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英語原文
I. He treats of the duty of servants, 1Ti 6:1,2. II. Of false teachers, 1Ti 6:3-5. III. Of godliness and covetousness, 1Ti 6:6-10. IV. What Timothy was to flee, and what to follow, 1Ti 6:11,12. V. A solemn charge, 1Ti 6:13-16. VI. A charge for the rich, 1Ti 6:17-19. And lastly, a charge to Timothy, 1Ti 6:20,21.
1-5
The Duty of Servants (64 AD)
简体中文
仆人的本分（公元64年）
¹ 凡在轭下作仆人的，当以自己主人配受十分的敬重，免得神的名和道理被人亵渎。
² 仆人有信道的主人，不可因为与他是弟兄就轻看他；更要加意服事他；因为得服事之益处的，是信道蒙爱的。你要以此教训人，劝勉人。
³ 若有人传异教，不服从我们主耶稣基督纯正的话与那合乎敬虔的道理，
⁴ 他是自高自大，一无所知，专好问难，争辩言词，从此就生出嫉妒、纷争、毁谤、妄疑，
⁵ 并那坏了心术、失丧真理之人的争竞。他们以敬虔为得利的门路。有这等人，你就当躲开。
一、此处是仆人的本分。使徒前面已论到教会里的关系，此处论到我们的家庭关系。仆人在此被称为「在轭下」，表明顺服与劳苦二者；他们负轭为做工，不是闲懒。基督教若发现仆人在轭下，仍把他们留在其中；因为福音并不取消任何人在自然律或彼此同意之下所负的本分。他们当敬重自己的主人，「当以自己主人配受十分的敬重」（因他们是自己的主人），配受仆人对主人所当给的各样尊重、顺承、依从与顺服。并非要他们把主人所没有的归给他们；而是作为主人，他们当视为配受一切合宜他们承受的敬重，「免得神的名被人亵渎」。仆人若信了基督教就对主人放肆悖逆，基督的教义就必因他们的缘故受牵连，仿佛福音使人比未信之前行为更坏。请注意，认信宗教的人若行事不正，「神的名和他的道理」就有被那些「寻找机会毁谤我们所奉的尊名之人」亵渎的危险。这正是我们众人都当行为端正的好理由，使我们可阻止许多人在以我们为借口毁谤宗教上所寻找、也极易抓住的机会。又或假设主人是基督徒、是信主的，仆人也是信主的，这岂不成为他的借口吗？因为「在基督里并不分自主的、为奴的」？决不如此，因为耶稣基督来不是要废除民事关系的束缚，而是要加强它：「仆人有信道的主人，不可因为与他是弟兄就轻看他」；因为这弟兄之谊只关乎属灵的特权，与任何外在的尊贵或利益无关（那些人误解并滥用宗教，以它为借口否认自己对关系所当尽的本分）；不，「更要加意服事他，因为他是信道蒙爱的」。他们当看自己更受约束去服事他们，因为那表明人是基督徒的信心与爱心，约束人行善；而他们所服事的全部不过如此。请注意，我们若能想到自己对待亲属是「信道蒙爱」的、「得服事之益处的」——即基督教的益处，便是尽我们对亲属本分的大鼓励。再者，信主的主仆是弟兄，同得福音的益处；因为「并不分犹太人、希腊人、自主的、为奴的，因为你们在基督耶稣里都成为一了」，加3:28。提摩太奉派「以此教训人，劝勉人」。牧者不仅当传讲众人的普遍本分，也当传讲各具体关系中的本分。
二、保罗在此警告提摩太要躲开那些败坏基督教训、以之为争竞、辩论、争闹之题目的人：「若有人传异教」（提前6:3-5），不按实用之道传讲，不教导劝勉那促进实在敬虔的——若他不肯依从纯正的话、能直接医治灵魂的话——若他不肯「依从」这些话，即「我们主耶稣基督的话」。请注意，除了我们主耶稣基督的话，圣经并不要求我们依从任何话为纯正的话；但对这些话，我们必须给予真诚的同意与依从，「和那合乎敬虔的道理」。请注意，我们主耶稣的教义是「合乎敬虔的」教义；它有直接的倾向使人敬虔。然而那不依从基督的话的人「是自高自大」（提前6:4）又好争竞，无知，又对教会大有害处，一无所知。请注意，最骄傲的人通常知道得最少；因为他们虽有知识，却不认识自己。「专好问难」。那些偏离基督教平实实用的教义的人，必陷入争辩之中，这争辩侵蚀宗教的生命与能力；他们「专好问难」与「争辩言词」，这在教会里造成大害，是「嫉妒、纷争、毁谤、妄疑」的根源。当人既不满足于主耶稣基督的话、又不满足于合乎敬虔的教义，反倒要捏造自己的观念并强加于人，且用人智慧所教导的话而非圣灵所教导的话（林前2:13）来表述时，他们便在教会中撒下了一切祸患的种子。从此生出「坏了心术之人的争竞」（提前6:5），全是诡辩、毫无扎实的辩论。请注意，坏了心术的人「失丧真理」。人心术之所以败坏，是因为不持守「在耶稣里的真理」：「以敬虔为得利的门路」，使宗教屈从于世俗利益。提摩太受警告要躲开这等人。我们观察到：1. 我们主耶稣基督的话是纯正的话，最适合防止或医治教会的创伤，也最适合医治受伤的良心；因为基督有「受教者的舌头」，能「用言语扶助疲乏的人」，赛50:4。基督的话最能防止教会的破裂；因为凡认信信他的人，都不会辩论他是他们主、他们夫子的话是否恰当、是否有权威；自从人的话声称当与他的话同受尊重、在某些情形下更大大超过他的话以来，教会就一直没有好过。2. 凡传异教、不肯依从这些纯正之话的人，他是自高自大、一无所知；因为骄傲与无知常相偕而行。3. 保罗只给那些不肯依从我们主耶稣基督的话与合乎敬虔之教义的人盖了记号：他们是自高自大、一无所知；他不知还有别的话比这更纯正。4. 我们学到「专好问难、争辩言词」的悲惨后果：这样的「专好问难」生出嫉妒、纷争、妄疑并败坏的争竞；当人离开我们主耶稣基督纯正的话，他们便永不能在别的话上合一——无论是自己发明的、还是别人发明的话，反要为此不断争闹辩论；这就生出嫉妒，当他们看见别人所主张的话比自己采纳的更受看重时；这又要伴随着彼此的猜忌与怀疑，此处称为「妄疑」；然后他们就要行那败坏的争竞。5. 那些专好败坏争竞的人，看来是坏了心术、失丧真理的人；尤其那些为得利而如此行的人——得利就是他们的全部敬虔，「以敬虔为得利的门路」，与使徒的判断相悖——使徒认为「敬虔是大有利」的。6. 良善的牧者与基督徒当躲开这等人。「你们务要从他们中间出来，我的百姓，要与他们分别」，主说：「有这等人，你就当躲开。」
英語原文
The Duty of Servants (64 AD)
¹ Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
² And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
³ If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
⁴ He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
