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英文原文
Paul here foretels, I. A dreadful apostasy, 1Ti 4:1-3. II. He treats of Christian liberty, 1Ti 4:4,5. III. He gives Timothy divers directions with respect to himself, his doctrine, and the people under his care, 1Ti 4:6-16.
1-5
Apostasy Foretold; Christian Liberty (64 AD)
繁體中文
預言背道；基督徒的自由（主後 64 年）
¹ 聖靈明說，在後來的時候，必有人離棄真道，聽從那引誘人的邪靈和鬼魔的道理。
² 這是因為說謊之人的假冒；這等人的良心如同被熱鐵烙慣了一般。
³ 他們禁止嫁娶，又禁戒食物，就是神所造、叫那信而明白真道的人感謝著領受的。
⁴ 凡神所造的物都是好的，若感謝著領受，就沒有一樣可棄的，
⁵ 都因神的道和人的祈求成為聖潔了。
我們在此看到關乎末世背道的預言，他曾將此事當作基督徒中所期待並視為當然的事說過，2Th 2:1-17。
I. 在上一章的末了，我們看到了敬虔奧祕的概括；因此在本章的開頭，我們很恰當地看到不義奧祕的概括：聖靈明說，在後來的時候，必有人離棄真道； 他所指的靈，是舊約中的靈，或是新約先知中的靈，或兩者皆是。關乎敵基督的預言，和關乎基督的預言一樣，都來自聖靈。兩者中的聖靈都明明地論到一次偏離基督信仰和純粹敬拜神的普世性背道。這事要發生在後來的時候，即在基督教時代之中，因為這些日子被稱為末後的日子；在教會隨後的世代中，因為不法的奧祕已經開始發動。必有人離棄真道，即將發生偏離真道的背道。是有些人，不是所有人；因為在最壞的時代，神仍會照揀選的恩典留下餘民。他們要離棄真道——交託給聖徒的真道（Jude 1:3），是曾一次交付的，就是福音的純正道理。聽從那引誘人的邪靈——就是那些妄稱受聖靈感動、實則並非真被聖靈引導的人，1Jo 4:1。親愛的弟兄啊，一切的靈，你們不可都信， 不可信每一個妄稱聖靈的人。現在我們當注意，
1. 這背道的一個重大實例，就是聽從鬼魔的道理，或關乎鬼魔的道理；也就是那些教導敬拜聖徒和天使的道理，把他們當作在不朽之神和必朽之人之間的一類次等神明，正如外邦人所稱的「鬼魔」，並在這觀念下加以敬拜。這明顯與羅馬教會相符，而這乃是走向那次大背道的頭一步——供奉殉道者的遺物，向他們行神聖的敬禮，建造祭壇，焚香，祝聖聖像和聖殿，並為記念已故聖人而獻禱告和讚美。這種敬拜鬼魔，乃是異教的死灰復燃，是頭一個獸的像。
2. 推廣和傳播這背道與迷惑的工具。（1）這要藉著說謊之人的假冒來成就——他們是撒但的爪牙和差役，藉著謊言、偽造和假奇蹟來推廣這些迷惑，1Ti 4:2。這是藉著他們的假冒——他們一面宣稱尊敬基督，一面卻對抗他一切受膏的職分，敗壞或褻瀆他一切的典禮。這也指那些良心如同被熱鐵烙慣了一般的人的假冒，他們完全喪失了美德和道德誠實最基本的原則。人若不是良心被熱鐵烙慣了，決不能維持一種為大公教會利益而可放棄誓言的權力，決不能堅持對異端不必守信的原則，決不能脫去一切人性和同情心的殘餘，卻以最野蠻的殘酷來武裝自己，而藉口是為促進教會的利益。（2）他們另一方面的特徵是禁止嫁娶，禁止他們的聖職人員結婚，並極其貶抑婚姻，儘管婚姻是神所設立的；又吩咐人禁戒食物，把信仰放在於某些時節如此禁戒上，不過是要轄制人的良心。
