Books
提摩太前书生命读经 · 第5篇

召会行政中的监督与执事

Overseers and Deacons for the Church’sAd ministration
1读经：提摩太前书三章一至十三节。在提前三章一至十三节，保罗说到召会行政中的监督与执事。在一至七节他说到监督，在八至十三节说到执事。
1Scripture Reading: 1 Tim. 3:1-13 In 3:1-13 Paul speaks of overseers and deacons for the church’sad ministration. In verses 1 through 7 he covers the overseers, and in verses 8 through 13, the deacons
壹 监督
I. OVERSEERS
一 渴望得监督的职分
A. Aspiration for Oversight
2在一节保罗说，『人若渴望得监督的职分，就是羡慕善工；这话是可信的。』保罗开头就说，『这话是可信的。』这辞指明他所要说的非常重要。在一节保罗说到监督的职分，在二节说到监督。监督的职分，原文由『在上面』，与『观看』所组成，因此是在上面观看，如同监督，指监督的功用。监督，原文由『在上面』，与『观看者』所组成，因此是监督者。地方召会中的监督就是长老。（徒二十，28。）这两个称呼指同样的人：长老，指成熟的人；监督，指长老的功用。第二世纪时，以格那提（Ignatius）教导，监督（主教）高过长老；这错误的教训带来主教、总主教、枢机主教及教皇的宗教组织。这教训也就是召会体制中主教治会系统的根源。宗教组织和系统，在神眼中都是可憎的。
2In verse 1 Paul says, “Faithful is the word: If anyone aspires to oversight, he desires a good work.” Paul begins with the expression, “Faithful is the word.” This expression indicates that what he is about to say is very important. In verse 1 Paul speaks of oversight, and in verse 2, of overseers. The Greek word rendered oversight is episkope, from epi meaning over and skope meaning sight; hence, oversight, denoting the function of an overseer. The Greek word translated overseer is episkopos from epi and skopos meaning seer; hence, overseer (bishop, from Latin episcopus). An overseer in a local church is an elder (Acts 20:17, 28). The two titles refer to the same person: elder, denoting 17 a person of maturity; and overseer, denoting the function of an elder. It was Ignatius in the second century who taught that an overseer, a bishop, is higher than an elder. From this erroneous teaching came the hierarchy of bishops, archbishops, cardinals, and the pope. This teaching is also the source of the episcopal system of ecclesiastical government. Both the hierarchy and the system are abominable in the eyes of God.
3在提前三章一节里保罗告诉我们，人若渴望得监督的职分，就是羡慕善工。动机单纯的渴望，与动机不纯的野心不同。主盼望许多弟兄有这里所说的渴望。为著主的恢复，并为著众地方召会的建造，需要正确领头的人。因此，渴望得监督的职分不仅是正当的，也是可赞赏的。一面，我们定罪野心；另一面，我们宝贵许多弟兄渴望得监督职分的事实。有这种渴望的弟兄确实是羡慕善工。
3In verse 1 Paul tells us that if anyone aspires to oversight, he desires a good work. Aspiration with a pure motive differs from ambition with an impure motive. It is the Lord’s desire that many brothers have the aspiration spoken of here. For the Lord’s recovery and for the building up of the local churches, there is the need of the proper leading ones. Hence, aspiration for oversight is not only justifiable, but even admirable. On the one hand, we condemn ambition; on the other hand, we appreciate the fact that many brothers have the aspiration for oversight. A brother with this kind of aspiration truly desires a good work
二 监督的资格
B. Qualifications of an Overseer
1 无可指责
1. Without Reproach
4在二节保罗说，『作监督的必须无可指责，只作一个妻子的丈夫，节制适度，清明自守，端正规矩，乐意待客，善于教导。』保罗首先题起无可指责的资格。这不是指在神眼中的完全，乃是指在人眼中无可指责的光景。作监督的必须有好名声。别人不该有说他坏话的理由。
4In verse 2 Paul says, “The overseer then must be without reproach, husband of one wife, temperate, of a sober mind, orderly, hospitable, apt to teach.” Paul first mentions the qualification of being without reproach. This does not denote perfection in the eyes of God, but an irreproachable condition in the eyes of man. An overseer must be one with a good reputation. There should be no ground for others to speak evil of him.
