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英文原文
The apostle here directs Titus about the faithful discharge of his own office generally (Tit 2:1), and particularly as to several sorts of persons (Tit 2:2-10) and gives the grounds of these and of other following directions (Tit 2:11-14), with a summary direction in the close, Tit 2:15.
1-10
Relative Duties (66 AD)
各盡其分（主後 66 年）
¹ 但你所講的總要合乎那純正的道理。
² 勸老年人要有節制、端莊、自守，在信心、愛心、忍耐上都要純全無疵。
³ 又勸老年婦人舉止行動要恭敬，不說讒言，不給酒作奴僕，用善道教訓人，
⁴ 好指教少年婦人，愛丈夫，愛兒女，
⁵ 謹守，貞潔，料理家務，待人有恩，順服自己的丈夫，免得神的道理被毀謗。
⁶ 又勸少年人要謹守。
⁷ 你自己凡事要行事為人作善行的榜樣，在教訓上要正直、端莊、言語純全，無可指責，
⁸ 言語純正，無可指責，叫那反對的人既無處可說我們的不是，便自覺羞愧。
⁹ 勸僕人要順服自己的主人，凡事討他的喜歡，不可頂撞他，
¹⁰ 不可私拿東西，要顯為忠誠，以致凡事尊榮我們救主神的道。
此處是本書信內容中的第三件事。在上一章，使徒指示了提多有關治理的事，並要他把教會中未辦完的事都辦整齊。如今在此他勸勉他：
一、就大體而言，要忠心履行自己的職分。他按立別人去傳道，並不能使自己免於傳道的責任，也不可只顧念傳道人和長老，還必須教導一般的基督徒盡其本分。此處那對比性的詞（但）乃是指著前面那些敗壞的師傅，他們散佈荒渺的言語——虛空無益的事；針對他們，他說：「但你所講的總要合乎那純正的道理」，就是與那純淨無瑕、健全且滋養人得永生之聖言相符的。當注意，（1）福音中真實的教訓在形式上和實效上都是純正的道理；其本身是善良聖潔的，也使信的人如此；使他們適合並熱切於事奉神。（2）傳道人當謹慎只教導這樣的真理。若基督徒日常的言談都當不腐化，按需要造就人，叫聽見的人得恩（弗 4:29），傳道人的講道更當如此。使徒如此對提多作了一般的勸勉；然後，
二、特別地，他指示他要將這純正的道理應用到不同類別的人身上（多 2:2-10）。傳道人不可停留在一般性的道理上，而要按著各人的年齡、地位或生活狀況分給各人當得的份；他們的講道既要具體，也要實踐；要教導人當盡的本分，並要教導每一個人、各人當盡的本分。在此有一個極好的基督徒指南，適用於老幼、男女、傳道人自己以及僕人。
1. 對老年人。老年人有人理解為按職分說的長老，包括執事等。但更恰當的是按年歲說的老年人。年長的基督門徒當在凡事上照著基督的道理而行。勸老年人要有節制，不要以為在老年中所感到的精力衰敗可以為他們在放縱或無節制上辯護，藉此幻想加以補救；他們在凡事上都要有節制，無論為健康、為合宜，為作年輕人的謀士與榜樣都當如此。端莊：輕浮對任何人都不相稱，對老年人尤其如此；他們當沉著穩重，在儀表、言語和行為上端莊；服飾華麗、行為輕浮虛榮，在他們的年紀何等不相宜！自守，節制而明智，是一個能好好管轄自己情感與欲望的人，不致被情感牽引去作任何邪惡或不當的事。在信心上純全無疵，真誠而堅定，恆常持守福音的真理，不喜新奇，不輕易陷入錯謬的見解或黨派，也不被猶太人的荒渺言語或遺傳，或他們拉比的昏聵之言所吸引。年歲飽滿的人當滿有恩典與良善，外體雖然毀壞，內心卻一天新似一天。愛心，或愛；這與信心相配實為恰當，信心是藉著愛運行的，也必須在愛中表現出來——對神的愛和對人的愛，並在其中純全無疵。這當是真誠沒有虛偽的愛：為神自己的緣故愛神，為神的緣故愛人。第二塊法版上的本分必須在第一塊法版之本分的效力中遵行；愛人如人，愛聖民為地上的尊貴人，在他們身上當有特別的喜悅；並且無論得時不得時都要愛，在逆境和順境中皆然。因此在愛心上也要純全無疵。並忍耐。老年人容易暴躁、易怒、好發脾氣；因此需要防備這樣的軟弱和試探。信心、愛心、忍耐是三大主要基督徒美德，在這些上純全無疵，就構成福音的完全的大部分。有忍受的忍耐，也有等候的忍耐，兩者都當留意；既要得體地忍受禍患，又要情願地等候尚未得著的善事，直到我們配得它、它也配得我們的時候，效法那些憑信心和忍耐承受應許的人。這是論到老年人。
2. 對老年婦人。她們也當受教誨和勸戒。有人把這些老年婦人理解為女執事，她們主要從事照料窮人和看顧病人的工作；但更恰當的是（如我們的譯本所指）指一切宣認信仰的老年婦人。她們當舉止行動要恭敬：男女都當使自己的行為與自己的信仰宣告相稱。前面提到的那些美德（節制、端莊、自守、在信心、愛心、忍耐上純全無疵）——推薦給老年人的——並非只屬於他們，乃是適用於兩性，老年婦人與男人一樣當留意。婦女也當像男人一樣從聖言中聽聞並學習自己的本分：並非一個性別或一類人有一條得救之路，另一個性別或另一類人另有一條；而是兩者都要學習並實行同樣的事，無論作為老年人或作為基督徒都是如此；美德與本分是共通的。勸老年婦人也要如此（與男人一樣），舉止行動要恭敬；或說行為要與聖潔的人相稱——正是她們所宣認並所當是的——在衣著和姿態上、在目光和言語上，以及一切舉止上，持守敬虔的端莊與得體，而這是出於內在聖潔的原則與習慣，在一切時候影響並規範著外在的行為。當注意，雖然聖經並未對每一個字、每一個目光、每一個樣式都作出明確的經文規定或引述，卻有一般性的準則，凡一切都要照此而行；如林前 10:31：所以，你們或吃或喝，無論做甚麼，都要為榮耀神而行。 又腓 4:8：凡是真實的、可敬的、公義的、清潔的、可愛的、有美名的，若有甚麼德行，若有甚麼稱讚，這些事你們都要思念。 此處也是，凡是與聖潔相稱或不相稱的，都構成當留意的行為準繩和準則。不說讒言——me diabolous，不譭謗、不挑撥離間、不誣衊毀謗鄰舍——這是大而常見的過犯；不只是愛說話，更是愛說人的壞話，甚至使密友疏遠。譭謗者就是那舌頭被地獄之火點燃的人；這些人如此多、又如此直接地作了魔鬼的工，以至於魔鬼的名字就給了這樣的人。這是與愛、公義、與人彼此之間的公平這些大本分相違背的罪；它往往出於惡意和仇恨，或嫉妒，以及諸如此類的邪惡因由，這些因由與其後果一樣當被避免。不給酒作奴僕；這詞指那種上癮以至於被酒所控制和轄制的狀態。這在任何男女身上都是不體面且邪惡的，在這個性別和年齡尤其如此，而在當時那地方的希臘人中實在太過普遍。這是何等的不端和可恥，敗壞並毀壞了身體與心靈的純潔！是何等不好的榜樣和影響，使人不適合作那些年長婦人當盡的本分——就是用善道教訓人！不是公開講道，那是被禁止的（林前 14:34：我不許婦女在會中講道）；但別的方式她們可以也當教導，就是藉著榜樣和善良的生活。因此當注意，那些行為與聖潔相稱的人，因而也就是善道的教師；此外，她們還可以也當藉著在家中的教訓和私下方式來教導。利慕伊勒王的言語，是他母親教導他的真言。 這樣的婦人是被稱讚的：她開口就發出智慧，她舌上有仁慈的法則（箴 31:1、26）。用善道教訓人是與教導敗壞之事、或無用虛空、毫無益處與果效的教訓——老婦荒渺的言語或迷信的說法和規矩——相對立的；與這些相反，她們的本分就是，也當受勸勉去作善道的教師。
3. 對少年婦人也有教訓，要由老年婦人來教導她們，照著她們的年紀勸導並指教她們宗教的本分。在教導這些事上，老年婦人往往比男人、甚至比傳道人更有機會，因此她們當善用這機會教導少年婦人，特別是年輕的妻子；因為經文論到她們對丈夫和兒女的本分。年長的婦人當教導這些少年婦人：（1）要建立良好的個人品格：謹守並明智，與年輕時易有的虛浮和輕率相反：在判斷上明智，在情感和行為上節制。謹守與貞潔相配得當；許多人因一開始不過是不謹慎，而陷入致命的試探。箴 2:11：謀略必護衛你，聰明必保守你，遠離惡道。貞潔和料理家務也十分相稱。底拿出去要看那地的女子們，就失去了她的貞潔。那些以家為牢獄的人，恐怕是感到自己的貞潔成了鎖鏈。並非沒有出去的時候和必要；但是為著尋歡和交際而东游西逛，疏忽家務，或因不願安於本位而出門，這才是所要針對的相反的惡，它通常伴隨或引致其他罪惡。提前 5:13、14：她們又習慣懶惰，挨家閒遊；不但是懶惰，又說長道短，好管閒事，說些不當說的話。 她們的本分是治理家務，並且不給敵人有機會毀謗。待人有恩，普遍地說，是與一切罪惡相反；特別地說，在她所在之處，善良、樂助而仁慈；如多加廣行善事，多施賙濟。這也許另有一個更特別的含義；如有人所想，是性情溫柔而喜樂的人，不陰沉也不苦毒；不尖刻、不暴躁、不使人難堪；不是那種麻煩或好爭吵的性情，使自己也使身邊的人不安；而是天性善良、令人愉快，並且藉著她的謀略和勤勞而樂助人的：這樣建立家室，一生使丈夫有益無損。因此她們的個人品格就是謹守、明智、貞潔、料理家務，並待人有恩；並且，（2）在她們的關係上：愛丈夫，並順服他們；若有真愛，這就不會是難守的命令。神在自然界中並憑他的旨意設立了這種從屬：我不許女人轄管男人（提前 2:12）；理由又加上說：因為先造的是亞當，後造的是夏娃。且不是亞當被引誘，乃是女人被引誘，陷在罪裏（提前 2:13、14）。她先犯罪，又是引誘丈夫的媒介。她被賜予作幫助者，卻成了極重的阻礙者，甚至成了他墮落滅亡的工具；因此順服的軛就更確切地、更緊地套在她身上（創 3:16）：你必戀慕你丈夫，你丈夫必管轄你，也許比從前更為不易。因此這是雙重的吩咐：先在無罪之時，當時確立了一種本性上的從屬——亞當先被造，然後是夏娃，女人又是從男人身上取出來的；繼而在墮落之後，女人先犯罪，又引誘了男人；從此便開始了一種不易而難受的順服，作為在她案件中刑罰的一部分；然而藉著基督，這仍是一個成聖的狀態。弗 5:22、23：你們作妻子的，當順服自己的丈夫，如同順服主，承認基督在他們裏面的權柄——他們所彰顯的正是基督的形像；因為丈夫是妻子的頭，如同基督是教會的頭；他又是教會全體的救主。神願意在丈夫對妻子的權柄中，表明基督對教會權柄的樣式。基督是教會的頭，要保護並拯救她，以一切美善供應她，使她脫離兇惡得著保障或拯救；丈夫對妻子也是如此，要保護她免受傷害，並照自己的能力舒適地供給她。所以正如教會順服基督，妻子也當順服自己的丈夫，這在主裏面是相宜的（西 3:18），與基督的律法相符，並為他的和父的榮耀。因此所要求的不是絕對的、無限的、也不是奴僕般的順服；而是一種出於愛的從屬，為防止混亂，並增進這關係的一切目的。因此，論到丈夫，妻子當受教導她們當盡的愛與順服的本分。愛兒女，不僅是天然的情感，更是屬靈的愛——從聖潔成聖的心發出並受聖言規範的愛；不是放縱他們於罪惡中的溺愛，疏忽必要的責備和管教，而是有規律的基督徒之愛，在敬虔的教養上表現出來，正確地塑造他們的生活和品行，既顧念他們的身體，也顧念他們的靈魂，既顧念他們今世的福分，也顧念他們屬靈的福分——而以後者為首要並居於首位。理由被加上：免得神的道理被毀謗。 在這類關係的本分上的失敗，會大大羞辱基督教。這些人有了這新信仰又有甚麼益處呢？ 不信的人會立刻這樣說。神的道和基督的福音本身是純淨、卓越而榮耀的；其卓越當在其信仰者的生活品行中表達並彰顯出來，特別是在關係的本分上；在此失敗便是羞辱。羅 2:24：神的名在外邦人中，因你們受了褻瀆。 看這些僕人，就知道他們所事奉的是怎樣的神，他們會立刻這樣說；看這些跟從者，就知道他的道、他的教訓、他的信仰是怎樣的。 這樣，基督就在親友家中受傷了。以上是論到少年婦人的本分。
