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提摩太前书生命读经 · 第12篇

属神的人

A Man Of God
1读经：提摩太前书六章十一至二十一节。我们在提前一章四节读到神的经纶，而在六章十一节，保罗用『属神的人』这辞。因此，这卷书开始于神的经纶，总结于对属神之人的嘱咐。神的愿望是要将祂自己分赐到相信基督的人里面，藉此产生属神的人。属神的人，指有分于神生命和性情，（约一13，彼后一4，）在神生命和性情上与祂是一，（林前六17，）因而彰显神的人。这相当于敬虔的奥秘，就是神显现于肉体。（提前三16。）
1Scripture Reading: 1 Tim. 6:11-21 In 1:4 we read of God’s dispensation, and in 6:11 Paul uses the expression “man of God.” Hence, this book begins with God’s dispensation and concludes with the charge to a man of God. God’s desire is to produce men of God by dispensing Himself into those who believe in Christ. A man of God is one who partakes of God’s life and nature (John 1:13; 2 Pet. 1:4) and thus becomes one with Him in His life and nature (1 Cor. 6:17) and thereby expresses Him. This corresponds to the mystery of godliness, which is God manifest in the flesh (1 Tim. 3:16
逃避与追求
FLEEING AND PURSUING
2六章十一节说，『但你这属神的人阿，要逃避这些事，竭力追求公义、敬虔、信、爱、忍耐、温柔。』一面，保罗嘱咐提摩太要逃避一些事；另一面，要追求一些其他的事。提摩太必须逃避先前在这封书信里所题消极的事。他该追求公义、敬虔、信、爱、忍耐和温柔。保罗没有告诉提摩太要追求能力、恩赐、神迹、和神学训练，这是很有意义的。不仅如此，如我们所要看见的，保罗在十二节没有嘱咐提摩太为他的神学打仗，或持定他所积蓄道理的知识。然而，今天许多基督徒追求能力，为道理打仗，持定神学的知识，并且他们嘱咐年轻的一代作同样的事。他们也提倡天然的恩赐、才干和才能。但在提摩太前书很少说到人的才能。关于长老职分，保罗告诉提摩太，长老该善于教导。这指教导别人的才能，像父母帮助孩子作家庭作业一样。保罗在提摩太前书所强调的，的确不是能力、恩赐、或天然的才能。
2First Timothy 6:11 says, “But you, Oman of God, flee these things, and pursue righteousness, godliness, faith, love, endurance, meekness.” On the one hand, Paul charges Timothy to flee certain things and, on the other hand, to pursue certain other things. Timothy must flee the negative things previously mentioned in this Epistle. He should pursue righteousness, godliness, faith, love, endurance, and meekness. It is significant that Paul does not tell Timothy to pursue power, gifts, miracles, and theological training. Furthermore, as we shall see, in verse 12 Paul does not charge him to fight for his theology or to lay hold on the doctrinal knowledge he has accumulated. However, many Christians today pursue power, fight for doctrines, and lay hold on theological knowledge, and they charge the younger generation to do the same. They also promote natural gifts, talents, and abilities. But in 1 Timothy very little is said of man’s ability. Concerning the eldership, Paul tells Timothy that an elder should be apt to teach. This refers to the ability to instruct others like a parent helping a child with homework. Paul’s emphasis in 1 Timothy definitely is not on power, gifts, or natural ability
3保罗嘱咐提摩太要追求公义、敬虔、信、爱、忍耐和温柔。公义指按著神公义且严格的要求，在神面前与人是对的。我们若要成为完成神的经纶，以建造众地方召会作基督之彰显的人，就必须追求公义。我们必须寻求与神和人是对的。
3Paul charges Timothy to pursue righteousness, godliness, faith, love, endurance, and meekness. Righteousness is a matter of being right with people before God according to God’s righteous and strict requirements. If we would be those who carry out God’s dispensation for the building up of local churches as the expression of Christ, we must pursue righteousness. We must seek to be right with God and man.
