1 Timothy 提摩太前書

Introduction 簡介

The epistles to Timothy and Titus have naturally a peculiar bearing and character, being addressed to persons deputed by the apostle to act in his name, or to care for the churches during his absence. Their application to us is none the less direct on this account, because they not only instruct us with regard to the state of the church, and the pastoral care which the apostle bestowed on it, but the line of conduct in which Timothy is charged to lead the faithful is that which the faithful ought always themselves to follow. Nevertheless to confound the directions given to Timothy and Titus with the words addressed immediately to the faithful, would be to cast confusion upon ministry in its best sense.
提摩太書和提多書都有使徒自然特殊的負擔和特色，都是向那些以使徒之名行事的人說話，或是向為著在他不在期間照顧教會的人說話。它們應用在我們自身的這個問題上也是十分直接，因為它們不僅教導我們關於教會的光景，以及使徒賦予教會牧養照顧的責任，而且提摩太受使徒之命帶領信徒的行為路線，也是信徒們自己應該始終遵循的行為方式。儘管如此，如果把給提摩太和提多的指示與給忠實信徒親密的說話混為一談，將會在它最主要意義上產生混淆。
A great part of this first epistle to Timothy requires but little development; not because it is without importance, but because it contains directions — so plain and simple that explanation would be superfluous — and practical exhortations which would only be obscured and their force and point taken away by attempting to enlarge upon them.
提摩太前書的很大部分只需要很少的註解；不是因為它不具重要性，而是因為它包含了非常簡單明瞭的指引，太多解釋就是多餘的，太多註解只會模糊實際的勸誡，而且它們的力量和觀點會被試圖擴大解釋它們而被拿走。
On the other hand, some general principles of great importance for the position of the assembly in general are contained in this epistle.
此外，本書信中也包含了不少一般性的原則，這些對於教會一般的地位是非常重要的原則。
God assumes here, in a peculiar way, the character of a Saviour-God with regard to the world: a principle of great importance in all that concerns our conversation in the world and our intercourse with men. We represent in our religious character a God of love. This was not the case in Judaism. He was indeed the same God; but there He took the character of a Lawgiver. All were indeed to come to His temple according to the declaration of the prophets, and His temple was open to them; but He did not characterise Himself as a Saviour-God for all. In Titus we find the same expression.

在這裡神以奇特的方式承擔一位給世界的救主神的性質：這對我們在世界上的對話和與人們的交往上都是非常重要的原則。在宗教角色中我們代表愛之神的性質。在猶太教中並非如此。祂確實是同一位神；但祂在猶太教那裡扮演了一個賜下律法者的角色。所有的人都確實照著先知的宣告來到祂的聖殿，而且祂的聖殿向他們敞開；但祂從來沒有將自己描述為救主神。在提多書，我們看到相同的發表方式。
這在我們的救主神面前，是美好且蒙悅納的。提前二3
不可私拿東西，卻要顯為絕對優良可信，好使我們救主神的教訓在凡事上都得光榮。提多二10
然而，當我們救主神的恩慈，和祂對人的愛顯現的時候，提多三4
*.除了雙提書之外，聖經其他地方也有提到Savior God ，God the Savior，如：
Isaiah 43:3；Micah 7:7；Psalm 65:5:Isaiah 45:15；Luke 1:47；Acts 13:23；Acts 5:31；2 Peter 1:1 ；Jude 1:25
In these confidential communications to his dear children in the faith, and companions in the work, we can understand that the apostle would clearly establish the great principles on which the administration committed to him rested. That all men were the objects of God's dealings in grace was the general basis on which this administration was founded — that the character of God towards the world was that of a Saviour (compare 2 Cor. 5). The law has its place and it still has it, as the apostle shows — the conviction of unrighteous men.* But the sovereign mercy of God was the starting-point of all that the apostle had to declare. This thought, this spirit, was to govern the worship even of believers.
在與他親愛的信心裏的孩子們和工作同伴之間親密的交通中，我們可以理解，使徒要明確地確立交託給他那經營的偉大原則。所有人都是神在恩典中來往的對象，這是這個行政所依據的一般基礎，神對這世界的性質就是救主的性質（比較林後第五章）。律法有它的地位，時至今日它仍然有它的地位，正如使徒所表明的，律法在定罪不義之人上仍然有它的地位*{註1}。但神主宰權能的憐憫，是使徒必須宣告一切內容的起點。這個思想，這個精神，甚至連信徒的敬拜也要受到管理。
{* Not here, specially, that any one is under it, or that it is a rule of life for a people of God, but a rule of right and wrong to demonstrate evil to any conscience. In verse 5 we have the end of the commission of the gospel on the other hand, partaking of the divine nature — love and holiness, acting up to responsibility, a good conscience and the heart fully devoted to God, receiving His word and trusting Him.}
*{註1}使徒特別沒有在這裡提到，任何人都在律法底下，或者說，律法是神子民生活的準則，它是是非對錯的規則，向任何良心指出邪惡來。另一方面，在第5節，我們看見這福音使命的結果，就是有分於神聖的性情，包括：有分於愛與聖別，履行責任，無虧的良心和完全奉獻給神的心，接受祂的話並信靠祂}
Details follow. Notwithstanding this love to the world, there was upon the earth an assembly of the living God, the pillar and support of the truth, and the witness to it on earth. The Person of Christ, and all that concerns Him, is the subject of its confession, the foundation of its existence, and the object of its faith. This faith would be assailed in the last days by the enemy, who, under the pretence of sanctity, would set himself up against God the Creator and Preserver of all men and of believers in particular. Directions for the walk of the assembly compose the remainder of the epistle. Conduct suitable to all is set before Timothy to make him, as well as ourselves, understand that which befits the assembly of God. We will now look more closely into the contents of this epistle.
接下來就是細節。儘管這愛賜給世人，但在地上卻有活神的教會，真理的柱石和根基，以及在地上為真理作見證。基督的人位和所有與祂有關的，都是它承認的主題，是其存在的基礎，也是信心的對象。這信心在末後的日子會受到仇敵的攻擊，仇敵在神聖的義務的幌子下，高抬自己起來反對作萬民的創造者和保護者的神，特別是反對信徒的神。本書信其餘部分是為著教會行事為人的指引。教導提摩太在眾人面前合宜的行為，要叫他和我們自己都能領會適合神的教會的事。我們現在將更加仔細地研究這封書信的內容。

Ch1
提摩太前書
第一章

使徒保羅使用恩典、憐憫、平安問安的時機
¹照著神我們的救主、和基督耶穌我們的盼望的命令，作基督耶穌使徒的保羅，²寫信給那憑信作我真孩子的提摩太：願恩典、憐憫、平安，從父神和我們的主基督耶穌歸與你。
From its commencement the apostle designates God as the Saviour-God. Paul is the apostle of Jesus Christ by the commandment of God our Saviour. The Lord Jesus Christ is the confidence and the hope of the soul.
使徒從將神指明為救主神開始。保羅照著神我們的救主命令作耶穌基督的使徒。主耶穌基督是他這魂的信靠和盼望。(1)
We observe also that the apostle's wish differs from that which he expresses when addressing an assembly; "Grace, mercy," he says, "and peace." He does not say "mercy" to the assemblies, which stand before God as such, in consequence of the mercy shown them, and which (however low their condition might be) are viewed as assemblies according to the nature in which they live by the Spirit, in which there is no question of mercy, because that nature is itself of God.
我們也看見使徒的願望與他在說到教會的時候發表的不同之處；關於他的願望他說，願“恩典、憐憫、平安”(2)。他並沒有對那些這樣站在神面前的眾教會說“憐憫”，因為憐憫已顯明在他們身上了，而且（無論他們的光景多低）他們照著他們憑那靈所活的性情，被看做是眾教會。在這裡沒有憐憫的問題，因為憐憫的性情本身就是屬於神的性情。
Grace and peace are that which they are to enjoy on the part of God. But when an individual is in question, whatever his piety or faithfulness may be, he is both flesh and spirit, his career has yet in part at least to be provided for, having always need of mercy. Therefore the apostle wishes it to Timothy as well as to Titus.* In the case of Philemon he adds "the church in thy house," and his wish has therefore no longer the personal form. But with Timothy and Titus it is the apostle's intimacy with his beloved fellow-labourers. He knew how much they needed mercy. It was his own resource, that which he had experienced for the comfort of his own soul.
恩典與平安是他們在神面前所享有的。但是當一個人有問題的時候，無論他的虔誠或忠信如何，他同時兼有肉體和靈，他的生涯至少有一部分是需要有人提供供備，因此總是需要憐憫。所以，使徒希望提摩太以及提多是這樣的人*{註2}。在腓利門書的事例，他加上“你家中的教會”，因此他的願望不再是個人的形式。但是對於提摩太和提多來說，這是使徒與他心愛的同工的親密關係。他知道他們多麼需要憐憫。憐憫是他自己的資源，在他為了使自己魂的得著安慰的時候他經歷過的。
{* There is, however, some question as to the reading in Titus.}
*{註2}但是，在讀提多書的時候還有些問題。--提多書的問安沒有提到憐憫}
³我往馬其頓去的時候，曾勸你仍住在以弗所，好囑咐那幾個人，不可教導與神的經綸不同的事，⁴也不可注意虛構無稽之事，和無窮的家譜；這等事只引起辯論，對於神在信仰裏的經綸並無助益。⁵這囑咐的目的乃是愛，這愛是出於清潔的心、無虧的良心、並無偽的信心。⁶有人失去目標，偏離這些，轉向虛空的談論，⁷想要作律法的教師，卻不明白自己所講說、所斷定的。
The special object for which Paul had left Timothy at Ephesus, when he went into Macedonia, was that he might watch over the doctrine which was taught; but, being there, he gives him directions for the interior order of the assembly. the evil which the enemy sought to introduce, with regard to doctrine, had a twofold character; fables of human imagination, and the introduction of the law into Christianity. As to the former, it was pure evil and edified no one. The apostle does not here say much about it; he forewarned them of the evil; and the faith of the assembly at Ephesus was sound enough to allow him to treat the whole system as mere fables and genealogies. The Spirit gave warning, that in later times it would have more disastrous consequences; but at present there was only need to guard the faithful from it as that which was worthless. Timothy was charged by the apostle to attend to this.
保羅進入馬其頓的時候把提摩太留在以弗所有一個特殊目的，就是他可以監督使徒所教導的教訓；但是，使徒還在那裡的時候，他給了提摩太關於教會內部秩序的指導。要他注意仇敵試圖引入教會的邪惡，關於教導方面雙重的性質；人類虛構無稽之事，以及將律法引入基督教(3-7)。至於前者，它純粹是邪惡的，並不建造人。使徒在這裡沒有多說這些事；他只是預先警告他們關於這個惡；因為以弗所教會的信心太正常了，足以讓他把整個系統看作僅僅是虛構無稽之事和無窮的家譜(4)。那靈發出警告，在末後的時期還會有更多災難性的後果；但是目前只需要保護忠信的人，遠離那些毫無價值的教訓。使徒託付提摩太要注意這件事。
But that which is committed to us in Christianity, as service, is always, both in its object and its character, at the height of the eternal principles of God, and belongs to the foundation of our moral relations with Him.
但是，作為在基督教中所託付我們的服事，在服事的對象和性質上，要始終保持在神永遠原則的高度，並且要屬於我們與祂屬靈道德關係的基礎(4)。
The object of Paul's mandate is the love of a pure heart, a good conscience, and faith unfeigned, and never the subtleties of argument or of human imagination. This is a sure token for souls that are sound in the faith and guided by the Spirit of God. Speculative questions do not act on the conscience, nor bring into the presence of God. Some had forsaken these great landmarks of Christianity, turning aside to vain discussions. And here we again find those same corrupters of Christianity, who, after having rejected the Saviour, sowed the apostle's path with thorns — Judaising teachers. They desired to inculcate the law. The human mind is adequate to this.
保羅使命的目標是出於純潔之心的愛，無虧的良心和無偽的信心(5)，而不是論證的細節或人們的想像(虛構無稽之事)。這是受神之靈引導並且在信仰上是健康之人的象徵。思辨的(純理論；推測的--指虛空的談論)問題不會對良心起作用，也不會把良心帶到神面前。有些人拋棄了這些基督教偉大的界標，轉向虛空的談論(6)。在這裡，我們再次看見同樣這批基督教的敗壞者，他們在拒絕了救主之後，用荊棘播撒在使徒的道路上，他們就是那些猶太教師。他們希望把律法灌輸給信徒(7-8)。人類的思想足以滿足這件事。
使徒將一切包括律法都歸到其真實地位上(一8-11)
⁸我們曉得律法是好的，只要人用得合法，⁹知道律法不是為義人設立的，乃是為不法和不服的、不敬虔和犯罪的、不聖和世俗的、毆打父母的、殺人的、¹⁰淫亂的、同性戀的、拐人的、說謊的、起假誓的、以及其他敵對健康教訓之事設立的，¹¹這是照著那托付與我，可稱頌之神榮耀的福音說的。
Now we see here the way in which one who is at the height of the truth of God can put everything in its true place. Paul treats the produce of human imagination as mere fables, but the law was of God, and could be made useful if rightly employed. It was of great service to condemn, to judge evil, to slay — to show the judgment of God against every wrong thing forbidden by the gospel which revealed the glory of the blessed God — a glory which tolerated no evil and which had been committed to the apostle.
現在我們在這裡看到一位站在神真理高度的人，可以將一切都歸到其真實地位上。保羅將人類想像的產物僅僅視為無稽之談，但是律法是屬於神，如果正確使用，它可以變得有用(8)。它在定罪並審判邪惡，以及殺戮，就是表明神的審判反對福音所禁止的每一件錯誤的事上是很有用(9-10)，啟示出當受稱頌之神的榮耀，這是一個不容忍邪惡，並已交託給使徒的榮耀(11)。
It could be used to act upon the conscience in this way, but it did not build up the righteous; and, if any were under the law, they were under the curse. As a sword for the conscience, it may be used. But grace alone is the source of our preaching and the stay of our souls.
律法可以用來以這種方式作工在良心上，但律法並沒有建立義；而且，任何在律法之下的人，他們就是在詛咒之下。律法可以使用作為良心的劍。但只有恩典才是我們傳講的源泉和我們魂安歇之處。
These two systems and their respective places are presented in verses 5-17, which form a kind of parenthesis, the apostle resuming his address to Timothy in verse 18. The use of the law is explained in verses 8-13. The apostle in a certain sense lowers it here, while acknowledging its utility in its place, as the weapon of righteousness for condemnation, and contrasts it with the gospel which is connected with the glory of God Himself which this gospel proclaims, as the law is connected with the wickedness which it condemns.
這兩個系統(律法與福音)及其各自的地位呈現在5-17節，形成一個括號，使徒在第18節中回到他向提摩太的說話。在8-13節中他解釋了律法的用途。在某種意義上，使徒貶低了它，同時又承認律法在它地位上的效用，作為定罪之義的武器，並將律法與這福音比較，這福音與它所傳講神自己的榮耀有聯結，正如律法與它所定罪的邪惡聯結在一起。

