提摩太後書
Introduction 簡介

The special character of the epistle as the expressions of Paul's heart in sight of the Church's failure and departure
本書信特殊的性質是在發表保羅內心看見教會的失敗和背離
The second epistle to Timothy has a very peculiar character. It is the expression of his heart, who outside Palestine had, under God, founded and built the assembly of God on earth, and it was written in sight of its failure, and its departure from the principles on which he had established it. God remained faithful; His foundation was sure and immovable; but the work committed into the hands of men was already enfeebled and decaying. The consciousness of this state of things, which moreover betrayed itself in the way in which the apostle himself was then forsaken, oppressed his heart; and he pours it out into the bosom of his faithful Timothy. By this means the Spirit instructs us in the solemn truth, that the church has not kept its first estate, and sets before us the ways of safety for those who seek God, and desire to please Him, in such a state of things as this.
提摩太後書有一個特色。這是使徒之心的發表，那時他在巴勒斯坦地以外，在神的帶領下，建立和建造神在地上的教會，本書信是鑑於教會的失敗以及偏離使徒所建立的原則而寫的。神仍然是信實的；祂的基礎是確定而不能動搖的；但是交到人們手中的工作卻已經衰弱而且朽壞了。認識這個光景，以使徒自己被離棄的方式出賣了它自己，這樣的事壓迫著他的心；他將他的心倒在那位忠信的提摩太懷中。藉著這種方式，那靈以嚴肅的真理指示我們，因為教會沒有守住她最初的產業，並在事物這樣的光景，在我們面前擺出，給那些尋求神並渴望討神喜悅的人，提供安全的道路。
The apostle John's witness
使徒約翰的見證
The apostle John gives the history of the fall of the assembly here below, and of its judgment, and that of the world likewise. He also sets before us a life which, apart from all questions of the assembly's condition, abides ever the same, which renders us capable of enjoying God, and makes us resemble Him in His nature and character.
使徒約翰給我們在地上教會衰敗的歷史，和關於它的審判以及世界所受同樣的審判。他還告訴我們一種生活，就是遠離教會光景的所有問題，生活始終如一，這使我們有能力享受神，並使我們在祂的性情和特質上與祂相像。
Paul's painful experience that of all the servants of God; man's failure; the sure foundation
保羅經歷神所有僕人的痛苦；人的失敗；這個確定的基礎

As a witness John was to remain until the Lord came: but Paul sees for himself the ruin of that which he had built and watched over so faithfully. He had spent himself for the assembly, accomplishing that which was behind of the sufferings of Christ; and he had to see that which he had so much loved (which he had cared for even as a mother cherishes her nursling which he had planted as God's plant on the earth) grow feeble as to its condition and testimony in the world, depart from the source of strength, and become corrupt. What a painful experience! But it is that of the servant of God in all ages and in all dispensations. He sees indeed the power of God acting to plant the testimony on earth, but he sees that men soon fail in it. The house inhabited by the Holy Ghost becomes dilapidated and in disorder. Nevertheless (and we love to repeat it with the apostle) the sure foundation of the Lord abides for ever. Whatever may be the condition of the whole company, the individual is always to depart from all iniquity, and to maintain, by himself if need be, the true testimony of the name of the Lord. This can never fail the faithful soul.
使徒約翰要作見證人直到主降臨為止。但是保羅親自看到他如此忠信地建造和監督的(教會)毀壞了。他為了教會花費了他自己，完成了基督受苦以後的事；他必須看到他自己所深愛的教會（他像母親一般珍惜照顧她所乳養的兒女，他也像農夫悉心照料神在這地上種下的作物），在這世界上的光景和見證變得軟弱無力，因為她遠離力量的來源，並且變得腐敗。這是多麼痛苦的經歷！但這是在所有時代和各時期神的眾僕人的經歷。他確實看到神的能力在地上種下見證，但他看到人們很快就失敗了。聖靈居住的房屋破落又無次序。然而，（並且我們喜歡與使徒一起重複）主確實的根基要永遠長存。無論教會整體的狀況如何，個人始終應該遠離一切的罪孽，並在有需要的時候，獨自維持主名真實的見證。這樣就永遠不會使忠信的魂失敗。
The apostle's comfort when afflicted and forsaken
當使徒受苦又被離棄那時候他的安慰
In view of the mixture and confusion which began to show itself in the assembly, the apostle's comfort was founded on these two principles, while remembering and joyfully availing himself of the communion and faithfulness of some precious souls. He had such as Timothy and Onesiphorus, amid the afflictions of the gospel and the sorrow of being forsaken by so many who were seals to his testimony before the Lord.
鑑於在教會開始顯明出來的混雜和混亂，使徒的安慰是建立在這兩個原則上，同時他自己記住並歡樂地運用了一些寶貴之魂的交通和忠信。當他在為福音受苦並受被離棄的憂傷，就是被許多曾在主面前，蓋印在他見證上之人離棄的時候，他還有提摩太和阿尼色弗之類的同伴。

Ch1
提摩太後書第一章

The apostle's standpoint of grace and individual life outside church privileges
使徒在教會權利之外恩典和個人生活的立足點
¹憑神旨意，照著在基督耶穌裏生命的應許，作基督耶穌使徒的保羅，²寫信給我親愛的孩子提摩太：願恩典、憐憫、平安，從父神和我們的主基督耶穌歸與你。
The apostle begins by taking the ground of grace and of individual life — which never changes in essential character — outside church privileges. Not that these had changed; but he could no longer connect them with the general body on earth. He calls himself here an apostle according to the promise of eternal life which is in Christ Jesus. It is not merely the Messiah, it is not the head of the body, it is the promise of life which is in Him.
使徒從恩典和個人生活的基礎上開始，這個基礎在本質上永遠不會改變，這是在教會的權利之外。並不是說這些(教會的權利)改變了。但他再也無法將它們(教會的權利)與地上的整個身體聯在一起。照著基督耶穌裏永遠生命的應許，他在這裡稱自己為使徒。這個不僅是彌賽亞，不僅是身體的頭，而是在他裏面生命的應許。
Paul's desire to see Timothy expressed in the confidence of a friend
保羅希望看到提摩太明確的信靠一位朋友
³我感謝神，就是我接續祖先，用清潔的良心所事奉的神，晝夜祈求的時候，不住的題到你，⁴記念你的眼淚，渴望見你，好叫我充滿喜樂；
 Paul addresses his dearly beloved son Timothy, whose affection he remembers. He desired greatly to see him, being mindful of his tears, shed probably at the time when Paul was made prisoner, or when he was separated from him on that occasion, or when he heard of it. It is the confidence of a friend that is speaking to one whose heart he knew.
保羅向他深愛的兒子提摩太說話，他記得提摩太的情感。他渴望看見提摩太，因為他記念提摩太的眼淚，這個時候大概是在保羅被囚禁的時期，或者在提摩太與他分離的時候，或是使徒聽見提摩太流淚的時候。這是出於信任一位朋友，他正在與他心裡認識的人說話。
We see something of this, but in the perfection that was peculiar to Himself, in Jesus on the cross, in that which He said to John and to His mother. A similar form would have been unsuitable in Paul. The affections of men show themselves in and by their wants, the wants of their hearts; those of the Lord by His condescension. With Him all is in itself perfect. With us it is only by grace that all is in its right place. But when separation to service in power, which knows but that, is over, nature according to God has its right place. In the consecrated meat-offering that was to be made with fire, honey had no place.
我們在這件事裏面可以看見一些要緊的點，十字架上在耶穌的身上，祂對約翰和祂母親所說的話，是在祂自己特有的完全裏對他們所說的話。類似的形式在保羅身上是不合適的。一個人的情感會在他們自己的需求裏並藉著內心的需求顯明出來；主藉著祂的降卑將祂內心的需求顯明出來。因為在祂身上一切都是完全的。對我們來說，只有藉著恩典，才能使一切歸回到正確的位置上。但是，當使徒們必須分開來好使他們可以在能力裏服事的時候，我們知道那(天然的關係)就結束了，我們的天性才能照著神回到正確的地位上。因為在獻燔祭的時候要用火焚燒，沒有蜜的地位。
*.達秘可能想表達他有一些和非常親密的同工，然而因著主的旨意，必須分開來服事，但在達秘心裏還是掛念他們的身體狀況，這個情況他使想起主在十字架上安排約翰照顧母親，這是截然不同的，因為主是無所不能的，祂可以確保 旨意可以照祂要求的執行， 我們只是凡人，雖然關心同工卻沒有能力照我們的盼望實現。
Paul's personal position; the character of his ancestors in God's service; the personal unfeigned faith of those of Timothy (一5)
保羅個人的立場；提摩太的祖先在服事神上的性質；提摩太個人無偽的信心
⁵記得你裏面無偽的信心，就是先在你外祖母羅以，和你母親友尼基裏面的，我深信也在你裏面。
Verse 3. The apostle does not speak any longer of the high character of his work, but of his personal position rightly felt according to the Spirit. He had served God, following in the steps of his forefathers, with a pure conscience. In every way he was a vessel made unto honour. For more than one generation his ancestors were distinguished for a good conscience; and personal piety, founded on the truth, showed itself in the service of God. Paul was not here expressing a judgment as to the inward condition of each generation: it was their character. He calls to mind a similar fact with regard to Timothy, in whose case however personal faith is referred to, known to Paul himself, so that the bond, though of personal feeling, was christian.* Judaism, as to its outward obligations, is totally absent; for the father of Timothy was a Greek, and the marriage of his Jewish mother was unclean according to the law, and would have rendered Timothy also unclean and deprived him of Jewish rights; and in fact he had not been circumcised when an infant. Paul did it, which was also not according to the law, unless Timothy had become a proselyte. Both heathens and their children were excluded, as we read in Nehemiah. Paul's act was above the law. Here he takes no notice of it; he leaves the Gentile father out of sight, and speaks only of the personal unfeigned faith of Timothy's mother and grandmother, and that of his beloved disciple himself.
第3節。使徒不再說到自己工作高尚的性質，而是說到他按著那靈正確地感覺到他自己的個人立場。他(提摩太)跟隨他的祖先的腳步，用清潔的良心來事奉神。從各方面來看，他都是貴重的器皿。他的祖先以良好的良心而享譽超過一代人。以真理為基礎的個人虔誠，在服事神的時候會表現出來。保羅在這裡沒有發表他對每一代人內心狀況的審判：這是他們的性特質。他提起與提摩太相似的一件事，保羅本人藉著個人的感覺也知道，關於提摩太身上個人的信心與基督教有關聯*{註1}。與猶太教有關外在的義務，在提摩太身上完全不存在，因為提摩太的父親是希臘人，他的猶太母親的婚姻照著律法是不潔淨的，這會使提摩太也變得不潔淨，並且剝奪他身為猶太人的權利；實際上，他在嬰兒的時候沒有受割禮。因此保羅給提摩太行割禮，除非提摩太成為猶太教徒，否則這麼做也不是按照律法的規定。正如我們在尼希米記中所讀到的，外教徒及其子女都被排除在百姓之外。保羅的舉動超越律法。在這裡，他沒有把注意力放在這件事上。他把外邦人的父親放在他的視線之外，只講到提摩太的母親和祖母她們個人無偽的信心，以及他所愛門徒本人的信心。
{*It is indeed the basis of the exhortation of verse 6. When the faith of so many is giving way, he turns to the personal confidence which his heart had in Timothy, nourished up through grace by the atmosphere he had lived in.}
*{註1}這的確是使徒在第6節勸勉的基礎。當許多人的信心退後的時候，他轉向了在提摩太心中個人所信靠的信心，並藉著他生活的氛圍憑著恩典來培養他自己。}
⁶為這緣故，我題醒你，將那藉我按手，在你裏面神的恩賜，再如火挑旺起來。⁷因為神賜給我們的，不是膽怯的靈，乃是能力、愛、並清明自守的靈。
Multiplied difficulties and unfaithfulness only occasions for the exercise of faith; the special gift of the Spirit conferred on Timothy
倍增的困難和不忠信的增多只是給操練信心的機會；賜給提摩太那靈的特殊恩賜
The state of the assembly was only an additional occasion for the exercise of his faith, and for his zealous activity of heart and courage. Difficulties and dangers multiplied on every hand; the unfaithfulness of Christians was added to all the rest. But God is none the less with His people. God has not given us a spirit of fear, but of power and of love and of a sound mind, so that the Lord's labourer, the man of God, he who kept himself in communion with God in order to represent Him on the earth, was to stir up the gift that was in him, and (as the apostle expresses it with admirable and touching force and clearness) to endure the afflictions of the gospel according to the power of God. Here, in the case of Timothy, the apostle could make mention of a special gift of the Spirit, which had been conferred upon Timothy, through the laying on of hands. In the first epistle he had spoken of the prophecy which had called him or pointed him out for the possession of this gift, and told us that it had been accompanied by the laying on of the hands of the elders; here he tells us that the laying on of his own hands was the means of bestowing it upon him.
教會的情形只是給他操練信心以及熱心行動和勇氣又一次額外的機會。周遭的困難和危險倍增。其他還加添了基督徒的不忠信。但是神仍然與祂的子民同在。神並沒有給我們膽怯懼怕的靈，而是給我們能力，愛和清明心思(的靈)，因此主的工人，屬神的人，要保守自己與神的交通，好在地上代表祂，所以就要挑旺他裡面的恩賜，（就是使徒用令人欽佩又感人的能力和清明的心思所表達出來的）好照著神的能力忍受福音的苦難。在這裡，就提摩太而言，使徒提起那靈特殊的恩賜，這恩賜是藉著按手託付給提摩太的。在第一封書信中，他談到呼召提摩太或點出提摩太擁有這恩賜的申言，並告訴我們說這是藉著長老們的按手賜給他的恩賜。在第二封書信這裡，他告訴我們，這些恩賜是他自己藉著按手賜給他的。
When and how to persevere in God's work, maintain courage, and have necessary strength and grace
何時以及如何使自己堅持從事神的工作，保持勇氣，並擁有必要的能力和恩典
The apostle reminds him of this proof of power and reality in his ministry (and in that of Paul himself), in view of this period when its exercise was more difficult. When all is prosperous, and the progress of the gospel is remarkable, so that even the world is struck with it, the work is found to be easy, in spite of difficulties and opposition; and — such is man — even in consequence of this opposition one is bold and persevering. 

使徒提醒提摩太想起在他職事當中（以及在保羅本人的職事中）這能力和實際的證明，因為現在他職事的行使正處於更加困難的時期。當萬事興盛，福音的進步很顯著，以致全世界都為之震驚的時候，即使遇到了困難和反對，但福音工作還是很容易推展的；而且，人就是這樣，即使在這場反對行動中，傳福音的人還是大膽而堅韌的。
But when others, Christians even, forsake the labourer, when evil and the deceptions of the enemy come in, when love has grown cold, and, because one is faithful, prudence takes alarm, and desires a less forward walk, to stand firm in circumstances like these, to persevere in the work, and maintain one's courage, is not an easy thing. We must possess Christianity with God, so that we know why we stand fast: we must be ourselves in communion with Him, in order to have the strength necessary to continue labouring in His name, and the sustainment of His grace at all times.
但是人當處於另一個情況，甚至基督徒都放棄了這個工作，邪惡和仇敵的欺騙都進來了，信徒的愛也變得冷淡，並且因為這人是忠信的，因著他的審慎就為他自己敲響了警鐘，使他希望可以走得少走一點，在這樣的情況下，站穩腳跟，要堅持不懈地工作，保持自己的勇氣，並非易事。所以我們必須與神一起擁有基督教，好使我們知道為什麼我們要堅守立場：我們必須自己與神有交通，好擁有堅持在神的名裏繼續工作所必需的能力，並始終在神恩典的維持裏。
Timothy's gift and the inheritance of every Christian; the affections of the gospel; God's purpose and work; what the enemy's efforts show
提摩太的恩賜和每一位基督徒的產業；福音的情感；神的旨意和工作；仇敵的努力所表明的敵意
所以你不要以給我們的主作見證為恥，也不要以我這主的囚犯為恥；總要按神的能力，與福音同受苦難。
God then has given us the Spirit of power and of love and of a sound mind; the apostle had received such a position from God, that he had been able to bestow on Timothy the gift needed for his service; but the state of spirit and soul which could use it was part of the inheritance of every Christian who leant really on God. Nor was he to be ashamed either of the testimony, which was losing outwardly its onward current in the world, nor of Paul who was now a prisoner. How precious to possess that which is eternal, that which is founded on the power and on the work of God Himself! There were indeed the afflictions of the gospel, but he should take part in them and not shrink, enduring according to the power of God.
因此神賜給我們能力，愛和健康心思的靈。使徒從神那裡得到了這個地位，使他能夠把提摩太所需要的恩賜賜給他。但是，可以運用恩賜的這種靈和魂的情形，是每一個真正倚靠神的基督徒他們產業的一部分。提摩太也不會因為這見證外在正逐漸失去其在世界上不斷的流行，或因為現在被囚的保羅感到羞愧。擁有那永遠的，那是以神自己的能力和工作為根基，是何等的寶貴！確實福音有苦難，但他應該有份這苦難，而不是退縮，他要照著神的大能來忍受。
God has saved us, has called us with a holy calling, not according to our works, as though anything depended on man, but according to His own purpose and His grace given us in Christ Jesus before the world began. This is the sure and immovable foundation, a rock for our souls, against which the waves of difficulty break in vain, showing a strength which we could not resist for a moment, but showing also their total powerlessness against the purpose and work of God. The efforts of the enemy only prove that he is without strength, in the presence of that which God is, and of that which He has done for us. And the apostle identifies his ministry with this, and the sufferings he was undergoing. But he knew whom he had believed and his happiness was safe laid up with Him.
⁹神救了我們，以聖召召了我們，不是按我們的行為，乃是按祂自己的定旨和恩典；這恩典是歷世之前，在基督耶穌裏賜給我們的，¹⁰但如今藉著我們救主基督耶穌的顯現，纔顯明出來。祂已經把死廢掉，藉著福音將生命和不朽壞照耀出來；¹¹我為這福音被派作傳揚者，作使徒，作教師。¹²為這緣故，我也受這些苦難；然而我不以為恥 ，因為知道我所信的是誰，也深信祂能保守我所托付的，直到那日。
神救了我們，以聖召呼召了我們，不是照著我們的工作，好像一切都取決於人，而是照著祂自己在基督耶穌裡的定旨和祂在歷世以前所賜給我們的恩典。這是堅定而不動搖的基礎，是我們魂的磐石，足以抵擋艱難的浪潮徒勞地衝擊，曝露了我們一時無法抗拒的力量，但也曝露出它們無力抵擋神的旨意和工作。仇敵的努力只能證明牠沒有力量，在神和祂為我們所做的事面前，仇敵沒有力量。使徒以此來確定他的職事，以及與他所遭受的苦難聯合。但是他知道他所信的是誰，他把他的幸福安全的交託給祂。 
Seeking the power of the Spirit and abiding on God's immutable foundation
尋求那靈的能力並堅持在神不變的基礎上
That which we have to seek is the power of the Spirit, in order that we may realise this gift of God by faith, and that we may abide, as to our hearts, as to our practical faith, in the sense of our union with Christ, upon this immutable foundation, which is nothing less than the immutability and the glory of God Himself. For His purpose has been manifested; that purpose, which gave us a place and a portion in Christ Himself, was now manifested through the appearance of that very Christ.
我們必須尋求的是那靈的能力，好使我們可以憑著信心實化神的恩賜，使我們的心，我們實際的信心，在我們與基督聯合的意義上，可以堅守在這不改變的基礎上，這根基無非就是神自己那不更改和榮耀。因為祂的定旨已經顯明了；這個定旨賜給我們，使我們在基督自己裏面中有一個地位，並有一份，這定旨現在藉著那位基督的顯現得以顯明出來。
God's purpose, before the world existed, to manifest a people united with His Son in glory; this purpose was life — eternal life and incorruptibility
神的定旨是在世界存在之前，就彰顯在與祂在榮耀裏的子聯合的子民身上。這定旨是生命，永遠生命與不朽壞
It is no longer a nation chosen in the world to display in it the principles of the government of God, and of His ways in righteousness, in patience, in kindness, and in power, on the earth (however unchangeable His counsels, however sure His calling), as manifested in His dealings with regard to the people whom He called. 
神的旨意已經不再是藉著在世界上揀選一個民，為要在這民身上顯明神行政的原則，以及顯明祂在地上以公義，忍耐，良善和能力，（無論祂的旨意是如何不改變，無論祂的呼召是如何的確定），彰顯在祂管教祂所呼召的子民身上。
It is a counsel of God, formed and established in Christ before the world existed, which has its place in the ways of God, outside and above the world, in union with the Person of His Son, and in order to manifest a people united with Him in glory. Thus is it a grace which was given us in Him, before the world was. Hidden in the counsels of God, this purpose of God was manifested with the manifestation of Him in whom it had its accomplishment. It was not merely blessings and dealings with God with regard to men — it was life, eternal life in the soul, and incorruptibility in the body. Thus Paul was apostle according to the promise of life.
這是神的旨意，在世界存在之前，就在基督裏已經構成和建立的，這旨意在神的道路上有它的地位，就是要在世界之外、也要在世界之上，與祂兒子的人位聯合，為要彰顯與祂在榮耀裏聯合的子民。因此，這就是在這世界存在以前，在祂裏面所賜給我們的恩典。這個意願隱藏在神的旨意裏，神的這個定旨在祂裏面使這件事得以成就的基督身上得以顯明出來。這不僅是神對人的祝福和與管教，還包括生命，魂裏永遠的生命以及身體的不朽壞。因此保羅是照著生命的應許成為使徒。
Death annulled by Christ in His resurrection; life and incorruptibility brought to light by the gospel to all men
基督在復活裏廢掉了死；藉著福音將生命和不朽壞顯明出來(10)
While Christ Himself was alive, although life was in Him, this purpose of God was not accomplished with respect to us. The power of life, divine power in life, was to manifest itself in the destruction of the power of death brought in by sin and in which Satan reigned over sinners. Christ then in His resurrection has annulled death, and by the gospel has brought to light both life and incorruptibility, that is to say, that condition of eternal life which puts the soul and the body beyond death and its power.

