Comentario del capítulo
2 Timothy Capítulo 1
서론
Sin título
简体中文
Original en inglés
After the introduction (2Ti 1:1,2) we have, I. Paul's sincere love to Timothy, 2Ti 1:3-5. II. Divers exhortations given to him, 2Ti 1:6-14. III. He speaks of Phygellus and Hermogenes, with others, and closes with Onesiphorus, 2Ti 1:15-18.
1-5
Introduction; Timothy's Faith and Holiness (66 AD)
简体中文
引言；提摩太的信心与圣洁（公元66年）
¹ 奉神旨意，照着在基督耶稣里生命的应许，作使徒的保罗，
² 写信给我亲爱的儿子提摩太。愿恩惠、怜悯、平安从父神和我们主基督耶稣归与你。
³ 我感谢神，就是我接续祖先用清洁的良心所事奉的神；我祈祷的时候，不住地想念你，
⁴ 记念你的眼泪，昼夜切切地想要见你，好叫我满心快乐。
⁵ 想到你心里无伪之信，这信是先在你外祖母罗以和你母亲友尼基心里的，我深信也在你的心里。
此处有：一、书信的问安。保罗称自己是「奉神旨意作使徒的」，完全是出于神的美意、出于他的恩典——他承认自己本不配。「照着在基督耶稣里生命的应许」，即照着福音。福音就是「在基督耶稣里生命的应许」；生命是终向，基督是道路，约14:6。这生命被放在应许里，二者在基督耶稣——那诚实的见证人——里都是确定的；「神的应许不论有多少，在基督都是是的，也都是阿们的」，林后1:20。他称提摩太为「亲爱的儿子」。保罗对他怀有最深的情感，既因他是他归信的工具，又因他如儿子与父亲一样、与他一同在福音上服事。请观察：1. 保罗是奉神旨意作基督耶稣使徒的；正如他没有从人领受福音、也没有被人教导，乃是借着耶稣基督的启示得着的（加1:12），照样他作使徒的差遣不是出于人的旨意，乃是出于神：在前封信里他说这是「奉我们救主神的命」，此处说是「奉神旨意」。神召他作使徒。2. 我们有「生命的应许」，当为此称颂神：「凭着永生的盼望……这是那不能说谎的神在创世之前所应许的」，多1:2。它是一份应许，表明了它的白白与确定。3. 这应许与一切其他应许一样，是在耶稣基督里并借着他赐下的；它们都源于神在基督里的怜悯，又是确实的，所以我们可以放心倚靠它们。4. 连保罗亲爱的儿子提摩太所急需的恩惠、怜悯、平安，也是从父神和我们主基督耶稣而来的；所以二者都是这些福气的赐予者，也当同样向他祈求。5. 最好的人也缺乏这些福气，这些也是我们能为亲爱的朋友所求的最好之事——使他们得着恩惠在需要时帮助他们，得着怜悯赦免他们的过失，因而得着与父神和我们主基督耶稣相和的平安。
二、保罗为提摩太的信心与圣洁向神献上感谢：他感谢神，因为自己在祷告中记念提摩太。请观察，无论我们行什么善、为朋友尽什么善工，都当归荣耀给神，向他献上感谢。是他把记念某人某事放在我们祷告的心里。保罗多在祷告中，他昼夜祷告；在一切祷告中他都记念朋友，特别为好牧者祷告，他为提摩太祷告，「昼夜不住地想念你」；他「不住地」如此行；祷告是他一贯的事务，他在祷告中从不忘记朋友，正如我们常常所作的。保罗「接续祖先用清洁的良心事奉神」。他生在神的家中、是事奉神之人的后裔，这对他是个安慰；同样，他按自己所得最好的光照、用清洁良心事奉他；他保持了无亏的良心，并以天天如此操练为念，徒24:16。他「切切地想要见提摩太」，是出于对他的爱，好与他有些交谈，「记念你的眼泪」——他们末次分别时的眼泪。提摩太舍不得与保罗分别，分别时哭了，所以保罗愿再见他，因为他借此看出提摩太对他有真情。他感谢神，因为提摩太持守了祖先的信仰，提后1:5。请观察，信仰的传承是从母系临到提摩太的；他有一位好母亲，又有一位好外祖母：她们信了，他父亲却没有信，徒16:1。儿女效法敬虔父母的信心与圣洁、跟随他们的脚踪行，这是可安慰的事，约三4。「先在……外祖母和……母亲……，我深信也在你的心里」。保罗对朋友存着极慈善的看法，极愿向他们最好的一面盼望；其实他大有理由对提摩太存好意，因为他「同心」的人中「没有别人」，腓2:20。请观察：1. 照圣保罗的话，我们当用清洁良心事奉神，敬虔的先祖也是如此；这就是「存着诚心和充足的信心来到神面前，心中天良的亏欠已经洒去」，来10:22。2. 我们在祷告中当不住地记念朋友，尤其是基督忠心的牧者。保罗昼夜在祷告中记念亲爱的儿子提摩太。3. 那住在真信徒里的信心是无伪的；它是不加虚伪的，是能经得起试验的信心，又作为活的原则住在他们里面。提摩太承继了母亲友尼基和外祖母罗以的信心——这是保罗感恩的缘由，每逢我们看见同样的事也当如此；我们当因自己看见神恩典之处而喜乐；巴拿巴正是如此，徒11:23,24。「我听见我的儿女按真理而行，我的喜乐就没有比这个大的」，约二4。
Original en inglés
Introduction; Timothy's Faith and Holiness (66 AD)
¹ Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,
² To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.
