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提多书生命读经 · 第6篇

对付分门结党的人

Dealing with a Factious One
1读经：提多书三章九至十五节。我们在看提多书三章九至十五节以前，需要进一步说到四至七节。保罗在七节说，『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。』成为神的后嗣是神永远救恩连同永远生命的目标，乃是在基督里藉著恩典所赐给我们的。在四至六节，我们看见达到神的目标所需要的一些要紧的事。在四至五节我们读到一些神圣的属性：恩慈、爱和怜悯。这些属性放在一起，就有恩典。神运用祂的爱、怜悯、恩慈和恩典，以拯救我们。每当我们要作非常重要的事情时，就会运用我们的全人；我们的心思、意志、情感、心、甚至我们的性情都用上了。照样，神运用祂的所是以拯救我们；祂运用祂的爱、恩慈、怜悯和恩典。藉著这些神圣的属性，神拯救了我们。然而，这些属性是源头，不是活动或过程。三章五至六节有构成神藉以拯救我们之过程的活动、行动：『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。这圣灵就是神藉著耶稣基督我们的救主，丰丰富富浇灌在我们身上的。』神的救恩乃是基于祂属性的运用，并藉著重生的洗涤和圣灵更新的过程；目标乃是使我们成为神的后嗣。保罗的确是优秀的作者。他知道在四至六节没有写到称义的事，在七节就插进『我们既因祂的恩典得称义』的话。虽然称义多少藉著救恩和洗涤的事得以含示，但保罗在七节明白的题起这事：我们得了拯救、洗涤和称义。我们藉以得称义的恩典，乃是神的恩慈、爱和怜悯的总和；这些属性是属于神的。但这些属性在我们的经历中成了总和，就是恩典。恩慈、爱和怜悯是属于父的，而恩典是属于基督的。为这缘故，保罗在林后十三章十四节说到基督的恩和父神的爱。
1Scripture Reading: Titus 3:9-15 Before we consider 3:9-15, we need a further word on verses 4 through 7. In verse 7 Paul says, “That, having been justified by the grace of that One, we might become heirs according to the hope of eternal life.” Becoming heirs of God is the goal of His eternal salvation with His eternal life given to us by grace in Christ. In verses 4 through 6 we see some crucial matters needed to reach God’s goal. In verses 4 and 5 we read of certain divine attributes: kindness, love, and mercy. When these attributes are put together, we have grace. God has exercised His love, mercy, kindness, and grace in order to save us. Whenever we are about to do something of great importance, we exercise our whole being. Our mind, will, emotion, heart, and even our disposition are exercised. In like manner, God exercised His being in order to save us. He exercised His love, kindness, mercy, and grace. By means of these divine attributes God has saved us. These attributes, however, are the source; they are not the activity or the process. In 3:5 and 6 we have activity, an action, constituting the process through which God saved us: “He saved us, through the washing of regeneration and renewing of the Holy Spirit, Whom He poured out on us richly through Jesus Christ our Savior.” God’s salvation is based upon the exercise of His attributes and through the process of the washing of regeneration and renewing of the Holy Spirit. The goal is that we become God’s heirs. Paul certainly was an excellent writer. Knowing that in verses 4 through 6 he had not written anything concerning justification, he inserts the words “having been justified by the grace of that One.” Although justification is somewhat implied by the matters of salvation and washing, Paul mentions it explicitly in verse 7. We have been saved, washed, and justified. The grace by which we are justified is the totality of God’s kindness, love, and mercy. These attributes are of God. But when they become a totality in our experience, that is grace. Kindness, love, and mercy are of the Father, where as grace is of Christ, of “that One.” For this reason, in 2 Corinthians 13:14 Paul speaks of the grace of Christ and of the love of God the Father.
