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After the inscription (1Ti 1:1,2) we have, I. The charge given to Timothy, 1Ti 1:3,4. II. The true end of the law (1Ti 1:5-11), where he shows that it is entirely agreeable to the gospel. III. He mentions his own call to be an apostle, for which he expresses his thankfulness, 1Ti 1:12-16. IV. His doxology, 1Ti 1:17. V. A renewal of the charge to Timothy, 1Ti 1:18. And of Hymenæus and Alexander, 1Ti 1:19,20.
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The Inscription and Apostolic Benediction (64 AD)
繁體中文
問安語與使徒的祝福（主後 64 年）
¹ 奉我們救主神和我們的盼望基督耶穌之命，作基督耶穌使徒的保羅，
² 寫信給那因信主作我真兒子的提摩太。願恩惠、憐憫、平安從父神和我們主基督耶穌歸與你。
³ 我往馬其頓去的時候，曾勸你仍住在以弗所，好囑咐那幾個人不可傳異教，
⁴ 也不可聽從荒渺無憑的話語和無窮的家譜；這等事只生辯論，並不發明神在信上所立的章程。
在此我們看到： I. 書信的問安語，說明寄信人是誰：作基督耶穌使徒的保羅，奉我們救主神和我們的盼望基督耶穌之命被立為使徒。他的憑據是無可置疑的。他不但受了託付，更領了命令；不但從我們救主神而來，也從耶穌基督而來：他是基督福音的傳道者，是基督國度的僕人。當注意，神是我們的救主。——基督耶穌，他是我們的盼望。 當注意，耶穌基督是基督徒的盼望；我們的盼望在乎他，我們一切永生的盼望都建立在他身上；基督在我們心裏成了有榮耀的盼望，Col 1:27。他稱提摩太為自己的真兒子，因為他曾作了他歸信的工具，又因為提摩太是一個事奉他的兒子，在福音上與他一同勞苦，Php 2:22。提摩太在作兒子對待保羅的本分上未曾虧欠，保羅在為父的關懷與慈愛上對他也未曾虧欠。
II. 祝福是：願恩惠、憐憫、平安從我們的父神歸與你。 有人曾留意到，在所有寫給教會的書信中，使徒的祝福都是「恩惠、平安」；但在寫給提摩太的這兩封信和寫給提多的書信中，卻是「恩惠、憐憫、平安」：彷彿傳道人比別人更需要神的憐憫。傳道人需要更多的恩惠，才能忠心盡責；他們也需要更多的憐憫，來赦免他們當中的過失：若提摩太這樣傑出的傳道人尚且要倚靠神的憐憫，並需要這憐憫的增加與延續，何況我們這時代的傳道人，實在大大缺乏他那優秀的心志！
III. 保羅告訴提摩太，他設立他擔任這職分的目的是甚麼：我曾勸你仍住在以弗所。 提摩太本想與保羅同去，不願離開他的蔭庇，但保羅定意如此行；因這是為公益事奉所必需的：我曾勸你，他說。他本可以運用權柄命令他，卻為愛的緣故，寧可懇求他。如今他的任務是負責把那教會的傳道人和會眾都安置妥當：囑咐他們不可傳異教，不可傳與他們所領受的不同，不可藉口改進或補足基督教訓的缺欠而有所增添，也不可更改，卻要緊守所交付他們的。當注意：1. 不可只囑咐傳道人傳講福音的真道，更當囑咐他們不可傳別的教訓。若天上來的使者傳別的福音，就應當被他咒詛， Ga 1:8。 2. 在使徒時代，已有人企圖敗壞基督教（我們不像那許多人，為利混亂神的道， 2Co 2:17），否則這對提摩太的囑咐便沒有必要。 3. 他不但自己當注意不可傳別的教訓，也要囑咐別人不可在福音上加上自己的意思，或從其中刪減甚麼，倒要傳講純正無誤的福音。他也要防止他們聽從荒渺無憑的話語、無窮的家譜，以及言語的爭辯。這事在這兩封書信中屢次提及（如 1Ti 4:7,6:4；2Ti 2:23），在寫給提多的書信中也是如此。猶太人中有人把猶太教帶入基督教照樣，外邦人中也有人把異教帶入基督教。「當防備這些事，」他說，「警惕抵擋它們，否則它們必敗壞你們中間的信仰，因為這等事只生辯論，並不發明神的章程。」凡只生辯論的事，都不能造就人；凡引發可疑爭論的，只會拆毀教會，而不會建立教會。我認為按同理，凡只生辯論而不造就敬虔的事，都當為我們所拒絕、所不顧，例如聲稱傳道職分從使徒一脈相傳直到今日、絕對必須由主教按立、以及傳道人的意向關乎聖禮功效與合法性等說法。這些與猶太人的荒渺之談和無窮家譜一樣有害，因為它們使我們陷入無法解脫的困境，只會搖動基督徒盼望的根基，使他心中充滿困惑與恐懼。敬虔的造就，乃是傳道人一切講論當追求的目的，好叫基督徒在敬虔上長進，漸漸與蒙福的神更加相似。當進一步注意，敬虔的造就必須在信心中：福音是我們建造的根基；我們最初是藉著信心來到神面前（Heb 11:6），我們被造就也必須藉著同樣的途徑、同樣的信心原則。再者，傳道人當盡量避免引發爭論的事，並當專注於信仰中那些重大而實踐性的要點，因為這些是不會引起爭論的；因為即使關乎重大而必需之真理的爭論，也會使人的心思偏離基督教的主要目的，並蠶食信仰的精髓——信仰既在於實踐與順服，也在於信心，好叫我們不將真理持守在不義之中，卻在清潔的良心中持守信心的奧祕。
英文原文
The Inscription and Apostolic Benediction (64 AD)
¹ Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;
² Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.
