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提多书生命读经 · 第5篇

嘱咐圣徒要与政权保持良好关系

Charging the Saints to Keep a Good Relationship with the Government
1读经：提多书三章一至八节。保罗写提多书时，他里面有一些基本的观念；这些观念是这卷书组成的因素，成分。保罗写提多书一章时，深深关切召会。因此，在一章他顾到召会中正确的秩序，并说到为著地方召会的行政建立长老职分，了结各种宗教的道理，以及坚守使徒健康的教训。保罗接著在二章说到有秩序的人性生活，主要与家庭生活有关。然后，如我们在前面的信息里所看见的，他说到社会或社会制度。在三章一至八节，保罗说到执政的，就是政权。
1Scripture Reading: Titus 3:1-8 When Paul was writing the Epistle of Titus, there were certain basic concepts within him. These concepts were the factors, the elements, of the composition of this book. In writing chapter one of Titus, Paul was deeply concerned for the church. Hence, in this chapter he takes care of the proper order in the church and speaks of establishing the eldership for the administration of a local church, of the termination of the various isms, and of holding to the healthy teaching of the apostles. Paul goes on in chapter two to speak of an orderly human life, which is primarily related to the family life. Then, as we have seen in the foregoing message, he speaks of society, or of the social system. In 3:1-8 Paul speaks of the rulers, that is, the government
2要过有秩序的生活，我们需要顾到四个单位：召会、家庭、社会制度和政权。我们若正确的顾到这些单位，就会在各面都过有秩序的生活。保罗写提多书时，他里面关切这四个单位。当然，不信者只顾到家庭、社会和政权。甚至历世纪以来的哲学家和思想家也只考虑人类中间这三个单位。但在主的恢复里，我们中间最重要的单位乃是召会。对我们而言，召会是第一。我们最看重召会，因为召会是活神的家，真理的柱石和根基。不仅如此，召会是敬虔的极大奥秘，是神显现于肉体。保罗在这封书信里首先说到召会的事，我们也跟随他，将召会列为本书信所说四个基本单位之首。在召会之后，最重要的单位是家庭。有些反对者想要毁谤我们，散布邪恶的谎言，说我们不顾家庭生活。家庭仅次于召会，是社会中最重要的单位。没有正确的家庭生活，我们如何能有健康的社会或国家？国家是由家庭作基本因素构成的。我们完全领悟，没有正确的家庭生活，很难有秩序井然的召会生活。但我们也领悟，没有正确的召会生活，就很难有正常、正确的家庭生活。我们在这里是为著召会，也为著家庭。不仅如此，我们关切社会。我们尊敬别人，尊重邻居，也关切现存的社会制度。我们在这里不是社会改革者，我们的用意也不是要改变社会制度。在主的恢复里，我们在这里是向别人陈明关于包罗万有的基督，以及召会是基督身体的健康教训。
2To have an orderly life, we need to take care of four units: the church, the family, the social system, and the government. If we care for these units properly, we shall have an orderly life in every way. When Paul was writing the book of Titus, he had within him a concern for these four units. Unbelievers, of course, care only for family, society, and government. Even the philosophers and thoughtful people throughout the centuries have considered only these three units among mankind. But among us in the Lord’s recovery the most important unit is the church. For us, the church is first. We give the church preeminence in our consideration, for the church is the house of the living God, the pillar and base of the truth. Furthermore, the church is the great mystery of godliness, God manifested in the flesh. Paul covered the matter of the church first in this Epistle, and we follow him to give the church the first place among the four basic units covered in this book. After the church, the most important unit is the family. Some opposers have tried to defame us by spreading the devilish lie that we do not care for the family life. Next to the church, the family is the most important unit in society. Without a proper family life, how could we have a healthy society or country? A nation is constituted of families as the basic factors. We fully realize that without a proper family life it is difficult to have an orderly church life. But we also realize that without a proper church life it is difficult to have a normal and proper family life. We are here for the church and also for the family. Furthermore, we care for society. We respect others, we honor our neighbors, and we care for the existing social system. We are not here as social reformers, and it is not our intention to change the social system. In the Lord’s recovery we are here to present to others healthy teachings concerning the all-inclusive Christ and the church as the Body of Christ.
