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提摩太前书生命读经 · 第1篇

神的经纶与不同的教训相对

God’s Dispensation versus Differing Teachings
1读经：提摩太前书一章一至十七节。我们从本篇信息要开始一系列关于提摩太前书、提摩太后书、提多书、和腓读经里，我们讲过保罗所写的六卷书：罗马书、希伯来书、以弗所书、歌罗西书、加拉太书、和腓立比书。在这六卷书里，启示关于基督与召会基本且紧要2的真理。保罗所写的另外四封书信是哥林多前后书，和帖撒罗尼迦前后书。
1Scripture Reading: 1 Tim. 1:1-17 With this message we begin a series of Life - study Message son 1 Timothy, 2 Timothy, Titus, and six books written by Paul: Romans, Hebrews, Ephesians, Colossians, Galatians, and Philippians. In these six books the basic and crucial truths concerning Christ and the church are revealed. The other four Epistles written by Paul are 1 and Corinthians and 1 and 2 Thessalonians.
2保罗所写的十四封书信中，加拉太书、以弗所书、腓立比书、歌罗西书、罗马书、和希伯来书是非常基本的，可视为一组。提摩太前书、提摩太后书、提多书、和腓利门书也可看作一组。我们信新约中各卷书的排列是照著主的主宰。在这主宰的安排里，提摩太前书、提摩太后书、提多书、和腓利门书摆在一起作为一组。可能你想知道保罗另外的四封书2信─哥林多前后书和帖撒罗尼迦前后书与前面两组著作有怎样的关系。由六卷书组成的第一组，包含关于基督与召会的基本启示，而由四卷书组成的第二组，论到神对召会的经纶。这一组说到神对召会的经纶安排。哥林多前后书加强这两组书信。在这两卷书里，我们看见一些关于基督与召会进一步且更丰富的启示。一面，在哥林多前后书里有更多基督的丰富；另一面，这两卷书加强神对召会的经纶。那么帖撒罗尼迦前后书如何？在这两封书信里，保罗给我们看见，我们的盼望，荣耀的盼望，就是我们亲爱主耶稣基督的显现。
2Of the fourteen Epistles written by Paul, Galatians, Ephesians, Philippians, Colossians, Romans, and Hebrews are very basic and may be regarded as a group. First Timothy, 2 Timothy, Titus, and Philemon may also be considered a group. We believe that the arrangement of the books in the New Testament is according to the Lord’s sovereignty. In this sovereign arrangement, the four books of 1 Timothy, 2 Timothy, Titus, and Philemon are put together as a group. Perhaps you are wondering how the other four of Paul’s Epistles — 1 and 2 Corinthians and 1 and Thessalonians — relate to the first two groups of writings. The first group, composed of six books, contains the basic revelation concerning Christ and the church, whereas the second group, composed of four books, deals with God’secon o my regarding the church. This group covers the dispensation of God with respect to the church. First and 2 Corinthians strengthen both of these groups of Epistles. In these two books we see some further and richer revelation concerning Christ and the church. On the one hand, in 1 and 2 Corinthians we have further riches of Christ; on the other hand, these books strengthen the economy of God concerning the church. Then what about 1 and 2 Thessalonians? In these Epistles Paul shows us our hope, the hope of glory, that is, the appearing of our dear Lord Jesus Christ.
壹 四封书信的目的
I. THE PURPOSE OF THE FOUR EPISTLES
一 提摩太前书─揭示神对召会的经纶
A. First Timothy—to Unveil God’s Dispensation concerning the Church
3提摩太前书向我们揭示神对召会的经纶。要陈明这卷书这样一个简短却包罗一切的概要并不容易。我们惟有挖掘这封书信的深处，才领悟这是主题。我们若进入这卷书的深处，就会看见，这卷书能概述为神对召会的经纶，也就是祂新约的经纶。
3First Timothy unveils to us God’s dispensation concerning the church. It is not easy to present such a brief yet all-inclusive summary of this book. Only when we dig into the depths of this Epistle do we realize that this is the subject. If we get into the depths of this book, we shall see that it can be summarized as a book which speaks of God’s dispensation, His New Testament economy, concerning the church.
4在一章四节，保罗用了『神的经纶』这奇妙的辞。这经纶是在经纶一面的行政；因此，是指神的经纶。神的经纶启示于提前三章的四句话：大哉，敬虔的奥秘；神显现于肉体；召会是活神的家；召会是真理的柱石和根基。神的经纶与敬虔的大奥秘，神显现于肉体，以及召会是活神的家也是真理的柱石和根基有关。当神的经纶与这四件事摆在一起，我们就看见提摩太前书事实上的确启示神对召会的经纶。
4In 1:4 Paul uses the marvelous term “God’s dispensation.” This dispensation is an economical administration. Hence, it refers to God’secon o my. God’secon o my is revealed in four expressions found in 1 Timothy 3: Great is the mystery of godliness; God was manifested in the flesh; the church is the house of the living God; the church is the pillar and base of the truth. God’s dispensation is related to the great mystery of godliness, to the manifestation of God in the flesh, and to the church as both the house of the living God and the pillar and base of the truth. When God’s dispensation is put together with these four matters, we see that 1 Timothy does in fact reveal God’secon o my concerning the church
二 提摩太后书─对召会败落的豫防剂
B. Second Timothy— to Inoculate the Church against the Decline
5提摩太后书的目的是对召会败落的豫防剂。一面，豫防剂是积极的；另一面，牠是消极的，因牠指明我们需要受保护，免于能杀死我们的2疾病。保罗写提摩太后书的目的，是对召会败落、堕落、和变质的豫防剂。三提多书─维持召会的秩序提多书的目的是维持召会的秩序。写这卷书是要确保地方召会有正确的秩序。
5The purpose of 2 Timothy is to inoculate the church against the decline. On the one hand, an inoculation is positive; on the other hand, it is negative, for it indicates that we need to be protected from a disease that could kill us. Paul’s purpose in writing Timothy was to inoculate the church against decline, degradation, and deterioration. C. Titus—to Maintain the Order of the Church The purpose of the book of Titus is to maintain the order of the church. It was written to assure that a local church would have a proper order.
