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提多书生命读经 · 第1篇

建立召会中的权柄

Establishing the Authority in the Church
1读经：提多书一章一至九节。认识提摩太前后书、提多书、和腓利门书这四卷书写作的顺序，是很有帮助的。腓利门书是最先写的，在保罗第一次被囚于罗马期间。保罗获释出狱以后，写了提摩太前书和提多书。最终，在他第二次被囚期间，在尼罗逼迫的时候，他写了末了一封书信，就是提摩太后书。
1Scripture Reading: Titus 1:1-9 It is helpful to know the sequence in which the four books of 1 and 2 Timothy, Titus, and Philemon were written. Philemon was written first, during Paul’s first Roman imprisonment. After his release from prison, Paul wrote 1 Timothy and the Epistle to Titus. Finally, during his second imprisonment, at the time of Nero’s persecution, he wrote his last epistle, the Epistle of 2 Timothy
壹 本书主题─
I. THE SUBJECT OF THE BOOK
召会秩序的维持
THE MAINTENANCE OF THE ORDER OF THE CHURCH
2提多书的主题是召会秩序的维持。保罗第一次被囚于罗马时，众召会受试验。在这段试验的期间，证明有些召会不是这么有秩序。因此，保罗获释出狱以后，访问几个地方，包括以弗所城和革哩底岛。保罗晓得众召会的情况，就有负担写信给提多，告诉他如何维持地方召会正确的秩序。这是本书写作的背景和原因。召会的秩序若要得维持，召会中的权柄就需要得建立。所以，在本篇信息中我们要从一章一至九节看召会中权柄的建立。如我们所要看见的，这与在各城设立长老很有关系。（5。）
2The subject of the book of Titus is the maintenance of the order of the church. During Paul’s first imprisonment in Rome, the churches were subject to testing. During this time of testing, certain churches proved not to be so orderly. Thus, after his release from prison, Paul visited various places, including the city of Ephesus and the island of Crete. Realizing the situation of the churches, Paul became burdened to write an epistle to Titus telling him how to maintain the proper order of a local assembly. This was the background and also the reason for the writing of this book. If the order of the church is to be maintained, the authority in the church needs to be established. Therefore, in this message we shall consider from 1:1-9 the establishing of the authority in the church. As we shall see, this has much to do with appointing elders in each city (v. 5
贰 引言
II. INTRODUCTION
一 作神的奴仆、并耶稣基督使徒的保罗
A. Paul, a Slave of God and an Apostle of Jesus Christ
3让我们先逐节看一章一至九节，然后更详细的看一些重点。一章一至三节说，『照著神选民的信仰，与合乎敬虔之真理的知识，…作神的奴仆、并耶稣基督使徒的保罗。』保罗作使徒是照著四件东西：（一）神的命令；（提前一1；）（二）生命的应许；（提后一1；）（三）神选民的信仰；（四）合乎敬虔之真理的知识。命令是在神一边，为神说话，并为神向我们有所要求。信仰是在我们一边，响应神的要求，并接受祂的生命；这是宣告我们无法履行神的要求，但神已经为我们作成一切，我们就接受祂所作成的。神所应许的生命，就是我们从祂所接受的，使祂的要求得以完成。保罗乃是这样作了使徒，以实施神新约的经纶。
3Let us first consider 1:1-9 verse by verse and then consider in more detail certain crucial points. Titus 1:1 says, “Paul, a slave of God, and an apostle of Jesus Christ, according to the faith of God’s chosen ones, and the full knowledge of the truth which is according to godliness.” Paul was an apostle according to four things: the command of God (1 Tim. 1:1), the faith of God’s chosen ones, the promise of life (2 Tim. 1:1), and the full knowledge of the truth. Command is on God’ss i de, speaking for Him and requiring something of us for Him. Faith is on our side, responding to God’s requirements and receiving His grace. It is a proclamation that we are unable to fulfill God’s requirements, but that God has done everything for us and that we receive what He has done. The life promised by God is what we have received of Him for the carrying out of His demand. It was in this way that Paul was an apostle to administrate God’s New Testament economy.
