Approved Workers

2 Timothy 2:14–21

Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. (2 Tim. 2:15)

得蒙喜悅的工人

提摩太后書2:14-21

你當竭力，在神面前得蒙喜悅，作無愧的工人，按着正意分解真理的道。（提後2:15）

One day, after an intense athletic competition, I sat down with my fellow players. One man, a believer, knew I was a seminary professor and immediately tried to start a debate about eschatology. Our secular friends ignored us and started a lively discussion about the adoption of unwanted children. The believer prattled on briefly, but I interrupted, “Our friends are in a spirited conversation about a vital topic. Let’s join them and debate this another day.” Fortunately, he agreed.

有一天，在一場激烈的體育比賽之後，我和我的隊友們坐下來。一個信徒知道我是神學院的教授，並立即試圖發起一場關於末世論的辯論。我們的世俗朋友不理會我們，並開始熱烈討論收養不受歡迎的孩子的問題。信徒喋喋不休地聊了一會兒，但我打斷了他：“我們的朋友們正在熱烈地談論一個重要的話題。讓我們改天加入他們並討論這個問題。”幸運的是，他同意了。

What would Paul have said about my proposal? Did I heed his charge to Timothy to avoid quarrels? Or did I fail to engage and correct a serious error and thereby mishandle “the word of truth” (2 Tim. 2:14–18)? How can we distinguish trivial quarrels from significant errors, avoid one and address the other? If we can do all of that gently, we will meet Paul’s goals.

對於我的提議，保羅會怎麼說？我是否留意了他對提摩太避免爭吵的吩咐？或者我是否未能解決並糾正一個嚴重的錯誤，從而錯誤地處理了“真理的道”（提後 2：14-18）？我們怎樣才能區分瑣碎的爭吵和重大錯誤，避免其中一個並解決另一個？如果我們能夠溫和地完成這一切，我們就能實現保羅的目標。

The church always includes combative people. They are less dedicated to the faith than to their version of it. The neologism caged Calvinists labels Reformed zealots who are so quick to quarrel theologically that their friends keep them “caged”—out of the theological fray. Ideally, leaders protect orthodoxy without becoming belligerent, by meeting error with patient teaching. Then one can be “a vessel for honorable use, … ready for every good work,” especially the task of teaching Scripture (2 Tim. 2:21).

教會里總是有好鬥的人。他們不太熱衷於信仰，而是熱衷於自己的信仰。新詞“囚禁的”加爾文主義者是給改革宗狂熱分子貼上的標籤，他們很快就在神學上爭論，以至於他們的朋友不得不把他們“關在籠子裡”——遠離神學爭論。理想情況下，領袖們通過耐心教導來應對錯誤，從而保護正統觀念而不變得好戰。然後，一個人就可以成為“貴重的器皿，……預備行各樣的善事”，特別是教導聖經的任務（提後2:21）。

Our passage has two parts. The first compares the approved agent of God to the ungodly babbler (2 Tim. 2:14–19). The second describes a “vessel for honorable use” in God’s house (vv. 20–21). Whether Paul identifies this disciple as a “worker” or a “vessel,” the goal is the same: to serve and please God. The passage has a series of commands that typically have a reason attached. We can outline the main ideas of the passage by accenting Paul’s commands to Timothy.

我們的段落有兩個部分。第一個將上帝所認可的代理人與不敬虔的胡言亂語者進行比較（提後 2：14-19）。第二個描述了神殿中“貴重的器皿”（20-21節）。無論保羅將這個門徒稱為“工人”還是“器皿”，目標都是一樣的：事奉上帝並討上帝喜悅。該段落有一系列命令，通常都附有原因。我們可以通過強調保羅對提摩太的命令來概述這段經文的主要思想。

Positively: Remind the church of Paul’s doctrines [and]

Negatively: Charge them to avoid disputes about words

For disputes ruin their hearers

Positively: Present yourself to God as approved, unashamed worker

demonstrated by handling Scripture well

Negatively: Avoid irreverent babble

For it causes ungodliness that grows and spreads

For example, Hymenaeus and Philetus are upsetting the faithful through error

Positively: [their damage will be limited since] God’s foundation is firm

For he knows his own and they depart from iniquity.

[By way of analogy]

A great house has honorable and dishonorable vessels [So choose honor]

For everyone who purifies himself gains three benefits. [He or she is …]

An honorable and holy vessel,

Useful to the master,

Ready for good work.

