提多書 三
陸 囑咐聖徒要與政權保持良好關係 Charging the Saints to Keep a Good Relationship with the Government 三1～8
大數的掃羅是愛國的猶太人，想要脫離羅馬帝國主義者的軛。保羅若沒有變化，有屬靈的悟性，就很難教導人：政府官員是神所設立的。是神所設立的執政者，作神的代表權柄。
要過有秩序的生活，需要顧到四個單位：召會、家庭、社會制度和政權。保羅說到這四個單位時，也將屬天、神聖、和屬靈的供應的源頭指給我們。
召會生活的供應，包括神選民的信仰，合乎敬虔之真理的知識，永遠生命的盼望，以及使永遠生命顯明出來之傳揚的話。永遠的生命使我們能過召會生活的供應。
家庭生活的供應包括健康教訓，健康言語，以及在信、愛、忍耐上都健康
社會正確的態度。供應就是神救萬人的恩典，教導我們棄絕不敬虔和屬世的情慾，在今世過自守、公義、敬虔的生活，等候那有福的盼望，就是至大的神和我們的救主，耶穌基督之榮耀的顯現。藉著這供應，我們就能使救主神的教訓在凡事上都得光榮。
為著與政權良好的關係，有恩慈、愛、憐憫和恩典，美妙供應。
第2章末了提到權柄，3章繼續衍伸權柄，要實施權柄，自己要先服從權柄，
3:1 你要題醒眾人1服從執政的arxḗ、掌權的eksousía，順從他們，預備行各樣的善agathon事。
Remind them to be subject to rulers, to authorities, to be obedient, to be ready unto every good work,
【注1】 這乃是承認神的權柄，並尊重祂對人的管理。
服從hypo-under + tasso: arrange
執政的arxḗ – from the beginning (temporal sense), i.e. "the initial (starting) point"; (figuratively) what comes first and therefore is chief (foremost), i.e. has the priority because ahead of the rest ("preeminent"). 從起初，首先來的成為領導因為在一切之先而有優先權
掌權的|eksousía (ek, "out from," intensifies eimí, "to be, being as a right or privilege") – authority, conferred授予power; delegated委派...為代表empowerment ("authorization"), operating in a designated jurisdiction. refers to the authority God gives to His saints – authorizing them to act to the extent they are guided by faith (His revealed word).神所委派的代表，權柄是神所授予的
3:2 不要譭謗人blasphēmein，1不要爭競amachous，乃要2謙讓宜人epieikés，向眾人顯出十分的溫柔praýtēs。
To slander no one, to be uncontentious, gentle, showing all meekness toward all men.
不爭競amachos: abstaining from fighting: not quarrelsome, peaceable, not contentious.謙讓宜人epieikḗs(adj, /epí, "on, fitting" eikos, "equitable公平的; 公正的, fair"; "equity-justice") – "gentle" in the sense of truly fair by relaxing overly strict standards in order to keep the "spirit of the law.""justice beyond ordinary justice" builds on the real intent (purpose) of what is really at stake (note the epi, "upon") – and hence, is true equity that appropriately fulfills the spirit (not just the letter) of the law.放縮太緊繃的標準，但仍然持守真正的公平以滿足律法之精神的真正公平，意思是不做濫好人，破壞召會該有的標準但又不會過於嚴格。
溫柔4240 praýtēs (praótēs, feminine noun derived from pra-, emphasizing the divine origin of the meekness) – meekness ("gentle strength") which expresses power with reserve and gentleness. For the believer, meekness (praýtēs, "gentle-force") begins with the Lord's inspiration and finishes by His direction and empowerment. It is a divinely-balanced virtue that can only operate through faith .強調這溫柔來自神聖的源頭，來自神的激發引導和加力，神聖平衡的美德藉信運行
【注1】 即不要爭吵，要與人和睦。
3:3 因為我們1從前也是無知anóētos、悖逆apeithḗs、受迷惑的planáō，給各樣的2私慾和宴樂作奴僕，將生命時光耗費於惡毒和嫉妒，是可恨的，又是彼此相恨。
For we also were once foolish, disobedient, deceived, serving as slaves various lusts and pleasures, spending our lives in malice and envy, hateful, hating one another.
