This week we
will finish the study of the Book of 1 Timothy and begin with the study of 2
Timothy in the New Testament.
(1) After the strong words in imperatives about being a good minister of Christ Jesus, Paul continues with another imperative that is about relationship within the body of Christ (vv. 1-2):
a. The respectful treatment of the elderly is part of the Law of Moses. See Leviticus 19:32. But what if an older person needs correction? What should a younger minister like Timothy to do? Should he not seek to correct him? What is the key attitude in such a correction?
b. In fact, when applied to younger ones and women, what is the attitude urged by Paul? How will such an attitude be shown?
c. What does Paul caution Timothy about the treatment of younger women and why?
(2) Read vv. 3-10 carefully a few times and see what the problems are that Paul seeks to address or correct? (See note below.)
(3) Paul wants to make sure that the church only helps those widows who are “really in need”:
a. Why are widows with children or grandchildren not really in need?
b. If the children or grandchildren do not provide for their widowed mother or grandmother, what wrong have they committed? What should the church do?
c. According to v. 5, who are the ones truly in need and what should they do?
d. In order to prevent abuse, what criteria does Paul instruct Timothy to use in putting widows on the “approved” list?
- What is the reasoning behind the age requirement?
- What is the reasoning behind the other requirements? What is the message behind these other requirements?
(4) Paul seems to be rather harsh on the young widows. However, we know that not all young widows “live for pleasures” (v. 6), therefore Paul is addressing only a special group of young widows who “have broken their first pledge" (the original Greek is faith, and the same word is used in v. 8):
a. What might these young widows have done that would amount to the breaking of faith in Christ according to v. 6 and v. 11?
b. Apart from sensual pleasures, what other sins did they get into according to v. 13? How potentially damaging were they?
c. How serious had some of their errors become according to v. 15?
d. What is Paul’s advice to Timothy in v. 14?
(5) How may we apply the principle of v. 16 to our church life today?
(6) What is the main message to you today and how may you apply it to your life?
Note:
It appears that the early church followed the example of the Jewish Temple and Synagogue in looking after widows in their midst. Acts 6 describes such work of charity and the problem that arose from it. In the church of Ephesus, it was obvious that such a ministry of charity had been abused and Paul saw the need to write about it, thereby giving young Timothy the clout to deal with the abusers authoritatively.
本週我們會完成研讀提摩太前書，並開始研讀提摩太後書。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。
(1) 保羅以命令口脗吩咐提摩太如何作個好執事(牧者)後，繼續命令他有關在基督的身體、神的家中怎樣彼此相待(5:1-2) ：
a. 對敬重年長者早已是摩西的律法(見利19:32) 。但若犯罪的是老年人，提摩太該如何作？應否責備他？如要責備，提摩太要存著什麼心態？
b. 至於犯了罪的婦女和少年男女，他該如何處理？
c. 提到處理姊妹時，保羅特別提醒他什麼？為什麼？
(2) 請再細讀5:3-10多次，看看保羅在此要處理的問題包括什麼？(參下註)
(3) 保羅在此希望教會只幫助「真為寡婦的」：
a. 為何有兒女或孫兒的不算「真為寡婦的」？
b. 如果他們決意不照顧寡居的母親或祖母，是犯了什麼罪？教會該怎樣處理？
c. 按第5節全節所言，誰才是「真為寡婦的」？為什麼？
d. 為了防止這慈惠事工被濫用，保羅定出了什麼規條？
i. 定最低年齡的用意何在？
ii. 其他規條的用意是什麼？這些規條背後的信息是什麼？