4. 此處是少年人的本分。他們容易急躁衝動、輕率冒失；所以必須懇切地勸誡並勸勉他們要深思熟慮，不輕率；要聽勸並順服，不任性頑梗；要謙卑溫和，不驕傲自大；因為被驕傲所毀的少年人比被任何其他罪所毀的更多。少年人在舉止品行上當端莊穩重，把年長者的嚴肅與少年的活力和朝氣結合起來。這會使那些年少的日子也過得有意義，並在艱難的日子來到時，留下可供安慰回想的記錄；這會預防許多的罪與憂愁，並為行善和享受福分奠定根基。這樣的人至終必不致哀歎，反在死時得著平安和安慰，死後更有榮耀的生命冠冕。
5. 在這些對提多的指示——論到他所當教導別人的事，就是老年男女和少男少女（提多自己此時大概也是少年人）——之間，使徒又加插了一些給他自己的指示。他自己若不在言行和講道上都行得端正，就不能期望如此成功地教導別人。（1）此處是關乎他言行的指示：你自己凡事要行事為人作善行的榜樣（多 2:7）。若無此，他就會一手拆毀自己所一手建造的。當注意，傳善道的人也必須是行善道的榜樣；善道與善行當並行。你教導別人，難道不教導自己嗎？ 在此有缺欠是極大的瑕疵，也是極大的阻礙。凡事；有人讀作在凡事之上，或在眾人之上。按各人當盡的具體本分來教訓人是必要的，而在凡事之上，榜樣——特別是教師自己的榜樣——更是必需的；這樣光亮與影響就更可能並行。「讓他們在你生活中看見那些必須在他們生活中的美德與恩典的活潑形像。榜樣既能教導，也能加深所教導的；當他們在你身上看見純潔和端莊、節制和一切善良的生活，他們就更容易被感動並被帶到其中；他們也可以像你一樣，成為敬虔聖潔、節制公義的人。」 傳道人當作羊群的榜樣，百姓也當效法他們，如同效法基督一樣。此處又有指示，（2）關乎他的教導和教訓，正如關乎他的生活：在教訓上要正直、端莊、言語純全，無可指責（多 2:7、8）。他們當表明，他們講道的宗旨純粹是為了增進神的榮耀、基督和他國度的利益，以及靈魂的福祉和福樂；他們承擔這職分既非出於屬世的動機，也不是因野心或貪婪，而是純粹為著其設立的屬靈目的。因此他們講道時，不當賣弄機智或才幹，也不當賣弄人的學問或雄辯；而當使用無可指責的純正言語；在表達聖經真理時，盡可能用聖經的語言。這是純全的言語，是無可指責的。我們不止一次看見傳道人的這些本分被並列。提前 4:16：你要謹慎自己和自己的教訓；又同章多 2:12：不可叫人輕看你年輕，總要在言語——在你作為基督徒的言語上，當端莊、嚴肅，能造就人；在你講道上，當純正地傳講神的道，或與之相符並建立在其中的道。這樣，在言語上作榜樣；並在行為上——生活與教訓相稱。這樣行，你又能救自己，又能救聽你的人。 提後 3:10：但你已經服從了我的教訓、品行（同一位使徒說），這些是何等相符。別人也當如此；他們的教訓當與聖言相符，他們的生活當與教訓相符。這才是真實而善良的傳道人。帖前 2:9、10：我們晝夜勞苦做工，傳神的福音給你們……你們和神都可以作見證，我們在你們中間，為人何等聖潔、公義、無可指摘。 這是當留意的，正如隨後的話所指出的，那些話是（3）為傳道人生活的嚴謹和講道的端莊與純全的緣故：叫那反對的人既無處可說我們的不是，便自覺羞愧。 敵對者會尋找機會攻擊，若在教訓或生活上發現任何不當之處，他們就會如此行；但若兩者都正當而良好，這樣的傳道人便可輕看一切譭謗；他們沒有可正當指責之處，因此必因自己的反對而自覺羞愧。當注意，忠心的傳道人必有敵人窺探他們的失腳，有人竭力要在他們的教訓或行為上找毛病或挑漏洞；因此他們更需要留意自己，使沒有正當的把柄被抓住。反對和譭謗也許不能避免；敗壞的人會抵擋真理，並常常辱罵真理的傳講者和宣認者；但要讓他們看見，你們存著無虧的良心，叫你們在何事上被毀謗，就在何事上叫那誣賴你們在基督裏有好品行的人自覺羞愧。 這就是給提多自己的指示，論到自由人——無論男女老幼——的本分。接著是：
6. 關乎僕人的指示。僕人不可認為自己卑微低賤的地位使他們在神的眷顧或他律法的約束之外——以為既然是人的僕人，就因此免了事奉神的責任。不；僕人當認識並向地上的主人盡自己的本分，卻同時仰望天上的主人；提多不僅當指教並勸戒地上的主人盡其本分，也當照樣指教僕人盡他們的本分，無論在公開講道或私下勸戒中都當如此。僕人也當參加神的聖禮，以得教誨和安慰，正如主人自己一樣。在這對提多的指示中，有他當勸勉僕人去盡的本分本身，以及他用來強化這些本分的重量理據。
（1）本分本身是這些：
[1.] 順服自己的主人（多 2:9）。這是首要的本分，是他們的標記。羅 6:16：你們順服誰，就是誰的奴僕。 在心思意念中必須有內心的順服和當盡的尊敬與敬畏。「我若為主人，我當受的敬畏在哪裏呢？」 就是你們對我所表現的那種孝敬之情，以及與之相稱的外在記號和表現——照我所吩咐你們的去行。僕人當如此；他們的意志當順服主人的意志，他們的時間和勞力當受主人的支配和差遣。彼前 2:18：你們作僕人的，凡事要存敬畏的心順服主人；不但順服那善良溫和的，就是那乖僻的也要順服。 這本分出於神的旨意，以及他憑著護理把人置於其中的關係；不是出於那人的品格如何。他若是主人，僕人的本分就當如此歸給他。所以當勸勉僕人順服自己的主人。並且，
[2.] 凡事討他的喜歡，就是在一切合法的事上，以及屬於他有權吩咐的事上，或至少不與他們那位至大至高的主之旨意相違的事上。我們不可理解為無條件地順服或討他喜歡，毫無限制；而總要保留神的權利，這權利在任何情形下都不可被侵犯。若神的命令與地上主人的命令相衝突，我們受教導要順從神而不順從人；但僕人在此必須有充分的根據，確知確有衝突，否則不能被算為有理。而且神的旨意不僅是僕人順服的尺度，也是其順服的緣由。凡所作的都要帶著對神的敬畏，憑他的權柄，並首先主要為討他的喜悅而作（西 3:22-24）。照著基督的旨意事奉地上的主人，就是事奉基督；這樣的人必蒙他照樣報答。但僕人怎能凡事討主人的喜歡，卻不作討人喜歡的人呢？答，在過失意義上的討人喜歡者，是那些在所行的事上只看人或主要看人，把神排除在外，或把神置於人之下的人；當人的旨意雖違背神的旨意卻仍佔上風，或人喜悅的事比神喜悅的事更被看重——當僕人能以地上主人喜悅為足，雖然神不喜悅——或當人喜悅比神喜悅更受關切或更令人滿足時，這就是罪惡的討人喜悅，人人都當防備。弗 6:5-7：你們作僕人的，要懼怕戰兢，用誠實的心聽從你們肉身的主人，好像聽從基督一般。不要只在眼前事奉，像是討人喜歡的（只看人的喜怒，或主要看人的喜怒），要像基督的僕人，從心裏遵行神的旨意。甘心事奉，好像服事主，不像服事人；不是主要服事人，而是服事基督——他要求，也必賞賜一切或奴僕或自由人所行的善。所以當注意，基督徒的自由與公民的服從和順服並不衝突。人可以事奉人，同時又是基督的僕人；這並不相違，而是從屬——只要事奉人是照著基督的旨意並為他的緣故。基督來不是要廢除或損害公民的秩序和差別。「你是作奴僕蒙召的嗎？不要因此憂慮」（林前 7:21）。不要讓這事困擾你，好像這是不配基督徒的身份，或蒙如此呼召的人在神面前較不蒙悅納；因為作奴僕蒙召於主的，就是主所釋放的人；不是脫離那服事，而是在那服事中得了自由；在屬靈上自由，雖然在公民意義上不自由。蒙主呼召的自由人，就是基督的奴僕；他受基督的約束，雖然在公民順服上不受任何人管轄；所以或奴僕或自由人，在基督裏都歸於一。 僕人因此不當懊惱或因自己的身份而煩惱，而當在神所安置的崗位上忠心而喜樂，凡事竭力討主人的喜悅。在某些粗暴如拿八之人之下也許困難，但要盡力以此為目標。
[3.] 不可頂撞他；不頂撞他，不與他爭辯；不說任何不敬或挑釁的話。約伯曾抱怨他的僕人，說他呼叫他，他卻不回答；那是另一方面的過失：Non respondere pro convitio est——這樣的沉默是輕蔑：但此處所說的尊重，是情願以謙卑的沉默接受責備或規勸，不作任何自信或大膽的回答。當知道自己有錯時，加以掩飾或為之辯護只會使錯加倍。然而這不頂撞也並不排除在合宜的時機和情形下用柔和的回答止息怒氣。善良而明智的主人會樂於聆聽並秉公而行；但不合時宜的回答，或以不得體的方式，或在情形不容分辯時仍強嘴硬舌，都顯出缺乏這種關係所要求的謙卑與溫柔。
[4.] 不可私拿東西，要顯為忠誠。 這是善良僕人的另一項重要本質——要誠實，決不把主人的財物歸為己用，也不浪費所託付的財物；這就是私拿。他們當公正真實，為主人所作的正如他們為自己所作或所當作的一樣。箴 28:24：偷竊父母，說：這不是罪；此人就是與毀壞人同類。 他會輕易與他同夥。如此輕看不當取的财物，即便是從父母或主人那裏，也會使良心剛硬而進一步越界；這既本身邪惡，也趨向更大的惡。即便主人嚴苛吝嗇，給僕人的供應不足；僕人也不可自行分派，或藉偷竊來為自己討公道；他們當忍受自己的分，將自己的案件交託神，由他來伸冤和供應。我不是指為保全性命的極端情形，在這情形下僕人對維持生命所必需之物有正當的權利。不可私拿東西，要顯為忠誠；他不僅不可偷竊或浪費，還當使主人的財物增多，並盡力促進主人的興旺和昌盛。那沒有增加主人銀子的僕人被指控為不忠，雖然他並未私吞或遺失。僕人的忠信在於迅速、準時並徹底地執行主人的吩咐；保守他的秘密和謀略，辦理他的事務，以節儉並盡力為主人謀正當利益的方式管理；好好看管所託付的，並盡其所能防止一切損壞、損失或傷害。這是為自己帶來祝福的途徑，而相反的行為往往帶來徹底的敗落。你們若在不義的錢財上不忠心，誰還把那真實的錢財託付你們呢？（路 16:12）。以上是僕人所當受勸勉的本分本身。然後，
（2）此處是提多用來強化這些本分的理據：以致凡事尊榮我們救主神的道；就是說，藉著他們在凡事上溫柔、謙卑、順服並忠誠的行為，向那些在教會之外的人推薦福音和基督的聖潔信仰，使之得著好評。即便是僕人，雖然可能以為像他們這樣卑微低下的人，對基督教的聲譽、對尊榮基督的道理並彰顯其真理與道路的卓越所能作的有限，但若他們謹慎盡本分，這就會歸於神的榮耀和信仰的聲譽。不信的主人看見那些信基督教的僕人比別的僕人更好——更順服、更公正、更忠誠、更勤懇——就會對那到處被人譭謗的道有更好的評價。真信仰是其信仰者的尊榮；他們當留意不給信仰帶來任何羞辱，反而在力所能及的範圍內尊榮它。我們的光當在人前照耀，使他們看見我們的善行，便將榮耀歸於我們在天上的父。以上是使徒給提多的指示，論到他在各類人中間當如何履行職分。
英文原文
Relative Duties (66 AD)
¹ But speak thou the things which become sound doctrine:
² That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
