Trustworthy and Sound

Titus 1:9–14

They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. (Titus 1:11)

值得信賴且健全（純正）

提多書 1:9-14

這些人的口總要堵住。他們因貪不義之財，將不該教導的教導人，敗壞人的全家（提多書 1:11） 

In one of his parables of the kingdom, Jesus spoke of the need for church leaders to guard their flocks from false doctrine. He compared his church to a field in which a man had sown good seed, “but while his men were sleeping, his enemy came and sowed weeds among the wheat and went away” (Matt. 13:25). When the time for harvest came, instead of a good crop, weeds abounded and corrupted the yield. Jesus warned that this can happen among his people, so that if false teaching is unopposed, it infiltrates the church.

耶穌在他的一個天國比喻中談到教會領袖需要保護他們的羊群免受錯誤教義的影響。他將他的教會比作一塊田地，一個人在其中撒下了好種子，“及至人睡覺的時候，有仇敵來，將稗子撒在麥子裡，就走了。”（太13:25）。到了收割的時候，不但沒有好收成，反而雜草叢生，敗壞了那地。耶穌警告說，這種情況可能發生在他的子民中，因此，如果不反對錯誤的教導，它就會滲透到教會中。

The key moment in this parable occurred when the owner’s watchmen failed to guard the field against weed-bearing intruders. For this reason, the New Testament frequently exhorts church leaders to be on their guard against heresy. When Paul passed through Ephesus for the last time, he gathered the elders to warn them of their duty to guard the gospel in the church. The language he used shows how urgent the need is for doctrinal watchfulness: “I know that after my departure fierce wolves will come in among you, not sparing the flock.… Therefore be alert” (Acts 20:29–31). This was not a cheerful parting message! But it shows how seriously Paul took the danger of false teaching.

這個寓言中的關鍵時刻發生在主人的守望者未能保護田地免受雜草入侵者的侵害時。因此，新約聖經經常勸誡教會領袖要警惕異端。當保羅最後一次經過以弗所時，他聚集了長老們，警告他們有責任在教會中守護福音。他所使用的語言表明了教義警醒的需要是多麼迫切：“我知道我去之後，必有凶暴的豺狼，進入你們中間，不愛惜羊群。……所以你們應當警醒”（徒20：29-31）。這可不是什麼令人愉快的離別信息！但這表明保羅是多麼認真地對待錯誤教導的危險。

We may see Satan’s strategies against the church in two main directions. We most often think of persecution from outside the church, both from the surrounding culture and from anti-Christian governments. The New Testament often remarks on this threat and warns of our need to show courage in the face of suffering. But the other attack arises from within the church in the form of false teaching. This is an even more deadly threat to God’s people. For while persecution has the tendency to strengthen believers and even increase the size of the church, doctrinal corruption leaves Christ’s people weak, scattered, and confused. If Christians ever have to choose between persecution and false teaching, the perspective of the Bible encourages us to dread heresy above all other plagues.

我們可以從兩個主要方向看到撒但針對教會的策略。我們最常想到來自教會外部的迫害，包括來自周圍文化和反基督教政府的迫害。新約經常評論這種威脅，並警告我們在面對苦難時需要表現出勇氣。但另一種攻擊來自教會內部，以錯誤的教導形式出現。這對上帝的子民來說是一個更加致命的威脅。因為雖然逼迫往往會增強信徒的力量，甚至擴大教會的規模，但教義的腐敗卻使基督的子民變得軟弱、分散和混亂。如果基督徒必須在迫害和錯誤教導之間做出選擇，聖經的觀點鼓勵我們對異端的恐懼勝過對所有其他瘟疫的恐懼。

It is from this perspective that Paul urged Titus with a final and essential qualification for church leaders: they “must hold firm to the trustworthy word as taught” (Titus 1:9).

正是從這個角度出發，保羅向提多提出了教會領袖的最後一項基本資格要求：“堅守所教真實的道理”（多 1:9）。

Sound in Doctrine

Titus 1:7 described elders as “overseers,” pointing out the authority committed to them to rule the church in Christ’s name and by his Word. If there is a danger that guardians would fail to keep watch against error, then it is essential that these watchmen themselves be sound in doctrine. The word for “doctrine” is simply “teaching” (Greek: didaskalia). It informs us that there is a body of truth taught by the prophets and apostles and recorded in Scripture. The gospel consists not merely of sentiments and ideals but of truths that can be taught and learned by Christians. Since Paul emphasizes “the trustworthy word” (Titus 1:9), there must be an unfaithful contrast; since Paul calls for sound doctrine, there is obviously unsound teaching that must be opposed.

