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提摩太前书生命读经 · 第11篇

对奴仆和贪财者

Dealing With Slaves and Money Lovers
1读经：提摩太前书六章一至十节。在提前六章一至十节，保罗对付奴仆和贪财者。在一至二节他说到奴仆；在三节他忽然说到教导的不同，不赞同健康的话；然后在七节他开始谈到贪财。表面看来，对付奴仆与不同的教训无关，不同的教训与贪财也无关。然而，保罗在六章一至十节将这些事摆在一起。这由三节开头的『若』和七节开头的『因为』所指明。在这些经文开头用这些辞，指明牠们是前面经文的延续。
1Scripture Reading: 1 Tim. 6:1-10 In 6:1-10 Paul deals with slaves and with money lovers. In verses 1 and 2 he speaks concerning slaves. Then in verse 3 he suddenly refers to teaching differently and not consenting to healthy words. Then in verse 7 he begins to talk about the love of money. Apparently the dealing with slaves has nothing to do with different teachings, and the different teachings are not related to the love of money. Nevertheless, in 6:1-10 Paul put these things together. This is indicated by the word “if” at the beginning of verse 3 and the word “for” at the beginning of verse 7. The use of these words at the beginning of these verses indicates that they are a continuation of the foregoing verses
2我们研读圣经时不该大意。即使像『若』和『因为』这样小小的辞也值得我们留意。留意这样的辞常常能带进光。这些辞不但使我们能看见思路上的延续，也提供一条路让光进来。因为靠主的怜悯，我们从主的话领受了这么多的光，我们能彀说，在这恢复里，我们乃是以生命、光和灵的方式认识圣经。今天在美国有种种不同的神学。有些神学院教导现代神学，否认圣经的权威，并教导耶稣仅仅是人，祂在十字架上的死不是为著救赎，而仅仅是殉道的行为，并且祂没有从死人中复活。在一些普通的学院和大学的神学系里，宗教和神学仅仅被认为是人类文化的一部分。然而，在有些神学院里教导基要的神学，但关于真理的标准不是很高。今天在美国的基督徒中间，最高的神学标准起源于弟兄会的教训，尤其是因司可福博士（Dr.C.I.）和他著名的串珠圣经与函授课程而成为受欢迎的那些教训。虽然司可福几乎采用弟兄会一切的教训，但他拒绝弟兄会实行召会生活的方式。弟兄会中间领头的教师是达秘（J.N.Darby）。任何自称神学家，却不熟悉达秘著作的人，就不是才能卓越的神学家。
2In studying the Bible we should not be careless. Even little words such as “if” and “for” deserve our attention. Paying attention to words such as these often can bring in light. These words not only enable us to see the continuation in thought; they also afford a way for light to come in. Because by the Lord’s mercy we have received so much light from the Word, we can say that in the recovery we know the Bible in the way of life, light, and spirit. In the United States today there are different kinds of theology. Certain seminaries teach modernistic theology, which denies the authority of the Bible and teaches that Jesus was merely a man, that His death on the cross was not for redemption but was merely an act of martyrdom, and that He did not rise from the dead. In the theology departments of some secular colleges and universities, religion and theology are regarded merely as part of man’s culture. However, in other seminaries fundamental theology is taught. Nevertheless, the standard concerning the truth is not very high. The highest standard of theology found among Christians today in the United States is that which has its source in the teachings of the Brethren, especially as those teachings were made popular Scofield by Dr. C. I. Scofield and his famous Reference Bible and correspondence courses. Although Scofield adopted nearly all the teachings of the Brethren, he rejected the Brethren way to practice the church life. The leading teacher among the Brethren was J. N. Darby. Anyone who calls himself a theologian but who is not familiar with the writings of Darby is not a theologian of the highest caliber.
