This week we will continue the study of the Book of 1 Timothy in the New Testament.
As Paul urges the church to intercede for the world, and especially for the rulers (2:1-7), he continues to address what appears to be problems associated with pubic worship in the church of Ephesus, likely connected to the influence of the false teachers referred to in chapter 1.
(1) It was the practice for men to pray with uplifted hands in those days.
a. Why does Paul emphasize that we need to lift up “holy” hands?
b. Why does Paul emphasize that prayers should be offered without anger and dispute?
- What are prayers offered in anger and dispute like?
- Will God hear such prayers? Why or why not?
- Why is this reminder directed to men?
(2) We need to read v. 9 with the culture of the time in mind:
a. Whether it is about dress, hairdo or jewelry, Paul’s emphasis is on “decency and propriety”. How may this be applied to us today?
b. Why is it so important for “women who profess to worship God” to adorn themselves as Paul has urged them to?
(3) Given the culture of the time and the fact that women in general did not receive education as men did, what do you see as the wisdom behind Paul’s exhortation in vv. 11-12? (See Note below.)
(4) However, beyond their cultural setting, Paul uses Adam and Eve as the basis of his admonition. What is the point Paul is asserting by pointing out the following?
a. Adam was created before Eve.
b. It was Eve who was deceived (while Adam did not exercise his authority but listened to Eve).
(5) A literal translation of v. 15 might be helpful: “But she will be saved through her childbearing, if they remain in faith and love and sanctification with sobriety”:
a. If “will be saved” refers to salvation, is a man saved in a different way than that for a woman? (Gal. 3:26-28)
b. Does salvation depend on works? (Eph. 2:8-9)
c. Therefore, “will be saved” should not have anything to do with salvation, but logically with the immediate context — the fact that Eve was being deceived into sinning. Consider the following questions as applied to those married women within Timothy’s congregation:
- What impact would they have on their children, if they focus on bringing them up with their examples of faith, love, sanctification and sobriety?
- How might such a focus help them not to repeat the sin of Eve?
(6) What is the main message to you today and how may you apply it to your life?
Note:
The teaching about women being silent during worship is consistent with Paul’s teaching in 1 Corinthians 14:34-35, but it appears not to be an absolute as Paul does allow women to pray and prophesy (or preach) in 1 Corinthians 11:1-16. The intention in both places appears to be the maintenance of an orderly service and to remind women, given their new-found freedom in Christ, to be mindful of their proper place, especially within their culture.
本週我們繼續研讀新約提摩太前書；請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
保羅在教導提摩太要為萬人(即世人)和世上的君王祈禱後(2:1-7)，繼續談到他們在敬拜時一些混亂的情況，那都似是假師傅的教導和影響所至：
(1) 舉起手來禱告是那時代猶太人的規矩：
a. 為何保羅在此特別提到要舉起的是聖潔的手？
b. 為何更把禱告與忿怒和爭論一起提到？
i. 帶著忿怒和爭論的禱告會是怎樣的？
ii. 神會聽這樣的禱告嗎？為什麼？
iii. 為何保羅特別指著男的說？
(2) 讀第9節時，我們也需要留意當時的文化風俗：
a. 不論是衣著、髮型、或手飾，保羅的重點是要「廉恥、自守」。既是這樣，我們可以怎樣應用在今天？
b. 為何保羅特別指醒她們是「敬神的女人」？
(3) 當我們想到二千年前的文化風俗，和女性一般是沒有機會受教育的事實，你可看到保羅在第11-12節所吩咐之智慧？(參下註)
(4) 保羅並不是以文化作為論據，乃是以聖經的原則為本。保羅藉著以下事例要指的是什麼：
a. 神先造亞當、後造夏娃？
b. 不是亞當被引誘，乃是夏娃，因而陷在罪裡？
(5) 讓我把第15節按原文直譯：「然而她必得救、藉著產兒，若她們常存信心、又聖潔自守。」
a. 這裡的「得救」是指什麼？難道男與女得救的方法不一樣嗎？(見加3:26-28)
b. 得救是否是藉著行為？(見弗2:8-9)
c. 既是這樣，這裡所論的「得救」應與救恩無關。若與上文相連(即夏娃被誘而陷入罪) ，這樣，那些在以弗所教會的已婚婦女：
i. 如果聽保羅的勸導，專以信心、愛心、聖潔自守為重，會對兒女有什麼影響？
ii. 這樣的聽勸會怎樣使她們避免犯夏娃的錯？
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：這裡吩咐女人要在崇拜中靜默與保羅在哥林多前書14:34-35的教導是一致的。但保羅卻在較早時是容許女人在聚會中禱告和講道的(林前11:1-16) 。故此，這裡的吩咐相信是臨時的措施，以求立刻重建聚會時的寧靜和秩序，有待保羅來到時再處理。
“I do not permit a woman to teach or to have authority over a man, she must be silent.” (1 Tim. 2:12)
The passage in 1 Timothy 2:9-15, together with Paul’s teachings in 1 Corinthians 11:3-16; 14:33-35, is one of the most difficult teachings to the modern mind. In most cases, Paul appeals not only from the basis of cultural norms, but draws from biblical sources.
The admonition that we should be mindful of cultural norms does make sense in that if we behave in a way that is condemned by what is perceived as “decent” in the cultural setting we live in, it will only be a stumbling block to leading non-believers to the knowledge of salvation in Jesus Christ. Even if the cultural norms might be seen as archaic and unreasonable, we cannot put the cart before the horse since a person’s heart needs to be changed first by the re-birth in the Holy Spirit before they can change their cultural views. Such views may not even need to be changed if they are in tune with the moral teachings of the Bible.
Therefore, whatever cultural examples Paul cites in 1 Timothy concerning one's dress, jewelry or hairdo, the principle is one of “decency and propriety” which should be the guideline for the behavior of believers (both men and women) today.
However, in urging women to be silent and in full submission to their husbands, Paul does use biblical bases for his admonition. In particular, he uses the order of creation (v. 13) and the fact that Satan picked Eve as the “easier” prey to lead both Adam and Eve to sin (v. 14). Since Paul’s assertion is not based on cultural grounds, but on biblical authority, as much as our modern minds find it difficult to accept, I do think we need to submit to his teaching, and not to “distort “ it even it may be “hard to understand” (2 Pet. 3:16).