2保罗在提多书三章七节说，我们照著永远生命的盼望成为后嗣，而他在一章一至二节说，他根据永远生命的盼望作使徒。这永远的生命对保罗意义重大，对我们信徒也意义重大。保罗根据永远生命的盼望作使徒，我们照著永远生命的盼望成为神的后嗣。为甚么保罗说到他自己时用『根据』，说到我们时用『照著』？他用『根据』这辞说到自己，这事实指明他已经在经历永远生命的盼望。但因为我们还没有很深的进入这经历，他就说我们是照著永远生命的盼望成为后嗣。保罗是非常成熟的信徒，他已经在经历这盼望。他在其中；但这经历多半在我们前面。所以，我们照著这盼望成为后嗣。
2In 3:7 Paul says that we become heirs according to the hope of eternal life, whereas in 1:1 and 2 he says that he became an apostle in the hope of eternal life. This eternal life meant a great deal to Paul. It also means a great deal to us as believers. Paul became an apostle in the hope of eternal life, and we become heirs of God according to the hope of eternal life. Why does Paul use the word “in” when speaking of himself and the word “according to” when speaking of us? The fact that he used the word “in” with respect to himself indicates that he was already experiencing the hope of eternal life. But because we have not yet entered into this experience to a very great extent, he says that we are heirs according to the hope of eternal life. As a very matured believer, Paul was experiencing the hope already. He was in it. But, for the most part, this experience lies ahead of us. Therefore, we are heirs according to this hope.
壹 使徒的嘱咐
I. THE APOSTLE’S CHARGE
3在三章九节保罗接著说，『但要远避愚拙的辩论、家谱、争竞、以及因律法而起的争论，因为这些都是无益虚妄的。』这里的辩论，指由家谱所引起的争论；（提前一4；）争竞，指出自辩论与家谱的争竞。争论指争战；这些是由于对律法偏离正轨、无稽的研究，所产生不同的意见而引起的。提多书三章九节的律法，指智慧派的犹太教所使用的犹太律法。这智慧派的犹太教是为抵挡福音的单纯而成立的。这些辩论、家谱、争竞、以及争论都是虚妄的，就是无目标的、无任何积极结果的。8四至八节所强调积极的事，应当有力且一贯的讲明，就如我们的救主神、耶稣基督我们的救主、圣灵、神的恩慈、爱、怜悯、恩典和永远的生命，连同祂称义、拯救、重生、洗涤并更新的作为。这些就是三一神同祂的属性和美德，加上祂在永远救恩里神圣的作为。这些乃是生命的事，属于生命树，（创二9，）并且产生后嗣，承受神之于他们的一切所是。在提多书三章九至十一节所对付消极的事，应当远避，就如愚拙的辩论、家谱、争竞、因律法而起的争论，以及分门结党、坚持己见的人。这些乃是（使人死的）知识的事，属于知识树，并且杀死受害的人。属于生命树之生命的事当强调，属于知识树之知识的事要远避。
3In 3:9 Paul goes on to say, “But avoid foolish questionings and genealogies and strifes and contentions about the law, for they are unprofitable and vain.” The questionings here are those aroused by genealogies (1 Tim. 1:4), and the strifes issue out of the questionings and genealogies. Contentions refer to fightings, which are due to different opinions issuing from the deviant and mythological studies of the law. The law in this verse is the law of the Jews used for Gnostic Judaism, which stood in opposition to the simplicity of the gospel. These questionings, genealogies, strifes, and contentions are all vain; that is, they are aimless, without any positive result. The positive things stressed in verses 4 through should be affirmed strongly and consistently, positive things including our Savior God, Jesus Christ our Savior, the Holy Spirit, God’s kindness, love, mercy, grace, and eternal life, with His acts of justifying, saving, washing, regenerating, and renewing. These are the Triune God with His attributes and virtues, plus His divine actions in His eternal salvation: they are things of life, which belong to the tree of life (Gen. 2:9) and produce heirs to inherit all that He is for them. The negative things dealt with in verses 9 through 11 should be avoided. These things include foolish questionings, genealogies, strifes, contentions about the law, and factious, opinionated men. These matters are of the knowledge that is deadening, matters that belong to the tree of knowledge and kill their victims.