3一九二五年，我写信给倪弟兄，向他请教，据他所知，那一本书最能帮助我逐节领会圣经。那时我是青年信徒，切望对神的话得著透彻的认识。我要领会圣经的每一节，从创世记第一节到启示录末一节。倪弟兄告诉我，这样认识圣经，最好的帮助就是达秘的『圣经略解』（SynopsisoftheBooksof）。八年后他送给我这套五大册的书。
3In 1925 I wrote to Brother Nee asking him which book, according to his knowledge, would be the best to help me understand the Bible verse by verse. As a young believer, I was eager to obtain a thorough knowledge of the Word of God. I wanted to understand every verse of the Bible, from the first verse in Genesis to the last verse in Revelation. Brother Nee told me that the best help in knowing the Bible in this way was Darby’s Synopsis of the Books of the Bible. Eight years later he the Bible gave me a copy of this five volume work.
4达秘和他当代的人是伟大的圣经教师。照著历史，圣经向弟兄会的教师开启，过于向他们之前的任何人。这些弟兄会的教师不是仅仅照著传统或照著白纸黑字认识主的话；他们照著直接从主来的新鲜亮光认识圣经。他们蒙了主的光照，得著主话语中许多真理的异象和启示。今天基督徒常常按著死的字句谈论圣经。有些人熟悉圣经的地理和历史，他们也知道一些初阶的教训。然而，他们也许没有任何亮光或启示。我们曾指出，基督徒说到一些圣经的道理，却可能将其当作不过是老妇的虚构无稽之事。对有些人而言，甚至因信称义的道理也是『虚构无稽之事』。譬如，五十年前在中国，有一位信义会的牧师教导因信称义。然而，他自己是走私鸦片者。就他而论，因信称义不过是『虚构无稽之事』。关于这事，他全然没有亮光，也没有启示。有一天，一位传讲重生非常有能力的挪威籍年长女传道人，在聚会后拦住这位信义会的牧师，并问他重生了没有。他想要告诉她重生了，她就说，只要看他的脸，就知道他还没有重生。这位信义会的牧师受到羞辱，对这位女传道人满了愤恨，计画当晚谋杀她。但那时圣灵光照他，并责备他，他就悔改，呼求主。次日早晨，这位女传道人看见他，注视他的脸，并且说，『赞美主，你已经重生了！』然后这位牧师在聚会中作自己的见证，满有震撼力。这影响了数百位青年人得救。这位信义会牧师的事例，说明仅仅照著白纸黑字认识圣经，和照著神圣之光的光照认识主的话之间的不同。
4J. N. Darby and his contemporaries were great teachers of the Bible. According to history, the Bible was opened more to the Brethren teachers than to anyone who had gone before them. These Brethren teachers did not know the Word merely according to tradition or according to letters in black and white; they knew the Bible according to fresh light which came directly from the Lord. Having been enlightened by the Lord, they received the vision and the revelation of many truths in the Word. Christians today often talk about the Bible in dead letters. Some are familiar with Bible geography and history; they also know certain elementary teachings. However, they may not have any light or revelation. We have pointed out that it is possible for Christians to speak of certain Bible doctrines as if they were nothing more than old - womanish tales. For some, even the doctrine of justification by faith is a “tale.” For example, a particular Lutheran pastor in China fifty years ago taught justification by faith. Nevertheless, he himself was an opium smuggler. As far as he was concerned, justification by faith was nothing more than a “tale.” Concerning this matter, he was altogether without light or revelation. One day an elderly lady evangelist from Nor way, who was very prevailing in the preaching of regeneration, stopped this Lutheran pastor after a meeting and asked him if he had been regenerated. When he tried to tell her that he had been regenerated, she said that simply by looking at his face, she knew that he had not been regenerated. This Lutheran pastor was insulted and so much filled with hatred for this lady evangelist that he plotted that night to murder her. But at that very hour the Holy Spirit enlightened him and rebuked him, and he repented and cried to the Lord. The next morning when this lady evangelist saw him, she looked at his face and said, “Praise the Lord, you have been regenerated!” Then in the meeting this pastor gave his testimony with great impact. This influenced hundreds of young people to be saved. The case of this Lutheran pastor illustrates the difference between knowing the Bible merely according to the black and white letters and knowing the Word according to the shining of the divine light.