2 一个妻子的丈夫
2. Husband of One Wife
5作监督的应当只作一个妻子的丈夫。这含示对肉体的约束，是对长老高度的要求。这保守长老过简单、纯洁的婚姻生活，不受复杂、混乱之婚姻的纠缠。
5An overseer should be the husband of one wife. This implies the restraint of the flesh, which is necessary for an elder. It keeps an elder in a simple and pure married life, free from the tangle of a complicated and confused marriage
3 节制适度
3. Temperate
6作监督的应该节制适度。这里节制适度，意思是自制、适度。
6An overseer should be temperate. Temperate here means self-controlled, moderate
4 清明自守
4. Of a Sober Mind
7清明自守指理解事物，不仅敏锐而且2谨慎。在提摩太前后书和提多书，保罗多次用清明自守这个辞。召会生活中所有的圣徒都需要在悟性上清明自守。众人必须有清明自守的美德。我们若有基督徒清明自守的美德，就会非常有鉴别力且满了见识。然而，我们会安静，不多话。多话的人不是清明自守的人。清明自守的人在悟性上敏锐，却说话审慎。在基督徒的交通里，领会别人是非常重要的。若有人到你这里来交通，你不该说很多。反之，对方说话的时候，要听。然而，许多人有打断对方，说话太快的习惯。我们若要与别人有正确的交通，里面就需要像平静的湖水一样。然而，多言多语搅动湖水，并使湖水浑浊。长老应当在召会生活一切积极的方面领头。他们应当在祷告和展现清明自守的美德上领头。一位弟兄若能在人与他交通的时候安静十五分钟，他就能符合这项资格作长老。任何人与长老说话，长老都该是平静、宁静的湖，澄清且透明。这是监督的一项资格。多言多语使弟兄失去作长老的资格。正确的长老乃是安静、沉静、悟性敏锐、并且非常有鉴别力。
7To be of a sober mind is not only to be sensible, but also to be discreet in understanding. In 1 and Timothy and Titus Paul uses the words sober and sobriety a number of times. All the saints in the church life need to be sober in their understanding. All must have the virtue of sobriety. If we have the Christian virtue of sobriety, we shall be very discerning and full of insight. However, we shall be quiet, not talkative. A talkative person is not a sober person. One who is sober is keen in his understanding, but slow to speak. In our fellowship as Christians, it is very important that we understand others. Should someone come to you for fellowship, you should not say very much. Instead, listen while the other party does the talking. However, many have the habit of interrupting the other party and speaking too quickly. If we are to have the proper fellowship with others, we need to be inwardly like a calm lake. Talkativeness, however, stirs up the water and causes the lake to become muddy. The elders should take the lead in all positive aspects of the church life. They should take the lead in prayer and in exhibiting the virtue of sobriety. If a brother is able to be silent for fifteen minutes while someone is having fellowship with him, he is able to meet this qualification to be an elder. When anyone is speaking to him, the elder should be a calm, tranquil lake, clear and transparent. This is one of the qualifications of an overseer. Talkativeness disqualifies a brother from being an elder. A proper elder is one who is quiet, calm, keen in understanding, and very discerning.