3. 總括而言當注意：（1）末世的背道不應使我們驚訝，因為聖靈早已明明地預言了。（2）聖靈就是神，否則他不能確切地預見如此遙遠的事——這些事對我們而言是不確定和偶然的，取決於人的性情、癖好和情慾。（3）聖靈的預言與外邦神諭之間的差別十分顯著；聖靈明明白白地說話，而外邦的神諭總是含糊不定的。（4）想到在這樣普遍的背道中，並非所有人都被席捲，而只是有些人，這是令人安慰的。（5）引誘人和迷惑人的慣常託詞是妄稱受聖靈感動，這恰恰證明所有人都承認，這最能在人心中引起對妄稱從聖靈而來之事物的贊同。（6）人必須先被硬化、良心被烙慣，才能離棄真道，並吸引別人附和自己。（7）人何時下令禁止神所禁止的（如敬拜聖徒和天使或敬拜鬼魔），又禁止神所允許或吩咐的（如嫁娶和食物），那就是他們離棄真道的記號。
II. 使徒既提到他們虛假的禁食，便藉此闡明我們在福音之下所享受的基督徒自由——就是使用神所賜美善受造之物的自由：在律法之下，食物有潔淨與不潔淨之分（某種肉可吃，某種不可吃），如今這一切區分都已廢除；我們不可稱任何物為俗的或不潔淨的，Ac 10:15。在此當注意：1. 我們當看我們的食物為神所創造的；我們從他領受，因此當為他而用。 2. 神造這些東西時，特別顧念那信而明白真道的人——就是好基督徒，他們對受造之物有聖約的權利，而別人只有普遍的權利。 3. 神所造的，當感謝著領受。我們不可拒絕神豐盛的賞賜，也不可在神沒有區分之處斤斤計較；倒要領受，並存感恩之心，承認造物主神的大能，以及賜恩者神的豐盛：凡神所造的物都是好的，沒有一樣可棄的， 1Ti 4:4。這明顯地使我們脫離儀文律法所定的一切食物區分，特別是豬肉的區分——猶太人被禁止吃豬肉，但這條規則允許我們基督徒吃：凡神所造的物都是好的云云。當注意，神的受造之物當我們以感恩領受時，才是好的，對我們更是加倍甘甜。——都因神的道和人的祈求成為聖潔了， 1Ti 4:5。對我們受造之物的安慰有聖潔的享用，是極可羨慕的事。如今它們對我們成為聖潔：（1）藉著神的道——不但是他允許我們自由使用這些東西的許可，更是他應許用當用的飲食養活我們的應許。這就使我們對受造之物的安慰有聖潔的享用。（2）藉著禱告，禱告為我們使食物蒙福。神的道和禱告必須帶入我們日常的行動和事務中，這樣我們就凡事因信而行。在此當注意：[1] 每一樣受造之物都屬乎神，因他造了萬有。林中的百獸是我的（神說），千山上的牲畜也是我的。山中的飛鳥，我都知道；野地的走獸也都屬我， Ps 50:10,11。[2] 神所造的每一樣都是好的：當蒙福的神巡視他一切的工作時，神看著一切所造的都甚好，Ge 1:31。 [3] 神的賜福使每一樣受造之物成為我們的滋養；人活著不是單靠食物，乃是靠神口裏所出的一切話（Mt 4:4），因此沒有一樣當被拒絕。 [4] 我們因此當藉禱告求他的賜福，並藉著禱告使我們所領受的受造之物成為聖潔。
英文原文
Apostasy Foretold; Christian Liberty (64 AD)
¹ Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
² Speaking lies in hypocrisy; having their conscience seared with a hot iron;
³ Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
⁴ For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
⁵ For it is sanctified by the word of God and prayer.
We have here a prophecy of the apostasy of the latter times, which he had spoken of as a thing expected and taken for granted among Christians, 2Th 2:1-17.