當在基督自己還活在地上的時候，儘管生命在祂裡面，但神與我們有關的目的還沒有實現。生命的能力，就是生命中的神聖能力，要在摧毀犯罪所帶來的死亡上、使這個能力得以體現，撒但在罪中轄制罪人。然後基督在祂的復活除去了死，並且藉著福音使生命和不朽壞都照耀出來，也就是說，永遠的生命情形使魂和身體都超越了死及其力量。
Thus the glad tidings of this work were addressed to all men. Founded in the eternal counsels of God, established in the Person of Christ, the work necessary for its fulfilment being accomplished by Him, possessing a character altogether outside Judaism, and the mere government of God in the earth, Paul's gospel was unto all men. Being the manifestation of the eternal counsels and power of God, having to do with man as lying under the power of death, and with the accomplishment of a victory that placed man beyond that power, and in an entirely new condition which depended on the power of God and His purposes, it addressed itself to man, to all men, Jews or Gentiles without distinction. Knowing Adam dead by sin and Christ alive in the power of divine life, he announced this good news to man — deliverance, and a totally new state of things.
因此，這工作的喜訊就傳給所有人。保羅的福音是建立在神永遠的旨意上，並建立在基督的人位上，這項工作必需藉著祂才能完成，這福音的性質完全是在猶太教之外，是神在地上唯一的行政，保羅的福音對所有人都是如此。因著福音是神永遠的旨意和大能的彰顯，與在死的力量之下的人有關，並且也與成就在死底下的人身上超越這力量的得勝有關，又是完全在由神的能力及其旨意所決定的新地位上，因此福音它沒有分別地向人，向所有人，向猶太人或外邦人說話。使徒知道亞當因罪而死，基督活在神的生命中，於是他向世人宣告這個好消息，就是得救，以及全新的事物狀態。
Paul not ashamed to suffer for the gospel because of the power of Him in whom he believed; life in Christ untouched by the death of the body but brought to light only in Christ and His resurrection
保羅不以為福音受苦為恥，因他相信他所信靠之主的能力。在基督裏的生命不受身體死亡的影響，而是被帶進光裏，在這光裏只有基督和祂的復活

It was to proclaim this gospel that the apostle had been called as a herald. It was for this he suffered, and, in the sense of what had caused it, was not ashamed to suffer. For he knew whom he had believed; he knew His power. He believed in the gospel that he preached, and therefore in the victorious power of Him in whom he believed. He could die with regard to the life that he had received from the first Adam, he could be dishonored and put to shame in the world and by the world:life in Christ, the power by which Christ had won a place for man outside the condition of the first Adam, life as Christ now possesses it was not touched thereby. Not that life had not been there before, but death and he that had the power of death were not overcome, and all was dark beyond the closing tomb: a lightning flash might pass across the gloom, adequate ground be laid for the just conclusion of the Pharisee, but life and incorruptibility were not brought to light but in Christ and His resurrection.
因著他宣揚這福音，所以使徒被稱為傳揚者(11)。他為此受苦，就其原因而言，他不會因為受苦而感到羞恥。因為他知道他所相信的是誰。他知道祂的能力。他相信他自己所傳講的福音，因此他信他所信靠之主那得勝的能力。他可能死於他從第一個亞當那裡所獲得的生命，他可能會在世界上、並從這世界得到屈辱和羞辱：因著他所得著在基督裡的生命，因為基督為了在第一個亞當光景之外的人贏得了地位的能力，並且這是基督現在所擁有的生命，因此他不會受到影響。並不是說那生命以前沒有到過死亡那裡，而是死亡和擁有死亡力量的魔鬼還沒有被征服，在封閉的墳墓之內，一切都是黑暗的：然而閃電要掠過陰暗，如果這位法利賽人是義的，這樣的斷定已經奠定了充分的基礎，那麼生命和不朽壞只有在基督和祂復活裏才能得著彰顯。
Confidence in the person of Christ; the power of the truth linked with the love which applies and maintains it
信靠基督的人位；真理的能力與愛相結合，應用並維持著這個信靠
But this is not all which is here expressed. The apostle does not say "in what I have believed," but "whom": an important difference, which places us (as to our confidence) in connection with the Person of Christ Himself. The apostle had spoken of the truth, but truth is allied to the Person of Christ. He is the truth; and in Him truth has life, has power, is linked with the love which applies it, which maintains it in the heart and the heart by it. "I know," says the apostle, "whom I have believed." He had committed his happiness to Christ. In Him was that life in which the apostle participated; in Him, the power that sustained it, and that preserved in heaven the inheritance of glory which was his portion where this life was developed.
但是，這還不是這裏所要表達的全部內容。使徒不是說“我所信入的”，而是說“是誰”：這是個重要的區別，這使我們（就我們的信靠而言）與基督本人聯繫在一起。使徒曾講過這個真理，但真理是連於基督的人位。祂就是這個真理。在祂裡面，真理有生命，有能力，真理連於應用在真理身上的愛，這愛將真理維持在我們的心裡，並我們的心也藉著真理來維繫。使徒說：“我知道，我所信的是誰。”他已將自己的幸福交託給基督。使徒所有份的生命是在祂裡面。在祂裡面，那維持它的能力是在祂裡面，並且也在保存在天上榮耀的產業裡面，這生命在那榮耀的產業裡發展出他的分來。
Paul's sure expectation in a coming day
保羅對要來日子確定的期望
Encouraged by this hope, and committing himself to Jesus, he had endured all things for Him, and for those who were His; he had accepted all suffering here, he was ready to die daily. His happiness, in the glory of that new life, he had committed to Jesus; he laboured meanwhile in affliction, sure of finding again, without being deceived, that which he had committed to the Lord, in the day when he should see Him and all his sorrows ended. It was in the expectation of that day, in order to find it again at that day, that he had committed to Him his happiness and his joy.
保羅受到這個盼望的鼓舞，並且把他自己交託給耶穌，他曾為祂以及為那些屬祂的人忍受了萬事。他已經在這裡接受了所有苦難，他每天都在準備死。在那新生命的榮耀裏，他的幸福已交託給耶穌。他在苦難中仍然作工，確定在他見到主的那日，他所有的苦難就都要結束，他不會被欺騙，他要再次看見他所交託給主的。他期望著那日的來到，為了能在那日再次看到它(他所交託給主的)，他將他的幸福和喜悅交託給祂。
The apostle's career soon to be finished; Timothy exhorted to hold fast the truth in its power and value
使徒的生涯即將結束；鼓勵提摩太要堅守這個真理的力量和價值
Moreover, his own career would soon be finished; his eyes therefore turn towards Timothy for the welfare of the assembly here below. He exhorts him to be stedfast, to hold fast the truth, as he had taught it to him (it was the testimony of the Lord), but the truth in its realisation by faith in Christ, and according to the power of love that is found in communion with Him. It is this which, as we have seen, the apostle had realised. The truth, and living grace in Jesus, in faith and in love, which gave it its power and its value — these are, as it were, the pivots of strength and faithfulness at all times, and especially for the man of God, when the assembly in general is unfaithful.
而且，使徒自己的生涯很快就要結束。因此，他的目光轉向提摩太，為了在地上教會的益處。使徒鼓勵提摩太堅定不移，堅守真理，正如他曾將這真理教導給提摩太（這是主的見證），但是這真理是藉著在基督裏的信並照著與祂交通為根基那愛的能力得以認識的。正如我們所看到的，使徒已經意識到這一點了。在耶穌裏面，就是在信和愛裏面活的恩典，賦予這個真理能力和價值，不論何時，這些在任何时候都是力量和忠信的樞紐，尤其是對於屬神的人更是如此，特別是當教會大多數的人成為不忠信的時候。
Truth as the inspired expression of what God was pleased to reveal
真理是神樂意向我們啓示受靈感動的發表
Truth as it was taught by the apostles and expressed by them, the manner in which they presented the truth, "the form of sound words," is the inspired expression of that which God was pleased to reveal; and that, in all the relationships in which the truth is linked together, in all its different parts, according to the living nature and power of God, who is necessarily its centre as He is its source. Nothing except revelation could be this expression. God expresses everything as it is, and in a living way; and by His word all exists.
真理本身是藉著使徒們教導以及藉著他們陳明出來，他們陳明真理的方式，就是“健康話語的規範”，是神所樂意向我們啓示，受靈感動的發表；並且這個發表，是在這個真理把所有關係聯繫在一起，照著神的活潑性情和能力，在各個不同的部分的發表，因此神必然是真理的中心，因為神是真理的源頭。只有啟示才是真理的發表。神以活潑的方式陳明一切真理；並且萬有是藉著祂的話而存在。
He is the source and the centre of all things. All flow from Him — are in relation with a living Person, namely Himself, who is their source, from whom all hold their existence. This existence only subsists in connection with Him; and the relationship of all things to Him, and between themselves, is found in the expression of His mind — in that measure at least in which He puts Himself in relation with man in all these things. If evil comes in, as regards will or its consequences in judgment, it is because this relationship is broken; and the relationship that is broken is the measure of the evil.
祂是萬有的源頭和中心。ㄧ切都從祂那裡流出，這些都與一個活的人位有關，就是與祂自己有關，因為祂是萬有的源頭，萬有都從祂那裡得著維繫而存在。萬有的存在只能與祂有關。萬有與祂的關係，以及萬有之間的關係，都可以在祂的思想裡發表出來，至少以這種方式，祂把自己與人在萬事上聯結起來。如果邪惡進來，就著意志或其審判的後果而言，都是因為這個關係被打破了；而且破裂的關係就是這邪惡的尺度。
The immense importance of the word of God, the expression of the relationships of all things to God; its analogy to the living Word
神的聖言巨大的重要性，陳明萬事與神之間的關係；它與活的話類似之處
Thus we see the immense importance of the word of God. It is the expression of the relationship of all things to God; whether as regards their existence — that is, creation — or with respect to His counsels; or even as to His own nature, and the relationship of man with Him, and the communication of life received from Him, and the maintenance of His true character. It comes from heaven as did the living Word, reveals what is there; but adapts itself, as the living Word did, to man here, directs him where there is faith here, but leads him up there where the living Word is gone as Man.
因此，我們看到了神的聖言巨大的重要性。它陳明了萬物與神的關係；無論與他們的存在（也就是與創造）有關還是與祂的旨意有關；甚至與祂自己的性情有關，並且和人與祂的關係，從祂那裡得到的生命的交通，以及維持祂真實的性質都有關。神的聖言是從天上來的，就像活話一樣，把天那裡的所是啟示出來；卻像活話所做的那樣，適應了這裡的人，將他引導到信所在的地方，還要將他引導上升到活話那裡，使他像那人(人子)一樣升到天上。
The more we consider the word, the more we shall see its importance. Analogously to Christ the living Word, it has its source on high, and reveals what is there, and is perfectly adapted to man down here, giving a perfect rule according to what is up there, and, if we are spiritual, leading us up there: our conversation is in heaven. We must distinguish between the relationship in which man stood as child of Adam, and as child of God. The law is the perfect expression of the requirements of the former, the rule of life to him; it is found to be to death. Once we are sons of God, the life of the Son of God as man down here becomes our rule of life. "Be ye imitators of God as dear children, and walk in love as Christ has loved us."
我們越多思考這話，我們就越看到這話的重要性。這話與基督的活話是類似的，它的源頭在天上，把那裡的事物啟示出來，非常適合在地上的人，這話照著天上的事物給我們完全的規則，如果我們是屬靈的，就會引導我們向上到天上那裡：因為我們的交通是在天上。我們必須區分人作為亞當的兒女和神的兒女的關係。律法是前者所要求的完全的發表，是給他生活的規則；因為人命定要死。一旦我們成為神的兒子，神的兒子和人一樣在地上活著，因此祂的生命成為我們生活的準則。 “所以你們要效法神，好像蒙愛的兒女一樣。”
The Word made flesh; Christ is the truth
話成了肉體；基督是這真理
In His nature, as the author of all existence, and the centre of all authority and subsistence outside Himself, God is the centre of all, and the upholder of all. As to His counsels, Christ is the centre, and here man has a peculiar place; wisdom's good pleasure was eternally in Him, and all is to be under His feet. In order that the nature and the counsels of God should not be separated (which indeed is impossible, but what was in His counsels in order that it might not be), God became man. Christ is God made manifest in flesh, the Word made flesh.
在神的性情中，祂作為萬有存在的創造者，以及祂以外所有權柄和存在的中心，神是萬有的中心和萬有的維繫者。至於祂的旨意，基督是中心，在此人有其特殊的地位。在祂裡面智慧的美意是永遠的，萬有都在祂腳下。為了不將神的性情與神的旨意分開（這確實是不可能的，但在神旨意裡的要使分開成為不可行的），神成了人。基督是神在肉身顯現，話成了肉身。
Thus the divine nature, the expression of that nature, is found in that which is the object of His counsels, that which forms their centre. Thus Christ is the truth — is the centre of all existing relationships: all have reference to Him. We are, through Him, for Him, or we are against Him; all subsist by Him. If we are judged, it is as His enemies. He is the life (spiritually) of all that enjoy the communication of the divine nature; even as He sustains all that exists. His manifestation brings to light the true position of all things. Thus He is the truth. All that He says, being the words of God, are spirit and life; quickening, acting according to grace, judging with regard to the responsibility of His creatures.
因此，神聖的性情，神性情的發表，是以祂諸多旨意的目標為基礎，而這(神的性情)正是它們(諸多旨意)的中心。因此，基督是這個真理，是所有存在關係的中心：所有都與祂有關。我們是藉著祂，為著祂，否則我們就是與祂為敵；因為萬有都靠著祂存在。如果我們受審判，那就是祂的仇敵。祂是所有享受神聖性情交通之人的生命（屬靈的）；祂甚至維繫所有存在的一切。祂的顯現將萬事真實的位置照耀出來。因此，祂是這個真理。祂所說的，是神的話，是靈是生命；祂賜人生命，並且照著恩典行事，祂的審判是與祂造物的責任有關。
Christ as the revelation of love and truth, of all that God is; faith and love find their existence in the revelation of God as a Saviour in Christ
基督是愛與真理的啟示，是神一切事物的啟示。信和愛是因神啟示祂是在基督裡的救主而存在
But there is yet more than this. He is the revelation of love. God is love, and in Jesus love is in action and is known by the heart that knows Him. The heart that knows Him lives in love, and knows love in God. But He is also the object in whom God is revealed to us, and has become the object of entire reliance. Faith is born by His manifestation. It existed indeed through partial revelation of this same object, by means of which God made Himself known; but these were only partial anticipations of that which has been fully accomplished in the manifestation of Christ, of the Son of God. The object is the same: formerly, the subject of promise and prophecy; now, the personal revelation of all that God is, the image of the invisible God, the One in whom the Father also is known.
但是還有更多的要點。祂是愛的啟示。神是愛，愛在耶穌裡面行動，被認識祂的人所知道。認識祂的心活在愛裡面，並且在神裡面認識愛。但是在祂裡面，祂也是神向我們啟示的對象，並且已經成為我們完全依靠的對象。信心因為祂的顯現而生發出來。信心確實是藉著對同樣的對象ㄧ部分的啟示而存在，藉著這些啟示，神使祂自己被人認識。但這只是在對基督，也就是說，在對神兒子的顯現裡面已經完全完成的工作一部分的預期。對象是相同的：以前對象是應許和預言的主題；現在的對象是神所有個人的啟示，基督是看不見之神的象，父神也都在基督裡被我們認識。
Thus faith and love have their birth, their source, in the object which by grace has created them in the soul: the object in which it has learnt what love is, and with regard to which faith is exercised. By Him we believe in God. No one has ever seen God: the only-begotten Son, who is in the bosom of the Father, He has revealed Him. Truth is thus revealed, for Jesus is the truth, the expression of that which God is, so as to put all things perfectly in their place, in their true relationships with God and with each other. Faith and love find the occasion of their existence in the revelation of the Son of God, of God as a Saviour in Christ.
這樣，信和愛它們的出生和源頭就是恩典在魂裏面所創造的對象(基督自己)：在這個對象上我們了解愛是什麼，並且我們的信心在這個對象上得著操練。藉著祂，我們相信神。從來沒有人見過神：只有在父懷裡的獨生子，祂已把神彰顯出來。真理也因此被啟示出來，因為耶穌就是真理，祂是神所是的發表，好將萬有完全地放在他們的地位上，就是把他們放在與神並與彼此之間真實的關係裏。信和愛在神兒子，在神在基督裏做我們救主的啟示中找到了它們存在的機會。
The communication of truth and of the knowledge of God; the Holy Spirit's work in creation and on the creature
真理和對神認識的交通；聖靈在創造裏和在受造之物身上的工作
But there is another aspect of the accomplishment of the work and of the counsels of God, which we have not yet spoken of: that is, the communication of the truth and of the knowledge of God. This is the work of the Holy Ghost, in which the truth and the life are united, for we are begotten by the word. It is divine energy in the Deity, acting in all that connects God with the creature or the creature with God. Acting in divine perfection as God, in union with the Father and the Son, the Holy Ghost reveals the counsels of which we have spoken, and makes them effectual in the heart, according to the purpose of the Father, and by the revelation of the Person and work of the Son. I have said, divine energy, not as a theological definition — which is not my object here — but as a practical truth, for, while attributing all that regards the creature to the Father (except judgment, which is entirely committed to the Son, because He is the Son of man) and to the Son, the immediate action in creation and on the creature, wherever it takes place, is attributed to the Spirit.
但是我們還沒有談到在完成這個工作和完成神的旨意還有另一方面：就是這個真理和與神知識有關的交通。這是聖靈的工作，真理與生命在這工作裡合為一，因為我們是藉話而生。這是神性中的神聖能量，它在神與受造物或生物與神有關的一切當中運作。聖靈在神聖的完全裏像神一樣運行著，聖靈與父和子合一，聖靈把我們所講神的旨意啟示了出來，並照著父的旨意並藉著子的人位和工作，使它們在我們的心裏發揮效用。我已經說過，神聖的能量，不是作為神學的定義（這不是我在這裡講說的目的），而是作為實踐上的真理，因為，當我們將與所有與受造之物有關的都歸給父（除了審判，因為審判是完全交給子，因為祂是人子），並歸給子，無論創造在何處發生，在創造裏和在受造之物身上密切的行動都應歸給那靈。
The Spirit of God moved upon the face of the waters when this earth was formed; by His Spirit the heavens were garnished; we are born of the Spirit; sealed with the Spirit; holy men of God spake by the Spirit; gifts were the operation of the Spirit distributing to whom He would; He bears witness with our spirits; He groans in us; we pray by the Holy Ghost, if that grace is bestowed upon us. The Lord Himself, born as man in this world, was conceived by the Holy Ghost; by the Spirit of God He cast out devils. The Spirit bears witness of all things, that is to say, of all truth in the word: — the love of the Father, the nature and the glory of God Himself, His character, the Person and glory and love of the Son, His work, form the substance of His testimony, with all that relates to man in connection with these truths.
當地球形成的時候，神的靈運行在水面上；藉著祂的靈，裝飾諸天。我們是那靈所生的；因此受了那靈的印記；屬神的聖徒藉著那靈說話；恩賜是那靈的運行，分給祂所願意賜給的人。祂與我們的靈一同作見證；祂在我們裏面憂傷，如果我們得到那恩典，我們要藉著聖靈禱告。主自己在這世界上以人的身份出生，由聖靈成孕；祂憑著神的靈趕逐諸鬼。那靈為萬事作見證，也就是為這話裏頭所有的真理作見證：包括父的愛，神本身的性情和榮耀，祂的性質，子的人位、榮耀和愛，祂的工作，構成祂見證的實質，人與這些真理有關的一切。
The word communicated by the means of men in a form adapted to men, but its source is divine; the effects of its reception
這話藉著人的方式，以適合人們的形式交通，但其來源是神聖的；接受它所產生的各種的影響
The Spirit's witness to these things is the word, and — produced by means of men — takes the shape of the truth formally set forth by revelation. Christ is the truth, as we have seen, the centre of all the ways of God; but what we are now speaking of is the divine communication of this truth; and in this way it can be said that the word is the truth.*
那靈對這些事所作的見證就是這話，這話是藉著人所產生的，取了真理的樣式藉著啟示正式陳明出來。正如我們所看到的，基督是真理，是神一切道路的中心。但是我們現在所說的是關於這個真理神聖的交通*{註2}。
{*Hence also it is said (1 John 5), "The Spirit is truth."
*{註2}因此也有人說（約翰壹書五章），“那靈就是真理。”
But, although communicated by means of men, so that it takes a form adapted to man, its source is divine; and He who has communicated it is divine: He of whom it is said, "he shall not speak of himself" (that is to say, from Himself — apart from the Father and the Son). Consequently the revelation of the truth has all the depth, the universality of relationship, the inseparable connection with God (without which it would not be truth, for all that is separate from God is falsehood), which truth itself possesses — necessarily possesses — because it is the expression of the relationships which all things have to God in Christ; that is to say, of God's own thoughts, of which all these relationships are but the expression.
但是，儘管真理是藉著人的方式來交通，所以它採取了適合人的形式，但真理的來源卻是神聖的；傳達這真理的人也是神聖的：有人說：“祂不是從祂自己說的，”（也就是說，除了父和子以外，從祂自己說的）。因此，這個真理啟示的深度是非常深的，有著宇宙般的關係，有著與神密不可分割的聯結（沒有這些它就不是真理，因為所有與神分離的都是虛假的），這是真理本身擁有的，真理必定擁有的，因為真理把萬有在基督裡與神的關係陳明了出來；也就是說，真理陳明神自己的思想，把所有這些關係陳明出來。
It is true that this revelation also judges all that is not in accordance with these relationships, and judges according to the value of the relationship that is broken with regard to God Himself, and the place which this relationship has in His mind.**
的確，這個啟示也審判了所有與這些關係不符合的事物，並根據破裂的關係與神本身的價值，以及這個關係在祂心中的地位來審判*{註3}。
{** This is true as regards guilt. But God, being perfectly revealed, and that in grace as the Father and the Son, our apprehension of the ruin in which we are, goes deeper far than the sense of guilt as the breach of previously existing relationships. We were guilty according to our place as men. But we were without God in the world, and (when God is known) this is awful. The beginning of Romans treats the question of guilt; Ephesians 2, the state we were in; John 5:24 briefly resumes grace as to both. The relationship now is an entirely new one, founded on purpose, redemption, and our
*{註3}對於過犯來說這是真實的。但是，神被完全地啟示出來了，神在恩典裏作我們的父和子，我們認識我們自己所在之處是廢墟，這樣的認識遠比對過犯的感覺更深更遠，這個過犯使我們與神先前存在的關係產生裂痕。照著我們作為人的地位，我們是有過犯。但是我們在這世界上沒有神，（這是在我們認識神的時候）這真是太可怕了。羅馬書的開端對付過犯的問題。以弗所書第二章對付我們的光景；約翰福音五章24節簡要地恢復了這兩件事的恩典。現在，我們與神的關係是一種全新的關係，建立在神的旨意，救贖和我們成為神的兒女的基礎上。}
我實實在在的告訴你們，那聽我話，又信差我來者的，就有永遠的生命，不至於受審判，乃是已經出死入生了。(約五24)
When this word is received through the quickening work of the Holy Ghost in the heart, it is efficacious; there is faith, the soul is in real living practical relationship with God according to that which is expressed in the revelation it has received. The truth — which speaks of the love of God, of holiness, of cleansing from all sin, of eternal life, of the relationship of children — being received into the heart, places us in real present living relationship with God, according to the force of all these truths, as God conceives them and as He has revealed them to the soul. Thus they are vital and efficacious by the Holy Ghost; and the consciousness of this revelation of the truth, and of the truth of that which is revealed, and of really hearing the voice of God in His word, is faith.
當這話藉著聖靈在我們心中產生賜生命的工作，使我們接受它的時候，它是有效能的；有了信心，魂就照著它所接受的啟示來發表，與神建立真正活而實際的關係。這個真理-講到神的愛，聖別使我們從一切罪中得潔淨，永遠生命產生我們與神之間兒女的關係，因此這個真理被接受到我們的心裏，使我們照著所有這些真理的能力，按照神的構想，以及祂將它們向我們魂的啟示，使我們與神有了實際、現今、活的關係裏。因此，它們因著聖靈成為活潑而有效能的；並且使我們理解這個真理的啟示，理解神啟示給我們的真理，理解在神的話裏我們所聽見真正神的聲音，這就是信心。