³ The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;
⁴ That they may teach the young women to be sober, to love their husbands, to love their children,
⁵ To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
⁶ Young men likewise exhort to be sober minded.
⁷ In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity,
⁸ Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
⁹ Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;
¹⁰ Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
Here is the third thing in the matter of the epistle. In the chapter foregoing, the apostle had directed Titus about matters of government, and to set in order the things that were wanting in the churches. Now here he exhorts him,
I. Generally, to a faithful discharge of his own office. His ordaining others to preach would not excuse himself from preaching, nor might he take care of ministers and elders only, but he must instruct private Christians also in their duty. The adversative particle (but) here points back to the corrupt teachers, who vented fables, things vain and unprofitable: in opposition to them, says he, "But speak thou the things that become sound doctrine, what is agreeable to the word, which is pure and uncorrupt, healthful and nourishing to eternal life." Observe, (1.) The true doctrines of the gospel are sound doctrines, formally and effectively; they are in themselves good and holy, and make the believers so; they make them fit for, and vigorous in, the service of God. (2.) Ministers must be careful to teach only such truths. If the common talk of Christians must be uncorrupt, to the use of edifying, such as may minister grace to the hearers (Eph 4:29), much more must ministers' preaching be such. Thus the apostle exhorts Titus generally: and then,
II. Specially and particularly, he instructs him to apply this sound doctrine to several sorts of persons, from Tit 2:2-10. Ministers must not stay in generals, but must divide to every one his portion, what belongs to his age, or place, or condition of life; they must be particular as well as practical in their preaching; they must teach men their duty, and must teach all and each his duty. Here is an excellent Christian directory, accommodated to the old and to the young; to men and women; to the preacher himself and to servants.
1. To the aged men. By aged men some understand elders by office, including deacons, etc. But it is rather to be taken of the aged in point of years. Old disciples of Christ must conduct themselves in every thing agreeably to the Christian doctrine. That the aged men be sober, not thinking that the decays of nature, which they feel in old age, will justify them in any inordinacy or intemperance, whereby they conceit to repair them; they must keep measure in things, both for health and for fitness, for counsel and example to the younger. Grave: levity is unbecoming in any, but especially in the aged; they should be composed and stayed, grave in habit, speech, and behaviour; gaudiness in dress, levity and vanity in the behaviour, how unbeseeming in their years! Temperate, moderate and prudent, one who governs well his passions and affections, so as not to be hurried away by them to any thing that is evil or indecent. Sound in the faith, sincere and stedfast, constantly adhering to the truth of the gospel, not fond of novelties, nor ready to run into corrupt opinions or parties, nor to be taken with Jewish fables or traditions, or the dotages of their rabbin. Those who are full of years should be full of grace and goodness, the inner man renewing more and more as the outer decays. In charity, or love; this is fitly joined with faith, which works by, and must be seen in, love, love to God and men, and soundness therein. It must be sincere love, without dissimulation: love of God for himself, and of men for God's sake. The duties of the second table must be done in virtue of those of the first; love to men as men, and to the saints as the excellent of the earth, in whom must be special delight; and love at all times, in adversity as well as prosperity. Thus must there be soundness in charity or love. And in patience. Aged persons are apt to be peevish, fretful, and passionate; and therefore need to be on their guard against such infirmities and temptations. Faith, love, and patience, are three main Christian graces, and soundness in these is much of gospel perfection. There is enduring patience and waiting patience, both of which must be looked after; to bear evils becomingly, and contentedly to want the good till we are fit for it and it for us, being followers of those who through faith and patience inherit the promises. Thus as to the aged men.