For one, whether it is in society, in a household or a church, there needs to be a proper authority and submission for it to function in a stable manner, and Paul appeals to the Scripture to confer the authority to the husbands in a home and to men in a church setting. However, he has demonstrated that even this has its flexibility in that he affirms female leadership, especially with his affirmation of Priscilla (Rom. 16:3) and Euodias and Syntyche (Phil. 4:2-3). Therefore, I believe that, especially in the case of the Ephesian Church, the prohibition against teaching by women (which, as I have pointed out is contrary to his affirmation of the above female leaders and his teachings in 1 Cor. 11:3-16) is an urgent stop-gap measure that he imposes on the church in Ephesus, pending his actual arrival to stop the false teachers and their unhealthy influence on some of the women who presumably caused many disruptions in the services (3:14-15).
I also find what the Apostle Peter says is also true that wives, in general, are the “weaker partners” in a marriage (1 Pet. 3:7), not only physically, but emotionally. In the course of counseling married couples, I do find that wives are less rational and far-less forgiving (and there are obvious exceptions too), and perhaps that is why the Apostle Paul uses the example of Eve being chosen to be deceived by Satan, to urge wives to submit to their husbands, and to focus their lives on bringing up children by godly example. Again, this goes against the wisdom of the modern mind. However, the demise of the modern family has much to do with not heeding to biblical advice like these.
「我不許女人講道，也不許他轄管男人，只要沉靜。」(提前2:12)
保羅在提摩太前書2:9-15，哥林多前書11:3-16和14:33-35有關婦女的教訓是今日的文明思想很難接受的。而保羅這些教導不但只是反映當時的文化風俗，也是引用聖經來支持他的吩咐。
從當時的文化角度來看，保羅的吩咐是合理的，因為如果信主的婦女連世俗也看為不「廉潔自守」，或「正派」的話，我們便會成為他人信主的絆腳石了。如果有些文化仍存這些風俗，就是我們認為這些文化風俗是古舊和不合理，我們也不能想先改變他們這些風俗，才傳福音給他們；何況有些固有的文化風俗，往往與聖經教訓的精髓更吻合。
故此，不論保羅在提摩太前書所論到的婦女的衣著、髮飾、手飾方面，其總意仍是在乎「廉恥自守」，這也當是我們今天的男女信徒的守則。
不過，在吩咐婦女在聚會時要安靜、不許她們轄管男人，保羅是以聖經為根據的；特別是以創造的次序 (提前2:13) ，和撒但擇選引誘夏娃來陷人於罪(2:14) 的事例為根據。因為保羅是基於聖經來作論據，我們便要小心，不至像彼得所提醒我們的，因保羅所寫的信內中確有難明白的而不接受(彼後3:16) 。
一方面，我們要知道，不論社會、家庭或教會，都必須要有次序：有作主的、有順服的；而保羅以聖經為論據，在家庭與教會中，把權放在男人身上。但在實際的生活中，我們看到保羅卻沒有重男輕女，反而因神的揀選和使用之故，正面的舉薦或肯定像非比、百基拉(羅16:1, 3) 並友阿爹和循都基等(腓4:2-3)婦女領袖的地位。故此，我同意部份的解經者所言，保羅對以弗所教會婦女的吩咐，是臨時的措施，為要挽回崇拜的秩序，待他回來時才親身處理這些問題。要留意的是，保羅在哥林多前書11:3-16確是準許婦女在聚會時禱告與講道的。
我亦同意使徒彼得所言，說妻子比丈夫輭弱(彼前3:7) 。相信這不單是指體格方面，更是情緒方面。在輔導夫婦時，我察覺到一般的妻子是較情緒化，也是較為小心眼的(當然也有例外的) 。或許，這是使徒保羅引夏娃被引誘為例，吩咐作妻子的要順服丈夫，和用敬虔的生命來專心教養兒女。這些確是現今文明社會所不能接受的。但今天文明社會家庭的破碎豈與不聽這些聖經的教訓無關呢！
It is important to note that Paul is not giving Timothy instructions to set up overseers or deacons — they appear to be in place. Rather, he is providing ongoing guidance, perhaps to prevent false-teachers from entering the leadership. The first category of leaders addressed by Paul is the “Overseers”. These, in Acts 20, refer to the “elders" (see Acts 20:17, 28). Note that the Apostle Peter is also called an “elder” (1 Pet. 5:1).
(1) Is it right or is it wrong to “desire” to be a leader like an “overseer” or “elder” of a church? Why?
(2) The over-riding principle that heads the list of qualifications is that one be “above reproach”:
a. What does it mean?
b. Is it possible or practical? Why or why not?
Let’s carefully consider each of these qualifications that follow:
(3) Husband of but one wife
a. Why does it follow immediately after the above over-riding principle?
b. I find the best commentary of this qualification is “one-woman kind of man”. Do you agree?
(4) Temperate
a. What does it mean?
b. How important is it to being an elder?
(5) Self-controlled
a. Over what?
b. How important is it to being an elder?
(6) Respectable
a. According to whom?
b. How important is it to being an elder?
(7) Hospitable
a. What does being an elder have to do with being hospitable?
b. What if he is not?
(8) Able to teach (this is the only “non-character” related qualification)
a. How does it reflect on the role of an elder? (see Tit. 1:9-10)
(9) Not given to drunkenness
a. Why does drunkenness disqualify a person from secular leadership?
b. What then does it say about spiritual leadership?
(10) Not violent but gentle
a. How important is it to being an elder?
(11) Not quarrelsome
a. How important was this qualification in weeding out false teachers at the time? (see 6:4)
b. How important is it to being an elder?
(12) Not a lover of money
a. How important is this qualification in weeding out false teachers at the time? (see 6:5)
b. How important is it to being an elder?
(13) Manages his own family well
a. Given the absolute authority that a father had at the time, how will failure in this area reflect on the character of the person?
b. How important is it to being an elder?
(14) Not a recent convert
a. How important is it to being an elder?
b. What if there is no one to fill such a position?
(15) Good outside reputation
a. What reputation does it refer to?
b. How important is it to being an elder?
(16) Re-read this list of “qualifications” carefully.
a. Can you distinguish the “spiritual” qualifications from the rest?
b. What might be the qualifications that people would also demand from someone holding public office, like a prime minister or a president?
c. What might you add to this list, if you are to select an elder (one who, in the 1st century, like Peter, is part of the pastoral leadership of a church)?
