，作外邦人的師傅，教導他們相信，學習真道。我說的是真話，並不是謊言。
⁸ 我願男人無忿怒，無爭論，舉起聖潔的手，隨處禱告。
在此我們看到： I. 一項給基督徒的囑咐，要為萬人禱告，尤其要為一切在位的禱告。提摩太當留意使這事得以實行。保羅並沒有給他規定任何禱告的形式——若他有意要傳道人受制於那種禱告方式，我們有理由相信他必會如此行；而是一般性地要他們獻上懇求、禱告、代求和祝謝：懇求為要避免惡事，禱告為要得著好處，代求是為別人，祝謝則為已領受的憐憫。保羅認為給他們概括的要點便足夠了；他們既有聖經引導他們禱告，又有禱告的靈澆灌在他們身上，便不需進一步的指示。當注意，基督教的宗旨乃是促進禱告；基督的門徒必須是禱告的人。靠著聖靈，隨時多方禱告祈求， Eph 6:18。首先必須為我們自己禱告，這是此處所暗示的。我們也要為萬人禱告，為普世人類，為需要或渴望我們代禱的具體的人。請看基督教何等不像一個宗派，因它教導人這種廣博的愛心——不但為同道的人禱告，也為萬人禱告。要為君王禱告（1Ti 2:2）；雖然當時的君王都是外邦人，是基督教的仇敵和基督徒的逼迫者，但仍要為他們禱告；因為既有國家政權、有適當的人受託掌理，乃是為公益的緣故，所以我們理當為他們禱告，縱然我們自己在他們手下受苦。為君王和一切在位的——就是較低的官長：我們要為他們禱告，也要為他們祝謝，為他們和其國度的福祉祈求，因此不可圖謀反叛他們，好叫我們在其平安中得享平安，並為他們、為我們在其治理下所得的益處而祝謝，使我們可以敬虔端正、平安無事地度日。 在此請看，我們當為君王祈求甚麼——願神如此改變他們的心，引導他們、使用他們，使我們在他們手下可以過安靜平穩的生活。他並不是說「願我們在他們手下得高升、發財、得尊榮權勢」；不，一個好基督徒最高的志向，不過是過安靜平穩的生活，在卑微私人的地位上無人攪擾地度過此生。我們當渴望自己與別人都能敬虔端正地過平安的生活，這暗示我們若不持守敬虔端正，就不能指望享受安穩平靜。讓我們盡自己的本分，然後才可期望得著神和政府的保護。敬虔端正。 在此我們身為基督徒的本分可用兩個字概括：敬虔，就是按正理敬拜神；端正，就是對一切人有良好的品行。這兩樣必須並行；我們若不敬虔、不把神當得的歸給他，就談不上真正端正；我們若不端正，也談不上真正敬虔，因為神恨惡為獻燔祭而行的搶奪。在此我們可注意：1. 基督徒當是常常禱告的人：他們理當在這方面殷勤，並使自己習慣於獻上禱告、懇求等。 2. 我們在禱告中當顧念別人，像顧念自己一樣慷慨；我們要為萬人禱告，也要為萬人祝謝；不可把我們的禱告和感恩局限於自己或自己的家人。 3. 禱告包含不同的部分，就是懇求、代求和祝謝；因為我們既要為所需的憐憫祈求，也要為已得的憐憫感恩；我們也要為自己或別人的罪所當得的審判求神免除。 4. 萬人——連君王自己和一切在位的——都當為之禱告。他們需要我們的代禱，因為他們有許多難處要面對，有許多試探隨其高位而來。 5. 為掌權者禱告，是我們過平安無事生活最可能的方法。在巴比倫的猶太人受命為那城求平安，就是主使他們被擄到的那城，並為那城向主禱告；因為那城得平安，他們也必隨之得平安，Jer 29:7。 6. 我們若要過平安無事的生活，就必須在敬虔端正中行事；我們必須盡對神和對人的本分。因為經上說：人若愛生命，願享美福，須要禁止舌頭不出惡言，嘴唇不說詭詐的話；也要離惡行善，尋求和睦，一心追趕， 1Pe 3:10,11。現在他提出的理由是因為這在神我們救主面前是好的； 就是說，基督的福音有此要求。凡在神我們救主眼前可蒙悅納的事，我們都當行，並且當在這些事上殷勤。
II. 作為我們在禱告中當關懷萬人的理由，他指明神對普世人類的愛，1Ti 2:4。