4在提多书一章一节保罗说到神的选民。这指在基督里的信徒；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。保罗作使徒，不仅是照著神选民的信仰，也是照著真理的知识。信仰乃是接受神为我们所计画的一切、神为我们所作成的一切、以及神所赐给我们的一切。真理的知识就是对真理的透彻领略，对我们藉信所领受一切属灵、神圣事物的实际，一种完全的承认并珍赏。使徒的职分，就是照著对神永远经纶的实际，有这样的领略和珍赏。在提多书一章一节，保罗指明真理是合乎敬虔的。神永远经纶的真理，实际，是合乎敬虔的；敬虔就是神显现于人。使徒的职分就是把这实际分赐给神信的选民，并在话和灵里藉著传讲、教导和施行，在他们当中完成这样的敬虔。（提前六3。）
4In 1:1 Paul refers to God’s chosen ones. This 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. Paul was an apostle not only according to the faith of God’s chosen ones, but also according to the full knowledge of the truth. Faith is to receive all God has planned for us, all God has done for us, and all God has given to us. Full knowledge of the truth is a thorough apprehension of the truth, a full acknowledgment and appreciation of the reality of all the spiritual and divine things which we have received through faith. Apostleship is according to such an apprehension and appreciation of the reality of God’s eternal economy. In 1:1 Paul indicates that the truth is according to godliness. The truth, the reality, of God’s eternal economy is according to godliness, which is God manifested in man. Apostleship is the dispensing of this reality to God’s believing elect and the carrying out of such a godliness among them through preaching, teaching, and administration in the Word and in the Spirit (1 Tim. 6:3
5在提多书一章二节保罗接著说，『根据永远生命的盼望，就是那不能说谎的神，在历世之前所应许。』保罗作使徒，不仅是照著信仰与真理的知识，也是根据永远生命的盼望，就是那不能说谎的神，在永远里所应许的。这与提后一章一节『照著生命的应许』相符。根据永远生命的盼望，意即以永远的生命为根基、为条件，以永远生命的盼望为依据。永远的生命，神非受造的生命，不但今天给我们有分并享受，将来也要给我们完全承受，（太十九29，）直到永远。我们今天对永远生命的经历，使我们将来彀资格承受这永远的生命。今天对这生命的享受是豫尝，在来世和永远对这生命的承受是全享，这承受就是永远生命的盼望。（见多三7注3。）这就是二章十三节所启示那有福的盼望，包括完满儿子名分之荣耀的自由，我们身体的得赎，（罗八21～25，）在末后的时期要显现的救恩，（彼前一5，）以及对那存留在诸天之上，不能朽坏、不能玷污、不能衰残之基业活的盼望。（3～4。）这就是提前四章八节所题及，在千年国和新天新地里，永远生命之完满、属灵、神圣、属天的福分和享受。（彼后一11，三13，启二一6～7。）保罗承当他使徒的职分，并完成他使徒的职事，不是基于今生的利益，也不是以律法的特权为条件，乃是基于这盼望的条件，指明他为著使徒的职分，倚赖并信靠神的生命连同这生命一切的盼望，就是神在永远里所应许，并藉著福音所带给我们的。（提后一10。）
5In verse 2 Paul goes on to say, “In the hope of eternal life, which God, Who cannot lie, promised before times eternal.” Paul was an apostle not only according to the faith and the knowledge of the truth, but also in the hope of eternal life, which God, who cannot lie, promised in eternity. This corresponds to “according to the promise of life” in 2 Timothy 1:1. In the hope of eternal life means on the basis of, on the condition of, relying upon the hope of, eternal life. Eternal life, the uncreated life of God, is not only for us to partake of and enjoy today, but also for us to inherit (Matt. 19:29) in its full extent for eternity. Today’s experience of eternal life qualifies us to inherit it in the future. Its enjoyment today is a foretaste; the full taste will be the inheritance of it in the coming age and in eternity, which is the hope of eternal life. This is the blessed hope revealed in 2:13, which is comprised of the freedom of the glory of full sonship, the redemption of our body (Rom. 8:21-25), the salvation to be revealed in the last time (1 Pet. 1:5), and the living hope of the incorruptible, undefiled, and unfading inheritance reserved in heaven (1 Pet. 1:3-4). This is the full, spiritual, divine, and heavenly blessing and enjoyment of eternal life, both in the millennium and in the new heaven and new earth (2 Pet. 1:11; 3:13; Rev. 21:6-7), referred to in 1 Timothy 4:8. Paul assumed his apostleship and accomplished his apostolic ministry, not based upon the benefit of the present life, nor on the condition of the privilege of the law, but based upon the condition of this hope, indicating that for his apostleship he relied upon and trusted in the divine life with all its hope, which God promised in eternity and which was brought to us through the gospel (2 Tim. 1:10).
