1
1Ti 6:1-21.
繁體中文
英文原文
1Ti 6:1-21.
EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION.
1. servants--to be taken as predicated thus, "Let as many as are under the yoke (as) slaves"
(Tit 2:9).
The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters.
their own masters--The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.
all honour--all possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on
Eph 5:22).
that the name of God--by which Christians are called.
blasphemed--Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship
(Ro 2:24; Tit 2:5, 10)?
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繁體中文
2. 僕人有信道的主人——當譯作「但是」。對比在於：那些在軛下服事信異教主人的基督徒奴僕，與那些有信主的主人的（後一情形他不用「在軛下」，因為在信徒手下服役不是軛）。當這樣連讀：「不可因為他們（主人）是弟兄（主人與僕人既同為基督徒，便是平等的），就輕看他們（主人）。」
更要等等——「反倒要格外（如此說來更是：以更大的善意）服事他們，因為他們（主人）是蒙愛的信徒（原文作彼此幫補主僕之間相對義務的互通；此乃希臘文之意），是受惠的對象」（英文譯本違反了希臘文語法）。後一句與「因為他們是弟兄」相平行；這證明「他們」所指是主人，而非如提特曼（Tittmann）所主張的僕人——他把動詞解作普通意義
(Lu 1:54; Ac 20:35),
即「殷勤為他們（主人）的益處勞碌」。但「益處」一詞細膩地暗示所當盡的服事，是以正當的動機、出於基督徒的「善意」而作的
(Eph 6:7).
若強調希臘文動詞的普通意義，則意思應是「因為他們（主人）是蒙愛的信徒，殷勤致力於使僕人得益」。但波菲利（Porphyry）[《論戒葷》（On Abstinence）1.46]支持上述希臘文動詞的譯法，這也與上下文更為相符；否則冠詞「這」在前文便無所指，而按上述解釋，「這益處」即指僕人的服事。
這些事你要教導人——
(1Ti 4:11; Tit 2:15).
英文原文
2. And--rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."
but rather, &c.--"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as TITTMANN takes it, explaining the verb in the common sense
(Lu 1:54; Ac 20:35),
"who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will"
(Eph 6:7).
If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But PORPHYRY [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service.
These things teach--
(1Ti 4:11; Tit 2:15).
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繁體中文
3. 若有人傳異教——與我所要你「教導」的
(1Ti 6:2)
不同。
希臘文直陳語氣表明，他不是提出假設的情形，而是已實際存在的情形，正如
1Ti 1:3，
「凡教導別樣教訓的」，即傳異端的。
不服從——希臘文作「不附從」。
健全——
(1Ti 1:10):
與假教師的話相對，後者因無益的學問與不道德而不健全。
我們主耶穌基督的話——保羅受靈感的話不單是他自己的，也是基督的話。
英文原文
3. teach otherwise--than I desire thee to "teach"
(1Ti 6:2).
The Greek indicative implies, he puts not a merely supposed case, but one actually existing,
1Ti 1:3,
"Every one who teaches otherwise," that is, who teaches heterodoxy.
consent not--Greek, "accede not to."
wholesome--"sound"
(1Ti 1:10):
opposed to the false teachers' words, unsound through profitless science and immorality.
words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.
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繁體中文
4. 他是自高自大——原文作「煙霧繚繞」；充滿自負的煙霧
(1Ti 3:6)
卻「一無所知」，即不曉得那合乎敬虔的道理
(1Ti 6:3)，
雖然他自命有卓越的知識
(1Ti 1:7).
專好問難——原文作「對……病態」；與「健全」相對
(1Ti 6:3).
真理不是他探究的中心，他所探究的不過是言語的爭辯。
辯論——爭論性的。
爭辯言詞——而不是關乎實際
(2Ti 2:14).
這些在他們中間取代了「敬虔」和「健全的話」
(1Ti 6:3; 1Ti 1:4; Tit 3:9).
妄疑——對那些與他們不同立場之人的猜疑。
英文原文
4. He is proud--literally, "wrapt in smoke"; filled with the fumes of self-conceit
(1Ti 3:6)
while "knowing nothing," namely, of the doctrine which is according to godliness
(1Ti 6:3),
though arrogating pre-eminent knowledge
(1Ti 1:7).
doting about--literally, "sick about"; the opposite of "wholesome"
(1Ti 6:3).
Truth is not the center about which his investigations move, but mere word-strifes.
questions--of controversy.
strifes of words--rather than about realities
(2Ti 2:14).
These stand with them instead of "godliness" and "wholesome words"
(1Ti 6:3; 1Ti 1:4; Tit 3:9).
evil surmisings--as to those who are of a different party from themselves.