(17) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
一般相信，以弗所教會在此時已有監督和執事等的制度；保羅在此列出作這些領袖的人最基本的條件，用以防止假師傅掌權。這小段先談到「監督」，在使徒行傳那裡是與「長老」通用的(見徒20:17, 28) 。彼得也自稱為長老(見彼前5:1) 。
(1) 羨慕作監督或長老是對或是錯？為什麼？
(2) 在列出作監督的條件時，保羅首先以「無可指責」作為前題：
a. 「無可指責」是什麼意思？
b. 是否過嚴？為什麼？
至於「無可指責」之處，包括：
(3) 只作一個婦人的丈夫：
a. 為何把這條件排先？
b. 有解經者釋為「專一的丈夫」，你認為貼切嗎？
(4) 有節制：
a. 是那方面的節制呢？
b. 對作長老有什麼重要性？
(5) 自守：
a. 是那方面的自守呢？
b. 對作長老有什麼重要性？
(6) 端正：
a. 你可為「端正」下一個什麼定義？
b. 對作長老有什麼重要性？
(7) 樂意接待遠人(hospitable)：
a. 作長老與這條件有何關連？
b. 長老可不可以說自己沒有這「恩賜」？(參羅12:13— “pursue hospitality”)
(8) 善於教導：這是惟一與人格或靈性無關的條件：
這條件可以給我們看到「長老」與「執事」的位份的主要分別嗎？
(9) 不因酒滋事：
a. 為何這也是世俗對從政的要求？
b. 為何保羅也列這點在這裡？
(10) 不打人，只要溫和：
這豈不是任何信徒當有的品格嗎？為何保羅也列在這裡？
(11) 不爭競(或譯不愛爭辯) ：
a. 這對防範假師傅有何幫助？(參6:4)
b. 對作長老有什麼重要性？
(12) 不貪財：
a. 這對防範假師傅有何幫助？(參6:5)
b. 對作長老有什麼重要性？
(13) 好好管理自己的家，使兒女凡事端莊順服：
a. 以當時父權之絕對，不能達到這條件「可指責」之處在乎什麼？
b. 對作長老有什麼重要性？
(14) 初入教的不可作監督：
a. 對作長老有什麼重要性？
b. 如果沒有足夠的人當長老又如何？
(15) 教外有好名聲：
a. 這裡指的是什麼名聲？
b. 對作長老有什麼重要性？
(16) 請把這裡所列的條件再看一次：
a. 你可以看出那些才是真正與世人有別的屬靈條件？
b. 如果要選立長老，你會再加上什麼條件？
(17) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Now the overseer must be above reproach….” (1 Tim. 3:2)
I agree totally with Gordon Fee that the list of qualifications given by Paul to Timothy in 1 Timothy 3 concerning the appointment of overseers is only a stop-gap measure to weed out the false-teachers. They are not meant to be used as a regular guideline for the appointment of elders or any spiritual leaders of a church.
Donald Guthrie also points out that these qualifications “required for Christian administrators are strikingly similar in many particulars” to the parallel lists “current for various occupations, such as kings, generals, midwives” (TNTC, The Pastoral Epistles, 91). This list by Paul, however, would be good enough to weed out false teachers at the time from church leadership, given the fact that they like controversies and quarrels (3:3, 6:4).
It is rather unfortunate that many churches are using these minimum standards to select their spiritual leaders, and in some cases, their leaders cannot even meet the following minimum standards which the secular world requires.
- The public, in general, does not view extra-marital affairs kindly concerning their civic leaders, yet many church leaders are not faithful to their wives.
- Violent conduct is not condoned by the public of their public officials, yet many church leaders are hot-tempered and are even violent.
- Secular public figures are mindful of being role models and would apologize for the misconduct of their children. A case in point is the apology by the actor Jackie Chan for his son's drug use, because he was once the champion against drug-use for the government. We tend to accept a lower standard than the world in this respect.
No wonder, the church of Jesus Christ suffers much disrepute in the eyes of the world.
「作監督的，必須無可指責…」(提前 3:2)
我同意費戈登教授的見解，認為保羅在提摩太前書第三章所列給監督的資格是一些臨時的措施，為要防止假師傅得到領袖的位份；故此，這些並非對一般教會的領袖完整一套的資格。
解經家Donald Guthrie也指出這裡所列「為基督徒主管」的資格是「很明顯的與當時其他(世俗) 的位份的資格相同，包括君王、統帥、接生等」(TNTC, The Pastoral Epistles, 91) 。不過保羅所列出的已足夠排除了假師傅，因為他們確是愛爭競、不守真道(3:3, 9) 。
所以，原封不動的，把這些資格用以評估教會的領袖是不合宜的；可惜的是，不少教會的領袖連這些起碼的資格也達不到，比世俗的領袖還不如呢:
- 就是現今這個敗壞的世代，一般人民對政要的婚外情仍多有誹議的；
- 性情暴躁、容易動怒的政要也是社會所不容的，但在教會中卻卻選立這樣的領袖：
- 社會的領袖在兒女犯法時也向公眾道歉，但我們卻輕看了保羅在此對屬靈領袖好好管理家庭的要求。
無怪，神的教會今日在世人的眼中是如此無關重要！
Paul addresses the qualifications of another group of leaders in the church, namely the deacons.
(1) The word, deacon (in Greek) is first used in Acts 6:1-6. Read that passage in Acts 6 and see who they were, why they were needed and what qualified them for their task?
[It appears that over time, as churches were established in various places, this term was used for the office of another tier of leaders in the church separate from and presumably under the leadership of the overseers (see Phil. 1:1)].
(2) Compare this list of qualifications with that of the overseers:
a. What is missing from this current list?
b. Given the likely non-teaching and non-pastoral nature of the office of deacons, do these omissions make sense? Why or why not?
c. Why then should the following be repeated?
- Respected
- Not a drunkard
- Not a pursuer of dishonest gain (similar to not being a lover of money)
- Husband of one wife
- Managing children well
(3) The additional qualifications for deacons include:
a. Sincere (or not double-tongue)
- How important is this to being a deacon (one who carries out other important ministries apart from preaching and teaching)?
b. Holding deep truths (or mystery) of faith with a clear or clean conscience
- Why does Paul refer to our faith as a “mystery”?
- Why do we need to hold it with a clear conscience?