对圣徒的嘱咐
A CHARGE TO THE SAINTS
3在本篇信息中，我们所要说到的是，保罗嘱咐圣徒要与政权保持良好关系。照著新约里健康的教训，我们必须尊重政权。
3In this message we are concerned with Paul’s charge to the saints to maintain a good relationship with the government. According to the healthy teaching in the New Testament, we must respect the government
4保罗在三章一至二节说，『你要题醒众人服从执政的、掌权的，顺从他们，豫备行各样的善事。不要毁谤人，不要争竞，乃要谦让宜人，向众人显出十分的温柔。』服从执政的，乃是承认神的权柄，并尊重祂对人的管理。（罗十三1～2。）不要争竞，即不要争吵，要与人和睦。保罗在教导圣徒要尊重政权以前，他自己必定经历一些变化。当他是大数的扫罗时，他是爱国的犹太人，想要脱离罗马帝国主义者的轭。但在这里他教导圣徒服从执政的和掌权的。照著他在罗马十三章的话，政府官员是神所设立的。保罗承认，甚至该撒所设立的那些官员，也是神所设立的执政者，作神的代表权柄。保罗若没有从天然的人变化成为属灵的人，有属灵的悟性，他就很难给人这样的教导。
4In 3:1 and 2 Paul says, “Remind them to be subject to rulers, to authorities, to be obedient, to be ready unto every good work, to speak evil of no one, to be uncontentious, forbearing, showing all meekness toward all men.” To be subject to rulers is to recognize God’s authority and respect His government over men (Rom. 13:1-2). To be uncontentious (v. 2) is to be peaceable, not quarrelsome. Before Paul could teach the saints to respect the government, he himself had to experience a certain amount of transformation. When he was Saul of Tarsus, he was a patriotic Jew and wanted to be free from the yoke of the Roman imperialists. But here he instructs the saints to subject themselves to rulers and to authorities. According to his word in Romans 13, government officials have been appointed by God. Paul recognized that even those officials appointed by Caesar are rulers appointed by God, His deputy authority. If Paul had not been transformed from a natural person into a spiritual person with spiritual understanding, it would have been difficult for him to give such instructions
神的供应
GOD’S SUPPLY
5要顾到召会生活、家庭生活、社会制度和政权，我们就需要特别的供应。保罗说到这四个单位时，也告诉我们神圣的供应。我们看过，在提多书一章保罗说到召会生活。召会生活的供应，包括神选民的信仰，合乎敬虔之真理的知识，以及永远生命的盼望。（1～2。）永远的生命尤其是使我们能过召会生活的供应。传扬的话（3）是为著正确召会生活另一面的供应。
5To care for the church life, the family life, the social system, and the government, we need a specific supply. In speaking of these four units, Paul also tells us of the divine supply. We have seen that in chapter one Paul speaks concerning the church life. The supply for the church life consists of the faith of God’s chosen ones, the full knowledge of the truth which is according to godliness, and the hope of eternal life (1:1-2). Eternal life in particular is the supply which enables us to have the church life. The word of proclamation (1:3) is another aspect of the supply for the proper church life.
6正如有为著召会生活的供应，也有为著家庭生活的供应。为著正确家庭生活的供应包括健康教训，（二1，）健康言语，（8，）以及在信、爱、忍耐上都健康。（2。）为著家庭的单位，我们需要健康教训和健康言语的供应。二章八节的言语这辞，指我们一般日常的对话，如餐桌上的对话。我们的言语若是健康的，就会供应我们，使我们有正确的家庭生活。我们看过，在二章九至十五节，保罗嘱咐奴仆在奴役的社会制度中，要行得好。这指明我们对社会需要有正确的态度。但是使我们生活在现存社会制度中的供应是甚么？这供应就是神救万人的恩典，这恩典已经显现出来，教导我们在今世过自守、公义、敬虔的生活，等候那有福的盼望，就是至大的神和我们的救主，耶稣基督之荣耀的显现。（二11～13。）藉著这供应，我们就能使我们救主神的教训在凡事上都得光荣。使我们能与政权保持良好关系的供应是美妙的。保罗在三章四至七节说到这供应。在这之前，他在三节说，『因为我们从前也是无知、悖逆、受迷惑的，给各样的私欲和宴乐作奴仆，将生命时光耗费于恶毒和嫉妒，是可恨的，又是彼此相恨。』我们该记住，我们在性情上是与别人一样，活在堕落的光景中，因而该同情他们可怜的生活，为他们的得救祷告。（提前二1，4。）我们从前也给各样的私欲，各样的欲望和欢愉作奴仆。但如今我们有奇妙的供应，使我们与政权有良好的关系。
6Just as there is a supply for the church life, there is also a supply for the family life. The supply for the proper family life includes healthy teaching (2:1), healthy speech (2:8), and being healthy in faith, in love, and in endurance (2:2). For the family unit we need the supply of healthy teaching and healthy speech. The word speech in 2:8 refers to our ordinary daily conversation, such as conversation at the dinner table. If our speech is healthy, it will supply us that we may have a proper family life. We have seen that in 2:9-15 Paul charges the slaves to behave well in the social system of slavery. This indicates that we need to have the proper attitude toward society. But what is the supply for living in the existing social system? This supply is the grace of God which has appeared, bringing salvation to all men and training us to live soberly, righteously, and godly in the present age as we await the blessed hope, the appearing of the glory of the great God and our Savior, Christ Jesus (2:11-13). By means of this supply we can adorn the teaching of our Savior God in all things. The supply which enables us to keep a good relationship with the government is wonderful. Paul speaks of this supply in 3:4-7. Prior to this, he says in verse 3, “For we also were once foolish, disobedient, deceived, serving as slaves various lusts and pleasures, spending our life in malice and envy, hateful, hating one another.” We should remember that in nature we were once the same as others, living in the fallen condition; therefore, we should sympathize with their pitiful life and pray for their salvation (1 Tim. 2:1, 4). We also once served as slaves various lusts, various desires and gratifications. But now we have a marvelous supply to have a good relationship with the government.