4其次，我们该追求敬虔，神的彰显。在四章七节保罗告诉提摩太要操练自己以至于敬虔。属神的人不该追求能力或神奇的恩赐。反之，他该追求公义和敬虔；他该寻求与神和人是对的，好在各面成为神活的彰显。这指在日常生活中显明神。保罗在十一节把信列在敬虔之后。信指相信神和神的话，并信靠神和神的话。我们曾指出，信与藉著话且在那灵里接触神而有生机的联结有关。所以，信指活的联结。我们不该追求伟大的工作，而该追求与三一神生机的联结。保罗在六章十一节接著题起爱。我们该是凭神的爱爱人的人。（约壹四7～8，19～21。）
4In the second place, we should pursue godliness, the expression of God. In 4:7 Paul told Timothy to exercise himself unto godliness. A man of God should not pursue power or miraculous gifts. Instead, he should pursue righteousness and godliness; he should seek to be right with God and man in order to be a living expression of God in every way. This is to live a daily life which manifests God. In verse 11 Paul lists faith after godliness. Faith is to believe in God and His word and to trust in Him and His word. As we have pointed out, faith involves an organic union by contacting God through the Word and in the Spirit. Faith, therefore, denotes a living union. Instead of pursuing a great work, we should pursue the organic union with the Triune God. In 6:11 Paul goes on to mention love. We should be those who love others by the love of God (1 John 4:7-8, 19-21).
5保罗也说到忍耐和温柔。我们该追求忍耐，就是忍受苦难和逼迫的能力，也该追求温柔，就是面对反对的正确态度。我们若过敬虔的生活，必然会受苦。世界反对神。我们若活神，也活出神，而彰显祂，我们就会被不敬虔的世界反对并攻击。因此，我们该追求忍耐，也该追求温柔。为信仰打那美好的仗
5Paul also speaks of endurance and meekness. We should pursue endurance, the ability to bear sufferings and persecutions, and also meekness, which is a proper attitude in facing opposition. It is certain that if we live a godly life, we shall suffer. The world opposes God. If we live God and also live out God, expressing Him, we shall be opposed and attacked by the godless world. Thus, we should pursue endurance, and we should also pursue meekness. FIGHTING THE GOOD FIGHT OF THE FAITH
6在提前六章十二节保罗继续嘱咐：『你要为信仰打那美好的仗。』为信仰打仗，意思是为神新约的经纶打仗。尤其是为基督是神的具体化身，并为召会是基督的身体打仗。
6In verse 12 Paul continues his charge: “Fight the good fight of the faith.” To fight for the faith means to fight for God’s New Testament economy. In particular, it is to fight for Christ as the embodiment of God and for the church as the Body of Christ
持定永远的生命
LAYING HOLD ON ETERNAL LIFE
7在十二节保罗也说，『持定永远的生命；你已蒙召进入这永远的生命，也在许多见证人面前，作了美好的承认。』这里永远的生命即神圣的生命，神非受造的生命，这生命是永远的。永远的，指神圣生命的性质，过于指其时间的因素。我们在基督徒的生活中，特别在基督徒的工作中，要为信仰打那美好的仗，就需要持定神的生命，而不信靠我们人的生命。因此，三本提字书再三的强调永远的生命。（提前一16，六，提后一1，10，多一2，三7。）要完成提摩太前书所说神对召会的经纶，对抗提摩太后书所说召会败落的趋势，并维持提多书所说召会中良好的秩序，这生命乃是必要的基本条件。
7In verse 12 Paul also says, “Lay hold on the eternal life to which you were called and have confessed the good confession before many witnesses.” The eternal life here is the divine life, the uncreated life of God, which is eternal. Eternal denotes the nature more than the time element of the divine life. To fight the good fight of the faith in the Christian life, especially in the Christian ministry, we need to lay hold on this divine life and not trust in our human life. Hence, in 1 and 2 Timothy and Titus, the eternal life is stressed again and again (1 Tim. 1:16; 6:19; 2 Tim. 1:1, 10; Titus 1:2; 3:7). To bring forth God’s dispensation 19 concerning the church in 1 Timothy, to confront the process of the church’s decline in 2 Timothy, and to maintain good order in the church life in Titus, this life is a prerequisite.