使徒所蒙的恩典
¹²我感謝那加我能力的，我們的主基督耶穌，因祂以我為忠信，派我盡職事。¹³我從前是褻瀆神的、逼迫人的、侮慢人的；然而我蒙了憐憫，因我是在不信中，無知而作的。¹⁴並且我們主的恩是格外增多，使我在基督耶穌裏有信，又有愛。¹⁵基督耶穌降世，為要拯救罪人，這話是可信的，是值得完全接受的；在罪人中我是個罪魁。¹⁶然而，我所以蒙了憐憫，是要叫耶穌基督在我這罪魁身上，顯示祂一切的恆忍，給後來信靠祂得永遠生命的人作榜樣。¹⁷但願尊貴榮耀歸與那永世的君王，就是那不能朽壞、不能看見、獨一的神，直到永永遠遠。阿們。
Having spoken of the gospel of the glory which had been committed to him, the apostle turns to the sovereign grace that brought him into the knowledge of this glory which is the testimony to the accomplishment of the work of grace.
"I give thanks," he says, "to Jesus Christ our Lord, who has counted me faithful, putting me into the ministry, who was before a blasphemer and persecutor and injurious." This indeed was grace.
使徒在談過曾經傳給他那榮耀的福音之後，轉向主宰權能的恩典(12-17)，使他認識這榮耀的知識，這是為恩典所完成的工作作見證。
他說，“我感謝，我們的主基督耶穌，因祂以我為忠信，派我盡職事，我從前是褻瀆神的、逼迫人的、侮慢人的。”(12-13) 這確實是恩典。
The apostle speaks of two things in his conversion: the one, how God could have compassion on him in such a state — he was in ignorance; the other, the purpose of God that the apostle should be a pattern of grace to all. That he was in ignorance and unbelief, although a condition which made mercy possible (for had he been an enemy, knowing and willing it, while acquainted with the grace of the gospel, it would have been impossible), yet that condition was no excuse for his sin; he puts pure and perfect grace forward, as having abounded in his case — he was the chief of sinners. This indeed was true. The high priests had resisted the Holy Ghost to the uttermost.
使徒在他的悔改中談到兩件事：一，神如何在這樣的情況下同情他，因為他是無知的(13)；另一方面，神的目的是讓使徒成為恩典對所有人的模式。因為他既無知又不信，雖然有一個情形使得憐憫對他可以成為可能的（因為他曾是仇敵，知道並願意這麼作，雖然他熟悉福音的恩典，但這對他本來是不可能的），但這種情況不是他犯罪的藉口；因為在他的例子裏，恩典對他是很豐富的，因此他把純淨且完全的恩典向前推進，他承認他是罪人中的罪魁(15)。這件事確實是如此。因為大祭司曾反抗聖靈到了極點。
Paul had joined them in it: but he was not satisfied with that. He desired to be the active enemy of the faith wherever it existed, and to destroy the name of Jesus. He had done much at Jerusalem, but he wished to satiate his hatred even in foreign cities. We know his history in the Acts. The living expression of Jewish resistance to grace, he was also among men the expression of the most active human enmity to Him whom God would glorify. Grace was greater than the sin, the patience of God more perfect than the perseverance of man's hostility. The latter was limited by man's importance, the former has no limit in the nature of God but that of His own sovereign will. Guilty as man may be, his sin cannot so reach God as to disturb the independent action of His nature or change His purposes.
保羅在這件事上(反抗聖靈)加入他們(反對的猶太人)的行列：但他並不因此滿意。無論在哪裡，他都希望成為信徒積極主動的仇敵，並要摧毀耶穌的名。他在耶路撒冷做了很多惡事，但他希望甚至也可以在外國城市滿足他的仇恨。我們知道他在使徒行傳的歷史。這是活生生的發表猶太人反抗恩典，在人類中，他也是最活躍的ㄧ位明明的仇視那榮耀之神。然而恩典勝過那罪，神的忍耐比人類敵意的悖逆更加完全。後者受到人重要性的限制，前者在神的性情上卻沒有限制，不過是受祂自己主宰權能意志的限制。儘管人有過犯，他的罪不能觸及神，因此無法擾亂祂性情獨立的行為或改變祂的旨意。
He was pleased to show forth in Paul a pattern of the sovereignty of that grace and perfect goodness — to the Jews hereafter, who as a nation will be in Saul's condition — to all men as the enemies of God and by nature children of wrath. The chief, the most active, the most inveterate of enemies was the best and most powerful of witnesses that the grace of God abounded over sin, and that the work of Christ was perfect to put it away.
祂很樂意使保羅成為展示這恩典和完全善良主宰權能的模型，給後來那些將要在掃羅的情形裏成為一民的猶太人作榜樣，也是給所有神的仇敵，就是那些生來就是忿怒之子的人作榜樣(16)。最主要，最活躍，最頑固的仇敵，就是最好和最有力的見證人，見證神的恩典滿溢過了罪，並且基督完全的工作把罪除去了。
"Unto God" — being such in His nature, and having the development of all the ages in His counsels — "unto the only God, invisible, incorruptible," he ascribes all praise and all glory. Such was the foundation of Paul's ministry in contrast with the law. It was founded on the revelation of grace; but it was a revelation connected with the experience of its application to his own case. Peter, guilty of denying a living Saviour, could speak to the Jews of grace that met their case, which was his own; Paul, formerly the enemy of a glorified Saviour and the resister of the Holy Ghost, could proclaim grace that rose above even that state of sinfulness, above all that could flow from human nature — grace that opened the door to the Gentiles according to God's own counsels, when the Jews had rejected everything, substituting the heavenly assembly for them — grace that sufficed for the future admission of that guilty nation to better privileges than those which they had forfeited.
“歸與神(17)”–就是在祂的性情裏，並且在祂的旨意裏、在所有時代裏發展，他將所有的讚美和榮耀歸與“那不能朽壞、不能看見、獨一的神”(17)。這是保羅的職事與律法相對的基礎。它是建立在恩典的啟示上；但這是一個將這個經驗應用於與自己案件有關的啟示。犯了否認活活救主的彼得，可以向猶太人說那能滿足他們案件的恩典，這是保羅自己的案件；保羅從前是榮耀的救主和聖靈的敵對者，他可以宣揚那甚至能超越罪孽深重的恩典，最重要的是可以從人性裏流出來的恩典，恩典照著神自己的旨意，為外邦人打開了大門，當猶太人拒絕一切的時候，神用屬天的教會取代他們，恩典足以在將來接納這些有罪的民，獲得比他們曾被沒收的那些更好的權利。
¹⁸孩子提摩太，我照從前指著你所說的豫言，將這囑咐交託你，叫你憑這些豫言，可以打那美好的仗，¹⁹持守信心和無虧的良心；有人丟棄這些，就在信仰上猶如船破，²⁰其中有許米乃和亞力山大，我已經把他們交給撒但，使他們受管教，不再謗讟。