³ I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
⁴ Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;
⁵ When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.
Here is, I. The inscription of the epistle Paul calls himself an apostle by the will of God, merely by the good pleasure of God, and by his grace, which he professes himself unworthy of. According to the promise of life which is in Christ Jesus, or according to the gospel. The gospel is the promise of life in Christ Jesus; life is the end, and Christ the way, Joh 14:6. The life is put into the promise, and both are sure in Christ Jesus the faithful witness; for all the promises of God in Christ Jesus are yea, and all amen, 2Co 1:20. He calls Timothy his beloved son. Paul felt the warmest affection for him both because he had been an instrument of his conversion and because as a son with his father he had served with him in the gospel. Observe, 1. Paul was an apostle of Jesus Christ by the will of God; as he did not receive the gospel of man, nor was taught it, but had it by the revelation of Jesus Christ (Ga 1:12), so his commission to be an apostle was not by the will of man, but of God: in the former epistle he says it was by the commandment of God our Saviour, and here by the will of God. God called him to be an apostle. 2. We have the promise of life, blessed be God for it: In hope of eternal life, which God, who cannot lie, promised before the world began, Tit 1:2. It is a promise to discover the freeness and certainty of it. 3. This, as well as all other promises, is in and through Jesus Christ; they all take their rise from the mercy of God in Christ, and they are sure, so that we may safely depend on them. 4. The grace, mercy, and peace, which even Paul's dearly beloved son Timothy wanted, comes from God the Father and Christ Jesus our Lord; and therefore the one as well as the other is the giver of these blessings, and ought to be applied to for them. 5. The best want these blessings, and they are the best we can ask for our dearly-beloved friends, that they may have grace to help them in the time of need, and mercy to pardon what is amiss, and so may have peace with God the Father and Christ Jesus our Lord.
II. Paul's thanksgiving to God for Timothy's faith and holiness: he thanks God that he remembered Timothy in his prayers. Observe, Whatever good we do, and whatever good office we perform for our friends, God must have the glory of it, and we must give him thanks. It is he who puts it into our hearts to remember such and such in our prayers. Paul was much in prayer, he prayed night and day; in all his prayers he was mindful of his friends, he particularly prayed for good ministers, he prayed for Timothy, and had remembrance of him in his prayers night and day; he did this without ceasing; prayer was his constant business, and he never forgot his friends in his prayers, as we often do. Paul served God from his forefathers with a pure conscience. It was a comfort to him that he was born in God's house, and was of the seed of those that served God; as likewise that he had served him with a pure conscience, according to the best of his light; he had kept a conscience void of offence, and made it his daily exercise to do so, Ac 24:16. He greatly desired to see Timothy, out of the affection he had for him, that he might have some conversation with him, being mindful of his tears at their last parting. Timothy was sorry to part with Paul, he wept at parting, and therefore Paul desired to see him again, because he had perceived by that what a true affection he had for him. He thanks God that Timothy kept up the religion of his ancestors, 2Ti 1:5. Observe, The entail of religion descended upon Timothy by the mother's side; he had a good mother, and a good grandmother: they believed, though his father did not, Ac 16:1. It is a comfortable thing when children imitate the faith and holiness of their godly parents, and tread in their steps, 3Jo 1:4.—Dwelt in thy grandmother and thy mother, and I am persuaded that in thee also. Paul had a very charitable opinion of his friends, was very willing to hope the best concerning them; indeed he had a great deal of reason to believe well of Timothy, for he had no man like-minded, Php 2:20. Observe, 1. We are, according to St. Paul, to serve God with a pure conscience, so did his and our pious forefathers; this is to draw near with a true heart, in full assurance of faith, having our heart sprinkled from an evil conscience, Heb 10:22. 2. In our prayers we are to remember without ceasing our friends, especially the faithful ministers of Christ. Paul had remembrance of his dearly beloved son Timothy in his prayers night and day. 3. The faith that dwells in real believers is unfeigned; it is without hypocrisy, it is a faith that will stand the trial, and it dwells in them as a living principle. It was the matter of Paul's thanksgiving that Timothy inherited the faith of his mother Eunice and his grandmother Lois, and ought to be ours whenever we see the like; we should rejoice wherever we see the grace of God; so did Barnabas, Ac 11:23,24. I rejoiced greatly that I found of thy children walking in the truth, 2Jo 1:4.