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繁體中文
5. 並那壞了心術——無益的爭論。最古抄本讀作「持續的爭鬥」[維辛格（Wiesinger）]；「不息的衝突」[阿爾福德]。「言語的爭辯」前已提及，故他不太可能重複同一意思（如英文譯本所讀）。
失喪真理之人——希臘文作「在心志上敗壞了的人」。邪惡的最深根源在於被扭曲的心思
(1Ti 6:4; 2Ti 3:8; Tit 1:15).
以敬虔為得利的門路——
(Tit 1:14).
他們曾擁有真理，卻因缺乏道德上的正直與對真理的愛，被一種假冒為更深的gnosis（知識）和更高苦修聖潔的說法所誤導，並以此為買賣[維辛格（Wiesinger）]。
他們以為等等——按希臘文當作「以為（即從這觀點看）敬虔是得利的門路（即推進屬世利益的途徑：另一個希臘文詞形poriswa表達所得之物，即利益）」；不是英文譯本所讀的「以為利益就是敬虔」。
你要以此自守——最古抄本無此句。與
1Ti 6:6
的銜接支持此句的省略，因為這些話打斷了上下文的聯繫。
英文原文
5. Perverse disputings--useless disputings. The oldest manuscripts read, "lasting contests" [WIESINGER]; "incessant collisions" [ALFORD]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.
corrupt minds--Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind
(1Ti 6:4; 2Ti 3:8; Tit 1:15).
destitute of the truth--
(Tit 1:14).
They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [WIESINGER].
supposing, &c.--The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.
from such withdraw thyself--omitted in the oldest manuscripts. The connection with
1Ti 6:6
favors the omission of these words, which interrupt the connection.
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繁體中文
6. 然而——雖然他們在這事上錯了，但在某個意義上，「敬虔」不只是得利，更是「大有利可圖的」途徑：不是他們所追求、使人對現有的不滿足、把宗教當作「貪婪的 cloak」
(1Th 2:5)
與屬世得利的門路的得利，而是現今與永遠的益處——敬虔以知足為伴，為靈魂所保障的。維辛格（Wiesinger）注意到，保羅觀察到提摩太有懶散與退縮逃避爭戰的傾向，因此他覺得
(1Ti 6:11)
提摩太需要防備這樣的試探；也可參後書。不僅知足是大有利可圖的（異教徒西塞羅（Cicero）[《悖論》（Paradox）6]說：「最偉大、最穩妥的財富」），而且「敬虔加上知足」更是如此；因為敬虔不僅對所沒有的不感缺乏，更擁有使自己超越所沒有之物的東西[維辛格（Wiesinger）]。
知足的希臘文在
2Co 9:8
譯作「充足」。
但形容詞
(Php 4:11)
為「知足」；原文作「在自己裏面有充足」，獨立於他人。「主總是以祂百姓所需用的供應他們。真正的幸福在於敬虔，但這充足（由神所賜，祂百姓又以此知足）好像額外加添的重量，被投入天平之中」[加爾文（Calvin）]
(1Ki 17:1-16; Ps 37:19; Isa 33:6, 16; Jer 37:21).
英文原文
6. But--Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness"
(1Th 2:5)
and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. WIESINGER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt
(1Ti 6:11)
that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen CICERO [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [WIESINGER]. The Greek for contentment is translated "sufficiency"
(2Co 9:8).
But the adjective
(Php 4:11)
"content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [CALVIN]
(1Ki 17:1-16; Ps 37:19; Isa 33:6, 16; Jer 37:21).
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繁體中文
7. 因為——印證「知足」的合理性。
帶不到甚麼來——《武加大譯本》（Vulgate）及其他古譯本支持此讀法。然而最古抄本無「帶不到甚麼來」一語；如此譯法便成：「我們沒有帶甚麼到世上來（以教導我們記住），也不能帶甚麼去」
(Job 1:21; Ec 5:15).
因此我們當毫無貪求的憂慮——那正是孕育不知足的源頭
(Mt 6:25).
英文原文
7. For--confirming the reasonableness of "contentment."
and it is certain--Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out"
(Job 1:21; Ec 5:15).
Therefore, we should have no gain-seeking anxiety, the breeder of discontent
(Mt 6:25).
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繁體中文
8. 有——希臘文作「但是」。與貪婪的求利者相對
(1Ti 6:5).
有——只要我們有食物。（希臘文表達「在我們不斷重複的需要中，每一情形都充足的食物」[阿爾福德]）。這暗示我們作為信徒，必有這些
(Isa 23:16).