6提摩太前书揭示神对召会的经纶，提摩太后书是对抗召会败落的豫防剂，提多书是要维持召会的秩序，这些乃是一个目的的三方面，这目的就是保守召会作三一神正确的彰显，正如在神圣启示的终极部分里，金灯台所表征的。（启一12，20。）为了完成这目的，这三本书一再强调以下几项基本且紧要的事物：
6The unveiling of God’s dispensation concerning the church in 1 Timothy, the inoculation against the decline of the church in 2 Timothy, and the maintaining of the order of the church in Titus are three aspects of one purpose: that is, to preserve the church as the proper expression of the Triune God, as symbolized by the golden lampstands in the ultimate portion of the divine revelation (Rev. 1:12, 20). For the accomplishment of this purpose, the following basic and crucial things are stressed repeatedly in these three books
（一） 信仰，乃是照著神新约经纶之完全福音的内容，因此是客观的，如
1) The faith, the contents of the complete gospel according to God’s New Testament economy; hence
7提前1:19;2:7;3:9;4:1,6;5:8;6:10,12,21，提后2:18;3:8;4:7，提多书1:1;4;13所说的。
7it is objective, as mentioned in 1 Timothy 1:19; 2:7; 3:9; 4:1, 6; 5:8; 6:10, 12, 21; 2 Timothy 2:18; 3:8; 4:7; Titus 1:13.
（二） 真理，乃是信仰之内容的实际，
2) The truth, the reality of the contents of the faith,
82如提前2:4,7;3:15;4:3;6:5，提后2:15,，提多书1:1,14所说的。
8as mentioned in 1 Timothy 2:4, 7; 3:15; 4:3; 6:5; Timothy 2:15, 18, 25; 3:7, 8; 4:4; Titus 1:1, 14. 18, 25; 3:7, 8; 4:4
（三） 健康的教训，见于提前1:10，
3) Healthy teaching, in 1 Timothy 1:10; 2 Timothy
92提后4:3，提多书1:9;2:1；健康的话，见于提前6:3，提后1:13；健康的言语，见于提多书2:8；在信仰和信上健康，见于提多书1:13;2:2。这一切都与生
94:3; Titus 1:9; 2:1; healthy words, in 1 Timothy 6:3; Timothy 1:13; healthy speech, in Titus 2:8; healthy in the faith and in faith, in Titus 1:13; 2:2. All these are related to the condition of life.
10命的光景有关。
10
11（四） 生命，乃是神永远的生命，见于提前，提后1:1,10，提多书1:2;3:7。
114) Life, the eternal life of God, in 1 Timothy 1:16; 6:12, 19; 2 Timothy 1:1, 10; Titus 1:2; 3:7. 1:16; 6:12, 19
（五） 敬虔，乃是彰显神的生活，如提前2:2,10（敬神），3:16;4:7,8;5:4（孝
5) Godliness, a living that is the expression of God, as mentioned in 1 Timothy 2:2, 10 (godly); 3:16; 4:7, 8
12敬），6:3,5,6,11，提后3:5,12，提多书1:1;2:12下所说的。相对的是不敬虔，如提前1:9，提后2:16，提多书2:12上所说的。
125:4; 6:3, 5, 6, 11; 2 Timothy 3:5, 12 (godly); Titus 1:1; 2:12 (godly). The opposite, ungodliness, is mentioned in 1 Timothy 1:9 (ungodly); 2 Timothy 2:16; Titus 2:12
（六） 信，乃是我们对福音、神、神的话和神的作为的相信行动，因此是
6) Faith, our act of believing in the gospel, in God, and in His word and deed; hence, it is subjective, as
13主观的，如提前1:2,4,5,14,19;2:15;，提后1:5,13;2:22;3:10,15，提多书1:1,4;2:2;3:15所说的。
13mentioned in 1 Timothy 1:2, 4, 5, 14, 19; 2:15; 3:13; 4:12; 6:11; 2 Timothy 1:5, 13; 2:22; 3:10, 15; Titus 1:1, 4; 3:13; 4:12; 6:11 2:2; 3:15.
（七） 良心，乃是我们灵的主要部分，称义或定罪我们与神、与人的关系，
7) Conscience, the leading part of our spirit, which justifies or condemns our relationships with God and
14如提前1:5,19;3:9;4:2，提后1:3，提多书1:15所说的。
14with man, as mentioned in 1 Timothy 1:5, 19; 3:9; 4:2; 2 Timothy 1:3; Titus 1:15
15信仰等于神的经纶、家庭行政、安排的内容。真理乃是照著神的经纶而有之信仰的内容、实际。健康的教训、健康的话以及健康的言语，乃是真理的职事，将神圣真理的实际供应人。永远的生命乃是完成信仰之神圣实际的凭藉与能力。敬虔乃是彰显神圣实际的生活，是神在祂一切丰富里的彰显。信（主观的）是对信仰（客观的）之真理的响应，接受并有分于神圣的实际。良心是试验与核对，保守我们在信仰中。
15The faith equals the economy, the household administration, the dispensation, of God. The truth is the contents, the reality, of the faith according to God’secon o my. Healthy teachings, healthy words, and healthy speech are the ministry of the truth, ministering to people the reality of the divine truths. Eternal life is the means and power to carry out the divine realities of the faith. Godliness is a living that expresses the divine reality, an expression of God in all His riches. Faith (subjective) is the response to the truth of the faith (objective), receiving and participating in the divine realities. Conscience is a test and check to preserve us in the faith
四 腓利门书─在新人里信徒身分平等的例证
D. Philemon—an Illustration of the Believers’ Equal Status in the New Man
16腓利门书似乎与提摩太前后书和提多书无关。照许多圣经教师看，这三卷书称为牧会书简，指导人如何照顾、牧养召会。因为应用于这几卷书的牧会一辞太肤浅，我宁可不用。然而，我承认这几卷书里有照顾、牧养的成分。但说牠们是牧会书简，全然是太肤浅了。我们若考查这几卷书的深处，并领悟这几卷书分别说到神对召会的经纶，对抗召会败落的豫防剂，以及维持召会的秩序，我们就会领悟腓利门书该与这几卷书摆在一起。
16Philemon does not seem to be related to 1 and 2 Timothy and Titus. According to many Bible teachers, these three books are called pastoral Epistles, books that give instructions on how to pastor, shepherd, a church. Because the term pastoral as applied to these books is too shallow, I prefer not to use it. I admit, however, that there is an element of pastoring, of shepherding, in these books. But it is altogether too superficial to speak of them as pastoral Epistles. If we look into the depths of these books and realize that they speak respectively of God’s dispensation concerning the church, inoculation against the decline of the church, and the maintenance of the order of the church, we shall realize that Philemon should be put together with them.