I. In the close of the foregoing chapter, we had the mystery of godliness summed up; and therefore very fitly, in the beginning of this chapter, we have the mystery of iniquity summed up: The Spirit speaks expressly that in the latter times some shall depart from the faith; whether he means the Spirit in the Old Testament, or the Spirit in the prophets of the New Testament, or both. The prophecies concerning antichrist, as well as the prophecies concerning Christ, came from the Spirit. The Spirit in both spoke expressly of a general apostasy from the faith of Christ and the pure worship of God. This should come in the latter times, during the Christian dispensation, for these are called the latter days; in the following ages of the church, for the mystery of iniquity now began to work. Some shall depart from the faith, or there shall be an apostasy from the faith. Some, not all; for in the worst of times God will have a remnant, according to the election of grace. They shall depart from the faith, the faith delivered to the saints (Jude 1:3), which was delivered at once, the sound doctrine of the gospel. Giving heed to seducing spirits, men who pretended to the Spirit, but were not really guided by the Spirit, 1Jo 4:1. Beloved, believe not every spirit, every one who pretends to the Spirit. Now here observe,
1. One of the great instances of the apostasy, namely, giving heed to doctrines of demons, or concerning demons; that is, those doctrines which teach the worship of saints and angels, as a middle sort of deities, between the immortal God and mortal men, such as the heathen called demons, and worshipped under that notion. Now this plainly agrees to the church of Rome, and it was one of the first steps towards that great apostasy, the enshrining of the relics of martyrs, paying divine honours to them, erecting altars, burning incense, consecrating images and temples, and making prayers and praises to the honour of saints departed. This demon-worship is paganism revived, the image of the first beast.
2. The instruments of promoting and propagating this apostasy and delusion. (1.) It will be done by hypocrisy of those that speak lies, the agents and emissaries of Satan, who promote these delusions by lies and forgeries and pretended miracles, 1Ti 4:2. It is done by their hypocrisy, professing honour to Christ, and yet at the same time fighting against all his anointed offices, and corrupting or profaning all his ordinances. This respects also the hypocrisy of those who have their consciences seared with a red-hot iron, who are perfectly lost to the very first principles of virtue and moral honesty. If men had not their consciences seared as with a hot iron, they could never maintain a power to dispense with oaths for the good of the catholic cause, could never maintain that no faith is to be kept with heretics, could never divest themselves of all remains of humanity and compassion, and clothe themselves with the most barbarous cruelty, under pretence of promoting the interest of the church. (2.) Another part of their character is that they forbid to marry, forbid their clergy to marry, and speak very reproachfully of marriage, though an ordinance of God; and that they command to abstain from meats, and place religion in such abstinence at certain times and seasons, only to exercise a tyranny over the consciences of men.
3. On the whole observe, (1.) The apostasy of the latter times should not surprise us, because it was expressly foretold by the Spirit. (2.) The Spirit is God, otherwise he could not certainly foresee such distant events, which as to us are uncertain and contingent, depending on the tempers, humours, and lusts of men. (3.) The difference between the predictions of the Spirit and the oracles of the heathen is remarkable; the Spirit speaks expressly, but the oracles of the heathen were always doubtful and uncertain. (4.) It is comfortable to think that in such general apostasies all are not carried away, but only some. (5.) It is common for seducers and deceivers to pretend to the Spirit, which is a strong presumption that all are convinced that this is the most likely to work in us an approbation of what pretends to come from the Spirit. (6.) Men must be hardened, and their consciences seared, before they can depart from the faith, and draw in others to side with them. (7.) It is a sign that men have departed from the faith when they will command what God has forbidden, such as saint and angel or demon-worship; and forbid what God has allowed or commanded, such as marriage and meats.