5今天在基督徒中间有许多老妇的虚构无稽之事。不但有关于道理的『虚构无稽之事』，也有与所谓的神迹有关的『虚构无稽之事』。一位灵恩派的牧师曾告诉我，牙齿神奇的补上金子的事。另一位灵恩派的传道人宣称，在某次聚会中，会众里有人神奇的说中国话。然而，两个故事都不过是『虚构无稽之事』。使徒在提前一章的教训，远胜于老妇的虚构无稽之事。不仅如此，在这封书信里没有题神奇的事。反之，保罗在五章二十三节告诉提摩太：『因你胃口不清，屡次患病，再不要照常喝水，要稍微用点酒。』这里保罗没有运用神奇的恩赐医治他的同工。反之，他鼓励提摩太要按人之常情，不要宗教作法，并要以人性的方式顾到他的健康。许多教导圣经的人没有任何亮光或启示。他们仅仅照著白纸黑字教导主的话，也可能发表一些地理或历史的资料。你在那里能听见提前一章四节神在新约里的经纶这个题目的信息？因著主的怜悯，祂光照了我们，并使我们认识祂的真理。为这缘故，我盼望有名的神学家和教授研读新约圣经恢复本和生命读经信息，甚至以批判的方式研读。我信他们若研读我们的著作，他们就会得著亮光。
5Among Christians today there are many old-womanish tales. Not only are there “tales” about doctrine, but also “tales” having to do with so-called miracles. A certain Pentecostal pastor once told me about teeth that were supposedly filled miraculously with gold. Another Pentecostal minister claimed that in a certain meeting a person in the congregation miraculously spoke in Chinese. Both stories, however, were nothing more than “tales.” The apostle’ste aching in 1 Timothy is far superior to old-womanish tales. Furthermore, in this Epistle there is no mention of miraculous things. On the contrary, in 5:23 Paul tells Timothy, “No longer drink water, but use a little wine for the sake of your stomach and your frequent weaknesses.” Here Paul does not exercise a miraculous gift to heal his co-worker. Instead, he encourages Timothy to be human, not religious, and to care for his health in a human way. Many of those who teach the Bible do not have any light or revelation. They merely teach the Word according to the black and white letters, perhaps also giving out information about geography or history. Where can you hear a message from 1 Timothy 1:4 on the subject of God’s dispensation in the New Testament? By the Lord’s mercy, He has shined upon us and made known His truth. For this reason, I hope that reputable theologians and professors will study the Recovery Version and the Life-study Messages, even study them in a critical way. I believe that if they study our writings, they will receive light
壹 对在轭下作奴仆的
I. WITH SLAVES UNDER THE YOKE
6现在让我们看六章二节和三节之间，以及六节和七节之间逻辑的衔接。在六章一至二节保罗嘱咐在轭下作奴仆的，当以自己的主人为配受十分尊敬的，免得『神的名和我们的教训被亵渎』。『亵渎』的意思是毁谤，辱骂。不仅如此，保罗嘱咐有信主的主人的奴仆，要合式的服事他们。保罗以『这些事你要教导人，并劝勉人』这句话结束二节。
6Let us now consider the logical connection between 6:2 and 3 and between 6:6 and 7. In 6:1 and 2 Paul charges those who are slaves under the yoke to count their masters worthy of all honor so that “the name of God and the teaching be not blasphemed.” The word blasphemed means ill spoken of, reproached. Furthermore, Paul charges the slaves who have believing masters to serve them in a proper way. Paul concludes verse 2 with the words, “These things teach and exhort
贰 对贪财者
II. WITH MONEY LOVERS
一 教导的不同
A. Teaching Differently
7然后在三至四节保罗接著说，『若有人教导的不同，不赞同健康的话，就是我们主耶稣基督的话，以及那合乎敬虔的教训，他是为高傲所蒙蔽。』教导的不同，就是教导和使徒以基督与召会为中心的教训不同的事。这里『健康的话』，是指生命的健康。使徒健全的教训，将健康的教训当作生命的供应供给人。我们主耶稣基督的话是生命的话，（约六63，）因此是健康的话。主健康的话是那合乎敬虔之教训的源头。当主生命的话，特别在某些方面，为人所教导时，这些话就成了合乎敬虔的教训。主活的话总是产生敬虔，就是一种活基督并在基督里彰显神的生活。