1. 我們當為萬人禱告的理由之一，是因為只有一位神，而這位神對萬人懷有好意。只有一位神（1Ti 2:5），且只有一位，沒有別的，也不可能有別的，因為無限者只能有一位。這位神願意萬人得救； 他不願任何人死亡滅亡（Eze 33:11），而願人人都得著福祉與拯救。這並非說他已命定人人都必得救，否則人人都必得救了；而是說他對人的得救懷有好意，除了因人自己的過失之外，無人滅亡，Mt 23:37。他願意萬人都得救，並且明白真道，就是要照他所設立的方式得救，而不是別的方式。我們當竭力認識真理，因為這是得救之路；基督就是道路、真理，所以他也是生命。
2. 只有一位中保，而這位中保捨自己作了萬人的贖價。正如神的憐憫臨到他一切的工作，基督的中保之工也如此臨到萬人——他付了足以拯救全人類的贖價；他使人類與神站在新的關係上，以致他們如今不再在行為之約下受律法管轄，而是以律法為生活準則。他們乃在恩典之下；不是在無罪之約下，而是在新約之下：他捨自己作贖價。 當注意，基督的死是贖價，是替代的代價。我們本該死亡。基督為我們死，要救我們脫離死亡與地獄；他自願捨己作贖價，為萬人作贖價；以致全人類都處於比魔鬼更好的境地。他死是為要成就共同的救恩：為此，他擔任了神與人之間中保的職分。中保意味著有爭端存在。罪使我們與神之間起了爭執；耶穌基督是中保，承擔使人和睦之工，要把神與人帶到一起，如同仲裁者或調停人，如同一位將手按在雙方身上的中人，Job 9:33。他是贖價，到了時候這事必證明出來； 就是說，在舊約時代，他的受苦和隨後要來的榮耀，都被說成是在末世要顯明的事，1Pe 1:10,11。而這些事如今已照樣顯明，因保羅自己奉派作傳道的、作使徒，向外邦人宣揚藉著耶穌基督得救贖和拯救的福音。這基督中保之道的教訓，是保羅受託向萬民傳講的，Mk 16:15。他奉派作外邦人的師傅；除了他對使徒職分的一般蒙召之外，他還特別受託向外邦人傳道，在信實和真理中——即忠心而真誠地。當注意：（1）我們為君王和萬人禱告，並過安靜平穩的生活，在神我們救主眼前是好的、可蒙悅納的；這也是我們當同樣行這兩樣的極好理由。（2）神對萬人的得救懷有好意；所以，與其說是神不願拯救他們，不如說是他們自己不肯照神的方式得救。在此我們蒙福的主指出過失所在：你們不肯到我這裏來得生命， Joh 5:40。我願意聚集你們，你們卻不願意。 （3）得救的人必須認識真理，因為這是神所設立拯救罪人的途徑。沒有認識，心就不能變好；我們若不認識真理，就不能被真理管理。（4）值得留意的是，這裏既宣稱神的獨一性，又將其與中保的獨一性相連；羅馬教會若維持多神論，就與維持多中保論一樣荒謬。（5）新約意義上的中保，是捨了自己作贖價的。所以羅馬天主教徒的託辭是徒然的——他們說只有一位「滿足」的中保，卻有多位「代求」的中保；因為按保羅所言，基督捨自己作贖價乃是中保職分不可或缺的一部分；事實上，這正是他代求的根基。（6）保羅奉派作執事，向外邦人宣告這事——基督是神與人之間獨一的中保，捨了自己作萬人的贖價。這是所有傳道人當傳講的內容，直到世界末了；保羅看重自己的職分，因他是外邦人的使徒，Ro 11:13。（7）傳道人必須傳講真理，傳講他們所認定的真理，並且自己也要相信；他們要像使徒那樣，在信實和真理中傳講，並要忠心可靠。
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)
保羅對婦女的囑咐（主後 64 年）
⁹ 又願女人廉恥自守，以正派衣裳為妝飾，不以編髮、黃金、珍珠，和貴價的衣裳為妝飾；
¹⁰ 只要有善行，這才與自稱敬敬神的女人相宜。