6-14
Cautions and Exhortations; Ministerial Fidelity (66 AD)
简体中文
嘱咐与劝勉；牧者的忠信（公元66年）
⁶ 「为此我提醒你，使你将神的恩赐再如火挑旺起来。」
⁷ 「因为神赐给我们，不是胆怯的心，乃是刚强、仁爱、谨守的心。」
⁸ 「你不要以给我们的主作见证为耻，也不要以我这为主被囚的为耻；总要按神的能力，与我为福音同受苦难。」
⁹ 「神救了我们，以圣召召我们，不是按我们的行为，乃是按他的旨意和恩典；这恩典是万古之先，在基督耶稣里赐给我们的。」
¹⁰ 「但如今藉着我们救主基督耶稣的显现，才表明出来了。他已经把死废去，藉着福音，将不能坏的生命彰显出来。」
¹¹ 「我为这奉派作传道的，作使徒，作外邦人的师傅。」
¹² 「为这缘故，我也受这些苦难。然而我不以为耻；因为知道我所信的是谁，也深信他能保全我所交付他的，直到那日。」
¹³ 「你从我听的那纯正话语的规模，要在基督耶稣里的信心和爱心上，常常守着。」
¹⁴ 「从前所交托你的善道，你要靠着那住在我们里面的圣灵，牢牢的守着。」
在此是对提摩太尽他本分的劝勉和激励（提后 1:6）：我提醒你。 最好的人也需要提醒者；我们所知道的，应当被提醒。彼后 3:1，我写这些话，是要提醒你们，激发你们诚实的心。
一、他劝他挑旺在他里面神的恩赐。 如同在灰烬下挑旺火一样。这是指着神所赐、使他有资格作传福音者的一切恩赐和恩典而言，即圣灵的恩赐，就是藉着使徒按手所赐的非寻常恩赐。这些他必须挑旺；他必须运用它们，如此就加增它们：运用恩赐，就必得着恩赐。凡有的，还要加给他（太 25:29）。他必须抓住一切机会运用这些恩赐，如此挑旺它们，因为这才是加增它们的最佳途径。提摩太里面神的恩赐，无论是寻常的还是非寻常的（虽然我倾向后者），他都必须挑旺，否则就会衰退。再者，可见这恩赐是藉着使徒按手在他里面，我认为这与他的按立不同，因为按立是藉着长老团的手行的（提前 4:14）。提摩太很可能藉着使徒按手，领受了圣灵在他非寻常的恩赐和恩典上的赐予（因为我认为除了使徒以外无人有权赐圣灵），随后既这样丰富地装备了事工之工，就被长老团按立。请注意：1. 在我们恩赐加增、成为有用之事上的大阻碍，就是奴仆式的惧怕。所以保罗警告提摩太防备这事：神赐给我们的，不是胆怯的心（提后 1:7）。那恶仆正是因卑劣的惧怕把银子埋藏了，没有拿去作买卖（太 25:25）。神既如此吩咐我们「不要惧怕」，就为我们武装好了抵挡惧怕之灵。「不要惧怕人的面色；不要惧怕你在尽本分的路上可能遇见的危险。」神已救我们脱离惧怕之灵，赐我们刚强、仁爱、谨守的心。 刚强的心，或遇见艰难危险时勇敢决断的心；爱神的心，能带我们经过可能遇见的反对，正如雅各看为拉结而忍受的苦工算不得什么：爱神的心必使我们超越对人的惧怕，以及人所能加给我们的一切伤害；谨守的心，或心里的宁静、平安地享用自己，因为我们常因自己幻想和想象出来的事物而在路上和工作上沮丧，清醒、坚定、善于思考的心必能预防这些，并轻易解答。2. 神赐给他牧者的，不是惧怕的灵，而是勇敢的灵；是刚强的灵，因为他们奉那位在天上地下都有权能者的名说话；是仁爱的灵，因为对神和对人灵魂的爱当在牧者一切事奉中激励他们；是谨守的灵，因为他们说真实清醒的话。
二、他劝他预期苦难、为之预备：你不要以给我们的主作见证为耻，也不要以我这为主被囚的为耻。你不要以福音为耻，不要以你曾为福音作的见证为耻。 请注意：
1. 基督的福音是我们无人有理由以为耻的。我们不可为基督的福音受苦之人以为耻。提摩太不可因年迈的保罗如今被捆绑而以为耻。他自己既不惧怕受苦，就不可惧怕认领那些为基督的缘故受苦之人。（1）福音是我们主的见证；他藉此向我们见证他自己，而我们宣告依附这见证，就是为他、为他作见证。（2）保罗是主的囚犯，他的囚犯（弗 4:1）。为他缘故他被铁链捆锁。（3）我们无论对我们的主的见证或他的囚犯都没有理由以为耻；我们现在若以其中任何一个为耻，基督将来也必以我们为耻。*总要按神的能力，与我为福音同受苦难，*即要为福音的缘故预期苦难，为之预备，预期它，乐意在这世上与受苦的圣徒同受分。与我为福音同受苦难； 或如可读作：你要与福音同受苦； 「不仅同情那些为它受苦的人，还要预备与他们同受、与他们一样受苦。」福音若遭遇艰难，指望藉它得生命救恩的人，就当乐意与它同受苦。请注意：[1.] 当我们从神支取力量和能力来承受苦难时，我们才能更好地承受苦难：按神的能力，与我为福音同受苦难。 [2.] 凡基督徒，尤其是牧者，都必须为福音的缘故预期苦难和逼迫。[3.] 这些必按着住在我们身上的神的能力而量给（林前 10:13）。
2. 提到神和福音，他便留意神藉福音为我们成就了何等大的事（提后 1:9-10）。为勉励他受苦，他提出两个考虑：
（1）他所蒙召为之受苦的福音的性质，以及其中荣耀、恩惠的旨意和目的。保罗每逢提到基督、基督的福音，便常离题而加以详述；他如此充满于那「是我们全备救恩、也当是我们全备所愿」的事。请注意：[1.] 福音以我们的救恩为目标：他救了我们， 我们不可以为那我们指望得救的道理受苦为重担。他已起首救我们，也必届时成全这事；因为神召那未成之事（即尚未成就之事），如同已经成就的一样（罗 4:17）；所以他说已经救了我们。[2.] 这福音为我们的成圣而设计：以圣召召我们， 即召我们成为圣洁。基督教是一种呼召、圣洁的呼召；这就是我们所蒙的召、所蒙召去作的召、在其中劳力的召。请注意，凡将来要得救的人，现今都已成圣。福音的呼召在哪里是有效的呼召，那里就发现是圣洁的呼召，使那些有效蒙召的人成为圣洁。[3.] 它的源头是神在基督耶稣里白白的恩典和永远的旨意。若是我们配得的，为之受苦就难了；但我们藉它得救乃是出于白白的恩典，不是出于行为，所以我们不可以为之受苦为重担。这恩典说是在万古之先赐给我们的，即在神从永远以来的旨意和设计中；在基督耶稣里， 因为一切从神赐给罪人之物，都是在基督耶稣里、并藉着基督耶稣而来。[4.] 福音是这旨意和恩典的显明：藉着我们救主耶稣基督的显现。 他从永远就在父的怀里，完全知道父一切恩惠的旨意。藉着他的显现，这恩惠的旨意向我们显明了。耶稣基督既为它受苦，我们岂可为之受苦以为重担吗？[5.] 藉着基督的福音，死亡被废去：他已经把死废去， 不仅削弱了它，更是把它除掉，已经折断了死亡在我们身上的权势；他既除掉罪，就废去了死亡（因为死的毒钩就是罪，林前 15:56），改变了它性质，折断了它权势。如今死亡从仇敌变为朋友；是我们离开这烦扰、恼人、有罪的世界、进入完全平安和纯洁之世的门；它的权势已被折断，因为死亡并不胜过信福音的人，反而是他们胜过它。死啊！你的毒钩在哪里？死啊！你得胜的权势在哪里？（林前 15:55）。[6.] 他藉着福音将不能坏的生命彰显出来； 他比从前任何时代更清楚地向我们显明了另一世界，以及那世界的福气，就是因信顺服而必得的确实报偿：我们众人既然敞着脸得以看见主的荣光，好像从镜子里返照。他把它彰显出来，不仅摆在我们眼前，还藉着福音赐给我们。我们当比从前更宝贵福音，因为生命和不能坏的生命既由它显明，就在此它在一切以前的启示之上独占优势；所以这是生命和不朽生命的福音，因为它向我们显明，又指引我们走向通往其中的捷径，并提出最有分量的动机，激发我们寻求荣耀、尊贵和不能朽坏之福。