⁵ Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
I. Here is the duty of servants. The apostle had spoken before of church-relations, here of our family-relations. Servants are here said to be under the yoke, which denotes both subjection and labour; they are yoked to work, not to be idle. If Christianity finds servants under the yoke, it continues them under it; for the gospel does not cancel the obligations any lie under either by the law of nature or by mutual consent. They must respect their masters, count them worthy of all honour (because they are their masters), of all the respect, observance, compliance, and obedience, that are justly expected from servants to their masters. Not that they were to think that of them which they were not; but as their masters they must count them worthy of all that honour which was fit for them to receive, that the name of God be not blasphemed. If servants that embraced the Christian religion should grow insolent and disobedient to their masters, the doctrine of Christ would be reflected on for their sakes, as if it had made men worse livers than they had been before they received the gospel. Observe, If the professors of religion misbehave themselves, the name of God and his doctrine are in danger of being blasphemed by those who seek occasion to speak evil of that worthy name by which we are called. And this is a good reason why we should all conduct ourselves well, that we may prevent the occasion which many seek, and will be very apt to lay hold of, to speak ill of religion for our sakes. Or suppose the master were a Christian, and a believer, and the servant a believer too, would not this excuse him, because in Christ there is neither bond nor free? No, by no means, for Jesus Christ did not come to dissolve the bond of civil relation, but to strengthen it: Those that have believing masters, let them not despise them because they are brethren; for this brotherhood relates only to spiritual privileges, not to any outward dignity or advantage (those misunderstood and abuse their religion who make it a pretence for denying the duties that they owe to their relations); nay, rather do them service, because they are faithful and beloved. They must think themselves the more obliged to serve them because the faith and love that bespeak men Christians oblige them to do good; and that is all wherein their service consists. Observe, It is a great encouragement to us in doing our duty to our relations if we have reason to think they are faithful and beloved, and partakers of the benefit, that is, of the benefit of Christianity. Again, Believing masters and servants are brethren, and partakers of the benefit; for in Christ Jesus there is neither bond nor free, for you are all one in Christ Jesus, Ga 3:28. Timothy is appointed to teach and exhort these things. Ministers must preach not only the general duties of all, but the duties of particular relations.