17在腓利门书，有在新人里信徒身分平等的例证。虽然腓利门是主人，欧尼西母是奴仆，在新人里却同享平等的身分。我们看见，欧尼西母逃离他的主人，但在狱中藉著保罗得救了。然后保罗打发他回腓利门那里去，不是奴仆，乃是在基督里亲爱的弟兄。所以我们在此看见，在新人里所有信徒身分平等的例证。我们若将这封书信与提摩太前后书和提多书摆在一起，就会知道如何有正确的地方召会生活。本篇信息的题目是『神的经纶与不同的教训相对』。很少读圣经的人在提前一章看见这点。但本章有神的经纶与不同的教训相对这件事。神启示的中心，神的经纶的中心点是甚么？神的经纶是要将祂自己在基督里，藉著那灵分赐到祂所拣选的人里面，使他们得著神圣的生命和性情，成为基督的身体，就是新人，也就是召会，而在宇宙中彰显神。这是极重要的点。
17In Philemon we have an illustration of the believers’ equal status in the new man. Although Philemon was a master, and Onesimus was a slave, they shared an equal status in the new man. As we shall see, Onesimus ran away from his master, but was saved through Paul in prison. Then Paul sent him back to Philemon not as a slave, but as a dear brother in Christ. Therefore, here we see an illustration of the equal status of all believers in the new man. If we put this Epistle together with 1 and 2 Timothy and Titus, we shall know how to have a proper local church life. The title of this message is “God’s Dispensation versus Differing Teachings.” Very few Bible readers have seen this point in chapter one of 1 Timothy. But in this chapter there is the matter that God’s dispensation is versus differing teachings. What is the focus of God’sr evelation, the focal point of God’secon o my, His dispensation? God’secon o my is to dispense Himself in Christ through the Spirit into His chosen people so that they may have the divine life and nature to be Christ’s Body, the new man, the church, to express God in the universe. This is the crucial point
18历世纪以来，基督徒中间的难处始终是不同的教训与神的启示相对。有些人也许争辩，他们教导人浸在水中，是照著神的启示教导。虽然这也许不错，但浸在水中不是神圣启示的重点。要点不是关于浸在水中，擘饼时用酒或葡萄汁，相信灾前、灾后或灾中被提。神经纶的中心点也不是但以理二章的大像，或启示录十三章的兽。基督徒争辩受浸用怎样的水，却全然忽略了神的经纶，是何等可怜！要紧的是我们要看见，神的经纶乃是神将祂自己这奇妙的三一神─父、子、灵─分赐到祂所拣选的人里面，使他们有祂的生命和性情，成为祂的许多儿子，基督的肢体，在宇宙中彰显祂。这是圣经里的中心启示；这是圣经所说神的经纶。
18The problem among Christians throughout the centuries has always been the differing teachings versus God’s revelation. Some may argue that when they teach people to be immersed, they teach according to God’sr evelation. Although this may be true, immersion is not the main point of the divine revelation. The crucial point is not related to immersion, to whether we use wine or grape juice at the Lord’s table, or to whether we believe in a rapture that is pretribulation, post - tribulation, or mid - tribulation. Neither is the focal point of God’s economy the huge image in Daniel 2 or the beasts in Revelation 13. How pitiful that Christians have argued over the type of water used in baptism, but have altogether neglected God’s dispensation! It is vital for us to see that God’secon o my is God’s dispensing of Himself as the wonderful Triune God— the Father, the Son, and the Spirit—into His chosen ones so that, having His very life and nature, they may become His many sons, the members of Christ, to manifest Him in the universe. This is the central revelation in the Scriptures; it is what the Bible speaks of as God’s dispensation.
19在保罗的时代，有些人教导不同的事，正如今天一样。他们教导与神的经纶相对的事。然而，彼得、约翰、雅各、保罗、和其余的使徒传讲同样的事─基督与召会。虽然使徒有许多，他们的职事却是一个。我们绝不该以为彼得、约翰、雅各、和保罗所教导的彼此不同。不，他们都教导基督与召会。在四福音里藉著四本传记启示一个人位。这些传记是从不同的角度写的，但没有启示一个以上的人位。四本传记都启示同样的人位─主耶稣基督。因为这奇妙的人位有一个身体，开始于使徒行传，一直继续到新约末了，我们就看见这人位的身体。我再说，所有的使徒都传讲并教导同样的事─基督与召会。因为使徒们教导并传讲基督与召会，他们众人同有一个职事。为这缘故，保罗能说，『我们…受了这职事。』（林后四1。）使徒有许多，但他们只领受了一个职事。行传一章进一步指明，所有的使徒都在一个同样的职事里。（17。）任何所谓的职事，与保罗和其他使徒的职事不同的，实际上根本不是职事，乃是不同的教训。照著新约，那一个职事是要将基督服事给神所拣选的人，使召会得以形成。这是神的经纶，与各种不同的教训相对。神的经纶必然不是蒙头、洗脚、和关于吃或守日之规条的事。神的经纶与这些不同的教训相对。
19There were some during Paul’st i me who were teaching differently, just as there are today. They were teaching things that were versus God’s dispensation. However, Peter, John, James, Paul, and the rest of the apostles preached the same thing—Christ and the church. Although the apostles were many, their ministry was one. We should never think that Peter, John, James, and Paul taught differently from one another. No, they all taught Christ and the church. In the four Gospels one Person is revealed through four biographies. These biographies are written from different angles, but they do not reveal more than one Person. All four reveal the same Person, the Lord Jesus Christ. Because this wonderful Person has a Body, beginning with Acts and continuing through to the end of the New Testament, we see the Body of this Person. Again I say, all the apostles preached and taught the same thing, Christ and the church. Because the apostles taught and preached Christ and the church, they all had one ministry. For this reason, Paul could say, “We have this ministry” (2 Cor. 4:1). The apostles were many, but they had received just one ministry. In chapter one of Acts there is a further indication that all the apostles were in one and the same ministry (v. 17). Any so-called ministry that is different from the ministry of Paul and the other apostles is actually not a ministry at all; it is a different teaching. According to the New Testament, the one ministry is to minister Christ to God’s chosen people so that the church may be formed. This is God’secon o my, and it is versus all manner of differing teachings. God’secon o my certainly is not a matter of head covering, foot-washing, and regulations about eating or the keeping of days. God’s dispensation is versus these differing teachings