Such was the call of this apostle, such his ministry. Having shown the opposition between that which was committed to him and the law (while affirming the usefulness of the latter, not as a rule to the righteous, or a guide to God's people, but as judging wrong), he resumes his address to Timothy in that which refers to the details of his mission among the Ephesians.
這就是這位使徒所蒙的呼召，也是他的職事。在他顯明神交託給他的職事和律法之間的對立（雖然肯定了後者(律法）的用處，但律法不是作為義人的規條，也不是給神子民的引導，而是用來判斷錯誤的事），他回到向提摩太的講話，那些話是他在以弗所給提摩太使命的細節(18-20)。
At the end of 1 Timothy 1 he commits the charge to him — sends him his mandate. The term he employs relates to verses 3 and 5. He had left Timothy at Ephesus in order to command some persons there not to teach other doctrines than the truths of the gospel. Now the end of the command, of this evangelical commission, was love flowing from a pure heart and a good conscience and faith unfeigned. For the gospel, while revealing the marvellous counsels of God, maintains the great eternal principles of His nature. It is this which distinguishes truth from the lofty pretensions of heretical imaginations; it requires that man should be in relationship with God really in heart and in truth according to those principles.
在提摩太前書第一章結束的時候，他向提摩太提出要求，就是將他的任務交給他。他所使用的這詞與第3和第5節有關。他曾把提摩太留在以弗所，為要命令在那裡的一些人不要傳講福音的真理以外其他的教導(3)。現在，這個命令，就是福音任務的總結，就是從清潔的心、無虧的良心、並無偽的信心所流出的愛(19)。因為在啟示神奇妙旨意的時候，福音要維持祂的性情裏偉大永恆的原則。正是這一點將真理與異端所想像的高傲自誇區分開來；它要求人要根據這些原則，真正地在心裏和真理裏與神建立關係。
And this commission the apostle now entrusted to Timothy, his own son in the faith. He was to maintain it with an authority that had its basis in divine testimony, but which he held formally from the apostle who appointed him to it; not merely of his own accord, but according to prophecies which had pointed him out for this purpose, and which were a means of strength to him in the conflict he was thus brought into. The conditions of victory were in accordance with the nature of the commission. He was to keep the faith and a good conscience. Now faith here is the doctrine of Christianity; yet not merely as doctrine, but as that which the soul held between itself and God as coming from Him. He had to maintain the truth, the Christian doctrine, but to hold it as so revealed by God Himself to the soul that it should be the truth. The light should possess, with well-defined outlines, the authority of God. It was the faith, that which God had revealed, received with certainty as such — as the truth.
使徒現在要將使命託付給他自己信心的兒子提摩太。他要用以神聖見證為基礎的權柄來維持它，就是他正式從指派他的使徒那裡所得著的權柄；不僅僅是出於他自己的意願，而且照著這個目的指著他所說的豫言，這是他在爭戰中加強他力量的途徑。勝利的條件是根據這任務的性質。因此他要保持信心和無虧的良心。現在這裡的信心就是基督教的教導；但不僅僅是教導，而是作為這人在自己和神之間必須緊握的教導，這教導是從祂那裡來的。他必須維持這真理，就是基督教的教導，把它視為神親自向這魂所啟示的，它就是真理。這光應該有明確的輪廓，有神的權柄。神所啟示的要以確信來接受，就像接受真理一樣，這就是信心。
But, to be in communion with God, the conscience must be good, must be pure; and if we are not in communion with God, we cannot have the strength that would maintain us in the faith, that would enable us to persevere in the profession of the truth, as God gives it to us. Satan has then a hold upon us, and if the intellect of one in this state is active, he falls into heresy. The loss of a good conscience opens the door to Satan, because it deprives us of communion with God; and the active mind, under Satan's influence, invents ideas instead of confessing the truth of God. The apostle treats the fruit of this state as "blasphemies"; the will of man is at work, and the higher the subject, the more an unbridled will, possessed by the enemy, goes astray, and exalts itself against God, and against the subjection of the whole mind to the obedience of Christ, to the authority of the revelation of God.
但是，如果我們要與神交通，良心必須是無虧的，必須是純潔的；如果我們不與神交通，我們就不能在信心裏維持我們的力量，這交通使我們能夠堅持承認這個真理，就像神賜給我們一樣。這樣撒但就會抓住我們，如果這人在這個情況裏他的智力活躍，他就陷入異端邪說。失去無虧的良心，替撒但打開大門，因為它剝奪我們與神的交通；在撒但的影響下，活躍的心會發明思想而不承認神的真理。使徒將這個情形的結果視為“謗讟”(20)；在這個情形裏，人的意志正在發揮作用，主題越高，仇敵就越擁有沒有約束的意志，就使人越誤入歧途，高舉自己反對神，反對照著基督的順服全心的順服神，反對人順福神啟示的權柄。
The apostle had delivered up two persons of this character to Satan — that is to say, outwardly. Though already deceived by him, they were not under his dominion as having power to torment and make them suffer. For in the assembly (when in its normal state) Satan has no power of that kind. It is guarded from it, being the dwelling place of the Holy Ghost, and protected by God and by the power of Christ. Satan can tempt us individually; but he has no right over the members of the assembly as such. They are within, and, weak as they may be, Satan cannot enter there. They may be delivered to him for their good. This may take place at all times — witness the history of Job.
使徒將具有這特性的這兩個人(許米乃和亞力山大)交給撒但，也就是說，外在地把他們交給撒但。他們雖然已經被牠欺矇了，但還沒有在牠的權勢之下，交給撒但，就是使他們受到牠力量的折磨並使他們受苦。因為在教會中（當教會在正常狀態的時候）撒但沒有那種力量。教會蒙保守免於它，因為教會是聖靈的居所，受神和基督能力的保護。撒但可以試誘我們；但牠對教會的肢體沒有權力。即使他們在教會裡面，並且他們盡可能地軟弱，但是撒但不能進入那裡(教會裏面)。他們可以為了他們的益處被交給牠。這件事常常發生，也見於約伯歷史的見證(19.20)。
But the assembly ought to have the knowledge, and be the guardian and instrument of the accomplishment of the dealings of God with His own. Within the assembly is the Holy Ghost; God dwells in it as His house by the Spirit. Without is the world of which Satan is the prince. The apostle (by the power bestowed on him,* for it is an act of positive power) delivered these two men into the power of the enemy — deprived them of the shelter they had enjoyed. They had listened to the enemy — had been his instruments.
但是教會應該有這個知識，並且在神完成對付屬祂自己之人的事上，成為守護者和器皿。聖靈在教會裏面；神藉著那靈住在教會裏作祂的家。外頭是世界，撒但是世界的王。使徒（藉著賦予他的權力*{註3}，因為這是積極的能力）將這兩個人交給仇敵的力量，就是剝奪他們所曾享有的庇護所。他們必須聽從仇敵的命令，成為牠的工具。
{* We must not confound this act of power with discipline, which is the act of the assembly and its formal duty. In 1 Corinthians 5 the apostle joins the assembly to himself in this act of power, but he delivered with the power of Christ. The duty of the assembly is stated there in verse 13. As to the saints' or assembly's part, when God has exercised discipline, see 1 John 5: 16; James 5:14, 15.}
*{註3}我們不能將這能力的行動與管教混為一談，這是教會的行動及其正式的職責。在哥林多前書第五章裏，使徒要教會加入這個能力的行動，但他卻以基督的能力拯救他。第13節中闡述了教會的責任。關於當神行使管教的時候，聖徒或教會的角色，參見約翰壹書五章16節; 雅各書五章14,15節}
至於召會外的人，有神審判他們。你們要把那惡人從你們中間挪開。(林前五13)
人若看見他的弟兄犯了不至於死的罪，就當為他祈求，將生命賜給他，就是給那些犯了不至於死之罪的。有至於死的罪，我不說當為那罪祈求。(約壹五16)

你們中間有病弱的麼？他該請召會的長老來，在主的名裡用油抹他，為他禱告。信心的禱告要救那病人，主必叫他起來；他若犯了罪，也必蒙赦免。(雅五14,15)
It was not in the assembly, with members of Christ, that this should have taken place. They must be made to feel what he was to whom they had given ear. God thus made use of Satan himself as a rod for the good of His rebellious children. Satan should instruct them, through the pains he would make them suffer, of whatever kind it might be, whether anguish of soul or of body, and the latter is the immediate effect, in order that their will might be broken and brought into subjection to God. Solemn discipline! Marvellous power in the hands of man! but a proof that the love of God can order all things for the purpose of delivering a soul and bringing it to Himself.
這樣的事不該發生在教會同著基督的肢體。他們必須對他們所聽從對象的所是有感覺。因此，神利用撒但牠自己作為著祂叛逆兒女的杖。撒但要教導他們，藉著牠使他們受的痛苦，無論是什麼樣的痛苦，無論是魂或身體的痛苦，後者(身體的痛苦)是直接的影響，要叫他們的意志被打碎並使他們順從神。何等嚴肅的管教！人手裏的奇妙能力！不過是成為神的愛可以命令萬事，為著拯救魂並將它帶回歸與祂自己這個目的的證明。

Ch2

提摩太前書

第二章

¹所以我勸你，第一要為萬人祈求、禱告、代求、感謝；²為君王和一切有權位的也該如此，使我們可以十分敬虔莊重的過平靜安寧的生活。³這在我們的救主神面前，是美好且蒙悅納的。⁴祂願意萬人得救，並且完全認識真理；(1-4)
The apostle proceeds to give instructions, founded on the great principles which he had established — on grace. The Jewish spirit might look on Gentile kings as enemies, and on Gentiles in general as unworthy of divine favour. The persecution of which Christians were the object gave the flesh occasion to nourish these dispositions and to enter into the spirit of the law. Grace rises above all these thoughts — all these feelings of the heart. It teaches us to think of all men with love. We belong to a Saviour-God, who acts in the gospel towards all men with love. Especially were they to pray for kings and those who had places in the world, that God would dispose their hearts to allow us to live in peace and quietness in all honesty. This was well-pleasing to a Saviour-God, who was willing that all men should be saved and be brought to know the truth.
使徒繼續照著他所建立的偉大原則，就是建立在恩典原則上的教導(1)。猶太人的精神可能會把外邦人的諸王視為仇敵，一般而言，猶太人認為外邦人不配得得著神聖的恩惠。當基督徒成為逼迫的對象，這就給了肉體機會來滋養這些意圖，並進入律法的精神裏。然而恩典超越所有這些思想，就是所有這些內心的感覺。它教導我們用愛為所有人考量。因為我們同屬一位救主神，祂在福音中帶著愛向所有人行事。特別是他們要為王和那些住在這世上的人禱告，神會安排他們的心，使我們能夠十分敬虔莊重的過平靜安寧的生活(2)。這在我們的救主神面前，是美好且蒙悅納的(3)。祂願意萬人都能得救並被帶來認識真理(4)。
在福音底下祂與人的來往
⁵因為只有一位神，在神和人中間，也只有一位中保，就是那人基督耶穌；⁶祂捨了自己，為萬人作贖價，在適當的時期，這事就證明出來；⁷我為此被派，在信仰和真理上，作傳揚者，作使徒，（我說的是真話，並不是謊言，）作外邦人的教師。
The subject here is not the counsels of God but His dealings with men under the gospel. He acts in grace. It is the acceptable time — the day of salvation. He opens the door through the blood of Christ, and proclaims peace and a sure reception to all who come. The work is done; His character fully glorified with regard to sin. If they refuse to come, that is the will of man. That God will fulfil His counsels after all makes no change in His dealings, nor in the responsibility of men. We have love to proclaim to all — in the spirit of love in our ways towards them. The distinction between Jew and Gentile totally disappears here.  
這裡的主題不是神的旨意，而是在福音底下祂與人的來往。祂在恩典中行事。因為，現在是可悅納的時候，現在是救恩的日子。祂藉著基督的血打開了門，向所有前來的人宣告平安和確定的接納。這個工作已經完成；祂的性質在關於罪的事上中得到了豐富的榮耀。如果他們拒絕前來，那就是出於人的意志。畢竟神會應驗祂的旨意，不會改變祂的管理，也不會改變人的責任。我們有要向所有人宣告的愛，就是在愛的靈裏，以我們的方式對待他們。猶太人和外邦人之間的區別在這裡完全消失了。
基督教兩個重大的真理：基督是人；基督是中保(5)
There is one God, and one Mediator between God and men, a Man, Christ Jesus. These are the two great truths which form the basis of all true religion. Judaism had already been the revelation and testimony in the world of the first: there was one only God. This remains eternally true, but did not suffice to bring men into relationship with God. With regard to men He abode within the veil in the darkness which shrouded His majesty. Christianity, while fully revealing the one God, presents the second truth: there is one Mediator between God and men. There is one, and there is but one. It is as true that there is but one Mediator as that there is but one God. This is the great and distinctive truth of Christianity.
因為只有一位神，在神和人中間，也只有一位中保，就是那人基督耶穌。(5)
這是構成所有真正宗教基礎的兩大真理。猶太教已經成為世界上第一個只有一位神的啟示和見證的宗教。這仍然是永遠的真理，但不足以把人帶進與神的關係裏。對於猶太人，祂在黑暗中住在幔子之內，這幔子遮罩了祂的威嚴。基督教雖然也充分啟示唯一的神，卻提出了第二個真理：神和人之間只有一位中保。有一位，只有一位。這是真實的，只有一個中保，因為只有一位神。這是基督教偉大而獨特的真理。
中保的兩個特徵
Two things here characterise the Mediator. He is a man; He gave Himself a ransom for all. The time for this testimony was ordered of God. Precious truth! We are in weakness, we are guilty, we could not bring ourselves near to God. We needed a Mediator who, while maintaining the glory of God, should put us into such a position that He could present us to God in righteousness according to that glory. Christ gave Himself as a ransom. But He must be a man in order to suffer for men, and to represent men. And this He was. But this is not all. We are weak — here, where we are to receive the revelation of God; and weak, with regard to the use of our resources in God and our communion with Him — even when our guilt is blotted out. And, in our weakness to receive the revelation of God, Christ has revealed God, and all that He is in His own Person, in all the circumstances wherein man could have need either in body or in soul. He came down into the lowest depths in order that there should be none, even of the most wretched, who could not feel that God in His goodness was near him and was entirely accessible to him — come down to him — His love finding its occasion in misery; and that there was no need to which He was not present, which He could not meet.
這裡提到兩件事是中保的特徵。
他是人；祂為著萬有以自己為贖價。這個見證的時期是神所訂下的。何等寶貴的真理！我們在軟弱之中，我們是有罪的人，我們無法使自己親近神。因此我們需要一位中保，當祂維持神榮耀的同時，也要把我們放在這個地位上，使祂能按照那榮耀，在義裏，將我們呈現給神。基督把自己當作贖價。但祂必須是一個人才能為眾人受苦，並代表眾人。這就是祂。但這還不是全部。我們在這裡是軟弱的，我們都需要接受神的啟示；當我們使用在神裏面的資源和我們與祂交通的方面，我們都是軟弱的，即使我們的過犯已被塗抹了，的確我們的過犯已經被塗抹了。而且，在我們軟弱中我們要接受神的啟示，因為基督已經將神啟示出來了，並且也在所有人的身體或魂需要的情況當中，將祂人位和祂所是的一切啟示出來。祂進到地的最深處，使得沒有任何人，即使是最可憐的人，也不會不覺得神在祂的善良裏對他是近的，並且祂完全可以接近他，祂來到他身邊，祂的愛在痛苦中找到它(愛)的機會；並且在一切有需要的地方，祂都會在場，沒有甚麼是祂無法滿足的。
It is thus that He made Himself known on earth; and, now that He is on high, He is still the same. He does not forget His human experiences: they are perpetuated by His divine power in the sympathising feelings of His humanity, according to the energy of that divine love which was their source and their motive power. He is still a man in glory, and in divine perfection. His divinity imparts the strength of its love to His humanity, but does not set aside the latter. Nothing could resemble such a Mediator as this; nothing could equal the tenderness, the knowledge of the human heart, the sympathy, the experience of need. In the measure which divinity could give to what He did, and in the strength of its love, He came down, took part in all the sorrows of humanity, and entered into all the circumstances in which the human heart could be, and was wounded, oppressed, and discouraged, bowing down under the evil. No tenderness, no power of sympathy, no humanity, like His; no human heart that can so understand, so feel with us, whatever the burden may be that oppressed the heart of man. It is the Man, the Christ Jesus, who is our Mediator; none so near, none who has come down so low, and entered with divine power into the need, and all the need, of man. The conscience is purified by His work, the heart relieved by that which He was, and which He is for ever.
就是這樣，祂在地上使人認識祂自己；而且，既然祂在高處，祂仍然是一樣的(祂仍然是人)。祂並沒有忘記祂為人的經歷：這些經歷藉著神聖的能力使它們永不朽壞，永遠在祂的人性裏帶著同情心，這是照著神聖之愛的能量，成為他們的幫助和他們動機的能力。
祂仍然是一個在榮耀裏的人，並在神聖的完全裏。祂的神性把這愛的能力賦予祂的人性，但不會拋棄後者(人性)。沒有什麼比中保能像這樣；沒有什麼可以等於溫柔，人心的知識，同情，有需要的經驗。祂在神性所能給祂做的和在這愛能力的尺度裏，祂來到地上，有分於人類所有的悲傷，並進入人心可能遭遇的所有情況裏，而且在邪惡底下受了傷，受壓迫，喪氣，彎腰。沒有人有像祂一樣的溫柔，有同情的力量，有人性；無論祂受人心逼迫的什麼重擔，沒有人的心能夠如此理解我們，並與我們一起感受。這是人，基督耶穌，祂是我們的中保；沒有人如此接近我們，沒有人降到這麼低，並帶著神聖的能力進入人的需要和所有的需要。祂的工作使良心得到潔淨，這心因祂的所是而得到釋放，並且祂的所是是永遠的。
There is but One: to think of another would be to snatch from Him His glory, and from us our perfect consolation. His coming from on high, His divine nature, His death, His life as Man in heaven, all point Him out as the one and only Mediator.
只有一位：如果想到另有一位，就會從祂身上奪走祂的榮耀，並從我們身上奪走給我們完全的安慰。祂來自高處，祂的神性，祂的死，祂作為天上之人的生命，這些都指出祂是那位獨一的中保。
But there is another aspect of this truth, and of the fact that He is a Man. It is, that He is not merely a Mediator as a Priest upon His throne, between Israel and the Lord; not simply the Messiah, in order to place Israel in relationship with their God, but a Man between God and men. It is according to the eternal nature of God Himself and to the need of men in His presence. It was of these truths, eternal and of universal bearing, that Paul was the herald and the apostle.
但是這個真理，以及祂是一個人的事實還有另一面。祂不僅僅成為祭司的中保在祂的寶座上，這位中保是在以色列和主之間；祂不僅僅是彌賽亞，為了使以色列與他們的神建立關係，而是在神和人之間需要一個人(中保)。這是根據神自己永恆性情和在祂面前之人的需要。保羅是傳揚者和使徒，這些真理有永遠，也有宇宙的性質(6-7)。
Possessing a character that belongs to all ages and that goes beyond them, all these facts had their time to be revealed. All means dependent on man's use of them had been tried with men — and in vain, as to recalling him to God; and now the necessary foundations of their relationship with God had to be set forth, laid by God Himself, and the Gentiles were to hear the testimony of grace. And such was the apostle's testimony, "a teacher of the Gentiles in the faith and in the truth
擁有一個屬於所有時期的性質並超越它們(所有時期)的性質，所有這些事實都有他們被顯明出來的時期。所有依賴人使用它們的方法都已經在人身上試過了--而且是徒勞的；現在他們與神關係必要的基礎必須提出來，這基礎是由神自己奠定的，並且外邦人要聽見恩典的見證。這就是使徒的見證，“在信仰和真理上，作外邦人的教師。(7)”。
⁸所以，我願男人無忿怒，無爭論，舉起虔聖的手，隨處禱告。⁹照樣，也願女人穿著正派合宜，以廉恥、自守，不以編髮、黃金、珍珠、或貴價的衣服，妝飾自己，¹⁰乃藉著善行，以那適宜於自稱是敬神之女人的為妝飾。¹¹女人要安靜學習，凡事服從。¹²我不許女人施教，也不許她攬權轄管男人，只要安靜。
Paul has plainly now laid the foundations, and he proceeds therefore to details. Men were to pray everywhere, lifting up pure hands, without wrath, and without vain human reasonings. Women were to walk in modesty, adorned with good works, and to learn in silence. A woman was forbidden to teach or to exercise authority over men; she was to abide in quietness and silence. The reason given for this is remarkable, and shows how, in our relations with God, everything depends on the original starting-point.
如今保羅顯然已經奠定了基礎，因此他繼續談到細節。男人要隨處禱告，舉起純潔的雙手，沒有忿怒，沒有人類推理的虛榮(8)。女人要謙卑地行走，以善行為裝飾，默默地學習(9-11)。禁止女人教導或攬權轄管男人；她要安靜和沈默(12)。這個理由是非常了不起的，並且表明在我們與神的關係裏，一切都取決於原初的起點。