- How important is it to being a deacon?
c. Must be tested
- How are they to be tested?
- Why do they need to be tested?
(4) Commentators in general translate v. 11 as "deaconesses” rather than "wives". Of the various qualifications (of overseers and of deacons), why are the following being emphasized for them in particular?
a. Worthy of respect
b. Not malicious talkers
c. Temperate
d. Trustworthy
(5) As Paul commends those who aspire to serve as an overseer (3:1), he affirms also those who serve well (specifically as deacons) in that they will gain (or acquire) an excellent standing (original meaning is a step) and great assurance (or much boldness) in their faith. Through your own experience in serving the Lord, what have you gained that might explain the meaning of these two results of serving well?
(6) What is the main message to you today and how can you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
現在，保羅轉到列出為執事而設的條件。參下註。
(1) 「執事」是先在使徒行傳6:1-6出現的名稱。請翻到那一段的經文，看看：他們是誰？是在什麼情況下產生的？他們當有什麼條件？
(2) 請把這裡所列的與上文監督當有的條件相比：
a. 這裡沒有列出的包括那幾樣？
b. 執事似是不用像監督或長老有教導和牧者的位份，這些沒有列出的條件可與此有關？
c. 為何在此重複以下幾點：
i. 端莊(或譯被尊敬) ？
ii. 不好喝(太多)酒？
iii. 不貪不義之財？
iv. 只要作一個婦人的丈夫？
v. 好好管理兒女和家？
(3) 執事特別要有的條件包括：
a. 不一口兩舌：為何有這要求？
b. 要存清潔的良心，固守真道的奧祕：
i. 為何稱真道為奧秘？
ii. 為何特提清潔的良心？
iii. 這些與作執事何關？
c. 要先受試驗：
i. 為何需要先受試驗？
ii. 是怎樣的受試驗？
(4) 為何女執事更要是：
a. 端正？
b. 不 說 讒 言？
c. 有 節 制？
d. 凡 事 忠 心？
(5) 保羅既稱想作監督的是羨慕善工(3:1)，他在這裡亦鼓勵善作執事的得到美好的地步(step) 和在真道(原文指信心) 上大有膽量：按你自己事奉的經歷，你有體驗到這兩個果效嗎？
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：執事是在使徒行傳6:1-6為當時特別的需要而產生的。及後當各地都有教會的成立時，就演變成為教會處理事務性的事工的領袖，似是列於監督(即長老) 之後(見腓1:1) 。
“Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus.” (1 Tim. 3:13)
It is very common to hear Christians who say, “O, I am willing to serve, but I do not want any official title”. These Christians completely overlook that serving the Lord in the church is not only a privilege, but an act of humility, especially when you are willing to assume an official title that carries with it accountability.
It is true that an official title, especially like an “overseer” or a “deacon”, could carry a sense of authority and pride, but such an attitude will automatically disqualify anyone from serving, whether with or without title. The desire not to have any title, in itself, carries a judgmental attitude towards those who are willing to take on the title. But even more importantly, it is a public declaration that the person does not want to be held accountable. It is with this in mind that the Apostle Paul commends the person who “sets his heart on being an overseer” (3:1).
Being a deacon, in Paul’s setting, may carry with it a lesser significance, but he affirms those who desire to serve as such and are serving well: They will gain an excellent standing and great assurance in their faith in Christ Jesus.
As we know, the church in Ephesus was going through a crisis in which false teachers sought to exert their influence on the church, especially in Paul’s absence. To occupy the office of overseers would give them the opportunity to do so with greater effectiveness. As a result, it appears that such an office is greatly sought after by many, as they are more significant than the deacons which, in its original meaning and inauguration in Acts 6, implies the task of waiting on tables and the like. I believe it is with such a background that Paul affirms that “even” serving as deacons would enable those who serve well to gain an excellent standing which is obviously before God. What’s more, those who serve well (i.e. faithfully) will grow in their faith in Christ Jesus. This is the reason why back in Acts 6, those chosen to wait on tables must be “full of faith and of the Holy Spirit” (Acts 6:5). The reason is very simple: No service of the Lord can be done without the help and enablement of the Holy Spirit. In whatever capacity we serve, we are co-laborers with the Holy Spirit. Thus serving is a sure way of experiencing the reality of the power and presence of the Holy Spirit!
「因為善作執事的，自己就得到美好的地步，並且在基督耶穌裡的真道 上大有膽量。」(提前3:13)
我常常聽到一些基督徒說：「我願意事奉，不過我不要名份的」。這些信徒不明白事奉主不但是我們的權利，更是一個謙卑的舉動，特別是願意承受位份所帶來交代的責任。
對，有時事奉崗位的名堂，如長執等帶權柄的位份，是可以叫人驕傲；這樣的態度固然是錯的。但不願帶著位份卻同樣是錯的，因為這是「自鳴清高」之舉、也是公然向會眾不願交代的表示。故此，保羅是稱讚那些願意公然承擔監督職份的人(3:1) 。
作執事的，雖然似乎在重要性上是次於監督，保羅卻同時肯定他們承擔這崗位的寶貴。他說：「因為善作執事的，自己就得到美好的地步，並且在基督耶穌裡的真道上大有膽量」(3:13) 。
我們知道，趁著保羅不在以弗所，那些假師傅想在教會裡獲得領袖的地位。因為若能作監督，他們就更能發揮影響力。故此，似乎不少人是想得這比執事更重要的位份。但保羅在此卻強調這原是管理膳食而已的執事的位份(見徒6) ，如果是盡心的去做，在神面前是得到美好的地步(standing) ，是神所看重的。而且，藉著這事奉，叫我們可經歷到真道(原文指信心) 的增長。無怪，就是作管理膳食的，也要是「大有信心，聖靈充滿的人」(徒6:5) 。原因其實很簡單：沒有一樣的事奉是可以不靠聖靈、不需祂幫助的。不論我們事奉的是什麼崗位，我們是與聖靈同工的；也因如此，必能在事奉中經歷聖靈的同在和大能。
(1) In your reading of this letter so far, can you sum up the challenges faced by Timothy in the church of Ephesus?
(2) What disadvantages might Timothy have in being the pastor of the church in Ephesus in Paul’s absence? (see 4:12 as well)?
(3) How will this letter help Timothy?
