서론
無標題
简体中文
英文原文
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.
1-4
The Inscription and Apostolic Benediction (64 AD)
简体中文
问安与使徒的祝祷（公元64年）
¹ 奉我们救主神和我们的盼望基督耶稣之命，作基督耶稣使徒的保罗，
² 写信给那因信主作我真儿子的提摩太。愿恩惠、怜悯、平安从父神和我们主基督耶稣归与你。
³ 我往马其顿去的时候，曾劝你仍住在以弗所，好嘱咐那几个人不可传异教，
⁴ 也不可听从荒渺无凭的话语和无穷的家谱；这等事只生辩论，并不发明神在信上所立的章程。
此处有：一、书信的问安，是谁寄发的：「保罗，作基督耶稣使徒的」，是「奉我们救主神和我们的盼望基督耶稣之命」被立为使徒的。他的凭据无可置疑。他不仅受了使命，更是奉了命令；不仅从我们救主神而来，也从耶稣基督而来：他是基督福音的传道者，是基督国度的仆人。请注意，神是我们的救主。「耶稣基督，是我们的盼望」。请注意，耶稣基督是基督徒的盼望；我们的盼望在他身上，我们对永生的全部盼望都建立在他身上；基督在我们心里成了「有荣耀的盼望」，西1:27。他称提摩太为「真儿子」，因为他是他归信的工具，也因为他是一个服事他、与他一同在福音上劳苦的儿子（腓2:22）。提摩太对保罗从不缺少作儿子的本分，保罗对他也从不缺少作父亲的关怀与慈爱。
二、祝祷就是：「恩惠、怜悯、平安从父神归与你」。有人观察到，在写给众教会的书信里，使徒的祝祷是「恩惠、平安」，而在写给提摩太的两封信以及写给提多的信里却是「恩惠、怜悯、平安」：仿佛牧者比别人更需要神的怜悯。牧者比别人需要更多的恩典，才能忠心尽其职分；也需要更多的怜悯，才能赦免他们中间的过失：提摩太既是如此杰出的牧者，仍须仰赖神的怜悯，并需要怜悯加增延续，何况我们这时代的牧者，多有不及他那样卓越心志的，岂不更需要！
三、保罗告诉提摩太他派他担任这职分的目的：「我曾劝你仍住在以弗所」。提摩太有意与保罗同去，不愿离开他的荫庇，但保罗定意如此；这是为着公众服事的必要：「我曾劝你」，他说。他本可运用权柄命令他，但为爱的缘故，他宁愿恳求他。如今他的职务，是要负责把那教会的牧者与百姓都安排妥当：「嘱咐那几个人不可传异教」，不可传讲与所领受的不同的教义——不可借口改进或补足基督教教义之不足而有所加添，不可更改它，而要照所交付的坚守。请注意，1. 牧者不仅当受嘱咐传讲福音的真教义，也当受嘱咐不可传别的教义。「无论是我们，是天上来的使者，若传福音给你们，与我们所传给你们的不同，他就应当被咒诅」，加1:8。2. 在使徒时代就已经有人企图败坏基督教了（「我们不像那许多人，为利混乱神的道」，林后2:17），否则这给提摩太的嘱咐便是多余的了。3. 他不仅当留意自己不传别的教义，也要嘱咐别人不可在福音上有所加添、有所删减，而要传讲纯正未败坏的福音。他也当谨慎防止他们去留意「荒渺无凭的话语、无穷的家谱」以及言语的争辩。这在两封书信里多次重复出现（如提前4:7,6:4；提后2:23），也在写给提多的信中如此。正如犹太人中间有人把犹太教带进基督教，照样外邦人中间也有人把异教带进基督教。「你们当防备这些事」，他说，「警惕抵挡它们，否则它们要败坏、毁坏你们中间的宗教，因为它们只生辩论，并不发明章程。」凡只生辩论的，并不建造；凡给人留辩论机会的，是拆毁教会而非建立教会。