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提摩太前书生命读经 · 第8篇

基督的好执事

A Good Minister of Christ
1读经:提摩太前书四章六至十六节。在提前四章六节保罗用『基督耶稣的好执事』一辞。基督的执事乃是以基督服事人,供应基督作人的救主、生命、生命的供应、并一切正面事物的人;与教导律法和其他事物的教师不同。(一7,3。)
1Scripture Reading: 1 Tim. 4:6-16 In 4:6 Paul uses the expression “a good minister of Christ Jesus.” A minister of Christ is one who serves others with Christ, ministering Christ as Savior, life, life supply, and every positive thing. He differs from a teacher of the law and of other things (1:7, 3
壹 将这些事题醒弟兄们
I. LAYING THESE THINGS BEFORE THE BROTHERS
2基督的执事主要的不是指属于基督的执事,乃是指供应基督给别人的人;他是以基督服事人的人。譬如,我们若说一个人是服事饭食的人,当然,我们的意思不是他属于那顿饭;我们的意思是他以饭食服事别人。照样,基督的执事属于基督虽然没有错,但这里主要的思想是他以基督服事别人,供应基督给他们。他不但属于基督,也将基督服事给别人。
2A minister of Christ does not mainly denote a minister who belongs to Christ, but a person who ministers Christ to others. He is one who serves people with Christ. For example, if we say that a man is a serving one of a particular meal, we do not mean, of course, that he belongs to the meal. We mean that he serves others with that meal. In like manner, although it is true that a minister of Christ belongs to Christ, the main thought here is that he serves others with Christ, ministering Christ to them. Not only does he belong to Christ, but he serves Christ to others
3在今天的基督教里,有许多属于基督的执事,却很少有将基督供应给别人的执事。作基督的执事主要的意思不是传扬基督,教导基督,或告诉别人基督的事。这辞主要的意义是将基督供应给别人。六节证实这种对『基督的好执事』的领会。这里保罗说,『你将这些事题醒弟兄们,便是基督耶稣的好执事,在信仰的话,并你向来所紧紧跟随善美教训的话上,得了𫗪养。』保罗所说『这些事』,意思是他在这封书信里到目前为止所说过的一切。管家怎样在一餐饭中将不同的食物摆在客人面前,基督的好执事照样该将『这些事』题醒信徒们。不仅如此,保罗用『得了𫗪养』来指明,他的观念是供应生命给别人。这里保罗不是说『得了教导』,乃是说在信仰的话上『得了𫗪养』,这是很有意义的。我们若要供应基督给别人,我们自己必须先得𫗪养。我们得了基督的𫗪养,就会有基督作食物,作生命的供应,供应别人。『得了𫗪养』给我们依据说,基督的好执事不仅仅教导别人基督的事,乃是将基督供应到他们里面作食物。别人应当能彀见证,我们以基督𫗪养了他们。
3In today’s Christianity there are a great many ministers who belong to Christ, but very few of them minister Christ to others. To be a minister of Christ does not primarily mean to preach Christ, teach Christ, or tell others about Christ. The main significance of this term is ministering Christ to others. Verse 6 confirms this understanding of the expression “a good minister of Christ.” Here Paul says, “Laying these things before the brothers, you will be a good minister of Christ Jesus, being nourished with the words of the faith and of the good teaching which you have closely followed.” By “these things” Paul means all he has covered thus far in this Epistle. Just as a steward lays different courses of food before guests at a dinner, so a good minister of Christ should lay “these things” before the believers. Furthermore, Paul’s use of the term “being nourished” indicates that his concept is that of supplying life to others. It is significant that here Paul does not say “being taught,” but “being nourished” with the words of the faith. If we would minister Christ to others, we ourselves must first be nourished. Being nourished with Christ, we shall have Christ as food, as life supply, to minister to others. The words “being nourished” give us the ground to say that a good minister of Christ does not merely teach others about Christ, but ministers Christ into others as food. Others should be able to testify of us that we have nourished them with Christ.