³ As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
⁴ Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.
Here is, I. The inscription of the epistle, from whom it is sent: Paul an apostle of Jesus Christ, constituted an apostle by the commandment of God our Saviour, and Lord Jesus Christ. His credentials were unquestionable. He had not only a commission, but a commandment, not only from God our Saviour, but from Jesus Christ: he was a preacher of the gospel of Christ, and a minister of the kingdom of Christ. Observe, God is our Saviour.—Jesus Christ, who is our hope. Observe, Jesus Christ is a Christian's hope; our hope is in him, all our hope of eternal life is built upon him; Christ is in us the hope of glory, Col 1:27. He calls Timothy his own son, because he had been an instrument of his conversion, and because he had been a son that served him, served with him in the gospel, Php 2:22. Timothy had not been wanting in the duty of a son to Paul, and Paul was not wanting in the care and tenderness of a father to him.
II. The benediction is, grace, mercy, and peace, from God our Father. Some have observed that whereas in all the epistles to the churches the apostolical benediction is grace and peace, in these two epistles to Timothy and that to Titus it is grace, mercy, and peace: as if ministers had more need of God's mercy than other men. Ministers need more grace than others, to discharge their duty faithfully; and they need more mercy than others, to pardon what is amiss in them: and if Timothy, so eminent a minister, must be indebted to the mercy of God, and needed the increase and continuance of it, how much more do we ministers, in these times, who have so little of his excellent spirit!
III. Paul tells Timothy what was the end of his appointing him to this office: I besought thee to abide at Ephesus. Timothy had a mind to go with Paul, was loth to go from under his wing, but Paul would have it so; it was necessary for the public service: I besought thee, says he. Though he might assume an authority to command him, yet for love's sake he chose rather to beseech him. Now his business was to take care to fix both the ministers and the people of that church: Charge them that they teach no other doctrine than what they have received, that they do not add to the Christian doctrine, under pretence of improving it or making up the defects of it, that they do no alter it, but cleave to it as it was delivered to them. Observe, 1. Ministers must not only be charged to preach the true doctrine of the gospel, but charged to preach no other doctrine. If an angel from heaven preach any other doctrine, let him be anathema, Ga 1:8. 2. In the times of the apostles there were attempts made to corrupt Christianity (we are not as many, who corrupt the word, 2Co 2:17), otherwise this charge to Timothy might have been spared. 3. He must not only see to it that he did not preach any other doctrine, but he must charge others that they might not add any thing of their own to the gospel, or take any thing from it, but that they preach it pure and uncorrupt. He must also take care to prevent their regarding fables, and endless genealogies, and strifes of words. This is often repeated in these two epistles (as 1Ti 4:7,6:4;2Ti 2:23), as well as in the epistle to Titus. As among the Jews there were some who brought Judaism into Christianity; so among the Gentiles there were some who brought paganism into Christianity. "Take heed of these," says he, "watch against them, or they will be the corrupting and ruining of religion among you, for they minister questions rather than edifying." That which ministers questions is not for edifying; that which gives occasion for doubtful disputes pulls down the church rather than builds it up. And I think, by a parity of reason, every thing else that ministers questions rather than godly edifying should be disclaimed and disregarded by us, such as an uninterrupted succession in the ministry from the apostles down to these times, the absolute necessity of episcopal ordination, and of the intention of the minister to the efficacy and validity of the sacraments he ministers. These are as bad as Jewish fables and endless genealogies, for they involve us in inextricable difficulties, and tend only to shake the foundations of a Christian's hope and to fill his mind with perplexing doubts and fears. Godly edifying is the end ministers should aim at in all their discourses, that Christians may be improving in godliness and growing up to a greater likeness to the blessed God. Observe, further, Godly edifying must be in faith: the gospel is the foundation on which we build; it is by faith that we come to God at first (Heb 11:6), and it must be in the same way, and by the same principle of faith, that we must be edified. Again, Ministers should avoid, as much as may be, what will occasion disputes; and would do well to insist on the great and practical points of religion, about which there can be no disputes; for even disputes about great and necessary truths draw off the mind from the main design of Christianity, and eat out the vitals of religion, which consist in practice and obedience as well as in faith, that we may not hold the truth in unrighteousness, but may keep the mystery of the faith in a pure conscience.