5 端正规矩
5. Orderly
8提前三章二节的端正规矩，原文的意思也是端庄合宜，意即与处境相称。端正规矩，端庄合宜，就是有始终与处境相称的行为。既不太快，也不太慢；既不太大胆，也不太胆怯。端庄合宜的人，乃是始终作适宜之事的人。端庄合宜的人需要说话的时候就说话，必须安静的时候就安静；适合笑的时候，他也能笑。
8The Greek word rendered orderly in 3:2 also means decorous. To be orderly, decorous, is to have behavior that always fits the situation. It is to be neither too fast nor too slow, neither too bold nor too timid. A decorous person is one who always does what is fitting. One who is decorous talks when talk is necessary and is silent when silence is required. He can also laugh when laughter is appropriate
9这项资格显示，作长老是何等的难。说作长老是地上最难的工作，并不过分。即使要符合端正规矩或端庄合宜这一项资格，也是相当难的！长老甚至在使用电话的方式上也该端庄合宜。一面，他不该说得太长；另一面，他的谈话若太简短，也许会得罪别人。我们甚至在使用电话这件事上，也可能走极端。一个极端是一位弟兄把电话听筒拿开，拒绝与任何人说话，另一个极端是他的电话谈话太长；二者都不端正规矩。长老在对别人说话的方式上也该端正规矩；有时他们需要大声说话，有时他们应当轻声说话。不仅如此，他们在理发的方式上也该端正规矩，头发太长或太短都不端正规矩。藉著这几个例子我们能看见，对长老的要求实际上是无限的。
9This one qualification shows how difficult it is to be an elder. It is not too much to say that being an elder is the most difficult task on earth. How difficult it is to meet even the one qualification of being orderly or decorous! Even in the way he uses the telephone an elder should be decorous. On the one hand, he should not talk too long; on the other hand, if his conversation is too brief, he may offend others. It is possible to go to an extreme even in the matter of the way we use the telephone. One extreme is that a brother takes the telephone off the hook, refusing to talk to anyone. Another extreme is that his telephone conversations are too long. Neither is orderly. Elders should also be orderly in the way they speak to others. Sometimes they need to speak loudly; at other times, they should speak softly. Furthermore, they should be orderly in the way they have their hair cut. To have hair that is either too long or too short is not orderly. By these few examples we can see that the requirements of eldership are virtually without limit
10因为对长老的要求这么多，这么难，任何人有野心作长老必是徒然无益。有这野心的人根本不知道作长老是多么难。一位弟兄若是对主的恢复没有真正的渴望和单纯的动机，他就不该想作长老。他应当在召会以外，而不是在追求长老职分上，满足他的野心。召会不是弟兄满足野心的场所。长老职分的要求很严，并且条件极高。为这缘故，我同情长老。我从经历知道，他们甚至会在半夜接到电话。他们没有选择，只有接电话，并照顾打电话之人的处境。
10Because the requirements of an elder are so many and so difficult, it is surely vain for anyone to be ambitious for eldership. Those who have this ambition simply do not know how difficult it is to be an elder. If a brother does not have a genuine aspiration with a pure motive for the Lord’s recovery, he should not desire to be an elder. He should seek to fulfill his ambition outside the church, not in pursuing the eldership. The church is not an arena for a brother to satisfy his ambition. The eldership is very demanding, and the requirements are extremely high. For this reason, I sympathize with the elders. From experience I know that they will receive telephone calls even in the middle of the night. They have no choice but to answer the telephone and take care of the situation of the one who calls.