8我们已经蒙召进入神永远的生命。我们原是从人天然的生命而生，但我们在基督里蒙神呼召时，就由神永远的生命重生了。在许多见证人面前，作了美好的承认，直译，承认那美好的承认。美好的承认指美好的信仰，就是基督徒所信的全部福音。提摩太可能在受浸时，在许多见证人面前，对永远的生命作了美好的承认，相信且确信自己已经得了神的生命；这是我们众人都该作的。提前六章十一至十二节几乎是整本新约的奇妙摘要。属神的人该追求公义、敬虔、信、爱、忍耐和温柔；他该为神新约的经纶打仗，并持定永远的生命。这一切事乃是新约基本的方面。相对的，启示录十三章的兽和二十章的火湖，不能与这些基本的方面相比。今天我们为信仰打那美好的仗。这就是说，我们必须为基督是神的具体化身，并为召会是基督的身体打仗。不仅如此，我们不可仅仅打客观的仗，而必须藉著持定永远的生命，打主观的仗。我们不该离开这生命作甚么。我们对自己的丈夫、妻子和儿女说话，不该凭著天然的生命，而该凭著永远的生命。甚至在买一双鞋的事上，我们也该照著我们已蒙召进入的永远生命而活。作为今日的提摩太，我们必须持定永远的生命。在提前六章十二节保罗特别说，我们已蒙召进入永远的生命。新约里没有别卷书说到『你已蒙召进入这永远的生命』。1这是提摩太前书的特征。你领悟你已蒙召进入永远的生命么？这永远的生命主要的不是指将来的福分。蒙召进入永远的生命不是说，我们已蒙召享受天上的福分。永远的生命该是我们今天的生命，为著我们当前日常生活的生命。藉著我们第一次出生，肉身的出生，我们得著亚当的生命。但因为我们已蒙召进入永远的生命，就不该再活亚当的生命，天然的生命。不错，我们必须真正有人性，甚至有耶稣的人性，但不是在我们天然生命里的人性。反之，我们必须凭永远的生命过为人的生活。我们已蒙召进入这生命，现今我们需要活这生命。
8We have been called to the eternal life of God. We were born of the human natural life, but we were reborn of the divine eternal life when we were called by God in Christ. The words “confessed the good confession before many witnesses” may refer to Timothy’s confession of the faith a this baptism. At that time Timothy probably confessed a good confession of the eternal life before many witnesses, as we all should do, believing and being assured that he had received the life of God. Verses 1 1 and 1 2 are a marvelous summary of nearly the whole New Testament. A man of God should pursue righteousness, godliness, faith, love, endurance, and meekness; he should fight for God’s New Testament economy and lay hold on eternal life. All these matters are essential aspects of the New Testament. In contrast, the beasts in Revelation 13 and the lake of fire in Revelation 20 cannot compare with these essential aspects. We today must fight the good fight of the faith. This means that we must fight for Christ as the embodiment of God and for the church as the Body of Christ. Furthermore, we must not merely fight objectively, but fight subjectively by laying hold on eternal life. We should not do anything apart from this life. We should speak to our husband or wife and to our children not by the natural life, but by the eternal life. Even in the matter of buying a pair of shoes, we should live according to the eternal life to which we have been called. As today’s Timothys, we need to lay hold on eternal life. In verse 12 Paul specifically says that we have been called to eternal life. No other book in the New Testament speaks of “the eternal life to which you were called.” This is a particular characteristic of Timothy. Do you realize that you have been called to eternal life? This eternal life does not mainly refer to blessings in the future. To be called to eternal life does not mean that we have been called to enjoy blessings in heaven. Eternal life should be our life today, a life for our present daily living. By our first birth, the physical birth, we received the Adamic life. But because we have been called to eternal life, we should no longer live the Adamic life, the natural life. Yes, we must be truly human, even Jesusly human, but not in our natural life. On the contrary, we need to live a human life by the eternal life. We have been called to this life, and now we need to live it.