(4) 保羅似乎非常針對年輕的寡婦。但按常理不是每一個年輕寡婦都是好宴樂的(5:6) ；故此保羅是針對那些「廢棄當初所許的願」者(所許的願是中文的繙譯，原文是指“faith” —信仰) ：
a. 這些寡婦可能作了什麼，以至廢棄當初的信仰或真道？(5:6, 11)
b. 除了宴樂和情慾的放縱外，保羅在第13節更指出她們所犯的是什麼罪？這些行為有多大的破壞力？
c. 按第15節所言，這些行為已導致什麼更嚴重的後果？
d. 於是保羅在第14節給予什麼忠告？
(5) 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：初期教會似乎跟隨當時聖殿和猶太會堂的規矩，繼續照顧他們當中的寡婦。使徒行傳第六章就記載了他們這方面慈惠的事工和所產生的問題。當時以弗所的教會，也出現了在照顧寡婦事上被濫用或利用的事情；保羅就藉著信上的話，給予提摩太權柄去處理。
“Do not rebuke an older man harshly, but exhort him as if he was your father.” (1 Tim. 5:1)
I often hear from pastors of American and Canadian churches that the respect for the elderly is an Oriental custom that they should follow. The truth of the matter is respecting those who are elderly is not just a nice custom, but the very stipulation by the Law of Moses which western culture has abandoned for the longest time: “Stand up in the presence of the aged, show respect for the elderly and revere your God. I am the Lord” (Lev. 19:32). Therefore strictly speaking, it is not correct to say that Paul follows a Jewish or Oriental custom in this particular instruction to Timothy of not rebuking an older man harshly.
However, the underlying attitude is the same when dealing with both the young and the old who might have committed an offense and need correction. The underlying attitude is to treat them as part of your own family, because we are all one family in Christ. Thus if an older person needs correction, Timothy, the young minister, has to correct him or her as his own father or mother. If he does that, he would not use harsh words but gentle words in sincerity. The same applies in the case of a younger person. Timothy would treat him or her like his own brother and sister, and the correction, again, will definitely be marked by love, not harshness.
「不可嚴責老年人，只要勸他如同父親……」(提前5:1)
我曾聽過一些西方的信徒和牧者稱讚東方人的敬老傳統，並說這是值得他們學效的。誠然，尊敬長者是對的，但嚴格來說，這卻不是人的傳統，乃是摩西律法明明的吩咐；只不過是西方社會早已把它棄掉了。利未記19:32是這吩咐：「在白髮的人面前，你要站起來；也要尊敬老人，又要敬畏你的神。我是耶和華。」
故此，說保羅在此是依從東方的傳統來吩咐提摩太不可嚴責老年人是不對的。
不過，保羅在此乃是吩咐提摩太怎樣在責備各人的錯誤上—不論是什麼年紀與性別的信徒—都要出於同一個態度，就是看他們或她們是自己家裡的人，因為我們是主裡一家的。因此，若當受責備的是年老的，他就要像自己的父母看待；若是這樣，責備的話自然一定是帶著尊重，也不會過份的嚴厲了。若要責備的是年輕的，他也就要當自己的兄弟姊妹看待了；若是這樣，責備的話自然一定是帶著愛，也不會過份的苛刻了。
Now Paul again turns his attention on the church leaders, and in this case, the focus is on how the congregation should treat them, especially those elders (which could well include overseers and deacons) who have responsibilities in preaching and teaching (and are likely full-time):
(1) What does “double honor” mean?
(2) How might you express “double honor” to those whose responsibilities are to direct the affairs of the church full-time, and especially the pastors (like the Apostle Peter who calls himself an elder in 1 Pet. 5:1)?
(3) There is one aspect that the Apostle Paul has in mind in particular:
a. What is that aspect, according to v. 18?
b. What purpose does the quotation from Deuteronomy 25:4 serve?
c. In admonishing the church to pay double honor, why does Paul single out this particular aspect? How then should the church treat the pastors as a result?
(4) From time to time, there are accusations against church leaders. What does Paul advise the church to do in v. 19? Why is it so important to adopt such a careful approach?
(5) Another careful approach toward church leaders is also mentioned in v. 22. What is it? Why is it so important as well?