衣服——希臘文作「遮蓋」；據某些人的意見，包括遮蓋我們的屋頂，即住所，以及衣物。
我們就知足——原文作「我們就充足地得着供應」；「我們就滿足了」[阿爾福德]。
英文原文
8. And--Greek, "But." In contrast to the greedy gain-seekers
(1Ti 6:5).
having--so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [ALFORD]). It is implied that we, as believers, shall have this
(Isa 23:16).
raiment--Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.
let us be therewith content--literally, "we shall be sufficiently provided"; "we shall be sufficed" [ALFORD].
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繁體中文
9. 想要——要有過於「食物和衣裳」的東西。
希臘文作「想要富足」；不僅願意，而是決心並熱切渴望不計代價地得着財富
(Pr 28:20, 22).
這樣的想要（不是財富本身）對「知足」是致命的
(1Ti 6:6).
富人不是被吩咐丟棄財富，而是不要「倚靠」錢財，並要用錢「行善」
(1Ti 6:17, 18; Ps 62:10).
陷在迷惑——不僅「面對試探」，而是實際「陷在其中」。
陷在其中正是我們當祈求免除的：「不叫我們遇見試探」
(Jas 1:14);
這樣的人甚至在任何明顯犯罪行為之前，已處於罪的狀態。
希臘文「試探」（peirasmus）與「利益」（porasmus）在讀音上有雙關之妙。
網羅——更向下的另一步
(1Ti 3:7).
他陷入「魔鬼的網羅」。
無知——不合理的。
有害的——對那些陷入網羅的人。
參
Eph 4:22,
「欺騙的私慾」——欺騙人以致其致命損害。
私慾——一個邪惡的私慾（「想要富足」）有許多別的與之相連：這一個便是「萬惡之根」
(1Ti 6:10).
叫人——希臘文作「凡（這樣的私慾）」。
沉在——從「陷入」進一步的可怕高潮；這是可怕下坡的最後一步
(Jas 1:15);
Lu 5:7
譯作「沉」。
英文原文
9. will be rich--have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost
(Pr 28:20, 22).
This wishing (not the riches themselves) is fatal to "contentment"
(1Ti 6:6).
Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them
(1Ti 6:17, 18; Ps 62:10).
fall into temptation--not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation"
(Jas 1:14);
such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus.
snare--a further step downwards
(1Ti 3:7).
He falls into "the snare of the devil."
foolish--irrational.
hurtful--to those who fall into the snare. Compare
Eph 4:22,
"deceitful lusts" which deceive to one's deadly hurt.
lusts--With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils"
(1Ti 6:10).
which--Greek, "whatever (lusts)."
drown--an awful descending climax from "fall into"; this is the last step in the terrible descent
(Jas 1:15);
translated "sink,"
Lu 5:7.
destruction . . . perdition--destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.
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繁體中文
10. 貪財——不是錢財本身，而是對錢財的貪愛——「想要富足」
(1Ti 6:9)
——「是萬惡之根（以利科特[Ellicott]與米德爾頓[Middleton]作「一個根」；非如英文譯本作「那根」）」。（希臘文為複數）。最富的人可能在不壞的意義上富足；最窮的人卻可能貪求富足
(Ps 62:10).
貪財不是諸惡的唯一根源，卻是一個主要的「苦根」
(Heb 12:15),
因「它摧毀信心——就是一切善事的根」[本格爾（Bengel）]；其枝條是「試探、網羅、私慾、敗壞、滅亡」。
貪戀——貪求。
離了——原文作「被引誘離了信仰」
(1Ti 1:19; 4:1).
用——
(Lu 2:35).
許多愁苦——「痛苦」：比喻中的「荊棘」
(Mt 13:22),
就是那擠住「信心」之道的。「愚頑人安逸，必毀滅自己」
(Pr 1:32).
本格爾（Bengel）與維辛格（Wiesinger）把它們解作良心的啃噬，為不義之財所生的懊悔；那是未來「滅亡」的前兆
(1Ti 6:9)。
英文原文
10. the love of money--not the money itself, but the love of it--the wishing to be rich
(1Ti 6:9)
--"is a root (ELLICOTT and MIDDLETON: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so
(Ps 62:10).
Love of money is not the sole root of evils, but it is a leading "root of bitterness"
(Heb 12:15),
for "it destroys faith, the root of all that is good" [BENGEL]; its offshoots are "temptation, a snare, lusts, destruction, perdition."
coveted after--lusted after.
erred from--literally, "have been made to err from the faith"
(1Ti 1:19; 4:1).
pierced--
(Lu 2:35).
with . . . sorrows--"pains": "thorns" of the parable
(Mt 13:22)
which choke the word of "faith." "The prosperity of fools destroys them"
(Pr 1:32).
BENGEL and WIESINGER make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition"
(1Ti 6:9).