（2）请思想有福的保罗的榜样（提后 1:11-12）。他被指派传福音，特别被指派教导外邦人。他认为这是值得为之受苦的事业，提摩太为何不也这样认为呢？没有人需要惧怕，也不必以为为福音的事业受苦为耻：我不以为耻， 保罗说，因为知道我所信的是谁，也深信他能保全我所交付他的，直到那日。 请注意：[1.] 好人常为世上最好的事业受许多苦：为这缘故我受这些苦难； 即「为我的传讲、为依附福音」。[2.] 他们不必以为耻，因为这事业必支持他们到底；反对它的人倒要披上羞愧。[3.] 信靠基督的人知道他们所信的是谁。使徒以圣洁的夸胜和欢呼说话，仿佛说：「我站在坚固的根基上。我知道我把这大托付交在最可靠之托付者的手中。」也深信等。我们当将什么交托给基督？我们灵魂的救恩和它们得保直到天国；我们如此交托给他的，他必保守。将有一日我们的灵魂要被查问：「人啊！女人啊！你曾有一个灵魂交在你手里，你把它怎么样了？它被献给谁，献给神还是献给撒但？它怎样被使用，在事奉罪中、还是在事奉基督中？」将有一日，那是极严肃可畏的日子，我们当交账（路 16:2），为我们的灵魂交账：如今我们若以积极的顺服之信将它交托耶稣基督，就可确信他能保守它，到那日它必为我们得安慰而显明出来。
三、他劝他常常守着那纯正话语的规模（提后 1:13）。1. 「要有纯正话语的规模」（可如此读），「一个简短的规模、一个要理、一个按圣经的宗教首要原则的纲要、一个纯正话语的纲要、一个按正当次序为你自己使用而从圣经中归纳出来的基督教信仰要略」；或更准确地说，所谓纯正话语的规模，我理解为圣经本身。2. 「既有了，就牢牢守着， 记念它、持守它、依附它。在反对一切败坏基督教信仰的异端和错谬时依附它。你从我听的那纯正话语的规模，要牢牢守着。」保罗是受神默示的。持守我们在圣经中所拥有的那些纯正话语的规模是好的；因为这些我们确知是受神默示的。那是纯正的言语，是无可指责的（多 2:8）。但当如何持守呢？在信心和爱心上； 即我们必须以之为可信的话加以承认，并当作可佩服的加以欢迎。要在好心中持守它，这就是约柜，法版和福音版在此最安全、最有益地存放（诗 119:11）。信心和爱心必须并行；仅仅相信纯正的话语、对其加以承认是不够的，我们必须爱它们，信其真实、爱其美好，又必须在爱中传扬纯正话语的规模；用爱心说诚实话（弗 4:15）。在基督耶稣里的信心和爱心上； 这必须是基督徒的信心和爱心，是扎根在耶稣基督身上的信心和爱心，藉着他神向我们说话、我们也向他说话。提摩太作牧者，必须牢牢守着纯正话语的规模， 为别人的益处。医治人的话， 可如此读；神的话有医治之能；他发命医治他们。 同样意思的还有（提后 1:14）：从前所交托你的善道，你要靠着那住在我们里面的圣灵，牢牢的守着。 这善道就是纯正话语的规模、基督教教义，是提摩太作基督徒时在洗礼和教训中、作牧者时在按立中交托给他的。请注意：（1）基督教教义是交托给我们的信托。它交托给一般的基督徒，但特别交托给牧者。这是好东西，本身价值无可估量，对我们也是无可估量的益处；这实在是好东西，是无价之宝，因为它向我们显明基督那测不透的丰富（弗 3:8）。它交托给我们，为要保守它纯全完整，传给以后的人；我们必须保守它，不可在任何方面促使其纯洁受败坏、能力被削弱、完全受减损：要靠着住在我们里面的圣灵牢牢守着。 请注意，那些受教最好的人，若没有圣灵的帮助，也不能保守所学的，正如他们起先不能凭自己学习一样。我们不可想凭自己的力量保守它，而要靠圣灵保守。（2）圣灵住在一切好牧者和基督徒里面；他们是他的殿，他使他们保守福音纯洁无瑕；然而他们也必须尽最大努力保守这善道，因为圣灵的帮助和内住并不排除人的努力，二者十分相合。
Original en inglés
Cautions and Exhortations; Ministerial Fidelity (66 AD)
⁶ Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.
⁷ For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.
⁸ Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;
⁹ Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
¹⁰ But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:
¹¹ Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
¹² For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
¹³ Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.
¹⁴ That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.
Here is an exhortation and excitation of Timothy to his duty (2Ti 1:6): I put thee in remembrance. The best men need remembrancers; what we know we should be reminded of. 2Pe 3:1, I write this, to stir up your pure minds by way of remembrance.