11在这里我要对作长老儿女的人说安慰和鼓励的话。长老的儿女也许因著他们的父亲把这么多时间给召会的事实而困扰。长老若没有把充分的时间给召会生活，他就无法好好尽他的职责。然而，因为召会花了他这么多时间，他给儿女的时间就相对的少了。我要鼓励长老的儿女晓得，他们的父亲把时间给召会，是非常蒙神悦纳的。儿女也许暂时有些艰难；但主会赏赐他们。他们不该因著他们的处境失望，却该喜乐，他们的父亲已将生命和时间献给主的恢复。至终，长老的儿女会受主的赏赐。作为长老，对他的家庭和召会是很大的祝福。弟兄渴望得监督的职分，的确是值得的。虽然作长老是最艰难的工作，却是很大的祝福。在主恢复里众召会中作长老的人，是从主接受负担，并照著召会属灵眼光的见识、监督、和先见而蒙拣选。他们不是选举出来的，并且他们与不同宗派里所谓的长老迥然有别。
11At this point I would like to speak a word of comfort and encouragement to those who are children of elders. An elder’s children may be troubled by the fact that their father gives so much of his time to the church. If an elder fails to give adequate time to the church life, he cannot fulfill his responsibility properly. However, because the church takes so much of his time, he has relatively little time to devote to his children. I would encourage the children of elders to realize that for their father to give his time to the church is very acceptable to God. Temporarily the children may have some hardship. But the Lord will reward them. Instead of being disappointed by their situation, they should be glad that their father has consecrated his life and time to the Lord’s recovery. Eventually, the children of an elder will enjoy the Lord’s reward. To be an elder is a great blessing to one’s family and to the church. It is surely worthwhile for a brother to aspire to oversight. Although being an elder is a most difficult job, it is a great blessing. Those who are elders in the churches in the Lord’s recovery are burdened by the Lord and chosen according to the insight, oversight, and foresight of the spiritual eyes of the church. They are not elected, and they are very different from those who may be called elders in different denominations
6 乐意待客
6. Hospitable
12作监督的另一项资格是他必须乐意待客。乐意待客需要爱心，对人的关切和忍耐。合格的长老必须有这些美德。
12Another qualification of an overseer is that he must be hospitable. Hospitality requires love, care for people, and endurance. All these virtues are required if one is to qualify to be an elder
13没有一事比待客更麻烦。待客试验长老的资格。待客的原则是施而不受；这是受苦而不要求任何回报。待客的意思是喜乐的牺牲，却没有偿报。长老必须有心和灵这样待客。
13Nothing is more bothersome than giving hospitality. Hospitality tests the qualifications of elders. The principle of hospitality is giving without receiving; it is suffering without requiring anything in return. Hospitality means sacrifice with joy, but without recompense. An elder must have a heart and a spirit for such hospitality
7 善于教导
7. Apt to Teach
14在二节保罗说，作长老的该善于教导。这里的教导类似父母教导儿女。作长老的对于地方召会的信徒，必须善于有这种家庭式的教导。
14In verse 2 Paul says that an elder should be apt to teach. To teach here is similar to parents teaching their children. An elder must be apt to render this kind of home teaching to the members of the local church.
15父母若没有受过合式的教育，就很难教导儿女。照样，长老若要善于教导，就需要有知识。譬如，长老该能解释基督的奥秘是甚么。一位弟兄对真理若没有知识，就不彀资格作长老。作长老的该能教导圣徒，好像父母帮助儿女作家庭作业。然而，这不是说，每位长老都该是教师。父母不需要作教师，以帮助儿女作家庭作业。照样，长老不都是教师，但他们都该善于教导。
15If a parent has not received a proper education, it will be difficult for him to teach his children. Likewise, if the elders would be apt to teach, they need to be knowledgeable. For example, an elder should be able to explain what the mystery of Christ is. If a brother is not knowledgeable concerning the truth, he is disqualified from the eldership. An elder should be able to teach the saints like a parent helps a child with his homework. However, this does not mean that every elder should be a teacher. It is not necessary for parents to be teachers in order to help their children with homework. Similarly, not all elders are teachers, but they all should be apt to teach.
