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提摩太后书生命读经 · 第7篇

对豫防者的鼓励

The Incentive to the Inoculator
1读经：提摩太后书四章一至八节。在本篇信息中，我们要看对豫防者的鼓励。（提后四1～8。）我们会看见，这鼓励是要来的奖赏。
1Scripture Reading: 2 Tim. 4:1-8 In this message we shall consider the incentive to the inoculator (4:1-8). As we shall see, this incentive is the coming reward
壹 使徒的嘱咐
I. THE APOSTLE’S CHARGE
2保罗在四章一节对提摩太说，『我在神并那将要审判活人死人的基督耶稣面前，凭著祂的显现和祂的国度，郑重的嘱咐你。』神已将一切审判的事全交与基督，因为祂是人。（约五，27，徒十42，十七31，罗二16。）祂是公义的审判者，（提后四8，）要在祂第二次显现时，在祂荣耀的宝座上审判活人，（太二五31～46，）并要在千年国后，在白色的大宝座上审
2In 4:1 Paul says to Timothy, “I solemnly charge you before God and Christ Jesus, Who is about to judge the living and the dead, and by His appearing and His kingdom.” God has given all judgment to Christ because He is a man (John 5:22, 27; Acts 10:42; 17:31; Rom. 2:1 6). As the righteous Judge (2 Tim. 4:8), 22 He will judge the living from His throne of glory at His second appearing (Matt. 25:31-46), and He will judge the dead at the great white throne after the millennium (Rev. 20:11-15).
3判死人。（启二十11～15。）
3
4在提后四章一节，保罗说到基督的显现和祂的国度。这话证明保罗的生活、工作是以主的显现和祂的国度为鼓励、为目标。主的显现是为著审判，要报应我们各人，（太十六27，启二二12，）主的国度是为著祂与得胜者一同作王。（启二十4，6。）使徒不仅自己以这二者为鼓励、为目标，也凭这二者嘱咐他所带领的提摩太，要忠信尽他话语的职事。这里保罗似乎说，『提摩太阿，你必须领悟，你今天的生活和工作与主的显现和祂的国度大有关系。主显现时，你要得祂的称赞，或要受祂的责备？你要得赏赐或受惩治？你要被认为彀资格有分于神圣的王权，并与基督一同作王一千年，或要失去与祂一同作王的资格？提摩太阿，你需要认真思考这些事。因此，我凭著主的显现和国度嘱咐你。』凭著主的显现和国度受嘱咐，是很有意义的事。我们是真基督徒，永远得救了，但我们如何过我们基督徒的生活，如何善尽我们基督徒的职责？我们顾到神新约的经纶么？我们实行正确的召会生活，身体生活，而在基督里藉著那灵彰显神么？这些问题值得我们留意，因为就著主的显现和要来的国度而论，我们回答这些问题的方式，就可能断定我们的将来。不要听迷信和肤浅的教训告诉你，只要你得救了，主来的时候，你和祂就不会有任何问题。你在审判台前遇见祂时，可能大有问题。每个在基督里的信徒，每个真得救的人，都必须站在基督的审判台前受祂审判，不是关于得救或沉沦，乃是关于赏赐或惩罚。因为这是严肃的事，保罗就在神并基督耶稣面前，凭著主的显现和国度嘱咐提摩太。
4In 4:1 Paul speaks of Christ’s appearing and His kingdom. Christ’s appearing will be for judgment, to reward each one of us (Matt. 16:27; Rev. 22:12), and His kingdom will be for His reigning with His overcomers (Rev. 20:4, 6). By these two events the apostle charges Timothy to fulfill his ministry of the word faithfully. Here it seems that Paul is saying, “Timothy, you must realize that your life and work today have much to do with the Lord’s appearing and His kingdom. At His appearing will you be praised by the Lord, or will you receive a rebuke from Him? Will you receive a reward or chastisement? Will you be considered qualified to participate in the divine kingship and reign with Christ for a thousand years, or will you be disqualified from reigning with Him? Timothy, you need to think seriously about these things. Thus, I charge you by the Lord’s appearing and kingdom.” It is a matter of great significance to be charged by the Lord’s appearing and kingdom. As genuine Christians we are saved for eternity, but how are we living our Christian life, and how well are we fulfilling our Christian duty? Are we taking care of God’s New Testament economy? Do we practice the proper church life, the Body life, to express God in Christ through the Spirit? These questions deserve our attention, for the way we answer them may determine our future as far as the Lord’s appearing and coming kingdom are concerned. Do not listen to the superstitious and superficial teachings which tell you that as long as you are saved you cannot have any problems with the Lord at His coming. You may have great problems when you meet Him at the judgment seat. Every believer in Christ, every genuinely saved person, must stand before the judgment seat of Christ and be judged by Him not concerning salvation or perdition, but concerning reward or punishment. Because this is a solemn matter, Paul charged Timothy before God and Christ Jesus and by the Lord’s appearing and kingdom.