頭一個人亞當和第二個人對妻子的態度
¹³因為先造的是亞當，後造的是夏娃；¹⁴並且不是亞當受欺騙，乃是女人受誘騙，陷在過犯裏。¹⁵然而女人若活在信、愛、聖別兼自守中，就必藉著生產得救。
In innocence Adam had the first place; in sin, Eve. It was Eve who, being deceived, brought in transgression. Adam was not deceived, guilty as he was of disobeying God. United to his wife, he followed her, not deceived by the enemy but weak through his affection. Without the weakness, it was this which the second Adam did in grace; He followed His deceived and guilty bride, but in order to redeem and deliver her by taking her faults upon Himself. Eve suffered on earth the penalty of her fault in a way which is a mark of the judgment of God; but walking in modesty, with faith and love and holiness, she shall be delivered in the hour of her trial; and that which bears the stamp of judgment shall be an occasion of the mercy and succour of God.
在無罪裏，亞當是頭一位；在罪中，是夏娃帶頭的。是夏娃受誘騙，陷在過犯裡，不是亞當受欺騙，他的過犯是因為他不順服神。因為他與他的妻子聯合，他跟著她，雖然他沒有被仇敵欺騙，祂的失敗是因為他在感情上的軟弱。第二個人亞當在恩典中所做的沒有軟弱；祂跟隨了祂那位被欺騙犯錯的新娘，但這是為了贖回並拯救她，把她的過錯歸於祂自己。夏娃在地上遭受了對她的過錯的懲罰，這種受苦方式是神審判的標誌；但她要以謙卑，有信心，有愛心和聖別的方式行事，她必在受試煉的時候蒙拯救；帶著審判的印記，這是神憐憫和救贖的機會。