4历年来,我在职事里的目标一直是要𫗪养圣徒。毫无疑问,我传授了许多知识。但我能见证,在每一篇信息中,我都运用我的灵,不只传授知识,并且在我传扬某种知识的时候,将滋养的东西供应主的子民。我的愿望是供应基督的丰富作食物,使圣徒们得𫗪养。最近,许多人写信给我,述说他们如何藉著信息得了基督丰富的𫗪养。在主的恢复里,你若有心要照顾人,就不该只是给人教训。当你与人交通到基督的时候,可能给他们一些知识。但你教导他们的时候,需要运用你的灵供应属灵的食物,使他们得𫗪养。你若这样行,就是基督的好执事。我们看见,保罗和提摩太是绝佳的榜样。我们已经指出,保罗告诉提摩太,要『将这些事题醒弟兄们』,这些事是指保罗在这封书信中所写的事。然而,在提摩太将这些事题醒弟兄们之前,他自己必须在这些事上得𫗪养。他必须先消化、吸收、并让这些事浸透到他里面。然后他才能将这些事题醒弟兄们。今天我们应当跟从提摩太的榜样,在主藉著职事所交通的事上得著𫗪养,并将这些事题醒弟兄们。我们若都这样作,召会生活将是何等美妙!然而,我们若偏离职事,而想要产生一些不同的东西,就会给不同的教训留地步。提摩太无意要教导一些与保罗所教导不同的事。反之,他要将他从保罗所领受的事,题醒弟兄们。
4Throughout the years, my aim in the ministry has been to nourish the saints. No doubt I have passed on a good deal of knowledge. But I can testify that in every message, I exercise my spirit not just to pass on knowledge, but, while I am giving forth a certain kind of knowledge, to supply something nourishing to the Lord’sp eople. My desire is to minister the riches of Christ as food that the saints may be nourished. Recently, many have written me letters telling how they have been richly fed with Christ through the messages. If you have a heart to care for others in the Lord’s recovery, you should not give them mere teaching. Whenever you fellowship with others concerning Christ, you may give them some knowledge. But while you are teaching them, you need to exercise your spirit to minister spiritual food that they may be nourished. If you do this, you will be a good minister of Christ. With Paul and Timothy we see an excellent pattern. As we have pointed out, Paul told Timothy to lay “these things before the brothers,” referring to the things which he was writing in this Epistle. However, before Timothy could lay these things before others, he first had to feed on them himself. He had to digest them, assimilate them, and allow them to saturate his inner being. Then he would be able to lay them before the brothers. Today we should follow Timothy’sex ample and lay before the saints the things with which we have been nourished by the Lord through the ministry. How wonderful the church life would be if we all did this! However, if we turn from the ministry and seek to produce something different, we may give place to differing teachings. It was not Timothy’sin tent i on to teach anything different from what Paul taught. Rather, he would lay before the brothers what he had received from Paul
5信息的负担。这些信息的目标是要为著众地方召会出产食品。我的负担主要的不是『烹调』这些属灵的食品,乃是要出产食品,并将其供应给众召会,使每个地方召会成为存货充足的超级市场,满了各种滋养的食物。一所包含的丰富题醒圣徒们,圣徒们就会得著丰盛的𫗪养。我接到许多信,见证这事。
5burden in putting out the Life - study Messages. The aim of these messages is to produce groceries for the local churches. My burden is not mainly to “cook” these spiritual groceries; it is to produce them and supply them to the churches that every local church may be a well - stocked supermarket, filled with a variety of lay before the saints the riches contained in the Life- studies, the saints will be abundantly nourished. I have received many letters testifying that this has happened.