贰 引言
II. INTRODUCTION
一 作基督耶稣使徒的保罗
A. Paul, an Apostle of Christ Jesus
20保罗以『照著神我们的救主、和基督耶稣我们的盼望的命令，作基督耶稣使徒的保罗』这话开始提摩太前书。保罗成为使徒，乃是照著神和基督的命令。在他早期的书信中，他告诉我们，他作使徒是凭神的旨意。（林前一1，林后一1，弗一1，西一1。）神的命令乃是神旨意明确的说明，进一步的指引。
20Paul opens 1 Timothy with the words, “Paul, an apostle of Christ Jesus, according to the command of God our Savior and of Christ Jesus our hope.” It was according to the command of God and of Christ that Paul became an apostle. In his earlier Epistles, he told us that he was an apostle through the will of God (1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1; Col. 1:1). The command of God is a definite expression, a further direction, of the will of God
21神我们的救主，（提前一1，四10，多二13，）及我们的救主神，（提前二3，多一3，二10，三4，）是三本提字书里给神的特别称呼。这三本书以神的救恩为有力的根据，教导神新约经纶的事。（提前一15～16，二4～6，提后一9～10，二10，三15，多二14，三5～。）保罗成为使徒，乃是照著这样一位拯救神，救主神的命令，不是照著那位颁赐律法之神，要求之神的命令。在提前一章一节，保罗说到『基督耶稣我们的盼望』。基督耶稣不仅是神的受膏者（基督），作我们的救主（耶稣），使我们蒙拯救，得著神永远的生命；祂更是我们的盼望，带我们进入这永远生命的完满福分和享受中。提多书一章二节所启示『永远生命的盼望』，作保罗使徒职分的根基和条件，以及提多书二章十三节所启示『有福的盼望』，就是我们所等候至大的神和我们救主之荣耀的显现，都与神的弥赛亚，我们救主的人位有密切的关联。因此，祂自己就是我们荣耀的盼望。（西一27。）保罗成为使徒，不仅是照著我们救主神的命令，也是照著那用永远的生命救了我们，且要带我们进入这生命之荣耀者的命令。祂的命令是本于永远的生命，也要藉著永远的生命而成就，不像颁赐律法之神的命令，那是本于字句，要藉著人的努力而成就，并没有永远生命的供应。
21God our Savior (1 Tim. 1:1; 4:10; Titus 2:13) and our Savior God (1 Tim. 2:3; Titus 1:3; 2:10; 3:4) are titles particularly ascribed to God in these three books, which take God’s salvation as a strong base for the teachings concerning God’s New Testament economy (1:15-16; 2:4-6; 2 Tim. 1:9-10; 2:10; 3:15; Titus 2:14; 3:5-7). It was according to the command of such a saving God, a Savior God, not according to the7 command of the law-giving God, a demanding God, that Paul became an apostle. In 1:1 Paul speaks of “Christ Jesus our hope.” Christ Jesus is not only God’s Anointed (Christ) to be our Savior (Jesus) that we may be saved to gain the eternal life of God, but also our hope to bring us into the full blessing and enjoyment of this eternal life. The hope of eternal life revealed in Titus 1:2 as the base and condition of Paul’s apostleship, and the blessed hope revealed in Titus 2:13, which is the appearing we are waiting for of the glory of the great God and our Savior, are all wrapped up with the Person of God’s Messiah, our Savior. Hence, He Himself is our hope, the hope of glory (Col. 1:27). It was according to the command not only of our Savior God, but also of the One Who has saved us with eternal life and will bring us into the glory of this life, that Paul became an apostle. His command is of the eternal life and is to be fulfilled by the eternal life, in contrast to the command of the law-giving God, which was of letters and which was to be fulfilled by human effort, without the supply of eternal life.
二 写信给那凭信作真孩子的提摩太
B. To Timothy, Genuine Child in Faith
22在提前一章二节保罗继续说到引言：『写信给那凭信作我真孩子的提摩太：愿恩典、怜悯、平安，从父神和我们的主基督耶稣归与你。』提摩太这名原文由『尊敬』和『神』所组成，因此意尊敬神。凭信，直译，在信里。提摩太成为保罗的真孩子，不是凭天然的出生，乃是凭信，就是在信的范围和元素里；不是肉身的，乃是属灵的。
22In verse 2 Paul continues his word of introduction: To Timothy, genuine child in faith: grace, mercy, peace, from God the Father and Christ Jesus our Lord.” In Greek the name Timothy is timotheos, composed of time, meaning honor, and theos, meaning God. Thus, it means to honor God. Timothy became a genuine child of Paul, not by natural birth, but in faith, that is, in the sphere and element of faith; not naturally, but spiritually
参 神的经纶
III. GOD’S DISPENSATION
一 不同的教训
A. Differing Teachings
23在三节保罗说，『我往马其顿去的时候，曾劝你仍住在以弗所，好嘱咐那几个人，不可教导与神的经纶不同的事。』保罗说到『往马其顿去』，必定指他第一次被囚罗马获释之后的出外。他也许是在马其顿（今天希腊北部及保加利亚南部）写了这封书信。
23In verse 3 Paul says, “Even as I urged you, when I was going into Macedonia, to remain in Ephesus in order that you might charge certain ones not to teach differently.” Paul’sword about “going into Macedonia” must refer to his travels after his liberation from the first imprisonment in Rome. Probably he wrote this Epistle from Macedonia, which is made up of what is today northern Greece and southern Bulgaria.