恩慈、爱和怜悯
KINDNESS, LOVE, AND MERCY
7提多书三章四节说，『然而，当我们救主神的恩慈，和祂对人的爱显现的时候。』乃是我们救主神的恩慈和爱拯救了我们，使我们与人有别。
7Verse 4 says, “But when the kindness and love to man of our Savior God appeared.” It is the kindness and love of our Savior God that has saved us and made us different from others
8在五节保罗继续说，『祂便救了我们，并不是本于我们所成就的义行，乃是照著祂的怜悯，藉著重生的洗涤，和圣灵的更新。』二章十一节说，神救万人的恩典；三章七节说，我们因主的恩典得称义；五节说，神照著祂的怜悯救了我们。神的怜悯比神的恩典达到得更远。我们可怜的光景造成了我们与神恩典之间广阔的缺隙。神的怜悯乃是横跨这缺隙的桥梁，把我们带到祂恩典的救恩里。
8In verse 5 Paul continues, “Not by works in righteousness which we have done but according to His mercy, He saved us, through the washing of regeneration and renewing of the Holy Spirit.” Titus 2:11 says that the grace of God brings salvation to man, and 3:7 says that we have been justified by the grace of the Lord. But verse 5 says that according to His mercy He saved us. God’s mercy reaches farther than His grace. Our pitiful condition created a wide gap between us and God’s grace. It was God’s mercy that has bridged this gap and brought us to His salvation of grace.
9请注意，在三章四至五节保罗不是说到恩典，乃是说到恩慈、爱和怜悯。爱是恩典的源头。父神的心里有爱。但这爱藉著子彰显出来时，就成了恩典。为这缘故，林后十三章十四节说1:16到基督的恩和父的爱。约翰一章十六至十七节说到恩典；然而，约翰一书论到父神的爱是这恩典的源头。那么，怜悯和恩慈是甚么？我们曾指出，怜悯总是比恩典达到得更远。我们在正确的光景里，神的爱就会临到我们作恩典。然而，我们都在可怜的光景里，也许今天仍在这样的光景里；所以，我们需要神的怜悯临到我们。神的怜悯甚至在我们可怜的光景里也能临到我们。
9Notice that in 3:4-5 Paul does not speak of grace, but speaks of kindness, love, and mercy. Love is the source of grace. In the heart of God the Father there is love. But when this love is expressed through the Son, it becomes grace. For this reason, 2 Corinthians 13:14 speaks of the grace of Christ and the love of the Father. In John and 17 we have grace; however, in 1 John we touch the love of God the Father as the source of this grace. What, then, are mercy and kindness? We have pointed out that mercy always reaches farther than grace. When we are in a proper situation, God’s love will come to us as grace. However, we were all in a pitiful situation and may still be in such a situation today. Therefore, we need God’s mercy to reach us. The mercy of God can come to us even in our pitiful situation.
