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英文原文
I. He treats of the duty of servants, 1Ti 6:1,2. II. Of false teachers, 1Ti 6:3-5. III. Of godliness and covetousness, 1Ti 6:6-10. IV. What Timothy was to flee, and what to follow, 1Ti 6:11,12. V. A solemn charge, 1Ti 6:13-16. VI. A charge for the rich, 1Ti 6:17-19. And lastly, a charge to Timothy, 1Ti 6:20,21.
1-5
The Duty of Servants (64 AD)
僕人的本分（主後 64 年）
¹ 凡在軛下作僕人的，當以自己主人配受十分的敬重，免得神的名和道理被人褻瀆。
² 僕人有信道的主人，不可因為弟兄的緣故輕看他們；更要加意服事他們，因為得服事之益處的，是信道蒙愛的。這些事你要教導人，勸勉人。
³ 若有人傳異教，不服從我們主耶穌基督純正的話與那合乎敬虔的道理，
⁴ 他是自高自大，一無所知，專好問難，爭辯言詞，從此就生出嫉妒、紛爭、毀謗、妄疑，
⁵ 並那壞了心術、失喪真理之人的爭競。他們以敬虔為得利的門路。你要躲避這等人。
I. 在此論到僕人的本分。使徒先前論到教會中的關係，這裏則論到我們家庭中的關係。僕人在此被稱為在軛下，表明既順服又勞苦；他們被套上軛是要作工，而非閒懶。若基督教遇到在軛下的僕人，便讓他們繼續在其中；因為福音並不取消任何人因自然律或彼此同意而有的義務。他們當尊重主人，當以主人配受十分的敬重（因他們是自己的主人）——就是僕人對主人當盡的一切尊敬、順從、承諾與服從。這並不是要他們把主人當作他們所不是的；而是因為他們是主人，就當看主人配受一切合宜的尊敬，免得神的名被人褻瀆。 若歸信基督教的僕人對主人變得驕橫不順服，基督的道理就會因他們的緣故被非議，彷彿它使人比未領受福音前生活得更敗壞。當注意，宗教的信仰者若行為失檢，神的名和他的道理就有被人褻瀆的危險——那些尋找機會毀謗你們被稱的尊名的人正要如此行。這正是我們都當謹慎行事的好理由，好攔阻許多人所尋找、並極易抓住的藉口——因我們的緣故而毀謗信仰。又假設主人是基督徒，是信徒，僕人也是信徒，這豈不就可以免責嗎？因為在基督裏並不分自主的、為奴的？ 絕不，因為耶穌基督來不是要廢除人間關係的束縛，而是要堅固它：僕人有信道的主人，不可因為他們是弟兄就輕看； 因為這弟兄之谊只關乎屬靈的特權，與任何外在的尊嚴或利益無關（那些誤解並濫用自己信仰、以之為藉口推卸對親屬當盡之本分的人正是如此）；不但如此，更要加意服事他們，因為他們是信道蒙愛的。 他們當因自己更欠服事之責而服事他們，因為那表明人是基督徒的信心與愛心，乃催促人行善的動力；而這正是他們服事的全部內容。當注意，我們在盡對親屬的本分時，若想到他們是信道蒙愛的、是同得益處的——就是基督教的益處——便大得鼓勵。再者，信主的主人和僕人乃是弟兄，是同得益處的；因為在基督耶穌裏並不分自主的、為奴的，因為你們在基督耶穌裏都成為一了，Ga 3:28。提摩太受託教導並勸勉這些事。 傳道人不但要傳講眾人普遍的本分，也要傳講各種關係中的本分。
II. 保羅在此警告提摩太，要躲避那些敗壞基督的道理、使之成為爭論、辯駁與爭論之題材的人：若有人傳異教（1Ti 6:3-5），不按實踐的方式傳講，不教導勸勉那能促進真誠敬虔的事——若他不肯順從那能直接醫治靈魂的純正言語——若他不肯順從這些話，就是我們主耶穌基督的話。 當注意，除了我們主耶穌基督的話，我們不被要求順從任何話為純正的言語；但對他的話，我們必須毫無虛假地贊同順從，並順從那合乎敬虔的道理。 當注意，我們主耶穌的教訓是合乎敬虔的教訓；它有直接的傾向使人敬虔。但不順從基督之話的人是自高自大的（1Ti 6:4），好爭論，無知，對教會造成極大的禍害——他其實一無所知。當注意，通常最驕傲的人就是知道得最少的人；因為他們雖有知識，卻不認識自己。——專好問難。 那些偏離基督教樸素實踐之教訓的人，就陷入爭論之中，這些爭論侵蝕信仰的生命與能力；他們沉迷於問難與言詞的爭辯，在教會中造成極大的禍害，成為嫉妒、紛爭、毀謗、妄疑的因由。當人不滿足於主耶穌基督的話和那合乎敬虔的道理，卻要自己捏造觀點並強加於人，而且用人智慧所教的言語，而非聖靈所教的言語（1Co 2:13）時，他們便在教會中播下一切禍害的種子。由此產生壞了心術之人的爭競（1Ti 6:5），那些爭論全是詭辯，毫無實質。當注意，壞了心術的人是失喪真理的。 人之所以心思敗壞，是因為他們不堅守在耶穌裏的真理：他們以敬虔為得利的門路， 使信仰屈從於他們屬世的利益。提摩太受警告要躲避這等人。我們當注意：1. 我們主耶穌基督的話是純正的話，最適合防備或醫治教會的創傷，也最適合醫治受傷的良心；因為基督有受教者的舌頭，能知道用言語扶助疲乏的人，Isa 50:4。基督的話最適合防止教會的破裂；因為凡宣稱信他的人，都不會爭辯那作他們的主和教師者之言語的貼切或權威；自從人的言語被看為與基督的言語同等、在某些情況下甚至遠超基督的言語以來，教會就從未好過。 2. 無論何人傳異教，不肯順從這些純正的話，他就是自高自大，一無所知；因為驕傲與無知常常並行。 3. 保羅只將印記加在那些不肯順從我們主耶穌基督的話、以及那合乎敬虔的道理的人身上；他們是自高自大、一無所知的：別的更純正的話他並不知道。 4. 我們從此得知沉迷問難與言詞爭辯的悲慘後果；這樣的沉迷所帶來的，是嫉妒、紛爭、妄疑與敗壞的爭論；當人離棄我們主耶穌基督純正的話，就永不能在自己或別人所發明的言語上達成共識，反要為此無止境地爭吵辯駁；當他們看到別人的言語比自己採納的更受重視，便生出嫉妒；這又伴隨著彼此的猜忌和疑心，此處稱為妄疑；然後他們就進一步發展為敗壞的爭論。 5. 那些沉迷敗壞爭論的人，顯然是壞了心術、失喪真理的；尤其是那些為利的緣故如此行的人——得利就是他們全部的敬虔，他們以得利為敬虔，與使徒的判斷相反，使徒視敬虔為大利。 6. 良善的傳道人和基督徒當遠避這等人。「你們務要從他們中間出來，與他們分別， 主說：你要躲避這等人。」
英文原文
The Duty of Servants (64 AD)
¹ Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
² And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
³ If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
⁴ He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