6任何跟随职事的召会都是刚强、蒙福的,这在主的恢复里是历史的事实。但那些忽略职事并想要凭自己作甚么的召会,却失败了。然而,我说这些事,是盼望清楚指明,我无意坚持众说,我的负担是要出产食品。众召会与众圣徒可自由使用这些食品,或不理这些食品。但圣徒们若丢弃见于这些信息中的营养,我就希奇他们会从甚么得𫗪养。我们吃甚么,就是甚么。我们若吃今天宗教里所出产的『食品』,就会成为宗教的一部分。让我坦率、诚实的说,领头的人需要接受『这些事』,并将这些事题醒圣徒们,使他们得𫗪养。保罗说『将这些事题醒弟兄们』,是非常有意义的。我们需要对这事实有深刻的印象:这也是圣经,神的话的一部分。我没有嘱咐任何人将我的话题醒圣徒们。嘱咐众召会作甚么,不是我的实行。数百处召会的代表能见证,我没有嘱咐他们行事。我甚至不知道我所在的安那翰召会里发生的事。我非常喜乐,长老们对许多事采取行动,而没有让我知道。这有力的证明我不是教皇。极为相反的,我乃是主微小的仆人,是有负担为著圣徒们出产食品的农夫。我绝不嘱咐众召会作甚么,我只盼望他们能从主所给我们的属灵丰富,得著𫗪养。不要将李常受的教训题醒弟兄们,乃要将主从祂的话所给我们看见的丰富、食品陈明给他们。许多爱主耶稣并寻求祂的人受了迷惑并打岔,我因著这事实有很深的负担。我们必须找一条路与他们分享主所供给我们的属灵丰富。许多真正爱主的人在挨饿。我们必须接受负担供应他们食物。我们都需要作基督的好执事,以祂的丰富服事他们。让我们自己先得𫗪养,然后将这营养供应所有神的子民。
6It is a fact of history in the Lord’s recovery that any church which follows the ministry is strong and blessed. But those churches which neglect the ministry and try instead to do something on their own have become a failure. However, in saying these things, I wish to make or the saints read the Life-study Messages. To repeat, my burden is to produce groceries. The churches and the saints are free either to use them or to disregard them. But if the saints cast away the nourishment found in these messages, I wonder what they will feed on. We are what we eat. If we eat the “groceries” produced in today’s religion, we shall be part of religion. Let me say in frankness and honesty that the leading ones need to take “these things” and lay them before the saints that they may be nourished. Paul’s express i on “laying these things before the brothers” is very significant. We need to be impressed with the fact that this also is part of the Bible, the Word of God. I do not charge anyone to lay my words before the saints. It is not my practice to charge the churches to do anything. Representatives of hundreds of churches can testify that I do not charge them to do things. I do not even know many of the things that take place in the church in Anaheim, where I live. I am very glad that the elders take action regarding many things without letting me know. This is a strong proof that I am not a pope. Very much to the contrary, I am a little servant of the Lord, a farmer burdened to produce groceries for the saints. Far from charging the churches to do anything, I simply long that they feed on the spiritual riches the Lord has given us. Do not lay Witness Lee’ste aching before the brothers. Instead, present them the riches, the groceries, the Lord has shown us from the Word. I am deeply burdened by the fact that many who love the Lord Jesus and seek Him have been deceived and frustrated. We must find a way to share with them the spiritual riches the Lord has provided us. Many who truly love the Lord are starving. We must take up the burden to supply them with food. We all need to be good ministers of Christ, serving others with His riches. Let us first be nourished ourselves and then minister this nourishment to all the people of God.
7我们要强调,得𫗪养是为著在生命里长大,这是生命的事,与仅仅受教导不同,那是知识的事。我们要将基督供应别人,自己必须先在关乎基督之生命的话上得著𫗪养。
7We would emphasize that being nourished is for the growth in life. This is a matter of life and it differs from merely being taught, which is a matter of knowledge. To minister Christ to others requires that we ourselves first be nourished with the words of life concerning Christ.