(6) In dealing with church leaders, Paul emphasizes the need to do so without partiality and favoritism.
a. Why does Paul use such a strong word as "to charge” with Timothy?
b. In so charging, why does Paul invoke the setting of the heavenly court in which judgment is made before God, Christ Jesus and the angels (presumably chosen for such an occasion)?
(7) In view of the truth of vv. 24-25, how should we approach the selection of church leaders?
(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。
現在保羅重提教會的領袖，不過其重點是放在教會該怎樣待他們的長老，相信也包括了監督和執事，以及那些有傳道和作教導(似是全職) 位份的：
(1) 「加倍敬奉/double honor」是什麼意思？
(2) 實際上，我們該怎樣行出這吩咐？(註：彼得也自稱為長老。見彼前5:1)
(3) 其實保羅心目中是特別想到某一方面的：
a. 按第18節所言，那一方面？
b. 引用申命記25:4的用意是什麼？
c. 為何特別要提到這方面？這樣，今天的教會當如何回應？
(4) 我們間中會遇到教會的領袖被弟兄姊妹控告的事情。保羅在第19節吩咐我們當怎樣處理？這樣慎重處理的原因是什麼？
(5) 保羅在第22節亦提到對領袖該有的另一個慎重態度：這態度是什麼？其重要性何在？
(6) 保羅提醒在這些處理上，不可存成見或有偏心：
a. 為何保羅特用「囑咐/charge」這語調？
b. 更為何用天上審判的方式(heavenly court setting) ，包括在神、基督和蒙揀選(作審判) 的天使面前來囑咐這事？
(7) 鍳於第24-25節所指出的，我們當持什麼態度來選立教會的領袖？
(8) 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？
“Do not be hasty in the laying of hands, and do not share in the sins of others. Keep yourself pure.” (1 Tim. 5:22)
It is obvious that God does not desire the leaders of the church to lord over His people like dictators, but the fact remains, whether it is in the Old Testament or in the New Testament, God raises up individuals like Moses, like David, like the Apostle Paul to lead His people on His behalf.
David obviously ruled as a monarch who assumed almost absolute authority; while Moses led with a team of elders (Exod. 18) and he was in fact the commander-in-chief over all aspects of the life of the people; and the Apostle Paul commanded more than respect but spiritual authority in many of the spiritual issues of the early church although he was only one of the many apostles of the time.
In other words, irrespective of what polity is in place, there will emerge one or few leaders that God uses to lead His people. As a result, to ensure that the church of God remains the pillar and foundation of His truth, we cannot rely on the polity but on a careful selection of church leaders based on the manifestation of their calling and gifts given by the Holy Spirit (1:18; 4:14) and on their godly character (3:2-13).
It is in this respect that Paul urges Timothy not to hastily lay hands on any potential leader (5:22), because while good deeds are obvious, bad character manifests itself over time (5:24). I know it may be hard to put into practice, but if we cannot find suitably qualified spiritual leaders who have been tested especially in terms of their character (3:10), we should not seek simply to fill any leadership position.
「給人行按手的禮，不可急促；不要在別人的罪上有分，要保守自己清潔。」(提前5:22)
當然，神從不希望教會的領袖，像獨裁者那樣轄制祂的兒女；不過在帶領屬祂的人時，不論是在舊約或新約，祂總是興起一個或一小撮的領袖來帶領他們的—如摩西、大衛和使徒保羅。
大衛作為一國之君，固然擁有絕對的權力；而摩西雖然聽從了岳父的意見，設立了長老，他仍是全民的統帥；至於使徒保羅，雖是小數的使徒之一，卻說話帶著極大的權柄，定下初期教會不少的規範。
換句話說，不論神的家採用什麼體制，神總是興起一個或一小撮的人來領導祂的兒女。故此，為要維持教會作真理的柱石和根基，我們選立教會的領袖時，就不可單倚靠體制了，乃是要依從聖經的吩咐，眾人按所明察到聖靈在人身上的呼召和恩賜(提前1:18; 4:14) ，和生命敬虔的表現(3:2-13) 來小心揀選。
因這原故，保羅吩咐提摩太給人行按手的禮，不可急促(5:22) ，特別因為惡的行為往往需要時日才顯露出來(5:24) 。在實際的層面上，這不一定是容易辦到的。但若然真的找不到合適的人選，我們也不要為「湊數」而隨意選立領袖。
Vv. 1-2
Paul has dealt with the abuse of the charitable ministry of the church by some widows, so he now turns to another area of abuse — that of the master and slave relation:
(1) As slaves who believe in the Lord Jesus Christ, they have found real freedom and equality before Christ (Gal. 3:27-28):
a. Should they, as result, seek to free themselves from their masters?
