提摩太后书生命读经 · 第3篇

豫防者

The Inoculator

1读经：提摩太后书二章一至十五节。我们已指出，提摩太后书的主题是对召会败落的豫防剂。在本篇信息中，我们要看二章一至十五节里给豫防者的五个特别称呼：教师、精兵、竞赛者（运动员）、农夫和工人。我们若仔细读这些经文，就会看见，保罗认为提摩太和他其他的同工该是教师、精兵、竞赛者、农夫和工人。

1Scripture Reading: 2 Tim. 2:1-15 We have pointed out that the subject of 2 Timothy is inoculation against the decline of the church. In this message we shall consider five specific titles given to the inoculator in 2:1-15. These titles are a teacher, a soldier, a contender (an athlete), a husbandman, and a workman. If we read these verses carefully, we shall see that Paul regarded Timothy and his other co-workers as those who should be teachers, soldiers, contenders, husbandmen, and workmen

壹教师

I. A TEACHER

2在二章一节保罗说，『所以，我的孩子，你要在基督耶稣里的恩典上得著加力。』『所以』这辞是指第一章。二章一节保罗的劝勉是由于他在前一章所题的。基于保罗刚才所写给提摩太的，他现今接著鼓励提摩太要在基督耶稣里的恩典上得著加力。保罗在这里不是嘱咐提摩太要在知识或恩赐上得著加力，乃是嘱咐他要在恩典上得著加力。使徒亲身经历了生命中恩典的加力。（一9～12。）现今他劝勉提摩太，要在同样的恩典上得著加力。这恩典是神在生命中的供备，使我们活出祂的定旨。保罗即使在监狱中也不沮丧，反而在恩典上得著加力。他体认恩典一点不差就是经过过程的三一神─父具体化身在子里，子实化为内住的灵。林后十三章十四节指明，恩典就是三一神自己：『愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。』恩典不是一样东西，乃是独一的人位，三一神活的、神圣的人位，经过过程成为包罗万有、赐生命、内住的灵。这灵现今住在我们里面作我们的恩典。我们都能在经过过程，成为我们享受之内住的三一神里的恩典上得著加力。

2In 2:1 Paul says, “You therefore, my child, be empowered in the grace which is in Christ Jesus.” The word “therefore” refers to chapter one. Paul’s exhortation in 2:1 is in view of what has been mentioned in the preceding chapter. Based upon what he has just written to Timothy, Paul now goes on to encourage him to be empowered in the grace which is in Christ Jesus. Paul did not charge Timothy here to be empowered in knowledge or in gifts. He charged him to be empowered in grace. The apostle himself had experienced the empowering of grace in life (1:9- 12). Now he exhorts Timothy to be empowered in the same grace. This grace is God’spr o vision in life for us to live out His purpose. Instead of being discouraged, Paul was empowered in grace, even though he was in prison. He realized that grace is nothing less than the processed Triune God—the Father embodied in the Son and the Son realized as the indwelling Spirit. Second Corinthians 13:14 indicates that grace is the very Triune God Himself: “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all” (lit.). Grace is not a thing; it is a unique Person, the living, divine Person of the Triune God processed to be the all-inclusive, life- giving, indwelling Spirit. This Spirit now dwells in us as our grace. We all can be empowered in this grace in the indwelling Triune God processed to be our enjoyment

3我们越在这恩典上得著加力，就越能教导别人。因此，保罗在提后二章二节接著说，『你在许多见证人面前从我所听见的，要托付那忠信、能教导别人的人。』保罗在这里所指的是一章十三节的健康话语。健康话语托付忠信的人以后，就成了那美好的托付。（一14。）这话指明，在地方召会中，人若有主所托付健康的话，他就该训练那些忠信的人，可信托的人，使他们也从主得著美好的托付，能以教导别人。

3The more we are empowered in this grace, the more able we shall be to teach others. Thus, in verse 2 Paul goes on to say, “And the things which you have heard from me through many witnesses, these commit to faithful men, who will be competent to teach others also.” The things to which Paul refers here are the healthy words in 1:13. The healthy words, after being committed to faithful men, become the good deposit in them (1:14). This word indicates that if someone in a local church has a deposit of the Lord’she al thy words, he should train the faithful ones, the trustworthy ones, that they also may have a good deposit from the Lord, thus making them competent to teach others.