6提多书完全是讲召会中秩序的维持。为著这个，神选民的信仰、合乎敬虔的真理、以及永远的生命，乃是不可少的。因此，在开头的话语里，就把这三件东西摆出来。永远的生命，就是神的生命，神非受造的生命，不仅在时间上持续到永远，在性质上也是永远、神圣的。神永远的生命是赐给所有在基督里的信徒，（提前一16，）也是所赐给我们神圣恩典的主要成分。（罗五17，21。）这生命已经征服死，（徒二24，）还要吞灭死。（林后五4。）保罗乃是照著这样生命的应许作了使徒。（提后一1。）这生命以及随之而有的不朽坏，藉著福音的传扬，已经照耀出来，使众人都得看见。永远的生命是在历世之前所应许的。这必是父在永远里给子的应许。父在创立世界以前，在子里拣选了我们，并豫定我们，藉著子得儿子的名分；（弗一5；）必是在永远里，父应许子，要将祂永远的生命赐给信子的人。藉这生命，那在永远里所赐给子的信徒，（约十七2，）要成为祂的众弟兄。（来二11。）在提多书一章三节保罗继续说，『到了适当的时期，藉著那按我们救主神的命令所托付我传扬的福音，将祂的话显明出来的…。』适当的时期，指二节所题永远生命的时期（不是永远的时期）；乃指永远生命显明出来的适当时期。
6The Epistle to Titus is occupied with the maintenance of order in the churches. For this, the faith of God’s chosen ones, the truth according to godliness, and eternal life are indispensable. Hence, in the very opening word these three things are set forth. Eternal life is the divine life, the uncreated life of God. It is not only everlasting, lasting forever, with respect to time, but in its nature it is also eternal and divine. The eternal life of God is given to all believers in Christ (1 Tim. 1:16) and is the main element of the divine grace given to us (Rom. 5:17, 21). This life has conquered death (Acts 2:24) and will swallow up death (2 Cor. 5:4). It was according to the promise of such a life that Paul was an apostle (2 Tim. 1:1). This life and its consequent incorruption have been brought to light and made visible to men through the preaching of the gospel. Eternal life was “promised before times eternal.” This must be the promise of the Father to the Son in eternity. The Father chose us in the Son and predestinated us unto sonship through Him (Eph. 1:5) before the foundation of the world. It must have been in that eternal epoch that the Father promised the Son that He would give His eternal life to His believers. By receiving this life the believers, who were given to Him in eternity (John 17:2), would become His brothers (Heb. 2:11). In verse 3 Paul continues, “But in its own times has manifested His word in the proclamation with which I was entrusted, according to the command of our Savior God.” The phrase “its own times” refers to the times (not times eternal) of the eternal life mentioned in verse 2. It denotes the proper time for the eternal life to be manifested
7三节『祂的话』，等于二节永远的生命；这与约壹一章一至二节相符。
7The phrase “His word” in verse 3 is equal to eternal life in verse 2. This corresponds to 1 John 1:1 and 2.
二 写信给照著共同的信仰，作真孩子的提多
B. To Titus, a Genuine Child according to the Common Faith
8在提多书一章四节保罗说，『写信给照著共同的信仰，作我真孩子的提多：愿恩典与平安，从父神和我们的救主基督耶稣归与你。』提多和提摩太一样，（提前一2，）作保罗的真孩子，不是凭天然的出生，乃是凭信。他在信的范围和元素里，在属灵上作保罗的孩子。提多书一章四节共同的信仰，即所有信徒所共有的信仰。（参彼后一1。）
8In verse 4 Paul says, “To Titus, genuine child according to the common faith: grace and peace from God the Father and Christ Jesus our Savior.” Titus, like Timothy (1 Tim. 1:2), was Paul’s genuine child not by natural birth, but in faith. He was Paul’s child spiritually in the sphere and element of faith. The common faith in this verse is the general faith, which is common to all believers, the like precious faith (2 Pet. 1:1
参 建立召会中的权柄
III. TO ESTABLISH THE AUTHORITY IN THE CHURCH
一 使徒的嘱咐
A. The Apostle’s Charge
9提多书一章五节说，『我从前留你在革哩底，是要你将我所未办完的事办理妥当，又照我所吩咐你的，在各城设立长老。』这里的各城，比较行传十四章二十三节的各召会，不仅指明地方召会行政的界限就是该召会所在的城，也指明一城只该有一个召会。一个地方召会的长老职任，应当包括该召会所在的全城。这样在一城里惟一的长老团，就保守基督身体惟一的一，不至受破坏。一城只该有一个召会同一个长老团。毫无疑问，这实行在新约中有清楚的实例说明，（徒八，十三1，罗十六1，林前一2，启一，）这实行也是维持地方召会正确的秩序绝对必要的条件。因此，使徒所嘱咐提多办理妥当的事，头一件就是要在各城设立长老。
9Titus 1:5 says, “For this cause I left you in Crete, that you might set in order the things that are lacking, and appoint elders in each city, as I charged you.” The words “each city,” compared with “in every church” in Acts 14:23, indicate not only that the jurisdiction of a local church is that of the city in which it is located, but also that in one city there should be only one church. The eldership of a local church should cover the entire city where that church is. Such a unique eldership in a city preserves the unique oneness of the Body of Christ from damage. One city should have only one church with one eldership. This practice is illustrated, beyond any question and doubt, by the clear pattern in the New Testament (Acts 8:1; 13:1; Rom. 16:1; 1 Cor. 1 1:2; Rev. 1:11), and is an absolute prerequisite for the 11 maintenance of proper order in a local church. Because of this, the first thing the apostle charged Titus to do in setting things in order was to appoint elders in each city.