10恩慈是神赐恩典给我们的态度。我们送礼物给人，可能没有正确的态度。譬如，我也许将贵重的礼物送给一位弟兄，态度却相当粗鲁、冷淡。另一面，我也许以表现恩慈的态度送给他礼物。神赐给我们恩典的态度，是恩慈的态度。我们有怜悯、爱和恩慈，自然就会有恩典。我们的神与父已向我们显示爱、怜悯和恩慈。祂藉此拯救我们。
10Kindness is God’s attitude in giving grace to us. It is possible to give a gift to a person without having a proper attitude. For example, I may give a valuable gift to a brother but give it in a rather crude, insensitive manner. On the other hand, I may give him a gift in a way that expresses an attitude of kindness. God’s attitude in giving us grace is the attitude of kindness. When we have mercy , love , and kindness , we automatically have grace. Our God and Father has shown us love, mercy, and kindness. It is by this that He saves us
洗涤和更新
WASHING AND RENEWING
11照提多书三章五节看，神的救恩也是藉著某种行动：重生的洗涤和圣灵的更新。五节的重生，原文与彼前一章二十三节的重生不同。本辞另外只在马太十九章二十八节用过一次，说到千年国的复兴。这里是指事物从一种光景转变成另一种光景。重生乃是这种转变的开始。重生的洗涤，开始于我们得重生，继续于圣灵的更新；这是神新造的过程，使我们成为新人。这是一种用生命进行的重修、再制或改造。受浸、（罗六3～5、）脱去旧人、穿上新人、（弗四22，24，西三9～11、）以及藉著心思的更新而变化，（罗十二2，弗四23，）都与这奇妙的过程有关。重生的洗涤洁除我们旧人一切旧性情的东西，而圣灵的更新将新的东西，新人神圣的素质，分赐到我们里面。藉此我们从已往所在的老旧光景转入全新的光景，从旧造进入新造的情形。因此，在我们的一生中，重生的洗涤和圣灵的更新，乃是不断的在我们里面作工，直到新造得以完成。
11According to verse 5, God’ss alvation is also through a certain action: the washing of regeneration and renewing of the Holy Spirit. In Greek, the word for regeneration in verse 5 is different from that for born again (1 Pet. 1:23). The only other place this word is used is in Matthew 19:28 for the restoration in the millennium. Here it refers to a change from one state of things to another. To be born again is the beginning of this change. The washing of regeneration begins with our being born again and continues with the renewing of the Holy Spirit as the process of God’s new creation to make us a new man. It is a kind of reconditioning, remaking, remodeling with life. Baptism (Rom. 6:3-5), the putting off of the old man, the putting on of the new man (Eph. 4:22, 24; Col. 3:9-11), and transformation by the renewing of the mind (Rom 12:2; Eph. 4:23) are all related to this wonderful process. The washing of regeneration purges away all the things of the old nature of our old man, and the renewing of the Holy Spirit imparts something new— the divine essence of the new man — into our being. In this is a passage from the old state we were in into a wholly new one, from the old creation into the status of a new creation. Hence, both the washing of regeneration and the renewing of the Holy Spirit are a continual working in us throughout our whole life until the completion of the new creation.
122提摩太前书强调召会，（三15～，）提摩太后书强调圣经，（三15～16，）提多书强调圣灵。召会乃是活神的家，在肉体中彰显神；也是真理（就是极大奥秘─神显现于肉体的神圣实际）的柱石和根基。圣经是神的呼出，包含且传输祂神圣的素质，作我们的滋养和装备，使我们完全且完备，合祂使用。圣灵是神圣的人位，在神圣的元素里洗涤并更新我们，使我们成为有神性情的新造，在神永远的生命里作神的后嗣，承受三一神一切的丰富。六节说，圣灵已经『藉著耶稣基督我们的救主，丰丰富富浇灌在我们身上』。圣灵，就是三一神临到人，不仅赐给了我们，并且藉著耶稣基督我们的救赎主和救主，丰丰富富的浇灌在我们身上，将基督里一切神圣的丰富，包括神永远的生命和祂神圣的性情，分赐给我们，作我们永远享受的分。
12In 1 Timothy the church is stressed (3:15-16), in Timothy the Scripture (3:1 5-1 6), and in Titus the 16 Holy Spirit. The church is the house of the living God, expressing God in the flesh, and the pillar and base of the truth, the divine reality of the great mystery—God manifested in the flesh. The Scripture is the breath of ─ God, containing and conveying His divine essence for our nourishment and equipment to make us perfect and complete for His use. The Holy Spirit is the divine Person, washing and renewing us in the divine element to make us a new creation with the divine nature to be heirs of God in His eternal life, inheriting all the riches of the Triune God. Verse 6 says that the Holy Spirit has been “poured out on us richly through Jesus Christ our Savior.” The Holy Spirit, Who is the Triune God reaching man, has not only been given to us, but poured out on us richly through Jesus Christ, our Redeemer and Savior, to bring all the divine riches in Christ to us, including the eternal life of God and His divine nature, for our eternal portion.