5在提后四章二节保罗继续嘱咐：『务要传道；无论得时不得时，都要豫备好，用全般的恒忍和教训，叫人知罪自责，谴责人，劝勉人。』所传的道，包括提摩太从保罗和旧约所学习的。（三14～15。）这证明四章一至二节是三章十四至十七节的继续。在照管地方召会的事上，特别在召会败落的时期，真理之话的传扬是非常重要的。提摩太不是仅仅传扬从地狱得救到天上的道；他乃是讲说关于基督与召会之神的启示这完成的话。这样健康的话就是真理，神新约经纶之内容的实际。提摩太受嘱咐，无论得时不得时，都要豫备好传这道。无论得时不得时，都要传道，意思是无论合时不合时，时机便利不便利，受不受欢迎，都要传道。不仅如此，提摩太要用全般的恒忍和教训，叫人知罪自责，谴责人，劝勉人。全般，也形容教训，指多方面、多方向的教训。要完成这样的教训，需要恒忍。
5In verse 2 Paul continues his charge: “Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with all longsuffering and teaching.” The word Timothy was to preach included what he had learned both of Paul and of the Old Testament (3:14- 15). This proves that verses 1 and 2 are a continuation of 3:14-17. In caring for a local church, especially in a time of the church’s decline, the preaching of the Word is vital. Timothy was not merely to preach a word about salvation from hell to heaven. He was to speak a completing word regarding God’sr evelation concerning Christ and the church. Such a healthy word is the truth, the reality of the contents of God’s New Testament economy. Timothy was charged to be ready to preach this word in season and out of season. To preach in season and out of season means to preach whether the situation is opportune or inopportune, whether it is convenient or inconvenient, whether you are welcome or unwelcome. Furthermore, Timothy was to reprove, rebuke, and exhort with all longsuffering and teaching. Reprove here means to convict. The adjective all modifies both longsuffering and teaching. It speaks of teaching in many aspects and directions. The carrying out of such teaching requires longsuffering
贰 背道的时候
II. THE TIME OF APOSTASY
6四章三至四节说，『因为时候要到，那时人必容不下健康的教训，反而耳朵发痒，随著自己的情欲，给自己堆积起教师来；并且转耳离弃真理，偏向虚构无稽之事。』三节所题的时候，指召会的败落更为恶化之时。那时许多人必容不下健康的教训，就是在生命上健康，并且将生命的供应服事给人的教训。反之，他们喜欢为耳朵搔痒的教师。这指明那些容不下健康教训的人耳朵发痒，寻求悦耳的话，使耳朵愉快。不仅如此，这样的人转耳离弃真理，偏向虚构无稽之事。发痒且转离的耳朵，是召会更为败落的主因。
6Verses 3 and 4 say, “For the time will come when they will not tolerate healthy teaching, but according to their own lusts they will heap up to themselves teachers tickling the ear, and they will turn away their ear from the truth, and will be turned aside to fables.” The time mentioned in verse 3 refers to the time when the decline of the church becomes worse. At that time many will not tolerate healthy teaching, teaching which is healthy in life and which ministers the supply of life. Instead, they will prefer teachers who tickle the ear. This indicates that those who do not tolerate healthy teaching have an itching ear, an ear which seeks pleasing speaking for its own pleasure. Furthermore, such persons will turn away their ear from the truth and will be turned aside to fables. The itching ear that is turned away is the main factor of the worsening decline in the churches.