【注1】 我們該記住，我們在性情上是與別人一樣，活在墮落的光景中，因而該同情他們可憐的生活，為他們的得救禱告。
【注2】 或，慾望，貪得歡愉。
無知453 anóētos (/A "without" and noiéō, "to think") – non-thinking, i.e. not "reasoning through" a matter (with proper logic); unmindful, which describes acting in a "mindless, dense" way ("just plain stupid").不去想想，缺少理性的思維
悖逆545 apeithḗs (adj) – literally, unwilling to be persuaded (by God) which shows itself in outward disobedience (outward spiritual rebellion); disobedient because unpersuaded begins with the decision to reject what God prefers, with His offer to persuade about His preferred-will。peíthō ("persuade").不願意被神說服，不服從
受迷惑的4105 planáō – go astray, get off-course; to deviate from the correct path (circuit, course), roaming into error, wandering; (passive) be misled. the root of , planet ("wandering body"). This term nearly always conveys the sin of roaming .從正確的途徑偏離出去飄盪到錯誤
以下幾節的順序:
神運用祂的所是：愛、憐憫、恩慈和恩典，拯救我們。這些是源頭。神拯救我們之過程的行動：基於祂屬性的運用，並藉著重生的洗滌，聖靈更新，和稱義的過程；成為神的後嗣是神永遠救恩連同永遠生命的目標，乃是在基督裡藉著恩典所賜給我們的。
3:4 然而，當我們救主神的1恩慈xrēstótēs，和祂對人的愛philanthrōpia顯現的時候，
But when the kindness and the love to man of our Savior God appeared,
【注1】 乃是我們救主神的恩慈和愛拯救了我們，使我們與人有別。恩慈是神賜恩典給我們的態度。神賜給我們恩典的態度，是恩慈的態度。
恩慈5544 xrēstótēs noun, /xrēstós, "useful, profitable有利的") – useable, well-fit for use (for what is really needed); kindness that is also serviceable.("useful kindness") refers to meeting real needs, in God's way, in His timing (fashion). Hence (xrēstótēs) is listed as a fruit of the Holy Spirit (Gal 5:22). With the believer, xrēstótēs ("divine kindness") is the Spirit-produced goodness which meets the need and avoids human harshness (cruelty). "有用的、有利的、不只仁慈，還是合於使用、在神的法則裡、在祂的時程中，符合真正的需要。聖靈產生的良善、滿足了神的要求，避免人的粗造。神所賜給我們的恩典是照神的法則照祂所定的日期，所賜給我們，符合我們需要的、可用的恩典，神賜恩典給我們的態度是恩慈的。
對人的愛philanthrōpía (/phílos, "a friend" /ánthrōpos, "of mankind, people") – a "friend (benefactor恩人) of humanity"; a person who warmly loves others, treating them with the respect (benevolence) that befits each one being created in the image of God. actively shares kindness (what is needed) with others. root of "philanthropy博愛; 仁慈."]人類人性的朋友
3:5 祂便救了我們，並不是本於我們所成就的1義dikaiosýnē行érgon，乃是照著祂的2憐憫éleos，藉著3重生paliggenesía的4洗滌loutrón，和5聖hágios靈pneúma的更新anakaínōsis。
Not out of works in righteousness which we did but according to His mercy He saved us, through the washing of regeneration and the renewing of the Holy Spirit,
【注1】 義行，直譯，在義中的行為。即在義的元素和範圍裡所作出的義行，指真正的義行。即使真正的義行，也不夠作我們得救的根據和條件，只有神的憐憫為我們所帶來重生的洗滌，和聖靈的更新，才夠使我們得救。
義1343 dikaiosýnē (díkē, "a judicial verdict司法裁定") – judicial approval (the verdict of approval); in the NT, the approval of God ("divine approval"). is the regular NT term used for righteousness ("God's judicial approval"). refers to what is deemed right by the Lord (after His examination), i.e. what is approved in His eyes.