二 长老的资格
B. The Qualifications of the Elders
10保罗在提多书一章六至九节列出长老的资格：无可指责，只作一个妻子的丈夫，儿女是信主的，没有人告他们是放荡、或不服约束的，作监督─神的管家，不任性，不暴躁，不醉酒滋事，不打人，不贪卑鄙的利益，乐意待客，喜爱良善，清明自守，义，圣，节制。我们在行政中的监督与执事』，已详细的看过这许多资格。
10In verses 6 through 9 Paul lists many of the qualifications of the elders: unreprovable, the husband of one wife, having believing children, not accused of dissipation, not unruly, being the overseer as a steward of God, not self- willed, not quick-tempered, not an excessive drinker, not a striker, not seeking gain by base means, hospitable, a lover of good, one with a sober mind, righteous, holy, and self-controlled. We have considered many of these and Deacons for the Church’sAd ministration,” Message 5 in the Life-study of 1 Timothy.
11在提多书一章九节保罗说，『坚守那按照使徒教训可信靠的话，好能用健康的教训劝勉人，又能使那些反对的人知罪自责。』长老是为著在地方召会中执行神的行政而设立的，使良好的秩序在召会中得以维持。要成就这事，长老必须坚守那按照使徒教训可信靠的话，使他们能制止说搅扰话的人，并平息纷乱的局面。（9～14。）
11In verse 9 Paul says, “Holding to the faithful word which is according to the teaching, that he may be able both to exhort by the healthy teaching and to convict those who contradict.” The elders are appointed to administrate God’s government in a local church that good order may be maintained in the church. To accomplish this, the elders need to hold to the faithful word, which is according to the apostles’ teaching, that they may be able to stop troublesome talkers and calm a tumultuous situation (vv. 9-14).
12可信靠的话，指在召会中按照使徒教训所教导，可信、可靠、真实的话。地方召会中的长老应当坚守这种健康的话，使他们能尽教导的职责。（提前三2，五17。）提多书一章九节所说的教训，指使徒的教训；（徒二42；）这些教训至终成了新约。这指明众召会是按照使徒的教训建立的，也是凭著遵守使徒的教训存在的。这也指明众召会的秩序，是凭著那按照使徒教训所教导可信靠的话，得以维持的。召会的混乱主要的是由于偏离使徒的教训。我们要对抗这事，就必须坚守众召会中，按照使徒教训所教导可信靠的话。在黑暗混乱的局面中，我们必须坚守新约里光照并规正的话，就是使徒的教训。要维持召会的秩序，除了长老职任以外，还需要有使徒按照神启示的话语。我们看过，健康的教训含示生命。任何健康的事都指生命的健康。使徒的教训将健康的教训当作生命的供应供给人，滋养他们，或医治他们。
12The “faithful word” is the trustworthy, reliable, and true word which was taught in the churches according to the apostles’ teaching. The elders in a local church should hold to this kind of healthy word that they may fulfill their duty in teaching (1 Tim. 3:2; 5:17). The teaching referred to here is the apostles’ teaching (Acts 2:42), which eventually became the New Testament. This indicates that the churches were established according to the apostles’ teaching and followed their teaching. It also indicates that the order of the churches was maintained by the faithful word, which was given according to the apostles’ teaching. The disorder of the church was mainly due to deviation from the apostles’ teaching. To counter this, we must hold to the faithful word taught in the churches according to the apostles’ teaching. In a darkened and confused situation, we must cleave to the enlightening and ordering word in the New Testament—the apostles’ teaching. To maintain the order of the church, the word according to God’sr evelation is needed in addition to the eldership. We have seen that “healthy teaching” implies life. Anything that is healthy refers to the health of life. The teaching of the apostles ministers healthy teaching as the supply of life to people, either nourishing them or healing them
13长老坚守那按照使徒教训可信靠的话，就能『使那些反对的人知罪自责』。这里的使人知罪自责，即揭露事情的真实特性，使人知罪自责，因此是藉暴露人的过错责备人。在以弗所五章十一、十三节，本辞译为责备。现在让我们回到提多书一章一至三节，并且更详细的看一些重点。在一、三节保罗说，他是『照著神选民的信仰，与合乎敬虔之真理的知识』，作耶稣基督的使徒。这里我们看见，保罗的使徒职分是照著神选民的信仰，并照著真理的知识，这真理是合乎敬虔的。这里三个重要的辞是信仰、真理和敬虔。保罗作使徒，不是直接照著敬虔，乃是照著信仰与合乎敬虔之真理的知识。在二节我们看见，保罗作使徒也是『根据永远生命的盼望』。本节的『所应许』是指永远的生命。永远的生命含示盼望。短暂的生命没有真盼望，但永远的生命有盼望。因为永远的生命是永远的，无法被了结的，牠就给我们盼望。