4保罗知道提摩太领受了美好的托付，他受了教导，并得了恩典之丰富的𫗪养。所以，他嘱咐提摩太将这些事交托其他忠信能施行同样职事的人。这指明施行神新约经纶的丰富，不只需要一个人。我盼望藉著这一切生命读经的信息，在主恢复里成千的圣徒，会得著关于神新约经纶之恩典丰富的美好托付。然后，领受了这些丰富的人，能将这些事托付别人。想想看，主若得著一万个被祂美好的托付充满的圣徒，将祂经纶的丰富扩展到全地，那是何等的光景。毫无疑问，这会催促祂荣耀显现的时候来到。只有一位神，一位基督，一位灵，和一个召会。因为神是一，祂的路也必定是一。这路是在天主教、公会、或灵恩运动里找著的么？当然不是！神惟一的路也不是在独立的基督教团体中间找著的。神的路是在祂的恢复里。事实上，这恢复乃是惟一之路的恢复。许多圣徒能用清洁的良心从他们全人深处见证，他们若不走今天恢复的路，就没有别的路。主的恢复就是这路。我这样说，不是因为我在主的恢复里为祂所用，乃是因为这是事实。有些成了有异议并离开的人发现，他们无法回到公会里。在有些事例中，公会甚至不愿接纳他们。这表明我们若摸著这恢复然后离开，就是属灵的自杀，因为我们离弃了神惟一的路。在二章一至二节，保罗有负担嘱咐领受了这样美好托付的提摩太，要将恩典的丰富传递给别人。这样，就会有许多教师，许多基督的执事，扩展神新约经纶的丰富。

4Paul realized that Timothy had received a good deposit, that he had been taught and nourished with the riches of grace. Therefore, he charged Timothy to commit these things to others who would be faithful and competent to carry on the same ministry. This indicates that more than one person is needed to carry on the riches of God’s New Testament economy. My hope is that through all these Life-study Messages thousands of saints in the Lord’s recovery will receive a good deposit of the riches of grace concerning God’s New Testament economy. Then those who have received these riches will be able to commit these things to others. Imagine what the situation would be if the Lord had ten thousand saints filled with His good deposit, spreading the riches of His economy throughout the earth. No doubt, this would hasten the time of His glorious appearing. There is one God, one Christ, one Spirit, and one church. Because God is one, His way must also be one. Is this way to be found in Catholicism or in the denominations or in the charismatic movement? Certainly not! Neither is God’s unique way found among the independent Christian groups. God’sway is in His recovery. Actually, the recovery is the recovery of the unique way. Many saints can testify with a pure conscience from the depths of their being that if they do not take the way of the recovery today, they have no other way. The Lord’s recovery is the way. I say this, not because I have been used of the Lord in His recovery, but simply because it is a fact. Some who became dissenting and left discovered that they had no way to go back to the denominations. In certain cases the denominations might not even be willing to accept them. This shows that if we touch the recovery and then leave it, we commit spiritual suicide, for we turn away from God’s unique way. In 2:1 and 2 Paul is burdened to charge Timothy, one who had received such a good deposit, to pass on the riches of grace to others. Then there would be many teachers, many ministers of Christ, to spread the riches of God’s New Testament economy

贰精兵

II. A SOLDIER

5在三节保罗继续说，『你要和我同受苦难，好像基督耶稣的精兵。』使徒认为他们的职事乃是为著基督的争战，正如民数记四章二十三、三十、35三十五节，把祭司的事奉看作服役，争战。每当我们将基督供应别人，就发觉自己是在争战。因此，我们不但该是将美好的托付交托别人的教师，也该是为著神的权益争战的精兵。提后二章四节说，『凡当兵的，不让今生的事务缠身，好叫那招他入伍的人喜悦。』这里的今生，原文指今世肉身的生命。我们要为著主在地上的权益打那美好的仗，（四7，）就必须清除一切属地的缠累。我们竭力将基督供应别人时，我们物质、肉身的生命不该缠累我们。这职事是争战，而争战要求我们免于缠累。一面，祭司的事奉是对神的服事；另一面，是对神仇敌的争战。祭司抬见证的柜时，他们必须豫备好与可能攻击这见证的人争战。