經過神查驗後確認是正確的，由神之眼所認證，就像掃羅得救以前所努力達到的地步是通的過神的檢驗。然而裡面固然願意，肉體卻軟弱了。無人能達到神的標準。
行 2041 érgon (ergō, "to work, accomplish") – a work or worker who accomplishes something. ("work") is a deed (action) that carries out (completes) an inner desire (intension, purpose).內在的意願由外在的行所完成。
【注2】 二11說，神救萬人的恩典；三7說，我們因主的恩典得稱義；本節說，神照著祂的憐憫救了我們。神的憐憫比神的恩典達到得更遠。我們可憐的光景造成了我們與神恩典之間廣闊的缺隙。神的憐憫乃是橫跨這缺隙的橋樑，把我們帶到祂恩典的救恩裡—這是憐憫的內在功用。憐憫1656 éleos ( OT /kataisxýnō, "covenant- loyalty, covenant-love" – "mercy" as it is defined by loyalty to God's covenant.忠於神的約，這是憐憫的內在元素。神的憐憫根據祂對約的忠信。
【注3】 原文與彼前一23的重生不同。(你們蒙了重生，不是由於能壞的種子，anagennáō ( /aná, "up, again," intensifies /gennáō, "give birth") – born-again or "born from on high." used twice in NT– both referring to God regenerating a believer (giving a supernatural, new birth).Any use elsewhere is disputed爭論. underlines the importance of its two occasions in (1 Pet 1:3,23).本辭另外只在太十九28(在復興的時候，當人子坐在祂榮耀的寶座上，)用過一次，說到千年國的復興。指事物從一種光景轉變成另一種光景。重生乃是這種轉變的開始。重生的洗滌，開始於我們得重生，繼續於聖靈的更新；聖靈的更新是神新造的過程，使我們成為新人。這是一種用生命進行的重修、再制或改造。受浸、脫去舊人、穿上新人、以及藉著心思的更新而變化，都與這奇妙的過程有關。重生的洗滌，潔除我們舊人一切舊性情的東西，而聖靈的更新將新的東西，新人神聖的素質，分賜到我們裡面。藉此我們從已往所在的老舊光景轉入全新的光景，從舊造進入新造的情形。因此，在我們的一生中，重生的洗滌和聖靈的更新，乃是不斷的在我們裡面作工，直到新造得以完成。
重生3824 paliggenesía (pálin, "again" génesis, "birth, beginning") – the coming of new birth because "born again"; regeneration. ("renewal, rebirth") is used twice in the NT referring to: a) the re-birth of physical creation at Christ's return (Advent), which inaugurates His millennial kingdom and b).the re-birth all believers experience at conversion (Tit 3:5).因為再生而有的新的出生，新約用兩次，1.基督在來時帶來的物質的創造，在千年國裡；2.所有信徒經歷重生的轉換。
【注4】 直譯，洗濯盆。為著洗去污穢。洗滌3067 loutrón – a bath, public or private .
【注5】 提前強調召會，提後強調聖經，提多書強調聖靈。召會乃是活神的家，在肉體中彰顯神；也是真理（就是極大奧秘─神顯現於肉體─的神聖實際）的柱石和根基。聖經是神的呼出，包含且傳輸祂神聖的素質，作我們的滋養和裝備，使我們完全且完備，合祂使用。聖靈是神聖的人位，在神聖的元素裡洗滌並更新我們，使我們成為有神性情的新造，在神永遠的生命裡作神的後嗣，承受三一神一切的豐富。
聖40 hágios – different (unlike), other ("otherness"), holy; for the believer, (hágios) means "likeness of nature with the Lord" because "different from the world." The fundamental meaning of (hágios) is "different" – thus a temple in the 1st century was hagios ("holy") because different from other buildings. In the NT, /hágios ("holy") has the "technical" meaning "different from the world" because "like the Lord." (hágios) implies something "set apart" and therefore "different (distinguished/distinct)" – i.e. "other," because special to the Lord.聖—基本意思是不同，有所分別，聖就是與神的本性相同，與屬世的不同，好比聖殿和其他建築不同
靈4151 pneúma –spirit (Spirit), wind, or breath. The most frequent translation of (pneúma) in NT is "spirit" ("Spirit"). Only the context however determines which sense(s) is meant. Hebrew counterpart (rûach) has the same range of meaning as pneúma, i.e. it likewise can refer to spirit/Spirit, wind, or breath.
更新342 anakaínōsis (aná, "up, completing a process," which intensifies kainō, "make fresh, new"; ) – a new development; a renewal, achieved by God's power.
3:6 這聖靈就是神藉著耶穌基督我們的救主，豐豐富富1澆灌在我們2身上的，
Whom He poured out upon us richly through Jesus Christ our Savior,
【注1】 聖靈，就是三一神臨到人，藉著耶穌基督我們的救贖主和救主，豐豐富富的澆灌在我們身上，將基督裡一切神聖的豐富，包括神永遠的生命和祂神聖的性情，分賜給我們，作我們永遠享受的分。
3:7 1好叫我們既因2祂的恩典xáris得稱義dikaióō，就可以照著永遠aiōniou生命zōēs的盼望elpida成為3後嗣klēronómos。
In order that having been justified by His grace, we might become heirs according to the hope of eternal life.