積極：提醒教會保羅的教義[和]

消極：向他們收費，避免言語糾紛

因為爭論毀了他們的聽眾

積極：將自己呈現給上帝，作為一個被認可、無恥的工人

通過很好地處理聖經來證明

消極：避免無禮的胡言亂語

因為它會導致不敬虔的行為增長和蔓延

例如，許米奈烏斯（Hymenaeus）和菲利圖斯（Philetus）通過錯誤使信徒感到不安

正面：[他們的損害將是有限的，因為]神的根基是堅固的

因為他認識自己的人，他們就遠離罪孽。

[通過類比]

大房子有尊貴和不尊貴的器皿[所以選擇尊貴]

凡自淨者，得三利益。 [他或她是……]

尊貴而神聖的器皿，

對主人有用，

准備好工作。

The Call to Wise Teaching (2 Tim. 2:14–15)

Timothy is responsible both to teach the truth and to handle error correctly: “Remind them of these things, and charge them before God not to quarrel [or ‘fight’] about words, which does no good, but only ruins the hearers” (2 Tim. 2:14). “Remind” is a present imperative; Timothy must keep reminding his church of the doctrines that Paul outlined in 2:11–13. As pastors remind believers of familiar matters, we must “dare to be boring” by restating the fundamentals. Each expression of the truth must be fresh, but pastors restate foundational principles for two reasons. First, people are forgetful. Second, many a heresy begins with a misguided quest for originality.

蒙召作智慧的教導（提前 2：2：14-15）

提摩太有責任教導真理並正確處理錯誤：“提醒他們這些事情，並在上帝面前囑咐他們不要為言語爭吵[或‘爭斗’]，這沒有任何好處，只會毀掉聽眾”（ 2 提摩太后書 2:14）。 “提醒”是現在時的祈使句；提摩太必須不斷提醒他的教會保羅在 2 章 11-13 節中概述的教義。當牧師提醒信徒熟悉的事情時，我們必須通過重申基本原理來“敢於無聊”。每一次真理的表達都必須是新鮮的，但牧師重申基本原則有兩個原因。首先，人是健忘的。其次，許多異端邪說都始於對原創性的錯誤追求。

Timothy will charge the people “before God” (2 Tim. 2:14), for the Lord hears all speech, even quarrels over nothing but wording. The next phrase, translated “which does no good” (v. 14b), has a slight play on the word epi. Quarrels over trivial verbal matters are good for (epi) nothing, but they lead to (epi) ruin, since they harm both speakers and hearers.

提摩太會“在神面前”控告百姓（提摩太后書 2:14），因為神聽見一切言語，甚至除了措辭之外，沒有任何爭論。下一個短語被翻譯為“無益”（第 14 節下），與“epi”一詞略有不同。為瑣碎的言語問題而爭吵毫無好處，反而會導致毀滅，因為它們對說者和聽者都有害。

Most strife over words is babble and folly, not heresy, but petty quarrels are harmful. Once, at a conference, a man accosted me between talks for failing to present the holiness of God in my first two talks. This surprised me, since I had focused on God’s justice, faithfulness, love, and mercy. We were talking past each other until I guessed that he had recently read a popular book on God’s holiness. I asked, “Are you saying that I need to use the exact phrase ‘the holiness of God’ in every talk, and that I dishonor God if I don’t?” He smiled with great satisfaction: “Exactly.”

大多數言語衝突都是胡言亂語和愚蠢的行為，而不是異端邪說，但瑣碎的爭吵是有害的。有一次，在一次會議上，一個人在演講間隙與我搭話，因為我在前兩次演講中未能展現神的聖潔。這讓我感到驚訝，因為我一直關注神的公義、信實、慈愛和憐憫。我們一直在交談，直到我猜他最近讀了一本關於神的聖潔的流行書。我問：“你是說我在每次演講中都需要使用‘神的聖潔’這句話，否則我就是在羞辱神？”他非常滿意地笑道：“正是。”

Whenever people insist on a specific word, such as sin, broken, or atonement, there is a chance that they want to quarrel about words. In controversy-heavy settings, people can also quarrel about the proper way to oppose errors. One wants a gentle approach; another wants specific denunciations of errors. Therefore, a quarrel about words can erupt if a pastor or ministry leader allegedly fails to condemn an error with sufficient vigor.