b. What does Paul admonish them to do and what reason does he give for his admonition?
c. What if their masters are also believers. Should they demand equality with them? Why or why not?
d. We know that eventually, through the tireless effort and sacrifice of Evangelical Christians in both Great Britain and America, slavery was brought to an end in the 1800’s. Why didn’t Paul advocate its abolition at all?
Vv. 3-5
Now Paul returns to the attack on false teachers:
(2) What are the external, visible marks of false teachers?
(3) Apart from their conceit and ignorance, what is their motive in being involved in church ministry?
Vv. 6-10
While Paul points out financial gain as the motive of false teachers, Paul explores the potential evil of money further.
(4) Paul defines “godliness with contentment” as the greatest gain or profit that one can get.
a. How does Paul define contentment?
b. How will you define contentment?
c. What has it to do with godliness?
d. Would you say you are a contented person? Why or why not?
(5) Why does Paul call the desire to get rich a trap?
(6) According to Paul, what will such a desire to get rich lead to?
(7) Do you agree with Paul’s famous saying that “the love of money is the root of all kinds of evil”? Why or why not?
(8) Can you cite examples of how believers “wandered from the faith and pierced themselves with many griefs”?
(9) Were you one of them? Have you been tempted in this respect?
(10) 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。
6:1-2—除關注寡婦慈惠事工的濫用外，現在保羅也關注信主後的僕人(應直譯為奴隸) 與主人的關係：
(1) 信主之後，這些為奴者在基督裡已找到真正的自由與平等(參加3:27-28) ：
a. 既是如此，他們應否尋求脫離奴僕之身？
b. 保羅怎樣吩咐他們？(6:1) 原因是什麼？
c. 如果主人也是信主的，他們可否要求平等？為什麼？
d. 我們知道要到十八世紀，經過主要是福音派的信徒，在英、美兩國所付上的辛勞與犧牲，奴隸制度才被取消。為何保羅卻沒有作出這樣的倡議？
6:3-5— 保羅再次論到假師傅：
(2) 假師傅可以被認出的行為包括什麼？
(3) 除了自高和無知外，他們傳假道尚有什麼原因？
6:6-10—指出假師傅貪財之餘，保羅繼續論到貪財的可怕之處：
(4) 保羅說真正的「大利/profit」是在乎「敬虔加上知足」：
a. 保羅給知足的定義是什麼？
b. 你會怎樣給知足下定義？
c. 這與敬虔有何關係？
d. 你認為自己是知足的嗎？為什麼？
(5) 為何保羅說想要發財是個網羅？
(6) 保羅說這想發財的心，至終帶來什麼可怕的後果？
(7) 你同意「貪財是萬惡之根」嗎？為什麼？
(8) 你可以舉出信徒因貪財「被引誘離了真道，用許多愁苦把自己刺透」的實例嗎？
(9) 你曾否落在這光景中？
(10) 今天你得到的主要提醒什麼？你會怎樣應用在你的生命中？
“For the love of money is a root of all kinds of evil.” (1 Tim. 6:10)
I have seen over and over again how the love of money ruins not just the character of a believer but the relationship one has with other brothers and sisters in Christ or his loved ones. The problem is further complicated by the common belief at the time that money was not the real issue.