Ch3
提摩太前書
第三章

監督或執事的妻子所需要的品質(三1-13)
¹人若渴望得監督的職分，就是羨慕善工；這話是可信的。²所以作監督的必須無可指責，只作一個妻子的丈夫，節制適度，清明自守，端正規矩，樂意待客，善於教導；³不醉酒滋事，不打人，只要和藹，不爭競，不貪財；⁴好好管理自己的家，使兒女凡事莊重服從。⁵人若不知道管理自己的家，怎能照料神的召會？⁶初信的不可作監督，恐怕他為高傲所蒙蔽，就落在魔鬼所受的審判裏。⁷監督也必須在外人中間有好見證，恐怕他落在魔鬼藉著人的辱駡所設的網羅裏。⁸作執事的也是如此，必須莊重，不一口兩舌，不酗酒成癮，不貪卑鄙的利益；⁹用清潔的良心持守信仰的奧祕。¹⁰這些人也要先受試驗，若是無可指責，纔給他們服事。¹¹女人也是如此，必須莊重，不說讒言，節制適度，凡事忠信。¹²執事只可作一個妻子的丈夫，好好管理兒女和自己的家。¹³因為善於服事的，自己就得到美好的地步，並且在基督耶穌裏的信仰上大有膽量。
The apostle next points out to Timothy the qualities necessary for a bishop or a deacon, as well as for the wife of the latter.* He supposes here that there were some who desired to undertake this work. It was a good work. To care for souls and have a vigilant eye upon the walk of believers; to watch over them in order that the members of Christ should answer to His love and lose no Christian privilege; to do this by maintaining that happy order and that precious unity which were realised at that time, and to protect the flock of the Lord against the ravaging wolves that were seeking to invade it: this indeed was valuable work, and he on whose heart the Lord had thus laid the souls of His people might well desire to undertake it. The apostle felt this: it was a true and faithful saying; but certain qualities were needed to make any one fit for such a charge.
使徒接下來向提摩太指出監督或執事以及後者的妻子所需要的品質*{註4} (三1～13)。他在這裡假設有些人希望從事這項工作。這是一項善工(1)。要照顧眾人，要時時警惕著信徒的行為；要照顧他們，為著使基督的肢體可以回應祂的愛，不至於失去基督徒的權利；憑藉著維持那幸福、有秩序地和當時所實現寶貴的一，來保護主的羊群免受那些試圖入侵它肆虐狼群的影響：這確實是有價值的工作，而主就把祂子民的魂交託給他的心，使他願意去做。使徒感受了這一點：這是一個真實又忠信的說法；但是需要某些品質來使有些人適合這種託付。
{* So it would read in English, but I see no reason why it should not apply to the elders' (bishop's) wives. It runs really thus, "In like manner [the] deacons In like manner [the] wives."
*{註4}所以英文可以這樣讀，但我認為沒有理由不適用於長老（監督）的妻子。 它真的如此讀，“三8作執事的也是如此，三11妻子也是如此，”
Gifts are not included among them, unless the being "apt to teach" might be so considered; but even this is presented as a quality — the man must have aptness** for it — not as a gift. Power to use such truth with others was very useful in fulfilling his charge, without saying at all that he taught publicly in the assembly. The essential thing was that which gave moral weight.
恩賜不包括在(條件)當中，除非可以把 “善於教導” 考慮進去；但即便如此，這也是一種品質，這人必須具備教導的才能*{註5}，而不是作為恩賜。與別人一起運用這種真理的能力，對於履行他的託付是非常有用的，而且根本沒有說到這是他在教會中公開的教導。基本又重要的是他們的教導要有屬靈道德的份量。
** Some translate this word, "ready to learn."}
*{註5}有些譯本把這個字翻為，“準備好學習。”}
Timothy was not left at Ephesus to appoint elders; but these were the qualities necessary to a bishop, and Paul exhorts him to be watchful on this point. It is not needful to enter into the details of these qualities; they are plain enough, as well as those required for a deacon. We see what was the subject of "the condemnation of the devil": he exalted himself at the thought of his own importance (compare Ezek. 28). "The snare of the devil" is another thing. If a man is not of good report, he will yield somewhere to the enemy, because he will not dare to withstand him boldly.
提摩太並沒有留在以弗所去設立長老；但這些內容都是作監督必需的品質，保羅勸他在這一點上要保持警醒。我們沒有必要深入了解這些品質的細節; 經文本身就夠清楚了，執事所需的那些品質也沒有必要深入了解。我們研讀這裏所說“魔鬼所受的審判”(6)的主題：魔鬼在認為牠自己的重要性上高舉自己（比較以西結書第二十八章）。 “落在魔鬼…..所設的網羅裡(7)”是另一回事。如果一個人沒有良好的紀錄(2-4節)，他將在某些事上向仇敵屈服，因為他不敢大膽地抵擋牠。
It will be noticed that the apostle speaks of the wives of deacons, and not those of bishops* (except to say that these must be the husbands of one wife only). Bishops had a charge, in which they were occupied with souls and exercised authority in the church, in which women were not to act. Deacons were necessarily occupied with family details and circumstances. In these women might well be concerned and often very useful. In the spiritual cares of elders they had nothing to do. It was requisite therefore that the wives of deacons should possess qualities which would cause their husbands to be respected, and at the same time guard themselves from becoming busybodies and tale-bearers.
要注意，使徒說的是執事的妻子，而不是監督的妻子*{註6}（除了必須只作一個妻子的丈夫得這件事）。監督有一個託付，他們的心思在教會裡被眾人佔滿並且他們在教會中行使權柄，這是女人不能執行的事。執事必然會被家庭細節和環境所霸佔。在這些事上，女性要關注並且通常她們在這些事上非常有用。但是在長老屬靈的照顧方面，她們無事可做。因此，執事的妻子必須具備能夠使她們的丈夫受到尊重的品質，同時保護他們自己免於成為忙碌的人和說故事的人(搬弄是非者,散播謠言者)。
{* So it would read in English, but I see no reason why it should not apply to the elders' (bishop's) wives. It runs really thus, "In like manner [the] deacons . . . . In like manner [the] wives."}
*{註6}所以英文可以這樣讀，但我認為沒有理由不能適用於長老（監督）的妻子。 它真的如此運行，“同樣，執事......同樣，[妻子]。”看來達秘把第11節譯為他們的妻子}
Faithfulness in the charge of a deacon — the exercise of which in fact is a matter of the greatest delicacy, and requires much Christian love and patience — was a means of acquiring strength in the work of God. Stephen and Philip are examples of this: their spiritual powers soon carried them beyond their services as deacons. What was the assembly in those happy days? That which surely it always is in the sight of God; but then in fact, when love displayed itself in an order maintained by the energy of the Holy Ghost, and when the oneness of the entire body developed itself in the action of all its members, it was the house of God. Thank God, it is so always; yet what a difference since then in its practical condition!
所要求執事的是忠信，實際上要操練忠信是一件非常細緻的事(11)，需要很多基督徒的愛和忍耐，這是在神的工作中獲得能力的途徑。司提反和腓力就是這樣的例子：他們屬靈的能力很快就超越他們作為執事的服事，教會在那些日子裡，是何等的快樂阿？那肯定是在神面前的服事；但事實上，之後，當愛藉著聖靈的大能所維持的次序展現出來，並且當整個身體在一裏，在身體所有肢體的行動中發展起來的時候，這就是神的殿。感謝神，教會總是如此；但從那時起，教會在實際光景裏又變成何等的不同！
召會的功用─作活神的家並真理的柱石與根基　(三14～16)
¹⁴我將這些事寫給你，指望快到你那裏去，¹⁵倘若我躭延，你也可以知道在神的家中當怎樣行；這家就是活神的召會，真理的柱石和根基。¹⁶並且，大哉！敬虔的奧祕！這是眾所公認的，就是：祂顯現於肉體，被稱義於靈裏，被天使看見，被傳於萬邦，被信仰於世人中，被接去於榮耀裏。
But let us here examine the character which the apostle gives to the assembly on earth. He wrote hoping soon to come, but in order that, in case he might tarry long, Timothy should know how to conduct himself. He then tells us what the assembly is.
但是，讓我們在這裡檢查使徒所給地上的教會的性質。他寫道他希望很快就能到那裏去(14)，如果他可能耽延長久(15)，但為了使提摩太知道自己應當如何行事。接著他告訴我們教會是什麼。(15-16)
In the first place it is the house of God. God dwells in it upon the earth (compare Eph. 2:22). We understand that it is here viewed as on the earth, because the apostle is speaking of how to behave in it. But this truth is important. It gives a character to the assembly of the highest importance for us with regard to our responsibility. It is not a vague thing, composed of the dead, of the living — a thing which we know not where to find, because one part of it is alive on the earth and another part consists of souls in heaven. It is the house of God here below, in which we have to behave (whatever other position we may hold) in a manner that becomes the house of God. God dwells in the assembly upon earth. We cannot too earnestly remember this fact. Whatever would bring confusion into the presentation of the truth, through the idea that some are dead and that the whole assembly is not here, comes from the enemy and is in opposition to the word. The assembly, viewed as subsisting on earth, is the house of God.
首先，它是神的家。神在地上住在那裏（比較以弗所書二章22節你們也在祂裏面同被建造，成為神在靈裏的居所。）。我們知道教會在這裡被視為在地上，因為使徒是說到如何在教會行事。但這個真理很重要。在我們的責任方面，它為我們提供教會最重要的特徵。這不是一個模糊的事，它是由死人和活人組成，我們不知道在哪裡找得到這樣的地方，因為它一部分是在地上、而另一部分由天上的眾人組成。它是神地上的家，我們必須以與神的家相配的方式行事（無論我們持有什麼其他的地位）。神住在地上的教會裏。我們要很認真地記住這個事實。無論是什麼帶給這個真理在陳述上的混亂，例如有人藉著一些人已經死了並且整個教會不在地上這裡的想法，這是來自仇敵的念頭並與使徒的話相對。教會存在這地上是神的家。
In the second place it is the assembly of the living God. God in whom is the power of life, in contrast with men and with dead idols, has an assembly not of the world, having set it apart for Himself. It is not a nation like Israel. That people were the assembly of God in the wilderness. The assembly is now the assembly of the living God.
第二，它是活神的教會。 神自己就是生命的能力，與人類和死的偶像相對，神有一個不屬於這個世界的教會，分別出來為著神。它不是像以色列這樣的國。那些以色列子民是曠野中神的教會。現在的教會是活神的教會。
In the third place it is the pillar and support of the truth. Christ on earth was the Truth. He is so always, but He was so on the earth. He is now hidden in God. The assembly is not the truth: the word of God is the truth. His word is truth. Truth exists before the assembly; it is faith in the truth which gathers the assembly together. But the assembly is that which maintains the truth on earth.* When the assembly is gone, men will be given up to a strong delusion.
第三，它是真理的柱石和根基。在地上的基督救是真理。祂總是如此，但祂在地上是如此。祂現在隱藏在神裏面。教會不是真理：神的話才是真理。祂的話是真理。真理擺在教會面前；真理中的信仰把教會聚集在一起。但是在地上維持真理的是教會*{註7}。當教會消失的時候，人們將被強烈的妄想所佔有。
{* But the assembly does not teach. Teachers teach the assembly, but by faithfulness in holding fast the truth taught, it sustains it in the world.}
*{註7}但是教會本身沒有教導甚麼。教師們教導教會，但是教會藉著忠信地緊握教師教導的真理，教會要在這世界上維持著真理。}
It may be that there is only a little remnant of those that call themselves Christians who maintain the word of truth; but it is not the less true that the assembly — as long as it remains here below — is the only witness for the truth upon the earth. It is God's witness to present the truth before men. At the end that which God owns as such will be the feeble flock at Philadelphia; and then that which is in the responsible position of being the assembly (Laodicea) will be spued out of the mouth of Christ, who Himself takes the character of Amen, the faithful and true Witness. But the assembly as planted by God on the earth is the pillar and support of the truth. Authority is not the question here, but the maintenance and presentation of the truth. That which does not maintain and present the truth is not the assembly as God understands it.
可能只有少數人稱他們自己是維護真理之話的基督徒餘民；但是，只要教會仍然地上，它就是地上真理的唯一見證。它是神的見證，要在人面前把真理陳明出來。最後，神所擁有的將是弟兄相愛又是軟弱的小群；然後，作為教會（老底嘉）站在負責任的地位上，將被基督從口中吐出去，祂自己有阿們的特性，祂是忠信真實的見證人。但是神在地上種下的教會是真理的柱石和根基。權柄不是這裡的問題，這裡的問題是維護和陳明真理。那不能維持並呈現真理的不是神所認識的教會。
The presence, then, of the living God, and the profession of the truth, are the characteristics of the house of God. Wherever this assembly of the living God is, wherever the truth is, there is His house.*
那時，活神的同在和承認真理，就是神家的特徵。無論活神的教會在哪裡，那裏就有真理，那裏就是祂的家*{註8}。
{* Thus, in order to judge what the assembly is, we must know and be able to distinguish the truth and the living God. It is this which the apostle says with regard to the individual, "the Spirit is truth." These are the cardinal points with regard to unbelief and faith, the truth and the Spirit; and the word of God is the truth.}
*{註8}因此，為了判斷教會是什麼，我們必須知道並能夠區分真理和活神。這是使徒對個人所說的“那靈就是真理”。這些是關於不信的和信仰，真理和那靈的基本要點；並且神的話就是真理。}
The mystery of piety, which lies at the very centre of what the assembly maintains before the world, is great, and relates essentially to the Person of Christ. The apostle naturally does not here develop all the different parts of the truth, but that which is the living centre of the whole — that which is essential to the relations between God and men.
敬虔的奧秘(16)，就是教會在世界面前的最中心，是偉大的，並且基本上與基督的人位有關的內容。使徒自然不會在這裡發展這個真理所有各種不同的部分，而是以整體活的中心為主要的內容，這個內容對於神與人之間的關係至為重要。
God had been manifested in the flesh; marvellous truth in fact! There, where all is confusion and sin, in the nature of him in whom all this sin and all this confusion are introduced, the Centre of all blessing, He who is Light itself, He who as the light puts everything morally in its place, and who by the fact of His presence shows that love is above everything, God who is love, has been manifest in the flesh. Where sin was, there was love above the sin.
神在肉身顯現；事實上這是何等奇妙的真理！在那裡，在他的本性中，所有的一切都是混亂和罪惡，所有這些罪和所有這些混亂都帶到他的本性裏來，這是所有祝福的中心，祂是光的本身，祂作為光，將所有東西在屬靈道德上都放在它該有的位置上，並且由於祂的同在表明愛在一切之上，因為神就是愛，神顯現於肉體。哪裡有罪，那裏就有在這罪之上的愛。
Man, who is the slave of evil, sees here in his own nature the source and the power of all good. In the centre of evil and of weakness, in human nature, God Himself has been manifested. Was there then evil in Him who was such? Did He undergo the lot of the common bondage? By no means. Truly in the same circumstances, in the same nature, He proved superior to all evil, perfect in all respects. The absence of all sin was made evident by the power of the Holy Ghost during His whole life (if men had been able to discern it; and, in fact, it was manifest to the conscience of every man, for He was pure light shining upon all), and with power by the resurrection (compare Rom. 1:4).
作為邪惡奴隸的人，在他自己的本性中看到了所有善的來源和能力。在邪惡和軟弱的中心，在人性裏，神自己已經顯現出來。那麼在祂身上有惡嗎？祂經歷了很多共同的綑綁嗎？絕不是。祂確實在相同的情況下，在同樣的性質裏，祂證明祂超越所有的邪惡，在各方面祂都是完全的。在祂一生當中憑著聖靈的能力表明祂沒有任何的罪（如果人們能夠辨別這一點；事實上，這一點顯明在每個人的良心裏，因為祂是純淨的光照耀在一切之上）並帶著復活的能力（比較羅馬書ㄧ章4節按聖別的靈說，是從死人的復活，以大能標出為神的兒子）。
Thus God was made visible to the angels, was preached to the Gentiles (not merely the God of the Jews), became the object of faith in the world (it was not the manifestation of visible power, claiming His rights and His glory), and at last took a place on high in the glory whence He had descended. It is thus that God is known in the assembly according to the truth. There is no truth outside the maintenance of this revelation of the Person of Christ. It is worthy of notice that in this epistle, and even in the second, the apostle speaks nowhere of the relationship of Christians with God as His children, of the privileges of children, or of that which is known within in the intimacy of the family.
因此，神被天使看見，被傳於萬邦（祂不僅僅是猶太人的神），成為世人信仰的對象（這不是神可見能力的顯現，向世人要求祂的權利和祂的榮耀），最後祂從在高處的所在，在榮耀裏降臨。因此，神在教會中照著真理被人認識。除了維持基督之人位的啟示之外，沒有任何真理。值得注意的是，在這封書信中，甚至在第二封書信中，使徒都沒有說到基督徒與神的關係，包括作祂的兒女，兒女的權利，或在家庭的親密關係。
He speaks of truths that are essential as testimony before the world; that which the assembly is externally, that which it is as witness of God towards men. It is the house of God, the assembly of the living God, the pillar and support of the truth: that which it is as responsible in the world, and in order that all should learn what God is. The mystery of piety, of which the assembly is the vessel for testimony, answers to this. It is the grand essential truth on which all relation between God and men is founded, by means of which God has to do with men. Therefore also he says previously, "There is but one God, and one Mediator between God and men, the Man Christ Jesus."。
他說到要在世人面前作見證所需要必不可少的真理；那是教會的外在，它是神向著人的見證。它是神的家，是活神的教會，是真理的柱石和根基：它的所是要在世上負擔責任，並且為了叫所有人認識神的所是。教會是見證敬虔的奧秘的器皿，敬虔的奧秘回答了這一點。這是神與人之間所有關係偉大的基本真理，藉此神與人類有共同的關係。為此，他之前也說過，“只有一位神，神與人之間只有一位中保，就是基督耶穌。(提前二5)”
We have not here the privileges of children, nor the heavenly bride of Christ, but the foundation of God's relations with all men. Thus the Father is not named, nor even the Spirit, except here in connection with the Lord's Person, as the justification of His testimony. It is God, the Mediator, and man, and the assembly as the vessel and depositary of this truth of the testimony of God; or else evil spirits turning men away from the faith. This deserves all attention.
我們這裡沒有看見兒女的權利，也沒有說到基督天上的新婦，而是強調神與所有人關係的基礎。因此，除了與主的人位有關之外，沒有提到父的名，甚至也沒有提到那靈，作為祂見證的正當理由。這是神，中保，人，和教會作為神見證這真理的容器和保管者；否則惡靈會使人遠離這信仰。這些值得我們所有的關注。
Not only, as we have seen elsewhere, the testimony of the grace of the gospel maintains the great eternal principles of the nature and glory of God, and His relations according to that glory with men; but even in the pains the apostle takes that the assembly may be cared for and guarded, during his absence, from the assaults of the enemy and from disorder and improprieties within; it is not of its internal privileges that he speaks. God is set before us, and the Lord Jesus Christ.
正如我們在其他地方所看到的那樣，福音恩典的見證不僅維持神的本性和榮耀偉大永恆的原則，而且照著那個榮耀保持與人的關係；但即便在痛苦當中，使徒不在得期間，也可以照顧和保護教會，免於仇敵的攻擊和內部紊亂和不正當的行為；他所說得不是教會內在的權利。他把神和主耶穌基督擺在我們面前。
God, in the majesty of His immutable truth, in His relations with men as such, and in the revelation of Himself in the flesh — God was in Christ, reconciling the world; dwelling in the assembly, in order that it should present and maintain the truth before the world — the truth (as we have seen) with regard to Christ, of the revelation of God in Him. God desires to be in relation with men: it is thus that He accomplishes it. The assembly maintains the rights of the Creator and Saviour-God on the earth. The assembly itself must be maintained in moral order, that it may confront the enemy who is in the world, and be able to sustain this testimony.
在神不可改變真理的威嚴中，在祂與人類的關係裏，以及啟示祂自己顯現在肉體裏，神是在基督裡，使世界與自己和好；神住在教會中，使它能在世界面前陳明和維持真理，就是關於基督的真理（如我們所見），以及神在祂裡面的啟示。神希望與人有關係：因此祂就完成了它(教會)。教會在地上維護造物主和救主神的權利。教會本身必須保持屬靈道德秩序，使它能面對世界上的仇敵，並能維持這個見證。