13By holding to the faithful word which is according to the teaching, elders can “convict those who contradict.” To convict here is to disclose the true character of anything so as to convict and hence reprove by exposing one’s fault. The Greek word is translated expose in Ephesians 5:11 and 13. Let us now go back to verses 1 through 3 and consider certain important points in more detail. In verse 1 Paul says that he is an apostle of Jesus Christ “according to the faith of God’s chosen ones, and the full knowledge of the truth which is according to godliness.” Here we see that Paul’s apostleship was according to the faith of God’s chosen ones and according to the full knowledge of the truth, and that this truth is according to godliness. Three crucial words here are faith, truth, and godliness. Paul was an apostle not directly according to godliness, but according to the faith and to the full knowledge of the truth which is according to godliness. In verse 2 we see that Paul was an apostle also “in the hope of eternal life.” The relative pronoun which” in this verse refers to eternal life. Eternal life implies hope. With temporal life there is no true hope, but with eternal life there is hope. Because eternal life is forever and cannot be terminated, it gives us hope
14永远生命的盼望，就是那不能说谎的神，在历世之前所应许的。历世是指永远的特别用辞。神在永远里应许永远的生命同其盼望。我们来到第三节，就看见神不但应许永远的生命，并且到了适当的时期，藉著所托付保罗传扬的福音，将祂的话显明出来。在这些经文里，我们看见神作了两件事：应许永远的生命，并将祂的话显明出来。在提前一章一节保罗说，他『照著神我们的救主…的命令』，作基督耶稣的使徒。然而，在提后一章一节他说，他『照著在基督耶稣里生命的应许』作使徒。保罗凭神的命令同祂的要求，被设立为使徒。命令对我们有所要求，但生命对我们有所供应。离了永远的生命，保罗不会得著供应来履行神的要求。保罗要完成神的命令同其极高的要求，就需要另一个生命。这生命实际上就是神这发命令者的生命。不仅如此，这生命就是发命令并要求的神自己。首先，神要求，然后祂进来供应所需要的，履行祂自己的要求。祂藉著命令而要求，祂藉著作生命而供应。保罗接受神的命令要完成祂新约的经纶时可能说，『主，我是谁，要完成这样一个命令？我不能履行这要求。』对此主也许说，『傻孩子，我要进到你里面供应你。你若服从我的要求，我就要进到你里面履行这要求。我要在你里面作生命，这生命能完成我自己的要求。』
14The hope of eternal life was “promised before times eternal” by God, who cannot lie. The expression times eternal” is a special term denoting eternity. In eternity God promised eternal life with its hope. When we go on to verse 3, we see that God not only promised eternal life, but “in its own times has manifested His word in the proclamation” with which Paul was entrusted. In these verses we see that God has done two things: promised eternal life and manifested His word. In 1 Timothy 1:1 Paul says that he became “an apostle of Christ Jesus, according to the command of God our Savior.” However, in 2 Timothy 1:1 he says that he was an apostle “according to the promise of life which is in Christ Jesus.” Paul was appointed an apostle by God’s command with His requirement. A command requires something of us, but life supplies something to us. Apart from eternal life, Paul would not have had the supply to fulfill God’s requirement. In order for Paul to carry out God’s command with its extremely high requirements, he needed another life. This life is actually the life of God, the One who issues the command. Furthermore, this life is the very commanding and requiring God Himself. First, God makes a requirement, and then He comes in to supply what is needed to fulfill His own requirement. He requires by command, and He supplies by being life. When Paul received God’s command to carry out His New Testament economy, perhaps he said, “Lord, who am I to carry out such a command? I am not able to fulfill this requirement.” To this the Lord may have said, “Foolish child, I’ll come into you to supply you. If you submit to My requirement, I’ll come into you to fulfill it. I will be in you the life which is able to carry out My own requirement