照著永远生命的盼望成为后嗣
HEIRS ACCORDING TO THE HOPE of eternal life
13在七节保罗接著说，『好叫我们既因祂的恩典得称义，就可以照著永远生命的盼望成为后嗣。』这说出神的救恩（5）及称义─包括重生的洗涤和圣灵的更新─的结果和目标。这结果和目标乃是使我们照著永远生命的盼望，成为神的后嗣。
13In verse 7 Paul goes on to say, “That, having been justified by the grace of that One, we might become heirs according to the hope of eternal life.” This speaks forth the issue and goal of God’ss alvation (v. 5) and justification, including the washing of regeneration and renewing of the Holy Spirit. The issue and goal is to make us heirs of God according to the hope of eternal life
14照七节看，信徒不仅是儿子，更是有资格承受父产业的后嗣。（罗四14，八，加三29，四7。）我们由神永远的生命（约三16）所生，（一12～13，）这永远的生命使我们不仅在今世活神并享受神，也要在来世和永世承受神之于我们所是的一切丰富。因此，我们有永远生命的盼望。神永远的生命是我们今日的享受，也是我们明日的盼望。我们照著这盼望成为神的后嗣，承受祂一切的丰富，直到永远。这是神在基督里藉著恩典所赐给我们，祂永远救恩连同永远生命的顶点，也就是这救恩的永远目标。
14According to verse 7, the believers are not only sons, but also heirs who are qualified to inherit the Father’se state (Rom. 4:14; 8:17; Gal. 3:29; 4:7). We are born 17 of God (John 1:12-13) with His eternal life (John 3:16). This eternal life is for us not only to live and enjoy God in this age, but also to inherit all the riches of what He is to us in the coming age and in eternity. Hence, there is the hope of eternal life. God’s eternal life is our enjoyment today and our hope tomorrow. According to this hope we become heirs of God to inherit all His riches for eternity. This is the climax as the eternal goal of His eternal salvation with His eternal life given to us by grace in Christ.
对提多的嘱咐
A CHARGE TO TITUS
15在提多书三章八节保罗总结提多书这段话：『这话是可信的，我也愿你把这些事确实坚信的讲明，使那些已信神的人留心作正经事业。这些都是美事，并且与人有益。』这里可信的话，指三至七节所说的话；这些事，指一至七节所说的事。确实坚信的讲明，或，一贯的、坚定的、积极（坚忍且透彻）的讲明。原文与提前一章七节之『断定』同。
15In verse 8 Paul concludes this section of Titus: “Faithful is the word, and concerning these things I desire you to affirm confidently, so that those who have believed in God may be careful to maintain good works. These things are good and profitable to men.” The faithful word here is given in verses 3 through 7, and these things are the things mentioned in verses 1 through 7. To affirm confidently is to affirm consistently, steadfastly, positively, with persistence and thoroughness. It is the same word used in 1 Timothy 1:7.
16保罗说到召会生活、家庭生活、社会制度和政权时，没有给人虚空的教导。他在教导时，也将供应的源头指给我们。为著召会生活，我们有神选民的信仰，真理的知识，永远的生命同其盼望，以及使永远生命显明出来之传扬的话。为著家庭生活，我们有健康话语、健康教训、和健康言语。为著社会制度，我们有神救我们的恩典，这恩典现今教导我们弃绝不敬虔和属世的情欲，并在今世过自守、公义、敬虔的生活。为著与政权良好的关系，我们有提多书三章一至八节所描述的美妙供应。所以，为著正确的召会生活、家庭生活、社会生活、并与政权的关系，我们有神圣的供应。我们不是藉著伦常教训、哲学教导、或我们天然的生命和能力，与这一切单位有正确的关系。相反的，我们有属天、神圣、和属灵的供应，为著召会、家庭、社会和政权。
16In speaking concerning the church life, the family life, the social system, and the government, Paul does not give empty instructions. Along with the instructions, he points us to the source of the supply. For the church life, we have the faith of God’s chosen ones, the full knowledge of the truth, eternal life with its hope, and the word of proclamation which causes eternal life to be manifested. For the family life, we have healthy words, healthy teaching, and healthy speech. For the social system, we have the grace of God which has saved us and which is now training us to deny ungodliness and worldly lusts and to live soberly, righteously, and godly in the present age. For a good relationship with the government, we have the marvelous supply described in 3:1-8. Therefore, we have the divine supply for a proper church life, family life, social life, and relationship with the government. We have a proper relationship with all these units not by ethical teachings, philosophical instruction, or our natural life and ability. On the contrary, we have a heavenly, divine, and spiritual supply for the church, family, society, and government