7Then in verses 3 and 4 Paul goes on to say, “If anyone teaches differently and does not consent to healthy words, those of our Lord Jesus Christ, and the teaching which is according to godliness, he is blinded with pride.” To teach differently is to teach things that differ from the apostles’ teaching centered on Christ and the church. The “healthy words” here refer to the health of life. The sound teaching of the apostles ministers healthy teaching as the supply of life to people. The words of our Lord Jesus Christ are words of life (John 6:63); hence, they are healthy words. The healthy words of the Lord are the source of the teaching according to godliness. When the Lord’swords of life are taught, particularly in certain aspects, they become the teaching according to godliness. The living words of the Lord always bring forth godliness— a life that lives Christ and expresses God in Christ.
8保罗在提前六章三节说到教导的不同，指明甚至他关于奴仆的教导也是照著主耶稣健康的话。保罗的教训是合乎敬虔的。然而，因为有些人不赞同健康的话，就教导的不同；他们没有合乎敬虔而教导。因此，二节和三节之间确实是衔接的。我们一切的教训必须照著神经纶健康的话。甚至在儿童聚会里照顾儿童的人，也该以照著主耶稣健康话语的原则教导儿童。这就是说，儿童该接受合乎敬虔的教训。
8Paul’sword in 6:3 concerning teaching differently indicates that even his teaching concerning slaves was according to the healthy words of the Lord Jesus. Paul’ste aching was according to godliness. However, because some did not consent to healthy words, they taught differently. They did not teach according to godliness. Thus, there is definitely a connection between verses 2 and 3. All our teaching must be according to the healthy words of God’secon o my. Even those who care for the children in the children’s meeting should teach the children in principle according to the healthy words of the Lord Jesus. This means that the children should receive teaching which is according to godliness
二 为高傲所蒙蔽
B. Blinded with Pride
9保罗在六章四至五节说，那教导的不同，不赞同健康的话的人，是『为高傲所蒙蔽，一无所知，却好问难，争辩言辞，由此就生出嫉妒、争竞、毁谤、恶意的猜疑，以及那败坏了心思，以敬虔为得利的门路，而失丧了真理之人无止境的争论』。凡与主健康的话不同的教训，总是出于人那蒙蔽自己的高傲与自大。保罗与他的同工以一种方式教导，但有些为高傲所蒙蔽的人特意教导的不同。对他们而言，与别人教导的一样是羞耻的。我能见证我在中国时，非常乐于教导与倪弟兄所教导同样的事。我甚至尽可能用倪弟兄所用同样的措辞，因为我领悟这样才是尽主的职事。
9In 6:4 and 5 Paul says that the one who teaches differently and who does not consent to healthy words is “blinded with pride, understanding nothing, but is sick with questionings and contentions of words, out of which come envy, strife, revilings, evil suspicions, perpetual wranglings of men corrupted in mind and deprived of the truth, supposing godliness to be a means of gain.” Teachings differing from the healthy words of the Lord always issue from people’s pride with self-conceit which blinds them. Paul and his co- workers taught in a certain way. But some who were blinded with pride deliberately taught differently. To them, it was humiliating to teach the same as others. I can testify that when I was in China, I was very happy to teach the same thing as Brother Nee. As much as possible, I even used the same terms Brother Nee used, for I realized that in this way I was carrying out the Lord’s ministry.