151现在我们值得把林前十五章十节，和加拉太二章二十节作个比较。在前一处经节保罗说，『然而因著神的恩，我成了我今天这个人，并且神的恩临到我，不是徒然的；反而我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。』在后一处经节保罗说，『现在活著的，不再是我，乃是基督在我里面活著。』那与保罗同在，并且使他能比别人格外劳苦的恩典，实际上就是神自己。神在保罗里面是永远的生命，作他的供应和支持，以完成祂新约的经纶。所以，命令的神也是供应的神。
15At this juncture it is worthwhile to compare Corinthians 15:10 with Galatians 2:20. In the former verse Paul says, “But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me.” In the latter verse Paul says, “It is no longer I who live, but Christ lives in me.” The grace which was with Paul and which enabled him to labor more than others was actually God Himself. God in Paul was eternal life as his supply and support for the carrying out of His New Testament economy. Therefore, the God who commanded is also the God who supplies.
16在提多书一章一至三节，保罗又说到他的使徒职分，比在提前一章一节，和提后一章一节所写的加了一些。我们曾指出，在提多书一章一至二节保罗题起神选民的信仰，合乎敬虔之真理，和永远生命的盼望。虽然看见保罗照著神的命令，照著永远生命的应许作使徒很美妙，但我们需要富有思想的问，这永远的生命如何能进到我们里面。这生命乃是藉著信仰，藉著我们与三一神之间生机的联结进到我们里面的。所以，在一章一节保罗说，他成为使徒，不仅照著神的命令，不仅照著神的生命，也照著神选民的信仰，就是将他带进与神生机联结里的信仰。这是保罗得著生命的供应和支持，以履行神命令的路。在一章一节保罗谨慎的指出，这信仰是神选民的信仰。不是我们拣选了神，乃是祂拣选了我们。因此，我们相信基督这件事在于神的拣选，不在于我们的拣选。神在创立世界以前，在基督里拣选了我们。我们该为著祂拣选我们赞美并敬拜祂。今天我们在主的恢复里，因为神拣选了我们。祂是发起的一位。你相信主耶稣，而别人，可能是你的家人，却拒绝相信祂，这事实你怎么解释？惟一的解释就是神拣选了我们。我能见证，我必须相信基督。我若不相信祂，就不会有平安。我若不相信基督，生活就会没有目的。我就不能好好的吃，好好的睡。无论别人如何对待我，无论我的环境如何，我都没有选择，只有相信主。在行传十三章，保罗和巴拿巴在犹太人拒绝福音以后转向外邦人。四十六节说，『神的话先讲给你们听，原是应当的；只因你们弃绝这话，断定自己不配得永远的生命，看哪，我们就转向外邦人去。』四十八节说，『外邦人听见了，就欢乐，并且荣耀主的话，凡指定得永远生命的人都信了。』这些外邦人能接受主的话并相信，原因是他们被命定，甚至被豫定相信基督。照样，今天我们相信基督的人就是神的选民。
16In Titus 1:1 Paul again speaks of his apostleship, but he adds something to what is written in 1 Timothy 1:1 and 2 Timothy 1:1. As we have pointed out, in 1:1 and 2 Paul mentions the faith of God’s chosen ones, the truth which is according to godliness, and the hope of eternal life. Although it is wonderful to see that Paul was an apostle according to the command of God and according to the promise of eternal life, we need to ask, in a thoughtful manner, how this eternal life can come into us. It comes into us through faith, through the organic union between us and the Triune God. Therefore, in 1:1 Paul says that he became an apostle not only according to the command of God and not only according to the life of God, but also according to the faith of God’s chosen ones, the faith which brought him into an organic union with God. This was the way Paul obtained the life supply and support to fulfill God’s command. In 1:1 Paul is careful to point out that this faith is the faith of “God’s chosen ones.” We did not choose God; He chose us. Hence, the matter of our believing in Christ depends on God’s choice, not on ours. God chose us in Christ before the foundation of the world. We should praise Him and worship Him for choosing us. Today we are in the Lord’s recovery because God has chosen us. He was the One who took the initiative. How can you explain the fact that you believe in the Lord Jesus when others, perhaps members of your family, refuse to believe in Him? The only explanation is that God has chosen us. I can testify that I simply must believe in Christ. If I did not believe in Him, I would not have peace. If I did not believe in Christ, I would have no purpose