⁵ Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
I. Here is the duty of servants. The apostle had spoken before of church-relations, here of our family-relations. Servants are here said to be under the yoke, which denotes both subjection and labour; they are yoked to work, not to be idle. If Christianity finds servants under the yoke, it continues them under it; for the gospel does not cancel the obligations any lie under either by the law of nature or by mutual consent. They must respect their masters, count them worthy of all honour (because they are their masters), of all the respect, observance, compliance, and obedience, that are justly expected from servants to their masters. Not that they were to think that of them which they were not; but as their masters they must count them worthy of all that honour which was fit for them to receive, that the name of God be not blasphemed. If servants that embraced the Christian religion should grow insolent and disobedient to their masters, the doctrine of Christ would be reflected on for their sakes, as if it had made men worse livers than they had been before they received the gospel. Observe, If the professors of religion misbehave themselves, the name of God and his doctrine are in danger of being blasphemed by those who seek occasion to speak evil of that worthy name by which we are called. And this is a good reason why we should all conduct ourselves well, that we may prevent the occasion which many seek, and will be very apt to lay hold of, to speak ill of religion for our sakes. Or suppose the master were a Christian, and a believer, and the servant a believer too, would not this excuse him, because in Christ there is neither bond nor free? No, by no means, for Jesus Christ did not come to dissolve the bond of civil relation, but to strengthen it: Those that have believing masters, let them not despise them because they are brethren; for this brotherhood relates only to spiritual privileges, not to any outward dignity or advantage (those misunderstood and abuse their religion who make it a pretence for denying the duties that they owe to their relations); nay, rather do them service, because they are faithful and beloved. They must think themselves the more obliged to serve them because the faith and love that bespeak men Christians oblige them to do good; and that is all wherein their service consists. Observe, It is a great encouragement to us in doing our duty to our relations if we have reason to think they are faithful and beloved, and partakers of the benefit, that is, of the benefit of Christianity. Again, Believing masters and servants are brethren, and partakers of the benefit; for in Christ Jesus there is neither bond nor free, for you are all one in Christ Jesus, Ga 3:28. Timothy is appointed to teach and exhort these things. Ministers must preach not only the general duties of all, but the duties of particular relations.