Ch4
提摩太前書
第四章

召會敗落的豫言　(四1～5)
¹但那靈明說，在後來的時期，必有人離棄信仰，去注意迷惑人的靈和鬼的教訓；²這乃是藉著說謊之人的假冒，他們自己的良心猶如給熱鐵烙過；³他們禁止嫁娶，禁戒食物，就是神所造，給那些信的人，並認識真理的人，感謝著享受的。⁴因為凡神所造的都是好的，若感謝著領受，就沒有一樣是可棄的，⁵都藉著神的話和人的代求，成為聖別了。
But there would be some who departed from the faith, from this knowledge of the one Creator and Saviour-God-Him who was manifested in the flesh. They would attack precisely these points which we have named. It might be that they would pretend to carry the idea of Christian privileges farther than all others had done, as well as that of profound knowledge of God; but they would sin against first principles, against the faith which connected the Saviour God revealed in Christianity with the one only Creator-God. According to Christianity, the eternal God had not only created the world but had revealed Himself in Christ.
但是，會有一些人離棄信仰，離棄了對那位顯現在肉身的創造主和救主神的認識(1-3)。他們會精確地攻擊我們所提到的這些要點。也許他們會假裝比其他所有曾經這麼作過的人，都更擁有基督教權利的思想，以及更擁有神深刻認識的思想。但是他們會違反首要的原則，違反將基督教所啟示的救主神與唯一的造物主神聯繫起來的信仰。根據基督教，永遠的神不僅創造了世界，而且在基督裡把祂自己啟示出來。
背道者所引入的各種錯謬
These apostates, bringing in doctrines of demons, would seek to deny that it was this one and only God of nature who had manifested Himself in grace. Seduced by demons, and their conscience being seared, they forbade that which God had established in creation, that which He had given to man in full right after the flood: as though the superior holiness which they preached, and relationship with a more exalted God, were not consistent with such customs. Forsaking the real and practical holiness of communion with God, and of His commandments by Christ, they created a false sanctity for themselves, which denied that which God had ordained from the beginning and thus exalted themselves against the authority of Him who had ordained it, as though He was an imperfect or perhaps evil being.
這些背道者引入了鬼魔的學說(1)，試圖否認這是ㄧ位且獨一的自然神在恩典中顯明了祂自己。他們被鬼魔所吸引，他們的良心猶如給熱鐵烙過(2)；他們禁止神在創造中所建立的東西(3)，以及在洪水後祂賜給人類充份權利的東西(3)：彷彿他們所宣講的是至高的聖別，以及他們與更加崇高之神的關係，這些都與這樣的習俗不同。他們離棄了與神交通的真實和實際的聖別，以及藉著基督所賜祂的誡命，他們為自己創造了一個虛假的聖別，這就否認了神從起初就定下的旨意，也因此高舉了他們自己反對命定它之神的權柄，好像祂是不完美或邪惡的神。
Thus the restraint of the fear of God was lost, and the door opened to license and dissoluteness. The Spirit of God warned the assembly of this, and the faithful apostle communicates it to Timothy and through him puts the faithful on their guard. He does not therefore speak of privilege. Faithful to the glory of God, he returns to the first principles of His glory, and maintains the incontestable rights of the one and only God; faithful to God, not making boast of his knowledge, but seeking in love to guard the assembly from all departure from God.
這樣就使人失去了敬畏神的約制，而打開肆意和放蕩的大門。神的靈向教會警告了這件事，忠信的使徒將其傳給提摩太，並藉著提摩太使忠信的信徒提高警覺。 因此，他沒有談到權利。他回到祂自己榮耀的首要原則，就是對神榮耀的忠信，並維護這位獨一之神無可爭議的權利。他對神忠信，不誇耀他自己的知識，而是尋求在愛裏保護教會，使教會免於偏離神一切的可能。
少數離棄信仰與普遍的背叛
We must not confound the few here who forsake the faith with the general apostacy of 2 Thessalonians. Here a few depart from the truth, seduced by demons; and the assembly still subsists to be guarded from the invasion of these hurtful principles. Quite another thing is the general apostacy, and the manifestation of the man of sin, which is not mentioned here at all. Here we have the faithfulness which repels error by truth, reminding the brethren of the latter, in order that they may not be seduced. There it is the manifestation of the one who sits in the temple of God, and who is destroyed by the brightness of the Lord's presence. Here all that had to be done was to recall in simplicity the goodness of the Creator, and that His gifts, received with thanksgiving, were always good, and not to be refused: assuredly not that they were to use them for the gratification of their lusts, but as sanctified by the word of God, which brought them to use as God's gifts, and by prayer, which connects us with God in using them.
我們決不能在這裡將少數離棄信仰的人與帖撒羅尼迦後書普遍的背叛相混淆。在提摩太前書這裡，有一些人偏離真理，受了鬼魔的誘惑。教會仍然存在以保護防止這些有害原則的入侵。另一件事完全不同的是，這裡根本沒有像使徒在帖撒羅尼迦後書那裏提到普遍的背道和罪人的出現。在這裡，我們有忠信者可以用真理驅除錯謬，提醒以後的弟兄，免得被誘騙。在帖撒羅尼迦後書那裡，不法之人是坐在神殿中，要被主顯現的光所摧毀。在這裡，所有要做的就是簡單地紀念造物主的美善，以感謝領受祂的恩賜，因為祂永遠都是善良的，我們不可拒絕祂(3-6)：當然，他們不可以用它們(祂的恩賜)來滿足自己的情慾，而是要以神的聖言使他們自己成聖，使神的聖言成為神的恩賜，並藉著禱告，使我們藉著運用祂的恩賜與神聯結起來(6)。
They were to be received as from Him, as the gift of His hand; and they were sanctified, as is the case with everything that comes from Him and bears the stamp of His will and His goodness. Man had forfeited everything in forsaking God: what he had he had not now with God, would eat merely as an animal, and worse as having left God. The word of God replaced the relationship in grace, and prayer used it on this footing.
信徒要領受神的恩賜好像從祂那裡領受的一樣，成為祂手的恩賜。他們成為聖別了，一切都是從祂領受，並帶著祂旨意和良善的印記。人因著離棄神已經喪失了一切：他所擁有的，現在都不是與神在一起的，所以他只能像動物一樣吃，而且更糟的是人已經離開了神。所以神的話取代了恩典裡的關係，而禱告運用了神的話成為禱告的基礎。
Here (although in other circumstances it has gone much farther) the monastic principle, in the heart and in form, is fully judged; however sincere any individual may be who seeks to follow it in order to honour God. God does not withdraw the gifts on which man, so to speak, has seized by his will; but his use of them, instead of being the gratification of his will and lusts, is now as received from God by His will in thankfulness, and owning Him.
在這裡（儘管在其他情況下它已經走得更遠了），禁慾主義原則在心裏和在形式上都受了充分的審判(3)；然而，如果有任何個人真誠地追求它來榮耀神。神並不會收回給這人的恩賜，可以說神反而被他的意志抓住；但他對恩賜的運用，不是出於為了滿足他的意志和情慾，他運用它們是憑著他出於感謝神的意志，為了得著神。(達秘可能以保羅為例)
⁶你將這些事題醒弟兄們，便是基督耶穌的好執事，在信仰的話，並你向來所緊緊跟隨善美教訓的話上，得了餧養。⁷只是要棄絕那世俗的言語，和老婦的虛構無稽之事，並要操練自己以至於敬虔。⁸因為操練身體益處還少；惟獨敬虔，凡事都有益處，有今生和來生的應許。⁹這話是可信的，是值得完全接受的。¹⁰我們勞苦並竭力奮鬪，正是為此，因我們乃是寄望於活的神，祂是萬人的救主，更是信徒的救主。
This in fact the apostle shews in that which follows. By teaching thus Timothy would be a good servant of Jesus Christ, nourished in the truth: bodily exercise profited little, but godliness much-both here below and for eternity; warning him again against the idle and profitless speculation of the human mind, to the danger of which he continually recurs. It is for this doctrine of God-true and worthy of all acceptation-that the apostle laboured and suffered reproach; because he had faith in the living God, who, by His providence and by His supreme power*, governed, preserved, and took care of all men, and especially of those that believed. It was this same only God, Creator and Saviour, in whom he trusted while laboring for the Lord. Timothy was to teach this and enforce it with authority.
實際上，這就是使徒在接下來的敘述中所要說的話(4-10)。藉著教導，提摩太要在真理中得到餵養，並且成為耶穌基督的好僕人(6)：因為操練身體益處還少，但操練敬虔有許多益處，不只在今生如此，對永遠也是有益處的(8)。使徒再次警告他，反對之人的思想虛構又無益的空談，警告他不斷要發生的危險。使徒為此勞苦並且受了羞辱(9)，因為這是真神的教導(10)，值得所有人接受它。因為他對活神充滿信心，祂藉著自己的先見和至高無上的能力*{註9}，維護並照顧所有人，尤其是那些相信的人。他所信靠的主，並且他為主勞苦，就是同一位獨ㄧ的神，祂是造物主和救主。提摩太就是要教導這一點，並以權柄來加強這一點。
{* Compare Matthew 10:29.}
*{註9}比較馬太福音十章29節。兩隻麻雀不是賣一個銅錢麼？沒有你們父的許可，一隻也不會掉在地上。}
提摩太自身個人和地位(四11-14)
¹¹這些事你要囑咐人，也要教導人。¹²不可叫人小看你年輕，總要在言語、為人、愛、信、純潔上，都作信徒的榜樣。¹³你要注重宣讀、勸勉、教導，直等到我來。¹⁴不要輕忽在你裏面的恩賜，就是從前藉著豫言，同眾長老按手所賜給你的。
Afterwards, in connection with this authoritative instruction, the apostle speaks of the person and position of Timothy himself. He was young, but he was to maintain his place, and gain by his conduct that weight which years did not yet give him. He was to be an example to the believers, and occupy himself, till Paul came, with reading, exhortation, and instruction.
後來的這些話，與使徒帶有權柄的所有指示都有關係，使徒談到了提摩太自身個人和地位(11-13)。 他很年輕，但是他需要維持自己的地位，並藉著他的行事來得著這個地位，這是多年還未給他的分量。因此他要成為信徒的榜樣，投身宣讀、勸勉、教導其中，直到保羅來(13)。
Moreover, in his case God had given a special preparation for his work; he was not to forget or neglect it. A gift had been imparted to him: God had pointed him out to this end by prophecy; and this immediate testimony from God, to which the operation of His power was united, had been accompanied by the seal of testimony from man, that is, that of the elders among the Christians (compare Acts 13:1-3).
而且，在他的身上，有神為著祂的工作所做特別的準備；他不可忘記或忽視它(14)。恩賜已經賜給他了：神已經藉著豫言向他指出這一點；並且這是來自神的直接見證，祂的能力運行在這些恩賜上與這個見證聯合起來，也伴隨著從人來那見證的印記，就是基督徒中間長老們的見證（比較使徒行傳十三章1-3節）。
在安提阿當地的召會中，有幾位申言者和教師，就是巴拿巴和稱呼尼結的西面，古利奈人路求，與分封王希律同養的馬念，並掃羅。他們事奉主，禁食的時候，聖靈說，要為我分別巴拿巴和掃羅，去作我召他們所作的工。於是禁食禱告，按手在他們身上，就打發他們去了。(徒十三1-3)
提摩太的服事得著加強，並受操練取代使徒的權柄(四15-16)
¹⁵這些事你要殷勤實行，並要投身其中，使眾人看出你的長進來。¹⁶你要留意自己和自己的教訓；要在這些事上持之以恆，因為這樣行，又能救自己，又能救聽你的人。
Thus all things concurred to strengthen Timothy in his service, and in the authority that he exercised at that moment in place of the apostle. He should always present the weight of an irreproachable conduct, which would have its influence over hearts and consciences; but he was inwardly strengthened by the consciousness of having been formally set apart by God for the work; the gift of God had been imparted to him, and the sanction of all that had weight in the assembly had been laid, as a seal, upon him. Thus strengthened, he was to devote himself to the things of the Lord in such a manner, that his progress should be evident to all men — a demonstration of his communion with the Lord. At the same time he was to take heed to himself and to the doctrine, and that continually, which should be the means of salvation both to himself and to those who heard him.
因此，所有的事都同意要來加強提摩太的服事，以及在那個時刻他也受操練要來取代使徒的權柄。他要始終表現出無可指責的行為，因為這將影響眾人的心和良心;但是，他的內心要被良心所加強，這良心是神正式為這工作而分別出來的；神的恩賜已經賜給他了，所有在教會中有分量的人也都按手在他身上來印證這件事了。他藉此得著加強，他要以這樣的方式全心投入主的事上，使他的長進對所有人都是明顯的，這也表明他與主有交通(15)。與此同時，他要注意自己和教導，並且不斷地注意，這要對他自己和聽他之人成為得救的方法(16)。