5In verse 3 Paul continues, “Take your share in suffering evil as a good soldier of Christ Jesus.” The apostles considered their ministry a warfare for Christ, just as the priestly service was considered a military service, a warfare, in Numbers 4:23, 30, (lit.). Whenever we minister Christ to others, we find ourselves in a battle. Hence, we should not only be teachers committing the deposit to others, but we should also be soldiers fighting for God’sin te rests. Verse 4 says, “No one serving as a soldier entangles himself with the affairs of life, that he may please the one who enlisted him.” The word for life here in Greek is bios, indicating the physical life in this age. To fight a good fight (4:7) for the Lord’sin te rest son this earth we must be cleared of any earthly entanglement. The matters of our material, physical life should not entangle us as we are endeavoring to minister Christ to others. This ministry is a fighting, and the fighting requires that we be free from entanglement. On the one hand, the priestly service is a ministry to God; on the other hand, it is a warfare against God’s enemies. As the priests were bearing the ark of testimony, they had to be prepared to fight against those who might attack this testimony.

参竞赛者

III. A CONTENDER

6在二章五节保罗把提摩太比作竞赛中的运动员：『竞赛的人，非按规矩竞赛，就不能得华冠。』提摩太同时要作教师和精兵，也要作运动员。当兵的必须争战赢得胜利，而运动员必须按规矩得著华冠。赛跑中的跑者跑得快是很重要的。那不是他运用忍耐的时候。在前面的信息里我鼓励你们要等候、祷告。但赛跑要赢得华冠时，我们就不该等候。反之，我们该奔跑以达到目标。

6In verse 5 Paul likens Timothy to an athlete contending in the games: “And if also anyone contends in the games, he is not crowned unless he contends lawfully.” At the same time Timothy was to be a teacher and a soldier, he was also to be an athlete. A soldier must fight to win the victory, whereas an athlete must contend lawfully to receive the crown. It is important for a runner in a race to run fast. That is not the time for him to exercise patience. In a foregoing message I encouraged you to wait and pray. But when it comes to running the race to win the crown, we should not wait. On the contrary, we should run to reach the goal

肆农夫

IV. A HUSBANDMAN

7六节继续说，『劳力的农夫，理当先分享果实。』这里保罗把提摩太比作农夫。当兵的必须赢得胜利，运动员必须得著华冠，农夫理当分享果实─粮食。这需要忍耐。作为运动员，我们该迅速；但作为农夫，我们需要忍耐。农夫若因没有忍耐，要揠苗助长，他的作物就会被毁坏。照样，他若过于驱策他的牛，也许会伤了牠们。对农作物和牲畜，农夫必须学习有忍耐。

7Verse 6 continues, “The laboring husbandman must be the first to partake of the fruits.” Here Paul likens Timothy to a husbandman, a farmer. Just as a soldier must win the victory and an athlete must receive the crown, so a husbandman must partake of the fruits, the food. This requires patience. As athletes we should be quick, but as farmers we need to be patient. If out of impatience a farmer would pluck up the tiny sprouts, his crop would be ruined. Like wise, if he drives his cattle too much, he may hurt them. With both crops and livestock, farmers must learn to have patience.

8七至十四节与保罗嘱咐提摩太作农夫有关。保罗告诉提摩太，他所说的，他要思想，并且凡事主必给他领悟力；（7；）保罗接著说，『你要记念那从死人中得复活的耶稣基督，祂是出于大卫的后裔，这正合乎我所传的福音。』八节的复活这辞，指明基督藉著祂神圣的生命，及其复活的大能，胜过了死。大卫的后裔，指明基督尊贵的人性，与祂的神性一同被高举、得荣耀。我所传的福音，指明保罗所传的福音乃是基督这位活人物的喜信，祂兼有神人二性；祂成为肉体，成了人子，又得复活成为神子，正如罗马一章一至四节那段平行的话所说的。保罗说他受苦难，『甚至被捆绑像犯人一样，然而神的话却不被捆绑。』（提后二9。）尽管仇敌撒但煽动人极力反对，使徒受的捆绑却使神的话得著释放，给人自由传讲，且更为得胜。在十节保罗继续说，『所以我为选民凡事忍耐，叫他们也可以得著那在基督耶稣里的救恩，同永远的荣耀。』选民指在基督里的信徒；他们在创立世界以前为父神所拣选，（弗一4，）又从人类中挑选出来而得著救恩。使徒为我们这些神的选民凡事忍耐，叫我们也可以得著救恩，像他一样。