II. Having mentioned their hypocritical fastings, the apostle takes occasion to lay down the doctrine of the Christian liberty, which we enjoy under the gospel, of using God's good creatures,—that, whereas under the law there was a distinction of meats between clean and unclean (such sorts of flesh they might eat, and such they might not eat), all this is now taken away; and we are to call nothing common or unclean, Ac 10:15. Here observe, 1. We are to look upon our food as that which God has created; we have it from him, and therefore must use it for him. 2. God, in making those things, had a special regard to those who believe and know the truth, to good Christians, who have a covenant right to the creatures, whereas others have only a common right. 3. What God has created is to be received with thanksgiving. We must not refuse the gifts of God's bounty, nor be scrupulous in making differences where God has made none; but receive them, and be thankful, acknowledging the power of God the Maker of them, and the bounty of God the giver of them: Every creature of God is good, and nothing to be refused, 1Ti 4:4. This plainly sets us at liberty from all the distinctions of meats appointed by the ceremonial law, as particularly that of swine's flesh, which the Jews were forbidden to eat, but which is allowed to us Christians, by this rule, Every creature of God is good, etc. Observe, God's good creatures are then good, and doubly sweet to us, when they are received with thanksgiving.—For it is sanctified by the word of God and prayer, 1Ti 4:5. It is a desirable thing to have a sanctified use of our creature-comforts. Now they are sanctified to us, (1.) By the word of God; not only his permission, allowing us the liberty of the use of these things, but his promise to feed us with food convenient for us. This gives us a sanctified use of our creature-comforts. (2.) By prayer, which blesses our meat to us. The word of God and prayer must be brought to our common actions and affairs, and then we do all in faith. Here observe, [1.] Every creature is God's, for he made all. Every beast in the forest is mine (says God), and the cattle upon a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine, Ps 50:10,11. [2.] Every creature of God is good: when the blessed God took a survey of all his works, God saw all that was made, and, behold, it was very good, Ge 1:31. [3.] The blessing of God makes every creature nourishing to us; man lives not by bread alone, but by every word that proceeds out of the mouth of God (Mt 4:4), and therefore nothing ought to be refused. [4.] We ought therefore to ask his blessing by prayer, and so to sanctify the creatures we receive by prayer.