8 不醉酒滋事
8. Not an Excessive Drinker
16在三节保罗列举其他的资格：『不醉酒滋事，不打人，只要和蔼，不争竞，不贪财。』保罗说作长老的不该醉酒滋事，当然，他是想到不饮酒过度。然而，这里的原则是作长老的在任何事情上都不该过度。这需要有力的自制。例如，在饮食和衣著上，长老不该过度；这试验他运用自制的能力。
16In verse 3 Paul lists other qualifications: “Not an excessive drinker, not a striker, but forbearing, not contentious, not fond of money.” When Paul says that an elder should not be an excessive drinker, he, of course, has in mind not an excessive drinker of wine. However, the principle here is that an elder should not be excessive in anything. This requires strong self-control. In the matters of food and clothing, for example, an elder should not be excessive. This tests his ability to exercise self-control
9 不打人
9. Not a Striker
17下一个条件，『不打人，』与约束人的脾气有关。这含示有力的约束脾气。作长老的该是不发脾气的人。
17The next requirement, “not a striker,” is related to the control of one’stem per. This implies a strong restraint of the temper. An elder should be one who does not lose his temper
10 和蔼
10. Forbearing
18和蔼即对待别人谦让、亲切、温和、合理、体贴，就是不严厉对待人。
18To be forbearing is to be yielding, gentle, mild, reasonable, and considerate in dealing with others. It is to deal with people without strictness
11 不争竞
11. Not Contentious
19作长老的不该争竞。他不该争吵，而该与人和睦，不与别人争辩，或与他们争竞。即使有人来与他相争，他也不该还击，而该学习不争竞。
19An elder should not be contentious. He should not be quarrelsome; rather, he should be peaceable and not debate with others or contend with them. Even if someone comes to fight with him, he should not fight back, but should learn not to be contentious
12 不贪财
12. Not Fond of Money
20作长老的不该贪财。钱财对所有的人都是试验。长老在钱财的事上必须清洁，特别因为召会的款项是由长老管理。（徒十一。）作长老的必须领悟，他经手的钱财不是为著他个人的利益。他甚至不该有财利的思想。
20An elder should not be fond of money. Money is a test to all men. An elder must be pure in money matters, especially since the church fund is under the elders’ management (Acts 11:30). An elder must realize that the money which passes through his hands is not 30 for his personal gain. He should not have even the thought of monetary gain.
13 好好管理自己的家
13. Managing Well His Own Household
21在提前三章四至五节保罗接著说，『好好管理自己的家，使儿女凡事庄重服从。人若不知道管理自己的家，怎能照料神的召会？』好好管理自己的家，证明这人合格作地方召会的监督。作长老的应当操练好好管理自己的家，并维持良好的秩序。任何不知道如何管理自己家的人，就不能照料神的召会，这是很清楚的。
21In verses 4 and 5 Paul goes on to say, “One who manages well his own household, having his children in subjection with all gravity; (but if anyone does not know how to manage his own household, how will he take care of the church of God?)” Managing well his own household is a proof that one is qualified to take the oversight of a local church. An elder should exercise to manage his household well and maintain it in good order. It is clear that anyone who does not know how to manage his own household cannot take care of the church of God
14 不是初信的
14. Not a New Convert
22六节说，『初信的不可作监督，恐怕他为高傲所蒙蔽，就落在魔鬼所受的审判里。』蒙蔽，直译，为烟雾所遮蔽。在这里高傲比作烟雾，遮蔽人的心思，将其弄瞎，用高傲的自大使其昏昧。为高傲所蒙蔽的人，就落在魔鬼所受的审判里。这里的审判，指撒但因处高位而骄傲，所受的审判。（结二八13～17。）魔鬼因著他来自骄傲的背叛而受审判。魔鬼是骄傲、瞎眼、背叛的；为此，他受了神的审判。15在外人中间有好见证
22Verse 6 says, “Not a new convert, lest being blinded with pride he fall into the judgment of the Devil.” The Greek word rendered blinded literally means beclouded with smoke. Pride here is likened to smoke that beclouds the mind, making it blind, besotted with the self-conceit of pride. One who is blinded with pride may fall into the judgment of the Devil. This judgment refers to that to which Satan was sentenced due to his pride in his high position (Ezek. 28:13-17). The Devil was judged because of his rebellion which came from pride. The Devil was proud, blind, and rebellious. For this, he received God’s judgment. 15. Having a Good Testimony from Those Outside
23在提前三章七节保罗继续说，『监督也必须在外人中间有好见证，恐怕他落在魔鬼藉著人的辱骂所设的网罗里。』长老向自己、向家人、向召会，向外人─社会，都必须是对的。并且照上下文看，长老在意愿、动机、性格、态度和言行上，也都必须是对的。
23In verse 7 Paul concludes, “And he also must have a good testimony from those outside, that he may not fall into reproach and the snare of the Devil.” An elder must be right with himself, with his family, with the church, and with those outside—the society. And, according to the context, an elder must be right in intention, in motive, in character, in attitude, in words, and in deeds
24落在魔鬼所受的审判里，是由于长老本身的高傲；落在魔鬼的网罗里，是因外人的辱骂而引起。长老应该警惕，一面不高傲，另一面不被人辱骂，好避开魔鬼的纠缠。
24To fall into the judgment of the Devil is due to the pride of the elder himself; to fall into the snare of the Devil is occasioned by the reproach of outsiders. An elder should be alert not to be proud on the one hand, and not to be reproachable on the other, that he may avoid the Devil’sent angle ment
贰 执事
II. DEACONS
一 执事的资格
A. Qualifications of a Deacon
25在八节保罗说，『作执事的也是如此，必须庄重，不一口两舌，不酗酒成瘾，不贪卑鄙的利益。』执事即服事的人。作监督的照料召会，作执事的在长老的指引下服事召会。这是地方召会中仅有的两种职分。
25In verse 8 Paul says, “Deacons must similarly be grave, not double-tongued, not addicted to much wine, not seeking gain by base means.” Deacons are serving ones. The overseers take care of the church; the deacons serve the church under the direction of the elders. These are the only two offices in a local church.