Ch5
提摩太前書
第五章

對各種年齡的聖徒　(五1～16)
¹不可嚴責老年人，只要勸他如同父親，勸青年人如同弟兄，²勸老年婦女如同母親，用全般的純潔，勸青年婦女如同姊妹。³要尊敬寡婦，就是那真為寡婦的。⁴若寡婦有兒女，或有孫子孫女，便叫他們先學著孝敬自己的家人，用回敬的奉養報答母親或祖母，因為這在神面前是可悅納的。⁵那獨居無靠真為寡婦的，是寄望於神，晝夜不住的祈求禱告。⁶但那奢侈宴樂的寡婦，雖然活著，也是死的。⁷這些事你要囑咐她們，使她們無可指責。⁸人若不供養自己的親屬，尤其是自己的家人，就是棄絕了信仰，比不信的人還不如。⁹寡婦記在冊上，不可少於六十歲，只作過一個丈夫的妻子，¹⁰又有行善的見證，就如養育兒女，接待外人，洗聖徒的腳，救濟遭難的人，竭力行各樣的善事。¹¹至於年輕的寡婦，就要拒絕；因為她們情慾發動，違背基督的時候，就想要嫁人。¹²她們被判罪，是因廢棄了當初的信誓；¹³同時她們又習慣懶惰，挨家閒遊；不但懶惰，而且說長道短，好管閒事，說些不該說的話。¹⁴所以我願意年輕的寡婦嫁人，生育兒女，治理家務，不給敵對者有辱駡的機會；¹⁵因為有些已經轉去隨從了撒但。¹⁶信主的婦女，若是家中有寡婦，自己就當救濟她們，不可累著召會，好使召會能救濟那真為寡婦的。
Having thus considered the labourer, the apostle returns to the details of the work, in which Timothy was to display his diligence and watchful care. Everywhere here the subject is that which is suitable outwardly to an upright walk, that which is seemly, whether with regard to the position of individuals, or with respect to the world. The apostle speaks of elders; of widows, of that which is becoming for younger widows; of the honour due to faithful elders, those among them especially who were teachers also.
在這樣考量了工人的問題之後，使徒回到了工作上的細節，在這裡，使徒勸勉提摩太要顯出他的勤奮和警醒的照顧。在這裡的任何細節，無論是關於個人的地位，還是關於世界的地位，看起來主題都與外在正直行事的主題很合宜。使徒說到長老；寡婦，特別指成為年輕的寡婦(1-16)；關於忠信長老的敬奉，就是關於長老們中間尤其是作教師的人也當配得敬奉(17-18)。
對長老　(五17～25)
¹⁷那善於帶領的長老，尤其是那在話語和教導上勞苦的，當被看為配受加倍的敬奉。¹⁸因為經上說，「牛踹谷的時候，不可籠住它的嘴。」又說，「作工的配得工價。」¹⁹對長老的控告，除非憑著兩三個見證人，你不要接受。²⁰犯罪的，當在眾人面前責備他，叫其餘的也懼怕。²¹我在神和基督耶穌、並蒙揀選的天使面前，鄭重的囑咐你，要遵守這些話，不存成見，行事也無偏心。
There is nothing inward, nothing of the soul's relationships to God; but everything refers to the public testimony which suited the position of men in this world before God. It is important to remark this, that although our joy lies in our heavenly privileges, in our communion, yet we can never with impunity neglect ordinary duties or moral proprieties; we must take knowledge of the practical dangers that would beset us, owing to that which the flesh is. We may notice that provision was made for all widows who had no relatives able to maintain them; and also that there were elders who did not teach. Against an elder, Timothy was not to receive an accusation, unless there were two or three witnesses.
在這些經文裏面，沒有任何內在的東西，沒有人與神的關係；但是一切的教導都與在這世界上、在神面前、眾人合適地位的公開見證有關。重要的是要注意這一點，雖然我們的喜樂在於我們屬天的權利，但在我們的交通裏，我們卻永遠不能肆無忌憚地忽視一般性的職責或是屬靈道德的禮節；我們必須了解由於肉體所帶來的實際危險一直圍繞著我們。我們會注意到，給所有沒有親屬能撫養她們的寡婦的救濟；還有那些不善於教導的長老。除非有兩三個見證人，否則提摩太不該接受對長老的控告(19-21)。
²²給人按手不可急促，不要在別人的罪上有分，要保守自己純潔。²³因你胃口不清，屢次患病，再不要照常喝水，要稍微用點酒。²⁴有些人的罪是顯明的，先去受審判；也有些人的罪是隨後跟了去的。²⁵照樣，善行也有顯明的；就是那些不顯明的，也不能隱藏。
All this bears testimony to the fact, that the apostle gives these directions with a view to outward order; for the maintenance of that which is respectable in the eyes of all, and of respect for all that ought to be respected. At the tame time, Timothy was to be careful not to give by the laying on of hands his sanction to any one who did not offer moral guarantees that, in the position he had taken, he deserved this mark of respect from others. It would be, on Timothy's part, to become a partaker in the sins of which such a one might be guilty. He was not to lay hands hastily on any one.
所有這一切都為這個事實作見證：使徒為了維持外在的次序而給了提摩太這些指示；為了維護在所有人眼中行可敬的事，並尊重所有應該受到尊重的人。在順服的時候，提摩太要小心，不要藉著按手把他的承認給任何沒有提供屬靈道德保證的人，因為在他的立場上，他應該得到別人尊重的記號。從提摩太的角度來看，要小心以免有分於犯罪之人的罪。他不要急促地為任何人按手(22)。
Some men's sins were open, and proclaimed beforehand the judgment that awaited them. The sins of others were hidden: they would find them again at the great day. But this was a reason why he should do nothing in his charge with precipitation; he was also to keep himself pure.
有些人的罪是公開的，使徒事先宣告等待他們的判決。有些人的罪是隱藏的：他們會在主的大日再次找到對他們的審判。這些就是為什麼提摩太不應該輕率魯莽地做任何事的原因；他也要保持自己純潔。(24-25)
Timothy's habitual temperance is here seen: weak in body, the apostle recommends him to use his liberty by taking a little wine — a pleasing instance of grace. We have here a proof of the habits of this faithful servant. The Spirit shows us how carefully he kept himself from exciting or satisfying his passions in the least thing (at the same time that there is perfect liberty to use everything that is good when there is a true reason for it), and also the apostle's tender interest in his fellow-labourer in the gospel. It is a little parenthesis attached to the expression, "be not a partaker of other men's sins," but it has great beauty. This affectionate watchfulness became the apostle; he desired holiness in his representative, but he well knew how to respect Timothy, and to maintain the decorum which he had enjoined, and to exhibit his heartfelt tenderness. The 24th verse is connected with the 22nd.
在這裡可以看到提摩太慣常的節制：他身體虛弱，使徒建議他運用他的自由藉著喝點酒，這是一個令人愉悅恩典的事例(23)。我們在這裡有這忠信僕人習慣的證明。那靈告訴我們，他是多麼小心翼翼地保持自己不會激動或滿足他的激情（當有真正的理由的時候，他同時有充分的自由，使用一切善的事），並且我們也看見使徒對他在福音裡同工的溫柔和看重。在這個發表上有一個附加的小括號，“不要在別人的罪上有分”，但它帶有很大的美。這種情感的警戒對使徒是合適的；他希望他的代表(提摩太)能夠聖別，但他也知道該如何尊重提摩太，並知道如何維持他所吩咐的禮儀，還知道如何表現出他衷心的溫柔。第24節與第22節是相關的。
給人按手不可急促，不要在別人的罪上有分，要保守自己純潔。(22)
有些人的罪是顯明的，先去受審判；也有些人的罪是隨後跟了去的。(24)