Just like the brother who asked Jesus to tell his brother to divide the inheritance with him (Luke 12:13), he thought that what he was pursuing was simply fairness, but the truth remained that he was not content with what he had. In Paul’s words, his real desire was still “to get rich” (6:9). This was the reason why Jesus refused his request, because following Him means pursuing eternal life “that is truly life” (6:19), not money, not even fairness!
So, what is meant by contentment? Well I can cite two examples with you — one from the Bible, one from someone who is very close to me.
We learn from 1 Timothy that the early church followed the example of the temple or synagogue to provide food and likely other basic necessities to the widows among them (5:1ff); and so we read in Mark 12:42-44 of Jesus’ praise of the widow who “out of her poverty, put in everything — all she had to live on”. That’s contentment!
And I have a loved one who, in spite of her tight financial situation, said to her boss who was in charge of a small, underfunded charitable organization at the time of salary reviews, “I do not need the raise you give me, please channel it to another to use”. Now, that is also contentment!
「貪財是萬惡之根。」(提前6:10)
我見過不少因貪愛錢財而自毀前程和摧毀與主內兄姊的關係的事例。最可惜的是，這些人卻始終不承認這是與過份看重金錢的損失有關。
就像那要求主耶穌吩咐他兄長分家產的人(路12:13)，他還以為是在求個公道而已。但事實上是出於保羅所說的「不知足」，而真正的原委是「想要發財」(6:9) 。這是主耶穌拒絕那人的要求之原因，因為要跟從祂，乃是追求「那真正的生命」(6:19) ，非錢財、也非公允！
「知足」究竟是什麼呢？容許我舉兩個例子來道出其中的意思。一個是出自聖經，另一個是我非常認識的人。
我們剛從提摩太前書知道初期教會依循著聖殿和猶太會堂的例子，繼續以飯食等來照顧他們中間的寡婦(5:1ff) 。這使我想起知足的第一個例子，就是主耶穌所稱讚的窮寡婦，因她所奉獻的小錢是「比眾人所投的更多。因為，他們都是自己有餘，拿出來投在裡頭；但這寡婦是自己不足，把他一切養生的都投上了」(可12:42-44) 。這確是知足最佳的例子。
我有一個至親，在一間小小的慈善機構中工作。她在經濟仍屬不佳的景況下，當她的上司在處理來年經費預算時通知她會得到薪金調整時，說：「不用了，不如妳把這些錢用在最有需要的事工上吧。」這也是知足的表現！
As Paul is about to end his letter, his admonition, directed to Timothy as the minister of the church in Ephesus, becomes more personal.
(1) Paul now urges Timothy to differ greatly from the false teachers and to “flee from all this”.
a. What might “all this” include?
b. Why does Paul urge him “to flee”?
(2) Instead, Paul urges Timothy to pursue the following:
a. What is meant by to “pursue”?
b. How important is it for a church leader to pursue the following things?
- Righteousness —What does it mean?
- Godliness — How is it manifested?
- Faith — What does it mean?
- Love — How should one pursue love?
- Endurance — Against what?
- Gentleness — How important is it?
(3) Paul then urges Timothy to fight the good fight of faith:
a. Why does he describe it as a fight?
b. Why does he also call it a “good” fight?
c. While Paul has not explained how to fight this good fight, what might be the key to victory?
(4) Next, Paul urges Timothy to take hold of eternal life:
a. What is meant by to take hold of?
b. Howard Marshall opines that it means eternal life is not just something achieved at the end of the contest (i.e. in heaven), but rather something that can be achieved or experienced in this life. What is the significance of such an understanding to you?
(5) What is meant by being called to eternal life?
(6) Have you ever thought about eternal life as something you are being called to?
(7) What is eternal life to you?