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繁體中文
11. 但你——與「有人」
(1Ti 6:10)
相對。
屬神的人——即以神為你真正財富的人
(Ge 15:1; Ps 16:5; La 3:24).
首先指着作傳道人的提摩太（參
2Pe 1:21），
正如這稱呼曾用於摩西
(De 33:1)、
撒母耳
(1Sa 9:6)、
以利亞和以利沙；但由於這勸勉關乎也是所有基督徒當盡的本分，這稱呼其次也指他（如
2Ti 3:17）
作為從神而生的基督徒
(Jas 1:18; 1Jo 5:1),
不再是屬世界的人，已超越屬地的事物；因此是神的產業，不是自己的，是用重價買來的，所以已放棄在自己身上的一切權利：基督的工作當作他的大工作：他當作基督活的代表。
逃避這些事——即「貪財」及其惡果
(1Ti 6:9, 10).
追求公義——
(2Ti 2:22).
敬虔——「虔敬」。公義更多對着鄰舍；虔敬（「敬虔」）對着神；信是二者的根（見
Tit 2:12
的註解）。
愛心——「信心」藉以「發動」的愛。
忍耐——在試煉中的堅忍。
溫柔——最古抄本作「溫柔的心」，即對福音的反對者所存的溫柔。
英文原文
11. But thou--in contrast to the "some"
(1Ti 6:10).
man of God--who hast God as thy true riches
(Ge 15:1; Ps 16:5; La 3:24).
Applying primarily to Timothy as a minister (compare
2Pe 1:21),
just as the term was used of Moses
(De 33:1),
Samuel
(1Sa 9:6),
Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so
2Ti 3:17)
as a Christian man born of God
(Jas 1:18; 1Jo 5:1),
no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.
flee these things--namely, "the love of money" with its evil results
(1Ti 6:9, 10).
follow after righteousness--
(2Ti 2:22).
godliness--"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on
Tit 2:12).
love--by which "faith worketh."
patience--enduring perseverance amidst trials.
meekness--The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
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12. 你要為真道打那美好的仗——伯克斯（Birks）認為本書信寫於哥林多，那裏每逢定期舉行全國競賽，這便解釋了此處的暗喻，正如
1Co 9:24-26。
與「言語的爭辯」
(1Ti 6:4)
相對。比較
1Ti 1:18; 2Ti 4:7.
「美好的見證」與美好的仗相連
(Ps 60:4).
持定永生——即冠冕，或花環，勝利者所得的獎賞，由在「美好的仗」中得勝者所把握
(2Ti 4:7, 8; Php 3:12-14).
「爭戰（原文作「努力」），以如此竭力的態度爭戰，以致把握住那獎賞——永生。」
也——最古抄本無此字。
作過美好的見證——希臘文作「承認過那美好的承認」，即基督徒的承認（因本節的希臘文與
1Ti 6:13
「見證」一詞相同，此處的承認大概是承認基督的國是真理的國，
Joh 18:36, 37），
就是在你被分別出來承擔傳道職分之時（無論是普遍意義，還是作以弗所的監督）：所指場合與
1Ti 1:18; 4:14; 2Ti 1:4
相同。
在許多見證人面前——他們若你背道，將作見證反對你[本格爾（Bengel）]。
英文原文
12. Fight the good fight--BIRKS thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in
1Co 9:24-26.
Contrast "strifes of words"
(1Ti 6:4).
Compare
1Ti 1:18; 2Ti 4:7.
The "good profession" is connected with the good fight
(Ps 60:4).
lay hold on eternal life--the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight"
(2Ti 4:7, 8; Php 3:12-14).
"Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."
also--not in the oldest manuscripts.
professed a good profession--Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in
1Ti 6:13,
probably the profession here is the confession that Christ's kingdom is the kingdom of the truth,
Joh 18:36, 37),
at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in
1Ti 1:18; 4:14; 2Ti 1:4.
before many witnesses--who would testify against thee if thou shouldest fall away [BENGEL].
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13. 萬物……存活的——即「使活着」。但最古抄本作「保存存活」；同一個希臘文在
Ac 7:19
如此解；
參
Ne 9:6.
他藉着神現今保存萬物的大能彰顯，勸勉提摩太忠心，正如在
1Ti 6:14
藉着基督顯現時神大能的未來彰顯一樣。「永生」
1Ti 6:12，
將是「打美好的仗」的結果，這保證建立在那位作一切生命——無論現今或將來——之神的豐滿與大能上。
見證——見證是主的部分，承認（或「宣告」，
1Ti 6:12）
「那美好的承認」則是提摩太的部分[本格爾（Bengel）]。那承認就是祂見證自己是王，祂的國是真理的國（見
1Ti 6:12;
1Ti 6:15; Mt 27:11）。
基督在見證這真理時，便見證了整個基督教的真理。因此提摩太的宣告或承認包含了整個基督教的真理。
英文原文
13. quickeneth all things--that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in
Ac 7:19;
compare
Ne 9:6.