(4) The entire letter basically deals with church life:
a. Why is the church called "God’s household" by Paul?
b. What makes up a household?
c. When Paul talks about how people conduct themselves in God’s household, what might it include?
d. What should the implications to us be in realizing that the church is God’s household?
(5) In addition to being God’s household, Paul says it is "the church of the living God":
a. What does it mean?
b. What should the implications to us be in realizing that it is the church of the living God?
(6) Furthermore, Paul says, it is the pillar and foundation of the truth:
a. What is meant by truth? (See Jn. 1:14, 17; 8:32; 14:6 and 17:17)
b. What does being pillar and foundation of truth mean?
c. Is it correct then to say that “there is no truth outside of the church? Why or why not?
d. How then will the world know “the truth” is Jesus Christ?
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 讀到這裡，可否寫下提摩太在教會中面對的困難與挑戰？
(2) 保羅之離去，對提摩太產生什麼不利？(參4:12)
(3) 保羅這封書信對提摩太有什麼重要性？
(4) 這封信主要是針對教會現況而寫的：
a. 保羅為何特別指出教會是神的家？
b. 什麼才能稱為「家」？
c. 保羅論到當知道在神的家中「怎樣行」：這包括什麼？
d. 如果我們也認定教會是神的家，應對我們有什麼影響？
(5) 保羅更說：「這家就是永生神的教會」：
a. 這是什麼意思？
b. 如果我們也認識這點，應對我們有什麼影響？
(6) 除此以外，保羅更指出教會是真理的柱石和根基：
a. 柱石和根基分別有什麼作用和重要性？
b. 真理是指什麼？(參約1:14, 17; 8:32; 14:6 & 17:17)
c. 既是如此，說「在教會以外是尋不到真理」是否合宜？為什麼？
d. 世人怎樣才能認識主耶穌—這「真理」？
(7) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“…you will know how people ought to conduct themselves in God’s household which is the church of the Living God, the pillar and foundation of the truth.” (1 Tim. 3:15)
Obviously, “What is the truth?” is a huge question that lends itself to profound debates both theologically and philosophically, and I would not even venture to get involved. However, in 1 Timothy 3:15, Paul defines the church as the pillar and foundation of the truth, and it is in this narrow sense that I turn to.
Paul is obviously using the analogy of a building to talk about the truth, and since the church of God is the pillar and foundation of truth, the picture of the glorious temple of Jesus might be what Paul has in mind.
Without its foundation, the huge temple could not have been erected, and without its pillars, there is no superstructure that could be visible to the public.
Therefore, the simple message of Paul is that without the church, truth cannot be established and known! This has nothing to do with the notion that “all truth is God’s truth”, but the truth (of v.15) is:
- The Word of God: “Sanctify them by the truth; your word is truth.” (Jn. 17:17)
- Jesus is the Truth: “I am the way and the truth and the life. No one comes to the Father except through me.” (Jn. 14:6)
In other words, it is only the church that embodies the truth and it is only through the church that knowledge of the salvation in Jesus Christ is made known. I would be quick to agree that the church here means the universal church of Christ; however, as some commentators point out, “The absence of the article before ἐκκλησία (church) suggests that the local community is again primarily in mind, yet conceived of as part of larger whole.” (TNTC, The Pastoral Epistles, 99)
This is an awesome insight — one that should cause us all to tremble. Each local church has assumed this awesome role of being the pillar and foundation of the truth and thus is the primary means through which the unsaved in the community in which the local church is located will be able to hear, know and see the truth in action!
「倘若我耽延日久，你也可以知道在神的家中當怎樣行。這家就是永生神的教會，真理的柱石和根基。」(提前3:15)
真理是什麼呢？這當然是一個極具爭議性的問題，是歷世歷代的哲士和神學家所愛討論的。在此，我卻是狹義的從保羅這句話來思想：「這家就是永生神的教會，真理的柱石和根基」(提前3:15) 。
保羅在此是以一個建築物來比喻真理，說這建築物的柱石和根基就是教會。相信保羅更是以當時宏偉的聖殿作例：沒有根基，聖殿根本不能存在；沒有柱石，聖殿能被人目睹的上蓋就不能被搭上
保羅的清楚信息是：沒有教會，真理就不能被建造和被看見了！這與「所有真實的是神的真理」這理念無關，因為保羅所指的真理是：
- 神的話：「祢的道就是真理。」(約17:17) ；
- 主耶穌：「我就是道路、真理、生命；若不藉著我，沒有人能到父那裡去。」(約14:6)
換句話說，惟有教會是真理的所在，惟有藉著教會世人才能認識耶穌基督。如果，這是指屬靈、普世性的教會—基督的身體—我當然立刻的同意。但當讀到解經者指出“教會/ ἐκκλησία” 在此是沒有定冠詞/article的，「不是單指普世，更是主要指著地方教會說」的(TNTC, 99) ，我不禁為之驚訝：原來每一個地方教會都承擔了這個真理柱石和根基的重責。我們教會所處的社區，特別我們的鄰舍主要是靠地方教會才能聽到、看到真理而認識救恩的。
This is such a great creedal hymn that I believe deserves our careful reflection:
(1) Paul begins this hymn by saying (or entitling it) “The mystery of godliness”.
a. The immediate context is about the church being the pillar and foundation of the truth. How is it related to the mystery of godliness?
b. What might have caused Paul to explode into such a great hymn about Jesus Christ?
c. Why does he call it a mystery?
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This creedal hymn appears in six lines, and some commentators arrange it according to the following chiastic structure (allow me to translate it more literally): Who was manifested in flesh (a) Was justified by the Spirit (b) Was seen by angels (c) Was proclaimed among nations/Gentiles (d) Was believed on in the world (e) Was taken up in glory (f) |
(2) Paul describes our Lord Christ Jesus all in passive voice. What might be his message?
(3) He was manifested in flesh
a. How unthinkable is it that God would become and then, especially, “was manifested” in flesh?
b. What does this speak of Christ with respect to His humility? His sacrifice? His Love? His reaching down to seek us? Or…? Why?
(4) He was vindicated (justified) by the Spirit
a. Why did Christ need vindication?
b. How was He vindicated by the Spirit? (See Ephesus 1:19-21)
(5) He was seen by angels
a. What impact does Christ’s incarnation and His work of salvation have on the angels? (see 1 Pet. 1:12)
(6) He was proclaimed among the nations (Gentiles)
a. When Paul wrote this hymn, how far had the gospel been proclaimed?
b. How far has the gospel been proclaimed now?
c. Whom has He used to do this proclamation?