I. He exhorts him to stir up the gift of God that was in him. Stir it up as fire under the embers. It is meant of all the gifts and graces the God had given him, to qualify him for the work of an evangelist, the gifts of the Holy Ghost, the extraordinary gifts that were conferred by the imposition of the apostle's hands. These he must stir up; he must exercise them and so increase them: use gifts and have gifts. To him that hath shall be given, Mt 25:29. He must take all opportunities to use these gifts, and so stir them up, for that is the best way of increasing them. Whether the gift of God in Timothy was ordinary or extraordinary (though I incline to the latter), he must stir it up, otherwise it would decay. Further, you see that this gift was in him by the putting on of the apostle's hands, which I take to be distinct from his ordination, for that was performed by the hands of the presbytery, 1Ti 4:14. It is probable that Timothy had the Holy Ghost, in his extraordinary gifts and graces, conferred on him by the laying on of the apostle's hands (for I reckon that none but the apostles had the power of giving the Holy Ghost), and afterwards, being thus richly furnished for the work of the ministry, was ordained by the presbytery. Observe, 1. The great hindrance of usefulness in the increase of our gifts is slavish fear. Paul therefore warns Timothy against this: God hath not given us the spirit of fear, 2Ti 1:7. It was through base fear that the evil servant buried his talent, and did not trade with it, Mt 25:25. Now God hath therefore armed us against the spirit of fear, by often bidding us fear not. "Fear not the face of man; fear not the dangers you may meet with in the way of your duty." God hath delivered us from the spirit of fear, and hath given us the spirit of power, and of love, and of a sound mind. The spirit of power, or of courage and resolution to encounter difficulties and dangers;—the spirit of love to God, which will carry us through the opposition we may meet with, as Jacob made nothing of the hard service he was to endure for Rachel: the spirit of love to God will set us above the fear of man, and all the hurt that a man can do us;—and the spirit of a sound mind, or quietness of mind, a peaceable enjoyment of ourselves, for we are oftentimes discouraged in our way and work by the creatures o our own fancy and imagination, which a sober, solid, thinking mind would obviate, and would easily answer. 2. The spirit God gives to his ministers is not a fearful, but a courageous spirit; it is a spirit of power, for they speak in his name who has all power, both in heaven and earth; and it is a spirit of love, for love to God and the souls of men must inflame ministers in all their service; and it is a spirit of a sound mind, for they speak the words of truth and soberness.