1 庄重
1. Grave
26执事要庄重。这美德引起并博得尊敬和敬重。庄重的人既不松散，也不轻率。
26Deacons are to be grave. This virtue inspires and invites honor and respect. A person who is grave is neither loose nor light
2 不一口两舌
2. Not Double-tongued
27蛇是一口两舌的。地方召会中作执事的，在服事众圣徒，接触他们时，很容易一口两舌。这样，他们就是活出古蛇魔鬼的性情，把死亡带进召会生活中。
27A serpent is double-tongued. A deacon in a local church rendering service to all the saints may easily be double-tongued in contacting them. In that case, he practices the nature of the Devil and brings death into the church life
28今天我们常常用两面人这辞代替一口两舌。两面人是假冒为善的。他也许在一位弟兄面前是一种说法，那位弟兄不在时是另一种说法。作执事的应当不一口两舌，也不是两面人。你若没有主的引导对一位弟兄坦率的说到他的情况，只要安静。不要说甚么以讨他喜悦。不仅如此，你在他背后不该消极的说到他。作执事的该尽自己的职责，不要说太多话。然而，说话过度是很大的试诱。执事在与长老的接触中，也许得到关于某些事的消息。传递这消息是试诱人的。执事这样作，就成为召会的询问中心。执事不该是传消息的人。约束不必要之消息的流传，会杀死召会生活中死亡的病菌。
28Today we often use the expression two-faced instead of double-tongued. A two-faced person is hypocritical. He may speak one way to a brother in his presence and another way about the brother in his absence. Deacons should be neither double-tongued nor two-faced. If you do not have the Lord’s leading to speak frankly to a brother about his situation, simply be quiet. Do not say anything to please him. Furthermore, you should not speak negatively about him behind his back. The deacons should fulfill their duty without talking too much. However, there is a great temptation to talk excessively. In their contact with the elders, the deacons may acquire information about certain matters. It is tempting to pass on this information. When a deacon behaves in this way, he becomes the information center of the church. The deacons should not be informers. Restricting the circulation of needless information will kill the germs of death in the church life
3 不酗酒成瘾
3. Not Addicted to Much Wine
29作执事的也不该酗酒成瘾。酗酒成瘾，表征无法自制。执事在地方召会的事奉中，必须充分自制。
29Deacons should not be addicted to much wine. Being addicted to much wine is a sign of being unable to control oneself. A deacon in the service of a local church must exercise self-control in a full way
4 不贪卑鄙的利益
4. Not Seeking Gain by Base Means
30作执事的也不该贪卑鄙的利益。他服事圣徒，不该从中取利；这乃是贪求卑鄙的利益。（参六5上。）所以，执事不该贪财。
30A deacon also should not seek gain by base means. He should not seek gain from rendering service to the saints. This is seeking gain by base means (see 6:5b). A deacon, therefore, should not be fond of money
5 用清洁的良心持守信仰的奥秘
5. Holding the Mystery of the Faith in a Pure Conscience
31三章九节说，『用清洁的良心持守信仰2的奥秘。』这里的信仰是客观的，与一章十九节，提后四章七节者同，指我们所相信的事物，也就是那些构成福音的事物。信仰的奥秘，主要的是基督是神的奥秘，（西二2，）并召会是基督的奥秘。（弗三4。）地方召会中的执事为著主的见证，应当用清洁的良心，以完全的悟性持守信仰的奥秘。作执事的若认识信仰的奥秘，他们服事的标准就会拔高。每当长老请执事作某件事，或以某种方式帮助别人，他们就该领悟，他们是在信仰的奥秘里服事圣徒。这会拔高他们的服事。执事与别人的接触若是根据神新约的经纶，这就造成很大的不同。多年前，我参观伦敦的皇宫。我留意皇宫服事的每一面，从卫兵换岗到守卫的工作，都作得水准很高又有威严。甚至守卫的举止也是威严、庄重，博得别人的尊敬。在地方召会中执事的服事更该如此！甚至清扫厕所也该作得庄重。这样服事的人该领悟，他们不是在属世的地方清扫。他们乃是在服事召会，神的家。在提前三章九节保罗说到清洁的良心。清洁的良心就是得了洁净、没有搀杂的良心。在主的见证上，要持守信仰的奥秘，需要有这样清洁的良心。作执事的要有清洁的良心，就需要照著他们对信仰之奥秘的认识而行动。我们也许认识这奥秘，却没有照著这奥秘而活。结果，我们没有清洁的良心，却有定罪我们的良心。作执事的该思想如何对待自己的妻子、儿女、和其他的圣徒。然后他也许领悟自己的缺欠，就是他没有照著信仰的奥秘而活。作执事的首先必须被自己的良心称义。他的良心甚至向鬼见证，他是照著神新约经纶之奥秘的标准而活。然后他会真正用清洁的良心持守信仰的奥秘。