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Timothy Reminded of His Charge (64 AD)
繁體中文
提醒提摩太當盡的職責（主後 64 年）
⁵ 但命令的總歸就是愛；這愛是從清潔的心和無虧的良心，無偽的信心生出來的。
⁶ 有人偏離這些，反去講虛浮的話，
⁷ 想要作律法師，卻不明白自己所講的所論定的。
⁸ 我們知道律法原是好的，只要人用得合宜；
⁹ 因為律法不是為義人設立的，乃是為不法和不服從的，為不虔誠和有罪的，為不聖潔和戀世俗的，為弒父母和殺人的，
¹⁰ 行淫和親男色的，拐人口和說謊的，並起假誓的，或是為別樣敵正道的事設立的。
¹¹ 這是照著可稱頌之神交託我榮耀福音說的。
在此使徒教導提摩太如何防備那些奉割禮的教師，或其他把荒渺的話和無窮家譜混入福音的人。他指明律法的功用，以及福音的榮耀。
I. 他指明律法的目的和功用：律法是要促進愛，因為愛人的就完全了律法， Ro 13:10。
1. 命令的總歸就是愛， Ro 13:8。神律法的主要範圍和要旨，是要使我們盡心愛神，又彼此相愛；凡有損我們對神的愛或對弟兄之愛的，都有違命令的目的：而且，那吩咐我們愛仇敵、為恨我們的人祝福的福音（Mt 5:44），當然不會廢除或取代一條以愛為目的的誡命；不但不如此，反而告訴我們：我們縱然有各樣好處，若沒有愛，就不過如鳴的鑼、響的鈸一般，1Co 13:1。你們若有彼此相愛的心，眾人因此就認出你們是我的門徒了， Joh 13:35。所以那些自誇認識律法、卻只以此為擾亂福音傳講之藉口的人（以律法熱心為名，分裂教會、使之分崩離析），正是敗壞了命令的目的——而這目的就是愛——是從清潔的心生出的愛，就是那因信得以潔淨、從腐敗情感中得著潔淨的心。為要保持聖潔的愛，我們的心必須從一切有罪的戀慕中得著潔淨；我們的愛必須從無虧的良心而生，保持無虧。那些謹慎保持無虧良心、又因真實相信神所吩咐之話語的真理而如此行的人，就是回應了命令的目的，這裏稱為無偽的信心。 在此我們看到這卓越恩典——愛——所伴隨的特質，共有三樣：（1）清潔的心；愛的座位在那裏，也從那裏發源。（2）無虧的良心，我們當天天在其中操練自己，好不但得著它，更保守它，Ac 24:16。（3）無偽的信心也必須伴隨它，因為這是不虛假的愛：藉以生發功效的信心也必須是同性質的——真實而真誠的。有些作律法師的人偏離了命令的目的：他們要作辯論家，但他們的辯論只不過是虛空的話；他們要作教師，卻妄圖教導別人自己所不明白的事。教會若被這樣的教師敗壞，我們不可引以為怪，因為我們看到從起初就是如此。當注意：[1] 當人——尤其是傳道人——偏離了愛這條偉大的誡命、這命令的目的時，他們就會轉向虛空的話；人若錯失了目標，他每走的一步偏離正路就不足為奇了。[2] 爭論——尤其是關乎信仰的——是虛空的；就一切良善而言是無益無用的，卻是極其有害敗壞的：然而許多人的信仰不過是虛空的爭論而已。[3] 那些多講虛空爭論的人，喜歡又渴慕作教導別人的人；他們想要（即他們愛慕）教導的職分。[4] 人若對自己將要講論的事極其無知，卻要闖入傳道職分，實在太常見了：他們既不明白自己所講的，也不明白所論定的；這樣的「博學的無知」，無疑必大大造就他們的聽眾！
2. 律法的功用（1Ti 1:8）：律法原是好的，只要人用得合宜。 猶太人不合法地使用律法，把它當作分裂教會的工具，作為他們惡意反對基督福音的遮掩；他們以律法為稱義之途，所以使用得不合宜。所以我們不可想廢除律法，倒要合法地使用它來遏制罪惡。有人對律法的濫用，並不取消其功用；反而，當神的設立被濫用時，當將其召回正當用途，除去濫用之處，因律法作為生活的準則仍然十分有用；我們雖然不在律法之下，不在行為之約下，但律法有助於教導我們何為罪、何為本分。律法不是為義人設立的，即不是為遵守律法的人設立的；因為我們若能遵守律法，義就可以藉律法而得（Ga 3:21）。但律法是為惡人設立的，要遏制他們、約束他們、制止罪惡和褻瀆。改變人心的是神的恩典；但律法的威嚇可用來捆住他們的手、約束他們的舌頭。義人不需要那些為惡人所必需的約束；或者至少律法主要不是為義人設立的，而是為各種程度的罪人設立的，1Ti 1:9,10。在這份黑暗的罪人清單中，他特別提到對第二塊法版——我們對鄰舍當盡的本分——的違犯：違反第五和第六條誡命——弒父母和殺人的； 違反第七條——行淫和親男色的； 違反第八條——拐人口的； 違反第九條——說謊的和起假誓的； 然後他以這話結束：或是為別樣敵正道的事設立的。 有人將此理解為設立了公民政府的權力——可以制定律法對付這裏所列出的惡名昭彰的罪人，並執行那些律法。
II. 他指明福音的榮耀和恩典。保羅所用的形容詞富有表達力、意義深遠；往往每一個形容詞都是一句話：正如這裏（1Ti 1:11），照著可稱頌之神交託我榮耀福音說的。 我們從此可學到：1. 稱神為可稱頌的神——在自己和自己一切的完全中享受無限的福樂。2. 稱福音為榮耀的福音，因為它確實如此：在創造和護理之工中雖然顯出神許多的榮耀，但在福音中顯得更多，在那裏榮耀照耀在耶穌基督的面上。保羅認為，這榮耀的福音交託他傳揚，是給他的極大尊榮和恩寵；就是傳揚它，因為福音的設立並未交託給世上任何人或任何團體。在基督的福音中確立救恩的條件，是神自己的工作；但將其向世人宣揚，則交託給使徒和傳道人。在此當注意：（1）傳道職分是一項託付，因為福音交託給了這位使徒；這是信任之職，也是權柄之職，前者更勝於後者；因此傳道人被稱為管家，1Co 4:1。（2）這是榮耀的託付，因為交託給他們的福音是榮耀的福音；這是極其重要的託付。神的榮耀與此密切相關。主啊，我們受了何等的託付！我們需要何等的恩典，才能在這重大的託付上被顯為忠心！
英文原文
Timothy Reminded of His Charge (64 AD)
⁵ Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:
⁶ From which some having swerved have turned aside unto vain jangling;
⁷ Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
⁸ But we know that the law is good, if a man use it lawfully;
⁹ Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
¹⁰ For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;
¹¹ According to the glorious gospel of the blessed God, which was committed to my trust.
Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shows the use of the law, and the glory of the gospel.
I. He shows the end and uses of the law: it is intended to promote love, for love is the fulfilling of the law, Ro 13:10.
1. The end of the commandment is charity, or love, Ro 13:8. The main scope and drift of the divine law are to engage us to the love of God and one another; and whatever tends to weaken either our love to God or love to the brethren tends to defeat the end of the commandment: and surely the gospel, which obliges us to love our enemies, to do good to those who hate us (Mt 5:44) does not design to lay aside or supersede a commandment the end whereof is love; so far from it that, on the other hand, we are told that though we had all advantages and wanted charity, we are but as sounding brass and a tinkling cymbal, 1Co 13:1. By this shall all men know that you are my disciples, if you love one another, Joh 13:35. Those therefore who boasted of their knowledge of the law, but used it only as a colour for the disturbance that they gave to the preaching of the gospel (under pretence