II. Paul here warns Timothy to withdraw from those who corrupted the doctrine of Christ, and made it the subject off strife, debate, and controversy: If any man teach otherwise (1Ti 6:3-5), do not preach practically, do not teach and exhort that which is for the promoting of serious godliness—if he will not consent to wholesome words, words that have a direct tendency to heal the soul—if he will not consent to these, even the words of our Lord Jesus Christ. Observe, We are not required to consent to any words as wholesome words except the words of our Lord Jesus Christ; but to those we must give our unfeigned assent and consent, and to the doctrine which is according to godliness. Observe, The doctrine of our Lord Jesus is a doctrine according to godliness; it has a direct tendency to make people godly. But he that does not consent to the words of Christ is proud (1Ti 6:4) and contentious, ignorant, and does a great deal of mischief to the church, knowing nothing. Observe, Commonly those are most proud who know least; for with all their knowledge they do not know themselves.—But doting about questions. Those who fall off from the plain practical doctrines of Christianity fall in with controversies, which eat out the life and power of religion; they dote about questions and strifes of words, which do a great deal of mischief in the church, are the occasion of envy, strife, railings, evil surmisings. When men are not content with the words of the Lord Jesus Christ, and the doctrine which is according to godliness, but will frame notions of their own and impose them, and that too in their own words, which man's wisdom teaches, and not in the words which the Holy Ghost teaches (1Co 2:13), they sow the seeds of all mischief in the church. Hence come perverse disputings of men of corrupt minds (1Ti 6:5), disputes that are all subtlety, and no solidity. Observe, Men of corrupt minds are destitute of the truth. The reason why men's minds are corrupt is because they do not stick to the truth as it is in Jesus: supposing that gain is godliness, making religion truckle to their secular interest. From such as these Timothy is warned to withdraw himself. We observe, 1. The words of our Lord Jesus Christ are wholesome words, they are the fittest to prevent or heal the church's wounds, as well as to heal a wounded conscience; for Christ has the tongue of the learned, to speak a word in season to him that is weary, Isa 50:4. The words of Christ are the best to prevent ruptures in the church; for none who profess faith in him will dispute the aptness or authority of his words who is their Lord and teacher, and it has never gone well with the church since the words of men have claimed a regard equal to his words, and in some cases a much greater. 2. Whoever teaches otherwise, and does not consent to these wholesome words, he is proud, knowing nothing; for pride and ignorance commonly go together. 3. Paul sets a brand only on those who consent not to the words of our Lord Jesus Christ, and the doctrine which is according to godliness; they are proud, knowing nothing: other words more wholesome he knew not. 4. We learn the sad effects of doting about questions and strifes of words; of such doting about questions comes envy, strife, evil surmisings, and perverse disputings; when men leave the wholesome words of our Lord Jesus Christ, they will never agree in other words, either of their own or other men's invention, but will perpetually wrangle and quarrel about them; and this will produce envy, when they see the words of others preferred to those they have adopted for their own; and this will be attended with jealousies and suspicions of one another, called here evil surmisings; then they will proceed to perverse disputings. 