Ch6
提摩太前書
第六章

對奴僕和貪財者　(六1～10)
¹凡在軛下作奴僕的，當以自己的主人為配受十分尊敬的，免得神的名和我們的教訓被褻瀆。²奴僕若有信主的主人，不可因他們是弟兄就輕看他們，倒要越發服事他們，因為受到你們善良事工之益，而要還報你們的，是相信並蒙愛的。這些事你要教導人，並勸勉人。³若有人教導的不同，不贊同健康的話，就是我們主耶穌基督的話，以及那合乎敬虔的教訓，⁴他是為高傲所蒙蔽，一無所知，卻好問難，爭辯言辭，由此就生出嫉妒、爭競、譭謗、惡意的猜疑，⁵以及那敗壞了心思，以敬虔為得利的門路，而失喪了真理之人無止境的爭論。⁶然而敬虔又知足，便是大利了；
The apostle then goes equally into detail with regard to servants, that is, slaves. They were to respect their masters, in order that the doctrine of the Lord should not be blasphemed.
然後，使徒來到對僕人也就是奴隸，他同樣給提摩太詳細的教導。奴僕們要尊重他們的主人，好叫主的教訓不被褻瀆(1-2)。
When the masters were believers, there was naturally more familiarity, for they were one in Christ, and thence the danger (for the flesh is crafty) that the servants might not treat their masters with the respect due to them. The apostle guards against this abuse of Christian love, and of the just intimacy and confidence which ought to exist between brethren; but which, on the contrary, was a motive for the servant to render all honour to his master, by treating him with more love and with the same respect.
當主人是信徒的時候，自然彼此(主人與奴僕)會更加熟悉，因為他們在基督裡是一，因此僕人有可能不以他們的主人所該得的尊重來尊敬他們的危險（因為肉體是狡猾的）。使徒要防止這種基督徒相愛的濫用，以及促進弟兄之間應該存在正直的親密和信任；但恰恰相反，這應該成為僕人藉著對主人更多的愛和同樣的尊重，來對待他主人的動機。(2)
It was necessary that the apostle should be firm. All other instruction — all refusal to receive the wholesome words of Christian doctrine, the words of Christ and the doctrine which is according to practical godliness — proceeded from the flesh, from human pride in those who wished to take advantage of godliness, and make it a means of gain. From such persons Timothy was to turn away.  
使徒必須對這些事保持堅定。所有其他的教訓，包括所有拒絕接受基督教教義的健康話語，拒絕基督的話和根據實際敬虔的教訓(3)，都是從肉體，從人們對那些希望利用敬虔屬人的驕傲開始，並使之成為獲利手段(5)。使徒勸戒提摩太要離開這些人(6)。
⁷因為我們沒有帶甚麼到世界來，也不能帶甚麼去；⁸只要有養生與遮身之物，就當以此為足。⁹但那些想要發財的人，就陷在試誘、網羅、和許多無知有害的私慾裏，叫人沉溺在敗壞和滅亡中。¹⁰因為貪財是萬惡之根，有人貪戀錢財，就受迷惑，離棄了信仰，用許多苦痛把自己刺透了。
Godliness was indeed gain, if they were contented with what they had; and the Christian, who does not belong to this world, if he has food and raiment, ought to be content therewith. He brought nothing into this world, and will certainly carry nothing out of it. And the love of money is a root of all sorts of evil. Seduced by this covetousness, some had wandered away from Christian faith, and had pierced their hearts with sorrow. The desire to be rich was the path of snares and temptation, of foolish and hurtful lusts. Timothy was to flee these things, as a man of God. This is always the thought here: he was in the world on the part of God; he represented Him for his part in the work.
如果他們因所擁有的而感到滿足，那麼敬虔確實是對他們是有益處的(6)；不屬於這個世界的基督徒，如果有食、有遮身之物，就應該以此為滿足(8)。他沒有帶甚麼來這個世界，並且肯定不會從這世界帶走甚麼(7)。貪愛錢財是各種邪惡的根源(10)。因為被這種貪婪所誘惑，有些人就離開了基督教的信仰，並以痛苦刺穿他們的心。想要發財的慾望是通往試誘和網羅的道路，是通往無知有害私慾的道路(9)。作為一個屬神的人，提摩太要逃避這些事(11)。這一直是這裡的思想：他要在這世界裡站在神的這邊；他代表祂參與工作。
屬神的人　(六11～21上)
¹¹但你這屬神的人阿，要逃避這些事，竭力追求公義、敬虔、信、愛、忍耐、溫柔。¹²你要為信仰打那美好的仗，持定永遠的生命；你已蒙召進入這永遠的生命，也在許多見證人面前，作了美好的承認。
He was therefore to follow after other things than earthly riches — the character of a man of God — righteousness, godliness, faith, love, patience, meekness: these were the things which, in man, presented God to the world and glorified Him.
因此，他要追求屬地財富之外的其他事物，這是一個屬神之人的特性：公義，敬虔，信，愛，忍耐，溫柔：這些是在人裏面將神呈現給世人並且榮耀祂(11)。
Meanwhile there was conflict: he must fight the good fight of faith. If anyone represents God in the world, there must be warfare, because the enemy is there. The energy of faith was also necessary, in order to lay hold of eternal life in the midst of the seduction and difficulties which the "things that are seen" presented. God, moreover, had called Timothy to this, and he had made a good confession before many witnesses.
同時還存在著衝突：他必須為信仰打那美好的仗(12)。如果有人在這世上代表神，那裏就必然有戰爭，因為仇敵在那裡。信心的能量也是必要的，好在“看得見的事物”所帶來的試誘和困難中持定永遠的生命。此外，神已經呼召提摩太來這裡，他曾在許多見證人面前作了美好的承認(12)。
¹³我在使萬物生存的神，並那向本丟彼拉多，作過美好承認之見證的基督耶穌面前囑咐你，¹⁴要保守這命令不受玷污，無可指責，直到我們的主耶穌基督顯現；¹⁵在適當的時期，那可稱頌、獨有權能的，萬王之王，萬主之主，¹⁶就是那獨一不死，住在不能靠近的光中，是人未曾看見，也不能看見的，要將基督這顯現顯明出來。願尊貴和永遠的權能都歸與祂。阿們。
Finally, the apostle charges him most solemnly in the presence of God, the Source of life for all things, and of Christ Jesus who had Himself borne witness without wavering before the powers of this world, placing him under the responsibility of keeping the commandment without spot, unrebukable until the appearing of our Lord Jesus Christ.
最後，使徒在神面前嚴肅地囑咐他，神是萬物的生命之源，神也是基督耶穌的源頭，基督也曾在這世界的權勢面前毫不動搖地為祂自己作見證，使徒要提摩太承擔起保守這命令不受玷污，無可指責的責任，直到我們主耶穌基督的顯現(13-15)。
It will be noticed here that, as Paul had not spoken in the epistle of the privileges of the assembly, but of its responsibility, so neither does he here speak of its being caught up but of its manifestation, when the fruits of faithfulness (or of failure in it) will be gathered, and every one be in his place in the visible glory according to his work. All are like Christ, all enter into His joy; but to sit at His right and left hand in His kingdom is the portion of those for whom it is prepared by His Father, who bestows it according to the work which He has granted each to perform, giving him power to accomplish it, although in grace He reckons it as our own. Christ Himself is here viewed as the faithful man (v. 13), whom God will manifest in glory before all creatures at the time ordained in His counsels.
這裡要注意的是，正如保羅在本書信裏沒有說到教會的權利，而是說到它的責任，所以他在這裡也沒有談到它的被提，而是說到它的顯出，當忠信的果子（或是它的失敗）將被收集起來，並且每個人都要按照他的工作在可見的榮耀裏站在他的地位上。所有人都要像基督，並且都要進入祂的喜樂裏；但在祂的國度裡要坐在祂的右邊還是左邊，是祂的父所準備給他們的份，祂的父要照著祂所給各人的工作賞賜給各人，給他能力去完成它，儘管在恩典裏，祂算為這是我們自己的(能力)。基督自己在這裡被視為忠心的人（13），神要照著祂旨意裏所預定適當的時候，在榮耀裏(15)，在所有受造之物面前，將基督顯現出來(16)。
All here is responsibility before the world, or glory as the result of that responsibility. The supreme, invisible God is maintained in His majesty; and He presents the Lord Jesus Christ in the creation as its centre, and repositary of His glory — He who dwells in light inaccessible, whom, in His divine essence man has not seen and cannot see. 這一切都是信徒在世界面前的責任，或者說是由於這種責任而產生的榮耀。至高無上，不能看見的神保持在祂的威嚴裏；祂在創造中以主耶穌基督作為中心，並將祂的榮耀歸於祂，神是住在人不能靠近的光中，在祂神聖的本質中，人未曾看見也不能看見祂(16)。
This character of the epistle is very remarkable. Nowhere else is the inaccessible majesty of God, as God, thus presented. His character is often the subject of instruction and manifestation. Here He alone has essential immortality. He dwells in inaccessible light. He is ever invisible to the eyes of men. He alone has power. He has dominion over all who reign. It is God in the abstraction of His essence, in the proper immutability of His being, in the rights of His majesty, veiled to all men.
這封書信的性質非常令人驚訝。聖經沒有其他地方說到不能靠近之神的威嚴，像這裏所呈現的神那樣。神的性質往往是教導和彰顯的主題。在這裡所呈現的，是祂獨自擁有必不可少的不死。祂住在不能靠近的光中。以人的眼而言，祂是永遠看不見的。祂獨有權能。祂統治著所有掌權者(萬王之王)。神在祂的本質的抽像裏，在祂存在的適當不改變中，在祂權能裏，向所有人隱藏起來。
Now Christ will be the centre of the visible glory. Having part in the divine glory before the world was, He displays, in the human nature in which He took part, this glory, which is rendered visible in Him, causing His own to participate in His joy and in all that He has in this character; but here, He is manifested by God, and in order that all should acknowledge Him.* And it is our responsibility, faithfulness to which will be manifested in that day, which is here set before us. However small may be our share of responsibility, it is of such a God as this that we are the representatives on earth. Such is the God before whom we are to walk, and whose majesty we are to respect immediately in our conduct, and also in our relations to all that He has made.
現在，基督將成為人可以看見那榮耀的中心。在創立世界之前，祂就有分於神聖的榮耀，當祂在祂的人性裡，祂同樣把這個榮耀展現出來，這是在祂裡面人所能看見的榮耀，使屬於祂自己的人都能有分於祂的喜樂和祂所擁有的一切。但在提摩太前書這裡，神將祂顯明出來，並且使萬有都要承認祂*{註10}。這是我們的責任，們要對將在那天顯現的忠信，這個責任現今擺在我們面前。無論我們所承擔的責任有多小，我在地上所代表的就是這位神。這就是我們要在祂面前行事為人的神，在我們的行為上，也在我們與祂所創造的一切的關係上，都要嚴嚴地尊重祂的威嚴。
{* In Revelation 19 He is King of kings and Lord of lords. Here He who is so manifests Him. So in Daniel 7. The Son of man is brought to the Ancient of days, but in the same chapter the Ancient of days comes.}
*{註10}啟示錄第十九章祂是萬王之王、萬主之主。在提摩太前書這裡，神是以這種方式來顯明祂。同樣的情況也發生在但以理書第七章。人子被帶到了亙古常在者那裏，但在同一章裡，亙古常在者來了。}
使徒總結他對提摩太的囑咐
¹⁷你要囑咐那些今世富足的人，不要心思高傲，也不要寄望於無定的錢財，只要寄望於那將百物豐富的供給我們享受的神；¹⁸又要囑咐他們行善，在善事上富足，甘心分授，樂意與人同享，¹⁹為著將來，替自己積存美好的根基作寶藏，叫他們持定那真實的生命。²⁰提摩太阿，你要保守所托付你的，避開世俗的空談，和那些冒稱知識的反論；
²¹有些人自稱有這知識，就在信仰上偏離了目標。願恩典與你們同在。
The apostle concludes his exhortation to Timothy by engaging him to warn the rich not to rest on the uncertainty of riches, but on the living God who gives us richly all things to enjoy. It is still the supreme and Creator-God who is before our eyes.
使徒總結他對提摩太的囑咐，讓他警告富人不要寄望無定的錢財，而要依寄望於活神，因為祂將百物豐富的供給我們享受(17)。在我們眼前的這位，仍然是至高無上的創造主神。
Moreover, they were to be rich in good works, and ready to give; to be rich in those dispositions which would be of value, which would lay up a store (this is but a figure) against the time to come; and to lay hold of that which really is life. The apostle repeats his urgent exhortation to Timothy to keep that which had been committed to him, to avoid profane and vain babblings, holding fast the sound and sanctifying truth, and to have nothing to do with oppositions of human science, which pretended to penetrate into divine things as though they were subject to its knowledge. This was the origin of the fall of many with regard to Christian faith.
再者，他們要在善事上富足，並甘心分授(18)；要在那些有價值的事上積存富足，這將會在要來的時期裡積存成為一個商店（這只是一個表號）; 並持定真實的生命(19)。使徒重複他對提摩太的緊急囑咐，要他保守所托付他的，避開褻瀆和空談，持守健康並使人成聖的真理，與屬人科學的反對無關連，這些假冒滲入神聖的事裏，好像它們受到神聖知識的影響。這是許多與基督教信仰墮落的起源有關的事(20-21)。
I do not doubt that, in the manner in which the apostle here sets God before us, he refers to the foolish imaginations to which, under the influence of the enemy, men were abandoning themselves. Thus he speaks of these with relation to the majesty of His Being as the one only God in whom is all fulness, and with regard to the sobriety of practical morality, which keeps the heart under the influence of that truth, and apart from the false and vain speculations in which the pride of man indulged itself. He maintained souls by the majesty of the only God, in the practical sobriety in which peace dwells.
Soon will the veil be drawn aside by the appearing of Jesus, whom the Almighty God will display to the world.
我不懷疑，使徒在這裡將神擺在我們面前的方式，他指出在仇敵的影響下，人們把自己投入愚蠢的想像裏。因此，他談到這些與祂所是的威嚴有關，作為獨一的神，在祂裏面有一切的豐富，並且在實踐屬靈道德上，我們應該要清明自守，清明自守會保守這心，使這心受到那個真理的影響，遠離虛假和空虛的言論，那些是出於人類妄想的驕傲，因為人放縱自己沉迷於那些妄想裡。使徒在平安所居住實際的清明當中，他靠著獨一之神的威嚴保守著眾人。
很快的，藉著耶穌的顯現要把帕子除去，全能的神將向全世界把耶穌顯明出來。