He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in
1Ti 6:14,
by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life,"
1Ti 6:12,
will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.
witnessed--It was the Lord's part to witness, Timothy's part to confess (or "profess,"
1Ti 6:12)
"the good confession" [BENGEL]. The confession was His testimony that He was King, and His kingdom that of the truth (see on
1Ti 6:12;
1Ti 6:15; Mt 27:11).
Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.
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14. 要守這命令——希臘文作「這命令」，即福音的生活準則
(1Ti 1:5; Joh 13:34; 2Pe 2:21; 3:2).
毫不玷污，無可指責——與「你」相連。要遵守命令，如此便「毫不玷污」等等。「純潔」
(1Ti 5:22; Eph 5:27; Jas 1:27; 2Pe 3:14).
直到我們的主耶穌基督顯現——祂親自的降臨
(2Th 2:8; Tit 2:13).
信徒當日的實行是把基督的日子擺在眼前，視為臨近；我們則把死的時辰擺在眼前[本格爾（Bengel）]。事實在教會各個時代都是確定的，時間對保羅與對我們一樣不確定；因此
1Ti 6:15
他說「在祂自己的時候」：教會真正的態度是持續期待她主的再來
(1Co 1:8; Php 1:6, 10）。
英文原文
14. keep this commandment--Greek, "the commandment," that is, the Gospel rule of life
(1Ti 1:5; Joh 13:34; 2Pe 2:21; 3:2).
without spot, unrebukeable--agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure"
(1Ti 5:22; Eph 5:27; Jas 1:27; 2Pe 3:14).
until the appearing of . . . Christ--His coming in person
(2Th 2:8; Tit 2:13).
Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [BENGEL]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence,
1Ti 6:15, he says, "in HIS times": the Church's true attitude is that of continual expectation of her Lord's return
(1Co 1:8; Php 1:6, 10).
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15. 到了日期——希臘文作「祂自己的〔適當的〕時候」
(Ac 1:7).
複數暗示神國彰顯的連續階段，各有其適當的時候，其調節的原則與知識都在於父
(1Ti 2:6; 2Ti 1:9; Tit 1:3; Heb 1:1).
要將——「展示」：這詞與祂的「顯現」相稱，比祂的「降臨」更強，並暗示其可見性；「彰顯」：使之可見（參
Ac 3:20）:
「祂」是父
(1Ti 6:16).
可稱頌——在自己裏面：所以即將在基督顯現時成為祂百姓祝福的源頭，他們「福的盼望」由此而出
(1Ti 1:11; Tit 2:13).
獨一——
(Joh 17:3; Ro 16:27; Re 15:4).
萬王之王——別處也用於耶穌
(Re 1:5; 17:14; 19:16）。
英文原文
15. in his times--Greek, "His own [fitting] times"
(Ac 1:7).
The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father
(1Ti 2:6; 2Ti 1:9; Tit 1:3; Heb 1:1).
he shall show--"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare
Ac 3:20):
"He" is the Father
(1Ti 6:16).
blessed--in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope"
(1Ti 1:11; Tit 2:13).
only--
(Joh 17:3; Ro 16:27; Re 15:4).
King of kings--elsewhere applied also to Jesus
(Re 1:5; 17:14; 19:16).
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16. 就是那獨一不死——在自己本質上，不像其他一切不朽的存有，只是因別者的旨意[殉道者游斯丁（Justin Martyr），Quæst. ad Orthod. 61]。祂既獨一不死，也必將這不死賜給我們這信的人；在祂之外就是死。把靈魂本身歸為不可毀滅的，不過是異教哲學；不可毀滅性唯獨當歸於神的恩賜。祂既有生命在自己裏面，也照樣賜給兒子在自己裏面有生命
(Joh 5:26).
新約中用於「不死的」之詞——並未出現——是「不能壞的」。「不朽壞」見於
1Co 15:53, 54.
住在人不能靠近的光裏——在生命之後提到光，正如
Joh 1:4.
那光對受造物是不能靠近的，除非祂所容許、祂向他們出來之時[本格爾（Bengel）]。因其極度的光輝而不能靠近[狄奧菲拉克特（Theophylact）]。太陽不過是受造之物的一小部分，人尚且因其極度的熱與能力而不能凝視，何況必死的人，怎能凝視神那不可言喻的榮耀呢？[狄奧菲拉克特（Theophylact），《致奧托錄庫》（To Autolycus）]
(Ps 104:2; 1Jo 1:5).