每當人們堅持使用某個特定的詞，例如“罪”、“破碎”或“贖罪”時，他們就有可能因為這些詞而爭吵。在爭議較多的環境中，人們也可能會爭論反對錯誤的正確方法。一個人想要一種溫和的方式；另一位則希望對錯誤進行具體譴責。因此，如果牧師或事工領袖據稱未能以足夠的力度譴責錯誤，則可能會爆發言語爭吵。

At present, public communication in the West is contentious. Too frequently, disciples take confrontational media programs as their model and imitate the voices of bellicose right- and left-wing politicians. Americans can’t seem to endure disappointment in silence, and all too often church members behave like Americans, not disciples. Paul informs us that quarrels bring ruin. Controversies attract attention, even in the church, whether they touch musicians, politicians, or theologians. Charges of syncretism, heresy, or compromise start fights and thrill ersatz theological gladiators who lust for academic bloodletting.

目前，西方的公共傳播存在爭議。信徒們常常以對抗性媒體節目為榜樣，模仿好戰的右翼和左翼政客的聲音。美國人似乎無法忍受沉默中的失望，而且教會成員的行為常常像美國人，而不是門徒。保羅告訴我們，爭吵會帶來毀滅。即使在教會中，爭議也會引起人們的關注，無論觸及音樂家、政治家還是神學家。融合主義、異端邪說或妥協的指控引發了爭斗，讓渴望學術放血的偽神學角鬥士感到興奮。

Too many churches have been rent asunder by quarrels, and the problem seems worse than ever in an era when anger and contention suffuse Western culture. Speculative accusations are especially insidious, as critics imagine that they can discern the true motives of the leaders they question: “The real reason why he did that is …” At worst, accusers repeat their darkest conjectures until they convince themselves that their speculations are facts.

太多的教堂因爭吵而支離破碎，在西方文化瀰漫着憤怒和爭論的時代，這個問題似乎比以往任何時候都更加嚴重。猜想性指控尤其陰險，因為批評者認為他們可以辨別他們所質疑的領導人的真實動機：“他這樣做的真正原因是……”最壞的情況是，指控者重復他們最黑暗的猜想，直到他們說服自己他們的猜測是事實。

Of course, there is a time for confrontation and debate. J. Gresham Machen rightly observed that “men will fight” about “the really important things.” A religion that utters pious phrases but shrinks from controversy will never stand. There is even a time to quarrel about words, if they are essential. This holds when, for example, skeptical theologians hide their convictions by using conventional terms in heterodox ways. Thus, skeptical theologians may label Jesus as “Savior,” but they mean that his teachings and example “save” people from a meaningless life. Orthodox Christians are willing to do theological battle over that. We fight for words that convey essential truths, but we disavow quarrels about mere labels.

當然，也有對抗和爭論的時候。 J. Gresham Machen 正確地指出，“人們會為真正重要的事情而斗爭”。一個口口聲聲虔誠卻迴避爭議的宗教永遠不會站穩腳跟。如果有必要的話，甚至有時還會因為言語而爭吵。例如，當持懷疑態度的神學家通過以非正統的方式使用傳統術語來隱藏他們的信念時，這一點就成立了。因此，持懷疑態度的神學家可能會給耶穌貼上“救主”的標籤，但他們的意思是他的教導和榜樣“拯救”人們脫離無意義的生活。正統的基督徒願意為此進行神學爭戰。我們為傳達基本真理的詞語而爭戰，但我們拒絕僅僅因為標籤而爭論。

Instead of quarreling, Paul tells Timothy, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” (2 Tim. 2:15). The command “Do your best” (Greek: spoudazō) calls Timothy to put forth every effort. Workers can be “approved” or evil. They can be rewarded or punished (Luke 10:7). But the harvest is plentiful, so the Lord needs workers (Matt. 9:37–38).

保羅沒有爭吵，而是告訴提摩太：“你當竭力，在神面前得蒙喜悅，作無愧的工人，按着正意分解真理的道。”（提後 2:15）。 “竭力”（希臘文：spoudazō）的命令號召提摩太全力以赴。工人可以是“得蒙喜悅的”，也可以是邪惡的。他們可以受到獎賞或懲罰（路10:7）。但要收的莊稼很豐富，所以主需要工人（太9:37-38）。

Teachers rightly handle “the word of truth,” that is, the gospel. This meaning of “word of truth” is evident in Ephesians, where Paul tells us that believers have “heard the word of truth, the gospel of your salvation” (Eph. 1:13; cf. Col. 1:5; James 1:18). “Rightly handling” translates orthotomeō, which means “to cut straight or without deviation.” In Paul’s culture, workers cut stones straight, cut roads straight through the countryside, and cut fields straight with plows. In context, however, the task is to handle the gospel faithfully. Teachers cut straight when they proclaim Jesus’ redemption and exhort all to repent and believe in him, without changing the message to conform to the tastes or distastes of the day.