of zeal for the law, dividing the church and distracting it), defeated that which was the very end of the commandment, and that is love, love out of a pure heart, a heart purified by faith, purified from corrupt affections. In order to the keeping up of holy love our hearts must be cleansed from all sinful love; our love must arise out of a good conscience, kept without offence. Those answer the end of the commandment who are careful to keep a good conscience, from a real belief of the truth of the word of God which enjoins it, here called a faith unfeigned. Here we have the concomitants of that excellency grace charity; they are three:—(1.) A pure heart; there it must be seated, and thence it must take its rise. (2.) A good conscience, in which we must exercise ourselves daily, that we may not only get it, but that we may keep it, Ac 24:16. (3.) Faith unfeigned must also accompany it, for it is love without dissimulation: the faith that works by it must be of the like nature, genuine and sincere. Now some who set up for teachers of the law swerved from the very end of the commandment: they set up for disputers, but their disputes proved vain jangling; they set up for teachers, but they pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from the beginning it was so. Observe, [1.] When persons, especially ministers, swerve from the great law of charity—the end of the commandment, they will turn aside to vain jangling; when a man misses his end and scope, it is no wonder that every step he takes is out of the way. [2.] Jangling, especially in religion, is vain; it is unprofitable and useless as to all that is good, and it is very pernicious and hurtful: and yet many people's religion consists of little else but vain jangling. [3.] Those who deal much in vain jangling are fond and ambitious to be teachers of others; they desire (that is, they affect) the office of teaching. [4.] It is too common for men to intrude into the office of the ministry when they are very ignorant of those things about which they are ton speak: they understand neither what they say nor whereof they affirm; and by such learned ignorance, no doubt, they edify their hearers very much!
2. The use of the law (1Ti 1:8): The law is good, if a man use it lawfully. The Jews used it unlawfully, as an engine to divide the church, a cover to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law does not take away the use of it; but, when a divine appointment has been abused, call it back to its right use and take away the abuses, for the law is still very useful as a rule of life; though we are not under it as under a covenant of works, yet it is good to teach us what is sin and what is duty. It is not made for a righteous man, that is, it is not made for those who observe it; for, if we could keep the law, righteousness would be by the law (Ga 3:21): but it is made for wicked persons, to restrain them, to check them, and to put a stop to vice and profaneness. It is the grace of God that changes men's hearts; but the terrors of the law may be of use to tie their hands and restrain their tongues. A righteous man does not want those restraints which are necessary for the wicked; or at least the law is not made primarily and principally for the righteous, but for sinners of all sorts, whether in a greater or less measure, 1Ti 1:9,10. In this black roll of sinners, he particularly mentions breaches of the second table, duties which we owe to our neighbour; against the fifth and sixth commandments, murderers of fathers and mothers, and manslayers; against the seventh, whoremongers, and those that defile themselves with mankind; against the eighth, men-stealers; against the ninth, liars and perjured persons; and then he closes his account with this, and if there be any other thing that is contrary to sound doctrine. Some understand this as an institution of a power in the civil magistrate to make laws against such notorious sinners as are specified, and to see those laws put in execution.