人未曾看見——
(Ex 23:20; Joh 1:18; Col 1:15; Heb 11:27; 1Jo 4:12).
也許甚至在完全的狀態中，也沒有受造物能完全看見神。然而聖徒必在某意義上有見祂的福氣——這是單單人所被拒絕的
(Mt 5:8; 1Co 13:12; 1Jo 3:2; Re 22:4）。
英文原文
16. Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [JUSTIN MARTYR, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself
(Joh 5:26).
The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in
1Co 15:53, 54.
dwelling in the light which no man can approach unto--After life comes mention of light, as in
Joh 1:4.
That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [BENGEL]. It is unapproachable on account of its exceeding brightness [THEOPHYLACT]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [THEOPHYLACT, To Autolycus]
(Ps 104:2; 1Jo 1:5).
no man hath seen--
(Ex 23:20; Joh 1:18; Col 1:15; Heb 11:27; 1Jo 4:12).
Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man
(Mt 5:8; 1Co 13:12; 1Jo 3:2; Re 22:4).
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17. 從上文
1Ti 6:5, 10
恢復主題。
神的不朽——祂在榮耀中獨一富足，祂的百姓也藉着祂而富足——與貪財的私慾相對（參
1Ti 6:14-16）。
從論及想要富足，他如今轉到那些已經富足的人：（1）他們當有的心態；（2）他們當如何使用財富；（3）如此使用的後果。
今世富足的人——與信徒在基督「顯現」時在未來國度中所要得的富足相對，
1Ti 6:14.
自高——往往是富人的特徵（見
Ro 12:16）。
倚靠——希臘文作「把指望建立」。
在——當作「在……之上……在……之上」，如最古抄本所讀。
無定的錢財——當如希臘文作「錢財的無定」。把指望建立於錢財上的人，就是把指望建立於無定本身
(Pr 23:5).
如今屬於這人，如今屬於那人，有許多主人的東西就不為任何人所擁有[狄奧多瑞（Theodoret）]。
永生的神——最好的抄本與譯本無「永生」字。信靠錢財的人，把對神的本分轉嫁到錢財上[加爾文（Calvin）]。
賜——希臘文作「供給」。
萬物——暫時的與永遠的，為身體也為靈魂。要真正富足，當尋求在神裏面、並蒙神賜福
(Pr 10:22; 2Pe 1:3).
享受——希臘文作「為着享受」。不是要人心以之為偶像和信託而依附
(1Ti 4:3).
享受在於給予，不在於緊握。閒置無用當從人及其資源上遠遠除去
(Jas 5:2, 3)
[本格爾（Bengel）]。
英文原文
17. Resuming the subject from above,
1Ti 6:5, 10.
The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare
1Ti 6:14-16).
From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.
rich in this world--contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing,"
1Ti 6:14.
high-minded--often the character of the rich (see
Ro 12:16).
trust--Greek, "to have their trust resting."
in . . . in--rather, "upon . . . upon," as the oldest manuscripts.
uncertain riches--rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself
(Pr 23:5).
Now they belong to one person, now to another, and that which has many masters is possessed by none [THEODORET].
living God--The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [CALVIN].
who giveth--Greek, "affordeth."
all things richly--temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God
(Pr 10:22; 2Pe 1:3).
to enjoy--Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust
(1Ti 4:3).
Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources
(Jas 5:2, 3)
[BENGEL].
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18. 行善——如神自己
(Ps 119:68; Ac 14:17)
和基督
(Ac 10:38).
提特曼（Tittmann）譯作「行得好」或「行為好」；因「行善」的希臘文是另一個詞，agathopoiein。
好事上富足——如「在信上富足」，信心產生好行為
(Jas 2:5).
與「今世富足」
1Ti 6:17
相對。原文作「在可尊敬的（好的）工作上富足」。希臘文「kalois」「ergois」指本身好或正的工作；「agathois」指對別人好的。
甘心施捨——慷慨的施與者[阿爾福德]；心不依附財物，樂意分給別人。
樂意供給人——樂意的捐輸者[阿爾福德]：慷慨地讓別人與我們共享我們的財物
(Ga 6:6; Heb 13:16）。
英文原文
18. do good--like God Himself
(Ps 119:68; Ac 14:17)
and Christ
(Ac 10:38).
TITTMANN translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein.
rich in good works--so "rich in faith," which produces good works
(Jas 2:5).
Contrasted with "rich in this world,"
1Ti 6:17.
Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another.
ready to distribute--free givers [ALFORD]; the heart not cleaving to possessions, but ready to impart to others.
willing to communicate--ready contributors [ALFORD]: liberal in admitting others to share our goods in common with ourselves
(Ga 6:6; Heb 13:16).