教師按着正意分解“真理的道”，即福音。 “真理的道”的這種意思在以弗所書中很明顯，保羅在其中告訴我們信徒“你們既聽見真理的道，就是那叫你們得救的福音。”（弗 1:13；參見西 1:5；雅 1 ：18）。 “按着正意分解”是orthotomeō這個字的翻譯，意思是“直線切割或不偏斜切割”。在保羅的文化中，工人們把石頭劈直，在鄉村中劈直道路，用犁把田地劈直。然而，在上下文中，這個任務就是是忠實地處理福音。教師們在宣揚耶穌的救贖並勸告所有人悔改並相信他時直截了當，沒有改變信息以迎合當今的口味或厭惡感。

Since the Enlightenment, a distaste for the supernatural and a tendency to reduce Christianity to ethics has led skeptical theologians to mishandle Scripture. But instead of wagging our tongues at people from other eras, we should consider how we might betray the gospel. Critical German theologians thought too much of their standing at the university. Today, pastors may give too much weight to their church’s approval. Preachers stand before mature and immature believers, the curious, the irreligious. Temptations to adjust a message to suit the crowd abound. We know that people come to church with consumerist sensibilities. They join a church as they join a gym; they go as long as it’s the best option. They see the relationship contractually, not covenantally. Sensing this, pastors hope to appeal to marginal adherents. If they fail to entertain, if they say distasteful things, they know that visitors will disappear.

自啟蒙運動以來，對超自然現象的厭惡和將基督教簡化為倫理的傾向導致持懷疑態度的神學家錯誤地對待聖經。但我們不應該對其他時代的人喋喋不休，而應該考慮我們也可能如何背叛福音。持批判態度的德國神學家對自己在大學中的地位過於重視。如今，牧師們可能過於看重教會的認可。傳教士站在成熟和不成熟的信徒、好奇的人和不信宗教的人面前。調整信息以適應人群的誘惑比比皆是。我們知道人們帶着消費主義的情感來到教堂。他們加入教會就像加入健身房一樣；只要這是最好的選擇，他們就會去。他們以契約而非契約的方式看待這種關系。意識到這一點，牧師希望吸引邊緣信徒。如果他們沒能招待好客人，如果他們說了令人反感的話，他們知道訪客就會消失。

Pastors cannot forget their human audience, but they must devalue it and aim to please an audience of One. Timothy represents all pastors when Paul commands him to “present yourself to God as one approved” (2 Tim. 2:15). “Approved” translates dokimos, which means “tested and found worthy.” God endorses teachers who proclaim bedrock apostolic doctrine with conviction, whether the message is popular or not. We should watch ourselves for undue interest in popular approval.

牧師不能忘記他們的人類聽眾，但他們必須貶低他們的價值，並致力於取悅一位聽眾。提摩太代表了所有的牧師，當保羅命令他“在神面前得蒙喜悅，作無愧的工人”時，（提後 2:15）。 “被認可的（和合本譯作：得蒙喜悅的）”是翻譯 dokimos這個字，意思是“經過考驗並驗明值得”。神認可那些懷着信念宣揚基本使徒教義的教師，無論這些信息是否受歡迎。我們應該警惕自己不要對大眾的認可產生過分的興趣。

When Paul urges Timothy and his successors to be approved workers, he assumes that teaching the Word takes work. Ideally, pastors acquire biblical languages and discover the cultural and historical backgrounds of Scripture. They learn how to exegete and apply Scripture and apply sustained attention to the task. Most who labor in the Word follow methods, but even the most spontaneous should concentrate on the meaning (the what) and the relevance (the so what) of Scripture. We also keep an eye on our needs and the issues of the day. Moisés Silva said:

當保羅敦促提摩太和他的繼承者成為被認可（和合本譯作：得蒙喜悅的）的工人時，他假定教導神的話是需要工作的。理想情況下，牧師得學好聖經語言並發現聖經的文化和歷史背景。他們得學習如何解釋和應用聖經，並持續關注任務。大多數在聖道上勞苦的人都遵循方法，但即使是最自發的人也應該專注於聖經的意義（什麼）和相關性（所以什麼）。我們還密切關注我們的需求和當今的問題。莫伊塞斯·席爾瓦說道：

It is proper and even necessary to approach the Bible with a strong sense of our needs. The problems faced in the gospel ministry often alert us to truths in Scripture that might otherwise remain veiled to us. Proper exegesis consists largely of asking the right questions from the text, and the life of the church can provide us with those very questions.