2. To the aged women. These also must be instructed and warned. Some by these aged women understand the deaconesses, who were mostly employed in looking after the poor and attending the sick; but it is rather to be taken (as we render it) of all aged women professing religion. They must be in behaviour as becometh holiness: both men and women must accommodate their behaviour to their profession. Those virtues before mentioned (sobriety, gravity, temperance, soundness in the faith, charity, and patience), recommended to aged men, are not proper to them only, but applicable to both sexes, and to be looked to by aged women as well as men. Women are to hear and learn their duty from the word, as well as the men: there is not one way of salvation for one sex or sort, and another for another; but both must learn and practise the same things, both as aged and as Christians; the virtues and duties are common. That the aged women likewise (as well as the men) be in behaviour as becometh holiness; or as beseems and is proper for holy persons, such as they profess to be and should be, keeping a pious decency and decorum in clothing and gesture, in looks and speech, and all their deportment, and this from an inward principle and habit of holiness, influencing and ordering the outward conduct at all times. Observe, Though express scripture do not occur, or be not brought, for every word, or look, or fashion in particular, yet general rules there are according to which all must be ordered; as 1Co 10:31, Whatever you do, do all to the glory of God. And Php 4:8, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. And here, whatsoever things are beseeming or unbeseeming holiness form a measure and rule of conduct to be looked to. Not false accusers—me diabolous, no calumniators or sowers of discord, slandering and backbiting their neighbours, a great and too common fault; not only loving to speak, but to speak ill, of people, and to separate very friends. A slanderer is one whose tongue is set on fire of hell; so much, and so directly, do these do the devil's work, that for it the devil's name is given to such. This is a sin contrary to the great duties of love, justice, and equity between one another; it springs often from malice and hatred, or envy, and such like evil causes, to be shunned as well as the effect. Not given to much wine; the word denotes such addictedness thereto as to be under the power and mastery of it. This is unseemly and evil in any, but especially in this sex and age, and was too much to be found among the Greeks of that time and place. How immodest and shameful, corrupting and destroying purity both of body and mind! Of what evil example and tendency, unfitting for the thing, which is a positive duty of aged matrons, namely, to be teachers of good things! Not public preachers, that is forbidden (1Co 14:34, I permit not a woman to speak in the church), but otherwise teach they may and should, that is, by example and good life. Hence observe, Those whose actions and behaviour become holiness are thereby teachers of good things; and, besides this, they may and should also teach by doctrinal instruction at home, and in a private way. The words of king Lemuel, the prophecy his mother taught him. Such a woman is praised, She openeth her mouth with wisdom, and in her tongue is the law of kindness, Pr 31:1,26. Teachers of good things are opposed to teachers of things corrupt, or to what is trifling and vain, of no good use or tendency, old wives' fables or superstitious sayings and observances; in opposition to these, their business is, and they may be called on to it, to be teachers of good things.
3. There are lessons for young women also, whom the aged women must teach, instructing and advising them in the duties of religion according to their years. For teaching such things aged women have often better access than the men, even than ministers have, which therefore they must improve in instructing the young women, especially the young wives; for he speaks of their duty to their husbands and children. These young women the more aged must teach, (1.) To bear a good personal character: To be sober and discreet, contrary to the vanity and rashness which younger years are subject to: discreet in their judgments and sober in their affections and behaviour. Discreet and chaste stand well together; many expose themselves to fatal temptations by that which at first might be but indiscretion. Pr 2:11, Discretion shall preserve thee, understanding shall keep thee from the evil way. Chaste, and keepers at home, are well joined too. Dinah, when she went to see the daughters of the land, lost her chastity. Those whose home is their prison, it is to be feared, feel that their chastity is their fetters. Not but there are occasions, and will be, of going abroad; but a gadding temper for merriment and company sake, to the neglect of domestic affairs, or from uneasiness at being in her place, is the opposite evil intended, which is commonly accompanied with, or draws after it, other evils. 1Ti 5:13,14, They learn to be idle, wandering from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. Their business is to guide the house, and they should give no occasion to the enemy to speak reproachfully. Good, generally, in opposition to all vice; and specially, in her place, kind, helpful, and charitable; as Dorcas, full of good works and almsdeeds. It may also have, as some think, a more particular sense; one of a meek and yet cheerful spirit and temper, not sullen nor bitter; not taunting not fretting and galling any; not of a troublesome or jarring disposition, uneasy in herself and to those about her; but of a good nature and pleasing conversation, and likewise helpful by her advice and pains: thus building her house, and doing her husband good, and not evil, all her days. Thus in their personal character sober, discreet, chaste, keepers at home, and good: and, (2.) In their relative capacities: To love their husbands, and to be obedient to them; and where there is true love this will be no difficult command. God, in nature, and by his will, hath made this subordination: I suffer not a woman to usurp authority over the man (1Ti 2:12); and the reason is added: For Adam was first formed, then Eve. Adam was not deceived, but the woman, being deceived, was in the transgression, Tit 2:13,14. She fell first, and was the means of seducing the husband. She was given to be a helper, but proved a most grievous hinderer, even the instrument of his fall and ruin, on which the bond of subjection was confirmed, and tied faster on her (Ge 3:16): Thy desire shall be to thy husband, and he shall rule over thee, with less easiness, it may be, than before. It is therefore doubly enjoined: first in innocency, when was settled a subordination of nature, Adam being first formed and then Eve, and the woman being taken out of the man; and then upon the fall, the woman being first in the transgression, and seducing the man; here now began to be a subjection not so easy and comfortable, being a part of the penalty in her case; yet through Christ is this nevertheless a sanctified state. Eph 5:22,23, Wives submit yourselves unto you own husbands, as unto the Lord, as owning Christ's authority in them, whose image they bear; for the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. God would have a resemblance of Christ's authority over the church held forth in the husband's over the wife. Christ is the head of the church, to protect and save it, to supply it with all good, and secure or deliver it from evil; and so the husband over the wife, to keep her from injuries, and to provide comfortably for her, according to his ability. Therefore, as the church is subject unto Christ, so let the wives be unto their own husbands, as is fit in the Lord (Col 3:18), as comports with the law of Christ, and is for his and the Father's glory. It is not then an absolute, or unlimited, nor a slavish subjection that is required; but a loving subordination, to prevent disorder or confusion, and to further all the ends of the relation. Thus, in reference to the husbands, wives must be instructed in their duties of love and subjection to them. And to love their children, not with a natural affection only, but a spiritual, a love springing from a holy sanctified heart and regulated by the word; not a fond foolish love, indulging them in evil, neglecting due reproof and correction where necessary, but a regular Christian love, showing itself in their pious education, forming their life and manners aright, taking care of their souls as well as of their bodies, of their spiritual welfare as well as of their temporal, of the former chiefly and in the first place. The reason is added: That the word of God may not be blasphemed. Failures in such relative duties would be greatly to the reproach of Christianity. "What are these the better for this their new religion?" would the infidels be ready to say. The word of God and the gospel of Christ are pure, excellent, and glorious, in themselves; and their excellency should be expressed and shown in the lives and conduct of their professors, especially in relative duties; failures here being disgrace. Ro 2:24, The name of God is blasphemed among the Gentiles through you. "Judge what a God he is," would they be ready to say, "by these his servants; and what his word, and doctrine, and religion, are by these his followers." Thus would Christ be wounded in the house of his friends. Thus of the duties of the younger women.
4. Here is the duty of young men. They are apt to be eager and hot, thoughtless and precipitant; therefore they must be earnestly called upon and exhorted to be considerate, not rash; advisable and submissive, not wilful and head-strong; humble and mild, not haughty and proud; for there are more young people ruined by pride than by any other sin. The young should be grave and solid in their deportment and manners, joining the seriousness of age with the liveliness and vigour of youth. This will make even those younger years to pass to good purpose, and yield matter of comfortable reflection when the evil days come; it will be preventive of much sin and sorrow, and lay the foundation for doing and enjoying much good. Such shall not mourn at the last, but have peace and comfort in death, and after it a glorious crown of life.