教義上的健全

提多書 1:7 將長老描述為“監督”，指出他們被賦予奉基督的名和話語治理教會的權柄。如果存在監護人無法警惕錯誤的危險，那麼這些監護人本身就必須在教義上保持健全（和合本譯作“純正”）。 “教義doctrine”這個詞就是“教導teaching”（希臘語：didaskalia）。它告訴我們，有一套由先知和使徒教導並記錄在聖經中的真理。福音不僅包含情感和理想，還包含基督徒可以教導和學習的真理。既然保羅強調“道是可信的”（多 1:9，和合本譯作“真實的道理”），那麼必然存在着不忠實的對比。既然保羅呼籲健全的（純正的）教義，顯然就必須反對不純正的教義。

Elders must be characterized by a firm hold on the trustworthy and sound teaching of Scripture. This soundness comes from the faithful teaching they receive, ideally through the exposition of Bible texts by ministers who are called and equipped to preach. We are living in a time when church attenders often prefer an impressionistic approach to teaching. Instead of the didactic proclaiming of the Bible’s message, they prefer moving stories and explorations of the pastor’s feelings. Since some believe that such an approach is more likely to fill the pews, too many preachers abandon or neglect their primary calling as teachers of biblical truth. Paul urges Titus, “But as for you, teach what accords with sound doctrine” (Titus 2:1). In 2 Timothy 4:1–2, Paul urged his other protégé, Timothy: “I charge you in the presence of God …: preach the word.”

長老的特點必須是牢牢抓住聖經中值得信賴和健全的教導。這種健全性來自於他們所接受的忠實的教導，最好是通過被呼召並有能力傳道的牧師對聖經經文的解釋。我們生活在一個教會參加者往往更喜歡印象派教學方法的時代。他們不喜歡說教式地宣講聖經的信息，而是更喜歡感人的故事和對牧師感受的探索。由於有些人認為這種方法更有可能填滿座位，因此太多的傳道人放棄或忽視了他們作為聖經真理教師的主要使命。保羅勸告提多，“但你所講（laleō）的，總要合乎那純正的（hygiainō）道理（didaskalia，教義）”（多 2:1）。在提摩太后書 4:1-2 中，保羅勸告他的另一位門徒提摩太：“我在神面前、、、囑咐你……務要傳（kēryssō）道（logos）。”

The biblical model of sound preaching is often referred to as expository preaching. This approach preaches through a text (preferably working through whole books or at least significant portions of Scripture), with the aim of proclaiming the message, explaining its meaning, and applying its mandate to those who hear. This is not to say that there is no place for more inductive approaches to small-group Bible studies, in which participants are encouraged to discuss how a passage impacts their lives. Moreover, it is always important for individual Christians to study the Bible regularly on their own. But since there is a danger of corrosive error, more inductive approaches rely on a pulpit ministry that sets the standard by teaching sound doctrine and giving faithful applications.

純正講道的聖經模式通常被稱為解經式講道。這種方法通過經文講道（最好是整卷書或至少聖經的重要部分），目的是宣講信息，解釋其含義，並將其強制應用到聽到的人身上。這並不是說沒有地方可以採用更具歸納性的小組聖經研究方法，鼓勵參與者討論一段經文如何影響他們的生活。此外，對於基督徒個人來說，定期自己學習聖經總是很重要的。但由於存在腐蝕錯誤的危險，更多的歸納方法依賴於講台事工，通過教導純正的教義和忠實的應用來制定標准。

We see this expository approach throughout the Bible. One example arose when the Jews returned to Jerusalem after their Babylonian captivity. God sent Ezra the priest to lead this flock, which he did by the didactic proclamation of the Bible. Nehemiah 8 records the great event when Ezra gathered the people before the Water Gate and read publicly from “the Book of the Law of Moses” (Neh. 8:1). The people stood before him while he read “from early morning until midday” (v. 3), while the other Levites “gave the sense, so that the people understood the reading” (v. 8). Ezra knew that sound doctrine must be taught and embraced from the text of Scripture. We follow his example and that of other biblical models when we emphasize expository preaching today, “setting forth as clearly, systematically, and completely as possible the truths of God’s Word and only those truths.”

我們在整本聖經中都看到這種解經講道法。猶太人被巴比倫囚禁後返回耶路撒冷時就有一個例子。上帝派祭司以斯拉帶領這群羊群，他通過教導式宣講聖經來做到這一點。尼希米記第 8 章記載了以斯拉在水門前聚集人民並公開宣讀“摩西律法書”（尼 8:1）的重大事件。當他“從清早到晌午”念書時，百姓站在他面前（第 3 節），而其他利未人則“講明意思，使百姓明白所念的。”（第 8 節）。以斯拉知道必須從聖經經文中教導和接受純正的教義。今天，當我們強調解經式講道時，我們會效仿他和其他聖經模式的榜樣，“盡可能清楚、系統和完整地闡述上帝話語的真理，而且唯獨闡述這些真理”。