Truth inherent in the revealed word; the divine expression of what is infinite to the finite
在神所啟示的話裏固有的真理；把那從無限到有限神聖地陳明出來
But all this is true in the revealed word before I believe in it, and in order that I may believe in it — may believe in the truth — although the Holy Ghost alone makes us hear the voice of God in it, and so produces faith. And that which is revealed in it is the divine expression of that which belongs to the infinite on the one side, and is expressed in the finite on the other; of that which has the profoundness of the nature of God, from whom all proceeds, with whom and with whose rights all is in relationship, but which is developed — since it is outside God — in creation and in the finite.
但是，在我相信真理之前，在神啟示出來的話裏面的一切都是真實的，為了使我可以相信它，可以信入這個真理，儘管聖靈獨自使我們聽到神在它裏面的聲音，因此產生了信心。而在真理裏面所啟示出來神聖的發表，一方面屬於無限，另一方面又在有限裏來向我們陳明；把在神性情裏的深奧陳明出來，一切都是從神發出來的，萬有都與祂自己並與祂的權利息息相關，但由於真理是在神之外，因此真理是在創造理也在有限裏發展出來的。
The union of God and man in the Person of Christ is the centre — we may say (now that we know it) the necessary centre of all this, as we have seen. And the inspired word is its expression according to the perfection of God, and (we bless God for it, as the Saviour is the grand subject of the scriptures, "for," said He, "they testify of me") in human forms.
在基督的人位裏神與人的聯合才是中心，我們可以說（現在我們認識了這個中心）正如我們所看到的，成為所有一切必要的中心。因此這受靈感動的話照著神的完全成為它的發表，並且這話成為人的樣式（我們為此稱頌神，因為救主是聖經重要的主題，祂說，“他們為我作見證”）。
The Word the divine and only expression of the divine nature, persons, and counsels adapted to finite man; one whole
這話是神聖的，並且是神的本性，人位和適合有限之人神旨意唯一的發表；一個整體
But this word, being divine, being inspired, is the divine expression of the divine nature, persons, and counsels. Nothing that is not inspired in this way can have this place — for none but God can perfectly express or reveal what God is — hence infinite in what flows in it; because it is the expression of, and connected with, the depths of the divine nature, and so in its connection infinite, though expressed in a finite sense, and so far finite in expression, and thus adapted to finite man. Nothing else is the divine expression of the divine mind and truth, or is in direct union with the unmixed source, even though it sprang from the same source. Nothing else is the divine expression of the divine mind and truth, or is in direct union with the unmixed source, even though it sprang from the same source.
但是，這話是神聖的，是受靈啟發(受靈感動的)的，這話是神聖性情，人位和神旨意的神聖發表。沒有這種受靈感動的方式，這話就沒有這個地位，因為只有神才能把神的所是完全地發表或啟示出來，因此在祂裏面的無限流進這話裏面；因為這話是神聖性情深處的發表，並與神聖的性情有關，所以在這話與無限的聯結中，儘管這話是在有限的意義上發表的，但迄今為止，這話在發表上是有限的，因此也就適合有限的人。沒有其他事物能成為神聖思想和真理的神聖發表，或者是與未參雜的來源直接結合，即使這個事物來自同一源頭。
The immediate connection is broken; that which is said is no longer divine. It may contain many truths, but the living derivation, the infinite, the union with God, the immediate and uninterrupted derivation from God, are wanting. The infinite is no longer there. The tree grows from its root, and forms one whole; the energy of life pervades it — the sap which flows from the root. We may consider one part, as God has set it there, as a part of the tree; we may see the importance of the trunk; the beauty of the development in its smallest details, the stateliness of the whole, in which the vital energy combines liberty and harmony of form. We see that it is a whole, united in one by the same life that produced it. The leaves, the flowers, the fruit, all tell us of the warmth of that divine Sun which developed them, of the gushing inexhaustible stream which nourishes them. But we cannot separate one part, be it ever so beautiful, from the tree, without depriving it of the energy of life and its relationship with the whole.
可惜這個立即且緊密的連結斷開了；因此所說的就不再是神聖的。它可能包含許多真理，但是這個活的引導，這個無限，這個與神的聯合，這些從神而來直接又不受干擾的引導都闕如了。這個無限不復存在。就好比ㄧ棵樹從根部生長，形成一個整體大樹；生命的能量遍布這棵樹，這生命就是從根部流出的汁漿。我們可以像神將它擺在那裏，一部分一部分的來看這棵樹的每個部分；我們就會看到樹幹的重要性；看見在其最小的細節上發展的美麗，看見整體的莊嚴性，以及在其中生命力與自由與外在結合的和諧。我們把它看成是一個整體，由產生它的同一個生命結合為一體。這樹的葉子，花朵和果實，都告訴我們使它們生長的神聖太陽的溫暖，以及滋養著它們源源不斷的不竭之溪。但是我們不能把曾經如此美麗的部分從這棵樹分離出來，而不會失去它的生命力及其與整體的關係。
Theology; man's mind apprehending truth and seeking to give it a new form
神學；人的心了解真理並尋求給真理新的規範 (一13)
¹³你從我聽的那健康話語的規範，要用基督耶穌裏的信和愛持守著。
*.form 是KJV的翻譯，Darby 翻為outline, 恢復本翻為pattern
When the power of the Spirit of God produces the truth, it develops itself in union with its source, whether in revelation or even in the life and in the service of the individual; although in the two latter cases there is a mixture of other elements, owing to the weakness of the man. When a man's mind apprehends the truth, and he seeks to give it a form, he does it according to the capacity of man, which is not its source; the truth as he expresses it, even were it pure, is separated in him from its source and its totality; but, besides this, the shape that a man gives it always bears the stamp of the man's weakness.
當神之靈的能力產生這個真理的時候，這個真理便與它的源頭聯合生長，無論是在啟示當中，還是在生命和為個人服事方面；儘管在後兩個情況裏，由於人的軟弱，把其他元素參雜了進來。當一個人的思想理解這個真理，並試圖賦予它某種規範的時候，他便照著人的能力來做，而這並不是真理的源頭；他所發表的真理，即使是純粹的真理，在他裏面也是與真理的源頭和整體分離開來。但是除此之外，人賦予的型態總是帶有人軟弱的印記。
He has only apprehended it partially, and he only produces a part of it. Accordingly it is no longer the truth. Moreover, when he separates it from the whole circle of truth in which God has placed it, he must necessarily clothe it in a new form, in a garment which proceeds from man: at once error mixes with it. Thus it is no longer a vital part of the whole, it is partial, and thereby not the truth; and it is in fact mixed with error. That is theology.
他只是部分地理解這個真理，而他只產生了這個真理的一部分。因此，這個真理不再是那個真理。而且，當他將這個真理與神將這個真理放置的整個真理圈子分開的時候，他必須給它穿上一個新的規範，那是人給它穿上的衣服：立刻會有錯謬混雜在其中。因此，它不再是整體的重要組成部分，而是局部的，因此不是那個真理。實際上，它充滿了錯誤。那就叫做神學。
The truth expressed by God in a perfect form in words of certainty
神用確定性的話、以完美的規範所發表的真理 (一13-14)
¹³你從我聽的那健康話語的規範，要用基督耶穌裏的信和愛持守著。¹⁴你要藉著那住在我們裏面的聖靈，保守那美好的托付。
In the truth there is, when God expresses it, love, holiness, authority, as they are in Him the expression of His own relationships with man, and of the glory of His being. When man gives it a shape, all this is wanting and cannot be in it, because it is man who shapes it. It is no longer God speaking. God gives it a perfect form; that is to say, He expresses the truth in words of certainty. If man gives it a form, it is no longer the truth given of God. Therefore to hold fast the truth in the form God has given it, the type, the shape in which He has expressed it, is of all importance: we are in relationship with God in it according to the certainty of that which He has revealed. This is the sure resource of the soul, when the assembly has lost its power and its energy, and is no longer a sustainment to feeble souls; and that which bears its name no longer answers to the character given it, in the first epistle, "the pillar and support of the truth."*
當神發表真理的時候，在這個真理裏面有愛，聖別，權柄，就像它們在祂裡面發表祂自己與人的關係以及發表祂所是的榮耀一樣。當人給它一個形態的時候，這一切都闕如了，不能存在真理裏面了，因為這是人在塑造它。不再是神的說話。神給了它完全的規範。也就是說，祂用確定性的語言把這個真理發表了出來。如果人類給它某種規範，那這就不再是神所賜的真理。因此，我們要以神賜予它的規範堅守這個真理(13)，堅守祂發表真理的類型和形式，這是至關重要的：我們要照著神所啟示之事的確定性，在真理裏與神建立關係，這就是這魂可靠的幫助。當教會失去真理的能力和能量的時候，教會就不再是軟弱之魂的支持，並且教會所背負的名不再與賜給教會那真理的性質相呼應的時候，教會就不再是前書所說“真理的柱石和根基”*{註4}。
{*The doctrines or dogmas of scripture have their importance and their adaptation to the simplest soul in this, that they are facts, and so objects of faith, not notions. Thus Christ is God, Christ is man, the Holy Ghost is a Person, and the like, are facts for faith, realised in the simplest soul.}
*{註4}聖經中的教導或是教訓在這裏都有重要的價值，並且適合於最純的魂，因為它們(聖經中的教導或是教訓)是事實，因此成為信心的對象，而不只是觀念。因此，基督是神，基督是人，聖靈是一個人位，等等，都是信心的事實，都是最單純的魂所理解的事實。}
What is to be held fast
我們要緊緊抓住什麼
The truth, clear and positive truth, given as a revelation from God in the words — clothed with His authority — by which He has given the truth a form, communicating the facts and the divine thoughts which are necessary for the salvation of men, and for their participation in divine life — this it is which we are to hold fast.
神在這話裏所啟示的真理，是明確而且積極的真理，是穿戴著祂的權柄，藉此祂賦予真理一種規範，傳達了人們得著救恩所必需的事實和神聖的思想，並且為著使他們有份於神聖的生命，這就是我們要堅守的真理。
The form of sound words
健康話語的規範
We are only sure of the truth when we retain the very language of God which contains it. By grace I may speak of the truth in all liberty, I may seek to explain it, to communicate it, to urge it on the conscience, according to the measure of light and spiritual power bestowed upon me; I may endeavour to demonstrate its beauty, and the connection between its various parts. Every Christian, and especially those who have a gift from God for the purpose, may do this. But the truth which I explain and propose is the truth as God has given it, and in His own words in the revelation He has made. I hold fast the form of sound words, which I have received from a divine source and authority: it gives me certainty in the truth.
只有當我們保留包含真理的神的語言時，我們才能會對這個真理有把握。我可以藉著恩典以一切自由來講說真理，我可以照著賜給我的光和屬靈能力，設法解釋真理，把真理交通出來，以真理勸慰良心。我會努力展示真理的美麗以及真理各個部分之間的聯結。每個基督徒，特別是那些為這個目地從神那裡得到恩賜的基督徒，他們都可以這樣做。但是我要解釋和提倡的真理是神所賜給我們的真理，用祂自己的話，在祂所啟示出來的真理。我堅守從神聖的源頭和權柄那裡領受健康話語的規範：這使我對真理有把握。
The assembly's duty in regard to the truth as subject to it and guided by it
教會對真理的服從和接受其引導的義務
And here it is important to remark the assembly's part when faithful. She receives, she maintains the truth in her own faith; she guards it, she is faithful to it, she is subject to it, as a truth, a revelation, which comes from God Himself. She is not the source of the truth. As an assembly she does not propagate it — does not teach it. She says "I believe," not "Believe." This last is the function of ministry, in which man is always individually in relationship with God by means of a gift which he holds from God, and for the exercise of which he is responsible to God. This is all-important. Those who possess these gifts are members of the body. The assembly exercises her discipline with regard to all that is of the flesh in them, in the exercise or apparent exercise of a gift, as in all else. She preserves her own purity without respect of persons as to their outward appearance, being guided therein by the word (for this is her responsibility); but she does not teach, she does not preach.
在這裡，當教會是忠信的時候說到和教會有關的真理是很重要的。她接受並且以自己的信心來維護真理。她護衛著真理，對真理忠信，服從真理，當作來自神自己的真理和來自神自己的啟示。教會不是真理的源頭。然而作為一個教會，但是她不傳揚真理，不教導真理。她說“我相信”，而不是“相信”。最後一點“相信”是職事的功用，在這職事裏，人總是藉著從神手中得著的恩賜與神建立個人的關係，並為著向神負責任而存在。這件事很重要。擁有這些恩賜的人是身體的肢體。教會向著他們中間屬肉體的人要運用她的管教，運用或明顯的運用恩賜，就像在其他的事上一樣。她要保守她自己的純潔，不受人外在表現的影響，並且教會要藉著這話在環境裏受主的引導（因為這是她的責任）；然而她既不教導，也不傳揚。
The assembly as the fruit of the word and not its source
教會是這話的結果而不是這話的來源
The word goes before the assembly, for she has been gathered together by the word. The apostles, a Paul, those who were scattered abroad by the persecution, a thousand faithful souls, have proclaimed the word, and thus the assembly has been gathered out. It has been said that the assembly was before the scriptures. As regards the written contents of the New Testament, this is true; but the preached word was before the assembly. The assembly is its fruit, but is never its source. The edification even of the assembly, when it has been gathered together, comes direct from God, through the gifts which He has bestowed; the Holy Ghost distributing to each according to His will.
這話走在教會的前面，因為她已經被這話聚集在一起。使徒們，保羅，以及因著逼迫分散在外地的那些人，一千個忠信的魂，已經把這話傳揚開來了，因此教會已經被聚集起來。有人說教會是在聖經(新約)之前就被聚集起來了。至於寫下來《新約》的內容，這是真的；但是被宣揚出去的話是走在教會前面。教會是這話的果實，但決不是這話的源頭。甚至教會的教導，也是直接來自於神，當教會被聚集在一起的時候，教會要藉著祂所賜的恩賜；就是藉著聖靈按祂的旨意分配給各人的恩賜，接受神的引導。
The preservation of the truth through the scriptures; the possibility of error in preaching to be tried and judged by the scriptures
藉著聖經保存真理；聖經可能會試驗和審判傳道中的錯誤
The scriptures are the means which God has used to preserve the truth, to give us certainty in it; seeing the fallibility of the instruments by whom it is propagated, since revelation has ceased.
聖經是神用來保存真理，使我們對真理有把握的途徑；因為啟示已經停止了，所以可以看到傳揚真理的器皿的不穩定性。
If at the beginning He filled certain persons with His Spirit in such a way that error was excluded from their preaching, if besides this He then gave revelations in which there was nothing but His own word, yet as a general rule preaching is the fruit of the Holy Ghost in the heart, and its spirituality is only in measure, and there is the possibility of error. Here, whatever may be the power of the Spirit's work, we have to judge (see Acts 17:11; 1 Cor. 14:29). Farther on we shall see that in forming this judgment, it is the scriptures which assure those who are led of God.
如果從一開始祂就以某種方式使某些人充滿祂的靈，在他們的傳揚裏排除錯謬，如果除了這個方式，還給他們啟示，在啟示裏只有祂自己的話，但是按照一般的規則，傳揚是心中聖靈的果子，它的屬靈是有某種程度，並且有可能出錯。在這裡，無論聖靈工作的能力是什麼，我們都必須明辨審斷（見使徒行傳十七章11節；哥林多前書十四章29節）。更進一步，我們將看到，在形成這個明辨審斷的時候，是聖經保守了那些接受神帶領的人。
這裡的人比帖撒羅尼迦的人開明，他們熱切的領受這道，天天考查聖經，要曉得這些事是否這樣。(徒十七11)
至於申言者，可以兩個人或三個人說話，其餘的就當明辨。(林前十四29)
Ministry, the assembly, and the written word
職事，教會和寫出來的話
We have thus in the ways of God respecting this subject three things closely united, yet different; ministry, the assembly, and the word of God, that is, the written word; when it is not written, it belongs to the order of ministry.
因此，關於神說話方式的這個主題，我們有三件事緊密的結合在一起，但各自又有所不同。這三件事就是：職事，教會和神的聖言，就是寫出來的話；如果沒有寫出來，那就是屬於職事的命令。
Ministry — as regards the word, for this is not the only service — preaches to the world, and teaches or exhorts the members of the assembly.
職事—與這話有關，因為職事不是唯一的事奉，要向世人傳揚這話，並教導或勸誡教會肢體。
The assembly enjoys communion with God, is fed, and grows by means of that with which its different members supply it. It preserves, and, in its confession, bears witness to the truth. It maintains holiness, and, by the grace and presence of the Holy Ghost, enjoys mutual communion; and, in love, cares for the temporal need of all its members.
教會--教會藉著享受與神的交通，得著餵養，並藉著教會不同肢體的供應而長大。在教會的認罪悔改裏，它持守並為這個真理做見證。它維持著聖別，並藉著聖靈的恩典和同在，享受彼此的交通。在愛裏，照顧教會所有肢體當前的需要。
The written word is the rule which God has given, containing all that He has revealed. It is complete (Col. 1:25). It can, because it is the truth, be the means of communicating the truth to a soul: the Holy Ghost can use it as a means; but at all events it is the perfect rule, the authoritative communication of the will and the mind of God, for the assembly.
寫出來的話--就是神所賜的規則，包含了祂所啟示的一切。而且神的話已經完成（西一25）。因為這是真理，所以它能成為將真理傳遞給他人的方式：聖靈可以使用它作為方式；但是無論如何，寫出來的話都是為著給教會完全的規則，是將神旨意和心思以權柄的方式交通給我們。
我照神為你們所賜我的管家職分，作了召會的執事，要完成神的話（西1：25）
Faithful obedience to mark the assembly, the minister, and the individual
教會，職事和各人忠信順服的標記
The assembly is subject, is to be faithful, to have no will. It does not reveal, it maintains by its confession, it watches over that which it has, it does not communicate; it has received and is faithfully to keep. The man directs, that is, Christ: the woman obeys, and is faithful to her husband's thoughts — at least ought to be so (1 Cor. 11): this is the assembly. The oracles of God are committed to her. She does not give them; she obeys them.
教會是主題，要成為忠信的教會，沒有自己的意志。教會本身沒有啟示甚麼，而是藉著自己的悔改認罪來維持真理，它會監督教會自己擁有的，教會不能交通甚麼；它已經從神領受了並且要忠信地保守它從神所得著的。指導它的也就是基督：女人要順服並忠於丈夫的思想，教會至少應該是這樣子（林前十一章）：這是教會。神的聖言託付給她。她沒有給出甚麼聖言；她乃是要順服神的聖言。
The minister is bound individually to the same faithfulness. This we understand; and in our epistle we have especially to do with this individual responsibility. That which the assembly is in this respect is revealed in the first epistle (1 Tim. 3:15). Here it is the individual who is to hold fast this form of sound words which he has received from a divine source, for such the apostle was, in his apostolic function, as an instrument. Neither Timothy nor the assembly could frame such a form of sound words; their part was to hold it fast, having received it. And here, as we have said, however unfaithful the assembly may be, the individual is bound to be faithful and always to be so.
職事個別受到約束必須要同樣的忠信。我們了解這一點；在我們所讀的書信中(提摩太後輸)，職事尤其要承擔個人的責任。教會在這方面的內容已經在第一封書信中啟示出來了（提摩太前書三章15節）。在這裡，個人要堅守從神聖源頭那裡領受健康話語的規範，為此使徒在他使徒的功用上是一個器皿。提摩太和教會都無法構築健康話語的規範；他們的職責是在領受健康話語後，要牢牢的持守著。正如我們已經說過的，在這裡，無論教會多麼不忠信，個人注定要忠信並且要永遠如此。
The inspired word to be held fast in the form in which it has been expressed by divine authority in the Holy Spirit's power;
受靈感動的話要用神聖的權柄、以聖靈的能力發表出來之話的規範牢牢地持守著；
This therefore is what we have to do: the truth which is set before us in the inspired word we are (and I am) to hold fast, in the form in which it is presented to us. I am to hold it fast, not merely as a proposition, but in union with the Head, in faith and love, which are in Christ Jesus. Strength to fulfil comes from above.
因此，這就是我們必須要持守的：在受靈感動的話裏所包含的真理擺在我們面前，我們（包括我）要以所呈現給我們真理的規範，牢牢地持守著。我要持守它，不僅要作為一個命題，而且要用在耶穌基督裡的信心和愛心與元首聯合在一起。這種實行的能力是來自上頭。
unfaithfulness contemplated