31Verse 9 says, “Holding the mystery of the faith in a pure conscience.” The faith here, as in 1:19 and Timothy 4:7, is objective. It refers to the things we believe in, the things which constitute the gospel. The mystery of the faith is mainly Christ as the mystery of God (Col. 2:2) and the church as the mystery of Christ (Eph. 3:4). A deacon in a local church should hold this mystery with full understanding in a pure conscience for the Lord’s testimony. If the deacons know the mystery of the faith, the standard of their service will be uplifted. Whenever the deacons are asked by the elders to do a certain thing or to help others in a particular way, they should realize that they are serving the saints in the mystery of the faith. This will uplift their service. It makes a tremendous difference if the deacons’ contact with others is based on God’s New Testament economy. Years ago, I visited the royal palace in London. I noticed that every aspect of the service of the palace, from the changing of the guard to the work of the janitors, was done with a high standard and with dignity. Even the janitors conducted themselves with dignity and gravity, in a way which invited others’ respect. How much more true this should be of the service of the deacons in a local church! Even the cleaning of the rest rooms should be done with gravity. Those who serve in this way should realize that they are not cleaning in a worldly place. Rather, they are serving the church, the house of God. In verse 9 Paul speaks of a pure conscience. A pure conscience is a conscience purified from any mixture. To hold the mystery of the faith for the Lord’s testimony, we need such a purified conscience. In order to have a pure conscience, the deacons need to behave according to their knowledge of the mystery of the faith. We may know this mystery, but not live according to it. As a result, instead of having a pure conscience, we have a conscience that condemns us. A deacon should consider how he deals with his wife, his children, and the other saints. He then may realize his shortage, that he does not live according to the mystery of the faith. A deacon must be justified in the first place by his own conscience. He should have a conscience which testifies even to the demons that he lives according to the standard of the mystery of God’s New Testament economy. Then he will truly hold the mystery of the faith with a pure conscience.