II. Paul here warns Timothy to withdraw from those who corrupted the doctrine of Christ, and made it the subject off strife, debate, and controversy: If any man teach otherwise (1Ti 6:3-5), do not preach practically, do not teach and exhort that which is for the promoting of serious godliness—if he will not consent to wholesome words, words that have a direct tendency to heal the soul—if he will not consent to these, even the words of our Lord Jesus Christ. Observe, We are not required to consent to any words as wholesome words except the words of our Lord Jesus Christ; but to those we must give our unfeigned assent and consent, and to the doctrine which is according to godliness. Observe, The doctrine of our Lord Jesus is a doctrine according to godliness; it has a direct tendency to make people godly. But he that does not consent to the words of Christ is proud (1Ti 6:4) and contentious, ignorant, and does a great deal of mischief to the church, knowing nothing. Observe, Commonly those are most proud who know least; for with all their knowledge they do not know themselves.—But doting about questions. Those who fall off from the plain practical doctrines of Christianity fall in with controversies, which eat out the life and power of religion; they dote about questions and strifes of words, which do a great deal of mischief in the church, are the occasion of envy, strife, railings, evil surmisings. When men are not content with the words of the Lord Jesus Christ, and the doctrine which is according to godliness, but will frame notions of their own and impose them, and that too in their own words, which man's wisdom teaches, and not in the words which the Holy Ghost teaches (1Co 2:13), they sow the seeds of all mischief in the church. Hence come perverse disputings of men of corrupt minds (1Ti 6:5), disputes that are all subtlety, and no solidity. Observe, Men of corrupt minds are destitute of the truth. The reason why men's minds are corrupt is because they do not stick to the truth as it is in Jesus: supposing that gain is godliness, making religion truckle to their secular interest. From such as these Timothy is warned to withdraw himself. We observe, 1. The words of our Lord Jesus Christ are wholesome words, they are the fittest to prevent or heal the church's wounds, as well as to heal a wounded conscience; for Christ has the tongue of the learned, to speak a word in season to him that is weary, Isa 50:4. The words of Christ are the best to prevent ruptures in the church; for none who profess faith in him will dispute the aptness or authority of his words who is their Lord and teacher, and it has never gone well with the church since the words of men have claimed a regard equal to his words, and in some cases a much greater. 2. Whoever teaches otherwise, and does not consent to these wholesome words, he is proud, knowing nothing; for pride and ignorance commonly go together. 3. Paul sets a brand only on those who consent not to the words of our Lord Jesus Christ, and the doctrine which is according to godliness; they are proud, knowing nothing: other words more wholesome he knew not. 4. We learn the sad effects of doting about questions and strifes of words; of such doting about questions comes envy, strife, evil surmisings, and perverse disputings; when men leave the wholesome words of our Lord Jesus Christ, they will never agree in other words, either of their own or other men's invention, but will perpetually wrangle and quarrel about them; and this will produce envy, when they see the words of others preferred to those they have adopted for their own; and this will be attended with jealousies and suspicions of one another, called here evil surmisings; then they will proceed to perverse disputings. 