7今天许多基督徒容不下与神的经纶有关的健康教训。我们教导说基督是神人，是神的具体化身作祂的彰显，有些人就控告我们亵渎或异端。有些人甚至离谱到歪曲我们论到基督是神人的话，出书诬告我们教导基督既不完全是神，也不完全是人。我在『基督的四个主要阶段』一书里说，『我们晓得，基督就是神来成为人。基督是神而人。祂不仅是属神的人，祂也是神而人。所以，基督的成为肉身，就是神与人调和。』（第二页。）有些反对我们的人歪曲我们的话，严重的误传我们的话，他们写说，『这成为肉体的神既不完全是神，也不完全是人；祂是第三样，是调和的神人。』我们信因为基督是真神、真人，祂就是神人。祂是完全的神，也是完整的人。祂神圣的性情和祂属人的性情，都是完整的，同时并存在祂的一个人位里─没有分隔，没有混乱，也没有变成第三种性情。我们的主耶稣基督，神人，一个人位带著两种性情，永远配得我们的敬拜和赞美。因为今天许多基督徒容不下健康的教训，他们就堆积起教师搔他们发痒的耳朵。主恢复里的教训全然不同。我们的教训不为耳朵搔痒，反而也许给听的人耳朵动手术。有些人受不了这样的手术，就转耳离弃真理。2我们一再指出，在提摩太前后书里，真理指神新约经纶之内容的实际。这实际主要由基督是神的具体化身，以及召会是基督的身体所组成。许多基督徒不听关于基督与召会的正确教训，反而偏向其他的事物。
7Many Christians today do not tolerate the healthy teachings related to God’secon o my. When we teach that Christ is the God - man, the One who is the embodiment of God as His expression, some accuse us of blasphemy or heresy. Some have even gone so far as to twist our words concerning Christ as the God- man and, in print, to falsely accuse us of teaching that Christ was neither quite God nor quite man. In The Four Major Steps of Christ I say, “We know that Christ is God incarnated as a man. Christ is the God-man. He is not only a man of God, He is also a God-man. Therefore, the incarnation of Christ simply means the mingling of God with humanity” (p. 6). Twisting our words and grossly misrepresenting us, certain of our opposers have written, “This incarnate deity was neither quite God nor quite man; He was a third thing, a mingled God-man.” We believe that because Christ is true God and true man, He is the God-man. He is the perfect God and a complete man as well. Both His divine nature and His human nature, each being complete, concur in His one Person—without separation, without confusion, and without being changed into a third nature. Our Lord Jesus Christ, the God-man, one Person with two natures, is worthy to receive our worship and praise forever. Because many Christians today will not tolerate healthy teaching, they heap up teachers to tickle their itching ears. The teachings in the Lord’s recovery are altogether different. Our teachings do not tickle the ear. Instead, they may operate on the ears of those who hear. Unable to bear such an operation, some turn their ears away from the truth. We have pointed out again and again that in 1 and Timothy truth refers to the reality of the contents of God’s New Testament economy. This reality consists primarily of Christ as the embodiment of God and of the church as the Body of Christ. Instead of listening to proper teachings concerning Christ and the church, many Christians have turned aside to other things.