以強烈的需要感來對待聖經是正確的，甚至是必要的。福音事工中面臨的問題常常提醒我們注意聖經中的真理，否則這些真理可能對我們來說仍然是蒙蔽的。正確的釋經主要包括從經文中提出正確的問題，而教會的生活可以為我們提供這些問題。

Indeed, if we don’t know how to apply Scripture, we have not fully understood it. The blessed man meditates on God’s instruction “day and night” (Ps. 1:2). He considers whether it requires him to do something, see the world another way, pursue fresh goals, or become, by God’s grace, a better person.

事實上，如果我們不知道如何應用聖經，我們就沒有完全曉得它。有福的人“晝夜”思念耶和華的律法（詩 1:2）。他考慮它（神的律法）是否需要他做一些事情，以另一種方式看待世界，追求新的目標，或者靠着神的恩典成為一個更好的人。

The Danger of False Teaching (2 Tim. 2:16 –19)

By contrast, Timothy must “avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene” (2 Tim. 2:16–17a). “Irreverent babble” is empty, godless, and perhaps profane chatter. It is like the smooth talk of false prophets (Isa. 30:10–11) and unlike the “seasoned” speech that will “give grace to those who hear” (Col. 4:6; Eph. 4:29). If these babblers considered themselves “progressive,” as aberrant thinkers often do, then, Paul says, they progress toward ungodliness. And if their ideas spread, they spread like a crippling disease. By contrast, true teaching is healthy—sound and true (2 Tim. 1:13; 4:3).

錯誤教導的危險（提後 2:16 –19）

相比之下，提摩太必須“但要遠避世俗的虛談。因為這等人必進到更不敬虔的地步。他們的話如同毒瘡，越爛越大。”（提後 2:16-17a）。 “不敬的胡言亂語”是空洞的、不敬虔的、也許是褻瀆的閒聊。這就像假先知的柔和虛幻的話（賽 30:10-11），而不是“將恩典賜給聽的人”（西 4:6；弗 4:29）的“用鹽調和的”演講。保羅說，如果這些喋喋不休的人認為自己是“進步的”，就像異常思想家經常做的那樣，那麼他們就會進到更不敬虔的地步。如果他們的想法傳播開來，它們就會像一種致殘的疾病一樣傳播開來。相比之下，真正的教導是健康的——純正且真實的（提後書 1:13；4:3）。

Paul is concerned about the spread of false teaching. Among the false teachers “are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some” (2 Tim. 2:17b–18). Hymenaeus is probably the same man whom Paul condemned for blasphemy in 1 Timothy 1:20. No one knows precisely what Hymenaeus said, though false teaching about the resurrection may connect to Greek disdain for the body. Plato said that the soul is “imprisoned in the body.” This captivity “is caused by the lusts of the flesh, so that the prisoner is the chief assistant in his own imprisonment.” Challenges to biblical teaching on the body and the resurrection were common in the early church. Errors spread in opposite directions. One party said that bodily pleasures are dangerous, so that believers should practice self-denial (1 Tim. 4:3). Another party said that bodily pleasures are inconsequential, so that believers can indulge themselves (1 Cor. 6:12–20; 15:32–34). Later gnostic literature spiritualized the resurrection, reducing it to enlightenment. The idea that “the resurrection has already happened” (2 Tim. 2:18b) may represent an acute case of realized eschatology. That is, this view taught that believers already lived, in full, in the age to come.

保羅擔心錯誤教導的傳播。假教師中“有許米乃和腓理徒，他們偏離了真道，說復活的事已過，就敗壞好些人的信心”（提後 2：17b-18）。許米乃很可能就是保羅在提摩太前書 1:20 中譴責褻瀆罪的同一個人。沒有人確切知道許米乃說了什麼，盡管關於復活的錯誤教導可能與希臘人對身體的蔑視有關。柏拉圖說，靈魂“被囚禁在身體裡”。這種囚禁“是由肉體的情慾造成的，所以囚犯是他自己被監禁的主要助手”。在早期教會中，對聖經關於身體和復活的教導的挑戰很常見。錯誤向相反的方向傳播。一方說，肉體的享樂是危險的，因此信徒應該實行克己（提前 4:3）。另一派則說，身體的快樂不會有嚴重後果，信徒可以放縱自己（林前6：12-20；15：32-34）。後來的諾斯底文獻將復活靈性化，將其簡化為啟蒙。 “復活已經發生了”（提後 2:18b）的想法可能代表了已實現的末世論的一個尖銳例子。也就是說，這種觀點教導信徒已經完整地生活在未來的時代。

Apostasy causes harm. If the renewal has already come, how can we hold much hope for the future? How can this teaching make sense of the death of a believer? The messages of false teachers are bound to upset the faithful, Beth Felker Jones remarks, “for to claim that the present—with all of its pain—is all that God has in store for us is to drain life of meaning and hope. It is to believe that this broken life is all there is, to believe that sin and death have the final word.”