5. Such persons as are given to perverse disputings appear to be men of corrupt minds, and destitute of the truth; especially such as act in this manner for the sake of gain, which is all their godliness, supposing gain to be godliness, contrary to the apostle's judgment, who reckoned godliness great gain. 6. Good ministers and Christians will withdraw themselves from such. "Come out from among them, my people, and be ye separate," says the Lord: from such withdraw thyself.
6-12
Excellence of Contentment; Evil of Covetousness (64 AD)
简体中文
知足的卓越；贪婪的邪恶（公元64年）
⁶ 然而，敬虔加上知足的心便是大利了；
⁷ 因为我们没有带什么到世上来，也不能带什么去。
⁸ 只要有衣有食，就当知足。
⁹ 但那些想要发财的人，就陷在迷惑、落在网罗和许多无知有害的私欲里，叫人沉在败坏和灭亡中。
¹⁰ 贪财是万恶之根。有人贪恋钱财，就被引诱离了真道，用许多愁苦把自己刺透了。
¹¹ 但你这属神的人要逃避这些事，追求公义、敬虔、信心、爱心、忍耐、温柔。
¹² 你要为真道打那美好的仗，持定永生。你为此被召，也在许多见证人面前，已经作了那美好的见证。
从有人滥用宗教、借以谋取世俗利益的话，使徒借机表明知足的卓越与贪婪的邪恶。
一、他借机表明知足的卓越与贪婪的邪恶。
1. 知足的卓越，提前6:6-8。有人把基督教看作对今世有利的认信。他们所说的意思乃是虚假的；然而无可置疑的是：基督教虽是「最坏的行当」，却是世上「最好的呼召」。那些把它当作行当、仅为今世效力的人，必会失望，并发现这是一桩可怜的行当；但那些把它当作呼召、专心其中的人，必发现这是个有利的呼召，因为它「有今生和来生的应许」。
（1）他所立定的真理是：「敬虔加上知足的心便是大利」。有人译作：「敬虔加上够用的财利」；即一个人在这世上虽只有少许，但只要够他走完此世，便不必别求，敬虔加上这些便是他的大利。「一个义人所有的虽少，强过许多恶人的富余」，诗37:16。我们读作：「敬虔加上知足的心」；敬虔本身就是大利，「于凡事都有益」；并且哪里有真敬虔，哪里就必有知足；但那些敬虔上再加上知足的人，确是今世最安舒最幸福的人。「敬虔加上知足」——即基督徒的知足（知足必出于敬虔的原则）——便是大利；这是世上的一切财富。敬虔的人在来世必是幸福的；他若又借着知足使自己适应今世的境遇，便已经足够。在此我们有：[1] 基督徒的得利；就是敬虔加上知足，这是真正得利之道，且它本身就是利。[2] 基督徒的利是大的：不像世人所得的小利——他们那么喜爱一点世俗的好处。[3] 敬虔总是或大或小地伴随着知足；一切真敬虔的人都已经与保罗学会了，无论在什么景况都可以知足，腓4:11。他们对神所分给他们的知足，因深知那是对自己最好的。所以让我们众人都竭力追求敬虔加上知足。
（2）他所给的理由是：「因为我们没有带什么到世上来，也不能带什么去」，提前6:7。这是我们当以少许为足的一个理由。[1] 因为我们不能把什么当作欠我们的债而索取，因为我们赤身来到世上。后来我们所得的一切，都亏欠于神的护理；但赐的主也可以随意取回——随意取什么、何时取。我们来到世上时，虽然赤身、毫无带来，却有了我们的存在、身体、生命（这胜于饮食、胜于衣裳）；那么，我们的存在与生命既仍蒙留存，虽没有我们所愿有的一切，难道不可以知足吗？我们到世上来时什么也没带，神却仍供给我们、看顾我们，我们一生直到今日都得着喂养；所以当我们落到最大的困境时，也不能比我们来到世上时更穷，那时却仍蒙供给；所以让我们在自己余下的客旅中仰望神。[2] 我们也不能从这世上带走什么。寿衣、棺木、坟墓，便是世上最富有的人从自己千万家财中能得的一切。所以我们何必贪求多呢？我们既然无论有再多也必须留下，为何不以少许为足呢？传5:15,16。
（3）由此他推论：「只要有衣有食，就当知足」，提前6:8。「衣」与「遮蔽」，包括住处与衣裳。请注意，神若赐我们生活的必需，我们就当知足，纵使没有其中的装饰与享乐。自然既以少许为足，恩典就当以更少为足；纵使没有美味、没有华服，只要我们有合宜的衣食，就当知足。这是亚古珥的祷告：「使我也不贫穷也不富足，赐给我需用的饮食」，箴30:8。在此我们看见：[1] 把幸福建立在这些事上是何等愚昧——我们到世上来时并未带什么，也不能带什么去。死亡把他们的幸福与分剥去、使他们向这一切如此贪恋的事物永远告别时，世俗的人要怎样行呢？他们或要像可怜的米迦那样说：「你们将我所能事奉的神都拿了去，我还有什么呢？」士18:24。[2] 生活的必需品是真正基督徒愿望的界限，有了这些他便努力知足；他的欲望不是不能饱足的；不，一点点的今世安逸便够他用了，这些他也有希望享受：「只要有衣有食」。
2. 贪婪的邪恶。「那些想要发财的人」（那些把心放在今世的财富上、决心无论如何也要得到的人），「就陷在迷惑、落在网罗」，提前6:9。这里不是说那些富足的人，而是「想要发财的人」——即把幸福放在世俗财富上的人，贪婪无度、在追求上急切粗暴的人。这样的人「就陷在迷惑、落在网罗」，无可避免；因为魔鬼看见他们的私欲把他们带往何方，就很快按此下饵。他知道亚干多么喜爱一块金子，便把那金子摆在他面前。他们落在「许多无知有害的私欲里」。请观察：
（1）使徒假设：[1] 有人「想要发财」；即他们定意于此，非有大丰裕不能满意。[2] 这样的人并不安全，也不无辜，因为他们有永远毁坏自己的危险；他们陷在迷惑、落在网罗里，等等。[3] 世俗的私欲是无知有害的，因为它叫人「沉在败坏和灭亡中」。[4] 我们想到世俗属肉体的私欲是何等有害，是好的。它们是无知的，所以我们当以为耻；它们是有害的，所以我们当惧怕；尤其考虑到它们危害到何等程度，因为它们叫人「沉在败坏和灭亡中」。
（2）使徒肯定「贪财是万恶之根」，提前6:10。人因贪财会被引到什么罪中去呢？特别是这一点正是许多人从基督信仰背道的根底；他们贪恋钱财时，「就偏离了真道」，放弃了基督教，「用许多愁苦把自己刺透了」。请观察：[1] 什么是万恶之根——贪财：人可以有财而不爱财；但若爱财无度，它便要推他们去行各样的恶。[2] 贪婪的人若发财的路可借此得着，就会偏离真道：「有人贪恋钱财，就被引诱离了真道。」「底马贪爱现今的世界，就离弃我」，提后4:10。因为世界在他比基督教更宝贵。请注意，那些偏离真道的人用许多愁苦把自己刺透了；那些离弃神的人不过是为自己积蓄愁苦。