贰 得𫗪养
II. BEING NOURISHED
8保罗在提前四章六节特别说到『在信仰的话,并…善美教训的话上,得了𫗪养』。信仰的话就是关乎神新约经纶之完全福音的话。神经纶的中心不是但以理二章的像,或但以理七章的四兽。你若要看见神经纶的中心点,就要研读加拉太书、以弗所书、腓立比书、和歌罗西书。我们需要在这几卷书里所看见之信仰的话,就是神经纶的话上,得著𫗪养。
8In verse 6 Paul specifically speaks of “being nourished with the words of the faith and of the good teaching.” The words of the faith are the words of the full gospel concerning God’s New Testament economy. The focus of God’secon o my is not the image in Daniel 2 or the four beasts in Daniel 7. If you want to see the focal point of God’secon o my, study the book of Galatians, Ephesians, Philippians, and Colossians. We need to be nourished with the words of the faith, God’secon o my, found in these books
9按照提前四章六节所说,我们也该在我们向来所紧紧跟随善美教训的话上,得著𫗪养。善美教训的话,乃是那些包含并传输基督的丰富,以𫗪养、造就并加强祂信徒之甜美的话。事实上,信仰的话与善美教训的话是指同样的事。我们要教导别人,自己必须先紧紧跟随这些话。我们紧紧跟随这些话,并得其𫗪养,然后才能𫗪养别人。譬如,母亲若不知道如何好好𫗪养自己,就不会知道如何将健康的食物𫗪养她的孩子。藉著她自己得𫗪养的经历,她就会知道甚么食物对她的孩子最好。这说明我们作基督的好执事,自己必须先在信仰的话,并我们向来所紧紧跟随善美教训的话上,得了𫗪养,然后我们才能𫗪养别人。
9According to verse 6, we should also be nourished with the good teaching which we have closely followed. The words of the good teaching are the sweet words that contain and convey the riches of Christ to nourish, edify, and strengthen His believers. Actually, the words of the faith and the words of the good teaching refer to the same thing. If we would teach others, we ourselves must first follow these words closely. Following them closely and being nourished with them, we shall then be able to feed others. For example, if a mother does not know how to nourish herself properly, she will not know how to feed healthy food to her children. Through her own experience of being nourished, she will know what food is best for her children. This illustrates the fact that as good ministers of Christ, we must first be nourished ourselves with the words of the faith and of the good teaching which we have closely followed, and then we shall be able to nourish others
参 弃绝那世俗的言语,
III. REFUSING PROFANE
和老妇的虚构无稽之事
AND OLD-WOMANISH TALES
10在七节保罗接著说,『只是要弃绝那世俗的言语,和老妇的虚构无稽之事,并要操练自己以至于敬虔。』世俗的言语,原文指与世界相混调的言语,与圣别的言语相对。我们若要操练自己以至于敬虔,就必须弃绝那世俗的言语,和老妇的虚构无稽之事。今天基督教里许多的教训和传讲,属于老妇虚构无稽之事的一类。我们该忘记这些虚构无稽之事,并回到圣经纯正的话。在今天基督徒中间所谓的崇拜中,有许多污秽、世俗、属世的谈论。人讨论政治以及如何在事业上成功。这一切都是世俗的谈论,好比老妇的虚构无稽之事。
10In verse 7 Paul goes on to say, “But the profane and old-womanish tales refuse, and exercise yourself unto godliness.” The Greek word for profane means touching and being touched by worldliness, contrary to being holy. If we would exercise ourselves unto godliness, we must refuse profane and old- womanish tales. Much of the teaching and preaching in Christianity today falls in the category of old- womanish tales. We should forget these tales and come back to the pure word of the Bible. In the so-called services among Christians today, there is a great deal of profane, secular, and worldly talk. People discuss politics and how to be successful in business. All this is profane talk, comparable to old-womanish tales
肆 操练以至于敬虔
IV. EXERCISING UNTO GODLINESS