8Verses 7 through 14 are related to Paul’s charge to Timothy that he be a husbandman. After telling Timothy to consider what he says and that the Lord will give him understanding in all things (v. 7), Paul goes on to say, “Remember Jesus Christ, raised from among the dead, of the seed of David, according to my gospel.” The word “raised” in verse 8 indicates Christ’s victory over death by His divine life with its resurrection power. The expression “seed of David” indicates Christ’s dignified human nature exalted and glorified along with His divine nature. The words “my gospel” indicate that Paul’s gospel was the glad tidings of the living Person of Christ, who possesses both the divine and human nature, who was incarnated to be the Son of Man and resurrected to be the Son of God, as indicated in the parallel portion, Romans 1:1-4. Paul says that he suffered evil “unto bonds as a criminal,” but that “the word of God is not bound” (v. 9). In spite of all the opposition by human efforts that were instigated by the enemy, Satan, the bonds of the apostle released the word of God, giving it free course and making it more prevailing. In verse 10 Paul continues, “Therefore I endure all things for the sake of the chosen ones, that they also may obtain the salvation which is in Christ Jesus with eternal glory.” The “chosen ones” denotes the believers in Christ, who were chosen by God the Father before the foundation of the world (Eph. 1:4) and selected from mankind for salvation. The apostle endured all sufferings for our sake that we also may obtain salvation as he did

9在提后二章十节保罗不是说救恩『和』永远的荣耀，乃是救恩『同』永远的荣耀。永远的荣耀是神救恩的终极目标；（罗八21；）神的救恩领我们进入祂的荣耀。（来二10。）这鼓励我们为福音忍受苦难。（罗八17。）保罗嘱咐提摩太作农夫以后，立刻说到受苦。这指明农夫必须是能受苦、能忍耐的人。作为农夫，他不但必须学习受苦，也必须学习死。在这些经文里，保罗不但说到他自己的苦难，也陈明主耶稣作受苦、受死、并复活之人的榜样。提后二章十一至十三节可能是一首诗。这段话与罗马六章八节和八章十七节相符。十一节说，『有可信的话说，我们若与基督同死，也必与祂同活。』与基督同死，指在基督的钉死里，如受浸所表征的。（罗六3～8。）照样，与祂同活，意思是在基督的复活里活祂。（罗六5，8，约十四19。）

9In verse 10 Paul does not speak of salvation and eternal glory, but of salvation with eternal glory. Eternal glory is the ultimate goal of God’ss alvation (Rom. 8:21). God’ss alvation leads us into His glory (Heb. 2:10). This encourages us to endure sufferings for the gospel (Rom. 8:17). Immediately after charging Timothy to be a husbandman, Paul speaks of suffering. This indicates that a husbandman must be one who is able to suffer and endure. As a farmer, he must learn not only to suffer, but also to die. In these verses Paul not only speaks of his own sufferings, but he also presents the Lord Jesus as a pattern of one who suffered, died, and was resurrected. Verses 11 through 13 may have been a hymn. This passage corresponds to Romans 6:8 and 8:17. Verse 11 says, “Faithful is the word: For if we died with Him, we shall also live with Him.” The expression “died with Him” is related to Christ’s crucifixion, as symbolized by baptism (Rom. 6:3-8). Likewise, the words “live with Him” mean to live Christ in His resurrection (Rom. 6:5, 8; John 14:19).

