提摩太前书生命读经 · 第10篇

对长老

Dealing With the Elders

1读经：提摩太前书五章十七至二十五节。在提前五章十七至二十五节，保罗教导提摩太如何对待长老。长老是地方召会的权柄、行政。因此，对待长老就是对待召会的权柄、行政、管理。历世纪以来，基督徒中间对召会该有怎样的行政，一直有所争辩。在五章十七至二十五节，保罗论到召会的行政这件要紧的事。

1Scripture Reading: 1 Tim. 5:17-25 In 5:17-25 Paul instructs Timothy concerning how to deal with the elders. The elders are the authority, or the government, of a local church. Thus, to deal with the elders is to deal with the authority, the government, the administration, of the church. For centuries there has been a debate among Christians over the kind of administration there should be in the church. In 5:17-25 Paul touches the crucial matter of the church’sad ministration

2壹长老当被看为配受加倍的敬奉十七至十八节说，『那善于带领的长老，尤其是那在话语和教导上劳苦的，当被看为配受加倍的敬奉。因为经上说，「牛踹谷的时候，不可笼住牠的嘴。」又说，「作工的配得工价。」』敬奉，乃三节尊敬的名词。根据十八节，敬奉在此重在物质的供应。尤其是那在话语和教导上劳苦的，该得这必要的供应。所有的长老都该能在地方召会中带领，但有些长老（不是全部）在教导上特别有一分。十七节的话语，指对道理的一般讲说；教导指对个别事情的特别指导。那在话语和教导上劳苦的，也许完全被占有，将他们所有的时间都献给这事。所以，召会和圣徒该顾到他们的生活。为这缘故，在十八节保罗题起经上说到牛踹谷的时候，不可笼住牠的嘴，又说到作工的配得工价。

2I. ELDERS COUNTED WORTHY OF DOUBLE HONOR Verses 17 and 18 say, “Let the elders who take the lead well be counted worthy of double honor, especially those who labor in word and teaching. For the Scripture says, You shall not muzzle a threshing ox, and, The workman is worthy of his pay.” According to verse 18, the expression “double honor” includes material supply. Especially those who labor in word and teaching should receive this necessary supply. All the elders should be able to take the lead in a local church, but some, not all, have a special capacity in teaching. The word in verse 17 denotes the general speaking of doctrines, and teaching denotes instructions concerning particular things. Those who labor in word and teaching may be fully occupied, devoting all their time to this. Therefore, the church and the saints should care for their living. For this reason, in verse 18 Paul refers to what the Scripture says about not muzzling a threshing ox and about the workman being worthy of his pay

贰对长老的控告

II. AN ACCUSATION AGAINST AN ELDER

3在十九节保罗接著说，『对长老的控告，除非凭著两三个见证人，你不要接受。』照著这里的原文，对长老的控告不该仅仅是口头的，而该是书面的。控告长老是非常严肃的事。为著准确的缘故，该是书面的，不该仅仅是口述的。不仅如此，除非凭著两三个见证人，就不该接受。

3In verse 19 Paul goes on to say, “Against an elder do not receive an accusation, except on the word of two or three witnesses.” According to the Greek here, the accusation made against an elder should not merely be verbal; rather, it should be put in writing. To make an accusation against an elder is a very serious matter. For the sake of accuracy, it should be put in writing and not merely be spoken. Furthermore, it should not be received except on the word of two or three witnesses

4十九节很简单，却含示非常重要的事。提摩太受保罗的嘱咐，接受对长老的控告，这事实指明使徒选立人作长老之后，仍有权柄对付他们。毫无疑问，对长老书面的控告，要呈给提摩太。那么，提摩太是谁？按那些赞成主教高于长老这种宗教组织体系的人来看，他们认为提摩太就是主教（监督）。但我们前面曾经指出，照著新约，监督就是长老，长老就是监督。这些是同义辞，指同样的人。我们从帖前一章一节和二章六节知道，提摩太是使徒。不仅如此，在提摩太前书我们看见，提摩太是使徒保罗的代表。所以，呈给提摩太的控告，乃是为著呈给使徒。我们期望这样的控告会呈给使徒，因为使徒是选立长老的人。

4Verse 19 is simple, but it implies something very important. The fact that Timothy was charged by Paul to receive an accusation against an elder indicates that the apostles have authority to deal with the elders after they have been appointed by the apostles to be elders. There is no doubt that the written accusation against an elder was to be presented to Timothy. Who, then, was Timothy? According to those who are in favor of a hierarchical system in which the bishops are over the elders, Timothy is regarded as a bishop. But as we have previously pointed out, according to the New Testament, bishops are elders, and elders are bishops. These terms are synonymous and refer to the same people. We know from 1 Thessalonians 1:1 and 2:6 that Timothy was an apostle. Furthermore, in the book of 1 Timothy we see that Timothy was the representative of the Apostle Paul. Therefore, for an accusation to come to Timothy was for it to come to an apostle. We would expect such an accusation to come to the apostles because they were the ones who had appointed the elders.