II. He exhorts him to count upon afflictions, and get ready for them: "Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. Be not thou ashamed of the gospel, of the testimony thou hast borne to it." Observe,
1. The gospel of Christ is what we have none of us reason to be ashamed of. We must not be ashamed of those who are suffering for the gospel of Christ. Timothy must not be ashamed of good old Paul, though he was now in bonds. As he must not himself be afraid of suffering, so he must not be afraid of owning those who were sufferers for the cause of Christ. (1.) The gospel is the testimony of our Lord; in and by this he bears testimony of himself to us, and by professing our adherence to it we bear testimony of him and for him. (2.) Paul was the Lord's prisoner, his prisoner, Eph 4:1. For his sake he was bound with a chain. (3.) We have no reason to be ashamed either of the testimony of our Lord or of his prisoners; if we are ashamed of either now, Christ will be ashamed of us hereafter. "But be thou partaker of the afflictions of the gospel, according to the power of God, that is, expect afflictions for the gospel's sake, prepare for them, count upon them, be willing to take thy lot with the suffering saints in this world. Be partaker of the afflictions of the gospel;" or, as it may be read, Do thou suffer with the gospel; "not only sympathize with those who suffer for it, but be ready to suffer with them and suffer like them." If at any time the gospel be in distress, he who hopes for life and salvation by it will be content to suffer with it. Observe, [1.] Then we are likely to bear afflictions as well, when we fetch strength and power from God to enable us to bear them: Be thou partaker of the afflictions of the gospel, according to the power of God. [2.] All Christians, but especially ministers, must expect afflictions and persecutions for the sake of the gospel. [3.] These shall be proportioned, according to the power of God (1Co 10:13) resting upon us.
2. Mentioning God and the gospel, he takes notice what great things God has done for us by the gospel, 2Ti 1:9,10. To encourage him to suffer, he urges two considerations:—
(1.) The nature of that gospel which he was called to suffer for, and the glorious and gracious designs and purposes of it. It is usual with Paul, when he mentions Christ, and the gospel of Christ, to digress from his subject, and enlarge upon them; so full was he of that which is all our salvation, and ought to be all our desire. Observe, [1.] The gospel aims at our salvation: He has saved us, and we must not think much to suffer for that which we hope to be saved by. He has begun to save us, and will complete it in due time; for God calls those things that are not (that are not yet completed) as though they were (Ro 4:17); therefore he says, who has saved us. [2.] It is designed for our sanctification: And called us with a holy calling, called us to holiness. Christianity is a calling, a holy calling; it is the calling wherewith we are called, the calling to which we are called, to labour in it. Observe, All who shall be saved hereafter are sanctified now. Wherever the call of the gospel is an effectual call, it is found to be a holy call, making those holy who are effectually called. [3.] The origin of it is the free grace and eternal purpose of God in Christ Jesus. If we had merited it, it had been hard to suffer for it; but our salvation by it is of free grace, and not according to our works, and therefore we must not think much to suffer for it. This grace is said to be given us before the world began, that is, in the purpose and designs of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man come in and through Christ Jesus. [4.] The gospel is the manifestation of this purpose and grace: By the appearing of our Saviour Jesus Christ, who had lain in the bosom of the Father from eternity, and was perfectly apprised of all his gracious purposes. By his appearing this gracious purpose was made manifest to us. Did Jesus Christ suffer for it, and shall we think much to suffer for it? [5.] By the gospel of Christ death is abolished: He has abolished death, not only weakened it, but taken it out of the way, has broken the power of death over us; by taking away sin he has abolished death (for the sting of death is sin, 1Co 15:56), in altering the property of it, and breaking the power of it. Death now of an enemy has become a friend; it is the gate by which we pass out of a troublesome, vexatious, sinful world, into a world of perfect peace and purity; and the power thereof is broken, for death does not triumph over those who believe the gospel, but they triumph over it. O death! where is thy sting? O grave! where is thy victory? 1Co 15:55. [6.] He has brought life and immortality to light by the gospel; he has shown us another world more clearly than it was before discovered under any former dispensation, and the happiness of that world, the certain recompence of our obedience by faith: we all with open face, as in a glass, behold the glory of God. He has brought it to light, not only set it before us, but offered it to us, by the gospel. Let us value the gospel more than ever, as it is that whereby life and immortality are brought to light, for herein it has the pre-eminence above all former discoveries; so that it is the gospel of life and immortality, as it discovers them to us, and directs us in the ready way that leads thereto, as well as proposes the most weighty motives to excite our endeavours in seeking after glory, honour, and immortality.
(2.) Consider the example of blessed Paul, 2Ti 1:11,12. He was appointed to preach the gospel, and particularly appointed to teach the Gentiles. He though it a cause worth suffering for, and why should not Timothy think so too? No man needs to be afraid nor ashamed to suffer for the cause of the gospel: I am not ashamed, says Paul, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Observe, [1.] Good men often suffer many things for the best cause in the world: For which cause I suffer these things; that is, "for my preaching, and adhering to the gospel." [2.] They need not be ashamed, the cause will bear them out; but those who oppose it shall be clothed with shame. [3.] Those who trust in Christ know whom they have trusted. The apostle speaks with a holy triumph and exultation, as much as to say, "I stand on firm ground. I know I have lodged the great trust in the hands of the best trustee." And am persuaded, etc. What must we commit to Christ? The salvation of our souls, and their preservation to the heavenly kingdom; and what we so commit to him he will keep. There is a day coming when our souls will be enquired after: "Man! Woman! thou hadst a soul committed to thee, what hast thou done with it? To whom it was offered, to God or Satan? How was it employed, in the service of sin or in the service of Christ?" There is a day coming, and it will be a very solemn and awful day, when we must give an account of our stewardship (Lu 16:2), give an account of our souls: now, if by an active obedient faith we commit it to Jesus Christ, we may be sure he is able to keep it, and it shall be forthcoming to our comfort in that day.