10提后二章十二节说，『我们如果忍耐，也必与祂一同作王；我们如果不认祂，祂也必不认我们。』忍耐与今世的生活有关，与祂一同作王，指来世。我们如果不认祂，祂也必不认我们；那就是说，祂必否认我们。（太十33，路十二9。）提后二章十三节继续说，『我们纵然失信，祂仍是可信的，因为祂不能否定自己。』本节的可信，指主对祂自己的话信实。我们若是对祂失信，祂虽然仍是可信的，却不能把我们当作可信的接纳，而使祂自己成为不可信的，就是否定祂自己，否定祂的性情和所是。在十四节保罗说，『你要将这些事题醒众人，在神面前郑重的嘱咐他们，不可为言辞争辩，这是毫无用处的，只能败坏听见的人。』保罗所说的『这些事』，指他所嘱咐忠信、有能的人，即美好的托付所交托的人，不但该是教师，也该是精兵、运动员和农夫。像主耶稣在地上的生活一样，他们需要忍耐、忍受。主忍耐著受苦，并且也忍受。祂被治死以后，复活了。基于这点，保罗说，我们若与基督同死，也必与祂同活；我们若与祂一同受苦，也必与祂一同作王。

10Verse 12 says, “If we endure, we shall also reign with Him; if we deny Him, He also will deny us.” Enduring is related to life in this age, and reigning with Christ, to the coming age. If we deny Him, He will deny us; that is, He will not acknowledge us (Matt. 10:33; Luke 9:26). Verse 13 continues, “If we are faithless, He remains faithful, for He cannot deny Himself.” The word faithful in this verse refers to the Lord’s faithfulness to His own word. If we are faithless, the Lord will remain faithful, for He is not able to deny Himself. If we become faithless to Him, although He remains faithful, He cannot accept us as faithful by making Himself unfaithful, that is, by denying Himself, by denying His nature and His being. In verse 14 Paul says, “Remind them of these things, solemnly charging them before the Lord not to have contentions of words, which are profitable for nothing, to the ruin of those who hear.” By “these things” Paul refers to the charge that faithful, competent men, to whom the good deposit has been committed, should be not only teachers, but also soldiers, athletes, and husbandmen. Like the Lord Jesus during His life on earth, they need to be patient and have endurance. The Lord suffered with patience, and He endured. After He was put to death, He was resurrected. Based on this, Paul says that if we die with Him, we shall live and that if we suffer with Him, we shall reign with Him

伍工人

V. A WORKMAN

11在十五节保罗说，『你当竭力将自己呈献神前，得蒙称许，作无愧的工人，正直的分解真理的话。』这里保罗指明豫防者要作工人。这工人是木匠，必须正直的分解真理的话。这就是说，将神话语的各部分，正确、正直、毫不曲解的揭示出来。木匠怎样有技巧正直的切割木头，照样，主的工人需要有技巧正直的分解真理的话。这是需要的，因为在召会的败落中，许多真理被曲解，呈现歪曲、偏颇的样式。

11In verse 15 Paul says, “Be diligent to present yourself approved to God, an unashamed workman, cutting straight the word of the truth.” Here Paul indicates that the inoculator is to be a workman. As a carpenter, this workman must cut straight the word of the truth. This means to unfold the word of God in its various parts rightly and straightly without distortion. Just as a carpenter has the skill to cut wood in a straight way, so the Lord’s workman needs the skill to cut straight the word of truth. This is necessary because in the decline of the church so many truths are twisted and presented in a warped, biased form