二、他借机劝戒提摩太，劝他常在神与他本分的道上，特别是尽他作牧者所受托的信任。他称他为「属神的人」。牧者是属神的人，在凡事上当如此行事为人；他们是神所用的人、更直接奉献归他尊荣的人。旧约之下的先知被称为属神的人。1. 他嘱咐提摩太防备那害了许多人的贪财之心：「要逃避这些事」。任何人都当以心系世事为不相宜，属神的人更当如此；属神的人当专心于神的事。2. 为装备他抵御爱世界的心，他指引他追求那良善的。「追求公义、敬虔、信心、爱心、忍耐、温柔」：对人有公义的品行，对神有敬虔，以信心与爱心为活的原则，支持并推动他在公义与敬虔的实践上长进。那些出于信心与爱的原则追求公义与敬虔的人，需要穿上忍耐与温柔——忍耐以承受神的护理的责打与人的毁谤，温柔以教导那抵挡的人，并越过那加在我们身上的侮辱与伤害。请注意，属神的人不但要逃避这些事，更当追求与之直接相反的事。再者，那些追求公义的属神人是何等卓越的人！他们是「世上的至善者」，既蒙神悦纳，也当为人所赞许。3. 他劝勉他尽士兵的本分：「你要为真道打那美好的仗」。请注意，那些要到天堂的人必须打仗才能到那里。必须与罪恶和试探争战，与黑暗权势的抵挡争战。请注意，这是「美好」的仗，是美好的事业，必有美好的结局。这是「信心的仗」；「我们虽然在血气中行事，却不凭着血气争战」，因为我们争战的兵器本不是属血气的，林后10:3,4。他劝勉他「持定永生」。请观察：（1）永生是为鼓励我们争战、为真道打美好的仗、打美好的仗而摆在我们面前的冠冕。（2）我们当持定它，如同那些恐怕达不到、失去它的人。要持定，并谨慎不失手。「你要持守你所有的，免得人夺去你的冠冕」，启3:11。（3）我们蒙召是为了争战，也为了持定永生。（4）提摩太以及一切忠心牧者在许多见证人面前所作的认信，是美好的认信；因为他们认信并立志要为真道打那美好的仗、持定永生；他们的蒙召与自己的认信都约束他们如此行。
英語原文
Excellence of Contentment; Evil of Covetousness (64 AD)
⁶ But godliness with contentment is great gain.
⁷ For we brought nothing into this world, and it is certain we can carry nothing out.
⁸ And having food and raiment let us be therewith content.
⁹ But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
¹⁰ For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
¹¹ But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
¹² Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle,
I. Takes occasion to show the excellency of contentment and the evil of covetousness.
1. The excellency of contentment, 1Ti 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.
(1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Ps 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Php 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.
(2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, 1Ti 6:7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ec 5:15,16.
(3.) Hence he infers, having food and raiment, let us be therewith content, 1Ti 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pr 30:8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.
2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, 1Ti 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe,
(1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.
(2.) The apostle affirms that the love of money is the root of all evil, 1Ti 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, 2Ti 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves.
II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness—patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, 2Co 10:3,4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Re 3:11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.
13-21
The Apostle's Solemn Charge; Caution to Rich (64 AD)
简体中文
使徒庄严的嘱咐；对富足人的告诫（公元64年）
¹³ 我在叫万物生活的神面前，并在向本丢彼拉多作过那美好见证的基督耶稣面前嘱咐你：
¹⁴ 要守这命令，毫不玷污，无可指责，直到我们的主耶稣基督显现。
¹⁵ 到了日期，那可称颂、独一的全能者要显明出来；他是万王之王、万主之主，
¹⁶ 就是那独一不死、住在人不能靠近的光里，是人未曾看见、也是不能看见的，要将他显明出来。但愿尊贵和永远的权能都归给他。阿们！
¹⁷ 你要嘱咐那些今世富足的人，不要自高，也不要倚靠无定的钱财；只要倚靠那厚赐百物给我们享受的神。
¹⁸ 又要嘱咐他们行善，在好事上富足，甘心施舍，乐意供给人，
¹⁹ 为自己积成美好的根基，预备将来，叫他们持定那真正的生命。
²⁰ 提摩太啊，你要保守所托付你的，躲避世俗的虚谈和那敌真道、似是而非的学问。
²¹ 已经有人自称有这学问，就偏离了真道。愿恩惠常与你们同在！阿们。
使徒在此嘱咐提摩太「要守这命令」（即他牧职的全部工作，所交托他的一切信任，所期望他尽的一切服事），「毫不玷污，无可指责」；他在牧职上当如此自处，使自己不招致任何责难，不招任何瑕疵。打动他这样行的动机何在？
一、他给他一个庄严的嘱咐：「我在叫万物生活的神面前嘱咐你，要这样行」。他像在大日要向那鉴察我们众人、看见我们是什么、作什么的那位神交账一样嘱咐他：「在叫万物生活的神面前」——这位神自己有生命，也是生命的源头。我们事奉的是一位「叫万物生活的神」，这当激励我们事奉神。他在基督耶稣面前嘱咐他——他与基督耶稣有特别的关系，因他是他福音的仆人：「向本丢彼拉多作过那美好见证的」。请注意，基督之死不仅如同祭物，也如同殉道者；他在彼拉多面前受审时作了那美好的见证，说（约18:36,37）：「我的国不属这世界；我为此而生，也为此来到世间，特为给真理作见证。」他在彼拉多面前那美好的见证——「我的国不属这世界」——当有效地吸引他一切跟随者、无论牧者或百姓，离开爱世界的心。
二、他提醒他自己所作的认信：「你在许多见证人面前，已经作了那美好的见证」（提前6:12），即在他借长老团按立之时。那次的约束仍在他身上，他必须活出与之相称的生活，并借此受激励去尽他的牧职。