9我对蒙召进入永远的生命，有很深的负担。我特别关切那些被岔离我们蒙召所进入的永远生命，且被其他事物霸占的亲爱圣徒。我们蒙召单单进入永远的生命。这生命，神圣的生命，实际上就是三一神自己。我们已蒙召进入永远的生命，现今我们需要持定这生命，活这生命，并照著这生命为人。
9I am deeply burdened concerning this matter of being called to the eternal life. I am especially concerned for those dear saints who have been distracted from the eternal life to which we have been called and who have become preoccupied with other things. We have been called uniquely to eternal life. This life, the divine life, is actually the Triune God Himself. Having been called to eternal life, we now should lay hold on this life, live this life, and have our whole being according to this life
对属神之人的嘱咐
the charge to a man of God
10在十三节保罗接著说，『我在使万物生存的神，并那向本丢彼拉多，作过美好承认之见证的基督耶稣面前嘱咐你。』这里保罗描述神是使万物生存的一位。这指明我们必须专注于生命。我们基督徒行事为人的每一面都必须使神能赐我们生命。保罗在十三节的观念是神赐生命，并且基督在地上时，祂活永远的生命。祂凭著使万物生存的神而活。然后祂在地上的旅程结束时，祂站在本丢彼拉多面前，作了美好的承认。主在彼拉多面前的承认，与祂凭著神圣的生命而活有关。现今我们能领会，为甚么保罗在神面前，并在基督耶稣面前嘱咐提摩太。他在神面前嘱咐提摩太，因为神使万物生存，他在基督耶稣面前嘱咐他，因为祂活永远的生命，并在本丢彼拉多面前承认这事。所以，保罗指明提摩太必须是这样的人；那就是说，他必须是属神的人。基督的确是属神的人，活公义、敬虔、信、爱、忍耐和温柔。现今保罗嘱咐提摩太要作同样的人，就是凭著神圣生命而活之属神的人。在十四节保罗继续说，『要保守这命令不受玷污，无可指责，直到我们的主耶稣基督显现。』这命令必是指十一至十二节的嘱咐。显现指主的再来。保罗嘱咐提摩太过属神之人的生活，直到主耶稣来；然后主能称赞提摩太活在地上是祂自己的延续。我盼望在主显现的时候，祂能对我们说，『忠信的孩子，你是我延续的一部分。我活在地上是属神的人。你是我的延续，因为你也过属神之人的生活。你不是凭天然的生命而活，乃是凭永远的生命而活。』
10In verse 13 Paul goes on to say, “I charge you before God, Who gives life to all things, and Christ Jesus, Who witnessed before Pontius Pilate the good confession.” Here Paul describes God as the One who gives life to all things. This indicates that we must focus our attention on life. Every aspect of our Christian walk must be something to which God can give life. Paul’s concept in verse 13 is that God gives life and that when Christ was on earth, He lived the eternal life. He lived by the very God who gives life to all things. Then at the end of His journey on earth, He stood before Pontius Pilate and made a good confession. The Lord’s confession before Pilate was related to His living by the divine life. Now we can understand why Paul charges Timothy before God and before Christ Jesus. He charges Timothy before God because God gives life to all things, and he charges him before Christ Jesus because He lived the eternal life and confessed it before Pontius Pilate. Therefore, Paul indicates that Timothy must be such a person; that is, he must be a man of God. Christ was truly a man of God, living righteousness, godliness, faith, love, endurance, and meekness. Now Paul charges Timothy to be the same kind of person, a man of God living by the divine life. In verse 1 4 Paul continues, “That you keep the commandment spotless, without reproach, until the appearing of our Lord Jesus Christ.” The commandment must refer to the charge in verses 11 and 12. The word appearing refers to the Lord’s second coming. Paul charges Timothy to live the life of a man of God until the coming of the Lord Jesus. Then the Lord could speak well of Timothy as one who lived on earth as the continuation of Himself. I hope that at the time of the Lord’s appearing, He will be able to say to us, “Faithful child, you have been part of My continuation. I lived on earth as a man of God. You were My continuation because you also lived the life of a man of God. You did not live by the natural life, but you lived by the eternal life.”