(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。
在寫到信的末後的一段時，保羅的語調顯得個人化，希望提摩太能忠心的事主：
(1) 他要求提摩太與假師傅有別，「要逃避這些事」：
a. 你認為「這些事」包括什麼呢？
b. 為何要用「逃避/flee from」這字眼？
(2) 正面的，保羅要求他追求以下的事：
a. 「追求」是什麼意思？
b. 作為教會的領袖，以下各樣的追求有什麼重要性？
i. 公義：是什麼意義？怎樣去追求？
ii. 敬虔：在什麼方面顯出來？
iii. 信心：是指什麼？
iv. 愛心：怎樣去追求？
v. 忍耐：向誰？
vi. 溫柔：這個追求有什麼特別重要性？
(3) 保羅也要求提摩太為真道打那美好的仗：
a. 為何以打仗為喻？
b. 為何稱為「美好的仗」？
c. 保羅雖然沒有說明怎樣打這仗，你認為得勝的秘訣何在？
(4) 跟著保羅吩咐提摩太要持定永生：
a. 「持定」是什麼意思？
b. 解經家Howard Marshall認為永生並非是在這場戰事結束時才得著的(即到天家才有) ，乃是今生可以得到和享用的。這個認知到底有多大的重要性？
(5) 「為此」即「為永生」被召是什麼意思？
(6) 你有否想到你是為永生被召的呢？
(7) 永生於你是什麼？
(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？
“Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.” (1 Tim. 6:12)
The gospel often mentions about the inheritance of eternal life as a result of our belief in Jesus Christ, especially in the gospel of John. However, modern-day Christians and even some pastors rarely talk about eternal life. Part of the reason, I suspect, is to avoid the criticism that we Christians are so heavenly minded that we are of no earthly good which is a folly in itself. Another reason, I believe, is the lack of understanding of what eternal life is, thinking that it is only a life that becomes a reality upon our death as a believer in Jesus Christ.
However, Paul urges Timothy to “take hold of eternal life” now. Howard Marshall is right when he quotes from John Stott on this admonition of Paul that, “Eternal life is thus a goal to be achieved here and now in this world” (TICC, The Pastoral Epistles, 660). In fact, the Apostle Paul goes on to point out the Eternal life is “truly life” (1 Tim. 6:19).
Indeed, eternal life is not something vague. We have eternal life when we receive the resurrected life of Jesus into our life, this is why the Apostle John says, “He who has the Son has life, he who does not have the Son of God does not have life” (1 Jn. 5:12).
Therefore, eternal life is not a warm, fuzzy feeling, but the life of Christ within us. It begins in the here and now, and will find its fullness when we shall see Christ face to face.
「你要為真道打那美好的仗，持定永生。你為此被召，也在許多見證人面前，已經作了那美好的見證。」(提前6:12)
福音書多次的告訴我們—特別是約翰福音—只要我們相信主耶穌，就可以承受永生。不知怎的，現代的基督徒，包括牧者在內，不少不想提到永生。或許是因為想避免被世人譏諷為「太想念天堂，而無地上的用處」之故。當然這說法是無稽的。但我相信，這也是與對永生有錯誤的觀念有關：以為永生是百年歸老，到見主面時才得到的。
保羅吩咐提摩太要持定永生。解經家Howard Marshall就引述史托斯(John Stott) 所言，指出保羅這樣的吩咐，是表明「永生是現在，在這世上可以得到的目標」(TICC, The Pastoral Epistles, 660) 。保羅更指出，惟有永生才是「那真正的生命」(6:19) 。
是的，永生並非是虛無縹緲的東西。當我們相信耶穌，接受祂復活、並永活的生命進入我們的生命時，我們就有了永生。因這原故，使徒約翰說：「人有了神的兒子就有生命，沒有神的兒子就沒有生命」(約壹5:12) 。
所以，永生不是一個感性的思想，乃是由基督住在我們裡面開始的，是現在的事實。當然，在我們見主面時，就得到更完全的體驗。
Now Paul forcefully charges Timothy to “keep this command”, and commentators have various interpretation of what this command is. Since the charge to keep such a command is “until the appearing of our Lord Jesus Christ”, it appears that it might not have to do with the temporary crisis faced by the church in Ephesus, but the immediate preceding context:
(1) V. 12 refers to the calling of Timothy by God to eternal life which was accompanied by his public confession in the presence of many witnesses:
a. Commentators in general see Romans 10:9-10 as a common profession made during baptism in the early church. If Timothy made a similar profession at his baptism, what does the charge to lay hold of eternal life mean to him?