6 无可指责
6. Unreprovable
32在十节保罗继续说，『这些人也要先受试验，若是无可指责，才给他们服事。』这里的无可指责，意思是没有过失。作执事的该先受试验，这话也许含示要经过一段学习的时期。这一节的服事意即事奉；这是执事的功用。
32In verse 10 Paul continues, “And let these also first be proved; then let them minister, being Unreprovable.” Unreprovable here means blameless. The word that the deacons should first be proved may imply a period of apprenticeship. The word minister in this verse means to serve. This is the function of a deacon.
7 只可作一个妻子的丈夫
7. Husband of One Wife
33十二节说，『执事只可作一个妻子的丈夫。』这里的要求与对监督的要求一样，如二节所题起的。
33Verse 12 says, “Let deacons be husbands of one wife.” The requirement here is the same as that of the overseers, as mentioned in verse 2
8 好好管理儿女和自己的家
8. Managing His Children and His Own Household Well
34在十二节保罗也说，执事该『好好管理儿女和自己的家』。好好管理儿女和自己的家，证明有服事召会的能力。
34In verse 12 Paul also says that deacons should manage “their children and their own households well.” Managing the children and the household well proves the capability of a brother to serve the church
二 好执事的祝福
B. Blessing on a Good Deacon
1 得到美好的地步
1. Obtaining a Good Standing
35在十三节保罗题起好执事的祝福：『因为善于服事的，自己就得到美好的地步，并且在基督耶稣里的信仰上大有胆量。』『美好的地步，』指作信徒并圣徒在神和人面前坚固、稳定的地步。作执事的善于服事召会，使他基督徒的立场得著加强。
35In verse 13 Paul mentions the blessing on a good deacon: “For those who have ministered well obtain for themselves a good standing and much boldness in faith which is in Christ Jesus.” The word ministered here means served. The expression “a good standing” refers to a firm and steadfast standing as a believer and a saint before God and man. To serve the church well as a deacon strengthens one’s Christian standing
2 在基督耶稣里的信仰上大有胆量
2. Obtaining Much Boldness in Faith Which Is in Christ Jesus
36执事因著善于服事，也蒙祝福在基督耶稣里的信仰上大有胆量。胆量这辞，意思也是把握。善于服事召会，加强服事者在基督徒信仰上的胆量与把握。这里的信仰是主观的，指我们相信的行动。
36By serving well, a deacon will also be blessed with much boldness in faith which is in Christ Jesus. The word boldness also means confidence. To serve the church well strengthens the boldness, the confidence, of the Christian faith. Faith here is subjective and refers to our act of believing
参 女执事
III. DEACONESSES
37十一节说，『女人也是如此，必须庄重，不说谗言，节制适度，凡事忠信。』本节的女人指女执事，（罗十六1，）不是执事的妻子。在召会中服事的姊妹是女执事。这样的人必须庄重。不仅如此，她们不该说谗言；这相当于八节的不一口两舌。魔鬼是好说谗言的。（启十二10。）说谗言，就是活出那邪恶毁谤者的性情。作女执事的姊妹，就是在地方召会姊妹们中间服事的人，该逃避谗言，逃避魔鬼的恶行。
37Verse 11 says, “Women similarly must be grave, not slanderers, temperate, faithful in all things.” The word women in this verse refers to deaconesses (Rom. 16:1), not to the wives of the deacons. Sisters who are serving ones in the church are deaconesses. Such ones must be grave. Furthermore, they should not be slanderers. This corresponds to “not double-tongued” in verse 8. The Devil is a slanderer (Rev. 12:10). To slander is to practice the nature of the evil slanderer. A sister who is a deaconess, a serving one in a local church among many other sisters, should flee slander, the evil act of the Devil.
38女执事也必须节制适度，凡事忠信。『凡事忠信』的嘱咐，相当于八节的不贪卑鄙的利益。作女执事的姊妹，需要在凡事上，特别在财利的事上，忠信可靠。
38Deaconesses must also be temperate and faithful in all things. We have pointed out that to be temperate is to be self-controlled, moderate. The charge to be “faithful in all things” corresponds to “not seeking gain by base means” in verse 8. A sister as a deaconess needs to be faithful, trustworthy in all things, especially in things concerning gain