神聖的所是和屬性：恩慈、愛和憐憫，加在一起，就是恩典。這些屬性是屬於神的，在我們的經歷中成了總和，就是恩典。恩慈、愛和憐憫是屬於父的，恩典是屬於基督的。神運用祂的所是以拯救我們。神的所是是救恩源頭。神的救恩是基於祂屬性的運用。
神拯救我們之過程的行動是藉著重生的洗滌，聖靈更新，和稱義，稱義含示在救恩和洗滌。
成為神的後嗣是神永遠救恩連同永遠生命的目標，是在基督裡藉著恩典所賜給我們的。
保羅根據永遠生命的盼望作使徒，我們照著永遠生命的盼望成為神的後嗣。『根據』，指明他已經在經歷永遠生命的盼望。我們還沒有很深的進入這經歷，他就說我們是照著永遠生命的盼望成為後嗣。
恩典5485 xáris (feminine noun xar-, "favor, disposed to, inclined, favorable towards, leaning towards to share benefit") –grace. preeminently used of the Lord's favor – freely extended to give Himself away to people (because He is "always leaning toward them").grace (OT) Kaná ("grace, extension-toward"). Both refer to God freely extending Himself (His favor, grace), reaching (inclining) to people because He is disposed to bless (be near) them. (xáris) is sometimes rendered "thanks" but the core-idea is "favor, grace" ("extension towards").好處，使〔某人〕較傾向於，主的好意免費的延伸，將他自己給我們，因為他喜歡祝福我們。
得稱義 1344 dikaióō (dikē, "right, judicial-approval") –approved, especially in a legal, authoritative sense; to show what is right, i.e. conformed to a proper standard (i.e. "upright").The believer is "made righteous/justified" (/dikaióō) by the Lord, cleared of all charges (punishment) related to their sins. Moreover, they are justified (/dikaióō, "made right, righteous") by God's grace each time they receive (obey) faith (/pístis), i.e. "God's in wrought persuasion"
正確、對的、司法上證實的，我們也因神的恩典藉信接受成為義的
永遠 166 aiṓnios ( adj, aiṓn ("an age, having a particular character and quality") – "age-like", an "age-characteristic" (the quality describing a particular age); the unique quality (reality) of God's life at work in the believer, i.e. as the Lord manifests His self-existent life (as it is in His sinless abode of heaven). Eternal (aiṓnios) life operates simultaneously outside of time, inside of time, and beyond time – i.e. what gives time its everlasting meaning for the believer through faith, yet is also time-independent. (aiṓnios) does not focus on the future per se, but rather on the quality of the age (/aiṓn) it relates to. Thus believers live in "eternal (/aiṓnios) life" right now, experiencing this quality of God's life now as a present possession.
年代，有特殊的特色和品質，就是神的生命之獨特的品質，做工在信徒里，就是神自有的生命的顯現，神永遠的生命同時在時間以前、以內及以後運行著，永遠並不只強調未來，更是強調時間的品質。信徒正住在永遠的生命裡經歷神之生命的品質作為現今的產業
生命2222 zōḗ – life (physical and spiritual). All life (/zōḗ), throughout the universe, is derived – i.e. it always (only) comes from and is sustained by God's self-existent life. The Lord intimately shares His gift of life with people, creating each in His image which gives all the capacity to know His eternal life.
包括物質及屬靈的生命，宇宙所有的生命都源自神自有的生命，基督將這生命分賜給我們，以祂的形象創造一切，使我們有內含去領略這生命。
盼望1680 elpís (elpō, "to anticipate, welcome") –expectation of what is sure (certain); hope.