我想，按照同理，凡只生辩论而非敬虔建造的其他一切，也都当被我们摒弃轻看——例如牧职从使徒到今日的不间断统绪、主教按立的绝对必要、以及牧者施礼时所怀意向对圣礼功效与有效性的必要。这些与犹太人的荒渺故事和无尽家谱一样糟糕，因为它们把我们卷入无法解决的难处，只能动摇基督徒盼望的根基，使他的心思充满困惑的疑虑与恐惧。「在信上所立的敬虔建造」是牧者一切讲论当追求的目的，使基督徒在敬虔上长进，渐渐更加像那可称颂的神。请进一步注意，敬虔的建造必须在信心里：「在信上」——福音是我们建造的根基；我们最初是借信心来到神面前（来11:6），照样我们建造也必须借着同一条途径、同一信心原则。再者，牧者当尽量避免会引发争辩的事；当多讲宗教中那重大、实用的要道，关于这些不会有争辩；因为即使围绕重大必要的真理所起的争辩，也会使人的心思偏离基督教的主要目的，侵蚀宗教的核心——这核心不仅在于信心，也在于实践与顺服，使我们不以不义持守真理，而在清洁的良心里持守信心的奥秘。
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.
5-11
Timothy Reminded of His Charge (64 AD)
简体中文
提醒提摩太所受的嘱咐（公元64年）
⁵ 但命令的总归就是爱；这爱是从清洁的心和无亏的良心、无伪的信心生出来的。
⁶ 有人偏离这些，反去讲虚浮的话，
⁷ 想要作教法师，却不明白自己所讲说的、所论定的。
⁸ 我们知道律法原是好的，只要人用得合宜；
⁹ 因为律法不是为义人设立的，乃是为不法和不服的，不虔诚和犯罪的，不圣洁和恋世俗的，弑父母和杀人的，
¹⁰ 行淫和亲男色的，抢人口和说谎的，起假誓的，或是为别样敌正道的事设立的；
¹¹ 这是照着可称颂之神交托我荣耀福音说的。
在此使徒教导提摩太当如何防备那些奉犹太教的师傅，或那些把荒渺故事与无尽家谱混入福音的人。他指明律法的功用，以及福音的荣耀。
一、他指出律法的总归与功用：律法旨在促进爱，「因为爱人的就完全了律法」，罗13:10。
1. 「命令的总归就是爱」，或说爱，罗13:8。神律法的主要范围与目的，是要我们尽爱神爱人之本分；凡削弱我们对神的爱、或对弟兄之爱的，便倾向于挫败命令的终向：而且福音既吩咐我们爱仇敌、善待那恨我们的人（太5:44），当然无意废弃一条以爱为终向的命令；不但不废弃，反倒告诉我们：我们纵然有一切长处却缺了爱，也不过是鸣的锣、响的钹，林前13:1。「你们若有彼此相爱的心，众人因此就认出你们是我的门徒了」，约13:35。所以那些夸耀自己认识律法，却只把它作为扰乱福音传讲的借口的人（借口为律法发热心，分裂教会、搅扰教会），正是挫败了命令的真正终向——也就是爱，从「清洁的心」所发的爱——一颗借信心洁净、脱离败坏情感的心。要保持圣洁的爱，我们的心必须从一切罪恶的爱中得洁净；我们的爱必须「从无亏的良心」发出，无可指责。那些留心保持无亏良心、因信神的话所吩咐的而真实相信的人（此处称为「无伪的信心」），就成全了命令的终向。这里我们看到与那极美的恩典——爱——相伴的事物；共有三样：（1）清洁的心；爱必须安居在那里，并从那里发源。（2）无亏的良心，我们当在其中天天操练自己，不但为要得着，更为要保守它，徒24:16。（3）无伪的信心也当与之相随，因为这是不加掩饰的爱：借以生发功效的信心也必须是同样性质——真实真诚。