for living. I would not be able to eat or sleep properly. No matter how others may treat me and no matter what my circumstances may be, I have no choice but to believe in the Lord. In Acts 13 Paul and Barnabas turned to the Gentiles after the Jews rejected the gospel. Verse 46 says, “It was necessary that the word of God should first have been spoken to you: but seeing you put it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles” (lit.). Verse 48 says, “And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.” The reason these Gentiles could receive the word of the Lord and believe is that they were destined, even predestinated, to believe in Christ. Likewise, we who believe in Christ today are God’s chosen ones.
17在提多书一章一节，保罗不是说到信徒的信仰，乃是说到神选民的信仰。他这样作，就指明相信基督的起始是来自神，不是来自我们。因为神拣选了我们相信基督，我们就相信祂。保罗照著神选民的信仰作使徒。他有这信仰，我们也有。保罗藉著信仰被带进与三一神生机的联结里，这样他就能接受永远生命的供应。保罗能抵挡罗马帝国，不是因为他在自己里面刚强或能干，乃是因为他接受了永远的生命。他照著这永远的生命作使徒，就是藉著将他带进与三一神生机联结里的信仰所接受的永远生命。
17In Titus 1:1 Paul does not speak of the faith of the believers, but of the faith of God’s chosen ones. By so doing he indicates that the initiative for believing in Christ comes from God, not from us. Because God has chosen us to believe in Christ, we have come to believe in Him. Paul was an apostle according to the faith of God’s chosen ones. He had this faith, and we have it also. Through faith Paul was brought into the organic union with the Triune God, and in this way he could receive the supply of eternal life. Paul could stand against the Roman Empire not because he was strong or capable in himself, but because he had received eternal life. He was an apostle according to this eternal life, the eternal life which he received through the faith which brought him into an organic union with the Triune God
18我们已指出，保罗也说他照著真理的知识成为使徒。我们一再看见，提摩太前后书和提多书里的真理指神新约经纶之内容的实际。我们不但该有神选民的信仰，也该有真理的知识。我们有信仰将我们带进生机的联结里，我们也有神新约经纶之真理的知识。这就是说，我们认识基督是神的具体化身，召会是基督的身体。事实上保罗的使徒职分包含四个因素：神的命令、永远的生命、信仰、和真理的知识。因著这四个元素，保罗是搅扰宗教的人。他甚至被称为瘟疫，制造麻烦者。这四个元素中，两个在神一边─命令和永远的生命；两个在我们一边─信仰和真理的知识。我们最初相信主耶稣，就有信仰，但我们没有真理的知识。赞美主，在祂的恢复里，我们有真理的知识！
18We have pointed out that Paul also says that he became an apostle according to the full knowledge of the truth. Again and again we have seen that the truth in 1 and 2 Timothy and Titus denotes the reality of the contents of God’s New Testament economy. We should have not only the faith of God’s chosen ones, but also the full knowledge of the truth. We have the faith to bring us into the organic union, and we have the full knowledge of the truth of God’s New Testament economy. This means that we know Christ as the embodiment of God and the church as the Body of Christ. Actually Paul’s apostleship involved four factors: God’s command, eternal life, faith, and the full knowledge of the truth. Because of these four elements, Paul was one who troubled religion. He was even called a pestilent fellow, a troublemaker. Of these four elements, two are on God’ss i de—the command and the eternal life— and two are on our side—faith and the full knowledge of the truth. When we first believed in the Lord Jesus, we had faith, but we did not have the full knowledge of the truth. Praise the Lord that in His recovery we have the full knowledge of the truth
19提多书一章二节说，永远的生命是『在历世之前所应许』的。这指明应许不是直接给选民的，应许乃是父在永远里给子的。约翰十七章二节似乎是指这点：『正如你曾赐给祂权柄，管理一切属肉体的人，叫祂将永远的生命赐给一切你所赐给祂的人。』在永远里赐给子的信徒接受永远的生命，就成为祂的众弟兄。希伯来二章十一节说到基督的众弟兄：『因那圣别人的，和那些被圣别的，都是出于一；因这缘故，祂称他们为弟兄，并不以为耻。』因为永远生命的应许是父在永远里给主耶稣的，圣经就说神在基督里拣选我们。神不是直接拣选我们，乃是在基督里拣选我们。照样，与我们有关之永远生命的应许，乃是给基督的。因此，现今我们在子里接受这应许。