【注1】 這說出神的救恩及稱義─包括重生的洗滌和聖靈的更新─的結果和目標。這結果和目標乃是使我們照著永遠生命的盼望，成為神的後嗣。
【注2】 指4節所說的救主神。
【注3】 信徒不僅是兒子，更是有資格承受父產業的後嗣。他們由神永遠的生命所生，這永遠的生命使他們不僅在今世活神並享受神，也要在來世和永世承受神之於他們所是的一切豐富。因此，他們有永遠生命的盼望。神永遠的生命是我們今日的享受，也是我們明日的盼望。我們照著這盼望成為神的後嗣，承受祂一切的豐富，直到永遠。這是神在基督裡藉著恩典所賜給我們，祂永遠救恩連同永遠生命的頂點，也就是這救恩的永遠目標。
後嗣2818 klēronómos (masculine noun from klḗros, "lot" and nemō, "to distribute, allot") – an heir; someone who inherits. [In ancient times, inheritance was often determined by casting lots (such as with land disposition). This practice was attested even in secular life by Herodotus , Plato, etc. Lot-casting determined land allotments (distribution) related to inheritance, as well as to "title-deeds, legacy, inheritance, heritable estate"拈鬮+ 分配.繼承
3:8 1這話lógos是可信的pistós，我也願你把2這些事3確實堅信的講明diabebaióomai，使那些已信pisteúō神theós的人留心(might take care)phrontízō 4作(努力從事to be devoted to,)proistasthai正經事業kalōn érgon。這些都是美事kala，並且與人有益ōphelima。
Faithful is the word, and concerning these things I desire you to confidently affirm, so that those who have believed in God may be careful to maintain respectable works. These things are good and profitable to men.
正經事業就是熱心行善kalós érgon—我們先對神有一種渴望，這種渴望發生在裡面，同樣也激發他人，使他們有同樣渴望，要得到上好的職事。
可信的 4103 pistós (adj, peíthō, "persuaded") – faithful (loyalty to faith; literally, fullness of faith); typically, of believing the faith God imparts.[ root of pistós, "faithful" and /pisteúō, "faith," same (pist-), referring to persuasion.]說服
話3056 lógos /légō, "speaking to a conclusion") – a word, being the expression of a thought; a saying. /lógos ("word") is preeminently used of Christ, expressing the thoughts of the Father through the Spirit. a common term with regards to a person sharing a message (discourse, "communication-speech"). a broad term meaning "reasoning expressed by words."
確實堅信的講明1226 diabebaióomai (/diá, "all the way through, thoroughly," /bebaióō, "make sure, confirm") – "emphatically assert"; "confidently affirm"完全充分的確信，強調確實的、有信心的堅定。
留心5431 phrontízō (/phronéō, "acting out one's inner, visceral opinion ") – continuously connecting insight (enlightened inner perspective) to the necessary outward behavior (phrēn).橫隔膜，和自守有關self-controlled
信4100 pisteúō (/pístis, "faith," derived from /peíthō, "persuade, be persuaded") – believe (affirm, have confidence); used of persuading oneself (= human believing) and with the sacred significance of being persuaded by the Lord (= faith-believing). Only the context indicates whether /pisteúō ("believe") is self-serving (without sacred meaning), or the believing that leads to/proceeds from God's inbirthing of faith.
作(努力從事to be devoted to,) proístēmi (pró, "before" and /hístēmi, "to stand") – " pre-stand ing," referring to a pre-set (well-established) character which provides the needed model to direct others, i.e. to positively impact them by example. ("diligent to take the lead") underlines the effectiveness of influencing people by having a respected reputation, i.e. one built on a solid "track-record." This happens by setting the example of excellence by living in faith . 提供所需的模範去指引其他人，正面影響他們。
神theós (of unknown origin) – God, the Creator and owner of all things .referred to the supreme being who owns and sustains all things.
美事2570 kala – attractively good; good that inspires (motivates) others to embrace what is lovely (beautiful, praiseworthy); i.e. well done so as to be winsome (appealing).
【注1】 這裡可信的話，指3-7節所說的話；這些事，指1-7節所說的事。確實堅信的講明，或，一貫的、堅定的、積極（堅忍且透徹）的講明。原文與提前一章七節之『斷定』同。
【注4】 或，行善。
柒 對付分門結黨的人 三9～11 Dealing with a Factious One
3:9 但要1遠避愚拙的mōrós 2辯論zḗtēsis、3家譜genealogia、4爭競éris、以及因5律法而起的6爭論machas，因為這些都是無益anōpheleis 7虛妄的mataioi。
But avoid foolish questionings and genealogies and strifes and contentions about the law, for they are unprofitable and vain.