然而有些以律法师自居的人偏离了命令的真正终向：他们以辩论者自居，他们的辩论却成了虚浮的话；他们以教师自居，却假装教导别人自己所不明白的事。若教会因这等师傅而败坏，我们不可引以为怪，因为从起初就是如此。请观察：[1] 当人、特别是牧者偏离了那爱的至大律法——命令的终向——他们就要偏向虚浮的话；人若错过目的与范围，他每走的一步都偏于正路，便不足为奇。[2] 争辩，尤其在宗教上，是虚浮的；就一切善而言，它是无益无用的，又非常有害；然而许多人的宗教不过是虚浮的争辩而已。[3] 那些多在虚浮争辩上用心的人，喜欢并渴慕作别人的师傅；他们想要（即好为人师）教导的职分。[4] 人闯入牧职，却对他们所要讲的事极其无知，这实在过于常见：他们「不明白自己所讲说的、所论定的」；借这等有学问的无知，他们无疑使听众大得造就！
2. 律法的功用（提前1:8）：「律法原是好的，只要人用得合宜」。犹太人把它用得不合宜，当作分裂教会的器具、当作他们对基督福音恶意敌挡的遮掩；他们以律法为称义之法，便是用得不合宜。所以我们不可因此就把它搁置一旁，而当合宜地使用它来约束罪恶。有人对律法的滥用并不取消它的功用；当神所定的安排被滥用，便当把它召回归于正当用途、并除去那些滥用，因为律法作为生活的准则仍极有用；虽然我们不在它之下如不在行为之约之下，它仍善于教导我们什么是罪、什么是本分。它不是为义人设立的，即不是为遵守它的人设立的；因为我们若能守律法，义就出于律法了（加3:21）：它是为恶人设立的，为约束他们、制止他们、阻止邪恶与亵渎。改变人心的是神的恩典；但律法的威吓在捆绑他们的手、约束他们的舌上仍可有用。义人不需要那些为恶人所必需的约束；或者说，律法主要不是为义人设立的，而是为各种罪人设立的，无论其罪大罪小，提前1:9,10。在这张黑名单中，他特别提到违背第二块法版、我们对邻舍当尽之本分的：违背第五、第六诫的，「弑父母和杀人的」；违背第七诫的，「行淫和亲男色的」；违背第八诫的，「抢人口的」；违背第九诫的，「说谎的和起假誓的」；然后他以这话作结：「或是为别样敌正道的事」。有人把这理解为设立民政官长有权柄制定法律惩治这里所列的恶名昭彰的罪人、并使那些法律得以执行。
二、他指出福音的荣耀与恩典。保罗的修饰语既富表达力又意味深长；常常每一个都是一个句子：如此处（提前1:11），「照着可称颂之神交托我荣耀福音」。由此我们当学得：1. 称神为可称颂的神，他在享受自己与自己的完全上无限幸福。2. 称福音为荣耀的福音，因它确是如此：在创造与护理之工中，神的荣耀显出许多，但在福音中显出更多，因为它在耶稣基督的面上发光。保罗把荣耀的福音交托给他，看作是极大的尊荣、极大的恩惠——即指传讲它，因为福音的制定并未交托给世上任何人或任何团体。在基督的福音里确立救恩的条件，是神自己的工；但把它向世界传扬，则交托给使徒与牧者。请注意：（1）牧职是一份交托，因为福音交托给这位使徒；这是一份既是权柄、更是信任的职分，且后者胜于前者；因此牧者被称为管家，林前4:1。（2）这是一份荣耀的交托，因为交托给他们的福音是荣耀的福音；这是一份关系极大的交托。神的荣耀在其中深切相关。主啊，我们是受了何等的交托！我们需要何等的恩典，才能在这极大的交托上被看为忠心！
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)
简体中文
责备谬讲者（公元64年）