5. With these instructions to Titus, respecting what he should teach others—the aged men and women, and the younger of both sexes (Titus himself probably at this time being a young man also), the apostle inserts some directions to himself. He could not expect so successfully to teach others, if he did not conduct himself well both in his conversation and preaching. (1.) Here is direction for his conversation: In all things showing thyself a pattern of good works, Tit 2:7. Without this, he would pull down with one hand what he built with the other. Observe, Preachers of good works must be patterns of them also; good doctrine and good life must go together. Thou that teachest another, teachest thou not thyself? A defect here is a great blemish and a great hindrance. In all things; some read, above all things, or above all men. Instructing others in the particulars of their duty is necessary, and, above all things, example, especially that of the teacher himself, is needful; hereby both light and influence are more likely to go together. "Let them see a lively image of those virtues and graces in thy life which must be in theirs. Example may both teach and impress the things taught; when they see purity and gravity, sobriety and all good life, in thee, they may be more easily won and brought thereto themselves; they may become pious and holy, sober and righteous, as thou art." Ministers must be examples to the flock, and the people followers of them, as they are of Christ. And here is direction, (2.) For his teaching and doctrine, as well as for his life: In doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned, Tit 2:7,8. They must make it appear that the design of their preaching is purely to advance the honour of God, the interest of Christ and his kingdom, and the welfare and happiness of souls; that this office was not entered into nor used with secular views, not from ambition nor covetousness, but a pure aim at the spiritual ends of its institution. In their preaching, therefore, the display of wit or parts, or of human learning or oratory, is not to be affected; but sound speech must be used, which cannot be condemned; scripture-language, as far as well may be, in expressing scripture-truths. This is sound speech, that cannot be condemned. We have more than once these duties of a minister set together. 1Ti 4:16, Take heed to thyself, and to thy doctrine: and, Tit 2:12. of the same chapter, "Let no man despise thy youth, but be thou an example of believers in word—in thy speech, as a Christian, being grave, serious, and to the use of edifying; and in thy preaching, that it be the pure word of God, or what is agreeable to it and founded on it. Thus be an example in word: and in conversation, the life corresponding with the doctrine. In doing this thou shalt both save thyself and those that hear thee." In 2Ti 3:10, Thou hast fully known my doctrine and manner of life (says the same apostle), how agreeable these have been. And so must it be with others; their teaching must be agreeable to the word, and their life with their teaching. This is the true and good minister. 1Th 2:9,10. Labouring night and day, we preached to you the gospel of God; and you are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you. This must be looked to, as the next words show, which are, (3.) The reason both for the strictness of the minister's life and the gravity and soundness of his preaching: That he who is of the contrary part may be ashamed, having no evil thing to say of you. Adversaries would be seeking occasion to reflect, and would do so could they find any thing amiss in doctrine or life; but, if both were right and good, such ministers might set calumny itself at defiance; they would have not evil thing to say justly, and so must be ashamed of their opposition. Observe, Faithful ministers will have enemies watching for their halting, such as will endeavour to find or pick holes in their teaching or behaviour; the more need therefore for them to look to themselves, that no just occasion be found against them. Opposition and calumny perhaps may not be escaped; men of corrupt minds will resist the truth, and often reproach the preachers and professors of it; but let them see that with well-doing they put to silence the ignorance of foolish men; that, when they speak evil of them as evil-doers; those may be ashamed who falsely accuse their good conversation in Christ. This is the direction to Titus himself, and so of the duties of free persons, male and female, old and young. Then follow,
6. The directions respecting servants. Servants must not think that their mean and low state puts them beneath God's notice or the obligations of his laws—that, because they are servants of men, they are thereby discharged from serving God. No; servants must know and do their duty to their earthly masters, but with an eye to their heavenly one: and Titus must not only instruct and warn earthly masters of their duties, but servants also of theirs, both in his public preaching and private admonitions. Servants must attend the ordinances of God for their instruction and comfort, as well as the masters themselves. In this direction to Titus there are the duties themselves, to which he must exhort servants, and a weighty consideration wherewith he was to enforce them.
(1.) The duties themselves are these:—
[1.] To be obedient to their own masters, Tit 2:9. This is the prime duty, that by which they are characterized. Ro 6:16, His servants you are whom you obey. There must be inward subjection and dutiful respect and reverence in the mind and thoughts. "If I be a master, where is my fear, the dutiful affection you show to me, together with the suitable outward significations and expressions of it, in doing what I command you?" This must be in servants; their will must be subject to their master's will, and their time and labour at their master's disposal and command. 1Pe 2:18, Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. The duty results from the will of God, and relation in which, by his providence, he has put such; not from the quality of the person. If he be a master, the duties of a servant are to be paid to him as such. Servants therefore are to be exhorted to be obedient to their own masters. And,
[2.] To please them well in all things, in all lawful things, and such as belong to them to command, or at least as are not contrary to the will of their great and superior Lord. We are not to understand it either of obeying or pleasing them absolutely, without any limitation; but always with a reserve of God's right, which may in no case be entrenched upon. If his command and the earthly master's come in competition, we are instructed to obey God rather than man; but then servants must be upon good grounds in this, that there is an inconsistency, else are they not held to be excused. And not only must the will of God be the measure of the servant's obedience, but the reason of it also. All must be done with a respect to him, in virtue of his authority, and for pleasing him primarily and chiefly, Col 3:22-24. In serving the earthly master according to Christ's will, he is served; and such shall be rewarded by him accordingly. But how are servants to please their masters in all things, and yet not be men-pleasers? Answer, Men-pleasers, in the faulty sense, are such as eye men alone, or chiefly, in what they do, leaving God out, or subordinating him to man; when the will of man shall carry it, though against God's will, or man's pleasure is more regarded than his,—when this can content them, that the earthly master is pleased, though God be displeased,—or when more care, or more satisfaction, is taken in man's being pleased than in God's, this is sinful man-pleasing, of which all must take heed. Eph 6:5-7, "Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, with singleness of your heart, as unto Christ. Not with eye-service, as men-pleasers (who look at nothing but the favour or displeasure of men, or at nothing so much as this), but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men;" not to them chiefly, but to Christ, who requires, and who will reward, any good done, whether by bond or free. Observe therefore, Christian liberty comports well with civil servitude and subjection. Persons may serve men, and yet be the servants of Christ; these are not contrary, but subordinate, so far as serving men is according to Christ's will and for his sake. Christ came not to destroy or prejudice civil order and differences. "Art thou called, being a servant? Care not for it, 1Co 7:21. Let not this trouble thee, as if it were a condition unworthy of a Christian, or wherein the person so called is less pleasing unto God; for he that is called in the Lord, being a servant, is the Lord's freeman, not free from that service, but free in it; free spiritually, though not in a civil sense. Likewise also he that is called, being free, is Christ's servant; he is bound to him, though he be not under civil subjection to any; so that, bond or free, all are one in Christ." Servants therefore should not regret nor be troubled at their condition, but be faithful and cheerful in the station wherein God hath set them, striving to please their masters in all things. Hard it may be under some churlish Nabals, but it must be aimed at as much as possible.
[3.] Not answering again; not contradicting them, nor disputing it with them; not giving them any disrespectful or provoking language. Job complained of his servants, that he called them, and they gave him no answer; that was faulty another way: Non respondere pro convitio est—Such silence is contempt: but here it is respect, rather to take a check or reproof with humble silence, not making any confident nor bold replies. When conscious of a fault, to palliate or stand in justification of it doubles it. Yet this not answering again excludes not turning away wrath with a soft answer, when season and circumstances admit. Good and wise masters will be ready to hear and do right; but answering unseasonably, or in an unseemly manner, or, where the case admits not excuse, to be pert or confident, shows a want of the humility and meekness which such relation requires.
[4.] Not purloining, but showing all good fidelity. This is another great essential of good servants, to be honest, never converting that to their own use which is their master's, nor wasting the goods they are entrusted with; that is, purloining. They must be just and true, and do for their masters as they would or should for themselves. Pr 28:24, Whoso robbeth his father or his mother, and saith, It is no transgression, the same is the companion of a destroyer; he will be ready to join with him. Thus having such light thoughts of taking beyond what is right, though it be from a parent or master, is likely to harden conscience to go further; it is both wicked in itself, and it tends to more. Be it so that the master is hard and strait, scarcely making sufficient provision for servants; yet they must not be their own carvers, nor go about by theft to right themselves; they must bear their lot, committing their cause to God for righting and providing for them. I speak not of cases of extremity, for preserving life, the necessaries for which the servant has a right to. Not purloining, but showing all good fidelity; he must not only not steal nor waste, but must improve his master's goods, and promote his prosperity and thriving, to his utmost. He that increased not his master's talent is accused of unfaithfulness, though he had not embezzled nor lost it. Faithfulness in a servant lies in the ready, punctual, and thorough execution of his master's orders; keeping his secrets and counsels, despatching his affairs, and managing with frugality, and to as much just advantage for his master as he is able; looking well to his trusts, and preventing, as far as he can, all spoil, or loss, or damage. This is a way to bring a blessing upon himself, as the contrary often brings utter ruin. If you have not been faithful in that which is another man's, who shall give you that which is your own? Lu 16:12. Thus of the duties themselves, to which servants are to be exhorted. Then,
(2.) Here is the consideration with which Titus was to enforce them: That they may adorn the doctrine of God our Saviour in all things; that is, that they may recommend the gospel and Christ's holy religion to the good opinion of those that are without, by their meek, humble, obedient, and faithful conduct in all things. Even servants, though they may think that such as they, in so low and inferior a condition, can do little to bring repute to Christianity, or adorn the doctrine of Christ, and set forth the excellences of his truth and ways, yet, if they be careful to do their duty, it will redound to the glory of God and the credit of religion. The unbelieving masters would think the better of that despised way, which was every where spoken against, when they found that those of their servants who were Christians were better than their other servants—more obedient and submissive, more just and faithful, and more diligent in their places. True religion is an honour to the professors of it; and they should see that they do not any dishonour to it, but adorn it rather in all that they are able. Our light must shine among men, so that they, seeing our good works, may glorify our Father who is in heaven. And thus of the apostle's directions to Titus, about the discharge of his office, in reference to several sorts of persons.