4保罗说到远避愚拙的辩论、家谱、争竞、以及争论，与他在提前一章所论到教导不同的事相符。不同的教训已开始偷偷进入召会，保罗嘱咐提多要远避那些事。
4Paul’s word about avoiding foolish questionings, genealogies, strifes, and contentions corresponds to what he says about teaching differently in 1 Timothy 1. Differing teachings had begun to creep into the church, and Paul charges Titus to avoid them.
5主的职事不是任何个人的教训；这职事是神新约经纶的教训。这就是说，主的职事是将新约经纶传达给我们的健康教训。很不幸，今天基督教的教师多半失去了神经纶的目标。神的经纶可比喻为核仁或子粒。基督教教师多半不留意核仁，反留意茎、叶、甚至外壳。他们也许为外壳争辩、争论，而忽略核仁。保罗在歌罗西一章二十五节说，『我照神为你们所赐我的管家职分，作了召会的执事，要完成神的话。』完成神的话，意思就是完成神圣的启示。神的话的完成就是基督的奥秘；这辞兼指基督和祂的奥秘。基督的奥秘就是召会。新约经纶教训的内容，乃是包罗万有的基督和基督的身体召会。任何偏离这中心点的教训，都该看作不同的教训。譬如，假定某位基督教教师坚持将人浸入耶稣基督的名里，而不是浸入父、子、圣灵的名里，甚至不是浸入基督耶稣的名里。虽然这样的教训所陈明的，听起来似乎基要且合乎圣经，事实上却是不同的教训，因其强调神经纶以外的事，并将圣徒岔离正确的召会生活。不错，圣经吩咐我们要受浸。但关于信徒浸入那一个名里，我们却不该为不同的教训所影响。过于留意这样的事，会使我们偏离神的经纶。
5The Lord’s ministry is not the teaching of any individual. The ministry is the teaching of God’s New Testament economy. This means that the Lord’s ministry is the healthy teaching which conveys to us the New Testament economy. Unfortunately, most of today’s Christian teachers have missed the mark of God’secon o my. God’secon o my may be likened to a kernel or a grain. Most Christian teachers pay attention not to the kernel, but to the stem, the leaves, and even to the husks. They may argue and debate over husks and neglect the kernel. In Colossians 1:25 Paul says, “I became a minister according to the stewardship of God, which was given to me for you, to complete the word of God.” To complete the word of God means to complete the divine revelation. This completion of the word of God is the mystery of Christ. This expression refers both to Christ and to His mystery. The mystery of Christ is the church. The content of the teaching of the New Testament economy is the all- inclusive Christ and the church as the Body of Christ. Any teaching which deviates from this central focus should be regarded as a differing teaching. For example, suppose a certain Christian teacher insists that we baptize people in the name of Jesus Christ, not in the name of the Father, Son, and Holy Spirit and not even in the name of Christ Jesus. Although such a teaching may be presented in a way which sounds fundamental and scriptural, it is actually a differing teaching because it emphasizes something other than the focus of God’secon o my and distracts the saints from the proper church life. Yes, the Bible commands us to be baptized. But we should not be influenced by differing teachings related to the name in which the believers are baptized. To pay too much attention to such matters will cause us to be distracted from God’secon o my
6恢复道理的真理不是主恢复的目标。恢复的目标是要带我们回到神新约的经纶，就是基督与召会。主对我们的愿望，以及我们自己的需要，乃是我们全人专注于神的经纶。在主的恢复里，我们必须全神贯注于基督与召会。我们将注意力导向神关于基督与召会的经纶时，必须远避不同的教训。这些教训也许合乎圣经，讲说这些教训的一些传道人，也许讲得很动听、很吸引人。然而，我们必须分辨这样的讲说是否以基督与召会为中心，是否加强信徒活基督并实行召会生活。人也许由林前十三章释放关于爱的绝佳信息。然而，他若没有看见新约经纶中关于基督与召会的异象，甚至他所讲爱的感人信息，也可能是打岔。他越解释林前十三章，听他的人就越偏离基督与召会生活，而去留意爱。
6It is not the goal of the Lord’s recovery to recover doctrinal truths. The goal of the recovery is to bring us back to God’s New Testament economy, which is Christ and the church. What the Lord desires of us, and what we ourselves need, is to have our entire being focused on God’secon o my. In the Lord’s recovery we must pay our full attention to Christ and the church. As we direct our attention to God’secon o my concerning Christ and the church, we must avoid differing teachings. These teachings may be scriptural, and certain preachers may speak of them in an eloquent, attractive manner. However, we must discern whether or not such speaking is focused on Christ and the church, whether or not it strengthens the believers to live Christ and practice the church life. A person may deliver an excellent message on love from 1 Corinthians 13. However, if he has not seen the vision of the New Testament economy concerning Christ and the church, even his inspiring message on love may be a distraction. The more he expounds 1 Corinthians 13, the more those who listen to him are distracted from Christ and from the church life. Instead, they pay their attention to love.