5. Such persons as are given to perverse disputings appear to be men of corrupt minds, and destitute of the truth; especially such as act in this manner for the sake of gain, which is all their godliness, supposing gain to be godliness, contrary to the apostle's judgment, who reckoned godliness great gain. 6. Good ministers and Christians will withdraw themselves from such. "Come out from among them, my people, and be ye separate," says the Lord: from such withdraw thyself.
6-12
Excellence of Contentment; Evil of Covetousness (64 AD)
知足的卓越；貪婪的邪惡（主後 64 年）
⁶ 然而，敬虔加上知足的心便是大利了；
⁷ 因為我們沒有帶甚麼到世上來，也不能帶甚麼去。
⁸ 只要有衣有食，就當知足。
⁹ 但那些想要發財的人，就陷在迷惑、落在網羅和許多無知有害的私慾裏，叫人沉在敗壞和滅亡中；
¹⁰ 貪財是萬惡之根。有人貪戀錢財，就被引誘離了真道，用許多愁苦把自己刺透了。
¹¹ 但你這屬神的人要逃避這些事，追求公義、敬虔、信心、愛心、忍耐、溫柔。
¹² 你要為真道打那美好的仗，持定永生。你為此被召，也在許多見證人面前，已經作了那美好的見證。
使徒既提到有人濫用信仰、使之服務其屬世的利益，便
I. 藉此闡明知足的卓越和貪婪的邪惡。
1. 知足的卓越，1Ti 6:6-8。有人把基督教看作對今生有益的謀生之道。照他們的意思，這是錯謬的；然而誠然——雖然基督教是最壞的買賣，卻是世界上最好的呼召。那些只為今生利益而當作買賣的人，必大失所望，發現這是可悲的買賣；但那些以之為呼召、認真當作事業的人，必發現這是有益的呼召，因為它有今生和來生的應許。
（1）他所提出的真理是：敬虔加上知足的心便是大利。 有人讀作「敬虔加上適度的財物」；就是說，若人在今世所得甚少，只要有足夠度過此生的，便不需再求，敬虔加上這些便是大利。因為一個義人所有的雖少，強過許多惡人的富餘， Ps 37:16。我們讀作「敬虔加上知足的心」：敬虔本身就是大利，凡事都有益處；凡有真敬虔之處，就必有知足；而那些達到敬虔與知足最高境界的人，誠然是今世最輕鬆最快樂的人。敬虔加上知足的心——就是基督徒的知足（知足必須出於敬虔的原則）——便是大利；這就是世上的全部財富。敬虔的人在來世必享福樂；若又能以知足安於今世的境遇，他就一無所缺。在此我們看到：[1] 基督徒的得著：就是敬虔加上知足，這是真正的得利之道，實際上就是得利本身。 [2] 基督徒的得著是大的：不像那些貪戀些微世上利益之人的小得。 [3] 敬虔總是伴隨著或多或少的知足；一切真正敬虔的人都已像保羅那樣學會了，無論在甚麼景況都可以知足，Php 4:11。他們以神所分配的為足，深知這是為他們最好的。讓我們都竭力追求敬虔加上知足。
（2）他所提的理由是：因為我們沒有帶甚麼到世上來，也不能帶甚麼去， 1Ti 6:7。這正是我們當以少為足的理由。[1] 因為我們不能索取甚麼為我們當得的債——我們赤身來到世上。我們後來所有的，都虧欠神的護理；但賜的主也可以隨他的心意、隨他的時候取去。我們來到世上時，雖然赤身、一無所有，卻有了我們的生命、身體、氣息（生命勝於飲食，也勝於衣裳），這豈不當叫我們知足嗎？我們既一無所有地來到世上，神卻供應了我們，看顧了我們，一生養活我們直到今日；所以當我們陷入最大的困境時，我們也不會比我們來到世上時更窮，然而那時我們得了供應；所以讓我們在餘下的朝聖路上信靠神。[2] 我們也不能從世上帶走甚麼。裹屍布、棺材和墳墓，就是世上最富有的人從其千金萬金中所得的全部。所以我們為何要貪求那麼多？我們為何不以少為足——因為我們無論有多少，都必撇下？Ec 5:15,16。
（3）因此他推論：只要有衣有食，就當知足， 1Ti 6:8。食物和遮蓋，包括居住和衣裳。當注意，神若賜我們生命必需的供應，我們就當知足，即使沒有其中的裝飾和享樂。若天性尚且可以少量為足，恩典更當以更少為足；即使沒有美味，沒有華服，只要有適當的飲食衣服，我們就當知足。這是亞古珥的禱告：求你使虛假和謊言遠離我；使我也不貧窮也不富足，賜給我需用的飲食， Pr 30:8。在此我們看到：[1] 把幸福寄託在這些事物上的愚妄——我們並沒有帶甚麼到世上來，也不能帶甚麼去。當死亡剝去世俗之人的幸福和產業，他們必須永別這些他們所酷愛的事物時，他們將如何是好？他們可能像可憐的米迦那樣說：你們將我所作的神像都帶去了，我還有所剩的呢？ Jdg 18:24。 [2] 生命的必需品是真基督徒所願望的界限，他當努力以此為足；他的欲望不是無法滿足的；不，少量、今生的少數安慰，就能滿足他，而這些是他可望享有的：只要有衣有食。
2. 貪婪的邪惡。那些想要發財的人（那些把心放在這世界的財富上、決意無論如何都要得到的人）就陷在迷惑、落在網羅中， 1Ti 6:9。這裏說的不是「那些富足的人」，而是「那些想要發財的人」——就是把幸福寄託在世俗財富上、貪婪無度、急切猛烈追求的人。這樣的人就陷在迷惑、落在網羅中，不可避免；因為當魔鬼看到他們的私慾把他們引往何處，他很快便相應地預備餌鉤。他知道亞干多麼貪戀一塊金子，所以就把那塊金子擺在他面前。他們陷入許多無知有害的私慾中。當注意，
（1）使徒假定：[1] 有人想要發財；就是決意如此，非大量的財富不能滿足。[2] 這樣的人不會安全無辜，因為他們會有永遠毀滅自己的危險；他們陷在迷惑、網羅等等之中。[3] 世俗的私慾是無知而有害的，因為它們把人沉在敗壞和滅亡中。[4] 我們當思考屬肉體之世俗私慾的危害。它們是無知的，所以我們當引以為恥；它們是有害的，所以我們當引以為懼——特別是考慮到它們危害的程度，因為它們叫人沉在敗壞和滅亡中。
（2）使徒肯定：貪財是萬惡之根， 1Ti 6:10。因貪財，人會被引誘犯甚麼罪呢？特別是這正是許多人背道、偏離基督信仰的根源；他們貪戀錢財時，就被引誘離了真道，他們放棄了基督教，用許多愁苦把自己刺透了。 當注意：[1] 萬惡的根源是甚麼——貪財：人可以有錢卻不貪財；但若過度貪戀，就會推動人犯各樣的惡。[2] 貪婪的人若得財是途徑，就會放棄信仰：*有人貪戀錢財，就被引誘離了真道。因為底馬貪愛現今的世界，就離棄了我， 2Ti 4:10。因為在他眼中，世界比基督教更寶貴。當注意，那些偏離真道的人，用許多愁苦把自己刺透了；那些離棄神的人，不過是為自己積蓄愁苦。