背道會造成傷害。如果更新已經到來，我們又怎能對未來抱有多大希望呢？這個教導如何理解信徒的死亡？假教師的信息註定會讓信徒感到不安，貝斯·費爾克·瓊斯評論說，“因為如果聲稱現在——盡管充滿痛苦——就是神為我們准備的一切，那就會耗盡生命的意義和希望。就是相信這個破碎的生命就是一切，相信罪和死亡有最終的決定權。”

Nonetheless, Paul insists, “God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are his,’ and, ‘Let everyone who names the name of the Lord depart from iniquity’ ” (2 Tim. 2:19). False teaching may roil the church, but it cannot wreck its foundation, which is proximately the apostles and the prophets but ultimately the person and work of Christ (Eph. 2:20). Nothing can reverse God’s saving acts. He protects his own until the day of salvation (2 Cor. 6:2; 1 Peter 1:3–7). Their salvation is certain, for God has written their names in the book of life (Phil. 4:3; Rev. 3:4–5).

盡管如此，保羅堅持說，“然而神堅固的根基立住了。上面有這印記說，主認識誰是他的人。又說，凡稱呼主名的人，總要離開不義。”（提後2:19） 。錯誤的教導可能會擾亂教會，但它不能破壞教會的根基，教會的基礎主要是使徒和先知，但最終是基督的位格和工作（弗 2:20）。沒有什麼可以逆轉神救贖的作為。祂保護自己的人直到得救的日子（林後 6:2；彼前 1:3-7）。他們的救恩是確定的，因為神已將他們的名字寫在生命冊上（腓 4:3；啟 3:4-5）。

It upsets believers when people such as Hymenaeus and Alexander “swerve” from the faith that they once proclaimed. Still, if anyone doubts his status, Paul reassures them by quoting Numbers 16:5: “The Lord knows those who are his” (2 Tim. 2:19). Numbers 16 describes the rebellion of Korah. Korah, we remember, gathered 250 leaders of Israel to accuse Moses and Aaron of usurping leadership of Israel (Num. 16:1–3). In Numbers, Moses asked God to judge between him and Korah, saying: “The Lord will show [or ‘make known’] who is his” (v. 15 esv or nrsv). Paul follows the Septuagint, which read, “The Lord knows who is his.” That is, God knows who does and does not belong to him. He knows who leads and speaks truly. God called Moses and Aaron; he did not know Korah, who soon perished for his contumacy. Similarly, the Lord also knows that Hymenaeus and his allies are self-appointed and false. So God’s people can stay calm. There are always false teachers, and God always unmasks them eventually (Matt. 7:22–23; 25:12; Luke 13:27).

當許米乃和亞歷山大等人“偏離”他們曾經宣揚的信仰時，信徒們會感到不安。盡管如此，如果有人懷疑他的地位，保羅會引用民數記 16:5 來安慰他們：“主認識誰是祂的人”（提後 2:19）。民數記 16 章描述了可拉的叛逆。我們記得，可拉聚集了 250 名以色列領袖，指控摩西和亞倫篡奪了以色列的領導權（民 16:1-3）。在《民數記》中，摩西祈求神在他和可拉之間進行審判，說道：“耶和華必指示［或‘顯明’］誰是屬他的”（第 5 節 ESV 或 NRSV）。保羅遵循《七十士譯本》，其中寫道：“主認識誰是祂的人。”也就是說，上帝知道誰屬於祂，誰不屬於祂。他知道誰在領導，誰在說真話。神呼召摩西和亞倫；祂不認識可拉，可拉很快就因叛逆而死了。同樣，主也知道許米乃及其盟友是自封的、虛假的。這樣神的子民就可以保持冷靜。總會有假教師，而神最終總會揭穿他們的面具（太 7:22-23；25:12；路13:27）。

To Hymenaeus and his tribe, Paul commands, “Let everyone who names the name of the Lord depart from iniquity” (2 Tim. 2:19b). That is, if they truly call on the Lord, they will forsake their rebellion, lest the Lord exclude them and shame them (Pss. 5:9–10; 6:8–10). We conclude that the Lord promises to “preserve his church despite the threats caused by heretics.” Korah did not destroy Israel, and no one can destroy the church. Further, the Lord summons self-designated believers to forsake their ideas and conduct. Paul’s invitation to “depart from iniquity” echoes Moses’ exhortation to the Israelites to depart from Korah, lest they die with him when judgment comes (Num. 16:25–35).