24在三节保罗说到『那几个人』。这些是异议者，如六节与加拉太一章七节，二章十二节所说的。教导不同的事，指教导虚构无稽之事、无穷的家谱（提前一4）和律法。（7～8。）这一切都是虚空的谈论，（6，）与使徒以基督和召会，就是神的经纶，为中心的教训不同。保罗的书信完成了关乎神永远定旨和经纶的神圣启示。（西一25。）他的职事完成了关乎包罗万有的基督，和祂宇宙的身体，就是召会，作祂的丰满以彰显祂的启示。说到召会是基督的身体，有生命和实行两面。从罗马到帖后，对召会生命的一面有完满的启示，包括召会的性质、职责和功用。现在，从提前到腓利门，对召会实行的一面有详细的启示，说到地方召会的行政和牧养。这面所需要的第一件事，就是终止异议者那些使圣徒偏离神新约经纶中心线及其终极目标的不同教训。（提前一4～6。）在三至四节、六至七节，六章三至五节、二十至二十一节不同的教训，以及在四章一至三节的异端，乃是召会败落、堕落并变质的种子、根源，是提摩太后书所要对付的。
24In verse 3 Paul refers to “certain ones.” These were dissenting ones, as mentioned in verse 6 and in Galatians 1:7; 2:12. To teach differently was to teach myths, unending genealogies (v. 4), and the law (vv. 7-8), all of which were vain talking (v. 6) and differed from the apostles’ teaching centered upon Christ and the church. Paul’s Epistles are the completion of the divine revelation concerning God’s eternal purpose and economy (Col. 1:25). His ministry completes the revelation concerning the all-inclusive Christ and His universal Body, the church as His fullness to express Him. Concerning the church as the Body of Christ, there are two sides: life and practice. From Romans through 2 Thessalonians, a full revelation is given concerning the life of the church, including its nature, responsibility, and function. Now, from 1 Timothy through Philemon, a detailed revelation concerning the practice of the church is presented. This pertains to the administration and shepherding of a local church. For this the first thing needed is to terminate the differing teachings of the dissenters, which distract the saints from the central line and ultimate goal of God’s New Testament economy (vv. 4-6). The differing teachings in 1:3-4, 6-7; 6:3-5, 20-21, and the heresies in 4:1-3, are the seed, the source, of the church’s decline, degradation, and deterioration dealt with in the second book
1 虚构无稽之事
1. Myths
25在提前一章四节保罗继续说，『也不可注意虚构无稽之事，和无穷的家谱；这等事只引起辩论，对于神在信仰里的经纶并无助益。』本节的『虚构无稽之事』，原文与四章七节，提后四章四节者同，指涉及谣言、传闻、真实或虚假的故事、以及虚构之事等的话语、言论和谈话，可能包括犹太人的神奇事迹、拉比的传说等。这些就是世俗的言语，和老妇虚构无稽之事，（四7，）以及犹太人虚构无稽之事。（多一14。）犹太人虚构无稽之事也许是智慧派神话的种子。
25In verse 4 Paul continues, “Nor to occupy themselves with myths and unending genealogies, which give occasion for questionings rather than God’s dispensation which is in faith.” The Greek word rendered “myths” in this verse is muthos. The same word is translated tales in 4:7 and fables in 2 Timothy 4:4. It refers to words, speeches, and conversations concerning such things as rumors, reports, stories (true or false), and fictions. It might include Jewish stories of miracles and rabbinical fabrications. They were the profane and old-womanish tales (4:7) and Jewish myths (Titus 1:14). The Jewish myths may have been the seed of Gnostic mythologies.
2 无穷的家谱
2. Unending Genealogies
26提前一章四节所题『无穷的家谱』，可能指添上传说色彩的旧约家谱。（多三9。）
26The “unending genealogies” mentioned in this verse probably refer to Old Testament genealogies adorned with fables (Titus 3:9
3 只引起辩论
3. Giving Occasion for Questions
27虚构无稽之事和无穷的家谱，只引起辩论和虚空的谈论，对于神的经纶并无助益。
27The myths and unending genealogies give occasion for questionings and vain talking rather than God’s dispensation
4 虚空的谈论
4. Vain Talking
28虚构无稽之事和无穷的家谱，引起虚空的谈论，并使人失去目标，偏离爱的嘱咐。在提前一章五至六节保罗说，『这嘱咐的目的乃是爱，这爱是出于清洁的心、无亏的良心、并无伪的信心。有人失去目标，偏离这些，转向虚空的谈论。』五节的嘱咐，指三节所题的嘱咐。在三节，异议者不同的教训引起信徒中间的嫉妒与不合。这样的嫉妒与不合，与使徒嘱咐的目的，就是爱，相反。要实行使徒的嘱咐，那出于清洁的心、无亏的良心、并无伪信心的爱，乃是必需的。
28The myths and the unending genealogies give rise to vain talking and cause people to misaim from the goal of the charge of love. In verses 5 and 6 Paul says, “But the goal of the charge is love out of a pure heart, and a good conscience, and unfeigned faith; from which things some, having misaimed, have turned aside to vain talking.” The charge in verse 5 refers to the charge mentioned in verse 3. The differing teachings of the dissenting ones in verse 3 caused envy and discord among the believers. Such envy and discord were contrary to love, the goal of the apostle’s charge. To carry out the apostle’s charge, love, which is out of a pure heart, a good conscience, and unfeigned faith, is needed
29清洁的心就是单一没有搀杂的心，单单寻求主，以主为惟一的目标。无亏的良心是指没有亏欠的良心。（徒二四16。）无伪的信心与提前一章四节的信仰相联，是没有虚伪或假冒的信心，这样的信洁净人的心，（徒十五9，）并藉著爱运行。（加五6。）在召会趋向败落时，需要用这一切的品德，对付不同的教训。我们若要有清洁、真实、真正的爱，这些乃是必要的。
29A pure heart is a single heart without mixture, seeking the Lord only and taking the Lord as the unique goal. A good conscience is a conscience without offense (Acts 24:16). Unfeigned faith, connected with faith in verse 4, is faith without pretense or hypocrisy, that purifies the heart (Acts 15:9) and works through love (Gal. 5:6). In order to deal with the differing teachings when the trend of the church is toward decline, all these attributes are required. They are necessary if we are to have a pure, true, and genuine love
5 律法
5. The Law
30在提前一章七节保罗说到律法的教师：『想要作律法的教师，却不明白自己所讲说、所断定的。』律法的教师与基督的执事（四6）不同；前者教导人甚么该作，甚么不该作，后者将基督的丰富供应人。照著本节来看，想要作律法教师的人断定一些事。0断定，或，有力证实，著重证实。原文同字在提多书三章八节译为『确实坚信的讲明』。
30In verse 7 Paul refers to law teachers: “Desiring to be law teachers, understanding neither what they are saying, nor concerning what they confidently affirm.” Law teachers, teaching people what to do and what not to do, are different from the minister of Christ (4:6), who ministers His riches to others. According to this verse, those who desire to be law teachers confidently affirm certain things. The Greek for confidently can also be rendered strongly or emphatically. The same word is used in Titus 3:8
31根据提前一章八至十节，律法若用得合法，就是好的。保罗说，『律法不是为义人设立的，乃是为不法和不服的、不敬虔和犯罪的、不圣和世俗的、殴打父母的、杀人的、淫乱的、同性恋的、拐人的、说谎的、起假誓的、以及其他敌对健康教训之事设立的。』
31According to verses 8 through 10, the law is good if used lawfully. Paul says that the “law is not enacted for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for smiters of fathers and smiters of mothers, for manslayers, for fornicators, homosexuals, kidnappers, liars, perjurers, and if there be any other thing opposed to healthy teaching.”