II. He shows the glory and grace of the gospel. Paul's epithets are expressive and significant; and frequently every one is a sentence: as here (1Ti 1:11), According to the glorious gospel of the blessed God. Let us learn hence, 1. To call God blessed God, infinitely happy in the enjoyment of himself and his own perfections. 2. To call the gospel the glorious gospel, for so it is: much of the glory of God appears in the works of creation and providence, but much more in the gospel, where it shines in the face of Jesus Christ. Paul reckoned it a great honour put upon him, and a great favour done him, that this glorious gospel was committed to his trust; that is, the preaching of it, for the framing of it is not committed to any man or company of men in the world. The settling of the terms of salvation in the gospel of Christ is God's own work; but the publishing of it to the world is committed to the apostles and ministers. Note here, (1.) The ministry is a trust, for the gospel was committed unto this apostle; it is an office of trust as well as of power, and the former more than the latter; for this reason ministers are called stewards, 1Co 4:1. (2.) It is a glorious trust, because the gospel committed to them is a glorious gospel; it is a trust of very great importance. God's glory is very much concerned in it. Lord, what a trust is committed to us! How much grace do we want, to be found faithful in this great trust!
12-17
Perverters Reproved (64 AD)
繁體中文
責備那敗壞真道的人（主後 64 年）
¹² 我感謝那給我力量的我們主基督耶穌，因他以我有忠心，派我服事他。
¹³ 我從前是褻瀆神的，逼迫人的，侮慢人的；然而我還蒙了憐憫，因我是不信不明白的時候而作的。
¹⁴ 並且我主的恩是格外豐盛，使我在基督耶穌裏有信心和愛心。
¹⁵ 基督耶穌降世，為要拯救罪人。這話是可信的，是十分可佩服的。在罪人中我是個罪魁。
¹⁶ 然而，我蒙了憐憫，是因耶穌基督要在我這罪魁身上顯明他一切的忍耐，給後來信他得永生的人作榜樣。
¹⁷ 但願尊貴、榮耀歸與那不能朽壞、不能看見、永世的君王、獨一的神，直到永永遠遠。阿們。
在此使徒：I. 為主耶穌基督把他放在傳道職分中而向神感恩。當注意：1. 把人放在傳道職分中，是基督的工作，Ac 26:16,17。神曾用這話責備猶太人中的假先知：我沒有差遣這些先知，他們竟自奔跑；我沒有對他們說話，他們竟自預言， Jer 23:21。嚴格說來，傳道人不能使自己成為傳道人；因為這是基督的工作——作他教會的君王和元首、先知和教師。2. 他所放在傳道職分中的人，他必裝備他們；他所呼召的，他必使他們勝任。那些毫不勝任自己工作、沒有能力擔任的傳道人，不是基督所放在傳道職分中的——雖然在恩賜和恩典上各有不同的資格。3. 基督不但把能力賜給他所放在傳道職分中的人，更把忠心賜給他們：他以我有忠心； 而除了他所使之忠心的人之外，沒有人被算為忠心。基督的傳道人是可靠的僕人，他們也當如此，因為他們受了如此重大的託付。4. 蒙召擔任傳道職分是一項極大的恩寵，蒙召的人當為此向主耶穌基督感恩：我感謝那給我力量的我們主基督耶穌，因他以我有忠心，派我服事他。
II. 為更彰顯基督把他放在傳道職分中的恩典，他講述自己歸信的經歷。
1. 他歸信之前是怎樣的人：是褻瀆神的，逼迫人的，侮慢人的。 掃羅向主的門徒口吐威嚇兇殺的話，Ac 9:1。他殘害教會，Ac 8:3。他褻瀆神，逼迫聖徒，又對兩者都行殘暴。那些將要被用於重大而傑出之事奉的人，在歸信之前常被任憑隨己意陷入極大的罪惡中，好叫神的憐憫在他們蒙赦免時更得榮耀，神的恩典在他們重生時更得榮耀。罪雖大，卻不能攔阻我們在神面前蒙悅納，也不能攔阻我們被他所用——只要我們真實悔改。在此當注意：（1）褻瀆、逼迫和殘暴，是極大極重的罪，犯這些罪的人在神面前是極大的罪人。褻瀆神就是直接攻擊神；逼迫他的百姓就是企圖透過他們的肋旁來傷害他；而侮慢人就像以實瑪利那樣——他的手攻打人，人也攻打他；因為這樣的人侵犯神的特權，又侵害同類的自由。（2）真實悔改的人，為了美好的目的，並不避諱承認自己被帶回歸神之前的光景；這位好使徒常承認自己從前的生活如何，如 Ac 22:4,26:10,11。
2. 神對他的極大恩寵：然而我還蒙了憐憫。 這實在是一個有福的「然而」，是極大的恩寵——如此惡名昭彰的叛徒竟在君王面前蒙了憐憫。