(7) He was believed on in the world
a. Which is the religion with the most adherents today? (You may want to do a google search)
b. What has been the reason(s) for Christ being believed in by both rich and poor, learned and unlearned and people of all races?
(8) He was taken up in glory
a. What has Christ achieved with His resurrection? (1 Cor. 15:20, 22-23)
b. How does Philippians 2:6-10 depict His path to glory?
(9) Do you agree with Paul that “Beyond all questions, the mystery of godliness is great”? Why?
(10) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這一節，雖是詩歌體材，卻是極具重要的「信條」，值得我們仔細思想；
(1) 保羅稱之為「敬虔的奧秘」：
a. 上文剛論到教會是什麼，這與敬虔的奧秘何關？
b. 為何驅使保羅發出這對主耶穌的讚頒之歌？
c. 為何他稱之為「奧秘」？
這詩歌共有六行。容許我根據其中的解經者按原文作以下的繙譯排列：
祂在肉身被顯現出來(A)
被聖靈稱為義(B)
被天使看見 (C)
被傳於外邦 (D)
被世人信服 (E)
被接在榮耀裡(F)
(2) 以上顯出保羅是被「被動式」來明白這奧秘。這是要表明什麼呢？
(3) 祂在肉身被顯現出來：
a. 這有什麼不可思議之處？
b. 這裡表達的是基督的：降卑？犧牲？尋找的愛？還是……？
(4) 被聖靈稱為義：
a. 這裡的「稱義」有被平反之意(vindicated) ：基督為何需要被平反？
b. 聖靈怎樣替祂平反？(可參弗1:19-20)
(5) 被天使看見：
基督降世成人的救恩，對天使有什麼意義？(參彼前1:12)
(6) 被傳於外邦:
a. 在保羅寫這詩時，福音大概傳得有多廣？
b. 現在呢？
c. 是誰把福音這樣廣傳的呢？
(7) 被世人信服:
a. 今天世上最大的宗教是什麼？(可上網查閱)
b. 是什麼原因叫「世人」—包括貧富、各種族、智者與文盲—都信服基督？
(8) 被接在榮耀裡：
a. 基督的復活對我們有多重大意義？(可參林前15:20, 22-23)
b. 腓立比書怎樣論到基督得榮耀的途徑？(腓2:6-10)
(9) 思想到這裡，你同意保羅說：「大哉、敬虔的奧秘」嗎？為什麼？
(10) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Beyond all question, the mystery of godliness is great.” (1 Tim. 3:16)
I have to admire Paul. He was writing this letter to Timothy (i.e. 1 Tim.) to give him instructions and to back him up in his fight against the false teachers and the chaos created by those who sided with them. I can imagine the urgency of such a letter and the heavy heart that Paul must have had. However, in the middle of giving instructions to Timothy, with an eye on the opposition, suddenly he explodes into one of the greatest hymns of adoration, all because of the thought of the church of God being the household of God where He dwells and that it is also the pillar and foundation of the truth (3:15). All these have been made possible by the work of God’s Son, Jesus Christ. In other words, Paul has never lost sight of what cannot be defeated — the truth embodied and revealed by our Lord Jesus Christ. Therefore, even in the midst of chaos in the church in Ephesus, Paul is mindful that the victory has already been won.
However, Paul is also moved by how this victory has been won, and by using all six lines of his hymn in the passive voice. Like in Philippians 2:5-11, his adoration appears to be greatly moved by the humility of Christ, highlighted by His submission from incarnation to resurrection.
May we, who serve the Lord in His church, emulate Paul in not allowing the challenges and problems of ministries to cause us to lose sight of the great love of our Lord Jesus Christ, His way of humility and the victory that He has already won!
「大哉！敬虔的奧祕！無人不以為然。」(提前3:16)
我實在很佩服保羅。為著抵擋假師傅的異端，和平息他們在以弗所教會所產生的混亂，保羅寫了提摩太前書來支援提摩太。我能想像到保羅在寫這書信時的心情，一方面是帶著緊急性；另一方面帶著沉重的心。但在吩咐提摩太和責備假師傅之餘，他竟然爆發出對基督耶穌極厲害的頌讚詩歌；這皆因他提到教會是屬神的、是神的家、更是真理的柱石和根基(3:15)。這些都是神的兒子謙卑降世所成就的。換句話說，保羅沒有忘記沒有任何東西可以勝過真理—這真理就是主耶穌基督！所以，就是在以弗所教會發生了這樣的混亂，保羅沒有忘記：基督已經得勝了。
保羅被這勝利是怎樣成就的而大大感動，就用六行的詩歌，全是被動式的，來讚美基督。像他在腓立比書2:5-11一樣，他是深深的被基督的降卑所感動—由道成肉身，到死亡後復活，都彰顯出祂完全的順服。
這是我們在教會中事奉的人所當學習的：要像保羅一樣，不要讓事奉所遇的困難與挑戰來叫我們忘記我們主耶穌藉著完全順服、降卑所顯出的愛和已成就的得勝！
We have reflected on the two lists of qualifications for church leaders in the last chapter, and they are really very basic qualifications which the secular world might also demand from their leaders. Here, the Apostle Paul gives a list of the spiritual qualities demanded of a “good minister of Christ Jesus” (4:6), prefacing it with the mark of the “later times”:
The mark of “later times”:
(1) What is the mark of the “later times” according to v. 1? What might you understand as the meaning of “later times”?
(2) While false teachings are taught by “hypocritical liars”, what are the true sources of such teachings?
(3) What makes them “hypocritical liars”?
(4) Two features of their false teachings are mentioned (which are the marks of Gnosticism):
a. What makes their teaching of forbidding marriage attractive?
b. What’s wrong with such a teaching?
c. What makes their teaching of food abstinence attractive?
d. What’s wrong with such a teaching?
e. How does v.5 affirm saying grace before a meal?
Be a good minister (or deacon): The Apostle Paul uses 12 “imperatives” to urge Timothy to be a good minister, in contrast to the false teachers:
(5) What is the foundation of a good minister according to v. 6?
(6) 1st imperative: Refuse (or have nothing to do with)—v. 7
a. What are godless myths and old-wives tales?
b. Why would a minister be tempted to use the above to teach?