保羅對許米乃和他的支派命令說：“凡稱呼主名的人，總要離開不義。”（提後 2:19b）。也就是說，如果他們真心呼求主，他們就會放棄他們的悖逆，免得主逐除他們，羞辱他們（詩5:9-10；6:8-10）。我們的結論是，主應許“盡管受到異端分子的威脅，仍會保守祂的教會”。可拉並沒有毀滅以色列，沒有人能夠毀滅教會。此外，主呼召自稱為信徒的人放棄他們的想法和行為。保羅“離開不義”的邀請呼應了摩西勸告以色列人離開可拉，免得審判來臨時他們與他一同死亡（民 16:25-35）。

This passage has important implications. First, biblical teaching on association with sinners has two threads: separation and engagement. Jesus engaged tax collectors and sinners, and God’s people are always willing to spend time with unbelievers. But passages such as 2 Timothy 2:19 warn us to separate from people who profess faith but deny it in word and deed. If we encounter false teachers or libertines, we warn them (Matt. 18:15–18; 1 Cor. 5:9–13). We do not act as though we were one with them.

這段話有重要的含義。首先，聖經關於與罪人交往的教導有兩條線索：分離和參與。耶穌與稅吏和罪人交往，而神的子民總是願意花時間與非信徒在一起。但提摩太后書 2:19 等經文警告我們要與那些自稱有信仰卻在言語和行為上否認信仰的人分開。如果我們遇到假教師或浪子，我們會警告他們（太 18:15-18；林前 5:9-13）。我們行事不可像我們跟他們是一回事。

Second, we take heart, for God promises that he will assess and judge those who falsely claim leadership in God’s house. Unless they repent, they will be exposed and punished. Until then, trustworthy leaders must oppose teachers who would lead God’s people astray (Jude 3–5).

其次，我們要振作起來，因為神應許祂會評估和審判那些假稱在神家中擁有領導地位的人。除非他們悔改，否則他們就會被揭露並受到懲罰。在那之前，值得信賴的領袖必須反對那些會使神子民誤入歧途的教師（猶 3-5）。

Third, we trust that God’s foundation stands. Jesus said, “I know my own and my own know me” (John 10:14). This knowledge includes the grace of preservation. Jesus lays down his life for his sheep and promises that “they will never perish, and no one will snatch them out of my hand” (vv. 28–29). Westminster Confession of Faith 17.1 states the point carefully: “They, whom God hath accepted in His Beloved, effectually called, and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.”

第三，我們相信神的根基是穩固的。耶穌說：“我認識我的羊，我的羊也認識我。”（約10:14）。這種知識包括保守的恩典。耶穌為祂的羊捨命，並應許“他們永不滅亡，誰也不能從我手裡把他們奪去。”（28-29節）。 《威斯敏斯特信仰告白》17.1 仔細地闡述了這一點：“神在祂的愛的人中所接受的、有效地呼召的、並被祂的靈成聖的人，既不能完全也不能最終脫離恩典的狀態，但一定要堅忍下去，直到結束，並永遠得救。”

The Offer of Honorable Service (2 Tim. 2:20–21)

Paul’s teaching on true and false teachers leads to an analogy on life in God’s house: “Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable” (2 Tim. 2:20). Paul invites readers to imagine the home of a wealthy family. In it, gold and silver vessels are honorable because they contain or display items of great value. Vessels of wood and clay are dishonorable because they hold common things, even refuse. Some exegetes believe that “house” represents the world. That is possible, since the world does contain honorable and dishonorable people (Rom. 9:20–22). But there are two reasons to believe that “house” represents the visible church. First, Paul has just described dishonorable men who troubled the visible church even though they seemed to be part of it. Second, when Paul previously used “house” in 1 Timothy 3:15, he meant the church, not the world. Like the world, the visible church has honorable and dishonorable elements.

保羅關於真假教師的教導引出了對神家裡生活的類比：“在大戶人家，不但有金器銀器，也有木器瓦器。有作為貴重的，有作為卑賤的。”（提後 2:20）。保羅邀請讀者想象一個富裕家庭的家。其中，金銀器皿是貴重的，因為它們包含或展示價值不菲的物品。木頭和粘土的容器是卑賤的，因為它們裝的是普通的東西，甚至是垃圾。一些解經家認為“家”代表世界。這是可能的，因為世界上確實有尊貴的人和不尊貴的人（羅 9:20-22）。但有兩個理由相信“家”代表有形教會。首先，保羅剛剛描述了一些不光彩的人，他們困擾着有形教會，盡管他們似乎是有形教會的一部分。其次，當保羅之前在提摩太前書 3:15 中使用“家”時，他指的是教會，而不是世界。與世界一樣，有形教會也有貴重的和卑賤的成分。

False teachers are dishonorable, but Paul is no pessimist. Reform is possible for unbelievers and mandatory for believers: “Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work” (2 Tim. 2:21). The opening clause, “if anyone cleanses himself,” implies that Hymenaeus and Philetus might yet repent. Everyone who repents receives a fourfold commendation.