b. Why does Paul have to invoke the presence of God in this charge, specially mentioning that God is the one who gives life to everything?
c. Why does Paul have to invoke the presence of Christ Jesus as well, emphasizing His testimony before Pilate? (Read Jn. 18:33-38 to see what confession Jesus made before Pilate.)
d. Paul qualifies the keeping of such a command when he says “without spot or blame". What does he mean?
(2) According to v. 15, when will our eternal life find its fullness?
(3) Now
Paul bursts into another doxology. Try
to consider the immediate context of the giving of eternal life and see the
implication of each of the following. Why Paul would refer to God in the following ways?
a. The blessed and only Ruler
b. The King of kings and Lord of lords
c. One who alone is immortal
d. One who lives in unapproachable light
e. One whom no one has seen or can see
(4) In this final segment of the letter, Paul again admonishes the rich, but this time the rich believers:
a. What does he ask the rich to guard against?
b. What is the basis of his command?
c. What kind of riches does Paul urge them to seek instead?
d. What should the reminder that “eternal life” is truly life mean to us, and especially the rich?
(5) If someone claims to have “special knowledge” about God and the Scriptures, what will be the likely outcome of that person?
(6) Can you name one cult that has resulted from someone’s claim of special knowledge or revelation from God?
(7) As this epistle draws to an end, spend time to do the following:
a. Reflect on how important this epistle must have been to Timothy and the church in Ephesus.
b. Summarize what might we be lacking, in terms of teachings, had Paul not written this epistle?
(8) What is the main message to you in this epistle 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。
保羅在這裡嚴肅的囑咐提摩太「要守這命令」(6:14) 。解經者對這命令是指什麼，眾說紛紜。但既然提摩太要守這命令直到主的顯現，相信是與以弗所那時的現況無關，乃與上文（12節）有關：
(1) 6:12提到提摩太信主時在許多人面前所作的見證：
a. 解經者一般以羅馬書10:9-10為初信者在人面前受浸時公開作見證所說的話。如果提摩太在受浸作出類似的見證的話，這持定永生的囑咐對他有什麼意義？
b. 為何保羅要在神面前去囑咐他？為何特別指出神是賜萬物生活的那位？
c. 為何保羅也要在基督耶穌面前去囑咐他？為何特別指出基督在彼拉多面前所作的見證？(有關主所說的話，參約18:33-38) 。
d. 為何保羅特別要求他要無玷污和無可指責的守這命令？
(2) 按第15節所言，永生與主耶穌的顯現有何關連？
(3) 保羅提到主的顯現時就不禁再一次的發出讚美。試細思這讚美每一句的意義，看看與我們得永生和主的顯現有什麼關連：
a. 那可稱頌、獨有權能的？
b. 萬王之王、萬主之主？
c. 那獨一不死的？
d. 那住在人不能靠近的光裡？
e. 是人未曾看見、也是不能看見的？
(4) 在這書信的末了，保羅再論財富，不過是向信主的財主說的：
a. 他吩咐富足的人不要作什麼？
b. 原因是什麼？
c. 他吩咐他們要追求什麼的富足？
d. 他吩咐他們要持定的真正生命是什麼？(參6:12)
(5) 如果有人自以為對神和祂的話語有學問(special knowledge) ，會引致什麼後果？
(6) 你可以舉出因自以為從神得到特別學問(或啟示) 而產生的異端之一嗎？
(7) 讀到這書信的結束時：
a. 你認為這書信對提摩太的重要性至少包括那三方面？
b. 如果保羅沒有寫這書信，我們的損失會包括什麼？
(8) 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？
“God, the blessed and only Ruler, the King of kings, and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To Him be honor and might forever. Amen.” (1 Tim. 6:15-16)
It is at the mention of eternal life and the thought of God, the life-giver and Christ’s appearance at the appointed time, that Paul bursts into another doxology. While God is the subject of this doxology, Lenski is right in pointing out that “In reality the one amounts to the other” (Lenski, 1 Timothy, 725). A case in point in this doxology is the fact that the titles "King of kings" and "Lord of lords" are ascribed in Revelation 17:14 to our Lord Jesus as well: “They will make war against the Lamb, but the Lamb will overcome them because He is Lord of lords and King of kings…”. Although the construct in the original Greek may differ slightly, the titles are essentially the same.