5有些人读倪弟兄所著『工作的再思』一书，认为一旦使徒在某地方召会选立了长老，他在任何情形下都无权干涉那个召会的事务。然而，这是对倪弟兄话语的误解。在另一本书，『教会的事务』里，倪弟兄指出，长老由使徒选立以后，就应当照著使徒的教训在召会中领头。长老若将别人引入歧途，或者他们在某方面错了，对他们的控告就能由圣徒呈给使徒。然而，使徒不是教皇。我们若仔细读新约，就会看见长老不是由任何独裁者或专权的人所选立的。反之，长老是以生命的方式被选立的。某地方的圣徒聚在一起敬拜神并事奉主，就会显明有些弟兄比别人更成熟。虽然没有人会完全成熟，但有些人会比较成熟。甚至在腓立比三章，保罗也不认为自己是完全成熟的。成熟既是相对的，长老的资格就不是绝对的。换句话说，长老的资格是比较的。在地方召会所有的圣徒中间，有些弟兄比较起来比别人更有资格、更成熟。这些弟兄在召会眼中显明为这样的人，而所有的圣徒清楚晓得，这些是该被选立为长老的人。这种选立不是藉著会众投票，或藉著专权而来。反之，长老是照著圣徒的见识和先见被选立的。基于圣徒的见识和先见，使徒就选立某些人为长老。使徒服事话语，把人带到主的救恩里，并在他们得救以后造就他们；他们也将这些信徒建立为地方召会。所以，他们有立场和地位说，那些相对的显明为比别人更成熟的人，该被选立为长老。

5Some have had the concept from reading Brother Nee’s book The Normal Christian Church Life that once apostles have appointed elders in a particular local church, the apostles do not under any circumstances have the right to interfere with the affairs of that church. This, however, is a misunderstanding of Brother Nee’sword. In another book, Church Affairs, Brother Nee points out that after the elders have been appointed by the apostles, they should take the lead in the church according to the apostles’ teaching. If the elders lead others astray or if they are wrong in some way, accusation against them can be made by the saints to the apostles. However, an apostle is not a pope. If we read the New Testament carefully, we shall see that the elders are not appointed by anyone who is a dictator or who exercises autonomous authority. On the contrary, elders are appointed in the way of life. As the saints in a particular locality meet together to worship God and to serve the Lord, it will be manifested that certain brothers have a greater degree of maturity than others. Although no one will be fully mature, some will be comparatively mature. Not even in Philippians 3 did Paul regard himself as matured in full. Because maturity is relative, the qualifications of an elder are not absolute. In other words, an elder’s qualifications are comparative. Among all the saints in a local church, certain brothers, by comparison, are more qualified and mature than others. These brothers are manifested as such before the eyes of the church, and all the saints clearly realize that these are the ones who should be appointed elders. This appointment does not come either by a vote of the congregation or by the exercise of autonomous authority. Instead, elders are selected according to the insight and foresight of the saints. Based upon the saints’ insight and foresight, the apostles then appoint certain ones to be elders. The apostles minister the Word, bring others to the Lord’ss alvation, and edify them after they are saved; they also establish these believers as a local church. Therefore, they have the standing and the position to say that those who have been manifested as relatively more mature than others should be appointed elders.

6在提前五章二十节保罗继续说，『犯罪的，当在众人面前责备他，叫其余的也惧怕。』使徒能责备犯罪的长老，这事实也指明使徒对长老的权柄。在众人面前，指全召会。因著长老公开的地位，犯罪的长老就当公开受责备。长老若公开受责备，其余的长老就会惧怕。二十一节说，『我在神和基督耶稣、并蒙拣选的天使面前，郑重的嘱咐你，要遵守这些话，不存成见，行事也无偏心。』地方召会的长老是神的代表权柄。对付长老，在神面前是件严肃的事。因此，使徒在神和基督并天使面前，郑重嘱咐提摩太行这事，使蒙拣选的天使，就是有神权柄的良善天使，可以看见神的权柄在地上祂所救赎的人中间，得著建立并维持。保罗用蒙拣选的天使这辞，指明在此他乃是在对付行政、管理和权柄。但以理书指明，蒙拣选的天使是神行政的权柄、代表。保罗特意用蒙拣选的天使这辞，指明这里他的教导与召会中的行政、管理、和权柄有关。保罗不但在神和基督耶稣面前嘱咐提摩太，也在蒙拣选的天使面前嘱咐他。