11-14
Nature and Design of the Gospel; The Holy Tendency of the Gospel; Nature of Christ's Redemption (66 AD)
福音的性質與宗旨；福音使人成聖的趨向；基督救贖的性質（主後 66 年）
¹¹ 因為神救眾人的恩典已經顯明出來，
¹² 教訓我們除去不敬虔的心和世俗的情慾，在今世自守、公義、敬虔度日，
¹³ 等候所盼望的福，並等候至大的神和我們救主耶穌基督的榮耀顯現。
¹⁴ 他為我們捨了自己，要贖我們脫離一切罪惡，又潔淨我們，特作自己的子民，熱心為善。
此處我們看見上面一切指示所依據的理由或根據，這些理由取自福音的性質與宗旨，以及基督之死的目的。
一、取自福音的性質與宗旨。無論老幼、男女、主人與僕人，以及提多自己，讓各類人都當盡其當盡的本分，因為這正是基督教的目標與工作——在各樣分別和關係之下，教導、幫助並塑造人，使其有正當的品性與行為。為此：
1. 他們被置於神的恩典的時代之下，福音正是如此被稱呼（弗 3:2）。就其源頭而言，這是恩典——神白白賜的恩寵和善意，而非受造之物的任何功德或功績；它以顯著而特出方式表明並宣告這善意；並且它是把恩典傳遞並運行在信徒心中的途徑。如今恩典既使人有義務又驅使人行善：不要容罪在你們必死的身上作王，倒要將自己獻給神……因你們不在律法之下，乃在恩典之下（羅 6:12-14）。原來基督的愛激勵我們，不再為自己活，乃為他活（林後 5:14、15）；若無此效果，便是徒然領受恩典。
2. 這福音的恩典帶來救恩（向罪人啟示並提供救恩，並向信徒保證救恩）——救恩脫離罪和忿怒，脫離死亡和地獄。因此它被稱為生命之道；它引人歸信，並因此引到生命——現今聖潔的生命和將來福樂的生命。律法是屬死的執事，但福音是屬生命和平安的執事。因此這當被當作救恩來領受（留意它的規則，遵行它的命令），好使其目的——靈魂的救恩——得以達成。如今那些輕忽這帶來救恩之神恩典的人，就更無可推諉了，因為：
3. 它已經顯明出來，或說比從前更加清晰榮耀地照耀出來。舊的時代相對而言是黑暗的、影兒的；這是清晰的、發光的；並且如今既更明亮，也更廣泛地傳開。因為：
4. 它已經向眾人顯明出來；不是只向猶太人，如神的榮耀從前在西奈山向那特定的一群人顯現，而在其餘人之外；而是福音的恩典向所有人開放，所有人都被邀請來分享它的益處，外邦人與猶太人一樣。它的宣告是白白而普遍的：你們要去，使萬民作我的門徒：你們往普天下去，傳福音給萬民聽。 圍牆已被拆毀；如今不再有從前那樣的隔斷。這奧祕就是基督……這歷代以來隱祕不言的，如今顯明出來，而且按著永生神的命令，藉眾先知的書指示萬國的民，使他們信服真道（羅 16:25、26）。藉著福音得恩典與救恩的道理是為各階層各等次的人（僕人與主人一樣），所以激勵並鼓勵所有人都領受相信，並與之相稱地行事，在凡事上尊榮它。
5. 這福音的啟示是為了教訓，不是僅僅作為傳授知識和教導——如教師教導學生那樣，而是作為命令和吩咐——如君王向臣民頒賜律法。它指示當避免甚麼、當追隨甚麼，當遠離甚麼、當行甚麼。福音不是為了思辨，或主要不是為了思辨，而是為了實踐和正確地安排生活；因為它教訓我們：
（1）要離棄罪惡：除去不敬虔的心和世俗的情慾；要棄絕它們，不再與它們有分，正如從前曾有過的分一樣：就要脫去你們從前行為上的舊人，這舊人是因私慾的迷惑漸漸變壞的；就是整個罪的身體，在此被分為不敬虔和世俗的情慾。「要除掉不敬虔和不信，一切的不信，對神的存在的忽視或輕視——不愛他、不畏懼他、不倚靠他，也不照所當行的順服他，忽略他的典章，輕忽他的敬拜，褻瀆他的名或他的日子。這樣除去不敬虔（恨惡並棄絕它）；以及世俗的情慾，一切在屬世之人心中掌權的敗壞邪惡的欲望與情感，引人趨向世俗的事物——肉體的情慾並眼目的情慾並今生的驕傲，一切縱慾和污穢、貪婪的欲望和野心，尋求並看重人的榮耀過於神的榮耀；這一切都要除掉。」 屬肉體屬世的品行與屬天的呼召不相稱。凡屬基督耶穌的人，是已經把肉體連肉體的邪情私慾同釘在十字架上了。 他們藉著聖約的承諾和應許已經如此行了，並在行為上初步且有效地如此行了；他們正繼續在這工作上，越來越多地潔除一切肉體和心靈的污穢。這樣，福音先使人除去邪惡——離棄罪；然後，
（2）要看重良善：自守、公義、敬虔度日，等等。信仰不是僅由消極的不作惡構成；既當遠離惡，也當行善；真誠在這兩者相連中才得以證明，福音才得以尊榮。我們當對自己自守，正當地管轄我們的食慾和情感，持守節制和節制的限度，避免一切放縱無度；當對眾人公義，把各人所當得的歸給各人，不傷害任何人，反倒照我們的能力和他們的需要向別人行善：這似乎是公義和公平的一部分，因為我們不是單為自己而生，因此也不可單為自己而活。我們彼此為肢體，並且各人不要單顧自己的事，也要顧別人的事（林前 10:24；12:25）。大眾的利益，尤其包括所有人的利益，當受所有人的關切。自私是一種不義；它剝奪了別人在我們身上所當得的分。那麼公正而公義的行為將何等可悅！它保障並促進一切利益，不僅是個別的，也包括公眾的，因此有助於世界的平安與幸福。所以當公義，也要自守。並當敬虔地向著神，盡敬拜和事奉的本分。對神的尊敬當貫穿一切。所以，你們或吃或喝，無論做甚麼，都要為榮耀神而行（林前 10:31）。個人的和關係的本分都當在順服他命令之中去行，以討他喜悅並尊榮他為目標，出於聖潔的愛和敬畏他的原則。但我們對神也有一項明確而直接的本分，就是相信並承認他的存在和各樣完美，向他獻上內心和外表的敬拜和敬奉——愛他、敬畏他、倚靠他——倚靠他，並獻身於他——遵守他所設立的一切敬虔本分和典章——向他祈求、讚美他、默想他的作為和言行。這就是敬虔，照著我們現今的狀態來仰望並來到神面前——不是直接地，而是照著他在基督裏所啟示的那樣；這正是福音所指示並要求的。以別的途徑到神面前，即藉著聖徒或天使，是不合宜的，且與福音的準則和授權相違。神對我們一切的交通都是藉著他的兒子，我們的回應也當藉著他。我們當看在基督裏的神，作我們盼望和敬拜的對象。這樣我們當在敬虔上操練自己，否則便不能尊榮那與敬虔相符的福音——這福音正是教導並要求這樣的品行。福音的品行理當就是敬虔的品行，表達我們對神的愛、敬畏和尊崇，表達我們在他兒子裏所啟示的盼望、信託和倚靠。因為真受割禮的，乃是我們這以神的靈敬拜、在基督耶穌裏誇口、不靠著肉體的。 看我們的本分包含在何等精簡的範圍之內；它被簡略地表達為：除去不敬虔的心和世俗的情慾，在今世自守、公義、敬虔度日。 福音不僅教訓我們如何好好地相信並盼望，也教訓我們如何好好地生活，正如與那信心和盼望相稱的，在這現今的世代中，作為另一個更美好世代的等候者。有今世，也有將來的世代；今世是我們受試驗的時間和地點，福音教訓我們在這裏好好生活，卻不是以此為我們最終的狀態，而主要是帶著對將來的盼望而活：因為它教訓我們在一切事上：
（3）仰望另一個世界的榮耀，而今生自守、公義、敬虔的生活正是為此作準備：等候所盼望的福，並等候至大的神和我們救主耶穌基督的榮耀顯現。 盼望在此藉換喻指所盼望的事，即天堂及其中的福樂，被強調地稱為所盼望的福，因為它是我們所注目、所渴望、所等候的那大事；又是所盼望的福，因為一旦得著，我們便永遠完全福樂。並等候至大的神和我們救主耶穌基督的榮耀顯現。 這既指我們盼望成就的時候，也指其確實與偉大：它將在基督第二次顯現時成就，那時他要在他自己的榮耀裏，並父的榮耀裏，與聖天使的榮耀裏降臨（路 9:26）。他自己的榮耀是他在創世以前所有的；父的榮耀，因他是神本體的真像，又作為神人，是神所設立的治理者和審判官；並聖天使的榮耀，作為他的僕人和榮耀的侍從。他第一次來是在卑微中，為滿足公義並購得福樂；第二次來將在威嚴中，為要把福樂賜給他的百姓，並使他們得著這福樂。基督既然一次被獻，擔當了多人的罪；將來要向那等候他的人第二次顯現，並與罪無關，乃是為拯救他們（來 9:28）。至大的神和我們救主（或就是我們救主）耶穌基督；因為這不是兩個主詞，而是一個主詞，正如單一的冠詞tou megalou Theou kai Soteros所表明的——不是kai tou Soteros；林前 15:24 的kai也是如此翻譯的：再把國交與父神，原文為to Theo kai Patri。所以基督就是那至大的神——不是比喻意義上的（如官長等有時被稱為神，或說在神的名裏顯現並行事），而是嚴格且絕對意義上的——真實的神（約壹 5:20）、全能的神（賽 9:6）、他本有神的形像，卻不以此為強奪的，以與神同等為強奪的（腓 2:6）。他第二次降臨時要賞賜他的僕人，並把他們帶入榮耀。當注意，[1.] 