11在十五至十六节保罗接著说，『在适当的时期，那可称颂、独有权能的，万王之王，万主之主，就是那独一不死，住在不能靠近的光中，是人未曾看见，也不能看见的，要将基督这显现显明出来。愿尊贵和永远的权能都归与祂。阿们。』这显现，指十四节的显现。十五节的『那…的』，根据行传一章七节，是指父神。虽然父住在不能靠近的光中，但我们不仅能在基督里靠近祂，也能与祂有交通。我们能靠近父，因为我们不再在黑暗里。祂在光中，我们也在光中。（约壹一5，7。）
11In verses 15 and 16 Paul goes on to say, “Which in its own times He will show, the blessed and only Sovereign, the King of those who reign as kings and Lord of those who rule as lords, Who alone has immortality, dwelling in unapproachable light, Whom no man has seen nor can see, to Whom be honor and eternal might. Amen.” The relative pronoun “which” refers to “appearing” in verse 14. The personal pronoun “He” in verse 15 refers to God the Father, according to Acts 1:7. Although the Father dwells in unapproachable light, we not only can approach Him in Christ, but we also can have fellowship with Him. We can approach the Father because we are no longer in darkness. He is in the light, and we are in the light also (1 John 1:5, 7
对富足之人的嘱咐
A CHARGE TO THE RICH
12真正说来，提摩太前书总结于六章十六节。然而，在十七至十九节保罗又另外嘱咐富足的人。十七节说，『你要嘱咐那些今世富足的人，不要心思高傲，也不要寄望于无定的钱财，只要寄望于那将百物丰富的供给我们享受的神。』这话可视为六章七至十节的补充。富足的人常常是召会麻烦的根源。然而，今天许多基督教领头人喜欢他们的会众里有富足的人。但我们不该偏爱富足的人。贫穷的人也许多少给召会一些负担，但他们没有破坏召会或毁坏召会。富足的人破坏神的经纶远过于贫穷的人。新约甚至说，属灵上或物质上贫穷的人有福了。（太五3，路六20。）因为保罗论到神对召会的经纶，就免不了说到富足人的难处。他嘱咐他们不要心思高傲，也不要寄望于无定的钱财。许多基督教领头人在募集基金的活动中，将荣耀归于那些捐赠大笔钱财的富足人，但他们常常忽略那些只给少数金额的人。在众召会中领头的人和同工不该这样重看富足的人。倪弟兄甚至实行不花时间与富有的人在一起，他宁愿应邀到贫穷弟兄的家里。在这事上倪弟兄的态度无疑是对的。
12In a very real sense, 1 Timothy concludes with 6:16. However, in verses 17 through 19 Paul gives an additional charge to the rich. Verse 17 says, “Charge those who are rich in the present age not to be high- minded, nor to set their hope on the uncertainty of riches, but on God Who affords us all things richly for our enjoyment.” This word may be regarded as a supplement to 6:7-10. The rich are often a source of trouble to the church. However, many Christian leaders today like to have rich people in their congregations. But we should not have any preference for the rich. The poor may burden the church somewhat, but they do not damage the church or ruin it. Rich people damage God’secon o my much more than do the poor. The New Testament even says that those who are poor, either spiritually or materially, are blessed (Matt. 5:3; Luke 6:20). Because Paul deals with God’s dispensation concerning the church, he cannot avoid speaking about the problems of rich people. He charges them not to be high-minded, nor to set their hope on the uncertainty of riches. In their fund-raising activities, many Christian leaders give glory to those rich people who donate large sums of money. But they often neglect those who give only a small amount. The leading ones in the churches and the co-workers should not have this appreciation of rich people. Brother Nee even had the practice of not spending time with the wealthy. He preferred to be invited to the home of a poor brother. In this matter Brother Nee’s attitude no doubt was right
13提前六章十八至十九节继续说，『又要嘱咐他们行善，在善事上富足，甘心分授，乐意与人同享，为著将来，替自己积存美好的根基作宝藏，叫他们持定那真实的生命。』这里的行善，指甘心把财物分授需要的人，乐意与需要的人同享。在善事上富足，就是不仅在财物上富足，更按著神的喜悦，在善事上富足。（弗二10。）将来指来世，（比较十七节的今世，）就是国度时代，那时得胜的圣徒要享受主的赏赐。为此，我们需要在今世替自己立下美好的根基作宝藏，好在将来享受。那些今世富足的人，该这样使用他们的财富，为著将来，替自己积存美好的根基作宝藏。保罗在十九节嘱咐提摩太，要鼓励富足的人持定那真实的生命。这生命即十二节所说永远的生命。物质的财富是为著今世人天然的生命，这生命是短暂的，因此不是真实的。我们若用财物行善，就为真实的生命有所成就，为自己在来世永远生命的享受上积存宝藏。这需要我们持定神永远的生命，就是那真实的生命。不然，我们就会持定我们人天然的生命，为今世不真实的生命积存物质的财富。我们所该顾到的，乃是永远的生命，不是天然的生命。十二节与十九节，都强调神永远的生命。这指明神的生命，对我们基督徒的生活，是极其重要而不可缺的因素。