三、他提醒他基督的第二次再来：「要守这命令——直到我们的主耶稣基督显现」；只要你活着，就要守住，直到基督在死时来释放你。当怀着仰望他第二次再来的心守住它，到那时我们必须为所受托的才干交账，路16:2。请注意，主耶稣基督必显现，那将是荣耀的显现，不像他在卑微的日子初次显现。牧者在自己一切的事奉上当仰望主耶稣的这显现，并且直到他显现，他们要「毫不玷污，无可指责」地守这命令。提到基督显现，作为爱慕这事的人，保罗喜欢谈论这事，也喜欢谈论那时要显现的那位。基督显现是确定的（「他必显明」），但何时何节不是我们所能知道的，那是父凭自己的权柄所保留的：我们只要知道，到了时候——他所看为合宜的时候——他必显明出来。请观察：
1. 关于基督与父神，使徒在此说了伟大的话。（1）神是「独一的全能者」；地上君王的权柄都是从他而来，也都倚靠他。「没有权柄不是出于神的」，罗13:1。他是那位绝对主权、完全独立的全能者。（2）他是「可称颂的、独一的全能者」，无限幸福，没有什么能稍损他的幸福。（3）他是「万王之王、万主之主」。地上一切君王都从他得权柄；他赐给他们冠冕，他们在他之下持守冠冕，他对他们有绝对的主权。这是基督的头衔（启19:16），「在他衣服和大腿上有名写着」；因为他的名高过地上一切君王。（4）「独一不死」。唯独他自己是不死的，并以生命的源泉身份拥有不死，因为天使与灵魂的不死都是从他而来。（5）他住在不能靠近的光里，是「人不能靠近的光」：除非他所喜悦带去、收纳进他国里的人，没有人能到天堂。（6）他是不能看见的：「是人未曾看见，也是不能看见的」。必朽的眼目绝不能承受神圣荣耀的光辉。无人能见神而存活。
2. 既提到这些荣耀的属性，他便以颂赞作结：「但愿尊贵和永远的权能都归给他。阿们」。神既把一切权能与尊贵归于自己，我们把一切权能与尊贵归给他便是本分。（1）得罪这样一位神——可称颂、独一的全能者——罪是何等的恶！罪的恶与其所得罪的那位的尊贵成正比例上升。（2）他竟顾念我们这般卑微可怜的人，他的俯就是何等大。我们算什么，竟蒙可称颂的神、万王之王、万主之主寻访我们？（3）凡蒙准许与这位伟大可称颂的全能者同住的人有福了。「你的臣子……常侍立在你面前」（示巴女王对所罗门王说），「你的仆人有福了」，王上10:8。何况那些得以常侍立在万王之王面前的人，岂不更有福？（4）让我们爱慕、敬拜、赞美伟大的神；因为「主啊，谁敢不敬畏你，不将荣耀归与你的名？因为独有你是圣的」，启15:4。
四、使徒以附笔形式加上一课给富足人，提前6:17-19。
1. 提摩太当嘱咐那些富足的人，防备昌盛景况下的试探，并善用其中的机会。（1）他当警戒他们防备骄傲。这是富足的人——世人所喜爱的——容易缠累的罪。要嘱咐他们「不要自高」，即不要心高气傲超过所当看的，也不要因财富自吹自大。（2）他当警戒他们不要对财富盲目自信。嘱咐他们「不要倚靠无定的钱财」。世上再没有比财富更无定的了；许多人今天有许多，明天就被剥夺得一无所剩。「财富必长翅膀，如鹰飞去」，箴23:5。（3）他当嘱咐他们「倚靠神，那活的神」，以他为盼望，「他厚赐百物给我们享受」。富足的人当看见神赐给他们财富，又赐他们丰丰富富地享受；因为许多人有财富却不善享受，没有心去使用。（4）他当嘱咐他们用所有的行善（因为最好的景况除了叫人更有机会行善之外，还有什么价值呢？）：「在好事上富足」。在善事上富足的人是真正富足的人。「甘心施舍，乐意供给人」：不但要行，还要甘心行，「因为捐得乐意的人是神所喜爱的」。（5）他当嘱咐他们想到另一个世界，并借着慈善的工预备那将要来的：「为自己积成美好的根基，预备将来，叫他们持定那真正的生命」。
2. 由此我们可以观察到：（1）牧者不可惧怕富足的人；他们无论怎样富足，都要向他们说话、嘱咐他们。（2）当警戒他们防备骄傲，并对财富盲目自信：「不要自高，也不要倚靠无定的钱财」。要激发他们行敬虔与慈善的工：「又要嘱咐他们行善」，等等。（3）这就是富足人为将来积存、使自己持定永生之道；在行善之路上我们当寻求荣耀、尊贵与不朽，「永生就是这一切的终向」，罗2:7。（4）此处也给牧者一个功课，记在给提摩太的嘱咐里：「要保守所托付你的」。每一位牧者都是受托人，所交托他保守的是一笔宝物。神的真理、神的典章，当保守这些，「躲避世俗的虚谈」；不可追求人间的雄辩——使徒称之为世俗的虚谈，也不可追求人间学问——它常常敌挡神的真理，而当紧紧依附写下来的道，因为那是交托给我们保守的。有些以自己的学问、以自己那「似是而非的学问」极其自矜的人，正因此在信仰原则上被败坏，被引诱离开对基督的信仰，这正是我们当持守福音平实之道、立志生生死死都依附它的好理由。请观察：[1] 牧者当受最恳切的劝勉以保守所交托的，因为那是放在他们手里极大的交托：「提摩太啊，你要保守所托付你的！」他仿佛是说：「我必须再嘱咐你一次才能结束；无论你做什么，务要保守这交托，因为它是太重的交托，不可背弃。」[2] 牧者当躲避虚谈，因为那是世俗虚浮的。[3] 那敌挡福音真理的学问，是「似是而非的」学问；它不是真正的学问，因为若是，就必赞同福音、与福音相合。[4] 那些如此钟爱这种学问的人，有偏离真道的极大危险；那些要把理性置于信心之上的人，便有失去信心的危险。
五、我们的使徒以庄严的祷告与祝祷作结：「愿恩惠常与你们同在！阿们」。请注意，这是为朋友献上的简短却全面的祷告——恩惠之中包含了一切美事，恩惠也是荣耀的凭据，甚至是荣耀的开端；因为神赐恩惠之处，也必赐荣耀，也必不把一样好处留下不给那行事正直的人。「愿恩惠与你们众人同在。阿们。」
英語原文
The Apostle's Solemn Charge; Caution to Rich (64 AD)
¹³ I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
¹⁴ That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
¹⁵ Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;
¹⁶ Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
¹⁷ Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
¹⁸ That they do good, that they be rich in good works, ready to distribute, willing to communicate;
¹⁹ Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
²⁰ O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
²¹ Which some professing have erred concerning the faith. Grace be with thee. Amen.
The apostle here charges Timothy to keep this commandment (that is, the whole work of his ministry, all the trust reposed in him, all the service expected from him) without spot, unrebukable; he must conduct himself so in his ministry that he might not lay himself open to any blame nor incur any blemish. What are the motives to move him to this?