11我们弃绝那世俗的言语,和老妇的虚构无稽之事,应当操练以至于敬虔。这样的操练,就像体操。以至于敬虔,意即以敬虔为目的。敬虔就是基督从我们身上活出,成为神在肉体的显现。今天这位基督就是那灵,住在我们灵里。(林后三17,罗八9~10,提后四22。)因此,操练自己以至于敬虔,就是操练我们的灵,在日常生活中活出基督。在提前四章七节,保罗用一个指体操运动的希腊字,说到操练以至于敬虔。我们从三章十六节知道,敬虔的奥秘,神显现于肉体,是极大的。我们必须藉著我们的灵同内住的灵,操练自己达到这目标,以至于神得著彰显。在四章八节保罗继续说,『因为操练身体益处还少;惟独敬虔,凡事都有益处,有今生和来生的应许。』还少,与下文之凡事相对,指在少数的事上,对人的小部分有益处。凡事,不仅是我们人一部分的事,乃是我们全人各部分的事–身体的、心理的和属灵的,暂时的和永远的。在今世今生的应许,如在马太六章三十三节,约翰十六章三十三节,腓1立比四章六至七节,彼前五章八至十节等处者。在来世及永世来生的应许,如在彼后一章十至十一节,提后二章十二节,启示录二章七节、十七节,二十一章六至七节等处者。在马可十章二十九至三十节的应许,包括今生的和来生的。我要再劝你们弃绝那世俗的言语,和老妇的虚构无稽之事。即使谈论永远稳妥这样的道理,也可能不外乎是老妇的虚构无稽之事。人散会后也许到我们这里来,并且说,『我参加召会的聚会好多次了,但我还未听过关于永远稳妥的信息。这事你们认为如何?』另有些人也许要讨论第七日的安息日。这也是老妇虚构无稽之事的谈论。在把老妇的虚构无稽之事应用到今天基督徒中间一般的谈论上,我跟从保罗所设立的原则。在提摩太前书这里,老妇的虚构无稽之事,可能指犹太人的虚构无稽之事。有犹太教背景的人非常熟悉许多虚构无稽之事。同样的原则,在基督教里多年的人也知道许多虚构无稽之事。有些人到我们这里来询问医病、说方言、说豫言、甚至拉长腿的事。我知道许多说方言,却在日常生活中没有显出敬虔的人。我们必须是活的见证,是弃绝老妇的虚构无稽之事,并且不断操练自己以至于敬虔之人。
11Refusing the profane and old - womanish tales, we should exercise unto godliness. Such exercise is like gymnastics. The words “unto godliness” mean with a view to godliness. Godliness is Christ lived out of us as the manifestation of God. This very Christ is today the Spirit dwelling in our spirit (2 Cor. 3:17; Rom. 8:9-10; 2 Tim. 4:22). Hence, to exercise ourselves unto godliness is to exercise our spirit to live Christ in our daily life. In verse 7 Paul uses a Greek term referring to gymnastic exercise with respect to exercise unto godliness. We know from 3:16 that the mystery of godliness, God manifest in the flesh, is great. By our spirit with the indwelling Spirit we must exercise ourselves unto this goal, unto the expression of God. In verse 8 Paul continues, “For bodily exercise is profitable for a little, but godliness is profitable for all things, having promise of the present life and of the life which is coming.” The words “a little” denote a few things to a small extent of our being, in contrast with all things. “All things” refer not only to one part of our being, but to all parts— physical, psychological, and spiritual — both temporal and eternal. The promise of the present life which is in this age is like that in Matthew 6:33; John 16:33; Philippians 4:6-7; and Peter 5:8-10. The promise of the coming life which is in the next age and in eternity is like that in 2 Peter 1:10-11; 2 Timothy 2:12; Revelation 2:7, 17; 21:6-7. A promise like that in Mark 10:29-30 is both of the present life and of the coming life. Once again, I would urge you to refuse all profane and old-womanish tales. Even talk about doctrines such as eternal security can be nothing more than an old- womanish tale. People may come to us after a meeting and say, “I have been to the meetings of the church a number of times. But I have not yet heard a message on eternal security. What do you think about this?” Others may want to discuss the seventh-day Sabbath. This also is to talk of old-womanish tales. In applying the matter of old-womanish tales to the talk common among today’s Christians, I am following the principle established by Paul. Here in 1 Timothy the old-womanish tales probably refer to Jewish tales. Those with a background in Judaism were familiar with many tales. In the same principle, those who have spent years in Christianity also know many tales. Some come to us and ask about healing, speaking in tongues, prophesying, and even the lengthening of legs. I have known many persons who spoke in tongues but who did not exhibit godliness in their daily living. We must be a living testimony of those who refuse the old - womanish tales and who continually exercise themselves unto godliness.