19Titus 1:2 says that eternal life was “promised before times eternal.” This indicates that the promise was not given directly to the chosen ones. Rather, the promise was made by the Father to the Son in eternity. John 17:2 seems to refer to this: “Even as You gave Him authority over all flesh, that He may give eternal life to all whom You have given Him.” By receiving eternal life the believers, who were given to the Son in eternity, become His brothers. Hebrews 2:11 refers to the brothers of Christ: “For both He who sanctifies and those who are being sanctified are all of one, for which cause He is not ashamed to call them brothers.” Because the promise of eternal life was made by the Father to the Lord Jesus in eternity, the Bible says that God chose us in Christ. God did not choose us directly; He chose us in Christ. In like manner, the promise of eternal life concerning us was given to Christ. Thus, in the Son we now receive this promise.
20根据提多书一章三节，神不仅在历世以前应许永远的生命，并且到了适当的时期，藉著传扬的福音，将祂的话显明出来。永远的生命是父应许子的；然而，父神所显明的不是永远的生命，乃是祂的话。我们仔细读二至三节，就看见显明的话等于所应许的永远生命。保罗不是说，神应许永远的生命，然后将这永远的生命显明出来。祂乃是说，神应许永远的生命，然后将祂的话显明出来。所以，神的话就是永远的生命。祂的话若不直接是永远的生命，至少也是传达永远生命的凭藉。在我们的经历中，我们藉著话得著永远的生命。适当的时期，指与二节所题永远的生命有关的时期。神在永远里藉著子应许我们永远的生命，但福音的传扬是在不同的世代和不同的时期。神藉著传讲，就是藉著福音的传扬，将祂话里的永远生命显明出来。这福音的传扬一个时期在小亚细亚，另一个不同的时期在欧洲。这里保罗不是说，永远的生命藉著福音的传讲显明出来。他乃是说到时期、话和福音的传扬。所应许的永远生命，在不同的时期藉著福音的传扬、传讲显明出来。这个显明首先在五旬节那天发生在耶路撒冷。后来这传扬到了安提阿、小亚细亚和欧洲。许多世纪以后，这传扬达到中国。所以，适当的时期，指神的话在福音的传讲中显明出来的不同时期。保罗按我们救主神的命令受这传扬的托付。
20According to verse 3, God not only promised eternal life before times eternal, but “in its own times has manifested His word in the proclamation.” The eternal life was promised by the Father to the Son; however, what God the Father has manifested is not eternal life, but His word. By reading verses 2 and 3 carefully, we see that the word manifested is the equivalent of the eternal life promised. Paul does not say that God promised eternal life and then manifested this eternal life. He says that God promised eternal life and then manifested His word. Therefore, God’sword is eternal life. If His word is not the eternal life directly, it is at least the means of conveying eternal life. In our experience we have eternal life through the word. The expression “its own times” refers to the times related to eternal life mentioned in verse 2. God promised eternal life through the Son concerning us in eternity, but the proclamation was made in different ages and at different times. God manifested His eternal life in His word by preaching, that is, by proclamation. This proclamation was made in Asia Minor at one time and in Europe at a different time. Paul here does not say that eternal life was manifested by the preaching of the gospel. Instead, he speaks of times, the word, and the proclamation. The eternal life promised was manifested at different times by proclamation, by the preaching of the gospel. This manifestation first took place on the day of Pentecost in Jerusalem. Later the proclamation went to Antioch, Asia Minor, and Europe. Centuries later this proclamation reached China. Therefore, “its own times” denotes the various times God’sword is manifested in the preaching of the gospel. Paul was entrusted with this proclamation according to the command of our Savior God