参 提摩太─豫防者
III. TIMOTHY, THE INOCULATOR
8保罗在提后四章五节对提摩太说，『你却要凡事谨慎自守，忍受苦难，作传福音者的工作，尽你的职事。』提摩太尽他的职事，即充盈他职事的完满度量。这职事指话语的职事，将基督一切的丰富（弗三8）供应给罪人和信徒，以建造基督的身体。（四11～。）在面对提后四章三至四节所豫言败落的趋势时，这样的职事是极其需要的。
8In verse 5 Paul says to Timothy, “But you, be sober in all things, suffer evil, do the work of an evangelist, fully accomplish your ministry.” For Timothy to fully accomplish his ministry was for him to fill up the full measure of his ministry. This ministry denotes the ministry of the Word to minister Christ in all His riches (Eph. 3:8) to both sinners and believers for the building up of the Body of Christ (Eph. 4:11-12). 12 Such a ministry is desperately needed to counter the declining trend, as prophesied in verses 3 and 4.
肆 保罗─榜样
IV. PAUL, THE PATTERN
9在六至七节保罗见证他自己：『我现在被浇奠，我离世的时候到了。那美好的仗我已经打过了，当跑的赛程我已经跑尽了，当守的信仰我已经守住了。』在六节保罗指明他现在被浇奠作奠祭。奠祭乃是在利未记一至六章所启示的基本祭物之外附加的。（民十五1～10，二八7～10。）基本的祭物豫表基督的各方面，奠祭豫表献祭的人所享受的基督。基督这属天的酒充满献祭的人，甚至使他们成为献给神的酒。使徒保罗因著这样享受基督，就成了这样的奠祭，使他能藉著真正的流血被浇奠。这里被浇奠就是流血。现在被浇奠，指明这过程已经开始。
9In verses 6 and 7 Paul testifies concerning himself: “For I am already being poured out, and the time of my departure is at hand. I have fought the good fight, I have finished the course, I have kept the faith.” In verse 6 Paul indicates that he was already being poured out as a drink offering. The drink offering was additional to the basic offerings revealed in Leviticus 1 through 7 (Num. 15:1-10; 28:7-10). The basic offerings were types of various aspects of Christ. The drink offering was a type of Christ as enjoyed by His offerer, an enjoyment that filled him with Christ as the heavenly wine and even made him wine to God. The Apostle Paul became such a drink offering by so enjoying Christ that he could be poured out by the actual shedding of his blood. To be poured out here means to shed one’s blood. “Already being poured out” indicates that the process of being offered as a drink offering had begun
10保罗能说他离世的时候到了。这指殉道，离世与主同在。（腓一23。）保罗两次在罗马坐监。第一次约在主后六十二至六十四年，是由于犹太人的控告。（徒二八17～20。）在那段期间，他写了歌罗西书、以弗所书、腓立比书和腓利门书。他获释（就是他在腓立比一章二十五节，二章二十四节，腓利门二十二节所期待的）以后，必定访问了以弗所和马其顿，（提前一3，）在那里他也许写了提摩太前书。然后他访问了革哩底、（多一5、）尼哥波立，（三12，）在那里写了提多书；又访问了特罗亚、米利都，（提后四13，20，）也许在那里写了希伯来书。他第二次坐监约在主后六十七年，是由于该撒尼罗突然的逼迫。正当他期待即将为他的主人殉道时，他写了提摩太后书。在提后四章七节保罗题起三件事：打美好的仗，跑当跑的赛程，守住当守的信仰。正确的基督徒生活是三重的：为著神国的利益，打那美好的仗，抵挡撒但及其黑暗的国度；（提前六12；）为著照神永远的定旨完成神的经纶，奔跑赛程；（来十二1；）为著在神的经纶里有分于神圣的丰富，守住信仰。（提前三9。）在此，保罗为我们立了合式的榜样。
10Paul could say that the time of his departure was at hand. This refers to his departure from the world to be with the Lord (Phil. 1:23) through martyrdom. Paul was imprisoned in Rome twice. The first imprisonment, about A.D. 62-64, was due to the Jews’ accusation (Acts 28:17-20). During that time he wrote the Epistles to Colossians, Ephesians, Philippians, and Philemon. After his release (which he expected in Philippians 1:25; 2:24; and Philemon 22) from the first imprisonment, he must have visited Ephesus and Macedonia (1 