6-16
Exhortation to Godliness; Exhortation to Ministerial Duties (64 AD)
繁體中文
勸人敬虔；勸人盡傳道之職（主後 64 年）
⁶ 你若將這些事提醒弟兄們，便是基督耶穌的好執事，在真道的話語和你向來所服從的善道上得了教育。
⁷ 只是要棄絕那世俗的言語和老婦荒渺的話，在敬虔上操練自己。
⁸ 操練身體，益處還少；惟獨敬虔，凡事都有益處，因有今生和來生的應許。
⁹ 這話是可信的，是十分可佩服的。
¹⁰ 我們勞苦努力，正是為此，因我們的指望在乎永生的神；他是萬人的救主，更是信徒的救主。
¹¹ 這些事你要吩咐人，也要教導人。
¹² 不可叫人小看你年輕，總要在言語、行為、愛心、信心、清潔上，都作信徒的榜樣。
¹³ 你要以宣讀、勸勉、教導為念，直等到我來。
¹⁴ 你不要輕忽所得的恩賜，就是從前藉著預言、在眾長老按手的時候賜給你的。
¹⁵ 這些事你要殷勤去作，並要在此專心，使眾人看出你的長進來。
¹⁶ 你要謹慎自己和自己的教訓，要在這些事上恆心；因為這樣行，又能救自己，又能救聽你的人。
使徒要提摩太把這樣的心意灌輸到基督徒的心思中，使他們不致被那些奉割禮的教師引誘。當注意，那些勤於工作的，就是基督耶穌的好執事；不是那些企圖提出新觀念的，而是那些*將弟兄們從前所領受、所聽見的事提醒他們的。你們雖然曉得這些事，並且在你們已有的真道上堅固，我卻要將這些事常常提醒你們， 2Pe 1:12。在別處又說：我便趁我還在這帳棚的時候，提醒你們，激發你們； 2Pe 3:1。猶大使徒也說：我要提醒你們， Jude 1:5。你可看到，使徒和具有使徒心志的人，都認為提醒聽眾是他們工作的重要部分；因為我們容易忘記，又遲於學習和記住屬神的事。——在真道的話語和你向來所服從的善道上得了教育。 當注意：1. 連傳道人自己也需要在認識基督和他教訓上不斷長進：他們必須在真道的話語上得著培養。 2. 傳道人在知識和信心上長進最好的方法，就是提醒弟兄們；我們教導別人時，也在教導自己。 3. 傳道人所教導的是弟兄，當視之為弟兄來對待；因為傳道人並不是轄管神產業的主。
I. 此處將敬虔擺在他和別人面前：要棄絕世俗和老婦荒渺的話， 1Ti 4:7,8。某些人用來充滿頭腦的猶太人遺傳，與他們毫無關係。但在敬虔上操練自己； 就是關注實踐性的信仰。那些要敬虔的人，必須操練自己達到敬虔；這需要不斷的操練。其理由取自敬虔的益處：操練身體益處還少， 或說「只在一時之間有益處」。禁戒食物和嫁娶等等，雖然被當作治死肉體和捨己的行為，卻益處甚少，毫無用處。我們若不治死罪，只治死身體，又有何益？當注意：1. 敬虔能帶來極大的益處；它在我們一生中都有用，因為它有今生和來生的應許。 2. 敬虔的益處多半在於應許：而賜給敬虔之人的應許，雖然也關乎今生，卻尤其關乎來生。在舊約之下，應許多半是今生的福氣，但在新約之下，卻是屬靈和永遠的福氣。敬虔之人即使在今生的好處上所得甚少，在來生的好處上也必得著補足。 3. 在使徒時代已有世俗和老婦荒渺的話；提摩太雖然優秀，也不可輕看這樣的勸戒：要棄絕世俗云云。 4. 我們只是棄絕世俗和老婦荒渺的話還不夠，還必須操練自己達到敬虔；我們不可只是止息作惡，更要學習行善（Isa 1:16,17），並要養成操練自己敬虔的習慣。 5. 那些真正敬虔的人最終必不至吃虧，那些只滿足於操練身體的人則任憑他們，因為敬虔有應許云云。
II. 我們在敬虔之路上前進、並操練自己敬虔的鼓勵，儘管在其中遇到諸多難處和挫折。他曾說（1Ti 4:8）敬虔凡事都有益處，因有今生和來生的應許。 但問題是，益處能否抵償損失？因為若不能，就不是益處。是的，我們確知必能。這是保羅另一句可信、十分可佩服的話——我們在事奉神和信仰之工上的一切勞苦和損失，必得著豐富的補償，以致我們雖然為基督有所失，卻不會因他而有損。我們勞苦努力，正是為此，因我們的指望在乎永生的神， 1Ti 4:10。當注意，
1. 敬虔的人必須勞苦，並預期受人責備；他們當行善，同時又要預期受苦：在這世上，我們無論作為人，還是作為聖徒，都當預期勞苦和艱難。
2. 那些在事奉神和信仰之工上勞苦、並受人責備的人，可以倚靠永生的神，必不至因他而有損。讓這鼓勵他們：我們的指望在乎永生的神。 想到那承擔作我們報償者的神，是永生的神——他自己永遠活著，又是一切事奉他之人的生命之源——就當在我們一切的事奉中、一切為他所受的苦難中激勵我們，特別是考慮到他是萬人的救主。 （1）藉著他的護理，他保護人的性命，延長人的壽命。（2）他對萬人的永遠得救懷有普遍的好意，他不願任何人沉淪，乃願人人都來悔改。他不喜悅罪人死亡；就這一層面而言他是萬人的救主，即沒有人被留在與墮落天使同樣絕望的境地中。他既然是萬人的救主，我們便可推論，他更必賞賜那尋求他、事奉他的人；他既對一切受造之物如此懷有好意，就必為那些新造的人——重生的人——預備得更美好。他是萬人的救主，更是信徒的救主； 他為信徒所預備的拯救，足以補償他們一切的事奉和受苦。在此我們看到：[1] 基督徒的人生是勞苦和受苦的人生：我們勞苦努力。 [2] 我們在今世所能預期最好的受苦，乃是為我們信心的功夫和愛心的勞作而受責備。[3] 真基督徒倚靠永生的神；因為倚靠人血肉之體的，或倚靠永生神以外之任何對象的，那人有禍了；倚靠他的，必不至於羞愧。你要時刻倚靠他。 [4] 神既是萬人普遍的救主——使他們處於可蒙拯救的境地；他更是真信徒特別的救主；所以既有普遍的救贖，也有特殊的救贖。