¹¹ 女人要沉靜學道，一味的順服。
¹² 我不許女人講道，也不許她轄管男人，只要沉靜。
¹³ 因為先造的是亞當，後造的是夏娃；
¹⁴ 且不是亞當被引誘，乃是女人被引誘，陷在罪裏。
¹⁵ 然而，女人若常存信心、愛心，又聖潔自守，就必在生產上得救。
I. 在此有一項囑咐：信奉基督教的婦女當端莊、自守、沉靜、順服，與其身分相稱。1. 她們在衣著上當十分端莊，不追求浮華、奢華或昂貴（人心思的虛浮可從其衣著的華麗與浮華中讀出），因為她們有更美好的裝飾可用以妝飾自己，就是善行。 當注意，善行是最好的裝飾；這在神眼中是極寶貴的。那些宣稱敬虔的人，在衣著上正如在其他事上一樣，行事當與其信仰相稱；與其把錢花在華服上，不如花在敬虔和慈善的事上——這才是正當稱為善行的。 2. 婦女當學習他們信仰的要理，學習基督，學習聖經；她們不可因性別而推卸那為得救所必需的學習。 3. 她們當沉靜、順服、服從，不可篡奪權柄。所給的理由是因為先造的是亞當，後造的是夏娃——夏娃是由亞當而出，表明她對他的從屬和倚賴；她又是為亞當而造，作他的配偶幫助他。她既是末後被造——這是她當順服的一個理由，她又是首先犯罪——這是另一個理由。不是亞當被引誘，就是說不是首先被引誘；蛇沒有立刻攻擊他，而是女人首先犯罪（2Co 11:3），這也是判決的一部分：你必戀慕你丈夫；你丈夫必管轄你， Ge 3:16。但這裏有一句安慰的話（1Ti 2:15）：那些持守自守的人將在生產上得救，或譯作「在生產的過程中得救」——那由女人所生、要傷蛇頭的彌賽亞（Ge 3:15）；或說她們因罪而受的判決，不會攔阻她們在基督裏蒙悅納，只要她們常存信心、愛心，又聖潔自守。
II. 在此當注意：1. 基督教規則的廣泛性；它們不但及於男人，也及於女人，不但及於她們的為人，也及於她們的衣著——衣著當端莊，與其性別相稱；也及於她們外在的舉止行為——當沉靜，凡事順服。 2. 婦女當像男人一樣宣稱敬虔；因為她們既受了洗，就以此立志操練自己敬虔；而且說句尊重她們的話，在使徒時代她們當中有許多傑出的基督教信仰者，正如使徒行傳所告訴我們的。 3. 婦女在衣著上更易放縱，所以在這方面更需受警戒。 4. 敬虔的信仰者最好的裝飾就是善行。 5. 照保羅所說，婦女當作學習者，不可在教會中作公開的教師；因為教導是權柄的職分，而女人不可轄管男人，卻當沉靜。但是，儘管有這禁令，敬虔的婦女可以、也當在家中教導兒女信仰的要理。提摩太從小就明白聖經；除了他母親和外祖母，還有誰能教導他呢？2Ti 3:15。亞居拉和他的妻子百基拉將神的道更詳細地向亞波羅講解；但他們是私下作的，因為他們就接他到他們家裏， Ac 18:26。 6. 這裏給了兩個極好的理由，說明男人對女人的權柄、以及她對男人的順服，1Ti 2:13,14。先造的是亞當，後造的是夏娃；女人是為男人造的，不是男人為女人造的（1Co 11:9）；然後她被引誘，把男人帶入罪中。 7. 生產的艱難和危險既多且大，這是加在女性身上的刑罰的一部分——為夏娃犯罪所致；然而這裏給了她極大的支持和鼓勵：然而她必得救云云。她雖在痛苦中，卻要生產，並作活兒女的活母親；附帶條件是她們常存信心、愛心，又聖潔自守：而在生產處境中的婦女，當以信心抓住這應許，在需要的時刻得著支持。
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.
在本章中，保羅論到： I. 禱告，並提出許多理由，1Ti 2:1-8。 II. 婦女的衣著妝飾，1Ti 2:9,10。 III. 她們當順服，並說明其緣由，1Ti 2:11-14。 IV. 為鼓勵她們在生育上而賜下的應許，1Ti 2:15。