13Verses 18 and 19 continue, “To do good, to be rich in good works, ready to distribute, willing to communicate, laying away for themselves as a treasure a good foundation for the future, that they may lay hold on that which is really life.” Doing good here refers to the ready distribution of material things to the needy and the willing communication with such needs. To be rich in good works is to be rich according to God’s pleasure (Eph. 2:10), not only in material things. The expression “a good foundation for the future” refers to the next age (compared with the present age in verse 17), the kingdom age, when the overcoming saints will enjoy the Lord’s reward. For this we all need to lay a good foundation in the present age as a treasure for us to enjoy in the future. Those who are rich in this age should use their riches in such a way that they lay away as a treasure a good foundation for the future. In verse 19 Paul charges Timothy to encourage the rich to “lay hold on that which is really life.” This life is the eternal life referred to in verse 12. Material riches are for the human natural life in this age, which is temporal and hence not real. If we do good with material things, we accomplish something for the real life, laying away a treasure for our enjoyment in the eternal life in the next age. This requires us to lay hold on God’s eternal life, which is the real life. Otherwise, we shall lay hold on our human natural life in laying away a treasure of material riches for a life in this age, a life that is not real. We should care for the eternal life rather than for the natural life. Both verse 12 and verse 19 stress the eternal life of God. This indicates that the divine life is the vital and crucial factor in our Christian life
保守所托付的
GUARDING THE DEPOSIT
14二十至二十一节说，『提摩太阿，你要保守所托付你的，避开世俗的空谈，和那些冒称知识的反论；有些人自称有这知识，就在信仰上偏离了目标。』所托付的，指所交付并信托给提摩太的，就是他从保罗所领受健康的话，这些话不仅是为著他自己，也是为著别人。保罗所说『那些冒称知识的反论』，指假教师称之为知识（可能与智慧派的知识有关）的教训；这些教训顶替了所信托给提摩太，那些神健康话语的真知识。那些自称有这冒称知识的人，在信仰上偏离了目标。在我们信仰的客观内容上，他们好像射击没有中的；在神新约的经纶上他们偏离了目标。保罗说了这一步的话，就总结说，『愿恩典与你们同在。』
14Verses 20 and 21 say, “O Timothy, guard the deposit, turning away from profane, vain babblings and oppositions of what is falsely called knowledge, which some professing have misaimed concerning the faith.” The deposit was that which was committed to Timothy and entrusted to him: the healthy words which he received from Paul not only for himself, but also for others. By “what is falsely called knowledge” Paul means the teachings of the false teachers, teachings which were called knowledge (probably referring to Gnostic knowledge). This false knowledge replaced the genuine knowledge of the healthy word of God which was entrusted to Timothy. Those who profess what is falsely called knowledge have misaimed concerning the faith. Concerning the objective contents of our belief, they have missed the mark, as in shooting. They have misaimed concerning God’s New Testament economy. After giving this further word, Paul concludes by saying, “Grace be with you.”