II. 因此他藉此勸戒提摩太，勸他堅守在神的道和自己的本分中，特別是要履行他作為傳道人所受的信任。他稱他為屬神的人而對他說話。傳道人是屬神的人，在凡事上都當如此行事為人；他們是為神所用的人，更直接地獻身於他的榮耀。舊約之下的先知被稱為神人。1. 他囑咐提摩太防備貪財之心——這罪對許多人已經造成極大的損害：要逃避這些事。 任何人——尤其是屬神的人——把心放在這世界的事上都不合宜；屬神的人當專注於屬神的事。 2. 為幫助他抵擋貪愛世界的心，他指示他追求那美好的。追求公義、敬虔、信心、愛心、忍耐、溫柔： 「公義」是對人的行為，「敬虔」是向著神；信心和愛心則作為活潑的原則，支持並推動他在公義和敬虔上的實踐。那些出於信心和愛心的原則追求公義和敬虔的人，需要穿上忍耐和溫柔——忍耐以承受護理的打擊和人的辱罵，溫柔以教導反對的人，並放過那加於我們的侮辱和損害。當注意，屬神的人不但要逃避這些事，還要追求與此直接相反的事。再者，那些追求公義的屬神的人是何等優秀的人！他們是世上的精英，既蒙神悅納，也當受人認可。 3. 他勸勉他作好士兵當作的事：為真道打那美好的仗。 當注意，那些要到天上的人，必須打仗才能到那裏。必須與肉體的敗壞和試探爭戰，與黑暗權勢的對抗爭戰。當注意，這是美好的仗，事業美好，結果也必美好。這是信心的仗；我們不憑血氣爭戰，因為我們爭戰的兵器本不是屬血氣的，2Co 10:3,4。他勸勉他持定永生。 當注意：（1）永生是為鼓勵我們爭戰而擺在我們面前的冠冕，為要打那美好的信心之仗、那美好的爭戰。（2）我們當持定永生，如同那些害怕失落的人。持定，當心不可放手。你要持守你所有的，免得人奪去你的冠冕， Re 3:11。（3）我們蒙召是要爭戰，並持定永生。（4）提摩太和一切忠心傳道人在許多見證人面前所作的見證，是美好的見證；因為他們承諾並立志要打那美好的信心之仗，並持定永生；他們的蒙召和他們自己的見證都要求他們如此行。
英文原文
Excellence of Contentment; Evil of Covetousness (64 AD)
⁶ But godliness with contentment is great gain.
⁷ For we brought nothing into this world, and it is certain we can carry nothing out.
⁸ And having food and raiment let us be therewith content.
⁹ But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
¹⁰ For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
¹¹ But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
¹² Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle,
I. Takes occasion to show the excellency of contentment and the evil of covetousness.
1. The excellency of contentment, 1Ti 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.
(1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Ps 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Php 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.
(2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, 1Ti 6:7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ec 5:15,16.
(3.) Hence he infers, having food and raiment, let us be therewith content, 1Ti 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pr 30:8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.
2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, 1Ti 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe,
(1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.
(2.) The apostle affirms that the love of money is the root of all evil, 1Ti 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, 2Ti 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves.
II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness—patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, 2Co 10:3,4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Re 3:11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.
13-21
The Apostle's Solemn Charge; Caution to Rich (64 AD)
使徒莊嚴的囑咐；對富人的警戒（主後 64 年）
¹³ 我在叫萬物生活的神面前，並在本丟彼拉多面前見證過美好見證的基督耶穌面前囑咐你：
¹⁴ 要守這命令，毫不玷污，無可指責，直到我們的主耶穌基督顯現。
¹⁵ 到了日期，那可稱頌、獨一權能的萬王之王、萬主之主，就是那獨一不死、住在人不能靠近的光裏，是人未曾看見、也是不能看見的，要將他表明出來。但願尊貴和永遠的權能都歸給他。阿們。
¹⁷ 你要囑咐那些今世富足的人，不要自高，也不要倚靠無定的錢財；只要倚靠那將百物豐豐富富賜給我們享受的神。
¹⁸ 又要囑咐他們行善，在好事上富足，甘心施捨，樂意供給人；
¹⁹ 為自己積成美好的根基，預備將來，叫他們持定那真正的生命。
²⁰ 提摩太啊，你要保守所託付你的，躲避世俗的虛談和那敵真道、似是而非的學問。
²¹ 已經有人自稱有這學問，就偏離了真道。願恩惠常與你們同在。
使徒在此囑咐提摩太要守這命令（即他傳道的全部工作、所受的一切託付、所期望的一切事奉），毫不玷污，無可指責； 他在傳道上當如此行事為人，使自己不致招致任何責備，也不致染上任何污點。有甚麼動機能推動他如此行呢？
I. 他給他一項莊嚴的囑咐：我在神面前囑咐你，要行這事。 他囑咐他，如同他在大日要向那位眼目鑒察我們眾人、知道我們是怎樣的人、作甚麼事的神交賬：——那叫萬物生活的神， 自己有生命，又是生命之源。我們事奉的是一位賜生命給萬物的神，這應當激勵我們事奉神。他在基督耶穌面前囑咐他，提摩太與基督耶穌有特殊的關係，作他福音的使者：這位曾在本丟彼拉多面前見證過美好見證的。 當注意，基督不僅作祭牲而死，也作殉道者而死；當他被解到彼拉多面前時，他見證了美好的見證，說（Joh 18:36,37）：我的國不屬這世界；我為此而生，也為此來到世間，特為給真理作見證。 他在彼拉多面前所作那美好的見證——我的國不屬這世界——應當有效地吸引他一切的跟隨者——無論是傳道人還是會眾——脫離對這世界的愛慕。
II. 他提醒他自己所作的見證：你在許多見證人面前，已經作了那美好的見證（1Ti 6:12），即在他藉著眾長老按手而被按立之時。那見證的約束力仍在他身上，他當活出與之相稱的生活，並由此得著激勵去作傳道的工作。