Indeed, the thought that we can share in the life of this God is simply unthinkable. He is all these:
- The only absolute, omnipotent ruler who ever existed;
- The one above all authorities whether kings or lords, whether in the earthly realm or the heavenly realm;
- The one who alone is immortal (the original simply means "the only one who cannot die") and yet imparts immortality to us;
- The one who lives in unapproachable light, and in fact is light and life itself (Jn. 1:4) and yet has shone upon us;
- The one whom no one has seen or can see because as He says, “no one may see me and live” (Exod. 33:20); yet He has manifested Himself in flesh (Jn. 1:14) and we shall even see Him face to face as He really is one day at His appearance (1 Jn. 3:2).
How much do we need to emulate the Apostle Paul as Lenski puts it, “He (Paul) lived in the very presence of the Almighty; he wrote as being in His presence; he thinks of his readers as being in His presence. In our minds and hearts, I fear, this direct contact with God is felt far less.” (Lenski, 1 Timothy, 724)
「到了日期，那可稱頌、獨有權能的萬王之王、萬主之主，就是那獨一不死、住在人不能靠近的光裡，是人未曾看見、也是不能看見的，要將他顯明出來。但願尊貴和永遠的權能都歸給他。阿們！」(提前6:15-16)
當保羅想到我們所得的永生、那位賜生命的神和主耶穌會在那指定的日期顯現時，他就禁不住的再發出極厲害的頌讚。雖然這是向神的頌讚，但學者Lenski指出：「實際上，神與基督是為一的」(Lenski, 1 Timothy. 725) 。這頌歌的內容是最好的例子：這裡稱神為「萬王之王、萬主之主」(6:15) ；啟示錄17:14就這樣的稱我們的主耶穌：「他們與羔羊爭戰，羔羊必勝過他們，因為羔羊是萬主之主、萬王之王。」
是的，想到我們能在神的生命中有份是不可思議的，因為這位是：
- 獨有權能的神：全能的主(omnipotent!)
- 超乎所有在位、有權勢的—不論是上天下地的—祂確是萬王之王、萬主之主；
- 獨一不死的，更把這永遠不死的生命賜予我們；
- 住在人不能靠近的光的；而祂本身正是生命的光(約1:4) ，到來照耀我們的黑暗；
- 人未曾、也不能看見的，因為祂曾對摩西說：「你不能看見我的面，因為人見我的面不能存活」(出33:20) ；但祂卻「道成肉身」、向我們顯現。有一天我們會親眼見祂的真體(約壹3:2) 。
我們實在需要向使徒保羅學習，就像Lenski所言：「他是常活在那大能者的同在之中；他是在祂的同在中寫出這些話；他也知道他的讀者也正是在神的同在之中。但我恐怕的是，我們的心和意念卻不是像他這樣的意識到神的同在」(Lenski, 1 Timothy, 724) 。