We noted that a more impressionistic or emotional approach to preaching will often be popular, but one thing it will not do is to produce a well-instructed congregation from which elders will emerge who “hold firm to the trustworthy word as taught” (Titus 1:9). Elder candidates must therefore be sound in doctrine before their calling and ordination. Moreover, in preparation for their office, they must receive more careful instruction in theology so as to develop discernment. This instruction provides one primary purpose of the great confessional statements, such as the Heidelberg Catechism and the Westminster Confession of Faith. These documents are of great value for all Christians, but their main purpose is to establish the bounds of sound teaching and instruct those who will rule over the church’s doctrine. The Westminster divines produced two catechisms, one larger and one shorter, for Christian instruction. It is noteworthy that today even teaching elders usually prepare for their ordination examinations from the Shorter Catechism, rather than the much more extensive Larger Catechism, when the original intended audience of the shorter version was the young people of the church. I well remember one of my seminary professors’ extolling the value of the Shorter Catechism, remarking, “The Scottish schoolgirl with her Geneva Bible and Shorter Catechism was a profound theologian!” So it should be for all people in the church, young and old. But those called and ordained to the office of elder should attain to a higher standard of knowledge, so as “to give instruction in sound doctrine and also to rebuke those who contradict it” (Titus 1:9).

我們注意到，一種更加印象主義或情感化的講道方式往往會很受歡迎，但它不會產生一個受過良好指教的會眾，從中會湧現出“堅守所教的真實的道”（多1：9）的長老。因此，長老候選人在蒙召和按立之前必須在教義上健全（純正）。此外，在為擔任職務做准備時，他們必須接受更仔細的神學指導，以培養洞察力。這一指示提供了諸如《海德堡教義問答》和《威斯敏斯特信仰告白》等偉大的信仰告白的一個主要目的。這些文件對所有基督徒都有很大的價值，但它們的主要目的是建立健全教導的界限，並指導那些將統治教會教義的人。威斯敏斯特的神學家製作了兩本教義問答，一份較大，一份較短，用於基督教教學。值得注意的是，今天，即使是教導長老也通常根據簡短教義問答來准備按立考試，而不是更廣泛的大教理問答，而簡短版本的最初目標受眾卻是教會的年輕人。我清楚地記得我的一位神學院教授讚揚了《小要理問答》的價值，他說：“拿着《日內瓦聖經》和《小要理問答》的蘇格蘭女學生是一位深刻的神學家！”因此，教會中的所有人，無論老少，都應該如此。但那些被呼召和任命擔任長老職務的人應該達到更高的知識標准，以便“將純正的教訓勸化人。又能把爭辯的人駁倒了”（多1:9）。

In ancient times, a faithful shepherd was armed with two implements: the rod and the staff. We hear of this in Psalm 23:4, where David says to the Lord, “Your rod and your staff, they comfort me.” These items were intended, respectively, for defense (the rod) and guidance (the staff). When predators drew near, the shepherd wielded the rod in combat, and when sheep began to stray, he used the curved staff to draw their heads back in line. Likewise, a sound elder is able both to instruct and to rebuke. John Calvin wrote that the elder “ought to have two voices: one for gathering the sheep; and another, for warding off and driving away wolves and thieves.”

在古代，忠實的牧羊人手持兩種工具：杖和杆。我們在詩篇 23 章 4 節中聽到了這一點，其中大衛對主說：“你的杖，你的杆，都安慰我。”這些物品分別用於防禦（杖）和引導（杆）。當掠食者靠近時，牧羊人會揮舞杖進行戰斗，而當羊群開始走失時，他會用彎曲的杆將它們的頭拉回到一條直線上。同樣，健全的長老既能教導，又能責備。約翰·加爾文寫道，長老“應該有兩種聲音：一種是聚集羊群；另一個是用來驅趕狼和盜賊的。”

It is obvious that in order “to give instruction in sound doctrine” (Titus 1:9), an elder must have a high and reverent view of Holy Scripture. He must hold it to be God’s authoritative Word, free from error and sufficient for building up the faith of believers. This is not to say that a ruling elder must have the teaching gifts needed to preach a sermon or even to lead a stirring Bible class. Some ruling elders will possess significant gifts of teaching, but Paul’s emphasis is that the elder must be able to answer questions and give helpful doctrinal instruction to Christ’s sheep. Tim Chester asserts that “the emphasis falls not so much on skills, as on holding fast to the truth. It is not so much about an ability to teach, as a passion for the truth.”

顯然，為了“教導純正的教義”（多 1：9），長老必須對聖經有崇高而虔敬的看法。他必須認為它是神的權威話語，沒有錯誤，足以建立信徒的信心。這並不是說治理長老必須具備講道甚至帶領激動人心的聖經課程所需的教導恩賜。一些治理的長老會擁有重要的教導恩賜，但保羅強調長老必須能夠回答問題，並向基督的羊提供有用的教義上指導。蒂姆·切斯特斷言，“重點不在於技能，而在於堅持真理。與其說是教導能力，不如說是對真理的熱情。”

Two key words in Paul’s charge help us to see his emphasis. The word for “instruction” in Titus 1:9 combines the prefix para-, “alongside,” with the verb kaleo, meaning “to call out.” The idea is that an elder must be competent to come alongside Christians and exhort them biblically. The second key word is “sound,” with the word hugiainouse, meaning “healthy.” Therefore, an elder must be able to meet with men or women and provide a sound understanding of biblical truth that will lead to a healthy faith. The fact that elders are to have this ability carries with it the calling to engage often in this kind of ministry.