¹² 我感谢那给我力量的我们主基督耶稣，因他以我有忠心，派我服事他。
¹³ 我从前是亵渎神的，逼迫人的，侮慢人的；然而我还蒙了怜悯，因我是不信不明白的时候而作的。
¹⁴ 并且我主的恩是格外丰盛，使我在基督耶稣里有信心和爱心。
¹⁵ 「基督耶稣降世，为要拯救罪人。」这话是可信的，是十分可佩服的。在罪人中我是个罪魁。
¹⁶ 然而，我蒙了怜悯，是因耶稣基督要在我这罪魁身上显明他一切的忍耐，给后来信他得永生的人作榜样。
¹⁷ 但愿尊贵、荣耀归与那不能朽坏、不能看见、永世的君王、独一的神，直到永永远远。阿们。
在此使徒：一、为耶稣基督把他放在牧职里向他献上感谢。请观察：1. 把人放在牧职里，这是基督的工，徒26:16,17。神如此定犹太人中的假先知有罪：「我没有打发那些先知，他们竟自奔跑；我没有对他们说话，他们竟自预言」，耶23:21。牧者按正确的意义说，并不能使自己作牧者；因为这是基督作为他教会的君王与元首、先知与夫子所作的工。2. 他放在牧职里的人，他必装备他们；他所呼召的，他必赐资格。那些毫不适合作工、又无能力的牧者，并非基督所放在牧职里的人，虽然在恩赐与恩典上有不同的资格。3. 基督赐给他在牧职里的人，不但能力，更有忠心：「他以我有忠心」；除了他使之忠心的人，无人被算为忠心。基督的牧者是可信靠的仆人，他们也当如此，因受了如此大的交托。4. 蒙召担任牧职是大恩惠，蒙召的人当为此感谢耶稣基督：「我感谢我们主基督耶稣，因他派我服事他」。
二、为更加显大基督在他担任牧职上的恩典，他叙述自己归信的经过。
1. 他归信之前是何等人：「亵渎神的、逼迫人的、侮慢人的」。扫罗「向主的门徒口吐威吓凶杀的话」，徒9:1。他「残害教会」，徒8:3。他亵渎神、逼迫圣徒、又对二者都侮慢。常常那些预定要担任重大卓越服事的人，在归信之前被任凭自己，落入极大的恶中，好叫神的怜悯在他们蒙赦免上更得荣耀，神的恩典在他们重生上更得荣耀。罪再大也不成为我们在神面前蒙悦纳的妨碍，更不成为我们被他所用的妨碍——只要真正悔改。在此请观察：（1）亵渎、逼迫、侮慢，是极大极可憎的罪，犯这些罪的人在神面前是极其有罪的罪人。亵渎神就是直接地、立即地攻击神；逼迫他的百姓就是试图借他们的身体来伤他；侮慢就是像以实玛利，他的「手攻打众人，众人也攻打他」；因为这样的人侵犯神的特权，又侵犯同受造之人的自由。（2）真正的悔改者，为达成良善的目的，并不吝于承认自己被带回神面前之前的景况：这位好使徒常常承认自己从前的生活如何，如徒22:4,26:10,11。
2. 神赐给他极大的恩惠：「然而我还蒙了怜悯」。这真是一个有福的「然而」，是大恩惠——如此恶名昭彰的叛徒竟在他君王面前蒙了怜悯。
（1）若保罗是故意地逼迫基督徒，明知他们是神的百姓，那么据我所知，他就犯了那不可赦免的罪；但因他是不信不明白的时候而作的，便蒙了怜悯。请注意：[1] 我们在无知中所作的，比明知故犯的罪小；然而无知的罪仍是罪，因为「那不知道的，作了当受责打的事，必少受责打」，路12:48。在某些情形下，无知能减轻罪，却不能取消罪。[2] 不信是罪人在无知中所行之事的根底；他们不信神的威吓，否则便不能如此行。[3] 因这些缘故保罗蒙了怜悯：「然而我还蒙了怜悯，因我是不信不明白的时候而作的」。[4] 这里给亵渎者、逼迫人的人、侮慢人的人留有怜悯：「然而我还蒙了怜悯，我……」等等。