I. He gives him a solemn charge: I give thee charge in the sight of God that thou do this. He charges him as he will answer it at the great day to that God whose eyes are upon us all, who sees what we are and what we do:—God, who quickens all things, who has life in himself and is the fountain of life. This should quicken us to the service of God that we serve a God who quickens all things. He charges him before Christ Jesus, to whom in a peculiar manner he stood related as a minister of his gospel: Who before Pontius Pilate witnessed a good confession. Observe, Christ died not only as a sacrifice, but as a martyr; and he witnessed a good confession when he was arraigned before Pilate, saying (Joh 18:36,37), My kingdom is not of this world: I am come to bear witness unto the truth. That good confession of his before Pilate, My kingdom is not of this world, should be effectual to draw off all his followers, both ministers and people, from the love of this world.
II. He reminds him of the confession that he himself had made: Thou hast professed a good profession before many witnesses (1Ti 6:12), namely, when he was ordained by the laying on of the hands of the presbytery. The obligation of that was still upon him, and he must live up to that, and be quickened by that, to do the work of his ministry.
III. He reminds him of Christ's second coming: "Keep this commandment-until the appearing of our Lord Jesus Christ; keep it as long as thou live, till Christ come at death to give thee a discharge. Keep it with an eye to his second coming, when we must all give an account of the talents we have been entrusted with," Lu 16:2. Observe, The Lord Jesus Christ will appear, and it will be a glorious appearing, not like his first appearing in the days of his humiliation. Ministers should have an eye to this appearing of the Lord Jesus Christ in all their ministrations, and, till his appearing, they are to keep this commandment without spot, unrebukable. Mentioning the appearing of Christ, as one that loved it, Paul loves to speak of it, and loves to speak of him who shall then appear. The appearing of Christ is certain (he shall show it), but it is not for us to know the time and season of it, which the Father has kept in his own power: let this suffice us, that in time he will show it, in the time that he thinks fit for it. Observe,
1. Concerning Christ and God the Father the apostle here speaks great things. (1.) That God is the only Potentate; the powers of earthly princes are all derived from him, and depend upon him. The powers that exist are ordained of God, Ro 13:1. He is the only Potentate that is absolute and sovereign, and perfectly independent. (2.) He is the blessed and the only Potentate, infinitely happy, and nothing can in the least impair his happiness. (3.) He is King of kings, and Lord of lords. All the kings of the earth derive their power from him; he gave them their crowns, they hold them under him, and he has a sovereign dominion over them. This is Christ's title (Re 19:16), upon his vesture and his thigh; for he has a name higher than the kings of the earth. (4.) He only has immortality. He only is immortal in himself, and has immortality as he is the fountain of it, for the immortality of angels and spirits derived from him. (5.) He dwells in inaccessible light, light which no man can approach unto: no man can get to heaven but those whom he is pleased to bring thither, and admit into his kingdom. (6.) He is invisible: Whom no man hath seen, nor can see. It is impossible that mortal eyes should bear the brightness of the divine glory. No man can see God and live.