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19. 為自己——「藉此（即藉着這方法[阿爾福德]；但本格爾[Bengel]把希臘文「apo」解作為着將來分別出來）為自己積成財寶」[阿爾福德]
(Mt 6:19, 20).
這是我們積存得有智慧的財寶；而對屬地的財寶，我們所能作最智慧的事，就是「分給」人，讓別人分享
(1Ti 6:18).
美好的根基——（見
1Ti 3:13;
Lu 6:48; 1Co 3:11
的註解）。未來天上產業的確定回歸：在信心中分散的屬地財富，為自己積存天上財富的確定增加。我們藉分散而收聚
(Pr 11:24; 13:7; Lu 16:9).
持定那真正的——最古抄本與譯本作「那真正是生命的」——其喜樂是堅實而持久的
(Ps 16:11).
今生的生命不能如此稱呼——其財物不實在，本身也不過是氣
(Jas 4:14).
「為要（『他們的腳彷彿踏在這根基上』[德韋特De Wette]）他們可以把握住那真正是生命的。」
英文原文
19. Laying up in store--"therefrom (that is, by this means [ALFORD]; but BENGEL makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [ALFORD]
(Mt 6:19, 20).
This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them
(1Ti 6:18).
good foundation--(See on
1Ti 3:13;
Lu 6:48; 1Co 3:11).
The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering
(Pr 11:24; 13:7; Lu 16:9).
that . . . eternal life--The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring
(Ps 16:11).
The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor
(Jas 4:14).
"In order that ('with their feet so to speak on this foundation' [DE WETTE]) they may lay hold on that which is life indeed."
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20, 21. 總括性的結語：本書信整體的主要宗旨在此簡要陳明。
提摩太啊——個人式的呼籲，既標出他對提摩太的愛，也標出他對將臨異端的預見。
保守——躲避屬靈的盜賊，以及趁人睡覺時在人所撒的好種中間撒稗子的仇敵。
所交託你的——希臘文作「託付」
(1Ti 1:18; 2Ti 1:12, 14; 2:2).
當教導的「真」或「純正的道理」，與那引致「關於信仰的錯謬」的「虛妄稱為學問的」相對
(1Ti 6:21).
「這不是你的：這是你受託的別人的財產：一點也不可減少」[屈梭多模（Chrysostom）]。「你所受託的，不是你所發現的；你所領受的，不是你所發明的；這不是天才的事，而是教導的事；不是私意的篡奪，而是公開的傳統；這是帶到你面前的，不是你所推出的，在其中你當不是擴充者，而是守護者；不是創始者，而是門徒；不是帶領，而是跟隨。『保守』，他說，『這託付』；保持大公信心的才幹完整無缺。交託你的，讓它照樣存留於你；讓它照樣由你傳遞。你領受的是金子，交出的也當是金子。我寧可不願你以別物替代。我寧可不願你無恥地以鉛、欺詐地以銅替代金子。我不要金子的外貌，而要它的實際。這不是說基督的教會在宗教上不可有進展。教會可以有進展，且可以有最大的進展；但那當是真正的進展，不是信仰的改變。讓整個教會與其個別成員的領悟力大大增長，只要是在其本類之中，教義仍是一樣。讓靈魂的宗教如同身體的生長——雖在年歲的進展中發展各部分，卻在本質上仍與起初一樣」[文森修·利里南西斯（Vincentius Lirinensis），主後434年]。
躲避——「轉離」（參
2Ti 3:4）。
正如他們已經「偏離了真理」
(1Ti 1:6; 5:15; 2Ti 4:4).
世俗的——
(1Ti 4:7; 2Ti 2:16).
虛浮的——希臘文作「空洞的」：不過是「言語的爭辯」，
1Ti 6:4,
不結道德的果子。
敵真道——假教師辯證式的反題[阿爾福德]。維辛格（Wiesinger）——可能性較小——解作「對純正道理的反對」。我認為很可能二元對立異端——即善惡兩個本原之間的對立——的雛形當時已存在，後來在諾斯底主義中完全發展。與保羅的正當反題
(1Ti 3:16; 6:5, 6; 2Ti 2:15-23)
相對。
似是而非的學問——哪裏沒有信心，那裏就沒有知識[屈梭多模（Chrysostom）]。有真正的「知識」——聖靈的特殊恩賜，卻被一些人濫用
(1Co 8:1; 12:8; 14:6).
這恩賜很快被自命最卓越地擁有這恩賜的假教師所仿冒
(Col 2:8, 18, 23).