In addition to the ministry of the guiding shepherd’s staff, the elder must also wield the protective rod of rebuke: “and also to rebuke those who contradict it” (Titus 1:9). The idea here is to oppose, speak against, and confront the errors of those who would lead believers astray. This ministry requires courage, conviction, and also character, remembering Paul’s earlier emphasis that elders are not to be “arrogant or quick-tempered” (v. 7). In today’s context, Paul is not calling elders to engage in ceaseless warfare on social media, but rather calling them to guard their own flocks, especially from false teachers within.

保羅的囑咐中有兩個關鍵詞可以幫助我們看出他的重點。提多書 1:9 中的“勸化（parakaleō）”這個詞結合了前綴 para-（“旁邊”）和動詞 kaleo（意思是“呼召出來”）。這裡的意思是，長老必須有能力與基督徒在一起肩並肩並按照聖經勸化他們。第二個關鍵詞是“健全”，單詞“hugiainouse”的意思是“健康的”。因此，長老必須能夠與男人或女人見面，並提供對聖經真理的正確理解，這將帶來健康的信仰。長老們必須具備這種能力的這個事實意味着他們是蒙召經常從事這類事工的。

除了引導牧羊人的工作人員之外，長老還必須揮舞斥責的保護棒：“又能把爭辯的人駁倒了”（多1:9）。這里的意思是反對、發聲反對和面對那些會使信徒背道的人的錯誤。這項事工需要勇氣、信念，也需要品格，請記住保羅之前強調長老不可“不任性，不暴躁”（7節）。在今天的背景下，保羅並不是呼籲長老們在社交媒體上進行無休止的爭戰，而是呼籲他們保護自己的羊群，尤其是免受內部假教師的侵害。

The Plague of False Teachers

In a healthy church situation, elders will more frequently engage in the ministry of encouragement instead of rebuke. But for Titus in Crete, Paul’s emphasis lay on rebuking those who teach error. Indeed, given the grave danger posed by Satan’s more subtle attack of infiltrating the church with heresy, Christian leaders must be prepared to take an equally vigilant stand. Writing to Titus, Paul breaks down the danger in terms of the men who teach falsely, the effects of their heresy, and the cultural context from which they emerged.

假教師的瘟疫

在健康的教會環境中，長老們會更頻繁地參與鼓勵而不是責備的事工。但對於革哩底的提多來說，保羅的重點是斥責那些教導錯誤的人。事實上，考慮到撒但用異端滲透教會的更微妙的攻擊所帶來的嚴重危險，基督教領袖必須准備好採取同樣警惕的立場。保羅在寫給提多的信中，從錯誤教導的人、他們的異端的影響以及他們產生的文化背景方面詳細分析了湧現的危險。

First, Paul specified the men against whom Titus must contend: “For there are many who are insubordinate, empty talkers and deceivers” (Titus 1:10). It stands to reason that those who trouble the church with false teaching do not respect the authority of leaders. William Barclay compares them to “disloyal soldiers who refused to obey the word of command.” They are, further, “empty talkers,” that is, teachers whose doctrine produces no sanctifying change in the lives of their hearers. Moreover, they are “deceivers.” False teachers can be counted on to conceal the real trajectory of their doctrine. They often fly under false covers, such as seminary professors who sign a pledge to uphold biblical inerrancy and proceed to undermine the Bible in their classrooms.

首先，保羅明確指出了提多必須反對的人：“因為有許多人不服約束，說虛空話，欺哄人。”（多 1:10）。按理說，那些用錯誤教導擾亂教會的人，是不尊重領袖的權威的。威廉·巴克利將他們比作“拒絕服從命令的不忠誠士兵”。此外，他們是“空談者（合和本譯作“說虛空話”的人）”，也就是說，他們的教義不會給聽眾的生活帶來成聖的改變。此外，他們還是“騙子（合和本譯作“欺哄人”的人）。假教師可能會掩蓋其教義的真實軌跡。他們常常打着虛假的幌子，比如神學院的教授簽署了維護聖經無誤的誓言，然後在課堂上破壞聖經。

Titus 1:11 adds a common motive to such wolves in sheep’s clothing: they teach “for shameful gain.” The ancient world abounded with traveling philosophers and religious teachers who paraded their oratorical prowess for financial riches, sometimes drawing large followings. The evangelical church of today is likewise beset with clever and charismatic charlatans who prey outrageously on the gullible and desperate, tying faith in God to the financial support of their ministries. Daniel Akin describes them as “spiritual seducers, disguising their personal ambition and theological agenda in the trappings of religious piety and prosperity.” The word prosperity has been attached to the word gospel, describing a particular menace today of gifted preachers who offer financial riches and material abundance to those who contribute to their private jets and lavish mansions. While the motives of their followers often match those of the false teachers, the reality is that great harm is done to the biblical gospel, especially in the impoverished developing world. These often-popular teachers, who pursue celebrity rather than Christian soundness, must be publicly opposed by faithful ministers and churches.