考慮到不忠信
¹⁵你知道所有在亞西亞的人都離棄了我，其中有腓吉路和黑摩其尼。¹⁶願主憐憫阿尼色弗一家，因他屢次使我舒爽，且不以我的鎖鏈為恥；¹⁷反倒在羅馬的時候，殷勤的尋找我，並且找著了。¹⁸願主使他在那日從主得著憐憫。他在以弗所怎樣多方的服事我，你知道得最清楚。
For here another point is brought before us. The Holy Ghost has been given indeed to the assembly; but a period of unfaithfulness is here contemplated (v. 15).
在這裡，我們要看見另一個點。聖靈的確已賜給了教會。但在此處使徒思考了一段不忠信的時期（第15節）
He has been given to the man of God, to each Christian, and to each servant with reference to the service appointed him. By the Holy Ghost we are to keep the good thing that has been committed to us. In days like those, this was the duty of the man of God; and in our day, things have gone much farther. Possessing the promise of life, and forsaken by the mass of Christians, he is to hold fast the truth in the words in which it has been expressed by divine authority (this is what we have in the word, and not merely doctrine: people may say that they have the doctrine of Peter and Paul, but they cannot say that they have their words, the form of the truth as Paul and Peter gave it, elsewhere than in their writings); and he is to hold it fast in faith and love, which are in Christ. Moreover he is to keep, by the power of the Holy Ghost, the substance of the truth, that which has been given us as a treasure — the deposit of divine truth and riches, which has been given us as our portion here below.
因著交託給使徒的服事，這個事奉已經交託給屬神的人，給每個基督徒也給每個僕人。藉著聖靈，我們要持守已經交託給我們的善工。在這樣的日子裡，這是屬神之人的職責；在我們的日子，事情發展得更遠了。使徒擁有生命的應許，卻被整體的基督徒離棄了，因為他要持守藉著神聖的權柄所發表在這話裏的真理（這是我們在這話裏所擁有的真理，而不僅僅是教導：人們可以說他們有彼得和保羅的教導，但在他們的著作之外，不能說他們有保羅和彼得他們的話，和他們所給真理的規範。）他要持守在基督裡的信心和愛心。此外，他還應藉著聖靈的能力，保持真理的實質，這個真理作為寶藏已經賜給我們，神聖真理和寶藏的積存，作為我們在地上的份。
The apostle forsaken; the sentiments that should animate the man of God at such a time
使徒被離棄；在這樣的時期，應該激發屬神之人的感情
In verses 15-18 we find that the mass had quite turned away from the apostle, so that the affection and faithfulness of one became very precious to him. What a change already since the beginning of the gospel! Compare the Thessalonians, the Ephesians: they were the same people (for Ephesus was the capital of what is here called Asia) among whom Paul had preached, so that all Asia had heard the gospel; and see how they had all now forsaken him!
在15-18節當中，我們發現整體群眾已經完全離棄使徒了，所以一個人的愛心和忠信對使徒來說就變得非常珍貴。自福音開始傳揚以來，這是何等大的變化！比較帖撒羅尼迦前後書，以弗所書：他們是聽保羅傳講的同一批人（因為以弗所是亞西亞的首都），所以整個亞西亞的人都聽過福音。看看他們現在是怎樣離棄了他！
We must not however suppose that they had all abandoned the profession of Christianity; but their faith had become weak, and they did not like to identify themselves with a man who was in disgrace with the authorities, who was despised and persecuted, a prisoner — a man whose energy brought reproach and personal difficulties upon himself. They withdrew from him, and left him to answer alone for himself. Sad result of spiritual decline! But what sentiments should animate the man of God at such a moment? He must be strong in the grace that is in Christ Jesus. Christ was not changed, whatever the case might be with men; and he who suffered from their desertion could, without being discouraged, exhort his beloved Timothy to persevere steadily in the word. Nor do we find anywhere the man of God called to more full and unhesitating courage than in this epistle, which is the testimony of the failure and ruin of the assembly.
但是，我們絕不能以為他們都放棄承認基督教。但是他們的信心變得軟弱了，他們不願意與一個被當局視為恥辱，被棄絕和逼迫的人，一個囚犯相提並論，這樣的能量所帶來的指責和個人的難處都落在使徒自己身上。他們離棄了使徒，留下他獨自為自己辯護。這是屬靈衰落的可悲結果！但是在這樣的時刻，這位屬神的人會被激動產生出甚麼情緒呢？他必須在基督耶穌的恩典裏剛強。不顧別人的情形如何，基督都沒有改變，那因他們離棄而受苦的人，沒有喪氣，反而勸勉他所愛的提摩太，要在這話上堅定的持守著。我們在任何地方都找不到另一位屬神的人，比在這封書信理被呼召來忍受更充分，毫不猶豫的勇氣了，這封書信是教會失敗與敗壞的見證。

提摩太後書第二章

The truth to be kept, propagated and communicated to other faithful men
要持守真理，傳揚和傳遞真理給其他忠信的人 (二1-2)
¹所以，我的孩子，你要在基督耶穌裏的恩典上得著加力，²你在許多見證人面前從我所聽見的，要托付那忠信、能教導別人的人。
The truth was the especial treasure committed to him; and he was not only to keep it, as we have seen, but to take care that it was propagated and communicated to others after him, and perhaps still farther. That which he had heard from Paul in the presence of many witnesses (who could confirm Timothy in his convictions respecting the truth, and certify others that it was indeed what he had received from Paul) he was to communicate to faithful men, who were capable of teaching others. This was the ordinary means. It is not the Spirit in the assembly, so that the assembly was an authority, it is no longer revelation. Timothy, well instructed in the doctrine preached by the apostle, and confirmed in his views by many other witnesses who had likewise learned of Paul, so that it was common to all as known received truth, was to take care that it should be communicated to other faithful men. Neither had this anything to do with giving them authority, with consecrating them, as has been said. It is the communication to them of the truth which he had received from Paul.
這個真理是使徒交託給提摩太的特殊財富；正如我們所見，提摩太不僅要持守真理，而且要注意傳揚並傳遞給其他跟從他的人，甚至傳到更遠的地方去。他在許多見證人面前聽見保羅的話（這些見證人可以在真理辯證上堅固提摩太，並向別人證明這個真理確實是他從保羅那裡領受的教導），提摩太要託付給那忠信能教導別人的人。這是一般常規的途徑。這不是教會中的那靈，使教會成為一種權柄，這也不再是教會所給的啟示。提摩太在使徒所傳講的教導上受過很好的指導，並且他的觀點也得到許多其他見證人的證實，這些見證人同樣也從保羅那裏學習了這些教導，因此這個途徑對所有領受真理的人來說都是平常的，因此提摩太要注意，要把這真理託付其他忠信的人。如前所述，這與授予他們權柄，奉獻他們自己沒有任何關係。這是將提摩太從保羅得到的真理交託給他們。
This procedure shuts out the idea of the assembly as the propagator of the truth. It was the business of the faithful son in the faith of the apostle, of the ministry.
這個程序將教會作為這個真理傳揚者的想法拒之門外。這是忠信的兒子在使徒的信仰裏以及在他的職事裏所做的事工。
Timothy himself not an authority but a communicator of known, revealed truth
提摩太自己不是權柄，而是人所認識，啟示出來真理的傳揚者
Timothy himself was not an authority either. He was an instrument for the communication of the truth, and was to enable others to be so likewise: a very different thing from being the rule of the truth. That which he had heard — and the other witnesses served as a guarantee against the introduction of anything false, or even of his own opinions, if he had been inclined to entertain them — that he was to communicate.
提摩太本人也不是權柄。他是傳遞真理的器皿，並且他要使其他人也能如此去行：這與真理的規則是大不相同的事。他所聽到的以及其他見證人可以保證不會有把任何虛假帶進來，甚至是他自己的見解，如果他想要接受它們的話，他所聽到的他要交通給其他忠信的人。
It is thus that, in the ordinary sense, ministry is continued; care is taken by competent persons for the communication, not of authority, but of the truth, to other faithful persons. God can raise up any one whom He chooses, and give him the energy of His Spirit; and where this is found, there is power and an effectual work: but the passage we are considering supposes the careful communication of the truth to persons fit for this work.
因此，從一般常規的意義上來講，這個職事得以繼續維持。有能力的人會注意與其他信徒交通，這不是出於權柄，而是為著真理的交通。神可以撫養任何祂所揀選的人，並把祂靈的能量賜給他；並且哪裡有這樣的人，那裏就有能力和有功效的工作：但是我們正在思考的這段，是小心將真理交通給適合這項工作的人。
Both principles equally shut out the idea of the communication of official authority, and the idea of the assembly being either an authority with regard to the faith or the propagator of the truth. If God raised up whom He pleased, in whatever way He pleased, the means which He employed (when there was no special operation on His part) was to cause the truth to be communicated to individuals capable of propagating it. This is a widely different thing from bestowing authority, or the exclusive or official right to preach. And it was known revealed truth he was to communicate, that had the direct authority of revelation — what Paul's writings can alone furnish us now, or of course other inspired writings.
這兩個原則(持守真理，傳揚和傳遞給其他忠信的人以及提摩太自己不是權柄，而是人所認識，啟示出來真理的傳揚者)都把這個交通具有正式權柄的觀念和教會是信心的權柄或是真理的傳揚者的看法屏除在外。如果神興起祂所喜歡的任何人，那麼祂喜悅採用任何方式（祂對此沒有特殊運行的時候）使真理可以傳遞給能傳揚真理的個人。這與授予權柄或專門或正式的權利大不相同。眾所周知，他要把神啟示的真理交通給人，這樣的真理有神直接啟示的權柄，這就是為什麼保羅的著作到現在還可以獨自餵養我們的原因，或者當然還包括其他受靈感動的著作也可以餵養我們。
The practical conditions of divine service
神聖服事的實際情況
³你要和我同受苦難，好像基督耶穌的精兵。⁴凡當兵的，不讓今生的事務纏身，好叫那招他入伍的人喜悅。⁵競賽的人，非按規矩競賽，就不能得華冠。⁶勞力的農夫，理當先分享果實。
The apostle goes on to show the qualities that Timothy ought to posess, in order to carry on the work amid the circumstances that surrounded him, and in which the assembly itself was found. He must know how to endure hardships, vexations, difficulties, sorrows, as a good soldier of Jesus Christ; he must beware of entangling himself with the affairs of life. A soldier, when in service, could not do so, but must be free from every hindrance, that he may please the one who had called him to arms. So also, as in the lists, he must fight according to rule, according to that which became the Lord's servant and was conformable to the Lord's will. And he must labour first, that he may have a right to enjoy the fruit of his labour. These are the practical conditions of divine service for whosoever engages in it. He must endure, be unentangled in the world, fight lawfully, and labour on first* before he looked for fruits.
使徒繼續向提摩太提出他應該具備的品質，好使他能在周圍的環境當中，以及在教會本身的情況下繼續從事這項工作。作為耶穌基督的好戰士(精兵-(3)，他必須知道如何忍受艱辛，煩惱，困難，悲傷。他必須注意不讓今生的事務纏身(4)。當兵的在服役期間不能讓今生的事務纏身，反而必須擺脫種種的障礙，使他能使召他入伍的人喜悅(4)。同樣，如保羅列舉所示，他必須按照規則行事，使他可以照著規則成為主的僕人並符合主的旨意(5)。他必須首先勞苦，以使他能有權利享受自己勞苦的果子。這些是為著從事神聖服事之人實際的條件。在尋到果子之前，他必須忍受，擺脫世界的糾纏，合法的戰鬥並首先*{註5}努力工作(6)。
{*Read "The husbandman must labour before partaking." — 2 Tim. 2:6.}
*{註5}應該讀做“農夫在分享果實之前要勞苦工作。”— 提後二6。}
The fundamental principle of truth and the sufferings of ministry
真理的基本原理和職事所受的苦難
⁷我所說的你要思想，因為凡事主必給你領悟力。⁸你要記念那從死人中得復活的耶穌基督，祂是出於大衞的後裔，這正合乎我所傳的福音
The apostle returns to the elementary but fundamental principles of the truth, and to the sufferings of ministry, which moreover were in nowise a hindrance to the operations of the Spirit of God in extending the sphere in which the truth was propagated, and the word of God made known. Nothing could restrain the power of that instrument of the work of God.
使徒回到這個真理基要但基本的原則，所以他又回到職事所受的苦難，此外，他勸勉提摩太不要成為神的靈在擴展真理、傳揚真理的領域方面神行動的攔阻，神要人認識這話。因為沒有什麼可以限制神工作所使用之器皿的能力。
The two pivots of the truth: God's faithfulness and His power in resurrection
真理的兩個關鍵點：神的信實和祂復活的能力
The truth of the gospel (dogma is not the subject here) was divided into two parts, of which the apostle speaks also in the epistle to the Romans: the fulfilment of the promises; and the power of God in resurrection. "Jesus Christ, of the seed of David; raised from the dead." These, in fact, are, as it were, the two pivots of the truth. God faithful to His promises (shown especially in connection with the Jews); and God mighty to produce an entirely new thing by His creative and quickening power, as manifested in the resurrection, which also put the seal of God upon the Person and the work of Christ.
福音的真理（教條不是這裡的主題）分為兩個部分，對此使徒在羅馬書也說過：眾應許的應驗；以及神復活的大能。“耶穌基督，大衛的後裔；從死人中復活的。”這些真理實際上，正如它們所表明的，是這個真理的兩個關鍵點。神對於祂的應許事信實的（特別是與猶太人有關的應許）；神有能力藉著祂的創造力和賜生命的能力，創造出全新的事物，這在復活裏得到顯明，這也將神的印記蓋在基督的人位和工作上。
Participation in the sufferings of Christ; its privileges and encouragements
有分於基督的苦難；它的權利和鼓勵
⁹我在這福音上受苦難，甚至被捆綁像犯人一樣，然而神的話卻不被捆綁。¹⁰所以我為選民凡事忍耐，叫他們也可以得著那在基督耶穌裏的救恩，同永遠的榮耀。
The afflictions found in the path of service in the gospel assume here a high and peculiar character in the mind of the suffering and blessed apostle. It is participation in the sufferings of Christ, and, in the case of Paul, to a very remarkable degree. The expressions he uses are such as might be employed in speaking of Christ Himself as regards His love. As to the propitiation, naturally no other could take part in that: but in devotedness, and in suffering for love and for righteousness, we have the privilege of suffering with Him. And here what part had the apostle with these sufferings? "I endure," He says, "all things for the elect's sakes." This is truly what the Lord did. The apostle trod closely on His footsteps, and with the same purpose of love — "that they might obtain the salvation which is in Christ Jesus, with eternal glory." Here of course the apostle has to add, "which is in Christ Jesus"; still, the language is marvellous in the lips of any other person than the Lord Himself. For it is what Christ did.
在福音服事的道路上所遇到的苦難，在這位受苦和蒙福的使徒心中具有很高而且獨特的性質。對保羅來說，有份於基督的苦難，這苦難的程度達到非常厲害的階段。他所使用的發表方式，和他說到與基督自己有關的愛所採取發表的方式是相同的。至於贖罪平息，當然沒有其他人可以有份於救贖；但在奉獻和在為愛為義受苦的當中，我們有幸與祂一同受苦。在此，使徒在哪裡遭受這些苦難呢？他說：“所以我為選民凡事忍耐，(10)”這確實是主所做的。使徒緊緊地追隨祂的腳步，並出於同樣愛的目的“叫他們也可以得著那在基督耶穌裡的救恩。(10)”使徒當然要在這裡加上“在基督耶穌裡的”。然而，這樣的話在主耶穌以外的任何人的口中說出都是奇妙的。因為這是基督所做的救恩。
Observe also here, that the greater the sufferings are (how small are ours on this account!) as the fruits of this love for the objects of the counsels of God, the greater is our privilege, the more do we participate in that which was the glory of Christ here below. This thought sustains the soul in affliction of this kind: one has the same object as the Lord Himself. The energy of love in preaching the gospel addresses itself to the whole world. Perseverance, in the midst of affliction and difficulties and desertion, is sustained by the feeling that one is labouring for the accomplishment of God's counsels. One endures all things for the elect, for God's elect, in order that they may have salvation and eternal glory.
在這裡讀者也要注意，為著神諸多旨意的眾目標所產生這愛的許多果子，我們所受的苦難越大（從這個角度來講，我們受的苦難有多小！），我們得著的權利就越大，我們就越有份於在地上基督的榮耀。這種思想能在這樣的苦難中支持著我們的魂：這樣的人與主自己有相同的目標。在傳福音上，愛的能量將福音向整個世界傳揚出去。那正在為完成神的旨意而努力的人他們可以感受到，在苦難，困難和背離棄之中的毅力。一個人要為選民，為神所揀選的人忍受萬事，好叫他們有救恩和永遠的榮耀。
¹¹有可信的話說，我們若與基督同死，也必與祂同活；¹²我們如果忍耐，也必與祂一同作王；我們如果不認祂，祂也必不認我們；¹³我們縱然失信，祂仍是可信的，因為祂不能否定自己。
This feeling was in Paul's heart. He knew the love of God, and he sought — at the cost of whatever suffering it might be in the tumultuous sea of this world — that they who were the objects of the same love should enjoy the salvation and the glory which God bestowed. This was a faithful saying, that is, that which he had just declared; for if we should die with Christ, we should also live with Him; if we should suffer, we should also reign with Him. If any denied Him, He would also deny them; the consequences of such an act remained in all their force, they were linked with the immutability of His nature and His being, and were displayed in the authority of His judgment; He could not deny Himself because others were unfaithful.
這樣的感覺是在保羅的心中。因為他知道神的愛，並以在這世界上、在動蕩的大海上遭受的一切苦難為代價，使徒仍尋求他們都能成為同樣愛的對象，使他們能享受神所賜的救贖和榮耀。這是一個忠信的說法，就是他剛剛宣告的內容；因為如果我們與基督同死，我們也要與基督同活；如果我們受苦，我們也要與祂ㄧ同作王。如果有人否認祂，祂也會否認他們。這種行為的後果仍然帶著它們的效力，它們還要與祂不能改變的性情和所是聯結在一起，而且顯示在祂審判的權柄裏；神不能因為別人不忠信(失信)而否定祂自己。