對一切真基督徒而言，在另一個世界中有一個共有的、有福的盼望。若只在今生有盼望，便是眾人中最可憐的（林前 15:19）。盼望所指的就是所盼望的事，即基督自己，他被稱為我們的盼望（提前 1:1），以及在其中的福樂，就是榮耀的豐盛（弗 1:18），因此在此恰當地稱為所盼望的福。[2.] 福音的宗旨就是要藉著這所盼望的福激發眾人過良善的生活。所以要約束你們的心，謹慎自守，專心盼望耶穌基督顯現的時候所帶給你們的恩（彼前 1:13）。此處意旨相同：除去不敬虔的心和世俗的情慾，在今世自守、公義、敬虔度日，等候所盼望的福；不是作雇工，而是作盡責並感恩的基督徒。這一切既然都要如此銷化，你們為人該當怎樣聖潔，怎樣敬虔，切切仰望神的日子來到！（彼後 3:11、12）。仰望並催促——即期待並勤奮地為之預備。[3.] 在基督榮耀顯現之時並其中，基督徒所盼望的福將要成就；因為他們的福樂就在於此：我在哪裏，願你所賜給我的人也同我在那裏，叫他們看見你所賜給我的榮耀（約 17:24）。至大的神和我們救主的榮耀那時將如太陽般照耀。雖然他在施行審判時要以人子的身分顯現，卻也要大大地被宣告為神的兒子。那在地上多半隱蔽的神性，那時將如日頭升到中天。因此福音的工作和宗旨就是升高人心，等候基督這第二次的顯現。他使我們重生，叫我們有活潑的盼望（彼前 1:3），歸向神，要事奉那又真又活的神，等候他兒子從天降臨（帖前 1:9、10）。基督徒的標記正在於此——等候他們的主人到來（路 12:36）、愛慕他顯現（提後 4:8）。所以我們當留意這盼望；當束上腰帶，點著燈，好像等候主人的人；那日子那時辰我們不知道，但那要來的就來，並不遲延（來 10:37）。[4.] 基督徒的安慰和喜樂在於：他們的救主就是至大的神，並要在第二次降臨時榮耀地彰顯自己。權能與慈愛、威嚴與憐憫，那時要同時在最輝煌中彰顯——使惡人驚恐混亂，卻使敬虔之人永遠得勝並歡欣。他若不是這樣的至大之神，不是僅僅的受造物，他就不能作他們的救主，也不能作他們的盼望。以上是為要強化各類人盡其本分的根據，取自福音的性質與宗旨。與此相連的另一個根據，即：
二、取自基督之死的目的：他為我們捨了自己，要贖我們脫離一切罪惡，又潔淨我們，特作自己的子民，熱心為善（多 2:14）。要領我們進入聖潔與福樂，這既是基督之死的目的，也是他教訓的範圍。此處我們有：
1. 救恩的購得者——耶穌基督，就是那至大的神和我們的救主；他不是單單作為神而拯救，更不是單單作為人而拯救；而是作為神人——兩性在一個位格之中：是人，使他能為人順服、受苦、受死，並適合對待人、為人行事；是神，使他能扶持人性，使其作為有價值並有效，並適當顧及神性的權利與尊榮，以及受造之物的福祉，並使後者歸於前者的榮耀。這樣的一位正合我們所需；而這就是：
2. 我們蒙救贖的代價：他為我們捨了自己。 父把他賜下，但他也捨了自己；而這祭物的蒙悅納與功勞，正是在於其自由與甘心，也在於其偉大。所以我父愛我，因我將命捨去，好再取回來。沒有人奪我的命去，是我自己捨的（約 10:17、18）。又如約 17:19：我為他們的緣故，自己分別為聖——或說把自己分別並獻上作這工，作為祭司和祭物獻給神，為人的罪。人性是祭物，神性是祭壇，使祭物成聖，而整個是這位格的作為。他捨自己作萬人的贖價（提前 2:6）。如今在這末世顯現一次，把自己獻為祭，好除掉罪。 他既是祭司，也是祭物。我們得贖，不是用金銀，乃是用基督的寶血（彼前 1:18、19），被稱為神的血（徒 20:28），即那作為神者的血。
3. 為之而捨的對象：為我們——為我們這些可憐將亡的罪人，離開了神，成為背叛他的人。他捨了自己為我們，不僅為我們的益處，更是代替我們。彌賽亞被剪除，不是為自己，而是為我們。他為罪受苦，就是義的代替不義的，為要引我們到神面前（彼前 3:18）。神使那無罪的，替我們成為罪（即作為罪的祭物和祭獻），好叫我們在他裏面成為神的義（林後 5:21）。何等的降卑與恩典！他愛我們，為我們捨了自己；我們除了愛他並將自己獻給他，還能作甚麼呢？特別考慮到：
4. 他捨自己的目的：（1）要贖我們脫離一切罪惡。 這與第一課相符——除去不敬虔的心和世俗的情慾。基督捨自己為要救贖我們脫離這些，所以要除掉它們。愛罪並活在罪中，就是把救贖之血踐踏在腳下，是輕看並拒絕它最大的益處之一，並與其宗旨相悖而行。但基督短暫的受苦怎能救贖我們脫離一切罪惡呢？答，藉著他位格無限的尊嚴。受苦的那位是神，雖不是作為神受苦。兩性中任何一性的作為和屬性都歸於這位格。神用自己的血買贖了教會（徒 20:28）。若代價一次付清，就無需永遠受苦。僅僅的受造之物因其本性有限，不能作成這事；但神人能。至大的神我們的救主為我們捨了自己：這就是其中緣由。他藉著一次獻祭，便叫那得以成聖的人永遠完全（來 9:25、26；10:14）。他不需要多次獻上自己，也不能被死亡拘禁，當他一次受過之後。何等美好——基督之死的目的與果子，就是從一切罪惡中得著救贖！基督為此而死；並且，（2）特作自己的子民，潔淨我們。 這強化了第二課：在今世自守、公義、敬虔度日。 基督之死是為潔淨，也是為赦免——為要得著恩典，醫治本性，正如使人脫離罪咎和定罪。他為自己的教會捨了自己，為要潔淨它。 這樣他就藉著潔淨他們而特作自己的子民。這樣他們就被分別出來，與那臥在惡者手下的世界有別；他們是從神而生的，並被改變與他相似，帶著他的形像，如天父聖潔一般地聖潔。當注意，從罪中得贖與本性的成聖是並行的，兩者共同構成一群歸神為聖的子民：脫離罪咎和定罪的自由，脫離情慾權勢的自由，並藉著聖靈心靈得著潔淨。他們是被揀選的族類，是有君尊的祭司，是聖潔的國度，因此是特作的子民。並且，（3）熱心為善。 這特作的子民，既因恩典潔淨而如此成為，就當藉著行善並在行善上熱心，使人看見他們是這樣的子民。當注意，福音不是放縱的道理，而是聖潔和善良生活的道理。我們從虛妄的行為中被贖出來，就當聖潔、公義地事奉神，終身行在他面前。 所以我們當留意行善，並在其中有熱心；只要這熱心受知識引導，被愛所激發，以神的榮耀為目標，並且總是為著某樣美善的事。以上是取自基督之死的目的，為要推動人所當盡之本分的動機。
英文原文
Nature and Design of the Gospel; The Holy Tendency of the Gospel; Nature of Christ's Redemption (66 AD)
¹¹ For the grace of God that bringeth salvation hath appeared to all men,
¹² Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
¹³ Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
¹⁴ Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death.
I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this,
1. They are put under the dispensation of the grace of God, so the gospel is called, Eph 3:2. It is grace in respect of the spring of it—the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Ro 6:12-14. The love of Christ constrains us not to live to self, but to him (2Co 5:14,15); without this effect, grace is received in vain.
2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers)—salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since,
3. It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For,
4. It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Ro 16:25,26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things.