(7) 2nd imperative: Exercise (or to train)—v. 8
a. Why do people pay so much attention to exercise these days?
b. How do you exercise your body these days?
c. Compare the benefits and importance of physical exercise to that of the spirit.
d. How then can you exercise your “godliness”?
e. How important it is for a minister or deacon of Jesus Christ?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
我們思想過保羅所列出的監督和執事的資格，其中一些資格是非常起碼的，就是一些世俗人對他們政府的領袖也有相似的要求。保羅現在就列出作基督耶穌好執事的屬靈的要求(參下註)，不過他先道出作這些執事所身處的是一個什麼的世代：
(1) 按4:1所言，是什麼刻劃這「後來的時候」？你認為這「後來的時候」是指什麼的時候？
(2) 傳假道的固然是說謊的人，但真正的來源卻是出自什麼？
(3) 這裡提到的假道，正是諾斯底派的異端，包括：
a. 禁止嫁娶：
i. 這異端吸引之處在乎什麼？
ii. 但卻錯在那裡？
b. 禁戒食物：
i. 這異端吸引之處在乎什麼？
ii. 但卻錯在那裡？
(4) 第5節怎樣論到飯前的禱告？
作基督耶穌的好執事：保羅就此在原文以12個命令式的動詞(imperatives)來吩咐提摩太。我們今天先思想頭兩個吩咐：
(5) 按第6節所言，作這好執事的大前題是什麼？
(6) 第1個命令：要棄絕(4:7)
a. 世俗(profane) 的言語是指什麼？
b. 老婦荒渺的話又指什麼？
c. 為何一個教師或傳道者會用這些作教導？
(7) 第2個命令：要操練自己(4:8)
a. 為何今天的人這樣看重身體的操練？
b. 請比較操練身體與操練敬虔的益處。
c. 「敬虔」究竟是怎樣操練的？
d. 這樣的操練對作基督耶穌執事有多大重要？
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：「執事」這詞雖然可以狹義的用於3:8-13事務性的領袖，一般解經者認為這裡是廣義的指凡服事神的人，包括作牧者的提摩太。不過這詞始終的重點在乎謙卑的服事。
“Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron.” (1 Tim. 4:2)
A Christian young man was stunned when he heard his father ask the two Jehovah Witnesses who knocked on their door to leave, saying something like, “You are spreading a false gospel and I would ask you to stop doing it and leave my neighbors alone.”
The father has been trying hard to build a friendship and to share the gospel with his neighbors, and the last thing he wanted to see was his neighbors being misled by heresies like those of the Jehovah Witness. When the father came to me and asked if he had done the right thing, I had to agree with him, although it might seem harsh at the time, because these people do preach another gospel and their message is not harmless at all.
The Apostle Paul predicts this as he reminds Timothy with these words, “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons” (1 Tim. 4:1). The message of Jehovah Witness is not only harmful, but Paul says, their origin is that of deceiving spirits and demons. As harsh as the words spoken by that father, I pray that his words might awaken the two Jehovah Witnesses, of course unless their “consciences have been seared as with a hot iron” like their founder, Charles Taze Russell.
「這是因為說謊之人的假冒；這等人的良心如同被熱鐵烙慣了一般。」(提前4:2)
一個年青基督徒聽到父親與叩門的耶和華見證人的對話感到非常錯愕，因為父親不但叫這些不速之客離去，更說：「你們是在傳假的福音；請你們立刻停止，不要騷擾我們的鄰居。」
原來這為父的基督徒正努力的與鄰居建立友誼，邀請他們到家中或教會聽福音，故此他不希望鄰居被耶和華見證人所傳的假道所誤導。父子二人來問我究竟這樣回應是否合宜。雖然當時為父者的回應似乎有點不禮貌，事實卻是：那些人所傳的確是假的福音，這絕非等閒之事！
保羅在提摩太前書就這樣預言說：「聖靈明說，在後來的時候，必有人離棄真道，聽從那引誘人的邪靈和鬼魔的道理。」(提前4:1) 。耶和華見證人所傳的不但不是真道，其源頭正是從聽從那引誘人的邪靈和鬼魔而來的！雖然那弟兄所說的話是嚴厲的，我卻希望能喚醒這些傳假道的人，除非像保羅所說：「這等人的良心(已)如同被熱鐵烙慣了一般。」(4:2)
Be a good minister (or deacon): We have considered the first two imperatives yesterday; we shall continue to reflect on the rest today.
(1) In the middle of setting out the imperatives, having mentioned about to need to refuse biblically baseless teachings and the need to exercise our godliness, Paul injects another “trustworthy saying” here:
a. What is this saying?
b. What has this to do with being a good minister of Jesus Christ?
(2) 3rd and 4th imperatives: Charge and teach—v. 11
a. It appears to refer back to the truths of faith and good teaching of v.6, but why use such a strong word, "to charge"?
(3) 5th imperative: Don’t let anyone despise—v. 12
a. Why would people in Ephesus look down on Timothy?
b. What might be the reason you are being despised today?
c. What is our normal reaction to being despised?
(4) 6th imperative: Become or set an example—v. 12
a. Why does Paul use the word, “become”?
b. Why is this a proper response to being despised?
c. Describe the significance of setting an example in each of these:
- Speech
- Life; What does it mean?
- Love
- Faith; How?
- Purity
(5) 7th imperative: Devote yourself—v. 13
a. What is meant by to devote?
b. Of all things, why does Paul highlight being devoted to the following?
- Public reading of Scripture (bear in mind that not everyone had access to scrolls of Scriptures at home)
- Preaching
- Teaching
c. Why does he emphasize, “Until I come”?
(6) 8th imperative: Do not neglect—v. 14
a. How was Timothy’s gift or calling imparted? (see 1:18 also)
b. How important is it to have a very clear calling for the ministry in which we serve?
c. Do you?
(7) 9th and 10th imperative: Be diligent and give wholly—v. 15
a. The 9th imperative may best be translated “to meditate” (TNTC, 110). What does it mean?
b. This 10th imperative is literally “to be in them”—what does it mean? (or some would translate, “to immerse” in them—what do you think?)
(8) 11th imperative: Take heed (or watch)—v. 16
a. What is Timothy to watch over?
b. How important is each?
(9) 12th imperative: Persevere—v. 16
a. Of all the imperatives above, which is the one hardest to persevere in?
b. Which are the ones that you need to pay the most attention to?