III. 他以對提摩太的勸勉結束本章，
1. 要吩咐人、教導人這些他如今所教導的事。「吩咐他們操練自己敬虔，教導他們敬虔的益處，並教導他們：他們若事奉神，就是事奉一位必定扶持他們到底的主。」
2. 要以可贏得尊重的端莊和謹慎行事為人，儘管他年輕：不可叫人小看你年輕； 就是說，不要給人任何輕看你年輕的機會。人若不以少年的輕浮和愚行使自己被人輕看，他的年輕就不會被人輕看；年老的人若如此行，也會被人輕看，那就只能怪自己了。
3. 要以好榜樣印證他的教訓：總要作信徒的榜樣云云。當注意，以教訓施教的人，也必須以生活施教，否則就是一手建造、一手拆毀：他們必須在言語和行為上作榜樣。他們的言談當能造就人，這就是好榜樣；他們的為人當嚴謹，這也是好榜樣：他們必須在愛心上作榜樣，就是對神和一切敬虔之人的愛，在清潔的心思上作榜樣——就是屬靈的心思、屬靈的敬拜——在信心上作榜樣，就是在基督教信仰的認信上——以及在清潔或貞潔上作榜樣。
4. 他囑咐他勤奮研讀：你要以宣讀、勸勉、教導為念，直到我來，也要在這些事上默想， 1Ti 4:13。雖然提摩太有非凡的恩賜，仍當使用平常的方法。這也可指公開誦讀聖經；他當宣讀並勸勉，就是宣讀並講解，宣讀後又把所讀的應用在他們身上；他當以勸勉的方式、也以教導的方式講解；他當教導他們當作甚麼、當信甚麼。當注意：（1）傳道人當教導並吩咐他們自己受教、受吩咐的事；他們當教導人遵守基督所吩咐的一切，Mt 28:20。（2）傳道人避免被人輕看最好的方法，就是教導並實行所交託給他們的事。傳道人若不教導這些事，或不行信徒的好榜樣反而與自己所傳的道理相背，而被輕看就不足為奇了；因為傳道人當作羊群的榜樣。（3）那些最勝任工作的傳道人，仍當專心研讀，好在知識上長進；他們也當專心於自己的工作；他們當以宣讀、勸勉、教導為念。
5. 他囑咐他防備疏忽：你不要輕忽所得的恩賜， 1Ti 4:14。神的恩賜若被忽略，就必枯萎。這可指他被提升到的職分，也可指他勝任這職分的資格；若指前者，那是普通的按立；若指後者，則是特殊的。看來應指前者，因為是藉著按手云云。在此我們看到聖經所設立的按立方式：是藉著按手，而且是眾長老的按手。當注意，提摩太是由在職的人按立的。我們在別處讀到，保羅藉著按手賜給他的是非凡的恩賜，但他被授予傳道職分，是藉著眾長老的按手。（1）我們當注意，傳道職分是一項恩賜，是基督的恩賜；他升上高天時，就擄掠了仇敵，將各樣的恩賜賞給人，他所賜的有使徒，有牧師和教師（Eph 4:8,11），這對他的教會是極其恩慈的賞賜。（2）傳道人不可忽略所賜給他們的恩賜——無論此處所說的恩賜是指傳道職分，還是指勝任的資格；二者都不可忽略。（3）雖然在提摩太的事上有預言（這恩賜是藉著預言賜下的），但仍伴隨著眾長老的按手——就是一群長老；職分是這樣傳授給他的；我想這裏為長老按立提供了充分的根據，因為看不出保羅曾參與提摩太的按立。誠然，非凡的恩賜是藉著使徒按手賜給他的（2Ti 1:6），但即便他參與了按立，眾長老也未被排除在外，因為經上特別提到他們，由此看來頗為明顯：長老具有按立的固有的權柄。
6. 他既受了這工作，就當全心投入：「要在這些事上全心投入，使眾人看出你的長進來。」他是個明智有見識的人，卻仍要不斷長進，並顯出自己在知識上有所進步。當注意：（1）傳道人當多默想。他們當事先思考當如何講、講甚麼。他們當默想自己所受託的重大責任，默想不朽靈魂的價值，以及至終他們當交的賬。（2）傳道人當全心投入這些事，他們當以這些事為主要的工作和事業：你要專心。 （3）這樣，他們的長進就會在凡事上、在所有人面前顯明出來；這就是他們在知識和恩典上長進、並使別人得益的途徑。
7. 他力勸他要極其謹慎：你要謹慎自己和自己的教訓，留意你所傳的；要在這些事上恆心， 就是在你所領受的真理上恆心；這就是救自己，又能救聽你的人的方法。當注意：（1）傳道人從事的是拯救的工作，這就證明這是一項善工。（2）傳道人當首先關心救自己：「先救自己，這樣你就能成為拯救聽你之人的工具。」（3）傳道人在傳道時，當以聽自己之人的拯救為目標，僅次於自己靈魂的拯救。（4）同時達成這兩個目的最好的方法，就是謹慎自己云云。
英文原文
Exhortation to Godliness; Exhortation to Ministerial Duties (64 AD)
⁶ If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
⁷ But refuse profane and old wives' fables, and exercise thyself rather unto godliness.
⁸ For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
⁹ This is a faithful saying and worthy of all acceptation.
¹⁰ For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.
¹¹ These things command and teach.
¹² Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
¹³ Till I come, give attendance to reading, to exhortation, to doctrine.
¹⁴ Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
¹⁵ Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