III. He exhorts him to hold fast the form of sound words, 2Ti 1:13. 1. "Have a form of sound words" (so it may be read), "a short form, a catechism, an abstract of the first principles of religion, according to the scriptures, a scheme of sound words, a brief summary of the Christian faith, in a proper method, drawn out by thyself from the holy scriptures for thy own use;" or, rather, by the form of sound words I understand the holy scriptures themselves. 2. "Having it, hold it fast, remember it, retain it, adhere to it. Adhere to it in opposition to all heresies and false doctrine, which corrupt the Christian faith. Hold that fast which thou hast heard of me." Paul was divinely inspired. It is good to adhere to those forms of sound words which we have in the scriptures; for these, we are sure, were divinely inspired. That is sound speech, which cannot be condemned, Tit 2:8. But how must it be held fast? In faith and love; that is, we must assent to it as a faithful saying, and bid it welcome as worthy of all acceptation. Hold it fast in a good heart, this is the ark of the covenant, in which the tables both of law and gospel are most safely and profitably deposited, Ps 119:11. Faith and love must go together; it is not enough to believe the sound words, and to give an assent to them, but we must love them, believe their truth and love their goodness, and we must propagate the form of sound words in love; speaking the truth in love, Eph 4:15. Faith and love which are in Christ Jesus; it must be Christian faith and love, faith and love fastening upon Jesus Christ, in and by whom God speaks to us and we to him. Timothy, as a minister, must hold fast the form of sound words, for the benefit of others. Of healing words, so it may read; there is healing virtue in the word of God; he sent his word, and healed them. To the same purport is that (2Ti 1:14), That good thing which was committed unto thee keep by the Holy Ghost, which dwelleth in us. That good thing was the form of sound words, the Christian doctrine, which was committed to Timothy in his baptism and education as he was a Christian, and in his ordination as he was a minister. Observe, (1.) The Christian doctrine is a trust committed to us. It is committed to Christians in general, but to ministers in particular. It is a good thing, of unspeakable value in itself, and which will be of unspeakable advantage to us; it is a good thing indeed, it is an inestimable jewel, for it discovers to us the unsearchable riches of Christ, Eph 3:8. It is committed to us to be preserved pure and entire, and to be transmitted to those who shall come after us, and we must keep it, and not contribute any thing to the corrupting of its purity, the weakening of its power, or the diminishing of its perfection: Keep it by the Holy Ghost that dwelleth in us. Observe, Even those who are ever so well taught cannot keep what they have learned, any more than they could at first learn it, without the assistance of the Holy Spirit. We must not think to keep it by our own strength, but keep it by the Holy Ghost. (2.) The Holy Ghost dwells in all good ministers and Christians; they are his temples, and he enables them to keep the gospel pure and uncorrupt; and yet they must use their best endeavours to keep this good thing, for the assistance and indwelling of the Holy Ghost do not exclude men's endeavours, but they very well consist together.
15-18
Ministerial Fortitude (66 AD)
简体中文
牧者的刚强（公元66年）
¹⁵ 凡在亚西亚的人都离弃我，这是你知道的，其中有腓吉路和黑摩其尼。
¹⁶ 愿主怜悯阿尼色弗一家的人；因他屡次叫我畅快，又不以我的锁链为耻，
¹⁷ 反倒在罗马的时候，殷勤地找我，并且找着了。
¹⁸ 愿主使他在那日得主的怜悯。他在以弗所怎样多多地服事我，你比我更清楚。
他既（提后1:13,14）劝过提摩太要牢牢守着：
一、他提到许多人从基督的教义上背道，提后1:15。看来在教会最好、最纯洁的时代，也有些人曾接受基督教信仰，后来又背弃了，不，这样的人很多。他没有说他们从基督的教义上转去（虽然看来确是如此），而是说他们从他转去——他们背弃了他，在他受难之时不认他。这事我们当引以为怪吗？许多人背弃了一位比保罗更好得多的——我是说主耶稣基督——的时候，约6:66。
二、他提到一位坚守他的人，就是阿尼色弗：「因他屡次叫我畅快，不以我的锁链为耻」，提后1:16。请观察：1. 阿尼色弗向保罗所显的慈爱：他「畅快」他，他屡次借书信、劝勉、安慰叫他畅快，他又「不以他的锁链为耻」。他不顾他如今所蒙的羞辱，不以他为耻。他对他的善待不是一两次，而是屡次；不但他在以弗所自己朋友中间如此，阿尼色弗在罗马时也如此；他留意「殷勤地找我，并且找着了」，提后1:17。请观察，好人必寻找行善的机会，也不躲避任何出现的机会。他在以弗所曾服事他、对他极其厚恩：提摩太知道。2. 保罗如何回报他的慈爱，提后1:16-18。「人因为先知的名接待先知，必得先知所得的赏赐」。他以祷告偿还他：「愿主怜悯阿尼色弗」。很可能阿尼色弗此时离家在外，与保罗同在；所以保罗为他家祷告，愿他家在他不在时蒙保守。罗马教徒却硬说他此时已死；并因保罗为他祷告、愿他「得怜悯」，便推论为死人祷告是合宜的；但谁告诉他们阿尼色弗已死呢？把这样重要的教义与做法建立在纯属假设、极其不确定之上，能算稳妥吗？