Timothy strengthened and directed; the souls immutable refuge and its seal with two sides

提摩太得到加強和引導；諸魂永遠不變的避難所及其兩面的印記(二14-19)
¹⁴你要將這些事題醒眾人，在神面前鄭重的囑咐他們，不可為言辭爭辯，這是毫無用處的，只能敗壞聽見的人。¹⁵你當竭力將自己呈獻神前，得蒙稱許，作無愧的工人，正直的分解真理的話。

¹⁶但要遠避世俗的空談，因為這些空談必進而成為更不敬虔。¹⁷他們的話必像毒瘡蔓衍；其中有許米乃和腓理徒，¹⁸他們在真理上偏離了目標，說復活的事已過，就傾覆一些人的信心。¹⁹然而，神堅固的根基立住了，上面有這印記說，主認識屬於祂的人。又說，凡稱呼主名的人，總要離開不義。
Timothy was strengthened to maintain these great principles, which belonged to the moral nature of the Lord, and not allow himself to be drawn aside by speculations which only subverted souls and corrupted the faith. He was to show himself a workman approved of God, one who, being filled with the truth, and knowing how to unfold it in its various parts, according to the mind and purpose of God, would not be ashamed of his work in the presence of those who might judge it. The profane and useless thoughts of human speculation he was to avoid. They could not but go on to produce ungodliness. They might have a great show of depth and height (as in the case of the assertion, that the resurrection had already taken place, which in a fleshly way went beyond all bounds with regard to our position in Christ) — these doctrines which eat like a canker. Those of whom the apostle spoke had already overthrown the faith of some, that is, their conviction as to the truth and profession of the truth.
提摩太得到加強，以維護這些偉大的原則，這些原則屬於神的屬靈道德性情，不允許自己被能夠顛覆諸魂和敗壞信心的臆測引誘失腳(14)。他要將自己顯明為一位神所稱許的工人，一個充滿真理的人，並且照著神的思想和定旨，知道如何將真理在各方面展現出來(分解)，不會在那些要審判它的人面前因他的工作感到羞愧(15)。因此他要遠避世俗褻瀆和無用的空談(16)。因為它們必然會走向不敬虔。他們或許在深度和高度上有很好的表現（如斷定案件，就是關於已經發生的復活，這在肉體上越過我們在基督裡的地位），這些教義會像毒瘡蔓衍(17)。使徒所說的那些人已經傾覆了某些人的信心，也就是說，傾覆他們對真理和真理的信念(18)。

The outward assembly assuming the character of a great house; individual faithfulness to purge oneself from what is evil established and set above all other considerations

教會的外表具有大戶人家的特徵；個人要忠信的從邪惡所建立的裏面潔淨自己，超越一切其他的考量(二19-20)

¹⁹然而，神堅固的根基立住了，上面有這印記說，主認識屬於祂的人。又說，凡稱呼主名的人，總要離開不義。²⁰但在大戶人家，不但有金器銀器，也有木器瓦器；有作為貴重的，也有作為卑賤的；

But here the soul of the apostle found its refuge in that which is immutable, be the failure of the assembly or man's unfaithfulness ever so great. The sure foundation of God remained. It had this seal: the Lord knew them that were His. This was God's side, which nothing could touch.* The other was man's: he who professed the name of the Lord was to depart from all iniquity. This was man's responsibility, but it characterised the work and fruit of grace wherever that work was genuine and the true fruit borne.
但是，使徒的魂在這裡找到了它自己的避難所，因為這是永遠不變的避難所，無論教會的失敗還是人的不忠信是如何的巨大。然而神堅固的根基立住了。其上有這印記：主認識屬於祂的人。這是神的那面，什麼都不能觸碰他們*{註6}。另一個是人的這面：凡稱呼主名的人，總要離開不義(19)。這是人的責任，但無論是真實的工作還是真正初熟的果子，它都代表著工作和恩典的果子。
{*This, while a profound source of comfort, is a proof of decline; for men ought to know who are the Lord's too. It is not, "The Lord added daily to the assembly such as should be saved."}
*{註6}這雖然是一種很深的安慰，但卻是教會已然衰敗的證明；因為人們也應該知道誰是屬主的。不是像，“主將得救的人天天與教會加在一起。”那種光景}

But here we have distinct evidence of the state of things which this epistle contemplates: namely, that the outward assembly had taken quite a new character, very different from that which it had at the beginning; and that now the individual was thrown upon his personal faithfulness as a resource, and as a means of escape from the general corruption.
但是在這裡，我們對這封書信所思考之事的光景有一個明顯的證明：那就是，教會外在上有一種非常新的性質，與教會開始之時的性質完全不同；現在，各人把他個人的忠信作為一種資源，作為逃避普遍腐敗的途徑。
The sure foundation of God remained — His divine knowledge of those that are His; and individual separation from all evil; but the outward assembly assumes, in the eyes of the apostle, the character of a great house. All kinds of things are found in it, vessels of honour and vessels of dishonour, precious and vile. The man of God was to purge himself from the latter, to stand apart and not defile himself with that which was false and corrupt.
神堅固的根基立住了，就是祂對屬於祂之人神聖的認識(19)；使個人與所有惡事分開；但是在使徒眼裡，教會的外在有大戶人家的性質。教會裡面有各種各樣的東西，有貴重的器皿和卑賤的器皿，貴重的和便宜的。屬神的人要從後者中潔淨自己，脫離這些，不要以虛假和敗壞污穢自己。
This is a principle of all-importance, which the Lord has given us in His word. He allowed the evil to display itself in apostolic times, so far as to give occasion for the establishment of this principle by revelation, as that which was to govern the Christian. The unity of the assembly is so precious, it has such authority over the heart of man, that there was danger, when failure had set in, lest the desire for outward unity should induce even the faithful to accept evil and walk in fellowship with it, rather than break this unity.
這是主在祂的話裏所賜給我們最重要的原則。祂允許這個邪惡在使徒時代暴露出來，以至於主有機會藉著啟示來確立這個原則，向那些管理基督教的原則一樣。教會的合ㄧ是非常的寶貴，它在人心裏具有非常的權柄，以至於一旦失敗，就陷入危險，為了避免信徒因著對外在合ㄧ的渴望，甚至會使他們接受邪惡並與之來往，而不是打破這個ㄧ。
The principle therefore of individual faithfulness, of individual responsibility to God is established, and set above all other considerations; for it has to do with the nature of God Himself, and His own authority over the conscience of the individual. God knoweth them that are His: Here is the ground of confidence. I do not say who are. And let those that name the name of Jesus separate themselves from all evil. Here I get what I can recognise. To maintain in practice the possibility of union between that name and evil is to blaspheme it.

因此，使徒在這裡建立了個人的忠信，個人向神負責的原則，並且將這個原則置於所有其他考慮之上；因為這個原則與神自己的性情以及祂對個人良知的權柄有關。因為神認識屬於祂的人：這是我們信靠的基礎。我不說是誰這樣。並且要那些稱呼耶穌之名的人，將他們自己與一切邪惡分開。在這裡，神得到神所認識的人。在實行上維持這名與邪惡結合在一起，就是褻瀆它(耶穌之名)。

The rule of Christian faithfulness for the vessel unto honour fit for the Master's use

基督徒忠信的規則使他們成為的貴重器皿合乎主人使用(二21)

²¹所以人若潔淨自己，脫離這些卑賤的，就必成為貴重的器皿，分別為聖，合乎主人使用，豫備行各樣的善事。
The whole of that which calls itself Christian is looked at here as a great house. The Christian is of it outwardly, in spite of himself; for he calls himself a Christian, and the great house is all that calls itself Christian. But he cleanses himself personally from every vessel which is not to the Lord's honour. This is the rule of Christian faithfulness; and thus personally cleansed from fellowship with evil, he shall be a vessel unto honour fit for the Master's use. Whatsoever is contrary to the honour of Christ, in those who bear His name, is that from which he is to separate himself.
這裡自稱為基督徒的整體都被視為一個大戶人家。基督徒雖然是他自己的，外在他屬於這個大戶人家；因為他自稱為基督徒，大戶人家就是所有自稱為基督徒的總合。但是他要親自潔淨自己，脫離每個不是為著主榮耀的器皿(21)。這是基督徒忠信的準則；因此，基督徒要個別的從與邪惡的交往中潔淨出來，他就要成為適合主人使用的器皿。在那些稱呼祂名的人中間，他要分別自己遠離與基督的榮耀相反的事物。
Discipline for individual faults is not the subject here, nor the restoration of souls in an assembly that has in part lost its spirituality; but a line of conduct for the individual Christian in respect of that which dishonours the Lord in any way. These instructions are solemn and important. That which makes them needful is sorrowful in its nature; but it all helps to exhibit the faithfulness and grace of God. The direction is plain, and precious when we find ourselves in similar circumstances. Individual responsibility can never cease.

對個人過失的管教不是這裡的主題，恢復部分喪失屬靈性質教會裏面的魂也不是這裏的主題；但這裏的主題是為著個別基督徒以任何的方式羞辱主的行為準則有關。這些教導是嚴肅而重要的。使他們感到他們有需要的事物，在本質上是可悲的；但這一切都有助於展示神的信實和恩典。當我們處於類似情況的時候，我們的方向是簡單而寶貴的。因此個人責任永遠不會停止。

Individual responsibility to God and His will can never cease nor diminish, even when Christendom fails

即使基督教世界失敗了，個人對神及其旨意的責任永遠不會停止或減少

When the Holy Ghost acts energetically and triumphs over the power of the enemy, these individuals who are gathered together in the assembly develop their life in it according to God and His presence, and the spiritual power which exists in the whole body acts upon the conscience, if needed, and guides the heart of the believer: so that the individual and the assembly flow on together under the same influence. The Holy Ghost, who is present in the assembly, sustains the individual at the height of God's own presence. Strangers even are obliged to confess that God is there. Love and holiness reign. When the effect of this power is no longer found in the assembly, and by degrees Christendom no longer answers to the character of the assembly as God formed it, yet the responsibility of the individual to God has not ceased on that account. It can never either cease or diminish, for the authority and the rights of God Himself over the soul are at stake.

當聖靈帶著能力行動並戰勝仇敵力量的時候，這些在教會聚集在一起的人就要照著神和祂的同在開展他們的生活，而整個身體當中存在的屬靈能力會對良心起了作用，如果有需要的時候，它(身體裏屬靈的能力)會引導信徒的心：這樣，教會和個人會在相同的影響下一起前進。在教會當中顯現的聖靈能將個人維持在與神同在的高度上。外人甚至不得不承認神在那裡。因為愛與聖別管制著一切。當在教會當中不再有這種能力的影響時候，基督教世界就逐步地不再回應神形成教會那個時候的性質，但個人對神的責任並沒有因此停止。這個責任永遠不會停止或消失，因為神自己對魂的權柄和權利岌岌可危了。

The character of individual responsibility

個人責任的性質

But in a case like this, that which calls itself Christian is no longer a guide, and the individual is bound to conform himself to the will of God, by the power of the Spirit, according to the light he has from it. God may gather the faithful together. It is grace on His part; it is also His mind. But individual responsibility remains — responsibility not to break the unity, feeble as it may be, wherever it is possible according to God: but responsibility to preserve the divine character of Christianity in our walk, and to respond to the revelation we have received of His nature and of His will.

但是在這樣的情況下，自稱為基督徒的人不再是他人的引導，個人必定要憑著聖靈的能力，照著從那靈來的光照，順服神的旨意。神可以將忠信之人聚集在一起。 這是祂的恩典。這也是祂的想法。但是個人責任仍然存在，責任不在於打破這個聯合，無論在神看來它是多麼脆弱；而是在我們的行為中維持基督教神聖性質，那是我們的責任，並回應我們所領受關於祂的啟示和祂意志的啟示。

Separation unto Christ and from evil

分別出來歸給基督，遠離邪惡(二21)

²¹所以人若潔淨自己，脫離這些卑賤的，就必成為貴重的器皿，分別為聖，合乎主人使用，豫備行各樣的善事。
By purging himself from all those who are unto dishonour, the servant of God shall be unto honour, sanctified and prepared for every good work. For this separation from evil is not merely negative; it is the effect of the realisation of the word of God in the heart. I then understand what the holiness of God is, His rights over my heart, the incompatibility of His nature with evil. I feel that I dwell in Him and He in me; that Christ must be honoured at all costs; that that which is like Him alone honours Him; that His nature and His rights over me are the only rule of my life. That which thus separates me unto Him, and according to what He is, separates me thereby from evil. One cannot walk with those who dishonour Him, and at the same time, honour Him in one's own walk.

神的僕人藉著潔淨自己脫離所有卑賤的，就必成為貴重的，聖化並預備好行各樣的善工。從邪惡中分離出來不僅是消極的；這是在心裡神聖言實化的果效。這樣，我便明白了神的聖別是什麼，祂在我心裡的權利，以及祂的性情與邪惡不相容。我覺得我住在祂裡面，祂住在我裡面；基督必須不惜一切代價得到尊榮；像祂自己一樣就是尊榮祂；祂的性情和祂對我的權利是我生活唯一的規則。這就將我分別出來歸給祂，並照著祂的所是，使我與邪惡分別。因為人不能與羞辱祂的人同行，而同時要在自己的行為上尊崇祂。

The sanctifying character of the exhortation; the rule to distinguish and associate with those who call on the Lord out of a pure heart

使徒這個鼓勵聖化人的性質；與他們的區別並與他們交往的規則，那些人是出於清潔的心呼求主之人 (二22-26)

²²你要逃避青年人的私慾，同那清心呼求主的人，竭力追求公義、信、愛、和平。²³至於愚拙無學問的辯論，總要棄絕，知道這些事是產生爭競的。²⁴但主的奴僕不該爭競，總要溫溫和和的待眾人，善於教導，忍受苦害，²⁵用溫柔規勸那些抵擋的人；或許神給他們悔改的心，得以認識真理；²⁶他們這些已被魔鬼活捉了去的，也可以醒悟過來，脫離他的網羅，歸於神的旨意。

That which follows shows the sanctifying character of this exhortation. The apostle says, "Flee also youthful lusts; but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." This is to breathe the pure atmosphere which is found in the Lord's presence; in which the soul enjoys health and strength. All that corrupts is far away. And, further, we find, what is so often contested, that we can and are to distinguish those who call on the name of the Lord out of a pure heart. We do not decide who are the Lord's: He knows them. But we are to associate ourselves with those who manifest themselves, such as call on the Lord out of a pure heart. Those I am to know, own, and walk with. The statement that I cannot know who these are, is in defiance of an express rule of scripture, applicable to a state where, through corruption, many who may possess Christianity are not so manifested.
接下來的內容顯明了使徒這種鼓勵聖化人的性質。使徒說：“你要逃避青年人的私慾，同那清心呼求主的人，竭力追求公義、信、愛、和平。(22)”這是呼吸與主同在當中純淨的空氣。在這個同在裡，我們的魂享受健康和力量。遠離所有的敗壞。而且，我們進一步發現，經常發生的爭論是，我們可以並且要區分並且辨別那些以清潔的心呼求主名的人。我們不能決定誰是屬主的：只有祂認識屬主的人。但是我們要與那些從清潔的心裏呼求主名而顯明自己的人交往。我要認識，擁有並與他們同行。我認為不知道這些人是誰的說法，就是無視聖經明確的規則，應用於這個情形，在這個情形裏，由於敗壞，許多擁有基督教的人沒有這樣被顯明出來。

The avoidance of vain questions

避免無益的問題-空談

²³至於愚拙無學問的辯論，總要棄絕，知道這些事是產生爭競的。²⁴但主的奴僕不該爭競，總要溫溫和和的待眾人，善於教導，忍受苦害
As we find throughout these epistles, the apostle exhorts to avoid vain questions, in which there is no divine instruction. They only produce barren discussions and strife; and the servant of the Lord is not to strive. He comes, on God's part, to bring the truth in peace and love. He is to maintain this character in the expectation that God, in His grace, will give repentance to those who oppose (for it is the heart and conscience that are in question), that they may acknowledge the truth.