假教師是卑賤的的，但保羅並不是悲觀主義者。改革對非信徒來說是可能的，對信徒來說是強制性的：“人若自潔，脫離卑賤的事，就必作貴重的器皿，成為聖潔，合乎主用，預備行各樣的善事。” （提後 2:21）。開頭句“若有人自潔”，暗示許米乃和腓理徒可能還會悔改。每一個悔改的人都會得到四重的嘉獎。

First, they have “honorable use.” That probably includes noble tasks in the kingdom. Second, they are “set apart as holy.” This phrase translates a passive participle, suggesting not that people set themselves apart, as the Pharisees tried to do (Matt. 23:1–15), but that God set them apart.

首先，它們有“貴重的器皿”。這可能包括神國中的崇高任務。其次，它們“被分別為聖”。這個短語翻譯為被動分詞，表明人們並不是像法利賽人那樣將自己分別出來（太23:1-15），而是神將他們分別出來。

Third, the repentant are “useful to the master.” This invites readers to consider themselves servants in God’s employ. “Useful” could be a slave name, and “master” translates despotē, a term for God as Sovereign. Believers should therefore aspire to serve the Master in the manner that is useful to him, whether the mode of service matches our expectations and dreams or not.

第三，悔改的人“合乎主用”。這邀請讀者將自己視為神雇用的僕人。 “有用”可能是奴隸的名字，“主人”是翻譯“despotē”這個字，是表示神作為主權者的術語。因此，信徒應該立志以合乎主用的方式來服事主，無論服事的方式是否符合我們的期望和夢想。

Fourth, we are “ready for every good work.” This echoes Ephesians 2, where we learn that while salvation is not “a result of works,” it is for works. Indeed, we are God’s workmanship, re-created by God’s grace, which leads those who know Christ to put off sin and walk in wisdom (Eph. 2:8–10; 4:20–5:16).

第四，我們“預備行各樣的善事”。這與《以弗所書》第二章相呼應，在那裡我們了解到，雖然救恩不是“行善的結果”，但它是為了行善。事實上，我們是神的傑作，由神的恩典重新創造，這引導那些認識基督的人脫去罪惡，憑智慧行事（弗2:8-10；4:20-5:16）。

Writing to a church marred by quarreling and defection from true doctrine, Paul writes, “The Lord knows those who are his” (2 Tim. 2:19). He also writes to a church with troublemakers. That can cause us to doubt their status and to doubt ourselves, so Paul writes, “Let everyone who names the name of the Lord depart from iniquity” (v. 19). This holds for believers as well as evildoers. The Lord instructs all to repent and promises that “the one who humbles himself will be exalted” (Luke 18:14).

保羅在寫給因爭吵和偏離正確教義而受到損害的教會時寫道：“主認識誰是他的人”（提後 2:19）。他還寫信給一家有麻煩製造者的教會。這會讓我們懷疑他們的狀態，也懷疑我們自己，因此保羅寫道：“凡稱呼主名的人，總要離開不義。”（19節）。這對於信徒和作惡者都適用。主指示所有人悔改，並應許“自卑的，必升為高。”（路18:14）。

Paul’s comforts and commands flow from these foundational truths. Thus, we take heart, for God promises to assess and judge those who falsely claim to lead his house. The Lord also knows and keeps those who belong to him. “God’s firm foundation,” the completed work of Christ, stands (2 Tim. 2:19). Believers therefore have honorable roles in God’s house. Because we are holy through the gospel, we are “ready for every good work” and “useful to the master” (v. 21).^[1]

 保羅的安慰和命令源於這些基本真理。因此，我們可以放心，因為神應許要評估 和審判那些謊稱領導祂家的人。主也認識並保守那些屬祂的人。 “神堅固的根基”，即基督所完成的工作，已經立住了（提後 2:19）。 因此，信徒在神的家中 扮演着貴重的角色。因為我們因福音而成為聖潔，所以我們“預備行各樣的善事

”並且“合乎主用”（21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), 44–54.