10在四节保罗用『好问难，争辩言辞』这样的措辞。这句话直译，患了问难和争辩言辞的病。问难和争辩言辞都是病。这里的『病』，乃是与三节的『健康』相对。六章四节的毁谤，直译，亵渎。与歌罗西三章八节者同，是指毁谤、咒骂人，不是指亵渎神。我们看过，保罗在提前六章五节说到『那败坏了心思，以敬虔为得利的门路，而失丧了真理之人无止境的争论』。无止境的争论，原文也可译为不住的争吵。这些争论是由败坏了心思，而失丧、失去、没有真理之人所进行的。『失丧』原文含示，这些人从前有过真理，现今真理却从他们挪去了。因此，他们没有真理。
10In verse 4 Paul uses the expression “sick with questionings.” To question and contend about words is a sickness. “Sick” here is in contrast to “healthy” in verse 3. The word revilings in 6:4 literally means blasphemies. As in Colossians 3:8, it refers here to revilings, railings toward man, not blasphemies toward God. We have seen that in verse 5 Paul speaks of “perpetual wranglings of men corrupted in mind and deprived of the truth, supposing godliness to be a means of gain.” The Greek for “perpetual wranglings” can also be rendered “incessant quarrels.” These wranglings are carried on by men corrupted and depraved in mind and deprived, bereft, destitute, of the truth. The Greek word for “deprived” implies that these are ones who once possessed the truth, but now it has been put away from them. Hence, they are destitute of the truth.
11在五节保罗说到『以敬虔为得利的门路』的人。他们把敬虔当作得利（物质利益）的途径，赚钱的行业。渴望物质的利益，是有些人教导的不同的另一个原因。因此，因著高傲和渴望利益、财富，今天有些人教导的不同。高傲与沽名钓誉有关，得利与钱财和物质利益有关。
11In verse 5 Paul refers to those who suppose “godliness to be a means of gain.” They make godliness a way of gain— material profit, a gain-making trade. The desire for material gain is another reason certain ones teach differently. Thus, because of pride and the desire for profit, for riches, some today are teaching differently. Pride is related to wanting a name and a good reputation, and gain is related to money and material profit
三 敬虔又知足
C. Godliness with Contentment
12在六节保罗说，『然而敬虔又知足，便是大利了。』关于『知足』-一辞，文生（Vincent）说，是一种『内里的自足，与缺乏或渴求外在的事物相对。这是斯多亚派爱用的辞』。『大利』，意即得利的好途径。这里的利主要的是指今世的祝福─敬虔加上自足，和免除贪婪及今生忧虑的能力。保罗在五至六节题起利，将他带7到在七至十节对付贪财者的事。为这缘故，他用连接词『因为』衔接六节和七节。我要再指出，因为我们留意这些细节，我们就以生命、光和灵的方式认识圣经。我们没有宣称在地理或历史上比别人更认识圣经，也没有宣称能背诵更多的经文。但我们能见证，因著主的怜悯，并藉著在我们前面伟大圣经教师的帮助，主给我们看见许多的光。主藉著话赐给我们光、生命和灵。作诗的人曾宣告：『你的言语一解开，就发出亮光。』（诗一一九130。）不仅如此，主耶稣说，『我对你们所说的话，就是灵，就是生命。』（约六。）我们赞美主赐给我们光、生命和灵！
12In verse 6 Paul says, “But godliness with contentment is great gain.” Concerning the expression “contentment,” Vincent says, “An inward self sufficiency, as opposed to the lack or the desire of outward things. It was a favourite Stoic word.” The expression “great gain” means great means of gain. It mainly denotes the blessings in this age—godliness plus self - sufficiency and the ability to be free from greediness and the cares of this age. Paul’s mention of gain in verses 5 and 6 brings him to the matter of dealing with money lovers in verses through 10. For this reason, he uses the conjunction “for” to join verses 6 and 7. Once again I would point out that because we pay attention to these details, we have come to know the Bible in the way of life, light, and spirit. We do not claim to know the Bible more than others do in geography or history. Neither do we claim the ability to recite more verses. But we can testify that by the Lord’s mercy and through the help of great Bible teachers who have gone before us, the Lord has shown us much light. The Lord has given us light, life, and spirit through the Word. The Psalmist once declared, “The entrance of thy words giveth light” (119:130). Furthermore, the Lord Jesus said, “The words which I have spoken unto you are spirit and are life” (John 6:63). We praise the 63 Lord for giving us light, life, and spirit!