32『健康教训』含示生命。使徒健全的教训，照著神荣耀的福音，将健康的教训当作生命的供应供给人，滋养他们，或医治他们；相反的，在三节异议者不同的教训，却将死亡和毒素的种子撒播到人里面。任何一种教训，若是使人从神新约经纶的中心和目标岔出去，就是不健康的。
32The words “healthy teaching” imply the matter of life. Anything that is healthy refers to the health of life. The sound teaching of the apostles, which is according to the gospel of the glory of God, ministers healthy teaching as the supply of life to people, either nourishing them or healing them. In contrast, the differing teachings of the dissenting ones in verse 3 sow the seeds of death and poison into others. Any teaching that distracts people from the center and goal of God’s New Testament economy is not healthy
二 神的经纶
B. God’s Dispensation
33一章四节里神的『经纶』，原文，家庭律法；含分配意，（字尾与约翰十章九节的草场同源，含分配草场给羊群意，）指家庭管理，家庭行政，家政，引伸为行政（分配）的安排（dispensation），计画（plan）或经纶（economy），所以也是家庭经营。神在信仰里的经纶，乃是神的家庭经营，神的家庭行政，（参弗一10注2，三9，）要在基督里将祂自己分赐到祂所拣选的人里面，使祂得著一个家彰显祂自己，这家就是召会，（15，）基督的身体。使徒的职事乃是以神这经纶
33In Greek the words “God’s dispensation” in 1:4 also mean God’sho use hold economy (Eph. 1:10; 3:9). This is God’sho use hold administration to dispense Himself in Christ into His chosen people, that He may have a house, a household, to express Himself, which household is the church, the Body of Christ (1 Tim. 3:15). The apostle’s ministry was centered upon this economy of God (Col. 1:25; 1 Cor. 9:17), whereas the differing teachings of the dissenting ones were used by God’se ne my to distract His people from this. This divine economy must be made fully clear to the saints in the administration and shepherding of a local church
34为中心；（西一25，林前九17；）然而那些异议者不同的教训，被神的仇敌利用，使神的子民从这经纶岔出去。在地方召会的行政和牧养中，我们必须使众圣徒完全清楚这神圣的经纶。使徒保罗在提前一章所摆出来的，乃是神的经纶对抗不同的教训。神的经纶是在信仰里，（4，）不同的教训是以律法为本、为中心。（7～10。）所以这就是信仰对律法，如加拉太三章所对付的。（2，5，23～25。）凡以律法为本、为中心的教训，都是不健康的，（提前一10，）惟有神在信仰里的经纶，对抗以律法为本、为中心的教训，才是健康的，能叫人因信靠基督而得永远的生命，（16，）有分于神永远的计画，就是神在信仰里的经纶。这就是可称颂之神所托付与使徒保罗那荣耀的福音。（11。）人若丢弃这信心和无亏的良心，就在信仰上犹如船破于深海中。（19。）
34
35我的负担完全集中于神的经纶。这是我四十多年来的负担。我在美国尽职的年间，没有教导神的经纶以外的任何事情。
35My burden is altogether centered on God’secon o my. This has been my burden for more than forty years. During the years I have been in this country, I have not taught anything other than God’s dispensation.
1 神的家庭经营
1. God’sHo use hold Economy
36神的经纶就是祂的家庭经营。按照圣经，神不是先要得著国，乃是先要得著家，得著家人。一旦祂有了家人，祂的家人会自然而然成为祂的国。祂若不能得著家人，家庭，家，就不能得著国。因此，神的经纶首先是祂的家庭经营的事。
36God’s dispensation is His household economy. According to the Bible, God does not first want to have a kingdom. Rather, He first wants a house, a family. Once He has a family, His family will spontaneously become His kingdom. If He is not able to secure a family, a household, a house, He will not be able to have a kingdom. Thus, God’s dispensation is first a matter of His household economy, or family economy
2 神的家庭行政
2. God’sHo use hold Administration
37第二，神的经纶就是祂的家庭行政，要在基督里将祂自己分赐到祂所拣选的人里面，使祂得著一个家彰显祂自己，这家就是召会，基督的身体。
37Second, God’s dispensation is His household administration to dispense Himself in Christ into His chosen people that He might have a house, a household, the church, the Body of Christ, to express Himself
3 使徒保罗职事的中心
3. The Focus of the Apostle Paul’s Ministry
38神的经纶是使徒保罗职事的中心。（西一25，林前九17。）
38God’s dispensation was the focus of the Apostle Paul’s ministry (Col. 1:25; 1 Cor. 9:17
4 在信仰里
4. In Faith
39保罗在提前一章四节告诉我们，神的经纶是在信仰里。神分赐到我们里面完全是藉著信。神的经纶是在信仰里的，就是在信仰的范围和元素里得以开始而发展的。神的经纶是要将祂自己分赐到祂所拣选的人里面，不是在天然的范围里，也不是在律法的行为里，乃是因著相信基督，藉著重生，在新造属灵的范围里。（加三23～26。）因著信，我们由神而生，成为祂的儿子，有分于祂的生命和性情以彰显祂。因著信，我们被放在基督里，成为祂身体的肢体，分享祂一切的所是，叫祂得著彰显。这就是神照著祂新约的经纶，在信仰里所完成的计画（安排）。
39In verse 4 Paul tells us that God’s dispensation is in faith. The dispensing of God into us is altogether by faith. The dispensation of God is a matter in faith, that is, in the sphere and element of faith, in God through Christ. Faith may be in contrast to questionings. God’secon o my to dispense Himself into His chosen people is not in the natural realm, nor in the work of law, but in the spiritual sphere of the new creation through regeneration by faith in Christ (Gal. 3:23-26). By faith we are born of God to be His sons, partaking of His life and nature to express Him. By faith we are put into Christ to become the members of His Body, sharing all that He is for His expression. This is God’s dispensation according to His New Testament economy, carried out in faith
40我们需要对新约里信的意义有深刻的印象。关于这点，我们在罗马书、希许多。信首先乃是，神是向我们所说的话。我们有神，然后有神作为说出的话。藉著神的话，并凭著神的灵，我们就在基督里被神注入。结果，有个东西在我们里面兴起。这就是信。然后信在我们里面作工，将我们带进与三一神生机的联结里。藉著这生机的联结，神就不断的传输并注入我们里面。结果，我们得著神圣的生命和神圣的性情，成为神的儿子，基督的肢体，和新人的一部分。总和起来，我们成为神的家，基督的身体，和新人。这就是神在信仰里的经纶。
40We need to be deeply impressed with the meaning of faith in the New Testament. We have spoken much and Galatians. Faith is firstly God being the Word spoken to us. We have God and then God as the Word spoken. Through the Word of God and by the Spirit of God we are infused with God in Christ. As a result, something rises up within us. This is faith. Faith then works in us to bring us into an organic union with the Triune God. Through this organic union, God is continually transfused and infused into us. As a result, we have the divine life and the divine nature to become God’ss ons, members of Christ, and parts of the new man. As a totality we become the house of God, the Body of Christ, and the new man. This is God’s dispensation in faith.