（1）保羅若是明知他們是神的百姓卻故意逼迫基督徒，那麼就我所知，他便犯了那不得赦免的罪；但因為他是在不信不明白中作的，就蒙了憐憫。當注意：[1] 我們在無知中所作的，比在明知故犯中所作的罪較輕；然而無知的罪仍是罪，因為那不曉得主人的意思而作了當受責打之事的，必受较少責打，Lu 12:48。在某些情況下，無知能減輕罪惡，卻不能取消它。[2] 不信是罪人在無知中所行之事的根源；他們不相信神的威嚇，否則便不能如此行。[3] 因這些緣故，保羅蒙了憐憫：然而我還蒙了憐憫，因我是不信不明白的時候而作的。 [4] 這裏有為褻瀆者、逼迫者和侮慢者預備的憐憫：*然而我蒙了憐憫，*我這褻瀆者云云。
（2）他在此提到耶穌基督豐盛的恩典，1Ti 1:14。大罪人的歸信和得救，都歸功於基督的恩典——他格外豐盛的恩典，就是那在他榮耀福音中顯明的基督之恩（1Ti 1:15）：這話是可信的云云。在此我們有全部福音的要旨：基督耶穌降世。 神的兒子取了我們的本性，成了肉身，住在我們中間，Joh 1:14。他來到世上，不是召義人，乃是召罪人悔改， Mt 9:13。他到世上來的使命，是要尋找拯救失喪的人， Lu 19:10。這事的印證是：這話是可信的，是十分可佩服的。 這是好消息，十分可佩服的；卻又並非好得難以置信，因為這是可信的話。這話是可信的，所以當以信心的膀臂來擁抱：這話是十分可佩服的，所以當以聖潔的愛心來接受——這是指向 1Ti 1:14，那裏說基督的恩在信心和愛心上格外豐盛。在 1Ti 1:15 末了，保羅把這話應用到自己身上：在罪人中我是個罪魁。 保羅是頭等的罪人；他自己也承認如此，因他向主的門徒口吐威嚇兇殺的話云云，Ac 9:1,2。逼迫人的人是最惡劣的罪人之一：保羅從前正是這樣的人。或者，在罪人中我是個罪魁，即在我這蒙赦免的罪人中我是罪魁。這是表達他極大的謙卑；他——那在別處自稱是聖徒中最小的（Eph 3:8）——在這裏自稱是罪人中的罪魁。當注意：[1] 基督耶穌已經降世；關乎他降世的預言如今已經應驗。[2] 他來是要拯救罪人；他來是要拯救那些不能自救的人。[3] 褻瀆者和逼迫者是罪人中的罪魁，保羅如此認定。[4] 罪魁可以成為聖徒之首；這位使徒正是如此，因他一點也不在那些最大的使徒以下（2Co 11:5），因為基督來是要拯救罪魁。[5] 這是極大的真理，是可信的話；這是真實可信的話，是完全可以倚靠的。[6] 這話值得我們領受、相信，為我們的安慰和鼓勵。
（3）保羅雖然歸信前極其邪惡，卻在神面前蒙了憐憫；他論到這憐憫，
[1] 為要鼓勵別人悔改相信（1Ti 1:16）：然而我蒙了憐憫，是因耶穌基督要在我這罪魁身上顯明他一切的忍耐，給後來信他得永生的人作榜樣。 基督竟對如此極其可憎的人忍耐如此之久，這是他忍耐的明證；這也是為一切別人設計的榜樣——叫最大的罪人也不至絕望於神的憐憫。在此當注意：*第一，*我們的使徒是最早歸信基督教的大罪人之一。*第二，*他歸信、蒙了憐憫，是為別人的緣故，也是為自己的緣故；他是別人的榜樣。*第三，*主耶穌基督在大罪人的歸信上彰顯極大的忍耐。*第四，*那些蒙了憐憫的人，是信靠主耶穌基督的人；因為到神面前來的人必須信有神，且信他賞賜那尋求他的人，Heb 11:6。*第五，*那些信靠基督的人，是信他得永生；他們相信乃是為要使靈魂得救，Heb 10:39。
[2] 他提到此事，是為榮耀神——既講到自己蒙了神的憐憫，就不能不插上對神恩慈的感恩：但願尊貴、榮耀歸與那不能朽壞、不能看見、永世的君王、獨一的神，直到永永遠遠。阿們。 當注意：第一，我們因神而得安慰的恩典，必須歸榮耀給神。那些感悟自己虧欠神憐憫和恩典的人，必在他讚美中擴大他們的心。這裏將讚美歸給他——稱他為那不能朽壞、不能看見、永世的君王、獨一的神。 第二，我們既發現神是美善的，就不可忘記宣稱他是偉大的；他對我們的善念一點不能減少我們對他的崇高的看法，反而當加增。神特別看顧了保羅，向他施憐憫，接納他與自己相交，然而他稱他為永世的君王云云。神向我們所施恩慈的作為，當使我們對他榮耀的屬性充滿敬愛。他是永世的，無生之始，無命之終，也無時間之變。他是亙古常在者，Da 7:9。他不能朽壞，也是不朽的源頭；惟獨他有不死（1Ti 6:16），因為他不能死。他不能看見，因為必朽壞的眼目不能看見他——他住在人不能靠近的光中，是人未曾看見、也是不能看見的，1Ti 6:16。他是獨一全智的神（Jude 1:25）；惟獨他無限地智慧，是一切智慧的泉源。但願尊貴、榮耀歸與他，直到永永遠遠， 或說：「願我永遠被雇用歸給他尊貴和榮耀，正如千千萬萬的天使所行的，」Re 5:12,13。
英文原文
Perverters Reproved (64 AD)
¹² And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
¹³ Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
¹⁴ And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
¹⁵ This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
¹⁶ Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
¹⁷ Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ's work to put men into the ministry, Ac 26:16,17. God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer 23:21. Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ's putting into the ministry, though there are different qualifications as to gifts and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful; and none are counted faithful but those whom he makes so. Christ's ministers are trusty servants, and they ought to be so, having so great a trust committed to them. 4. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ: I thank Christ Jesus our Lord, who hath put me into the ministry.