12言辞的争辩、（14、）世俗的空谈、（16、）如同毒疮腐蚀人的话、（17、）以及愚拙无学问的辩论，（23，）在召会堕落的潮流中，常被魔鬼（26）用来产生争竞，（23，）败坏听见的人，（14，）助长不敬虔，（16，）并倾覆人的信心。（18。）因此，真理的话需要正确的解开，以光照暗昧的人，豫防毒素，吞灭死亡，并将偏离的人带回正途。今天在基督徒中间，惟有真理浅显的方面没有被曲解。几乎所有真理较深的事都被曲解了。关于这些事，许多人没有正直的分解真理的话，却分解得弯曲、偏颇。所以，我们不但该是教师、精兵、竞赛者和农夫，也该是工人、木匠，正直的分解真理的话。这里的真理不仅仅是指圣经的道理，乃是指神新约经纶的内容和实际。这真理的主要元素，乃是基督作神的奥秘和神的具体化身，以及召会作基督的奥秘和基督的身体。我们都需要学习正直的分解关于基督与召会之真理的话。有些弟兄会的教师，将保罗说到正直的分解真理的话，解释为将圣经分成不同的时代：无罪、良心、人治、应许、律法、恩典和国度七个时代。圣经可以照著这些时代来领会。然而，将主的话排列成几个时代，不是保罗在二章十五节说到正直的分解真理的话的意思。提摩太前后书和提多书这三卷书里所用的真理这辞有特别的意义：牠指神新约经纶的内容。许多读圣经的人不领悟这点，以为在提后二章十五节保罗笼统的说到真理。但我们需要照著真理这辞在提摩太前后书和提多书这三卷书里的用法，领会本节的真理。提前三章十五节说，召会是『真理的柱石和根基』。这真理是敬虔的奥秘，神显现于肉体。召会该承担、托住这真理，这实际。保罗在这三封书信里多次说到真理。譬如，在提前二章四节他说，神『愿意万人得救，并且完全认识真理』。提后二章十五节的真理这辞，指神新约经纶健康的话。我们是工人，不仅仅该学习将圣经分成几个时代，这太肤浅了；我们必须学习揭示关于神经纶之真理的话。我们若要这样作，就需要仔细看保罗在这三封书信里对这辞的用法。我们若仔细看这三卷书，就会看见这里的真理指神新约经纶之内容的实际。所以，正直的分解真理的话，就是毫不偏颇或曲解的揭示新约里所启示神经纶的实际。

12“Contentions of words” (2:14), “profane babblings” (v. 16), the eating word of gangrene (v. 17), and “foolish and ignorant questionings” (v. 23) are often very much used by the Devil (v. 26) in the down current among the churches to produce contentions (v. 23), to ruin the hearers (v. 14), to promote ungodliness (v. 16), and to overthrow people’s faith (v. 18). Hence, there is the need of the word of the truth rightly unfolded to enlighten the darkened ones, inoculate against the poison, swallow up the death, and bring the distracted back to the right track. Among Christians today, only the superficial aspects of the truth are not twisted. Virtually all the deeper things of the truth have been distorted. Concerning these things, many have not cut the word of truth straightly, but cut it in a way that is curved and biased. Therefore, we should be not only teachers, soldiers, contenders, and farmers, but also workmen, carpenters, cutting straight the word of the truth. The truth here does not merely denote biblical doctrine; it refers to the contents and the reality of God’s New Testament economy. The main elements of this truth are Christ as the mystery of God and the embodiment of God and the church as the mystery of Christ and the Body of Christ. We all need to learn to cut straight the word of truth with respect to Christ and the church. Certain of the Brethren teachers interpret Paul’s word about cutting straight the word of truth to mean dividing the Bible into various dispensations: innocence, conscience, human government, promise, law, grace, and kingdom. The Bible can be understood according to these dispensations. However, arranging the Word into dispensations is not what Paul means in 2:15 about cutting straight the word of the truth. As used in the three books of 1 and 2 Timothy and Titus, the word truth has a specific significance: it denotes the contents of God’s New Testament economy. Not realizing this, many readers of the Bible think that in 2:15 Paul is speaking of truth in a general way. But we need to understand the word truth in this verse according to its usage in the three books of 1 and 2 Timothy and Titus. First Timothy 3:15 says that the church is “the pillar and base of the truth.” This truth is the mystery of godliness, God manifest in the flesh. The church should bear, uphold, this truth, this reality. Numerous times in these three Epistles Paul speaks of the truth. For example, in 1 Timothy 2:4 he says that God “desires all men to be saved and come to the full knowledge of the truth.” The word of the truth in 2 Timothy 2:15 refers to the healthy words of God’s New Testament economy. As workmen, we should learn not merely to divide the Bible into dispensations. This is too superficial. We must learn to unfold the word of the truth concerning God’s economy. If we would do this, we need to consider carefully Paul’s use of the word truth in these three Epistles. If we consider these books carefully, we shall see that truth here denotes the reality of the contents of the New Testament economy of God. Therefore, to cut straight the word of the truth is to unfold without bias or distortion the reality of God’secon o my revealed in the New Testament.