6In verse 20 Paul continues, “Those who sin reprove before all that the rest also may be in fear.” The fact that apostles can rebuke elders who sin indicates that the apostles have authority over the elders. The expression “before all” refers to the whole church. A sinning elder should receive public reproof because of his public position. If an elder is reproved publicly, the rest of the elders will be “in fear.” Verse 21 says, “I solemnly charge you before God and Christ Jesus and the chosen angels that you guard these things without prejudice, doing nothing by way of partiality.” The elders in a local church are God’s deputy authority. Dealing with them is a solemn thing before God. Hence, the apostle solemnly charged Timothy before God, Christ, and the angels to do it in such a way that the chosen angels, the good angels with God’s authority, may see that His authority is established and maintained among His redeemed people on earth. Paul’su se of the term “chosen angels” indicates that here he is dealing with administration, government, authority. The book of Daniel indicates that the chosen angels are authorities, representatives of God’sad ministration. Paul deliberately uses the term “chosen angels” to indicate that here his instructions are related to administration, government, and authority in the church. Paul not only charged Timothy before God and Christ Jesus, but also charged him before the chosen angels

7保罗在提前五章二十一节嘱咐提摩太：『要遵守这些话，不存成见，行事也无偏心。』遵守乃是持守、保守。成见，指在听审案件之前先作的判决、定罪。偏心，即倾向，偏爱，偏见。不存成见，含示不豫先对控告者作有利的判断；行事也无偏心，含示不偏护被控告者（长老）。一面，提摩太不可偏袒控告长老的人；急促相信他们会显示成见。另一面，提摩太不可偏心，不可偏护被控告的长老。所以，处理对长老的控告，该遵守三件事：第一，必须有两三个见证人的话；第二，不该存成见；第三，行事也无偏心。不该私自相信控告者，也不该偏护被控告的人。

7Paul’s charge to Timothy in verse 21 was to “guard these things without prejudice, doing nothing by way of partiality.” To guard is to observe and keep. Prejudice refers to prejudgment, condemnation, before hearing the case, and partiality refers to inclination, favor, or bias. The words “without prejudice” imply without prejudgment to the credit of the accuser, whereas “doing nothing by way of partiality” implies no perverted favor to the accused elder. On the one hand, Timothy was not to take sides with those who made an accusation against an elder. To give them credit in a hasty way would be to show prejudice. On the other hand, Timothy was not to be partial, not to show perverted favor, to the elder against whom the accusation was made. Therefore, in handling an accusation against an elder, three matters should be observed: first, there must be the word of two or three witnesses; second, there should be no prejudice; and third, nothing should be done by partiality. No credit should be given privately to the accusers, and there should not be any perverted favor toward the one accused.

参给长老按手

III. LAYING HANDS ON ELDERS

8提摩太为了遵守这些教导，就受嘱咐不要急促行动。二十二节说，『给人按手不可急促，不要在别人的罪上有分，要保守自己纯洁。』我们看过，按手有两种功用：联合与分赐。根据前几节，这里的按手，主要的是指给长老按手。这不该作得急促。

8In order to follow these instructions, Timothy was charged not to act in haste. Verse 22 says, “Lay hands quickly on no man, nor participate in others’ sins; keep yourself pure.” We have seen that laying on of hands has two functions, identification and impartation. According to the context of the previous verses, here the laying on of hands refers primarily to laying hands on the elders. This should not be done hastily

9在二十三节保罗接著说，『因你胃口不清，屡次患病，再不要照常喝水，要稍微用点酒。』按上下文看，本节含示人身体的健康情形，会影响他在属灵上怎样对待人。在二十四至二十五节保罗说，『有些人的罪是显明的，先去受审判；也有些人的罪是随后跟了去的。照样，善行也有显明的；就是那些不显明的，也不能隐藏。』二十四节的罪指明本节是接续二十二节。这里解释说，有些人的罪是先被显明的，有些是后被显明的。因此，不可急促给人按手。这里所说对罪的审判是个原则，可用于人的审判，也可用于神的审判。有些人的罪是随后跟了去的，指其他人的罪现在是隐藏的，随后却要被显明，随后受审判。使徒在这二节对提摩太的嘱咐，含示不该急促的称赞人，因这人的罪还没有显明；也不该急促的定罪人，因这人的善行还没有显明。人的恶行常常是隐藏的，需要时间使其被暴露。然而，有时候人的善行也是隐藏的，可能被不实的控告和谣言遮盖了。要驱散虚假并使真相大白，也需要时间。因此，我们不该急促断定长老是对或错。反之，我们该等候，让时间揭露实情。