13主耶稣生长在拿撒勒一个木匠的家里，并且被认为是没有学问的人。但毫无疑问，祂满有光、生命和灵。有光、生命和灵，不在于人的学识或学位。反之，我们对自己所受教育的自信，会拦阻我们藉著话接受光、生命和灵。在提前六章七节保罗接著说，『因为我们没有带甚么到世界来，也不能带甚么去。』这是神智慧的命定，使我们可以为著自己的需要信靠祂，并凭祂活著，好彰显祂，而没有霸占或分心的事。
13The Lord Jesus was raised in a carpenter’sho me in Nazareth and was regarded as one who was unlearned. But there can be no doubt that He had tremendous light, life, and spirit. To have light, life, and spirit does not depend on one’s scholarship or degrees. On the contrary, our confidence in our education can hinder us from receiving light, life, and spirit through the Word. In 6:7 Paul goes on to say, “For we have brought nothing into the world; it is evident that neither can we carry anything out.” This has been wisely ordained by God that we may trust in Him for our needs and live by Him in order to express Him without preoccupation or distraction
14八节继续说，『只要有养生与遮身之物，就当以此为足。』遮身之物，指衣物，可能包括住处。满足，指为著我们的需要得著充足的供备。
14Verse 8 continues, “But having food and covering, with these we shall be satisfied.” Although the word covering refers to clothing, it may include dwelling. To be satisfied is to have sufficient provision for our needs
四 想要发财
D. The Desire to Be Rich
15在九节保罗说，『但那些想要发财的人，就陷在试诱、网罗、和许多无知有害的私欲里，叫人沉溺在败坏和灭亡中。』这里所题的想要发财，指有强烈的欲望要发财。贪财的人陷在试诱里，不是因有钱财，乃是因贪爱钱财。有些人是实际上富有，有些人是渴望富有。这邪恶的渴望将人毁坏、败坏。这里的败坏含示灭亡；灭亡含示暂时和永远的沉沦。那些想要发财的人陷在网罗里，也陷在许多无知有害的私欲里，这些使人淹没或浸沉在败坏和灭亡中。
15In verse 9 Paul says, “But those who resolve to be rich fall into temptation and a snare and many foolish and harmful desires, which plunge men into ruin and destruction.” The resolve mentioned here is related to the strong desire to be rich. This is the love of riches, not the possession of them, that leads the avaricious into temptation. Some are actually rich; others have only a strong desire for riches. This evil desire ruins and destroys them. Ruin here implies destruction, and destruction implies perdition, both temporal and eternal. Those who resolve to be rich fall into a snare, as into a net, and also into many foolish and harmful lustful desires, which cause men to drown or sink into ruin and destruction
16在十节保罗下结论说，『因为贪财是万恶之根，有人贪恋钱财，就受迷惑，离弃了信仰，用许多苦痛把自己刺透了。』保罗说贪财是万恶之根；他没有说这是惟一的根。贪恋，原文意即渴望，切望。有这种渴望的人离弃了信仰；他们从我们信仰的内容，从神新约经纶的真理被引入歧途。
16In verse 10 Paul concludes, “For the love of money is a root of all evils, which some having aspired after have wandered away from the faith and pierced themselves with many sorrows.” Paul says that the love of money is a root of all evils. He does not say that it is the only root. The Greek word rendered aspired after means craved for, longed for. Those with this craving have wandered away from the faith; they have been led astray from the contents of our belief, from the truth of God’s New Testament economy.