教會的信經——稱為信經（symbols），即希臘文「口令」——便由此產生，是正統者用以在異端中彼此辨別的測試。也許此處、
1Ti 6:20，
和 2Ti 1:13, 14
暗示當時教會中已有這樣簡短的教義公式；若如此，我們便明白它為何不寫在聖經中——聖經的設計不是提供教條公式，而是作為一切公式的泉源，按各教會各時代的需要從中汲取。可能使徒信經的一部分因此得着他們的認可，並僅因這緣故藉傳統保存下來。「從使徒傳下的信經，不是寫在紙上、用墨，而是寫在肉体的心版上」[耶柔米（Jerome），《反耶路撒冷的約翰》（Against John of Jerusalem）9]。這樣，在信經中——與把「永世」成對排列的「對立」（其雛形可能在保羅晚年已存在於教會中）相反——神被宣認為「全能的父」，即統管萬有的「天地創造主」[欣斯主教（Bishop Hinds）]。
英文原文
20, 21. Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.
O Timothy--a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.
keep--from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.
that which is committed to thy trust--Greek, "the deposit"
(1Ti 1:18; 2Ti 1:12, 14; 2:2).
"The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith"
(1Ti 6:21).
"It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [CHRYSOSTOM]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body,which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [VINCENTIUS LIRINENSIS, A.D. 434].
avoiding--"turning away from" (compare
2Ti 3:4).
Even as they have "turned away from the truth"
(1Ti 1:6; 5:15; 2Ti 4:4).
profane--
(1Ti 4:7; 2Ti 2:16).
vain--Greek, "empty": mere "strifes of words,"
1Ti 6:4,
producing no moral fruit.
oppositions--dialectic antithesis of the false teachers [ALFORD]. WIESINGER, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis
(1Ti 3:16; 6:5, 6; 2Ti 2:15-23).
science falsely so called--where there is not faith, there is not knowledge [CHRYSOSTOM]. There was true "knowledge," a special gift of the Spirit, which was abused by some
(1Co 8:1; 12:8; 14:6).
This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift
(Col 2:8, 18, 23).
Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here,
1Ti 6:20, and 2Ti 1:13, 14,
imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" JEROME [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [BISHOP HINDS].
21
無標題
繁體中文
21. 有人——即自稱這些敵真道的虛妄學問的人。
偏離了——（見
1Ti 1:6;
1Ti 2:11
的註解）——原文作「偏離了目標」
(2Ti 3:7, 8).
真正的智慧與信心不可分。
恩惠——希臘文作「那恩惠」，即我們基督徒所等候、並所站立於其中的神的恩惠[阿爾福德]。
同你——他把問安限於提摩太，因本書信不在公眾中宣讀[本格爾（Bengel）]。但最古抄本作「同你們」；「你」可能是抄寫者為與
2Ti 4:22; Tit 3:15
一致而作的改動。
阿們——最古抄本無。
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羅伯特·詹遜（Robert Jamieson）、A. R. 福賽特（Fausset）與大衛·布朗（David Brown）
《全本聖經評註》（評註與解釋）（Commentary Critical and Explanatory on the Whole Bible，1871）
增補、勘誤與見解請寄給編者。
英文原文
21. Which some professing--namely, professing these oppositions of science falsely so called.
erred--(See on
1Ti 1:6;
1Ti 2:11)
--literally, "missed the mark"
(2Ti 3:7, 8).
True sagacity is inseparable from faith.
Grace--Greek, "the grace," namely, of God, for which we Christians look, and in which we stand [ALFORD].
be with thee--He restricts the salutation to Timothy, as the Epistle was not to be read in public [BENGEL]. But the oldest manuscripts read, "be with you"; and the "thee" may be a transcriber's alteration to harmonize with
2Ti 4:22; Tit 3:15.
Amen--omitted in the oldest manuscripts.
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
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1Ti 6:1-21.
關於社會等次區分的勸勉；奴僕的本分，反對那些以敬虔為得利門路之人的錯謬教訓；提摩太所當追求的乃是敬虔，這是永存的產業：鄭重的囑咐要如此行，以對基督再來；給富足人的囑咐。結語勸勉。
1. 僕人——當這樣理解：「凡在軛下作奴僕的」
(Tit 2:9).
這勸勉是自然的，因為基督徒奴僕可能在內心覺得自己高於信異教的主人。
自己的主人——「自己」一語乃是順服的依據；他們當尊敬的，不是外人，而是自己的主人。
當——盡一切合宜的尊敬；不僅是外表的順服，更要是發自內心的尊敬，由此自然流露出正當的外在行為（參
Eph 5:22 的註解）。
免得神的名——基督徒所稱的名。
被褻瀆——信異教的主人會說：基督徒所結出這樣的果子，他們的神到底是個怎樣的神呢
(Ro 2:24; Tit 2:5, 10)？