II. The more to magnify the grace of Christ in putting him into the ministry, he gives an account of his conversion.
1. What he was before his conversion: A blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disciples of the Lord, Ac 9:1. He made havoc of the church, Ac 8:3. He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness, that the mercy of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blasphemy, persecution, and injuriousness, are very great and heinous sins, and those who are guilty of them are sinners before God exceedingly. To blaspheme God is immediately and directly to strike at God; to persecute his people is to endeavour to wound him through their sides; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; for such invade God's prerogative, and encroach upon the liberties of their fellow-creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Ac 22:4,26:10,11.
2. The great favour of God to him: But I obtained mercy. This was a blessed but indeed, a great favour, that so notorious a rebel should find mercy with his prince.
(1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a less crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master's will, but did commit things worthy of stripes, shall be beaten with few stripes, Lu 12:48. Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God's threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: "But I obtained mercy, I a blasphemer," etc.
(2.) Here he takes notice of the abundant grace of Jesus Christ, 1Ti 1:14. The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace, even that grace of Christ which appears in his glorious gospel (1Ti 1:15): This is a faithful saying, etc. Here we have the sum of the whole gospel, that Jesus Christ came into the world. The Son of God took upon him our nature, was made flesh, and dwelt among us, Joh 1:14. He came into the world, not to call the righteous but sinners to repentance, Mt 9:13. His errand into the world was to seek and find, and so save, those that were lost, Lu 19:10. The ratification of this is that it is a faithful saying, and worthy of all acceptation. It is good news, worthy of all acceptation; and yet not too good to be true, for it is a faithful saying. It is a faithful saying, and therefore worthy to be embraced in the arms of faith: it is worthy of all acceptation, and therefore to be received with holy love, which refers to the 1Ti 1:14, where the grace of Christ is said to abound in faith and love. In the close of 1Ti 1:15 Paul applies it to himself: Of whom I am chief. Paul was a sinner of the first rank; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, etc., Ac 9:1,2. Persecutors are some of the worst of sinners: such a one Paul had been. Or, of whom I am chief, that is, of pardoned sinners I am chief. It is an expression of his great humility; he that elsewhere calls himself the least of all saints (Eph 3:8) here calls himself the chief of sinners. Observe, [1.] Christ Jesus has come into the world; the prophecies concerning his coming are now fulfilled. [2.] He came to save sinners; he came to save those who could not save and help themselves. [3.] Blasphemers and persecutors are the chief of sinners, so Paul reckoned them. [4.] The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chief apostles (2Co 11:5), for Christ came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may be depended on. [6.] It deserves to be received, to be believed by us all, for our comfort and encouragement.
(3.) The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of,
[1.] For the encouragement of others to repent and believe (1Ti 1:16): For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to those who should hereafter believe. It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners converted to Christianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. Fourthly, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, Heb 11:6. Fifthly, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, Heb 10:39.
[2.] He mentions it to the glory of God having spoken of the mercy he had found with God, he could not go on with his letter without inserting a thankful acknowledgment of God's goodness to him: Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. Observe, First, That grace which we have the comfort of God must have the glory of. Those who are sensible of their obligations to the mercy and grace of God will have their hearts enlarged in his praise. Here is praise ascribed to him, as the King eternal, immortal, invisible. Secondly, When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, etc. God's gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Da 7:9. He is immortal, and the original of immortality; he only has immortality (1Ti 6:16), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, 1Ti 6:16. He is the only wise God (Jude 1:25); he only is infinitely wise, and the fountain of all wisdom. "To him be glory for ever and ever," or, "Let me be for ever employed in giving honour and glory to him, as the thousands of thousands do," Re 5:12,13.