5 照著可称颂之神荣耀的福音
5. According to the Gospel of the Glory of the Blessed God
41神的经纶是『照著…可称颂之神荣耀的福音』。（提前一11。）你以前听过这话么？许多人听过恩典的福音、赦罪的福音、称义的福音、和重生的福音，却没有听过荣耀的福音。这福音不仅带来关于罪得赦免和因信称义的福音；荣耀的福音乃是神经纶的福音。荣耀是彰显出来的神。因此，荣耀的福音就是彰显出来之神的福音；即彰显神的荣耀的福音。『可称颂之神荣耀的福音』是个绝佳的发表，这是指四节所说神的经纶。那托付与使徒保罗的福音，乃是可称颂之神荣耀的光辉。这福音在基督里，将神的生命和性情分赐到神所拣选的人里面，藉此照出神的荣耀，使神在这荣耀里，在祂子民当中得著称颂。这就是使徒从主所领受的托付和职事。（12。）这福音在地方召会中该普遍的教导并传讲。
41God’s dispensation is “according to the gospel of the glory of the blessed God” (v. 11). Have you heard this expression before? Many have heard of the gospel of grace, the gospel of forgiveness, the gospel of justification, and the gospel of regeneration, but not the gospel of glory. This gospel not only brings good news concerning forgiveness of sins and justification by faith; the gospel of glory is the gospel of God’s dispensation. Glory is God expressed. Thus, the gospel of glory is the gospel of the expressed God; it is a gospel which expresses God’s glory. The “gospel of the glory of the blessed God” is an excellent expression. It refers to God’s dispensation mentioned in verse 4. The gospel with which Paul was entrusted is the effulgence of the glory of the blessed God. This gospel, by dispensing God’s life and nature in Christ into His chosen people, shines forth His glory, in which He is blessed among His people. This is the commission and ministry the apostle received of the Lord (v. 12). This should be commonly taught and preached in a local church
42在十二节保罗说，『我感谢那加我能力的，我们的主基督耶稣，因祂以我为忠信，派我尽职事。』主不仅在外面派使徒尽职事，将神的经纶托付他；更在里面加他能力，以完成祂的职事，成全祂的托付。这完全是在灵里生命的事。
42In verse 12 Paul says, “I give thanks to Him Who empowers me, Christ Jesus our Lord, because He has counted me faithful, appointing me to the ministry.” The Lord not only appointed the apostle to the ministry and commissioned him with the dispensation of God outwardly, but also empowered him inwardly to carry out His ministry and fulfill His commission. This is altogether a matter of life in the Spirit
6 在神经纶之下的榜样
6. A Pattern under God’s Dispensation
43在十三至十七节，我们看见在神经纶
43In 1:13-17 we see a pattern under God’s dispensation
44之下的榜样。
44a. The Foremost Sinner
ａ罪魁
45保罗说他是个罪魁。（15～。）他曾是亵渎神的、逼迫人的、侮慢召会的。在十三节他说到自己：『我从前是亵渎神的、逼迫人的、侮慢人的；然而我蒙了怜悯，因我是在不信中，无知而作的。』亵渎是对神，逼迫是对人。大数的扫罗原是严紧的法利赛人，（徒二二3，腓三4～5，）绝不可能亵渎神；但他曾经毁谤主耶稣。现在他承认那是亵渎。这指明他相信基督的神格。大数的扫罗是以侮慢、损毁的作法逼迫召会，（徒二二4，加一13，23，）正如侮慢的犹太人对主耶稣所作的。（太二六59，67。）
45Paul says that he was a foremost sinner (vv. 15-16). He was a blasphemer of God, a persecutor of man, and an 16 insulting, destructive person with respect to the church. In verse 13 he says of himself, “Who formerly was a blasphemer and a persecutor and an insulting destructive person; but I obtained mercy because being ignorant I acted in unbelief.” A blasphemer is one who blasphemes God, and a persecutor is one who persecutes man. Saul of Tarsus, a strict Pharisee (Acts 22:3; Phil. 3:4-5), could never have blasphemed God. But he had spoken evil of the Lord Jesus. Now he confesses that this was blaspheming. This indicates that he believed in the deity of Christ. Saul of Tarsus persecuted the church in an insulting, destructive way (Acts 22:4; Gal. 1:13, 23), just as the insulting Jews persecuted the Lord Jesus.