(10) Compare these 12 imperatives with the two lists of qualifications in the last chapter and see if you can compile a meaningful list of qualifications for church leaders?
(11) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
今天我們繼續思想餘下10個對作基督耶穌好執事的命令(imperatives) 。不過在提到要棄絕不根據聖經，那些無憑世俗的言語，和要操練敬虔後，保羅突然提到另一些「可信、可敬服」的話：
(1) 這「可信、可敬服」的話是什麼？與作基督耶穌的好執事何關？
(2) 第3和第4個命令：要吩咐、要教導(4:11)
a. 吩咐與教導有什麼分別？
b. 為何二者都是作好執事必須作的？
(3) 第5個命令：不要叫人輕看(4:12)
a. 為何以弗所人會輕看提摩太？
b. 你今日有否被人輕看？原因是什麼？
c. 當被人輕看時，我們一般會有什麼反應？
(4) 第6個命令：要作榜樣(4:12)
a. 「要作」原文不是指立刻的成為，乃是「漸成/become」之意。這有什麼重要性？
b. 為何這是對被輕看最適合的回應？
c. 要在以下各方面作榜樣的重要性何在：
i. 言語？
ii. 行為？
iii. 愛心？
iv. 信心？(怎樣顯出來？)
v. 清潔？
(5) 第7個命令：以…為念/devote to (4:13)
a. 以…為念是什麼意思？
b. 以…為念的為什麼特別指到：
i. 宣讀？(要知道那時的聖經仍是分開的書卷，不是可以人人手握一卷的)
ii. 勸勉？
iii. 教導？
(6) 第8個命令：不要輕忽(4:14)
a. 提摩太的恩賜與恩召是怎樣得到的？(也參1:18)
b. 服事神的人有清楚的呼召有多大的重要性？
c. 你是否清楚你今天事奉崗位的呼召？
(7) 第9和10個命令：要殷勤、要專心(4:15)
a. 殷勤去作也可譯作反思：二者一起帶出什麼重要的事奉態度？
b. 專心也譯作全人投入：這是什麼意思？
(8) 第11個命令：要謹慎(4:16)
a. 要謹慎的包括什麼？
b. 謹慎自己的教訓是什麼意思？有何重要性？
(9) 第12個命令：要恆心(4:16)
a. 以上11個命令，那一個是需要恆心的？
b. 對你而言，那一個給你最大的提醒？
(10) 把這12個命令，與第3章對兩種領袖的要求合起來，試列出一個屬靈領袖當有的資格表。
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“This is a trustworthy saying that deserves full acceptance…that we have put our hope in the Living God who is the Savior of all men and especially of those who believe.” (1 Tim. 4:9-10)
In trying to understand what the biblical writings emphasize, one of the ways is to pay attention to the repetition of words, phrases or ideas. As we go through the first four chapters of 1 Timothy, we have come to understand why Paul has to write this letter to Timothy. It is because he has left him behind in the church of Ephesus to combat false teachers and the chaos and confusion they have created. Therefore, Paul feels obliged to set rules for the female troublemakers (2:9-15) and basic guidelines for the selection of church leaders (3:1-13), and to use Timothy as a model for a good minister (or deacon) setting out the true spiritual qualifications of a church leader.
However, in the midst of all these practical and urgent messages, Paul repeatedly mentions two “trustworthy sayings”:
“Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners.” (1:15)
“This is a trustworthy saying that deserves full acceptance. That is why we labor and strive, because we have put our hope in the living God, who is the Savior of all people, and especially of those who believe.” (4:9-10)
Both sayings reflect the essence of the gospel and the reason for their ministry. In reminding Timothy of what the gospel is all about and the reason they serve so laboriously among the believers and the church, Paul also repeats the following:
(1) Jesus is the Savior of all
a. God wants all men to be saved. (2:4)
b. Jesus gave Himself as a ransom for all men. (2:6)
c. He is the Savior of all people. (4:10)
(2) The Living God
a. The church is the church of the Living God. (3:15)
b. Our hope is in the Living God. (4:10)
In the midst of all the problems we face in ministry and in the church, it is so easy for us to lose our focus — we labor and strive to spread the gospel of our Lord Jesus Christ who has already given Himself as a ransom for all men and He is the Savior of all people; and our hope is the Living God who is alive and well, living among us — yes, even in the midst of all our problems and challenges in the church. He is our hope, our only hope — meaning our only reason for living and serving!
「這話是可信的，是十分可佩服的……因我們的指望在乎永生的神；他是萬人的救主，更是信徒的救主。」(提前4:9-10)
讀聖經時，我們當留意重複的字句或意思，因為聖經的作者往往是藉此來表明他的重點。
讀到提摩太前書的頭四章時，我們曉得保羅是寫信給提摩太。因為保羅留他在以弗所，正是要應付假師傅的教導，和他們所帶來的混亂。我們也曉得保羅因而立例停止一些婦女在聚會中所產生的紛亂(2:9-15) ，和列出選立長老和執事的基本資格(3:1-13) 。他更以提摩太為例，給教會的領袖定出更高屬靈的要求(4:6-16) 。
但我們察覺到，在給予教會這些重要和緊急的教訓中，保羅兩次提到「可信、十分可佩服」的話：
“基督耶穌降世，為要拯救罪人。這話是可信的，是十分可佩服的。在罪人中我是個罪魁。”(1:15)
“這話是可信的，是十分可佩服的……因我們的指望在乎永生的神；他是萬人的救主，更是信徒的救主。”( 4:9-10)
這兩句話都說出福音的真諦，和我們勞苦事奉的原委。保羅要提摩太時時記著這些話。但同時，他也重複的提到：
(1) 耶穌是萬人的救主：
a. 神是願意萬人得救的(2:4) ；
b. 基督是作萬人贖價的(2:6) ；
c. 祂更是萬人的救主(4:10) ；
(2) 是永生的神：
a. 教會是永生神的教會(3:15) ；
b. 我們的指望在乎永生的神(4:10) 。
藉著這樣的重複，保羅要提醒提摩太，在面對教會重重的困難當中，不要失去了焦點—我們的事奉與勞苦是要傳揚主耶穌為萬人作了贖價、成了萬人的救主之福音；而我們的指望單單是在信那永活、住在教會當中的神。祂是我們真正的盼望，也就是我們真正活著和事奉的原因。