（2）他在此留意基督丰盛的恩典，提前1:14。大罪人的归信与得救当归功于基督的恩典，他那格外丰盛的恩典，就是在他荣耀的福音中所显的基督之恩（提前1:15）：「这话是可信的」，等等。在此我们有全福音的纲要：「基督耶稣降世」。神的儿子取了我们的性情，成了肉身，住在我们中间，约1:14。他到世上来，「不是召义人，乃是召罪人悔改」，太9:13。他到世上的使命是寻找、寻见、并拯救「失丧的人」，路19:10。这话的印证是：「这是可信的，是十分可佩服的」。这是好消息，配得完全的接受；却并非好到不可能是真的，因为这是可信的话。它是可信的，所以当用信心的膀臂来拥抱；它是十分可佩服的，所以当用圣洁的爱来领受——这便指回提前1:14，那里说基督的恩典在信心与爱心中丰盛。在提前1:15末了，保罗把它应用到自己身上：「在罪人中我是个罪魁」。保罗是一等罪人；他也承认自己曾是如此，因为他「向主的门徒口吐威吓凶杀的话」，等等，徒9:1,2。逼迫人的是罪人中最坏的；保罗也曾是这样的人。又或「在罪人中我是个罪魁」，即在蒙赦免的罪人中我是罪魁。这是他极其谦卑的表示；他在别处称自己「比众圣徒中最小的还小」（弗3:8），此处又称自己是罪人中的罪魁。请观察：[1] 基督耶稣已经来到世上；关于他降临的预言如今应验了。[2] 他来是要拯救罪人；他来要救那些不能自救、不能自助的人。[3] 亵渎者和逼迫人的是罪人中的罪魁，保罗如此判断他们。[4] 罪魁也能成为圣徒中的至圣；这位使徒正是如此，因为他「一点也不在那些最大的使徒以下」（林后11:5），因为基督来正是要拯救罪魁。[5] 这是极大的真理，是可信的话；这些是真实可信的话，可以放心倚靠。[6] 这话配得我们众人信而领受，为我们的安慰与鼓励。
（3）保罗在神面前所寻得的怜悯——尽管他归信之前大恶——他如此讲述：
[1] 为鼓励别人悔改相信（提前1:16）：「然而我蒙了怜悯，是因耶稣基督要在我这罪魁身上显明他一切的忍耐，给后来信他的人作榜样」。基督愿意如此容忍一个曾极其挑衅他的人，这是他恒久忍耐的实例；这又是为给一切别人作榜样而设，使最大的罪人也不致对在神那里得怜悯绝望。请注意：第一，我们的使徒是归信基督教的首批大罪人之一。第二，他归信、蒙怜悯，是为别人也是为他自己；他作别人的榜样。第三，主耶稣基督在大罪人的归信上显出极大的恒久忍耐。第四，那些蒙怜悯的人信靠主耶稣基督；因为「到神面前来的人必须信有神」，来11:6。第五，那些信基督的人是「信他得永生」；他们是「信以致灵魂得救」，来10:39。
[2] 他提到这事是为荣耀神——既已论及他在神那里所寻得的怜悯，便不能不在信中插入一段感恩的承认：「但愿尊贵、荣耀归与那不能朽坏、不能看见、永世的君王、独一的神，直到永永远远。阿们」。请观察：第一，我们以之为安慰的恩典，神当以之为荣耀。那些觉得自己欠神怜悯与恩典债的人，心必在赞美他上大大扩大。这里把赞美归给他，称他为「永世的君王、不能朽坏、不能看见、独一的神」。第二，我们既发现神是善良的，便不可忘记宣告他是伟大的；他对我们的善意丝毫不当减少我们对他的崇高思想，反倒当加增。神特别记念了保罗，向他施怜悯，使他得与自己相交，他仍称他为永世的君王，等等。神恩惠的对待当使我们满心希奇他荣耀的属性。他是永恒的，无生之始、无命之终、无时间变迁。他是「亘古常在者」，但7:9。他是不朽坏的，是不朽的原源；「独一不死」（提前6:16），因他不能死。他是不能看见的，因他不能被必朽的眼目所见，住在人不能靠近的光里，是人未曾看见也是不能看见的，提前6:16。他是「独一智慧的神」（犹25）；唯独他无限智慧，也是一切智慧的源头。「但愿尊贵荣耀归与 he 直到永永远远」；或说「愿我永远受雇于把尊贵荣耀归给他」，正如千万千万的天使所作的，启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)