正如我們在這些書信中看見的那樣，使徒勸勉提摩太要避免虛空的問題，在這些問題中沒有神聖的指示。它們只會引起無益的討論和衝突。主的僕人不該爭競(24)。祂來是為了神，在和平與愛裏帶來了真理。使徒要提摩太維持這個性質，期待神會以祂的恩典使反對的人悔改（因為有問題的是心和良心），好叫他們承認真理(25)。

The truth of God addressed to the heart and conscience; Satan's error occupying the mind

神向人心和良心說的真理；撒但的錯誤佔據了心思

²⁶他們這些已被魔鬼活捉了去的，也可以醒悟過來，脫離他的網羅，歸於神的旨意。
The truth of God is not a thing of human understanding; it is the revelation of that which God is, and of His counsels. Now we cannot have to do with God without the heart and conscience being engaged. It is not the revelation to us of God, if this is not the case. Christians are brought into connection with the divine Being Himself, and in acts which ought to have the most powerful effect on the heart and conscience; if they do not, both the one and the other are in a bad state and hardened. The Spirit of God, no doubt, acts on the understanding and by it; but the truth lodged in it is addressed to the conscience and to the heart, and if these are not reached by the truth, nothing is done. Nor indeed is anything really understood till they are. For in divine truth things are understood before words, as "born again" (compare John 8:43). On the other hand, by means of error, by occupying the mind with the error, Satan shuts God out of it, and leads the whole man captive, so that he does the will of that enemy to the soul.

神的真理不是人類能理解的事；神的真理是神和祂旨意的啟示。現在，如果我們的心和良心沒有投入，我們就與神無關。如果不能使我們的心和良心投入，那就不是神給我們的啟示。基督徒被帶進與神聖所是的自己聯結在一起，並且被帶進對心和良心最有影響能力的行動裏；如果它們沒有這樣，則兩者都處於不良的狀態並且變剛硬。毫無疑問，神的靈作用於理解力並藉著理解力產生作用；但是在理解力裏所存的真理是對良心和心說話，如果真理沒有達到這些(良心和心)，那就什麼也做不出來了。在它們(良心和心)真正理解之前，的確也沒有任何東西。因為在神聖的真理中，事物往往在說出言語之前就被理解了，就像“重生”那樣（比較約翰福音八章43節）。另一方面，撒但藉著錯誤，藉著用錯謬霸佔心思，將神拒之門外，並帶領整個被俘虜的人，使他在魂裏實行仇敵的意志。
你們為甚麼不明白我的講說？無非是因你們不能聽我的話。(約八43)

Ch3
提摩太後書第三章

Perilous days; the enemy's influence and work in Christendom

艱難的時期；仇敵在基督教世界的影響和工作(1-4)

¹但你要知道，末後的日子必有艱難的時期來到；²因為那時人要成為愛自己者、愛錢財者、自誇者、狂傲的、譭謗者、違背父母的、忘恩負義的、不聖的、³無親情的、不解怨的、好說讒言者、不能自約的、性情兇暴的、不愛良善者、⁴賣主賣友者、鹵莽行事的、為高傲所蒙蔽的，寧願作愛宴樂者，不願作愛神者；
Now this evil influence would too surely be exercised. The power of the holy truth of God would be lost in the assembly and among Christians; and those who bore this name would become (under the influence of the enemy) the expression of the will and passions of man, while still maintaining the forms of godliness; a peculiar condition, which betrays in a remarkable way the influence and the work of the enemy. This was to be expected; and they would be perilous days.

現在，這種邪惡的影響肯定會得到行使的機會。神聖別真理的能力會在教會和基督徒中間失去；那些擁有基督徒這名的人將成為（在仇敵的影響下）屬人意志和情感的發表，同時仍然保持敬虔的外形(5)；這是一種特殊的情況，以驚人的方式把敬虔出賣給仇敵的影響和工作。這是在預料之中的是；它們將是艱難的時期。

The enemy deceiving souls by a form of godliness; the activity of this evil; God's exposure and judgment of its teachers

仇敵以敬虔的外形欺騙人；這邪惡的活動；神對教師的暴露和審判(三5)

⁵有敬虔的外形，卻否認了敬虔的能力；這等人你要躲開。
The open opposition of the enemy is doubtless a painful thing, but he deceives souls by the specious appearances of which the apostle here speaks — that which bears the name of Christianity, that which before men has the character of godliness, and which the flesh will accept as such much more readily than that which, because it is true godliness, is contrary to the flesh. Nevertheless all the worst features of the human heart are linked with the name of Christianity. What then does the testimony become?
仇敵公開的反對，對真信徒來說無疑是一件令人痛苦的事，但牠卻以使徒在這裡所說的似是而非的外形欺騙諸魂，這種外形上帶著基督教的名，在人面前有敬虔的性質，而且肉體可以這樣接受敬虔，比敬虔接受肉體要容易得多，因為這是真正的敬虔，與肉體相對。然而，人心所有最壞的特徵都與基督教的名聯在一起。那時見證要變成什麼？
使徒個人披著麻布的預言(三6-9)

⁶他們中間有人偷進人家，牢籠無知的婦女；這些婦女為罪堆壓，被各樣私慾牽引，⁷常常學習，終久不能認識真理。⁸雅尼和佯庇曾用甚麼方法抵擋摩西，這等人也照樣抵擋真理；他們是心思敗壞了的人，在信仰上是不蒙稱許的。⁹然而他們不能再這樣下去，因為他們的無知，必在眾人面前完全顯露出來，像那二人一樣。
It is, so to speak, an individual prophecy, clothed in sackcloth. There is activity in this perilous evil of the last days: these deceivers would creep into houses, and gain the ear of feeble souls, who, governed by their passions, are ever learning yet never learn. Teachers like these resist the truth, they are men of corrupt minds, reprobate as to the faith; but they shall proceed no farther.
可以說，這是一個個人披著麻布的預言。這是在末後的日子這危險邪惡的活動：這些欺騙者會偷進人的家裡(6)，並贏得軟弱之魂的耳朵，因為這些魂都是在他們私慾的控制底下，雖然常常學習，終久不能認識真理(7)。像這樣抵擋真理的教師，他們是心思敗壞的人，在信仰上是不蒙稱許的(8)；但是他們不能再這樣下去(9)。
God will make manifest their folly and their falseness by means even of their own pretensions, which they can no longer maintain. The man of God is to turn away from such men, while they are yet deceiving and exercising their influence. God will expose them in due time. All will then judge them, and condemn their pretensions; the spiritual man does so while they are deceiving the others in security.

神藉著他們自己的虛榮，甚至是他們無法再維持的虛榮(Darby bible)，來暴露他們的愚昧與錯誤。屬神的人在他們還在欺騙和運用他們自己影響力的時候，要遠離他們。神會在適當的時候曝露他們。然後所有人將審判他們，並定罪他們的託辭；屬靈人在他們暗中欺騙別人的時候就這麼作(曝露，審判，並定罪他們)。
*. highminded (KJV) 自高自大，of vain pretensions (Darby)，blinded with pride (Recovery) 為高傲所蒙蔽的
Heathen degradation reproduced under Christianity, accompanied by hypocrisy; departure from and corruption of the true doctrine of the Mediator

基督教之下再度出現異教徒的墮落，並伴隨著虛偽；這是遠離並敗壞中保真實的教導
*. stempublishing.com將corruption誤植為correction
We may remark here that which evidences the sad and dangerous character of the days of which the apostle is speaking If we compare the lists of sins and abominations, which Paul gives at the beginning of the epistle to the Romans, as characterising heathen life and the moral degradation of men during those times of darkness and demon-worship, with the catalogue of sins that characterise those who have the form of godliness, we shall find that it is nearly the same, and morally quite the same; only that some of the open sins which mark the man who has no outward restraint are wanting here, the form of godliness precluding them and taking their place.
我們可以在這裡多說一點，關於使徒所說那些日子的可悲和危險的性質。如果我們比較保羅在羅馬書開始的時候，所列罪惡和可憎之物的清單，做為描繪異教徒生活和屬靈道德的墮落，在那些黑暗和拜鬼魔的時期，連同罪惡的目錄，在那些刻劃有敬虔外形之人身上，我們會發現，這耶描述幾乎是相同的，在屬靈道德上也是一樣的；只不過這裡沒有提到在沒有外在約束之人一些公開的罪，以敬虔的形式排除它們並取代了它們。

It is a solemn thought, that the same degradation which existed among heathens is reproduced under Christianity, covering itself with that name, and even assuming the form of godliness. But in fact it is the same nature, the same passions, the same power of the enemy, with but the addition of hypocrisy. It is only the departure from, and corruption of, the true doctrine of the Mediator; as Paganism was that of the true doctrine of the only God.

這是一個嚴肅的思想，在異教徒之間也存在著同樣的墮落，竟然在基督教底下重新出現，並以那名(基督)掩蓋自己，甚至還有敬虔的外形。但實際上，這是和仇敵相同的性情，相同的情感，相同的力量，只是加上假冒為善。這些只是對中保真正教導的背離和敗壞。正如異教也是出於獨一之神真實的教導。
The conduct of the man of God with regard to the vessels unto dishonor

屬神的人對卑賤的器皿的舉止

Different directions are given for the conduct of the man of God, with regard to the vessels unto dishonour, and the men who act in the spirit of the last days. From the former he is to purge himself: he is to think of faithfulness in his own walk; and by cleansing himself from those vessels which do not honour the name of Christ, which (although in the great house) do not bear the stamp of a pure desire for His glory, he shall be a vessel unto honour, fit for the Master's use. By keeping apart from such vessels, he is sheltered from the influences that impoverish and degrade the testimony he has to render to Christ, he is pure from that which deteriorates and falsifies that testimony.

這裡對於(1)屬神之人的行為，(2)關於卑賤器皿以及(3)末日在靈裏行事的人，給了不同的指示。
從前者(1)開始，他(屬神之人)要潔淨自己；在他的行為上，他要想到忠信；並藉著潔淨自己脫離那些不尊崇基督之名的器皿（儘管這些卑賤的器皿是在大戶人家裏）他們並沒有蓋上渴望祂榮耀純潔的印記，他(屬神之人)將成為貴重的器皿，合乎主人使用。
(2)藉著遠離這些(卑賤的)器皿，使他得到了保護，不受那些會使他必須為基督所作的見證，變成窮困和墮落的影響，使他得以純潔，遠離那些會使見證變質和偽造的影響。

His conduct and testimony to the corrupt opposers of the truth

他對敗壞並反對真理之人的行為和見證

In the other case — that of the men who gave the character of "perilous" to the last days, the corrupt opposers of the truth, bearing the name of godliness — with regard to these his testimony is to be distinct and plain. Here he is not merely to cleanse himself; he testifies his moral abhorrence, his loathing, of those who, being the instruments of the enemy, bear this character of formal piety. He turns away from them, and leaves them to the judgment of God.
(3)在另一種情況下，就是那些給末世賦予”艱難”性質的人，他們就是那些徒有敬虔的名，卻敗壞真理的反對者，對於這些人，他的見證必須清晰明白。在這裡，他不僅要潔淨自己，他還要證明了他自己在屬靈道德的憎惡，他厭惡那些成為仇敵的工具的人，只有敬虔外貌性質的人(5)。所以他要躲開他們，讓他們受神的審判。

Timothy's pattern
提摩太的榜樣(三10-13)

¹⁰但你已經緊緊跟隨了我的教訓、品行、志向、信心、寬容、愛心、忍耐、¹¹逼迫、苦難，就是我在安提阿、以哥念、路司得所遭遇的；我所忍受的是何等的逼迫，但從這一切之中，主都把我救出來了。¹²不但如此，凡立志在基督耶穌裏過敬虔生活的，也都要受逼迫。¹³只是惡人和騙子，必進而變為更惡，他們迷惑人，也受人迷惑。
Timothy had the walk and spirit of the apostle for his pattern. He had been much with him; he had seen, in times of trial, his patience and his sufferings, the persecutions he had endured; but the Lord had delivered him out of all. It would be the same with all who sought to live according to godliness, which is in Christ Jesus:* they should endure persecution. Evil men and seducers would wax worse and worse, deceiving others, and being, at the same time, deceived themselves.
提摩太有使徒的行為和靈，成為他的榜樣。提摩太和使徒在一起很久了；在受試煉的時候，他曾看到使徒的忍耐和苦難，他曾忍受逼迫(11)。但主已將使徒從這一切之中救出來(11)。這對所有立志尋求照著在基督耶穌裡*{註7}過敬虔生活的人是同樣的(12)：他們也要忍受逼迫。惡人和迷惑者會變得越來越惡，迷惑他人，同時也被人迷惑(13)。

{*We get the difference of the state of things in this case also. It is not all Christians who will be persecuted, but all who will live godly in Christ Jesus.}

*{註7}在這種情況下，我們也看見事情狀態的差異。並非所有基督徒都會受逼迫，而是所有在基督耶穌裡要過虔誠生活的人才會受逼迫。}

The character of the last days and the twofold progress of evil

末後日子的性質和邪惡雙重的進展

The character of the last days is strongly marked here, and gives no hope for Christianity as a whole. The progress of evil is described as developing itself in two distinct characters, to which we have already alluded. The great house — Christendom as a whole — in which there are vessels to dishonour, from which we are to purge ourselves, and the positive activity of corruption, and of the instruments who propagate it and resist the truth, although they who corrupt themselves assume the form of godliness. Under this last aspect the wicked will go on growing worse and worse; nevertheless the hand of God in power will demonstrate their folly.

在這裡使徒強烈地標出末日的性質，以及對整體基督教沒了希望。邪惡的進展被描述為以兩個截然不同的性質繼續發展，我們已經提過它們。
(第一個性質)：大戶人家就是指整個基督教世界，在其中有卑賤的器皿，因此我們要潔淨自己來遠離它，以及遠離敗壞的積極活動和遠離傳播敗壞和抵擋真理的工具，儘管他們敗壞他們自己卻披著敬虔的外貌。在這最後的那面，惡人會變得越來越惡；然而，神的手以能力將要暴露他們的愚蠢。

The character of the seducers and of the mass seduced

迷惑者和被迷惑之人的性質
(seducers 迷惑者Webster's Bible Translation)

We may distinguish, in this second category, the general character of pride and corruptness in all who submit to this malignant influence, and those who themselves labour to extend it. Of the latter of this class, the apostle says, are they who creep into houses. The character is that of the mass who are seduced; but there are seducers. These resist the truth, and their folly shall be manifested. It may be that God may demonstrate it, wherever there is faithfulness, in order to save His own from it; but, in general, their evil work will go on, and the seduction grow worse and worse, until the end, when God will make manifest the folly of those who have departed from Him, and given themselves up to the errors of the human mind, and laboured to maintain and propagate them.

在第二個方面，我們要區分驕傲和敗壞一般的性質，這裡個都存在所有屈服於這惡性影響的人，以及那些自己努力要擴大這種影響力的人。對於後面那些人，使徒說，他們就是偷進人家裡的那些人。這些人的性質就是被迷惑地群眾的性質。但是還有迷惑者。他們抵擋真理，他們的愚昧必被暴露出來。可能是神在有忠信的地方將他們的愚昧暴露出來，好能從他們中檢把屬祂自己的人拯救出來；但是，總的來說，他們邪惡的工作仍要繼續，迷惑越來越惡，直到最後，那時，神要暴露那些背離祂，並屈服於人類思想的錯謬，以及努力維護和傳揚它們之人的愚昧。

Timothy's safeguard — the truth received as a divine communication through individuals such as the apostles

提摩太的保障–藉著使徒之類的個人，從神聖的交通裏領受的真理(三14-17)
¹⁴但你所學習、所確信的，要活在其中，因為知道你是跟誰學的，¹⁵並且知道你是從小明白聖經；這聖經能使你藉著相信基督耶穌，有得救的智慧。¹⁶聖經都是神的呼出，對於教訓、督責、改正、在義上的教導，都是有益的，¹⁷叫屬神的人得以完備，為著各樣的善工，裝備齊全。

The apostle then tells Timothy of the safeguard on which he may rely to preserve himself, through grace, stedfast in the truth, and in the enjoyment of the salvation of God. Security rests upon the certainty of the immediate origin of the doctrine which he had received; and upon the scriptures received, as authentic and inspired documents, which announced the will, the acts, the counsels, and even the nature of God. We abide in that which we have learnt, because we know from whom we have learnt it. The principle is simple and very important. We advance in divine knowledge, but (so far as we are taught of God) we never give up, for new opinions, that which we have learnt from an immediately divine source, knowing that it is so. By a source immediately divine, I mean, a person to whom God Himself has communicated the truth by revelation with authority to promulgate it.
然後，使徒告訴提摩太，他可以以此為基礎來保護他自己，靠著恩典堅定地維護真理，並享受神的救恩。他的安全取決於確信他所接受那教導直接的來源；並取決於他所領受的聖經，作為可信靠受靈感動的文件，聖經宣告神的意願，作為，旨意，甚至本質。我們要恪守我們所學的，因為我們知道是從誰那裡學的。這個原則很簡單，也很重要。我們在神的知識上進步了，但是（就我們受神的教導而言）為了新的見解，我們從未放棄從直接從神聖資源那裏學到的知識。我的意思，直接神聖的來源就是，神親自藉著啟示、帶著權柄向人傳遞傳揚的真理。
In this case I receive what he says (when I know him to be such) as a divine communication. It is true that the scriptures always remain as a counter proof, but when — as in the case of the apostles — a man is proved to be the minister of God, gifted by Him for the purpose of communicating His mind, I receive what he says in the exercise of his ministry as coming from God. It is not the assembly that is in view in this case. It cannot be the vessel of divine truth directly communicated to it from God.
在這種情況下，我領受他所說的（當我知道他是這樣的時候）成為神聖的交通。的確，聖經總是作為反證，但當（如使徒的情況）一個人被證明是神的執事，藉祂的恩賜為著傳遞祂的心思，我領受他在運用從神來的職事所傳講的話。這裏所說的不是指教會。教會不是直接從神傳遞給它神聖真理的器皿。
Individuals are always that. We have seen that its part is to confess the truth when communicated, not to communicate it. But we here speak of a person to whom and by whom God immediately reveals the truth — such as the apostles and prophets. God has communicated to them, as elect vessels for this purpose, that which He desired to communicate to the world, and they have so communicated. None could do it who had not received it himself from God as a revelation: if this is not the case, the man himself has some part in it. I could not then say, "I know of whom I have learnt it," as knowing that it came immediately from God and by divine revelation.

只有個別的個人才是這個器皿。我們已經看到，當真理傳遞給他的時候，這個器皿所該作的是承認這個真理，而不是去傳播真理。但是我們在這裡說一個人，神向他並藉著他直接啟示真理，例如眾使徒和眾先知。神已將真理傳給他們，神揀選他們成為為著這個目的的器皿，照著祂的希望成為傳揚給世人的器皿，他們就是這樣傳揚的人。除非他自己從神那裡得到啟示，沒有人可以做得到：如果不是這種情況，那人自己就可以參與其中。那麼我就不能說：“我知道我是跟誰學的”，因為我知道真理是直接從神那裡來的也藉著神聖的啟示來的。
When God had something to communicate to the assembly itself, He did it by means of such persons as Paul, Peter, etc. The assembly is composed of individuals; it cannot receive a divine revelation in a mass, as the assembly, except it be by hearing in common a divine voice, which is not God's way. The Holy Ghost distributes to every one, severally as He will. There are prophets, and the Spirit says, "Separate unto me Barnabas and Paul." Christ has given gifts to men, some apostles, some prophets, etc. Accordingly the apostle says here, not "where," but "of whom" thou hast learnt these things.
當神有某些事要告訴教會的時候，祂是藉著像保羅，彼得等人的方式來告訴教會的。教會是由個人組成的，因此教會不能以整體的方式接受神聖的啟示，除非它是藉著共同聽見神聖的聲音，但這不是神的方式。聖靈按照祂的意願(把恩賜)賜給個人。所以才有眾先知，因此那靈說：“為我分別巴拿巴和保羅。”基督將恩賜賜給一些人，有的是眾使徒，有的是眾先知，等等。因此，使徒在這裡不是說“何處”，而是“跟誰”學這些的”(14)。

Divine truth directly made known by inspiration to such men as Paul with authority to impart it

神聖的真理藉著受靈感動直接使諸如保羅這樣的人知道並帶著權柄傳揚真理

Here, then, is the first foundation of certainty, strength, and assurance for the man of God with regard to divine truth. It has not been revealed to him immediately. It was Paul and other instruments, whom God chose for this special favour. But he knows of whom he has learnt it; even of one (here it was Paul) to whom it had been directly made known by inspiration, and who has authority from God to impart; so that they who learn of him know that it is divine truth, exactly as God communicated it (compare 1 Cor. 2), and in the form in which He was pleased to communicate it.