7许多寻求的基督徒所受到的打岔，不是由于异端，乃是由于圣经中某些受人喜爱的美好教训。许多基督徒对林前十三章有深刻的印象，他们珍赏关于本章的信息。虽然他们对爱和彼此相爱的需要也许谈得很多，却忽略了召会生活。今天基督徒珍赏诗篇。对许多人而言，在圣经中诗篇是他们最喜爱的一卷。然而，全神贯注于诗篇，可能使我们偏离活基督，也可能鼓励并加强我们仅仅成为强调虔诚生活的信徒。不仅如此，有些人也许偏离了召会生活，甚至完全忽略召会生活。他们甚至可能批评召会中某些人，不像他们那样强调灵修时间。我们如何分辨那些信息要接受，那些要远避？虽然我们必须反对异端，却不该反对不是异端的教训。但不以神的经纶为中心的教训，即使是健全的，我们也不该留意。我们需要远避不同的教训，并专注于关于基督与召会之神的经纶。
7Many seeking Christians have been distracted not by heresies, but by good teachings on certain favorite portions of the Bible. Many Christians are impressed by 1 Corinthians 13, and they appreciate messages on this chapter. But although they may talk a great deal about love and about the need to love one another, they neglect the church life. Christians today appreciate the book of Psalms. For many, Psalms is their favorite book in the Bible. Paying our full attention to the Psalms, however, may distract us from living Christ and may encourage and strengthen us to be merely believers who emphasize the devotional life. Furthermore, some may be distracted from the church life and even completely neglect it. They may even criticize certain ones in the church for not emphasizing the devotional time the way they do. How are we to discern which messages to receive and which to avoid? Although we must oppose heresy, we should not oppose teachings which are not heretical. But we should not pay attention to teachings that are not focused on God’secon o my, even though they are sound. We need to avoid differing teachings and concentrate on God’secon o my concerning Christ and the church
贰 对付分门结党的人
II. DEALING WITH A FACTIOUS MAN
8提多书三章十至十一节说，『分门结党的人，警戒过一两次，就要拒绝；知道这等人已经深入歧途，虽定自己的罪，仍是犯罪。』分门结党的人，指异端、分派的人，在召会中照著自己的意见形成派别，而造成分裂。前面一节所说智慧派的犹太教，应当与此有关。分裂是基于不同的教训；这是十节在九节之后的原因。有些信徒也许坚持律法的教训，而这样作就形成分裂。
8Titus 3:10 and 11 say, “A factious man after a first and second admonition refuse, knowing that such a one has been perverted and sins, being self-condemned.” A factious man is a heretical, sectarian man who causes divisions by forming parties in the church according to his own opinions. The Gnostic Judaism referred to in the preceding verse must be related to this. The divisiveness is based on differing teachings. This is the reason that verse 10 comes after verse 9. Certain believers may have insisted on the teaching of the law and in so doing became divisive
9在十节保罗嘱咐提多，分门结党的人，警戒过一两次，就要拒绝。为了在召会中维持良好的秩序，分门结党和分裂的人，警戒过一两次，就要拒绝。因为这样的分裂是会传播的，这样的拒绝是为著召会的益处，而停止与传播分裂的人交往。
9In verse 10 Paul charges Titus to refuse a factious man after a first and second admonition. In order to maintain good order in the church, a factious, divisive person, after a first and second admonition, should be refused, rejected. Be cause such divisive ness is contagious, this rejection is for the church’spr of it that contact with the divisive one be stopped.