12我们操练以至于敬虔,是非常重要的。我们里面需要𫗪养,外面该有敬虔。我们该从里面得著基督的𫗪养,然后我们该有彰显神的生活。
12It is of crucial importance that we exercise unto godliness. Inwardly we need nourishment, and outwardly, we should have godliness. From within we should be nourished with Christ, and then we should have a living which is the expression of God
伍 信徒的榜样
V. A PATTERN TO THE BELIEVERS
13在提前四章十节保罗接著说,『我们劳苦并竭力奋斗,正是为此,因我们乃是寄望于活的神,祂是万人的救主,更是信徒的救主。』我们的神是活的,所以我们能寄望于祂。在十二节保罗对提摩太说,『不可叫人小看你年轻,总要在言语、为人、爱、信、纯洁上,都作信徒的榜样。』提摩太虽然年轻,保罗却嘱咐他要担负起责任,顾到地方召会的建造,并选立长老、执事。为著这样的责任,提摩太受嘱咐不可幼稚,乃要作信徒的榜样。他要在言语、为人、爱、信、纯洁上,都作信徒的榜样。他要在动机和行动上纯洁,没有搀杂。十三节说,『你要注重宣读、劝勉、教导,直等到我来。』这里保罗指的不是研读,乃是当众高声诵读。根据上下文,这种当众宣读可能是为著劝勉和教导。
13In verse 10 Paul goes on to say, “For to this end we labor and strive, because we have set our hope on the living God, Who is the Savior of all men, especially of those who believe.” Because our God is living, we can set our hope on Him. In verse 12 Paul says to Timothy, “Let no one despise your youth, but be a pattern to the believers in word, in conduct, in love, in faith, in purity.” Although Timothy was young, he was charged by the apostle to bear the responsibility of caring for the building up of a local church and appointing elders and deacons. For such a responsibility, he was charged not to be childish, but to be a pattern to the believers. He was to be an example in word, in conduct, in love, in faith, and in purity. He was to be pure, without mixture, in motive and act. Verse 13 says, “Until I come, attend to reading, to exhortation, to teaching.” Here Paul does not refer to reading in the sense of study, but to reading aloud in public. According to the context, this kind of public reading may be for exhortation and teaching
陆 不轻忽恩赐
VI. NOT NEGLECTING THE GIFT
14十四节继续说,『不要轻忽在你里面的恩赐,就是从前藉著豫言,同众长老按手所赐给你的。』这里保罗不是说到在提摩太身上的恩赐,乃是说到在他里面的恩赐。根据十一节、十三节和十六节,这可能是教导的恩赐。下列经节也可证实这点:提前1:3;4:6;20,提后1:13-14;2:2,14-。保罗说到恩赐『在你里面』,指明这里所说的恩赐,不是外面的才能,乃是生命内里的能力,为著供应别人。这不是神奇的恩赐,如说方言和医病,(林前十二28,)乃是恩典的恩赐,如教导和劝勉。(罗十二7~8。)
14Verse 14 continues, “Do not neglect the gift which is in you, which was given to you by means of prophecy with the laying on of the hands of the elders.” Here Paul speaks not of the gift which was upon Timothy, but of the gift which was in him. This was probably a teaching gift, according to the context of verses 11, 13, and 16. This may also be confirmed by 1 Timothy 1:3; 4:6; 5:7; 6:2, 12, 20; 2 Timothy 1:13-14; 2:2, 14-15, 24-5:7; 6:2, 12, 25; 4:2, 5. 15, 24-25; 4:2, 5 Paul’sword about the gift being “in you” indicates that the gift mentioned here is not an outward endowment, but the inward ability of life to minister to others. It is not a miraculous gift, such as speaking in tongues or healing (1 Cor. 12:28), but the gift of grace, such as teaching and exhorting (Rom. 12:7-8).
15这恩赐是藉著豫言,同众长老按手所赐给的。按手有两种功用:一为联合,如利未记一章四节者;一为分赐,如提前四章十四节者。分赐是根据联合,没有联合,就无从有所分赐。藉著长老和使徒保罗按手(提后一6)所表明的联合,恩典的恩赐就分赐给提摩太。众长老,直译,长老团。不仅是指众长老,乃是指众长老的团体、体系,含同心一致、众人如一人。长老就是监督,(提前三2,)代表那是基督身体显出的地方召会。长老团的按手,表征基督的身体与神共同将恩典的恩赐分赐给提摩太。这不是个人的事,乃是基督身体的事。
15This gift was given by means of prophecy with the laying on of the hands of the elders. Laying on of hands has two functions: one for identification, as in Leviticus 1:4, and the other for impartation, as here. Through the laying on of the hands of the elders and the Apostle Paul (2 Tim. 1:6), the gift of grace was imparted to Timothy. Literally the Greek word for elders should be rendered presbytery, meaning the body of elders, the eldership. The elders, who are the overseers (3:2), represent a local church, which is the expression of the Body of Christ. The laying on of the hands of the elders signifies that the Body of Christ participated with God in imparting the gift of grace to Timothy. This was not a personal matter; it was a Body matter