46保罗也说他是在不信中，无知而作的。不信，来自眼瞎；无知，意即在黑暗里。当大数的扫罗抵挡神新约的经纶时，他是在黑暗里盲目行动。
46Paul also says that he was ignorant and acted in unbelief. To be ignorant means to be in darkness, and unbelief comes from blindness. Saul of Tarsus was in darkness and acted in blindness when he opposed God’s New Testament economy
ｂ蒙了怜悯
b. Having Obtained Mercy
47在提前一章十三节保罗见证他蒙了怜悯。亵渎神和逼迫人的扫罗，先是蒙怜悯，然后得恩典。（14。）怜悯比恩典更能搆到不配的人。扫罗是亵渎神和逼迫人的，因此先临到他的是神的怜悯，而非主的恩典。
47In verse 13 Paul testifies that he obtained mercy. Saul, a blasphemer and persecutor, first obtained mercy and then received grace (v. 14). Mercy reaches farther to the unworthy one than grace. Because Paul was a blasphemer of God and a persecutor of man, God’s mercy reached him first rather than the Lord’s grace
ｃ蒙主的恩
c. Favored with the Lord’s Grace
48十四节继续说，『并且我们主的恩是格外增多，使我在基督耶稣里有信，又有爱。』主的恩接著神的怜悯，临到大数的扫罗，这恩在他身上不仅增多，更是格外增多，使他在基督里有信，又有爱。信和爱乃是主恩典的产品。怜悯和恩典是从主那里临到我们；信和爱是从我们回到主那里。这是主与我们之间属灵的来往。信是叫我们接受主，（约一12，）爱是叫我们享受所接受的主。（十四21，23，二一15～17。）
48Verse 14 continues, “And the grace of our Lord superabounded with faith and love in Christ Jesus.” The Lord’s grace, following God’s mercy, visited Saul of Tarsus and not only abounded, but superabounded in him with faith and love in Christ. Faith and love are the product of the Lord’s grace. Mercy and grace come to us from the Lord; faith and love return to the Lord from us. This is a spiritual traffic between the Lord and us. Faith is for us to receive the Lord (John 1:12), and love is for us to enjoy the Lord whom we have received (John 14:21, 23; 21:15-17
ｄ蒙基督耶稣拯救
d. Saved by Christ Jesus
49在提前一章十五节保罗宣告：『基督耶稣降世，为要拯救罪人，这话是可信的，是值得完全接受的；在罪人中我是个罪魁。』基督藉著成为肉体来到世上，作我们的救主。（约一14。）祂是神成为肉体来作人，使祂能在人的身体里，藉著死与复活拯救我们。这该在地方召会中，当作喜信不断的宣扬。
49In verse 15 Paul declares, “Faithful is the word and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.” Christ came into the world to be our Savior by incarnation (John 1:14). He was God incarnated that He may save us through His death and resurrection in His human body. This should be constantly announced as the gospel, the glad tidings, in a local church.
ｅ信靠基督得永远的生命
e. Believing on Christ unto Eternal Life
50在提前一章十六节保罗说到信靠基督得永远的生命。神非受造的生命，是神赐给信靠基督之人终极的恩赐和最高的福分。ｆ显示基督一切的恒忍，
50In verse 16 Paul speaks of believing on Christ unto eternal life. The uncreated life of God is the ultimate gift and topmost blessing given by God to those who believe on Christ. f. To Display All the Longsuffering of Christ
给所有的信徒作榜样
and to Be a Pattern to All the Believers
51在十六节保罗说，『然而，我所以蒙了怜悯，是要叫耶稣基督在我这罪魁身上，显示祂一切的恒忍，给后来信靠祂得永远生命的人作榜样。』大数的扫罗这罪人中的罪魁，对罪人成了榜样，说出神的怜悯能眷顾罪人，主的恩典能拯救他们。7尊贵荣耀归与那永世的君王在十七节保罗说，『但愿尊贵荣耀归与那永世的君王，就是那不能朽坏、不能看见、独一的神，直到永永远远。阿们。』这话需要在与召会败落的关系上来领会。保罗在狱中时，众召会开始败落，情况非常令人失望。许多人很灰心。甚至有些保罗的同工也离开他。但他有坚强的信心和绝对的把握：他所相信、那将福音托付给他的神，乃是永世的君王。祂永不改变。没有一个地上的君王能称为永世的君王。该撒是暂时的统治者，但我们的神何等不同！保罗所事奉的神实在是永世的君王。这就是说，祂是永远的王。祂永不改变；祂始终如一。
51In verse 16 Paul says, “But because of this I obtained mercy, that in me, the foremost, Jesus Christ might display all His longsuffering for a pattern to them who are about to believe on Him unto eternal life.” Saul of Tarsus as the foremost among sinners became a pattern to sinners, who can be visited by God’s mercy and saved by the Lord’s grace. 7. Honor and Glory to the King of the Ages In verse 17 Paul says, “Now to the King of the ages, incorruptible, invisible, the only God, be honor and glory unto the ages of the ages, Amen!” This word needs to be understood in relation to the decline of the church. When Paul was in prison, the churches began to decline, and the situation was very disappointing. Many were discouraged. Even some of Paul’s co- workers left him. But he had a strong faith with an absolute assurance that the very God in whom he believed, the One who had entrusted him with the gospel of glory, is the King of the ages. He never changes. No earthly king can be called the King of the ages. Caesar was a temporary ruler, but how different is our God! The God whom Paul served truly is the King of the ages. This means that He is King of eternity. He never changes; He always remains the same
52神以外的一切都是能朽坏的。召会也许会败落、变质并堕落，但神是不能朽坏的。保罗也说神是不能看见的。神是大能的、永远的、不能朽坏的、也是不能看见的。我们不能看见祂。本节有些说到神的辞只用于这卷书中。我们需要同著保罗用这些话赞美神。我愿鼓励人写合式的曲调来唱本节。我们需要以活的、释放的方式宣告：『但愿尊贵荣耀归与那永世的君王，就是那不能朽坏、不能看见、独一的神，直到永永远远。阿们。』
52Everything except God is corruptible. The church may decline, deteriorate, and become degraded, but God is incorruptible. Paul also says that God is invisible. God is powerful, everlasting, incorruptible, and also invisible. We cannot see Him. Certain terms ascribed to God in this verse are used only in this book. With Paul, we need to use these words to praise God. I would encourage someone to write a suitable melody for the singing of this verse. In a living, released way, we need to declare, “Now to the King of the ages, incorruptible, invisible, the only God, be honor and glory unto the ages of the ages, Amen!”