三、他为阿尼色弗本人祷告，也为他的家祷告：「愿主使他在那日得主的怜悯」，即在死亡与审判之日，那时基督要把一切向他贫穷肢体所行的善工当作向他自己所行的。请观察：1. 死亡与审判之日是可畏之日，可以特称为「那日」。2. 我们无需别求以使自己幸福，只要在那日——那不施怜悯的人将受无怜悯的审判之日——得主怜悯。3. 最好的基督徒在那日也要怜悯；「仰望我们主耶稣基督的怜悯」，犹21。4. 你若要在那日得怜悯，如今就当向主寻求它。5. 怜悯是出于主、也是从主而来的；因为除非主向我们施怜悯，人或天使的同情怜悯都是徒然。6. 我们当向主——怜悯的赐予者——寻求并求怜悯；因为主耶稣基督既已满足公义，怜悯便得以显明。我们当来到施恩座前，「为要得怜恤，蒙恩惠，作随时的帮助」。7. 我们为自己或朋友所能求的最好之事，就是主在那日——他们必须从时间进入永恒、以此世换彼世、并显在基督审判台前之日——使他们「得主的怜悯」：愿主使我们众人在那日都得主怜悯。
Original en inglés
Ministerial Fortitude (66 AD)
¹⁵ This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.
¹⁶ The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:
¹⁷ But, when he was in Rome, he sought me out very diligently, and found me.
¹⁸ The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.
Having (2Ti 1:13,14) exhorted Timothy to hold fast,
I. He mentions the apostasy of many from the doctrine of Christ, 2Ti 1:15. It seems, in the best and purest ages of the church, there were those that had embraced the Christian faith, and yet afterwards revolted from it, nay, there were many such. He does not say that they had turned away from the doctrine of Christ (though it should seem they had) but they had turned away from him, they had turned their backs upon him, and disowned him in the time of his distress. And should we wonder at it, when many turned their backs on a much better than Paul? I mean the Lord Jesus Christ, Joh 6:66.
II. He mentions the constancy of one that adhered to him, namely, Onesiphorus: For he often refreshed me, and was not ashamed of my chain, 2Ti 1:16. Observe, 1. What kindness Onesiphorus had shown to Paul: he refreshed him, he often refreshed him with his letters, and counsels, and comforts, and he was not ashamed of his chains. He was not ashamed of him, not withstanding the disgrace he was now under. He was kind to him not once or twice, but often; not only when he was at Ephesus among his own friends, but when Onesiphorus was at Rome; he took care to seek Paul out very diligently, and found him, 2Ti 1:17. Observe, A good man will seek opportunities of doing good, and will not shun any that offer. At Ephesus he had ministered to him, and been very kind to him: Timothy knew it. 2. How Paul returns his kindness, 2Ti 1:16-18. He that receives a prophet shall have a prophet's reward. He repays him with his prayers: The Lord give mercy to Onesiphorus. It is probable that Onesiphorus was now absent from home, and in company with Paul; Paul therefore prays that his house might be kept during his absence. Though the papists will have it that he was now dead; and, from Paul's praying for him that he might find mercy, they conclude the warrantableness of praying for the dead; but who told them that Onesiphorus was dead? And can it be safe to ground a doctrine and practice of such importance on a mere supposition and very great uncertainty?
III. He prays for Onesiphorus himself, as well as for his house: That he may find mercy in that day, in the day of death and of judgment, when Christ will account all the good offices done to his poor members as done to himself. Observe, 1. The day of death and judgment is an awful day, and may be emphatically called that day. 2. We need desire no more to make us happy than to find mercy of the Lord in that day, when those that have shown no mercy will have judgment without mercy. 3. The best Christians will want mercy in that day; looking for the mercy of our Lord Jesus Christ, Jude 1:21. 4. If you would have mercy then, you must seek for it now of the Lord. 5. It is of and from the Lord that we must have mercy; for, unless the Lord has mercy on us, in vain will be the pity and compassion of men or angels. 6. We are to seek and ask for mercy of the Lord, who is the giver and bestower of it; for the Lord Jesus Christ has satisfied justice, that mercy might be displayed. We are to come to a throne of grace, that we may obtain mercy, and find grace to help in the time of need. 7. The best thing we can seek, either for ourselves or our friends, is that the Lord will grant to them that they may find mercy of the Lord in that day, when they must pass our of time into eternity, and exchange this world for the other, and appear before the judgment-seat of Christ: the Lord then grant unto all of us that we may find mercy of the Lord in that day.
在引言（提后1:1,2）之后，我们有：一、保罗对提摩太真诚的爱，提后1:3-5。二、对他所给的若干劝勉，提后1:6-14。三、他提到腓吉路与黑摩其尼等人，并以阿尼色弗作结，提后1:15-18。