¹⁶ Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, 2Pe 1:12. And elsewhere, I stir up your pure minds by way of remembrance, 2Pe 3:1. And, says the apostle Jude, I will therefore put you in remembrance, Jude 1:5. You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God.—Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God's heritage.
I. Godliness is here pressed upon him and others: Refuse profane and old wives' sayings, 1Ti 4:7,8, The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives' fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, etc. 4. It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well (Isa 1:16,17), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, etc.
II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (1Ti 4:8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation—that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, 1Ti 4:10. Observe,
1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.
2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.
III. He concludes the chapter with an exhortation to Timothy,
1. To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out."
2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: "Let no man despise thy youth; that is, give no man an occasion to despise thy youth." Men's youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised.
3. To confirm his doctrine by a good example: Be thou an example of the believers, etc. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship,—in faith, that is, in the profession of Christian faith,—and in purity or chastity.
4. He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, 1Ti 4:13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Mt 28:20. (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.
5. He charges him to beware of negligence: Neglect not the gift that is in thee, 1Ti 4:14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, etc. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Eph 4:8,11), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands (2Ti 1:6), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination.
6. Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear." He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others.
7. He presses it upon him to be very cautious: "Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee." Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee." (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, etc.
保羅在此預言， I. 一次可怕的大背道，1Ti 4:1-3。 II. 他論到基督徒的自由，1Ti 4:4,5。 III. 他給提摩太多樣的指示，關乎他自己、他的教訓，以及他照管之下的百姓，1Ti 4:6-16。