9In verse 23 Paul goes on to say, “No longer drink water, but use a little wine for the sake of your stomach and your frequent weaknesses.” According to the context, this verse implies that the condition of one’s physical health may affect his spiritual dealing with others. In verses 24 and 25 Paul says, “The sins of some men are manifest beforehand, going before to judgment, and some also they follow after. Likewise also, the good works are manifest beforehand, and those that are otherwise cannot be hidden.” The word sins in verse 24 indicates that this verse continues verse 22. It explains that some people’ss ins are manifest earlier and others’, later. Hence, we should not lay hands on anyone in haste. What is mentioned here concerning the judging of sins is a principle applicable both to man’s judgment and God’s. The words “some also they follow after” refer to the sins of others now being hidden, but later manifest, going to judgment later. The implication of the apostle’s charge in these two verses is that Timothy should not approve a person hastily because sins have not been manifested, nor condemn a person in haste because good works have not been manifested. Often a person’s wrongdoings are concealed. It takes time for them to be exposed. However, sometimes a person’s good deeds are also hidden, possibly covered by false accusations and rumors. Time is also necessary for the falsehood to be dispelled and the real situation to be brought to light. Thus, we should not make a quick decision whether an elder is right or wrong. Instead, we should wait and allow time to expose the situation.

10我们很容易急促决定，草率判断。但即使在这样的事情上很难花时间，我们也需要学习不急促。长老在照顾召会上该遵守这原则，他们不该急促的判断任何事或任何人。他们所作的该有见证人，不存成见、不偏心或急促。好些时候圣徒带著对长老的控告到我这里来。我的回应总是说，『让我先有祷告，然后与一些同工对这情况有交通。』因为控告者有时候要急促的判断，他就责备我，并宣称我偏袒被控告的人。然而，我没有偏袒任何人。反之，为了不急促行动，我要祷告，并与别人有交通。召会与任何属世的组织极其不同，与组织的基督教也不一样。召会是照著主的怜悯和恩典，并在祂的权柄之下的。在对付召会的行政上，我们必须遵守四点：有见证人，行动不存成见，不偏心或急促。受理控告时不要显示成见，为被控告者辩护时不要显示偏心。反之，要花时间，要祷告，要与那些有属灵见识的人交通，并等候主的引导。长老常常告诉我，他们所在的地方需要更多的长老。通常他们会推荐某人被选立为长老。然后我会问，这位弟兄得救多久了，他在召会生活中多久了，以及他在主里长大了多少。然后我会鼓励弟兄们再等候一段时间，并且祷告。结果，许多人知道了我的实行总是告诉人等候并祷告。事实上，这不是我的政策；这是使徒保罗的教导。一段时间过去以后，某地的领头人仍觉得某弟兄该被选立为长老，并且比较上说，没有人比他更有资格，我也许推荐他作学徒事奉，以得证实。这就是说，他要有分于长老的责任，但还未有长老的地位。

10It is easy for us to make quick decisions and hasty judgments. But even though it is difficult to take time in matters such as these, we need to learn not to be hasty. The elders should follow this principle in caring for the church. They should not judge anything or anyone hastily. What they do should be with witnesses and without prejudice, partiality, or haste. A number of times saints have come to me with accusations against an elder. My response always has been to say, “Let me pray and then have fellowship with some co-workers about this situation.” Because an accuser sometimes wanted a hasty judgment, he rebuked me and claimed that I took sides with the one accused. However, I did not take sides with anyone. Instead, I wanted to pray and have fellowship with others in order not to act in haste. The church is very different from any worldly organization and also different from organized Christianity. The church is according to the Lord’s mercy and grace and under His authority. In dealing with the administration of the church, we must observe the four points of having witnesses and of acting without prejudice, partiality, or haste. Do not show prejudice in receiving an accusation, and do not show partiality in defending anyone against accusation. Instead, take time, pray, have fellowship with those who possess spiritual insight, and wait for the Lord’s leading. Often elders have told me of the need for more elders in their locality. Usually they would recommend someone to be appointed to the eldership. Then I would ask how long the brother has been saved, how long he has been in the church life, and how much he has grown in the Lord. Then I would encourage the brothers to wait for another period of time and also to pray. As a result, many have learned that my practice is always to tell others to wait and pray. Actually, this is not my policy; it is the instruction of the Apostle Paul. After a period of time has passed and the leading ones in a certain place still feel that a brother should be appointed to the eldership and that, comparatively speaking, there is no one more qualified than he, I may recommend that he serve as an apprentice in order to be proved. This means that he will share the responsibility of an elder, but yet not occupy the position of an elder