Tim. 1:3), where he probably wrote the first Epistle to Timothy. Then he visited Crete (Titus 1:5); Nicopolis (Titus 3:12), where he wrote the Epistle to Titus; Troas; and Miletus (2 Tim. 4:13, 20), where he probably wrote the Epistle to the Hebrews. Due to Caesar Nero’s sudden persecution, Paul was imprisoned a second time, about A. D. 65. At that time he wrote the second Epistle to Timothy while expecting his imminent martyrdom for his Master. In verse 7 Paul mentions three items: fighting the good fight, finishing the course, and keeping the faith. A proper Christian life is threefold. It involves fighting the good fight against Satan and his kingdom of darkness for the interests of God’skin gdom (1 Tim. 6:12), running the course for the carrying out of God’secon o my according to His eternal purpose (Heb. 12:1), and keeping the faith for participation in the divine riches in God’s dispensation (Gal. 3:22). In this Paul set up an adequate pattern for us.
11保罗被主得著后，就开始奔跑属天的赛程，并且不停的奔跑，（林前九～26，腓三12～14，）为要跑完这赛程。（徒二十24。）现今他终于得胜的宣告说，当跑的赛程他已经跑尽了。为此，他要从主得著赏赐，就是公义的冠冕。（提后四8。）保罗能见证，当守的信仰他已经守住了。这就是说，他守住神新约的经纶。守住信仰，就是守住整个神新约的经纶，就是关于基督是神的具体化身也是神的奥秘，以及召会是基督的身体也是基督的奥秘等这些信仰。
11Paul began to run the course of the heavenly race after he was taken possession of by the Lord, and he continually ran (1 Cor. 9:24-26; Phil. 3:12-14) that 24 he might finish it (Acts 20:24). Now at the end he triumphantly proclaimed, “I have finished the course.” For this he will receive from the Lord a reward—the crown of righteousness (v. 8). Paul could testify that he had kept the faith. This means that he kept God’s New Testament economy. To keep the faith is to keep the entire New Testament economy of God— the faith concerning Christ as the embodiment of God and the mystery of God and the church as the Body of Christ and the mystery of Christ.
伍 赏赐─鼓励
V. THE REWARD—THE INCENTIVE
12八节说，『从此以后，有公义的冠冕为我存留，就是主，那公义的审判者，在那日要赏赐我的；不但赏赐我，也赏赐凡爱祂显现的人。』冠冕象征荣耀，是在主的救恩之外，当作奖赏赐给奔跑赛程的得胜者。（林前九25。）这奖赏乃是本于公义并藉著行为，（太十六27，启二二12，林后五10，）不像救恩是本于恩并藉著信。（弗二5，8～9。）这样的奖赏要赏赐给信徒，不是照著主的恩典，乃是照著主的公义；因此是公义的冠冕。这冠冕的赏赐者，乃是主这公义的审判者，不是怜悯的神或恩惠的救赎主。保罗确信这样的奖赏已经为他存留，到主第二次显现的那日要赏赐给他。保罗说，这样的赏赐要赐给凡爱主显现的人。主的显现，主的回来，乃是我们的警告、鼓励和激励。我们应当爱主的显现，并以热切的期待和喜乐盼望这事。凭著主的显现，使徒嘱咐提摩太要尽他的职事。（提后四1～2，5。）
12Verse 8 says, “Henceforth, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me in that day; and not only to me, but also to all those who have loved His appearing.” The crown is a symbol of glory given as a prize, in addition to the Lord’ss alvation, to the triumphant runner of the race (1 Cor. 9:25). This prize is neither of grace nor by faith as salvation is (Eph. 2:5, 8-9), but of righteousness through works (Matt. 16:27; Rev. 22:12; 2 Cor. 5:10). Such a reward will be awarded the believers not according to the grace of the Lord, but according to His righteousness. Hence, it is the crown of righteousness. The One who awards it is the Lord as the righteous Judge, not