III. 他提醒他基督的再來：要守這命令，直到我們的主耶穌基督顯現； 你活多久就當守多久，直到基督在死時來給你卸任的憑據。當存著仰望他第二次再臨的心守這命令，因為那時我們都要為所受託的恩賜交賬，Lu 16:2。當注意，主耶穌基督必要顯現，而那將是榮耀的顯現，不像他第一次在卑微的日子中顯現。傳道人當在他們一切的事奉中存著這位主耶穌基督顯現的眼光，直到他顯現，他們當毫不玷污、無可指責地守這命令。保羅論到基督的顯現時，作為一個愛慕此事的人，他喜歡講論此事，也喜歡講論那時要顯現的主。基督的顯現是確定的（到了日期他要將他表明出來），但那時辰日子不是我們所能知道的，父憑著自己的權柄所定的：我們只要知道他到了時候——他所看為合宜的時候——必將此事表明出來，這就足夠了。當注意，
1. 關於基督和父神，使徒在此說了偉大的話。（1）神是獨一的權能者；地上君王的權力都從他而出，也倚靠他。沒有權柄不是出於神的，Ro 13:1。他是獨一絕對的主權者，完全獨立自主。（2）他是可稱頌的、獨一的權能者，無限地有福，沒有甚麼能絲毫損害他的福樂。（3）他是萬王之王、萬主之主。地上一切君王的權力都從他而出；他賜給他們冠冕，他們在他之下執掌王權，而他對他們有完全的主權。這是基督的名號（Re 19:16），在他衣服和大腿上有個名字寫著； 因為他有一個超乎地上君王之名。（4）惟獨他有不死。他本身是不朽的，他以不死為生命之源，因為天使和靈的不死都是從他而出。（5）他住在不能靠近的光中，人不能靠近的光： 除了他所喜悅帶到那裏、接納入他國度的人，沒有人能到天上。（6）他是不能看見的：是人未曾看見、也是不能看見的。 必朽壞的眼睛無法承受神榮耀的光輝。沒有人能看見神而存活。
2. 既提到這些榮耀的屬性，他便以頌讚結束：但願尊貴和永遠的權能都歸給他。阿們。 神既有一切的權能和尊貴，我們將一切權能和尊貴歸給他就是我們的本分。（1）罪是何等的邪惡，因為是犯在這樣一位神——可稱頌、獨一的權能者——身上！罪的邪惡程度與那被冒犯者的尊嚴成正比。（2）他肯顧念我們這樣卑微可憐的受造之物，是何等的降卑。我們算甚麼，可稱頌的神——萬王之王、萬主之主——竟肯尋找我們？（3）那些被接納與這位偉大可稱頌的權能者同住的人有福了。你的臣子、你的僕人常侍立在你面前聽你的智慧，是有福的！（示巴女王對所羅門王說），1Ki 10:8。那些被允許侍立在萬王之王面前的人更是何等有福。（4）讓我們愛慕、敬拜、讚美這位偉大的神；主啊，誰敢不敬畏你，不將榮耀歸與你的名呢？因為獨有你是聖的， Re 15:4。
IV. 使徒以附筆的形式，為富人加添一課，1Ti 6:17-19。
1. 提摩太當囑咐那些富足的人，防備他們順境中的試探，善用他們順境中的機會。（1）他當警戒他們防備驕傲。這是富人容易犯的罪——世界對他們微笑。要囑咐他們不要自高，就是不要看自己過於所當看的，也不要因財富而自高自大。（2）他當警戒他們防備對財富的虛妄信靠。當囑咐他們不要倚靠無定的錢財。 沒有甚麼比這世界的財富更不確定；許多人今天極為富有，明天卻一貧如洗。財富為自己長出翅膀，如鷹向天飛去，Pr 23:5。（3）他當囑咐他們倚靠神，就是那永生的神，以他為他們的盼望，那將百物豐豐富富賜給我們享受的神。 富人當看到是神賜給他們財富，又賜他們豐富享受；因為許多人有財富，卻享受得很可憐，沒有心使用它。（4）他當囑咐他們用手所有的行善（因為最好的產業，除了能給人行更多善的機會之外，又有何價值呢？）：在好事上富足。 那在善事上富足的人，才是真正富足。當甘心施捨，樂意供給人——不但是行，更是樂意行，因為神喜愛樂意施捨的人。 （5）他當囑咐他們想到另一個世界，並以慈善的事工為那未來的預備：為自己積成美好的根基，預備將來，叫他們持定永生。
2. 我們從此可注意：（1）傳道人不可懼怕富人；他們無論多麼富有，傳道人都當對他們說話，囑咐他們。（2）傳道人當警戒他們防備驕傲和對財富的虛妄信靠：不要自高，也不要倚靠無定的錢財。 當激發他們行敬虔和慈善之事：要行善云云。（3）這才是富人為將來積蓄的方法，好叫他們持定永生；在行善之中，我們當尋求榮耀、尊貴和不能朽壞，就以永生報應他們， Ro 2:7。（4）這裏有給傳道人的一課，在給提摩太的囑咐中：你要保守所託付你的。 每一位傳道人都是受託人，交託他保守的是一份寶藏。神的真理、神的典禮，當保守這些，躲避世俗的虛談——不追求人的口才（使徒稱之為世俗的虛談），也不追求人的學問（這往往反對神的真理），卻要緊守寫下來的道，因為那是交託我們保守的。有些人極其自豪於自己的學問、他們那似是而非的學問，在信仰原則上被其敗壞，從基督的真道上被引誘去——這正是我們當持守福音樸素之道、立志靠此而生而死的好理由。當注意：[1] 傳道人受勸當保守所受託付，無論如何都不嫌太懇切，因為這是交託他們的重大託付：提摩太啊，你要保守所託付你的！ 彷彿他說：「我在結束之前，要再次囑咐你；無論你作甚麼，務要保守這託付，因為這託付太大，不可辜負。」[2] 傳道人若要保守所受的託付，就當躲避世俗的虛談，因為它們是虛妄世俗的。[3] 那反對福音真理的學問，是似是而非的；它不是真學問，因為若是真學問，就必贊同福音、與之一致。[4] 那些如此愛慕這學問的人，大有偏離真道的危險；那些要高舉理性過於信心的人，大有離棄信仰的危險。
V. 我們的使徒以莊嚴的禱告和祝福結束：願恩惠常與你們同在。阿們。 當注意，這是為朋友所作簡短而全面的禱告——因為恩惠包含了一切美善，而恩惠是榮耀的憑據，是榮耀的起頭；因為神賜恩惠之處，也必賜榮耀，不會留下任何好處不給行動正直的人。願恩惠與你們眾人同在。阿們。
英文原文
The Apostle's Solemn Charge; Caution to Rich (64 AD)
¹³ I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
¹⁴ That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
¹⁵ Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;
¹⁶ Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
¹⁷ Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
¹⁸ That they do good, that they be rich in good works, ready to distribute, willing to communicate;
¹⁹ Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
²⁰ O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
²¹ Which some professing have erred concerning the faith. Grace be with thee. Amen.
The apostle here charges Timothy to keep this commandment (that is, the whole work of his ministry, all the trust reposed in him, all the service expected from him) without spot, unrebukable; he must conduct himself so in his ministry that he might not lay himself open to any blame nor incur any blemish. What are the motives to move him to this?