提多書 1:11 給這些披着羊皮的狼增加了一個共同的動機：他們教導“是為了可恥的利益（合和本譯作“貪不義之財”；ESV: for a shameful gain）”。古代世界到處都是旅行的哲學家和宗教導師，他們為了財富而炫耀自己的演講技巧，有時會吸引大批追隨者。今天的福音派教會同樣被聰明而有魅力的江湖騙子所困擾，他們肆無忌憚地欺騙那些容易上當受騙和絕望的人，將對上帝的信仰與他們事工的財政支持聯系起來。丹尼爾·阿金將他們描述為“精神誘惑者，以宗教虔誠和繁榮的外表來掩蓋他們的個人野心和神學計劃。”繁榮一詞與福音一詞聯系在一起，描述了當今對有天賦的傳教士的一種特殊威脅，這些傳教士對那些奉獻私人飛機和豪華宅邸提講經濟財富和物質豐富。因着他們的追隨者的動機常常與假教師的動機一致，現實也是，這對聖經福音造成了巨大的傷害，特別是在貧困的發展中國家。這些經常受歡迎的教師追求成為名人而不是基督教的健全，必須受到忠實的牧師和教會的公開反對。

The effect of false teachers is as predictable as it is destructive: “they are upsetting whole families by teaching for shameful gain what they ought not to teach” (Titus 1:11). In those early days of Christianity, most churches met in private homes, so Paul is possibly describing whole congregations. But in large churches, heretics also infiltrate into the homes of likely targets. Paul warns in 2 Timothy 3:6 of those “who creep into households and capture weak women, burdened with sins and led astray by various passions.” The charlatans of Paul’s time were known for accumulating large followers of women, from whom they were suspected of receiving sexual favors. Through the Internet and other media today, it is easy for false teaching to spread into the ears of all Christians, unless they are forewarned and guided into truth.

假教師的影響是可以預見的，同時也是具有破壞性的：“這些人的口總要堵住。他們因貪不義之財，將不該教導的教導人，敗壞人的全家。”（多 1:11）。在基督教的早期，大多數教會都是在私人家裡聚會，所以保羅可能是在描述整個會眾。但在大型教堂中，異端分子也會滲透到可能目標的家中。保羅在提摩太后書 3:6 中警告那些“那偷進人家，牢籠無知婦女的，正是這等人。這些婦女擔負罪惡，被各樣的私慾引誘。”。保羅時代的江湖騙子以擁有大量女性追隨者而聞名，他們被懷疑從女性那裡接受性恩惠。今天，通過互聯網和其他媒體，錯誤的教導很容易傳播到所有基督徒的耳中，除非他們得到預先警告並引導他們接受真理。

Paul finally notes the cultural context from which these false teachers arose on Crete. In a remarkably frank comment that suggests the more private nature of his Pastoral Epistles, Paul states: “One of the Cretans, a prophet of their own, said, ‘Cretans are always liars, evil beasts, lazy gluttons.’ This testimony is true” (Titus 1:12–13).

保羅最後指出了革哩底這些假教師產生的文化背景。保羅在一篇非常坦率的評論中指出，他的教牧書信更加私人化，他說：“有革哩底人中的一個本地先知說，革哩底人常說謊話，乃是惡獸，又饞又懶。這個見證是真的。所以你要嚴嚴地責備他們，使他們在真道上純全無疵。”（多1：12-13）。

Paul is referring to the sixth-century b.c. Cretan philosopher Epimenides, who gained fame in Athens and was extolled as one of the seven wise men of Greece, along with such luminaries as Plato and Aristotle. Epimenides was called a prophet not only because of his high status but also because he accurately predicted a Persian attack ten years before it happened. Paul’s quotation is ascribed to his ode Concerning Oracles, which responded to the false claim of the Cretans that the god Zeus was buried on their island (the problem being that in Greek mythology, Zeus was not dead!). So notorious were the Cretans that the Greek language developed a verb, kretizo, based on their name, to signify lying and cheating.

保羅指的是公元前六世紀。革哩底島哲學家埃庇米尼德斯，在雅典聲名鵲起，與柏拉圖、亞里士多德等人並稱為希臘七賢之一。埃庇米尼德斯被稱為先知，不僅因為他的地位高，還因為他在波斯襲擊發生前十年就準確地預言了它。保羅的引用被認為是他的頌歌《關於神諭》，該頌歌回應了革哩底島人關於宙斯神埋葬在他們島上的錯誤說法（問題是在希臘神話中，宙斯並沒有死！）。革哩底島人是如此臭名昭著，以至於希臘語根據他們的名字發展了一個動詞“kretizo”，表示說謊和欺騙。

The point is not that Paul had a prejudice against Cretans. Rather, he wants Titus to be aware of the characteristic sins of his culture and to reprove most sharply these well-documented tendencies. Walter Liefeld notes that there are “particular belief systems that have generated different worldviews.” Instead of avoiding the sin of greed when preaching on Wall Street, or of hedonism in Hollywood, or of quiet self-centered materialism in suburban America, faithful preachers will apply their teaching most pointedly to correcting the prevalent sins directly before them.