5. This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us,
(1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God; put away all these." An earthly sensual conversation suits not a heavenly calling. Those that are Christ's have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin; and then,
(2.) To make conscience of that which is good: To live soberly, righteously, and godly, etc. Religion is not made up of negatives only; there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved and the gospel adorned. We should live soberly with respect to ourselves, in the due government of our appetites and passions, keeping the limits of moderation and temperance, avoiding all inordinate excesses; and righteously towards all men, rendering to all their due, and injuring none, but rather doing good to others, according to our ability and their need: this seems a part of justice and righteousness, for we are not born for ourselves alone, and therefore may not live to ourselves only. We are members one of another, and must seek every man another's wealth, 1Co 10:24,12:25. The public, especially, which includes the interests of all, must have the regards of all. Selfishness is a sort of unrighteousness; it robs others of that share in us which is their due. How amiable then will a just and righteous conduct be! It secures and promotes all interests, not particular only, but general and public, and so contributes to the peace and happiness of the world. Live righteously therefore as well as soberly. And godly towards God, in the duties of his worship and service. Regards to him indeed should run through all. Whether you eat, or drink, or whatsoever you do, do all to the glory of God, 1Co 10:31. Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage,—loving, fearing, and trusting in him,—depending on him, and devoting ourselves to him,—observing all those religious duties and ordinances that he has appointed,—praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all,
(3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels, Lu 9:26. His own glory which he had before the world was; and his Father's, being the express image of his person, and as God-man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation, Heb 9:28. The great God and our Saviour (or even our Saviour) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Soteros, not kai tou Soteros, and so is kai rendered 1Co 15:24, When he shall have delivered up the kingdom to God, even the Father; to Theo kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God (1Jo 5:20), the mighty God (Isa 9:6), who, being in the form of God, thought it not robbery to be equal with God, Php 2:6. In his second coming he will reward his servants, and bring them to glory with him. Observe, [1.] There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable, 1Co 15:19. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope (1Ti 1:1), and blessedness in and through him, even riches of glory (Eph 1:18), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ, 1Pe 1:13. To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! 2Pe 3:11,12. Looking and hastening, that is, expecting and diligently preparing for it. [3.] At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory, Joh 17:24. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it (1Pe 1:3), turned to serve the living God, and wait for his Son from heaven, 1Th 1:9,10. Christians are marked by this, expecting their Master's coming (Lu 12:36), loving his appearance, 2Ti 4:8. Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry, Heb 10:37. [4.] The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective duties from the nature and design of the gospel. And herewith is connected another ground, namely,
II. From the end of Christ's death: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit 2:14. To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have,
1. The purchaser of salvation—Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as man alone; but as God-man, two natures in one person: man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him; and God, that he might support the manhood, and give worth and efficacy to his undertakings, and have due regard to the rights and honour of the deity, as well as the good of his creature, and bring about the latter to the glory of the former. Such a one became us; and this was,
2. The price of our redemption: He gave himself. The Father gave him, but he gave himself too; and, in the freeness and voluntariness, as well as the greatness of the offering, lay the acceptableness and merit of it. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself, Joh 10:17,18. So Joh 17:19, "For their sakes I sanctify myself, or separate and devote myself to this work, to be both a priest and a sacrifice to God for the sins of men." The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the person. He gave himself a ransom for all, 1Ti 2:6. Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ (1Pe 1:18,19), called the blood of God (Ac 20:28), that is, of him who is God.
3. The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God, 1Pe 3:18. He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him, 2Co 5:21. Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering,
4. The ends of his giving himself for us, (1.) That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. Christ gave himself to redeem us from these, therefore put them away. To love and live in sin is to trample under foot redeeming blood, to despise and reject one of the greatest benefits of it, and to act counter to its design. But how could the short sufferings of Christ redeem us from all iniquity? Answer, Through the infinite dignity of his person. He who was God suffered, though not as God. The acts and properties of either nature are attributed to the person. God purchased his church with his own blood, Ac 20:28. Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature; but God-man could. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified, Heb 9:25,26,10:14. He needed not to offer himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died for this: and, (2.) To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. Christ died to purify as well as to pardon—to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar people, by purifying them. Thus are they distinguished from the world that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of the nature go together, and both make a peculiar people unto God: freedom from guilt and condemnation, freedom from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And, (3.) Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us see then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death.
15
Exhortation to Various Duties (66 AD)
對各樣本分的勸勉（主後 66 年）
¹⁵ 這些事你要講明，勸戒人，用各等權柄責備人。不可叫人輕看你。
使徒在本章結束時（正如他在開始時一樣），給提多一個綜括性的指示，其中我們看見傳道人教訓的內容與方式，以及特別對提多有關他自己的教誨。
一、傳道人教訓的內容：這些事，就是前面所提到的：不是猶太人的荒渺言語和遺傳，而是福音的真理與本分——避免罪惡，並在今世自守、公義、敬虔度日。當注意，傳道人在講道上必須緊貼神的話。若有講道的，要按著神的聖言講（彼前 4:11），而不是講自己腦中的虛構和發明。
二、方式；藉著教訓、勸勉和責備，用各等權柄。提後 3:16：聖經都是神所默示的，於教訓、督責、使人歸正、教導人學義都是有益的；就是說，用來教導純正的道理，使知罪並駁倒錯謬，歸正生活，並在公正善良的事上長進；叫屬神的人（基督徒或傳道人）得以完全，預備行各樣的善事——他自己當行的，或當教導別人的。這就是足以裝備他盡各樣本分、並正當履行這些本分的內容。這些事你要講明，或教導；神的旨意，我並沒有一樣避諱不傳給你們的。 福音中那些重大而必要的真理與本分，尤其當講明並勸戒——parakalei——以極大的懇切加以勸勉。傳道人在傳講屬天的道理和誡命時，不可冷淡而無生氣，好像它們是無關緊要的小事；而當以與其性質和重要性相稱的懇切來加以勸勉；他們當呼召人留意並謹守，不要單單聽道，自己欺哄自己；乃是行道，使人因此得福。並要責備人；使那些反對或辯駁的人知罪，或那些忽略並不按所當然領受真理的人，或在不義中阻擋真理的人——那些不用所當然的相信和順服的心思與心靈來聽，反而（也許）生活在相反行為中，顯出頑梗悖逆，在各樣善事上是可廢棄的人知罪。用各等權柄責備人，作為奉神的名而來、佩帶他的威嚇和懲戒的人；無論誰輕看這些，必自招危險。傳道人是在城門口的責備者。
三、此處有特別對提多有關他自己的教誨：不可叫人輕看你；就是說，不要給人輕看的機會，也不要任憑人如此行而不加責備，因為藐視的就是藐視神，不是藐視人。 或這樣說：這些事你要講明並勸戒，照著各人所當關切的向他們懇切勸勉；以勇敢和忠心責備罪惡，並謹慎留意自己和自己的行為；這樣就沒有人會輕看你。傳道人要使自己免受藐視的最有效途徑，就是緊貼基督的道理，並效法他的榜樣——好好地傳道並好好地生活，以謹慎和勇敢盡自己的本分；這最能保全他們的名聲和他們的安慰。
也許此處也是對百姓的勸戒——提多雖然年輕，且不過是使徒的代理人，卻不可被他們輕看，倒當看為基督忠心的傳道人而加以敬重，並在他的工作和職分上鼓勵他、支持他。我們勸弟兄們，要敬重那在你們中間勞苦的人，就是在主裏面治理你們、勸戒你們的；又因他們所作的工，用愛心格外尊重他們（帖前 5:12、13）。當留意他們的教訓，尊重他們的人，在他們的職分上支持他們，並照你們所能促進他們為神的榮耀和人的靈魂得救所作的努力。
英文原文
Exhortation to Various Duties (66 AD)
¹⁵ These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
The apostle closes the chapter (as he began it) with a summary direction to Titus upon the whole, in which we have the matter and manner of ministers' teaching, and a special instruction to Titus in reference to himself.
I. The matter of ministers' teaching: These thing, namely, those before mentioned: not Jewish fables and traditions, but the truths and duties of the gospel, of avoiding sin, and living soberly, righteously, and godly, in this present world. Observe, Ministers in their preaching must keep close to the word of God. If any man speak, let him speak as the oracles of God, 1Pe 4:11, and not the figments and inventions of his own brain.
II. The manner; by doctrine, and exhortation, and reproof with all authority. 2Ti 3:16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that is, to teach sound doctrine, to convince of sin and refute error, to reform the life, and to carry forward in what is just and good; that the man of God (the Christian or minister) may be perfect, thoroughly furnished to all good works that are to be practised by himself or to be taught to others. Here is what will furnish for all parts of his duty, and the right discharge of them. "These things speak, or teach; shun not to declare the whole counsel of God." The great and necessary truths and duties of the gospel, especially, these speak and exhort, parakalei, press with much earnestness. Ministers must not be cold and lifeless in delivering heavenly doctrine and precepts, as if they were indifferent things or of little concern; but they must urge them with earnestness suitable to their nature and importance; they must call upon persons to mind and heed, and not be hearers only, deceiving themselves; but doers of the word, that they may be blessed therein. And rebuke; convince and reprove such as contradict or gainsay, or neglect and do not receive the truth as they should, or retain it in unrighteousness—those who hear it not with such a believing and obedient mind and heart as they ought, but, instead of this (it may be) live in contrary practices, showing themselves stubborn and disobedient, and to every good work reprobate. Rebuke with all authority, as coming in the name of God, and armed with his threatenings and discipline, whoever make light of which will do it at their peril. Ministers are reprovers in the gate.
III. Here is a special instruction to Titus in reference to himself: "Let no man despise thee; that is, give no occasion to do so, nor suffer it without reproof, considering that he who despiseth despiseth not man, but God." Or thus, "Speak and exhort these things, press them upon all, as they may respectively be concerned; with boldness and faithfulness reprove sin, and carefully look to thyself and thy own conduct, and then none will despise thee." The most effectual way for ministers to secure themselves from contempt is to keep close to the doctrine of Christ, and imitate his example—to preach and live well, and do their duty with prudence and courage; this will best preserve both their reputation and their comfort.
Perhaps too an admonition might be here intended to the people—that Titus, though young, and but a substitute of the apostle, yet should not be condemned by them, but considered and respected as a faithful minister of Christ, and encouraged and supported in his work and office. "Know those that labour among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work's sake, 1Th 5:12,13. Mind their teaching, respect their persons, support them in their function, and, what in you lies, further their endeavours for the honour of God and the salvation of souls."
使徒在此指示提多，當如何一般性地忠心履行自己的職分（多 2:1），並特別論到不同類別的人（多 2:2-10）；又說明這些以及隨後指示的根據（多 2:11-14）；末了以一個總括性的指示作結（多 2:15）。