I. He gives him a solemn charge: I give thee charge in the sight of God that thou do this. He charges him as he will answer it at the great day to that God whose eyes are upon us all, who sees what we are and what we do:—God, who quickens all things, who has life in himself and is the fountain of life. This should quicken us to the service of God that we serve a God who quickens all things. He charges him before Christ Jesus, to whom in a peculiar manner he stood related as a minister of his gospel: Who before Pontius Pilate witnessed a good confession. Observe, Christ died not only as a sacrifice, but as a martyr; and he witnessed a good confession when he was arraigned before Pilate, saying (Joh 18:36,37), My kingdom is not of this world: I am come to bear witness unto the truth. That good confession of his before Pilate, My kingdom is not of this world, should be effectual to draw off all his followers, both ministers and people, from the love of this world.
II. He reminds him of the confession that he himself had made: Thou hast professed a good profession before many witnesses (1Ti 6:12), namely, when he was ordained by the laying on of the hands of the presbytery. The obligation of that was still upon him, and he must live up to that, and be quickened by that, to do the work of his ministry.
III. He reminds him of Christ's second coming: "Keep this commandment-until the appearing of our Lord Jesus Christ; keep it as long as thou live, till Christ come at death to give thee a discharge. Keep it with an eye to his second coming, when we must all give an account of the talents we have been entrusted with," Lu 16:2. Observe, The Lord Jesus Christ will appear, and it will be a glorious appearing, not like his first appearing in the days of his humiliation. Ministers should have an eye to this appearing of the Lord Jesus Christ in all their ministrations, and, till his appearing, they are to keep this commandment without spot, unrebukable. Mentioning the appearing of Christ, as one that loved it, Paul loves to speak of it, and loves to speak of him who shall then appear. The appearing of Christ is certain (he shall show it), but it is not for us to know the time and season of it, which the Father has kept in his own power: let this suffice us, that in time he will show it, in the time that he thinks fit for it. Observe,
1. Concerning Christ and God the Father the apostle here speaks great things. (1.) That God is the only Potentate; the powers of earthly princes are all derived from him, and depend upon him. The powers that exist are ordained of God, Ro 13:1. He is the only Potentate that is absolute and sovereign, and perfectly independent. (2.) He is the blessed and the only Potentate, infinitely happy, and nothing can in the least impair his happiness. (3.) He is King of kings, and Lord of lords. All the kings of the earth derive their power from him; he gave them their crowns, they hold them under him, and he has a sovereign dominion over them. This is Christ's title (Re 19:16), upon his vesture and his thigh; for he has a name higher than the kings of the earth. (4.) He only has immortality. He only is immortal in himself, and has immortality as he is the fountain of it, for the immortality of angels and spirits derived from him. (5.) He dwells in inaccessible light, light which no man can approach unto: no man can get to heaven but those whom he is pleased to bring thither, and admit into his kingdom. (6.) He is invisible: Whom no man hath seen, nor can see. It is impossible that mortal eyes should bear the brightness of the divine glory. No man can see God and live.