問題不在於保羅對革哩底島人有偏見。相反，他希望提多意識到他的文化的典型罪惡，並最嚴厲地譴責這些有據可查的傾向。沃爾特·利菲爾德指出，“特定的信仰體系產生了不同的世界觀”。忠實的傳教士不會在華爾街傳教時避免犯貪婪的罪，也不會在好萊塢講道時避免享樂主義，也不會在美國郊區避免安靜的自我中心的唯物主義，而是會最有針對性地運用他們的教義來糾正他們面前盛行的罪。

The gospel enables us to both hate the sins around us and love the sinners with a desire for their salvation. Instead of shunning notoriously sinful places and people, Paul brought the gospel directly to this dishonest, brutish island. Calvin marvels: “It was truly a wonderful purpose of God, that he called a nation so depraved, and so infamous on account of its vices, to be among the first who should partake of the gospel.… In that country so corrupt, as if in the midst of hell, the Church of Christ held a position, and did not cease to be extended.”

福音使我們既恨惡周圍的罪惡，又愛罪人，渴望他們得救。保羅沒有避開臭名昭著的罪惡之地和人民，而是將福音直接帶到了這個不誠實、野蠻的島嶼上。加爾文驚嘆道：“上帝確實有一個奇妙的旨意，他把一個如此墮落、因惡習而臭名昭著的國家稱為第一批應該分享福音的國家……在那個如此腐敗的國家，如果在地獄之中，基督的教會仍占有一席之地，並且沒有停止擴展。”

In order to protect the church and extend its influence, Titus and his fellow elders must exercise their ministry of rebuke. The false teachers “must be silenced” (Titus 1:11). The word for “silenced” means “to muzzle,” as is done to an animal to prevent it from biting. It also had the connotation of silencing a false argument by effective reasoning. Paul therefore wanted Titus to teach directly against the prevailing heresies, pointing out their errors and exposing their dangers. This requirement highlights again the need for the biblical and theological training of elders. Calvin writes that “they must be armed not with a material sword but with the Word of God, with wisdom and virtue, that they may be enabled to resist the ungodly.”

為了保護教會並擴大其影響力，提多和他的長老同僚必須履行他們的責備職責。假教師“必須得閉嘴（合和本譯作“這些人的口總要堵住”）”（多1:11）。 “得閉嘴”這個詞的意思是“套住嘴”，就像對動物所做的那樣，以防止它咬人。它還具有通過有效推理壓制錯誤論點的含義。因此，保羅希望提多直接教導反對盛行的異端，指出他們的錯誤並揭露他們的危險。這一要求再次強調了對長老進行聖經和神學培訓的必要性。加爾文寫道，“他們必須用上帝的話語、智慧和美德來武裝，而不是用物質的劍，這樣他們才能抵抗不敬虔的人。”

Paul continues: “Therefore rebuke them sharply” (Titus 1:13). A surgeon needs a sharp scalpel to remove a tumor that is killing the body, and the confrontation of false teachers likewise calls for a sharp word. In many cases, heretics must be publicly excluded from the church. As faithful shepherds, elders must not provide a lectern for false teachers but must be willing to remove those shown to be wolves. Yet even in such severe cases, they are to remain motivated for the salvation of those who are disciplined: “rebuke them sharply, that they may be sound in the faith” (v. 13). It is possible that Paul means that Titus should rebuke the Cretan Christians generally, promoting their soundness. Yet church discipline always aims not only at the protection of the flock but also at the restoration of the rebellious ones.

保羅繼續說：“所以你要嚴嚴地責備他們”（多1:13）。外科醫生需要一把鋒利的手術刀來切除正在殺死身體的腫瘤，而面對假教師同樣需要尖銳的言語。在許多情況下，異端分子必須被公開排除在教會之外。作為忠心的牧人，長老們不可為假教師提供講台，而必須願意除掉那些被視為狼群的人。然而，即使在如此嚴重的情況下，他們仍要繼續努力拯救那些受管教的人：“所以你要嚴嚴地責備他們，使他們在真道上純全無疵。”（13節）。保羅的意思可能是提多應該普遍責備革哩底島的基督徒，促進他們的健全。然而，教會紀律的目的不僅是為了保護羊群，也是為了復興叛逆的人。

The Cancer of False Gospels

It is possible to identify not only the false teachers in Crete but also the character of their false teaching. In Titus 1:10, Paul describes them as representing “the circumcision party.” There can be little doubt what Paul means by this label, since he spent much of his life being opposed by these heretics who arose from Jewish Christianity.