10保罗在十一节说严厉的话，他说分门结党的人已经深入歧途，虽定自己的罪，仍是犯罪。深入歧途，直译，转出路外。这比转离正路更甚。（一14。）已经这样深入歧途的人，在神新约的经纶上，是已经被破坏、损坏、毁坏了。保罗告诉我们，分门结党的人定自己的罪。分门结党的人独处时，里面深处也许有定罪的感觉。他知道他没有真正的平安。他口里也许说他不被定罪，心里深处却有疑问和不安的感觉。有些离开主恢复的人为各种事厉害的争辩，但里面没有真实的平安；反之，他们定自己的罪。他们里面若没有定罪的感觉，就不会挣扎著表白自己，并且要说服别人自己是对的。他们自我表白的努力，表明他们定自己的罪。
10In verse 11 Paul speaks a severe word, saying that a factious man has been perverted, that he sins, and that he is self-condemned. Literally, the Greek words rendered “has been perverted” mean turned out of the way. It is more than being turned away from the right path (Titus 1:14). One who has been perverted in this way is spoiled, damaged, destroyed, with respect to God’s New Testament economy. Paul tells us that factious persons are self-condemned. When a factious person is alone, deep within he may become conscious of a feeling of condemnation. He knows that he does not have genuine peace. With his tongue he may say that he is not condemned, but deep in his heart he has questions and a sense of uneasiness. Some of those who left the Lord’s recovery argued strongly about various things. But deep within they did not have true peace. Instead, they were self-condemned. If they did not have a feeling of condemnation within, they would not struggle to vindicate themselves and to convince others they are right. Their efforts at self- vindication are a sign of their self-condemnation
参 本书结语
III. THE CONCLUSION OF THE BOOK
一 使徒的交通
A. The Apostle’s Fellowship
11在三章十二至十三节保罗说，『我打发亚提马或推基古到你那里去的时候，你要赶紧往尼哥波立去见我，因为我已经定意在那里过冬。你要赶紧给律法师西纳和亚波罗送行，叫他们没有缺乏。』尼哥波立是马其顿西南角的一城，本书信是在那里写的。亚提马和推基古是保罗亲密的同工，西纳和亚波罗却不与保罗一同作工。但他仍然吩咐提多要照顾他们，表明在两班同工之间没有嫉妒。保罗在十四节的话与他在十三节所说的有关：『并且我们的人也要学习作正经事业，好应必需，免得不结果子。』他们要顾到主仆人的需要，并在他们的行程上帮助他们。
11In verses 12 and 13 Paul says, “When I send Artemas to you or Tychicus, be diligent to come to me to Nicopolis, for I have decided to spend the winter there. Zenas the lawyer and Apollos send forward diligently that nothing may be lacking to them.” Nicopolis was a city in the southwestern corner of Macedonia, where this Epistle was written. Artemas and Tychicus were intimate fellow-workers of Paul; Zenas and Apollos worked independently of him. Yet Paul still charged Titus to care for them, showing there was no jealousy between the two groups of co-workers. Paul’sword in verse 14 is related to what he says in verse 13: “And let those also who are ours learn to maintain good works for necessary needs, that they may not be unfruitful.” They were to take care of the needs of the Lord’s servants and to help them on their way
二 问安
B. Greetings
12在十五节保罗总结说，『同我在一起的众人都问你安。请代问那些因信爱我们的人安。愿恩典与你们众人同在。』因信，直译，在信里。指主观的信，就是那把我们带进与主生机的联结里，（约三15，加三26，）且藉著爱运行（五）之信的行动。那些与主在祂所关切的事上是一的圣徒，乃是在这信的元素和运行里，爱受苦忠信的使徒。
12In verse 15 Paul concludes, “All who are with me greet you. Greet those who love us in faith. Grace be with you all.” The faith here is subjective and denotes our believing act which brings us into organic union with the Lord (John 3:15; Gal. 3:26) and operates through love (Gal. 5:6). It is in the element and operation of this faith that the saints who were one 6 with the Lord in His concern loved the suffering and faithful apostle.