2. Having mentioned these glorious attributes, he concludes with a doxology: To him be honour and power everlasting. Amen. God having all power and honour to himself, it is our duty to ascribe all power and honour to him. (1.) What an evil is sin, when committed against such a God, the blessed and only Potentate! The evil of it rises in proportion to the dignity of him against whom it is committed. (2.) Great is his condescension, to take notice of such mean and vile creatures as we are. What are we then, that the blessed God, the King of kings and Lord of lords, should seek after us? (3.) Blessed are those who are admitted to dwell with this great and blessed Potentate. Happy are thy men (says the queen of Sheba to king Solomon), happy are these thy servants, who stand continually before thee, 1Ki 10:8. Much more happy are those who are allowed to stand before the King of kings. (4.) Let us love, adore, and praise, the great God; for who shall not fear thee, O Lord, and glorify thy name? For thou only art holy, Re 15:4.
IV. The apostle adds, by way of postscript, a lesson for rich people, 1Ti 6:17-19.
1. Timothy must charge those that are rich to beware of the temptations, and improve the opportunities, of their prosperous estate. (1.) He must caution them to take heed of pride. This is a sin that easily besets rich people, upon whom the world smiles. Charge them that they be not high-minded, or think of themselves above what is meet, or be puffed up with their wealth. (2.) He must caution them against vain confidence in their wealth. Charge them that they trust not in uncertain riches. Nothing is more uncertain than the wealth of this world; many have had much of it one day and been stripped of all the next. Riches make themselves wings, and fly away as an eagle, etc., Pr 23:5. (3.) He must charge them to trust in God, the living God, to make him their hope, who giveth us richly all things to enjoy. Those who are rich must see God giving them their riches, and giving them to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. (4.) He must charge them to do good with what they have (for what is the best estate worth, any more than as it gives a man an opportunity of doing so much the more good?): That they be rich in good works. Those are truly rich who are rich in good works. That they be ready to distribute, willing to communicate: not only to do it, but to do it willingly, for God loves a cheerful giver. (5.) He must charge them to think of another world, and prepare for that which is to come by works of charity: Laying up in store a good foundation against the time to come, that they may take hold on eternal life.
2. Hence we may observe, (1.) Ministers must not be afraid of the rich; be they ever so rich, they must speak to them, and charge them. (2.) They must caution them against pride, and vain confidence in their riches: That they be not high-minded, nor trust in uncertain riches. Stir them up to works of piety and charity: That they do good, etc. (3.) This is the way for the rich to lay up in store for themselves for the time to come, that they may lay hold on eternal life; in the way of well-doing we are to seek for glory, honour, and immortality, and eternal life will be the end of all, Ro 2:7. (4.) Here is a lesson for ministers in the charge given to Timothy: Keep that which is committed to thy trust. Every minister is a trustee, and it is a treasure committed to his trust, which he has to keep. The truths of God, the ordinances of God, keep these, avoiding profane and vain babblings; not affecting human eloquence, which the apostle calls vain babbling, or human learning, which often opposes the truths of God, but keep close to the written word, for that is committed to our trust. Some who have been very proud of their learning, their science, which is falsely so called, have by that been debauched in their principles and been drawn away from the faith of Christ, which is a good reason why we should keep to the plain word of the gospel, and resolve to live and die by that. Observe, [1.] Ministers cannot be too earnestly exhorted to keep what is committed to their trust, because it is a great trust lodged with them: O Timothy, keep that which is committed to thy trust! as if he had said, "I cannot conclude without charging thee again; whatever thou doest, be sure to keep this trust, for it is too great a trust to be betrayed." [2.] Ministers are to avoid babblings, if they would keep what is committed to them, because they are vain and profane. [3.] That science that opposes the truth of the gospel is falsely so called; it is not true science, for if it were it would approve of the gospel and consent to it. [4.] Those who are so fond of such science are in great danger of erring concerning the faith; those who are for advancing reason above faith are in danger of leaving faith.
V. Our apostle concludes with a solemn prayer and benediction: Grace be with thee. Amen. Observe, this is a short, yet comprehensive prayer for our friends, for grace comprehends in it all that is good, and grace is an earnest, yea, a beginning, of glory; for, wherever God gives grace, he will give glory, and will not withhold any good thing from him who walketh uprightly. Grace be with you all. Amen.
I. 論僕人的本分，1Ti 6:1,2。 II. 論假師傅，1Ti 6:3-5。 III. 論敬虔與貪婪，1Ti 6:6-10。 IV. 提摩太當逃避甚麼、追求甚麼，1Ti 6:11,12。 V. 一項莊嚴的囑咐，1Ti 6:13-16。 VI. 對富人的囑咐，1Ti 6:17-19。末了，對提摩太的囑咐，1Ti 6:20,21。