因此，這是屬神的人對神聖真理的確定性，力量和保證的第一個基礎。此時真理尚未直接向他啟示。神特別選擇了保羅和其他器皿作為神特別的恩惠。但是提摩太知道他是跟誰學的；甚至是一個人學的（在這裡是保羅）藉著受靈感動直接地告訴了他，並且使徒有從神來的權柄可以傳揚真理；這樣，那些跟他學習的人就知道那是神聖的真理，是神所傳遞給使徒的（比較林前第二章），並且神是以祂所樂意的形式傳遞真理。
The Holy Scriptures, the written word, a permanent authority and revelation, contrasted with the unrecorded prophecies which were not necessary for, nor applicable to, God's people at all times

聖經，寫出來的話，有永久的權柄和啟示，與未記錄的預言形成對比，那些對神的子民既不是必需的，也始終不適用在神子民的身上

There is another means, which has a character of its own; the scriptures, which are as such the foundation of faith to the man of God, and which direct him in all his ways. The Lord Jesus Himself said (speaking of Moses), "If ye believe not his writings, how shall ye believe my words?" His words were the words of God; He does not contrast the authority of what He said with that of the written word, but the means of communication. God has been pleased to employ that means as a permanent authority. Peter says "No prophecy of scripture . . . ." There have been many prophecies which are not written; they had the authority of God for those persons to whom they were addressed.
還有另一種手段，它有自己的特點。聖經對屬神的人來說是他們是信仰的基礎，並且聖經在他一切的道路上引導著他。主耶穌自己說（當祂提到摩西的時候說）：“你們若不信他所寫的，怎能信我的話？”著所說的話就是神的話。祂沒有將祂所說的權柄與寫下來的話的權柄比較，而是比較交通的方式。神很樂意使用這種方式作為永久的權柄。彼得說：“經上所有的豫言……”有許多預言沒有寫下來；為著他們說話的對象，他們擁有神的權柄。
For the word speaks more than once of prophets — who must therefore have prophesied — without communicating their prophecies to us. They were instruments for making known the will of God, at the moment, in order to guide His people in their actual circumstances, without its being a revelation necessary to the people of God at all times, or applicable either to the world, to Israel, or to the assembly in all ages. It was not a general and permanent revelation from God for the instruction of the soul at all periods. A  multitude of things, spoken by Jesus Himself, are not reproduced in the scriptures; so that it is not only a question of from whom we have heard a truth, but also of the character of that which has been communicated. When it is for the permanent profit of the people or the assembly of God, God caused it to be written in the scriptures, and it abides for the instruction and the food of His children in all ages.

因為先知們不止一次說了這樣的話，因此先知們必然說預言，卻沒有把他們的預言告訴我們。他們是在那個時刻宣揚神旨意的工具，目的是在實際的環境下指導神的子民，但這個啟示對於所有時期神的子民來說並不是必然的，或者也不一定適用於世人，以色列人，或各個時期的教會。這個從神來的啟示，並不是在所有時期裏、都是成為教導魂普遍性和永久性的啟示。耶穌自己所講的許多事情並沒有寫在聖經上；因此，這不僅是我們從誰那裡聽到真理的問題，而是傳遞給我們真理性質的問題。當這個啟示是為了神百姓永久的利益或神的教會的時候，神才會將它寫在聖經上，並且它一直是在各個時期裏給神兒女的教導和食物。

The apostles as teachers authorised by the Lord; the entire holy scripture having authority as making known God's will and truth

眾使徒是主所授權的教師們；整個聖經具有權柄，使人認識神的旨意和真理

The expression, "knowing of whom thou hast learned them," establishes us on personal apostolic authority, viewing the apostles as teachers authorised by the Lord. John says, "They who are of God hear us." It is not necessary that scripture should be written by apostles; God has made known therein His will and the truth, and has committed the sacred deposit to His people for the profit of all ages.
“因為知道你是跟誰學的(14)”這個發表把我們建立在使徒個人的權柄上，將眾使徒視為主所授權的教師們。約翰說：“認識神的就聽從我們。(約壹四6)” 聖經不必由使徒來寫；神已在聖經中使我們認識祂的旨意和真理，並成為所有時期的益處，將神聖的託付交託給祂的子民。

The scriptures have authority as such. And it is not that which, as a spiritual man, one may receive from them, that by which we have profited (as to application to one's soul that is indeed all); but it is the entire holy scripture, such as we possess it, which has this authority.
聖經本身就有這樣的權柄。並且作為一個屬靈的人，不是可以從聖經那裡領受權柄，我們也不是藉著權柄得著益處（關於應用在一個人的魂上，聖經確實是全部的權柄）；但這是我們擁有的整本聖經，聖經才有這種權柄。
The scriptures as divine authority to guard against error and give instruction; faith in Christ requisite to use them aright

聖經是神聖的權柄，可以保衛信徒反對錯誤並給我們教導；需要在基督裏的信心使我們能正確使用聖經

From his childhood Timothy had read the holy scriptures; and these writings, such as he had read them as a child, guarded him — as divine authority — against error, and furnished him with the divine truths needful for his instruction. To use them aright, faith in Christ was requisite: but that which he used was the scripture known from his youth. The important thing to observe here is that the apostle is speaking of the scriptures, as they are in themselves, such as a child reads them; not even of that which a converted or spiritual man finds in them, but simply the holy writings themselves.

提摩太從小就讀過聖經。他小時候所讀過的這些著作，（以神聖的權柄）護衛他不犯錯誤，並提供他所需要的神聖真理為了教導他。為了正確使用它們(神聖真理)，在基督裏的信心是必要的；但是他所使用的是他年輕的時候就認識的聖經。這裡要注意的重點是，使徒說的是聖經，就如同它們本身一樣，是孩子讀的聖經、甚至不是一位悔改信著或屬靈的人可以從聖經裏面找到的，聖經本身僅僅是神聖的著作。

The old and new testaments having the same character and authority

新舊約具有相同的性質和權柄

It may perhaps be said, that Timothy as a child possessed only the Old Testament. Agreed: but what we have here is the character of all that has a right to be called holy scripture. As Peter says as to the writings of Paul, these, "They wrest; as they do also THE OTHER SCRIPTURES.* From the moment that we acknowledge the New Testament as having a title to that name, its writings possess the same character and have the same authority as the Old Testament.

也許可以說提摩太小時候只擁有舊約。我同意這一點：但是我們現在擁有的經書是有資格被稱為聖經所有的性質，正如彼得說到保羅的著作的時候，他所說的：“他們曲解，如曲解其餘的經書一樣*{註8}。從那一刻起，我們承認新約擁有聖經的名稱，新約的著作與舊約具有相同的性質和權柄。
{*This too is the real sense of Romans 16:26, where we should read "by prophetic writings."}
*{註8}這也是羅馬書十六章26節的真實含義，在這裡我們應該讀為“眾申言者所寫的著作。”}
這奧祕如今顯明出來，且照永遠之神的命令，藉著眾申言者所寫的，指示萬國，使他們順從信仰。
What the scriptures are; their inspiration

聖經是什麼？ 它們的受靈感動

The scriptures are the permanent expression of the mind and will of God furnished as such with His authority. They are His expression of His own thoughts. They edify, they are profitable: but this is not all — they are inspired. It is not only that the truth is given in them by inspiration. It is not this which is here stated. They are inspired.
聖經是神的思想和意願永遠的發表，並且把祂的權柄供給聖經。聖經是神自己思想的發表。聖經教導我們，聖經對我們有益處：但這還不是全部，聖經是受到那靈的啟發。不僅是藉著那靈感動的啟發使聖經包含了真理。這裡所說的不是這個。聖經受到那靈的感動。

The double source of authority of the greater part of the New Testament

新約大部分內容雙重的權威

The greater part of the New Testament is comprised in the first source of authority, "knowing of whom thou hast learnt them," namely, all that which the apostles have written; because, in learning the truth therein, I can say I know from whom I have learnt it — I have learnt it from Paul, or from John, or from Peter, etc. But, besides this, being received as scriptures, they have the authority of divine writings, to which, as a form of communication, God has given the preference above the spoken word. They are the permanent rule by which every spoken word is to be judged.

新約大部分內容都包含在權威的第一個來源裏，“知道你跟誰學的”，也就是使徒們寫的所有著作。因為，在學習新約裏面真理的時候，我可以說我知道我是跟誰學的，我是跟保羅，約翰，彼得等使徒那裡學的。但是，除此之外，它們還被接受成為聖經。它們具有神聖寫作的權威，聖經作為交通的一個形式，神給聖經比說出來的話更高的優先權。每句說出來之話藉著聖經都要受審判，聖經是永遠的規則。

The object and power of the inspired scriptures

受靈感動之聖經的目標和能力

In a word the scriptures are inspired. They teach, they judge the heart, they correct, they discipline according to righteousness, in order that the man of God may be perfect, that is, thoroughly instructed in the will of God, his mind formed after that will and completely furnished for every good work. The power for performing these comes from the actings of the Spirit. Safeguard from error, wisdom unto salvation,  flow from the scriptures; they are capable of supplying them. We are to abide in that which we have learnt from the apostles, and to be governed by the writings of God.
總之，聖經是受靈感動所寫成的。聖經教導我們，聖經審判我們心，聖經改正我們，照著義管教我們，使屬神的人得以完全，也就是說，使我們在神的旨意裏得到了徹底的教導，他的心思照著神的意願得以完備，並為每個善工提供完全的裝備。執行這些任務的能力都來自聖靈的行動。使我們謹防錯誤，有得救的智慧，都出自聖經；聖經有能力把它們提供給我們。我們要遵守從使徒那裡所學習的，並要受神著作的管制。

The scriptures the foundation and warrant of the ministry of the word, silencing all opposition in the believer

聖經是這話職事的基礎和保證，使信徒中所有反對的人都靜默

Does this perfect and supreme authority of the scriptures set aside ministry? By no means; it is the foundation of the ministry of the word. One is a minister of the word; one proclaims the word — resting on the written word — which is authority for all, and the warrant for all that a minister says, and imparting to his words the authority of God over the conscience of those whom he teaches or exhorts. There is, in addition to this, the activity of love in the heart of him who exercises this ministry (if it be real), and the powerful action of the Spirit, if he be filled with the Holy Ghost. But that which the word says silences all opposition in the heart or mind of the believer. It was thus that the Lord answered Satan, and Satan himself was reduced to silence.

聖經這完全並至高的權威會不會把職事擱置起來嗎？絕對不會；這是這話職事的基礎。一個是這話的職事。一個是宣告這話，根據寫出來的話，是所有的權柄，也是職事所說的一切保證，並在他的話語中賦予神的權威，這是在他所教導或勸勉之人的良心之上的權柄。除此之外，在執行這職事之人的心裏還有愛的活動（如果這職事是真的），如果他被聖靈充滿，還有那靈有力的行動。但是這話所說的，會使所有信徒心裏或心思上的反對都緘默了。就是這樣，主回答撒但，撒但自己也縮到緘默了。

The scriptures as the rule given of God; the action of the Spirit is in ministry; The word of God our authority since the subjects of revelation were completed by Paul

聖經是神所給信徒的規則；那靈的行動是在職事裏；自從保羅完成啟示的主題以來，神的話就是我們的權柄

He who does not submit to the words of God thereby shows himself to be a rebel against God. The rule given of God is in the scriptures; the energetic action of His Spirit is in ministry, although God can equally act upon the heart immediately by the word itself. Nevertheless ministry, since the revelations of God were completed, could not be an authority, or there would be two authorities; and if two, one must be a needless repetition of the other, or else, if they differed, no authority at all.
因此，不順服神的話，就顯明自己是悖逆神的人。在聖經中神所賜的規則；儘管神可以藉著這話本身直接在人心裏起作用，但祂靈帶著有大能的行動是在職事裏。然而，既然神的啟示完成了，職事就不可能是一個權柄，否則就會有兩個權柄。如果有兩個權柄，那麼一個必然是另一個不必要的重複，否則，如果它們不一樣，那就根本沒有權柄。
If the revelations were not complete, no doubt there might be more. The Old Testament left untold the history of Christ, the mission of the Holy Ghost, the formation of the assembly; because these facts not being yet accomplished could not be the subject of its historical and doctrinal instructions, and the assembly was not even the subject of prophecy. But all is now complete, as Paul tells us that he was a minister of the assembly to complete the word of God (Col. 1:25). The subjects of revelation were then completed.

如果這些啟示還沒有完成，那麼毫無疑問還會有更多的啟示。舊約沒有說到基督的歷史，聖靈的使命，教會的形成；因為這些都是尚未完成的事實，因此這些不會是舊約歷史和教義指示的主題，而且甚至連教會也不是預言的主題。但是現在一切都完成了，正如保羅告訴我們的，他是教會的執事，要完成神的聖言（西一25）。然後啟示的各個主題就都完成了。
我照神為你們所賜我的管家職分，作了召會的執事，要完成神的話（西一25）