2. Having mentioned these glorious attributes, he concludes with a doxology: To him be honour and power everlasting. Amen. God having all power and honour to himself, it is our duty to ascribe all power and honour to him. (1.) What an evil is sin, when committed against such a God, the blessed and only Potentate! The evil of it rises in proportion to the dignity of him against whom it is committed. (2.) Great is his condescension, to take notice of such mean and vile creatures as we are. What are we then, that the blessed God, the King of kings and Lord of lords, should seek after us? (3.) Blessed are those who are admitted to dwell with this great and blessed Potentate. Happy are thy men (says the queen of Sheba to king Solomon), happy are these thy servants, who stand continually before thee, 1Ki 10:8. Much more happy are those who are allowed to stand before the King of kings. (4.) Let us love, adore, and praise, the great God; for who shall not fear thee, O Lord, and glorify thy name? For thou only art holy, Re 15:4.
IV. The apostle adds, by way of postscript, a lesson for rich people, 1Ti 6:17-19.
1. Timothy must charge those that are rich to beware of the temptations, and improve the opportunities, of their prosperous estate. (1.) He must caution them to take heed of pride. This is a sin that easily besets rich people, upon whom the world smiles. Charge them that they be not high-minded, or think of themselves above what is meet, or be puffed up with their wealth. (2.) He must caution them against vain confidence in their wealth. Charge them that they trust not in uncertain riches. Nothing is more uncertain than the wealth of this world; many have had much of it one day and been stripped of all the next. Riches make themselves wings, and fly away as an eagle, etc., Pr 23:5. (3.) He must charge them to trust in God, the living God, to make him their hope, who giveth us richly all things to enjoy. Those who are rich must see God giving them their riches, and giving them to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. (4.) He must charge them to do good with what they have (for what is the best estate worth, any more than as it gives a man an opportunity of doing so much the more good?): That they be rich in good works. Those are truly rich who are rich in good works. That they be ready to distribute, willing to communicate: not only to do it, but to do it willingly, for God loves a cheerful giver. (5.) He must charge them to think of another world, and prepare for that which is to come by works of charity: Laying up in store a good foundation against the time to come, that they may take hold on eternal life.
2. Hence we may observe, (1.) Ministers must not be afraid of the rich; be they ever so rich, they must speak to them, and charge them. (2.) They must caution them against pride, and vain confidence in their riches: That they be not high-minded, nor trust in uncertain riches. Stir them up to works of piety and charity: That they do good, etc. (3.) This is the way for the rich to lay up in store for themselves for the time to come, that they may lay hold on eternal life; in the way of well-doing we are to seek for glory, honour, and immortality, and eternal life will be the end of all, Ro 2:7. (4.) Here is a lesson for ministers in the charge given to Timothy: Keep that which is committed to thy trust. Every minister is a trustee, and it is a treasure committed to his trust, which he has to keep. The truths of God, the ordinances of God, keep these, avoiding profane and vain babblings; not affecting human eloquence, which the apostle calls vain babbling, or human learning, which often opposes the truths of God, but keep close to the written word, for that is committed to our trust. Some who have been very proud of their learning, their science, which is falsely so called, have by that been debauched in their principles and been drawn away from the faith of Christ, which is a good reason why we should keep to the plain word of the gospel, and resolve to live and die by that. Observe, [1.] Ministers cannot be too earnestly exhorted to keep what is committed to their trust, because it is a great trust lodged with them: O Timothy, keep that which is committed to thy trust! as if he had said, "I cannot conclude without charging thee again; whatever thou doest, be sure to keep this trust, for it is too great a trust to be betrayed." [2.] Ministers are to avoid babblings, if they would keep what is committed to them, because they are vain and profane. [3.] That science that opposes the truth of the gospel is falsely so called; it is not true science, for if it were it would approve of the gospel and consent to it. [4.] Those who are so fond of such science are in great danger of erring concerning the faith; those who are for advancing reason above faith are in danger of leaving faith.
V. Our apostle concludes with a solemn prayer and benediction: Grace be with thee. Amen. Observe, this is a short, yet comprehensive prayer for our friends, for grace comprehends in it all that is good, and grace is an earnest, yea, a beginning, of glory; for, wherever God gives grace, he will give glory, and will not withhold any good thing from him who walketh uprightly. Grace be with you all. Amen.
一、他论到仆人的本分，提前6:1,2。二、论到假师傅，提前6:3-5。三、论到敬虔与贪婪，提前6:6-10。四、提摩太当逃避什么、追求什么，提前6:11,12。五、一个庄严的嘱咐，提前6:13-16。六、对富足人的嘱咐，提前6:17-19。最后，对提摩太的嘱咐，提前6:20,21。