18-20
Paul's Charge to Timothy (64 AD)
繁體中文
保羅對提摩太的囑咐（主後 64 年）
¹⁸ 我兒提摩太啊，我照從前指著你的預言，將這命令交託你，叫你因此可以打那美好的仗。
¹⁹ 常存信心和無虧的良心。有人丟棄良心，就在真道上如同船破壞了一般；
²⁰ 其中有許米乃和亞歷山大；我已經把他們交給撒但，使他們受責罰就不再謗瀆了。
這裏是他給提摩太的囑咐，要他堅決繼續自己的工作，1Ti 1:18。在此當注意，福音是交託給其傳道人的一項使命；這使命交託給他們，是要他們留意按照這使命的本意和設立者之目的而妥善應用。看來，從前曾有指著提摩太的預言，說他將被選立擔任傳道職分，並將在這工作上顯赫；這鼓勵保羅將這命令交託給他。當注意：1. 傳道職分是一項爭戰，是對抗罪惡和撒但的美好爭戰：在救恩的元帥主耶穌的旗幟之下（Heb 2:10），在他的事業中、對抗他的仇敵時，傳道人尤其投身其中。 2. 傳道人必須打這美好的仗，必須勤奮勇敢地執行職分，不顧反對和挫折。 3. 從前指著提摩太的預言在此被提及，作為激發他熱心、認真盡責的動力；照樣，別人對我們所存的美好盼望也當激發我們盡本分：叫你因此可以打那美好的仗。 4. 我們當持守信心和無虧的良心：常存信心和無虧的良心， 1Ti 1:19。那些丟棄無虧良心的人，很快就在真道上如同船破壞了一般。讓我們按照那更新蒙光照之良心的指引而活，保守良心無虧（Ac 24:16）——就是不受任何罪惡敗壞的良心——這將是保守我們在真道上穩健的方法；我們當看顧這一樣，也要看顧那一樣，因為信心的奧祕當在清潔的良心中持守，1Ti 3:9。至於那些在真道上如同船破壞了一般的人，他特別指出兩位——許米乃和亞歷山大——他們曾宣稱信奉基督教，卻放棄了這宣認；保羅已經把他們交給撒但——宣告他們屬於撒但的國度，又（如有人所想）以非凡的權能將他們交給撒但去恐嚇或折磨，使他們受責罰就不再謗瀆了——不再反對或毀謗基督的道理和主的美善道路。當注意，早期教會中最高刑罰的首要目的是防止進一步的罪、挽回犯罪者。在這情況下，這是為要敗壞肉體，使靈魂在主耶穌的日子可以得救，1Co 5:5。當注意：（1）那些愛慕撒但的事奉和工作的人，理當被交在撒但的權下：我已經把他們交給撒但。 （2）神若願意，能藉相反的方法行事：許米乃和亞歷山大被交給撒但，是使他們不再謗瀆——而人倒會以為他們會從撒但那裏學到更多謗瀆的話。（3）那些丟棄無虧良心、在真道上如同船破壞了一般的人，甚麼事都做得出來，連謗瀆也不例外。（4）所以我們若要避免謗瀆，就當持守信心和無虧的良心；因為我們一旦放開了這些，就不知道會在何處止步。
英文原文
Paul's Charge to Timothy (64 AD)
¹⁸ This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;
¹⁹ Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:
²⁰ Of whom is Hymenæus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.
Here is the charge he gives to Timothy to proceed in his work with resolution, 1Ti 1:18. Observe here, The gospel is a charge committed to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before concerning Timothy, that he should be taken into the ministry, and should prove eminent in the work of the ministry; this encouraged Paul to commit this charge to him. Observe, 1. The ministry is a warfare, it is a good warfare against sin and Satan: and under the banner of the Lord Jesus, who is the Captain of our salvation (Heb 2:10), and in his cause, and against his enemies, ministers are in a particular manner engaged. 2. Ministers must war this good warfare, must execute their office diligently and courageously, notwithstanding oppositions and discouragements. 3. The prophecies which went before concerning Timothy are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that others have entertained concerning us should excite us to our duty: That thou by them mightest war a good warfare. 4. We must hold both faith and a good conscience: Holding faith and a good conscience, 1Ti 1:19. Those that put away a good conscience will soon make shipwreck of faith. Let us live up to the directions of a renewed enlightened conscience, and keep conscience void of offence (Ac 24:16), a conscience not debauched by any vice or sin, and this will be a means of preserving us sound in the faith; we must look to the one as well a the other, for the mystery of the faith must be held in a pure conscience, 1Ti 3:9. As for those who had made shipwreck of the faith, he specifies two, Hymeneus and Alexander, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, that they might learn not to blaspheme not to contradict or revile the doctrine of Christ and the good ways of the Lord. Observe, The primary design of the highest censure in the primitive church was to prevent further sin and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1Co 5:5. Observe, (1.) Those who love the service and work of Satan are justly delivered over to the power of Satan: Whom I have delivered over to Satan. (2.) God can, if he please, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather think they would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keep clear of blasphemy; for, if we once let go our hold of these, we do not know where we shall stop.
在問安語之後（1Ti 1:1,2），我們看到： I. 交給提摩太的囑咐，1Ti 1:3,4。 II. 律法真正的目的（1Ti 1:5-11），他在此表明律法與福音完全一致。III. 他提到自己蒙召作使徒，並為此表達感恩，1Ti 1:12-16。 IV. 他的頌讚，1Ti 1:17。 V. 對提摩太囑咐的重申，1Ti 1:18。以及論到許米乃和亞歷山大，1Ti 1:19,20。