as the merciful God or the gracious Redeemer. Paul was assured that such a prize was reserved, laid up, for him and would be awarded to him at the day of the Lord’s second appearing. Paul says that such an award will be given to all who love the Lord’s appearing. The Lord’s appearing, His coming back, is a warning, an encouragement, and an incentive to us. We should love it and look forward to it with earnest expectation and joy. By it, the apostle charged Timothy to fulfill his ministry (vv. 1-2, 5
13保罗所确信的公义冠冕是对豫防者的鼓励。我们若对真理健康的话忠信，并且我们若是忠信的豫防者，将神圣豫防剂的成分分赐到今天的基督徒里面，使他们回转，完全认识真理，这赏赐就要在主显现的时候赐给我们。这就是说，我们若对主的职事忠信，就要得著公义的冠冕作我们的赏赐。
13The crown of righteousness of which Paul was assured is the incentive to the inoculator. If we are faithful to the healthy word of the truth and if we are faithful inoculators to dispense the ingredients of the divine inoculation into Christians today that they may return to the full knowledge of the truth, this reward will be given to us at the time of the Lord’s appearing. This means that if we are faithful to the Lord’s ministry, we shall receive the crown of righteousness as our reward
14今天基督徒中间有许多关于主第二次来临的谈论。但很少信徒晓得，主耶稣回来时，不会是怜悯的神或恩惠的救主，乃是公义的审判者。基督徒该受警告并鼓励，豫备自己站在这位审判者面前。我盼望我们中间许多人会在这黑暗的世代接受负担，将这样郑重的嘱咐带给主的子民。我们都需要在神面前，并在那将要审判活人死人的主耶稣面前，接受这嘱咐。我们必须宣告这事实，主回来时将是所有人（信徒和不信者）的审判者。根据马太二十五章，所有主的仆人都必须向祂交账。主或者要说，『好，良善又忠信的奴仆。』（21。）或者说，『又恶又懒的奴仆。』（26。）主要凭祂的公义断定我们是否得赏赐。因为主的来临和祂的国度是严肃的事，在提后四章一至八节保罗就郑重的嘱咐提摩太。我们不该以为主的显现仅仅是被提和兴奋的时候；主的显现对每个在基督里的信徒也是极其严肃的时候。这就是保罗凭著主的显现和祂的国度嘱咐提摩太的原因。愿我们都留意这严肃的警告。
14There is a great deal of talk among Christians today concerning the Lord’s second coming. But not many believers realize that when the Lord Jesus comes back, He will not come as the merciful God or as the gracious Savior, but as the righteous Judge. Christians should be warned and encouraged to prepare themselves to stand before this Judge. I hope that many among us will take up the burden in this dark age to bring such a solemn charge to the Lord’sp eople. We all need to receive this charge before God and before the Lord Jesus, the One who will judge the living and the dead. We must declare the fact that when the Lord comes back, He will be the Judge of all, both believers and unbelievers. According to Matthew 25, all of the Lord’s servants will have to give an account to Him. The Lord will either say, “Well done, good and faithful slave” (v. 21), or, “Evil and slothful slave” (v. 26). In His righteousness the Lord will decide whether or not we receive a reward. Because the Lord’s coming and His kingdom are solemn matters, Paul gave a serious charge to Timothy in 4:1-8. We should not think that the Lord’s appearing will merely be a time of rapture and excitement. It will also be a time of great solemnity for every believer in Christ. This was the reason Paul charged Timothy by the Lord’s appearing and His kingdom. May we all give heed to this solemn warning