简体中文
保罗对提摩太的嘱咐（公元64年）
¹⁸ 我儿提摩太啊，我照从前指着你的预言，将这命令交托你，叫你因此可以打那美好的仗。
¹⁹ 常存信心和无亏的良心。有人丢弃良心，就在真道上如同船破坏了一般。
²⁰ 其中有许米乃和亚历山大；我已经把他们交给撒但，使他们受责罚就不再谤渎了。
此处是他给提摩太的嘱咐，叫他坚定地继续自己的工作，提前1:18。在此请观察，福音是交托给传福音之人的命令；它是交托他们照其本意、按其原作者的设计而正确应用的信任。看来从前已有关于提摩太的预言，说他将被召担任牧职，并在牧职上显赫；这鼓励保罗把这命令交托给他。请观察：1. 牧职是一种争战，是与罪恶和撒但争战的善战；在主耶稣——我们救恩的元帅（来2:10）——的旗下，在他的事业里，并敌挡他的仇敌，牧者特别受命投入。2. 牧者必须打这美好的仗，必须殷勤勇敢地尽其职分，不顾反对与挫折。3. 先前关于提摩太的预言在此被提及，作为激发他热心而尽良心的本分的动机；照样别人对我们所怀的美善盼望，也当激励我们尽本分：「叫你因此可以打那美好的仗」。4. 我们必须持守信心与无亏的良心二者：「常存信心和无亏的良心」，提前1:19。那些丢弃无亏良心的人，很快就要在真道上如同船破坏了一般。让我们活出蒙更新蒙光照之良心的指引，保持「无亏的良心」（徒24:16）——良心不被任何罪恶或不道德所败坏，这便是保守我们在真道上稳固的方法；我们必须兼顾两者，因为「真道的奥秘」必须在清洁的良心里持守，提前3:9。至于那些在真道上如同船破坏了一般的人，他点名两个，「许米乃和亚历山大」，他们曾认信基督教，却放弃了那认信；保罗已经把他们交给撒但，宣布他们属于撒但的国度，又（如有人所想）借特别的权柄把他们交给撒但去惊吓或折磨，「使他们受责罚就不再谤渎了」——不再违背或谤渎基督的教义与主的美善道路。请观察，初期教会最高惩戒的主要目的，是防止进一步的罪、并挽回罪人。在这情形里，这是「要把这样的人交给撒但，败坏他的肉体，使他的灵魂在主耶稣的日子可以得救」，林前5:5。请观察：（1）那些爱服事撒但、爱作撒但之工的人，公义地被交给撒但的权势：「我已经把他们交给撒但」。（2）神若愿意，能借相反之事成就他的工：许米乃和亚历山大被交给撒但，「使他们受责罚不再谤渎」，人倒会以为他们要向撒但学得更厉害的谤渎。（3）那些丢弃无亏良心、在真道上如同船破坏了一般的人，必不顾任何事，谤渎也不例外。（4）所以我们当持守信心与无亏的良心，若要远离谤渎；因为我们一旦松开这些，便不知将在何处止步。
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.
在问候语（提前1:1,2）之后，我们有：一、对提摩太的嘱咐，提前1:3,4。二、律法的真正目的（提前1:5-11），他在其中表明律法与福音完全相合。三、他提到自己蒙召作使徒，并为此表达感恩，提前1:12-16。四、他的颂赞，提前1:17。五、对提摩太重新嘱咐，提前1:18。并提到许米乃和亚历山大，提前1:19,20。