Ch4
提摩太後書第四章

Timothy solemnly exhorted to more energetically devote himself to ministry because of the assembly's decline and its worse future condition
使徒鄭重地勸勉提摩太，由於教會的衰落和未來情況更惡化，要更加積極地致力於職事 (四1-4)
¹我在神並那將要審判活人死人的基督耶穌面前，憑著祂的顯現和祂的國度，鄭重的囑咐你，²務要傳道；無論得時不得時，都要豫備好，用全般的恆忍和教訓，叫人知罪自責，譴責人，勸勉人。³因為時候要到，那時人必容不下健康的教訓，反而耳朵發癢，隨著自己的情慾，給自己堆積起教師來；⁴並且轉耳離棄真理，偏向虛構無稽之事。
Observe, that the apostle insists, as a matter of responsibility, that Timothy should devote himself to his ministry with so much the more energy that the assembly was declining, and self-will in Christians was gaining the ascendancy; not that he throws any doubt upon its being a constant duty to do so at all times, whether happy or unhappy. The apostle, as we have seen, has two different periods in view; the decline of the assembly, which had already begun, and the still worse condition that was yet future.
注意，使徒把職事看做與責任有關的事，所以他堅定要求提摩太全力以赴獻身於他的職事，當教會正在衰敗，而基督徒自我意志正在獲得權勢的時候，他不要對這件事成為他經常的責任感到任何的懷疑，無論他樂意還是不樂意。正如我們所看到的，使徒看見兩個不同時期；教會的衰敗已經開始了，還有將來會面臨更糟的狀況。
The special application of the exhortation here is to the first period, "Be instant," he says, "in season, out of season . . . for the time will come when they will not endure sound doctrine . . . and they shall turn away their ears from the truth, and shall be turned unto fables." In how positive and distinct a way the apostle sets the fall of the assembly before us! Its impaired condition in his day was to him but a point of progress (according to his judgment in the Spirit) towards a yet more entire fall; when, although still calling itself christian, the mass of those who assumed the name of Christ would no longer endure the sound doctrine of the Holy Ghost. But, come what might, labouring with patience and diligence and energy as long as they would hearken, he was to be watchful, to endure afflictions, to seek after souls still unconverted (a great proof of faith when the heart is burdened with the unfaithfulness of those within), and fully to exercise his ministry; with this additional motive, that apostolic energy was disappearing from the scene (2 Tim. 4:6).
這裡使徒的勸誡特別應用在第一個階段，”他說，“無論得時不得時，都要豫備好，…...因為時候要到，那時人必容不下健康的教訓，反而耳朵發癢，……偏向虛構無稽之事。”使徒以積極而獨特的方式將教會的衰敗擺在我們面前！在他的時期，對他來說，教會已經在一個受損的狀況裏，但這個情形還會進展朝向一個更全面敗落的光景；（照著他在那靈裏的判斷）那時，儘管仍有稱自己為基督徒，但那些承擔基督之名的群眾，將再也容不下聖靈的健康教訓。但是，無論發生甚麼事，只要他們願意聽，提摩太就要竭盡所能，耐心地，勤奮地，精力充沛地保持警醒，忍受苦難，尋找還未悔改信主的人（當這顆心還背負著他們中間不忠信的人，這是信心有力的證明），並且他要充分執行他的職事；當提摩太有了這種額外的動機，使徒能量就從場景中消失了（我現在被澆奠，我離世的時候到了。提後四6）。
The appearing of the Lord in connection with responsibility; individuals and Christendom judged
主的顯現與責任有關；個人和基督教受審判
But there is yet something to notice at the beginning of this chapter. Fulness of grace, it is apparent, does not here characterise the epistle. His exhortation to Timothy is "before God and the Lord Jesus Christ, who will judge the quick and dead at his appearing and his kingdom." We have already spoken of this: the appearing of Jesus is in connection with responsibility; His coming is with the object of calling us to Himself in connection with our privileges. 
但是在第四章開始的時候我們還需要注意一些事。很明顯，恩典的豐滿不是本書信在這裡的特徵。使徒對提摩太的勸勉是“我在神並那將要審判活人死人的基督耶穌面前，憑著祂的顯現和祂的國度，”。我們已經講過這一點：耶穌的顯現與我們的責任有關；祂的再臨是為了呼召我們來到祂這裏，與我們的的權利有關。
Here it is the first of these two cases; not the assembly, or the Father's house, but God the appearing, and the kingdom. All that is in relation to responsibility, government, judgment, is gathered together in one point of view. The apostle however is not speaking of the assembly, nor does he throughout the epistle. The assembly moreover as such is not judged; she is the bride of the Lamb. Individuals are judged. Christendom which bears its name and responsibility, and necessarily so while the Holy Ghost is here below, is judged. We are warned of it in Ephesus (Rev. 2). Nay, judgment begins there. This is the assembly viewed as the house, not the body.
這是這兩種情況當中的第一種；不是教會，也不是父的家，而是神和這國度的顯現。這些都與責任，行政，審判有關，所有內容都集中在一個觀點上。使徒不是在說教會，在整個書信中也沒有說到教會。此外，在這種情況下的教會本身尚未受到審判；她是羔羊的新婦。只有各別的個人受到審判。基督教世界承擔這名和責任，當聖靈在地上的時候，必然也是這樣，基督教世界受了審判。我們在啟示錄第二章給以弗所教會的信裏收到警告。不，審判從那裡開始。在提摩太後書這裡教會被視為家而不是身體。
Grace and not judgment as the portion of the assembly
教會的份是恩典而不是審判
The portion of the assembly, and even of its members as such, is grace and not judgment. She goes to meet the Lord before His appearing. Here the apostle speaks of His appearing and His kingdom. It is as appearing in glory and clothed with the authority of the kingdom that He exercises judgment. The presentation of the assembly to Himself completes the work of grace with regard to that assembly. When the Lord appears, we shall appear with Him in glory; but it will be the glory of the kingdom (as we see in the transfiguration), and He will judge the living.
教會的份，甚至是其肢體的份，都是恩典而不是審判。她在主顯現之前就要去迎見主。使徒在這裡說到祂的顯現和祂的國度。這將顯現在榮耀裏並披戴國度的權柄，祂就要施行審判。當主將教會呈獻給祂自己，就完成了與教會有關恩典的工作。 當主顯現的時候，我們要與祂一同顯現在榮耀裏；但這個榮耀乃是國度的榮耀（正如我們在變化山上看到主的改變形象），祂還要審判活人。
The authority of the kingdom of Christ; judgment to be exercised
基督國度的權柄；施行審判
He will maintain the authority of His kingdom, as a new order of things, for a long period; and judgment will be exercised, if the occasion for it arises, during its whole continuance, for a king shall reign in righteousness; judgment and righteousness will be united. Before giving back this kingdom to God the Father, He judges the dead, for all judgment is committed to the Son. So that the kingdom is a new order of things founded on His appearing, in which judgment is exercised. The kingdom is founded by the exclusion of Satan from heaven. It is established and its authority put in exercise at the appearing of the Lord. The consciousness that this judgment is going to be exercised gives an impulse to love in the carrying out of ministry, gives it earnestness, and strengthens the hands by the sense of union with Him who will exercise it and also by the sense of personal responsibility.
祂要在一個長的時期裏維持國度的權柄，成為新事物的次序；並要施行審判，當這個時機來臨的時候，在整個國度持續的過程當中，這位王將以公義治理；審判與公義將聯合在一起。在將這國度交還給父神之前，祂要審判死人，因為一切的審判都交給了子。因此，國度裏面新事物的秩序是建立在祂顯現的基礎上，在國度裏將要施行審判。這個國度是藉著將撒但排除在天之外而建立的。國度的建立和權柄是在主顯現的時候施行的。認識這個審判即將施行，給在愛裏實施這個職事的人帶來衝勁，加給這個職事熱誠，並藉著與祂聯合的感覺以及個人的責任感來加強職事的雙手。
The apostle's near departure making the duty of a man of God more urgent
使徒即將離去使屬神之人的職責更加緊迫(四6-7)
我現在被澆奠，我離世的時候到了。那美好的仗我已經打過了，當跑的賽程我已經跑盡了，當守的信仰我已經守住了；
The apostle uses his near departure as a fresh motive to exhort Timothy to the full exercise of his ministry. His own heart expands at the thought of that departure. The absence therefore of apostolic ministry, so serious a fact with regard to the assembly's position, makes the duty of the man of God the more urgent. As Paul's absence is a motive for working out our own salvation with fear and trembling, so is it also a motive for him who is engaged in the work of the gospel to devote himself more than ever to his ministry, in order to supply as far as possible the lack of apostolic service by earnest care for souls, and by instructing them in the truth that he has learnt.
使徒以他即將離去成為新的動機鼓勵提摩太充分行使他的職事。當使徒一想到他將離開，他自己的心就擴展起來。因此，使徒職事的空缺，對教會的地位來說，是一個非常嚴重的事實，這使得屬神之人的責任更加急迫。因為保羅不在這裏的事實，成為我們以恐懼和戰兢，完成我們自己救恩的動機，也成為那從事福音工作的人，使他們比以往任何時候都更努力投身於自己職事的動機，藉著熱切照顧魂並將他所學習的真理教導他們，好儘可能的供應使徒服事的欠缺。
Building upon the one foundation already laid
建造在一個已經奠定的根基上
We cannot be apostles, or lay the foundation of the assembly. This is already done. But we may build upon that foundation by the truth which we have received from the apostle, by the scriptures which God has given us, by an unwearied love in the truth for souls. The foundation is not to be laid a second time. We give its value to the foundation, we give it its place, by building upon it, and by caring for the souls and the assembly, to which apostleship has given an ever-abiding place and foundation before God. This is what we have to do in the absence of the gift that lays the foundation.
我們不是使徒，也不能奠定教會的根基。這個根基已經完成了。但是我們可以藉著我們從使徒那裡領受的真理，藉著神賜給我們的聖經，也藉著在真理中為著魂那不疲倦的愛在這根基上建造。這根基不能再度奠定。我們藉著在其上建造，並藉著照顧魂和教會，賦予這個根基的價值，也賦予這個根基的地位，使徒的職份，在神面前已經使這個根基擁有永遠長存的地位和基礎。這是在沒有奠定這個根基恩賜的情況下，我們必須要去行的。
The character that God appointed has already been stamped on the work: the one foundation has been laid. The assembly has its one and sole place according to the counsels of God. The rule given of God is in the word. We have but to act as the apostle leads according to the impulse already given by the Spirit. We cannot have apostolic authority: no one is an apostle in any such sense. This could not be, because we do not lay the foundation; it would be to deny that which has already been done. The foundation has been laid. We can labour according to the measure of our gift; and so much the more devotedly, in proportion as we love the work which the apostle wrought and because he is no longer here to sustain it.
神所派定的性質已經蓋印在這工作上：這獨一的根基已經奠定。教會照著神的旨意有獨一的地位。神的規則就是在這話裏面。我們照著那靈所賜的衝勁，像使徒引導我們的那樣行動。我們沒有使徒的權柄：從任何意義上說，沒有人是使徒。這是不可能的，因為我們沒有奠定根基；因為那麼作就是否認已經完成的事。這個根基已經奠定。我們可以照著我們恩賜的度量來勞苦；而且比以往更忠信的來工作，我們的忠信與我們愛使徒所做之工的程度成正比，也因為使徒不再在這裏來維持這個工作。
The apostle's work; the reward for his labour and faithfulness
使徒的工作；給他工作和忠信的賞賜(四8)
從此以後，有公義的冠冕為我存留，就是主，那公義的審判者，在那日要賞賜我的；不但賞賜我，也賞賜凡愛祂顯現的人。
As to the apostle, he had finished his work; if others were unfaithful, he had been faithful. In the good fight of the gospel of God he had fought to the end, and successfully resisted all the attacks of the enemy. He had finished his course: it only remained for him to be crowned. He had kept the faith committed to him. The crown of righteousness, that is to say, the one bestowed by the righteous Judge who acknowledged his faithfulness, was laid up and kept for him. It was not till the day of retribution that he would receive it. We see plainly, that it is reward for labour and for faithfulness that is here meant. This — or its opposite — characterises the whole epistle, and not the privileges of grace.
至於使徒，他已完成他的工作；即使別人不忠信，他還是忠信的。在神福音美好的爭戰中，他奮勇戰鬥到最後，並成功抵抗了仇敵的一切攻擊。他跑完自己的賽程：有冠冕為他存留。他守住了交託給他的信仰。因此有公義的冠冕，也就是公義的審判者要賜給他的，這位審判者承認他是忠信的，所以這個冠冕被留存起來並保留給他。他不是到報應之日才收到這個冠冕。我們清楚地看到，這個冠冕是給這裏所說的勞苦和忠信的賞賜。這個（或其相反）冠冕代表整個本書信的性質，而不是恩典的權利。
Each one rewarded according to his own labour and our common portion in grace; what the Lord's appearing will effect; love for the One who will appear
每個人都照著自己的工作和我們在恩典裡共同的份得賞賜。主的顯現將要影響的對象；愛那位將要顯現的主
The work of the Spirit through us is rewarded by the crown of righteousness, and every one will have a reward according to his labour. Christ brings us all according to the grace of God into the enjoyment of His own glory to be with Him and like Him. This is our common portion according to the eternal counsels of God; but a place is prepared by the Father and given by the Son according to the work wrought by the power of the Spirit in each believer in his particular position. 
那靈藉著我們的工作是以公義的冠冕為賞賜，每個人都要照著他的勞苦得到賞賜。基督照著神的恩典，把我們都帶進祂自己榮耀的享受裏，我們就要與祂同在並要像祂。這是照著神永遠的旨意，作我們共同的份；但父所預備並由子所賜給的地位，是照著那靈的大能在每個信徒裏面，在他特有的地位上。
It is not Paul only who will receive this crown from the righteous Judge; all who love the Lord's appearing will appear with Him in the glory that is personally destined to each, and that is adjudged to him when the Lord appears. Detached from this world, sensible that it is a perverse and rebellious one, feeling how much the dominion of Satan burdens the heart, the faithful long for the appearance of Him who will put an end to that dominion, to rebellion, oppression and misery, by bringing in — in His goodness, although by judgment — deliverance, peace, and freedom of heart, on the earth.
不是只有保羅會從公義的審判者那裡得到這冠冕；凡愛主顯現的人，都將與祂一同顯現在榮耀裏，這榮耀要個別的賜給個人，當主顯現的時候，榮耀要歸於他。忠信者從這個世界被分別出來，感覺到這世界是邪惡又叛逆的，也感覺到撒但的統治重壓在人心上，因此忠信者渴望祂的顯現，因為祂將終結這個統治，終結叛逆，壓迫和痛苦，雖然祂是藉著審判，把祂的良善，拯救，平安與心裏的自由帶到地上來。
The Christian will share the Lord's glory when He shall appear: but this world also will be delivered. We see here too that the privileges of the assembly as such are not the subject, but the public retribution manifested when Jesus shall appear to all; and the public establishment of His glory. The heart loves His appearing; not only the removal of evil, but the appearance of Him who removes it.
基督徒將在主顯現的時候有份於主的榮耀：但是這個世界也要得到拯救。我們在這裡也看到，本書信在這裡的主題不是教會本身的權利，而是當耶穌在所有人面前顯現的時候，公開的報應就要顯明出來；祂的榮耀要公開的建立起來。愛慕祂顯現的心；不僅除去邪惡，而是除去邪惡之主的顯現。
The progress of evil; Paul isolated and alone; forsaken by Demas from pure worldly motives
邪惡的進展；保羅既孤立又孤獨；底馬純粹出於世俗動機而離棄保羅(四9-10)
⁹你要盡快的到我這裏來；¹⁰因為底馬愛了現今的世代，就離棄我往帖撒羅尼迦去了；革勒士往加拉太去，提多往撻馬太去。
In that which follows we see what progress the evil had already made, and how the apostle counts upon the individual affection of his dear son in the faith. Probably there were good reasons for the departure of many, certainly for that of some; nevertheless it is true that the first thing that presents itself to the apostle's mind is the departure of Demas from purely worldly motives. The apostle felt himself isolated. Not only had the mass of Christians abandoned him, but his companions in labour had gone away. In the providence of God he was to be alone. He begs Timothy to come soon. Demas had forsaken him. The rest, from various motives, had quitted him; some he had sent away in connection with the work. It is not said that Demas had ceased to be a Christian — had publicly renounced the Lord; but it was not in his heart to bear the cross with the apostle.
在接下來的內容中，我們看到邪惡已經取得了那些進展，以及使徒如何依靠他親愛的兒子在信心中個人的情感。許多人離開使徒的確有充分的理由，當然他們有一些理由。然而，使徒想到的第一件事，卻是底馬因著純粹世俗的動機離開他。使徒感到自己被孤立。不僅整體的基督徒離棄他，而且他的同工也離開了。在神的旨意下，他將獨自一人。因此他懇求提摩太快點來。因為底馬離棄了他。其餘的人出於各種動機也都離開他。他因著工作打發一些人，並不是說底馬不再是基督徒了，也就是他公開放棄了主。而是在他的心裏不願意與使徒同背十字架。
Mark, who once had failed, now faithful and useful; Paul's opportunity to study and write
曾經失敗過的馬可現在對使徒忠信而且有用處；在保羅學習和寫作的機會
¹¹獨有路加同我在一起。你要接得馬可，帶他同來，因為他在服事上對我有用處。(四11)
In the midst of these sorrows a ray of grace and light shines through the darkness. The presence of Mark — whose service Paul had formerly refused, because he had shrunk from the perils of labouring among the Gentiles and had turned back to Jerusalem — is now desired by him, because he was useful for the ministry. It is most interesting to see, and a touching proof of the grace of God, that the afflictions of the apostle and the work of grace in Mark combine to set before us, as faithful and useful to Paul, the one who once had failed, and with whom the apostle would then have nothing to do. We also see the affections and confidence displayed in the smallest details of life. Full of power by the Spirit of God, the apostle is gentle, intimate, and confiding, with those who are upright and devoted.
在這些悲傷中，有一道恩典和光輝在黑暗中照耀出來。馬可出現了，保羅以前曾經拒絕他的服事，因為他曾從外邦人中間的勞苦中後退，然後他又回到了耶路撒冷，因為他對這職事很有用，所以保羅現在需要他。最重要的是，也是神恩典動人的證明，使徒的苦難和在馬可身上恩典的工作相結合，一起擺在我們面前，他曾經失敗，但現在對保羅來說是他是忠信又有用處，使徒與從前的馬可無關。我們也看見情感和信任顯示在生活最小的細節當中。使徒藉著神的靈充滿了能力，但使徒與那些正直奉獻的人是溫柔，親密並信任的。
使徒生命的盡頭(四12-13)
¹²我已經打發推基古往以弗所去。¹³我在特羅亞留於加布的那件外衣，你來的時候要帶來，還有那些書卷，尤其是那些皮卷。
We see too that at the close of his life, devoted as he was, the occasion had presented itself for study (in connection assuredly with his work), and for writing that which he wished carefully to preserve — possibly his epistles.
This has an important place in scriptural instruction with regard to the life of the apostle. Paul was lost, so to speak, for the greater part, in the power of the Spirit; but when alone, with sober mind, he occupies himself intelligently and carefully about the things of God.
我們也看到，在使徒生命的盡頭，他是這麼的忠信，現在他只有學習和寫作的機會（與他的工作肯定有關），他希望能仔細保存他所寫的著作，可能就是他的書信(13)。在聖經教導裏面關於使徒的生活的這段話佔有重要的地位。可以說，保羅失去很大程度聖靈的能力。但是當他獨自一人的時候，他會以清明的心思，聰明地專注於神的事。
Timothy warned as to an enemy whose reward will be a righteous One; God overruling all; Paul's strong and simple confidence
使徒警告提摩太有一個仇敵，他的賞賜是那公義者。神掌管一切；保羅堅強而簡單的信心(四14-15)
¹⁴銅匠亞力山大多多的害我，主必照他所行的報應他。¹⁵你也要防備他，因為他極力抵擋我們的話。
He warns Timothy with regard to a man who had shown his enmity, and puts him on his guard against him.
We see here also that the epistle bears the character of righteousness, grace having had its course. "The Lord," he says, "reward him according to his deeds."
他警告提摩太一個已經顯明是仇恨他的人，並要防備他。
我們在這裡也看到本書信帶有公義的性質，恩典也有其表現。他說：“主必照他所行的報應他(14)”

使徒被人離棄，主自己與他站在一起，並加給他能力(四16-18)
¹⁶我初次申訴的時候，沒有人在旁支持我，眾人都離棄我；但願這罪不歸與他們。¹⁷惟有主與我站在一起，加給我能力，使福音藉著我傳得完全，叫一切的外邦人都可聽見；我也從獅子口裏被救出來。¹⁸主必救我脫離各樣兇惡的事，也必救我進入祂屬天的國。願榮耀歸與祂，直到永永遠遠。阿們。
As for those who had not courage to stand by him, when he had to answer as a prisoner, he only prays for them. He had not been discouraged. His heart, broken by the unfaithfulness of the assembly, was strong in confessing the Lord before the world, and he can testify that, if forsaken by men, the Lord Himself stood with him and strengthened him. That he had to answer before the authorities was but an occasion to proclaim again in public that for which he was made a prisoner. Glorious power of the gospel where faith is in exercise! All that the enemy can do becomes a testimony, in order that the great, kings, those who were otherwise inaccessible, should hear the word of truth, the testimony of Jesus Christ.
至於那些沒有勇氣支持他的人，當他不得不作為囚犯來羅馬申訴的時候，他只能為他們禱告。但是他沒有喪氣。他的心因為教會的不忠信而破碎，但在世人面前承認主的時候，他是剛強的，他可以見證，如果他被人離棄，主自己也會與他站在一起，並加給他能力。他必須在當局者面前申訴，但這不過是給他機會再次公開宣告他被囚禁的原因。在福音榮耀的能力裏操練他的信心！仇敵所能做的一切都成為見證，好向那些原本無法接近的偉大的君王們，可以聽到真理的話，就是耶穌基督的見證。
The faithfule witness was also delivered out of the lion's mouth. His strong and simple confidence counted on the Lord to the end. He would preserve him from every evil work unto His heavenly kingdom.
這位忠信的見證人也要從獅子的口裡被救出來。他堅強而簡單的信靠一直寄託在主身上直到路終。祂必保護他脫離各樣兇惡的工作直到進入屬天的國。
The time of his departure was at hand but it was to be with his Lord and have a place in the heavenly kingdom
他離世的時候快到了，但離世使他與他的主同在屬天的國裏
If the time of his departure was at hand, if he had to fall asleep instead of being changed, he had not ceased to be among those who looked for the Lord's appearing. Meanwhile he was going to be with Him, to have a place in the heavenly kingdom.
如果他離世的時候快到了，如果他必須睡了而不是被改變，那麼他就不會停止成為列於盼望主顯現的人中間。同時他將與主同在，就是在屬天的國裏得著他的地位。
No miraculous power granted to the apostles for their private interests
沒有奇蹟般的能力賜給使徒為著他個人的利益(四19-22)
¹⁹問百基拉、亞居拉、和阿尼色弗一家的人安。²⁰以拉都在哥林多住下了。特羅非摩病了，我就留他在米利都。²¹你要趕緊在冬天以前來。友布羅、布田、利奴、革老底亞和眾弟兄，都問你安。²²願主與你的靈同在。願恩典與你同在。
He salutes the brethren with whom Timothy was connected, and begs him to come before the winter. We also learn here, that the miraculous power granted to the apostles was exercised in the Lord's service, and not for their private interests, nor as their personal affection might suggest; for Paul had left Trophimus sick at Miletus.
他向和提摩太有關的弟兄們問安，並要他在冬天之前過來(19，21)。我們在這裡還可以學習，賜給使徒的神蹟能力是運用在服事主的事上，不是為著他們私人的益處，也不是味著他們個人的愛好傾向；因為特羅非摩病了，保羅留他在米利都(20)。
The sorrowful circumstances under which the epistle was written; Paul's testimony and courage
寫本書信的悲慘境況；保羅的見證和勇氣
It is evident that this epistle was written when the apostle thought his departure near at hand, and when the faith of Christians had grievously declined, which was proved by their having forsaken the apostle. His faith was sustained by grace. He did not hide from himself that all was going wrong: his heart felt it — was broken by it; he saw that it would grow worse and worse. But his own testimony stood firm; he was strong for the Lord through grace. The strength of the Lord was with him to confess Christ, and to exhort Timothy to so much the more diligent and devoted an exercise of his ministry, because the days were evil.
顯然，這封信是在使徒認為他即將離世，以及基督徒的信仰嚴重敗落的時候寫成的，這由他們離棄使徒的事實證明。然而他的信心得到恩典的支持。他沒有對自己隱瞞一切都出了問題：他的心感覺到了，他的心受傷了；他看到情況越來越糟。但是他自己的見證很堅定。他藉著恩典為主剛強。因為主的能力與他同在，使他能承認基督，並勸勉提摩太更加勤奮地奉獻在他的職事上，因為日子是邪惡的。
Love to the Lord makes us sensible of the ruin of the assembly but gives us confidence in Him as never failing in faithfulness amid the ruin
對主的愛使我們對教會的敗落很敏感，但是卻使我們對祂充滿信心，因為在敗落中祂從不失敗
This is very important. If we love the Lord, if we feel what He is to the assembly, we feel that in the latter all is in ruin. Personal courage is not weakened, for the Lord remains ever the same, faithful, and using His power for us: if not in the assembly which rejects it, it is in those who stand fast that He will exercise His power according to the individual need created by this state of things.
這是非常重要的。如果我們愛主，如果我們察覺到祂對教會是什麼，我們就會發現教會裏的一切都敗落了。然而他個人的勇氣不會減弱，因為主永遠不改變，祂是信實的並為我們運用祂的能力：如果信徒不是在棄絕神的教會裏面，主只能在那些堅定站住的人身上，照著個人的需要運用祂的能力，這些個人的需要是由事情的狀態所產生的。
May we remember this. Insensibility to the state of the assembly is not a proof that we are near the Lord, or that we have confidence in Him; but in the consciousness of this ruin, faith, the sense of what Christ is, will give confidence in Him amidst the ruin which we mourn. Nevertheless it will be observed, that the apostle speaks here of the individual, of righteousness, of judgment, and not of the assembly. If the latter is spoken of outwardly as the great house, it contains vessels to dishonour, from which we are to purge ourselves. Yet the apostle foresaw a still worse state of things — which has now set in. But the Lord can never fail in His faithfulness.
願我們記住這一點。對教會的光景沒有感覺，並不是我們親近主或對主有信心的證明。但認識這個敗落，認識信心，認識基督所是的意義，將使我們在我們所哀悼的敗落之中，對祂有信心。然而，我們也注意到，使徒在這裡說的是個人，他說的是是公義，審判，而不是說到教會。如果我們說教會的外表是大戶人家，那麼它就包括了卑賤的器皿，我們要從卑賤的器皿裏潔淨自己。然而，使徒預見到了情況將更加惡化，現在已經進來了。但是主的信實永遠不會失敗。
The directions given in 1 Timothy, and those of 2 Timothy
提摩太前書和後書給我們的指示
The first of Timothy gives directions for the order of the assembly; the second, for the path of the servant of God when it is in disorder and failure.
提摩太前書給我們關於教會次序的指示。提摩太後書，是給我們神的僕人在混亂和失敗中的道路。