13信和爱乃在基督里之信徒难以拆双的优越美德。信是神所赐我们，（彼后一1注10，）要我们用以接受（约一
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1412）那作三一神具体化身（西二9）的
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15基督，使我们进入三一神，与祂联结为一，得著祂作我们的生命和生命的供应、并一切。爱是由这奇妙的信所发生出来的，叫我们在那些和我们共同信入基督的人身上，活出三一神在基督里的一切丰富，使父、子、灵，
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16三一神得著荣耀的彰显。信是欣赏、质实并接受三一神这无限的丰富；爱是经历、享受并活出这无限丰富的
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17三一神。信是联于作信徒一切的三一神；爱是将这三一神供给、传输同作信徒的人，使一切的信徒在这奇妙有能的信中，用那神圣超人的爱，彼此相爱，过那在基督里的团体生活，而使基督的身体得以实现，叫那经过种种过程的三一神，在那包罗万有的基督里，藉著那无限量赐生命的灵，今日在地上就得著彰显。提多书是三卷提字书的结束，并且这书又是以这奇妙的信和这超优的爱为结束。这含示，要在召会堕落的流中，能作中流砥柱，胜过召会走下坡的情势和因素，非藉这奇妙的信和这超优的爱不能为功。惟有不凭眼见，不顾外面的情势，只在这奇妙的信中，享受这信的源头，就是我们藉著这信与祂联结的三一神，而凭著这三一神超优的爱，爱祂并爱一切属于祂的人，能使我们在召会堕落的流中，成为主在启示录二、三章所呼召并要得著的得胜者。这奇妙的信和这超优的爱，都是出于那深愿与我们联结以作我们一切的
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18三一神；而这三一神经过成为肉体、钉死十架、从死复活、升上高天种种过程，所终极而成的，乃是那包罗万有赐生命的灵。（林前十五45。）这包罗神性、人性、基督的钉死、复活并升天之生命的灵，（罗八2，）就是那包罗万有之基督的实际，（约十四
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1916～20，）又是住在我们蒙神重生的
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20灵里。（罗八16，提后四22。）我们凭著我们死而复活的灵，藉著祷告仰望，接触这样一位三一神，祂就将祂自己多方的灌输到我们里面，成了在我们里面对祂的信，并在我们外面对那些属祂之人的爱。这样的信和这样的爱，就是我们所相信、敬拜并接受之三一神─父、子、灵─的实际与彰显，（约壹四8，16，）也就是这三一神在基督里所赐我们丰富的恩典，（提前一14，）不只作我们属灵生活的动力和表现，也成为遮护我们整个人要害的胸甲。（帖前五8。）整本约翰所启示并供应我们的神圣生命，也就是我们凭著这样的信接受而得享的，（约三16，36，）并藉著这样的爱爱主而爱属祂之人的。（二一15～17，十三34～35。）这样的信和这样的爱是相联并行的，这爱是来自这信的，这信也是藉著这爱运行工作的。（加五6。）这爱同著这信，使我们能在不朽坏之中爱我们的主，以过召会得胜的生活，（弗六23～24，）成全神在基督里对召会所有那新约的经纶。所以，我们乃是在这信里得神的喜悦，（来十一6，）也是在这爱中蒙主的祝福。（林前十六22。）『愿〔这〕爱同著〔这〕信，从父神并主耶稣基督归与弟兄们。』（弗六23。）
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