11在对付地方召会的行政上，我们既不跟随独裁的路，也不跟随民主的路。长老不是由独裁者选立的；他们也不是由会众投票选举的。在主的恢复里，没有专权的独裁者这样的事。我们不实行独裁，但我们的确承认神圣的权柄，神圣的生命，和神圣的光。地方召会的行政不是照著属世政府或组织的作法。但在召会中，我们有主的作头同神圣的性情、生命、光、智慧和恩典。所以，我们在注意、观察圣徒的长大时，要祷告并等候祂。在极少数对长老的控告有凭有据的事例中，我们没24有急促行动。反之，我们等候并祷告。我们从二十四至二十五节知道，至终人的罪或善行都会显明。正如雪溶化，露出隐藏在底下的石头；照样，人的罪或善行至终也会显明。为这缘故，我们不急促的接受对长老的控告，或对长老的称义。反而，我们要确定控告是由两三个见证人所证实，然后我们行动要不存成见，不偏心或急促。不仅如此，我们承认主的主宰，并等候祂显明情况。许多人控告我是教皇，像专权的独裁者控制众地方召会。今天在主的恢复里，除了那些在中国大陆的以外，大约有四百处召会。在这些召会中，约有三百七十个召会是在已往三十一年里，直接由职事建立起来的。我确实没有控制这些召会。然而，有些人也许问，为甚么众召会与众圣徒留意我在职事里所说的。他们听，只因为我𫗪养他们，并供应基督给他们。我们感谢主，在祂的怜悯里，祂向我们打开祂的话，并在我们中间建立话语职事，使所有的召会得供应，所有的圣徒得滋养。主照顾众召会的路，乃是供应并滋养的路。在主的恢复里，我们中间很少运用权柄。每当可能运用权柄的时候，我总是避免。即使我在主里有立场说甚么，我的实行也是不运用权柄。照样，在众地方召会中的长老很少运用权柄。我们的愿望是照顾圣徒，爱他们，𫗪养他们，安慰他们，并鼓励他们。这是长老尽功用正确的路，因为我们不是组织，我们乃是生机的实体，基督的身体。

11In dealing with the administration of a local church, we follow neither the way of dictatorship nor democracy. Elders are not appointed by a dictator; neither are they elected by a vote of the congregation. In the Lord’s recovery there is no such thing as an autonomous dictator. We do not practice dictatorship, but we do recognize the divine authority, the divine life, and the divine light. The administration of a local church is not according to the way of worldly government or organization. But in the church we have the Lord’s he ad ship with the divine nature, life, light, wisdom, and grace. Therefore, we pray and wait on Him as we watch and observe the growth of the saints. In those very rare cases where there is ground for accusation against an elder, we do not act in haste. On the contrary, we wait and pray. We know from verses and 25 that eventually a person’ss ins or good works will be manifest. As the snow melts and exposes the rocks hidden beneath it, so either a person’ss ins or his good deeds will eventually be brought to light. For this reason, we neither receive an accusation against an elder nor justify an elder in a hasty way. Rather, we would make sure that the accusation is substantiated by two or three witnesses and then we would act without prejudice, partiality, or haste. Furthermore, we acknowledge the Lord’s sovereignty and wait for Him to make the situation clear. Many have accused me of being a pope and of acting like an autonomous dictator to control the local churches. In the Lord’s recovery today, there are approximately four hundred churches in addition to those in mainland China. About three hundred seventy of these churches have been established directly by the ministry in the past thirty-one years. I certainly do not control all these churches. Some people, however, may ask why the churches and the saints pay attention to what I say in the ministry. They listen simply because I feed them and minister Christ to them. We thank the Lord that, in His mercy, He has opened His Word to us and established the ministry of the Word among us so that all the churches may be supplied and that all the saints may be nourished. The Lord’sway to care for the churches is the way of supply and nourishment. Very rarely is there any exercise of authority among us in the Lord’s recovery. I avoid the exercise of authority whenever possible. Even though I may have the standing in the Lord to say something, my practice is not to exercise authority. In like manner, rarely do the elders in the local churches exercise authority. Our desire is to care for the saints, to love them, feed them, comfort them, and encourage them. This is the proper way for elders to function, for we are not an organization, but we are an organic entity, the Body of Christ.