假福音的毒瘤

不僅可以識別革哩底島的假教師，還可以識別他們錯誤教導的特徵。在提多書 1 章 10 節中，保羅將他們描述為代表“那奉割禮的”。保羅用這個標籤的意思是毫無疑問的，因為他一生的大部分時間都在受到這些來自猶太基督教的異端分子的反對。

Scholars have established that a large Jewish community had settled in Crete, and it seems that out of this group arose teachers who claimed to be Christians but rejected justification through faith alone. The label “circumcision party” reflects their teaching that salvation requires not only faith in Jesus but also the adoption of Jewish ritual practices such as the circumcision of male children as essential to salvation. This controversy had already been resolved during the Jerusalem Council recorded in Acts 15. Titus would need little introduction to it, since his appearance in Jerusalem with Paul had prompted the demand that Gentile believers be circumcised. That famous council, joining apostles and elders, had defended the gospel by refusing to require circumcision or any other Jewish cultural marker arising from the Old Testament. In Galatians 2:7–9, Paul noted how Jewish Christians refused to share tables with Gentile converts unless they adopted the Old Testament customs. Paul responded with one of his greatest and clearest statements on the doctrine of justification:

學者們已經證實，一個大型猶太社區已在革哩底島定居，似乎從這個群體中出現了一些自稱是基督徒但拒絕唯獨通過因信稱義的教師。 “割禮黨”這個標籤反映了他們的教義，即救贖不僅需要對耶穌的信仰，還需要採用猶太儀式習俗，例如對男孩進行割禮，這對於救贖至關重要。這個爭議在使徒行傳第 15 章記載的耶路撒冷會議期間已經得到解決。提多不需要對此進行介紹，因為他與保羅一起出現在耶路撒冷，促使要求外邦信徒受割禮。這個著名的委員會與使徒和長老一起，拒絕要求割禮或任何其他源於舊約的猶太文化標志，捍衛了福音。在加拉太書 2 章 7-9 節中，保羅指出，猶太基督徒拒絕與外邦皈依者共享餐桌，除非他們採用舊約習俗。保羅用他關於稱義教義的最偉大、最清晰的陳述之一來回應：

We know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. (Gal. 2:16)

既知道人稱義，不是因行律法，乃是因信耶穌基督，連我們也信了基督耶穌，使我們因信基督稱義，不因行律法稱義，因為凡有血氣的，沒有一人因行律法稱義。（加2:16）

Added to the false requirement to base justification on the law as well as on the gospel, Paul notes that his opponents were also devoted “to Jewish myths and the commands of people who turn away from the truth” (Titus 1:14). These “Jewish myths” likely included elaborate, unbiblical genealogies (1 Tim. 1:4). They may also have included superstitious rituals and ceremonies, none of which offer true value to the Christian life. William Barclay comments: “They tried to persuade them that the simple story of Jesus and the Cross was not sufficient, but that, to be really wise, they needed all the subtle stories and the long genealogies and the elaborate allegories of the Rabbis.” Christians follow in their footsteps today when they, for instance, develop fanciful theories and fictions regarding Christ’s return, demanding that followers accept them as gospel truth.

保羅指出，除了以律法和福音為基礎稱義的錯誤要求之外，他的對手還熱衷於“猶太神話和離棄真理之人的命令”（多1:14）。這些“猶太神話”可能包括複雜的、不符合聖經的家譜（提前 1:4）。它們還可能包括迷信的禮儀和儀式，這些都沒有為基督徒生活提供真正的價值。威廉·巴克利評論道：“他們試圖說服他們，耶穌和十字架的簡單故事是不夠的，但要真正明智，他們需要所有微妙的故事、漫長的家譜和拉比的詳盡寓言。”例如，今天的基督徒追隨他們的腳步，提出有關基督再來的奇特理論和虛構故事，要求追隨者接受它們作為福音真理。

Particularly relevant today are “the commands of people” that exceed the requirements of God’s Word. This usually occurs by zealous moralists who seek to preserve conduct not only by teaching the wholesome commandments of Scripture, but also by inventing their own regulations designed to safeguard moral behavior. Today, rules may be invented that require believers to listen only to Christian music, to avoid attending movie theaters, or to vote for a political candidate or party. These prohibitions not only go beyond Scripture but also promote a false view of Christian salvation. For example, a person may refuse to drink alcohol as a matter of legalistic principle, yet may exhibit a complete lack of grace toward family members. Or someone may take a particularly strict approach to Sabbath observance, yet neglect evangelism and ministries of mercy for those in need. In many cases, the gospel itself becomes secondary, receiving little emphasis in teaching and worship. This legalism can occur even when legitimate biblical concerns for morality are emphasized. Tim Chester writes:

今天特別重要的是超越神話語所要求的“人的吩咐”。這種情況通常發生在發熱心的道德家身上，他們不僅通過教導聖經中有益的誡命，而且還通過發明自己的法規來維護道德行為，從而尋求維護行為。今天，可能會發明一些規則，要求信徒只聽基督教音樂，避免去電影院，或者投票給政治候選人或政黨。這些禁令不僅超出了聖經的范圍，而且還宣揚了對基督教救贖的錯誤觀點。例如，一個人可能出於法律原則而拒絕飲酒，但可能對家庭成員表現出完全缺乏恩典。或者有人可能對安息日的遵守採取特別嚴格的態度，但卻忽視了對有需要的人的傳福音和憐憫事工。在許多情況下，福音本身變得次要，在教導和敬拜中很少受到重視。即使強調聖經對道德的合理關注，這種律法主義也可能發生。蒂姆·切斯特寫道：

The irony is this: when we react against some aspects of our culture, and set up rules to protect ourselves from them, we ignore other ungodly aspects of that same culture. We limit the demands of godliness, reducing it from becoming Christlike to becoming a little less like our culture in a few ways. Christian maturity is exchanged for not sleeping around, not getting drunk, and turning up to Bible study.

具有諷刺意味的是：當我們對文化的某些方面做出反應，並制定規則來保護自己免受這些方面的影響時，我們忽視了同一文化的其他不敬虔的方面。我們限制敬虔的要求，在某些方面將其從變得像基督降低到變得不太像我們的文化。基督徒的成熟是用不亂睡、不喝醉、堅持學習聖經來換取的。

Of course, Christians should not commit adultery or fall prey to drunkenness and would do well to study the Bible. But one can accomplish these outward behaviors without the gracious transformation of one’s life by the Christ of the gospel. Paul instead advocates for a kind of Christian holiness that flows out of the gospel through union with Christ in faith, and exhibits itself in a loving, kind, and gracious commitment to the purity of heart in which God delights.

當然，基督徒不應該通姦或酗酒，最好學習聖經。但是，一個人可以完成這些外在行為，而無需福音的基督對一個人的生命有着恩典的改變。相反，保羅提倡一種基督教的聖潔，這種聖潔是通過在信仰中與基督聯合而從福音中流露出來的，並表現在對上帝所喜悅的純潔心靈的愛、仁慈和恩典的承諾中。

Disciples Committed to Christ

Observing Paul’s calling for the qualifications and ministry of elders should give Christians a good sense of how to pray for the men who serve in this office. Elders must devote themselves to character growth and also to a critical ability to discern between true and false teaching. They will often be burdened with the spiritual needs of struggling Christians, to whom they give biblical encouragement. Much harder is the demanding task of standing up to troublemakers in the church and especially cunning false teachers. In light of this vital calling, Hebrews 13:17 urges Christians to encourage their leaders, who “are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.”

委身於基督的門徒

觀察保羅對長老資格和事工的要求，應該能讓基督徒很好地了解如何為擔任這一職務的人祈禱。長老必須致力於品格成長，並培養辨別真假教導的批判能力。他們常常會背負着掙扎中的基督徒的精神需要，並給予他們聖經的鼓勵。對抗教會中的麻煩製造者，尤其是狡猾的假教師，是一項艱巨的任務。鑒於這一重要呼召，希伯來書 13:17 敦促基督徒鼓勵他們的領袖，因為他們“為你們的靈魂時刻儆醒，好像那將來交賬的人。你們要使他們交的時候有快樂，不至憂愁。若憂愁就與你們無益了。”

Moreover, realizing the high stakes involved both for themselves and for the church, believers are well advised to pursue their own spiritual growth, in terms of both biblical knowledge and gracious character change. One of the best ways to encourage pastors and elders is to become more and more zealous in following the Savior they serve and love. Jesus said, “If you abide in my word, you are truly my disciples” (John 8:31). Why not commit your life to following Jesus more closely through the study of his Word, communion in prayer, and an eager application of the gospel to your own worship, service, and character? You can hardly imagine what Christ will do in and through you if you will pursue fervent discipleship in his name. He may even make you an elder, called to shepherd the precious flock of Jesus, or give you some other calling for valued service to his church. He will certainly do something even more significant, for as Jesus continued, “you will know the truth, and the truth will set you free” (v. 32).^[1]

      此外，認識到對自己和教會來說都涉及到很高的風險，信徒們最好在聖經知識和恩典的品格改變方面追求自己的靈性成長。鼓勵牧師和長老的最好方法之一就是越來越熱心地跟隨他們所事奉和所愛的救主。耶穌說：“你們若常常遵守我的道，就真是我的門徒。”（約 8:31）。為什麼不把你的一生投入到通過學習祂的話語、禱告中的交通、以及熱切地將福音應用到你自己的敬拜、事奉和品格中來更緊密地跟隨耶穌呢？如果你奉基督的名熱心地追求門徒身份，你很難想象基督會在你裡面並通過你做什麼。祂甚至可能會讓你成為長老，被呼召牧養耶穌寶貴的羊群，或者給你一些其他的呼召，要求你為祂的教會提供有價值的事奉。祂肯定會做一些更重要的事情，因為正如耶穌繼續說的，“你們必曉得真理，真理必叫你們得以自由”（32節）。

^[1] Daniel M. Doriani and Richard D. Phillips, 2 Timothy & Titus, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2020), 158–169.