愚拙的3474 mōrós ( "moron, moronic") – dull (insipid),
【注1】 應當有力且一貫的講明，4～8節所強調積極的事，就如我們的救主神、耶穌基督我們的救主、聖靈、神的恩慈、愛、憐憫、恩典和永遠的生命，連同祂稱義、拯救、重生、洗滌並更新的作為。這些就是三一神同祂的屬性和美德，加上祂在永遠救恩裡神聖的作為。這些乃是生命的事，屬於生命樹，並且產生後嗣，承受神之於他們的一切所是。在9～11節所對付消極的事，應當遠避，就如愚拙的辯論、家譜、爭競、因律法而起的爭論，以及分門結黨、堅持己見的人。這些乃是（使人死的）知識的事，屬於知識樹，並且殺死受害的人。屬於生命樹之生命的事當強調，屬於知識樹之知識的事要遠避。
【注2】 辯論，指由家譜所引起的爭論。zḗtēsis ( feminine noun) – a meaningless question to investigate a specific practice (as the outgrowth of a principle). 沒有意義的問題
【注4】 指出自辯論與家譜的爭競éris – quarrel, strife; a readiness to quarrel (having a contentious spirit), affection for dispute.
【注5】 指智慧派的猶太教所使用的猶太律法。這智慧派的猶太教是為抵擋福音的單純而成立的。律法，指智慧
【注6】 爭論或，爭戰。這些是由於對律法偏離正軌、無稽的研究，所產生不同的意見而引起的。
【注7】 虛妄的即無目標的、無結果的。mátaios (Adj. mátēn, "without purpose or ground") – aimless (vain),無目標，無意義，沒有結果，沒有基礎，沒有益處。
主的職事是神新約經綸的教訓。是將新約經綸傳達給我們的健康教訓。神的經綸可比喻為核仁或子粒。我們不需要為外殼爭辯、爭論，而忽略核仁。新約經綸教訓的內容，乃是包羅萬有的基督和基督的身體─召會。
3:10 1分門結黨的人hairetikós，警戒nouthesía過一兩次，就要2拒絕paraitou；
A factious man, after a first and second admonition, refuse,
警戒nouthesía( feminine noun) – setting (placing) the mind through God-inspired warning ("admonition"). ("warning through teaching") improves a person's reasoning so they can reach God's solution將心思放在神所激發的警告上，以教導來警告，改善人的理智使他歸向神的解答，在更新的心思裡接受神的思想通過信心、歸向神的解答，
第9節愚拙、無益、虛妄的辯論、無窮家譜、爭競、爭論，如果不用健康教訓消除，可能會演變成分門結黨和分裂。
【注1】 指異端、分派的人，在召會中照著自己的意見形成派別，而造成分裂。前節所說智慧派的猶太教，應當與此有關。分門結黨的人hairetikós ( adj, hairéomai, "to choose, have a distinctive opinion") – a factious person, specializing in half-truths and misimpre- ssions "to win others over" to their personal opinion (misguided zeal) – while creating harmful divisions懷著特殊的意見而有的選擇，分裂的人的特色就是只對真理一知半解錯誤領會，想要贏取他人認同他的個人見解，誤入歧途的熱心
【注2】為了在召會中維持良好的秩序，分門結黨和分裂的人，警戒過一兩次，就要拒絕。這是為著召會的益處，而停止與傳播分裂的人交往。拒絕para and aiteó to beg from, to beg off，excused , have nothing to do with, make excuses，refuse, refused , reject, requested.
3:11 知道這等人已經1深入歧途ekstréphō ，雖定自己的罪auto- katakritos，仍是犯罪hamartánō。
Knowing that such a one is perverted and is sinning, though he is condemned by his own self.
【注1】 深入歧途，直譯，轉出路外。這比轉離正路更甚。
深入歧途ekstréphō (/ek, "wholly out from," /stréphō, "turn") – turn completely out of place, i.e. "turn inside out" .
分門結黨的人，指異端、分派的人，在召會中照著自己的意見形成派別，造成分裂。智慧派的猶太教，應當與此有關。分裂是基於不同的教訓；有些信徒也許堅持律法的教訓，這樣就形成分裂。這樣的分裂是會傳播的，拒絕是為著召會的益處，停止與傳播分裂的人交往。
深入歧途的人，在神新約的經綸上，是已經被破壞、損壞、毀壞了。
分門結黨的人裡面深處也許有定罪的感覺。他沒有真正的平安。他口裡也許說他不被定罪，心裡深處卻有疑問和不安的感覺。有些離開主恢復的人為各種事厲害的爭辯，但裡面沒有真實的平安；他們定自己的罪。他們自我表白的努力，表明他們定自己的罪。
犯罪264 hamartánō (/A "not" and /méros, "a part, share") – having no share in; to sin, which always brings forfeiture (財產等的)沒收; (權利、名譽等的)喪失...– i.e. eternal loss due to missing God's mark. regularly used in ancient times of an archer missing the target. Every decision (action) done apart from faith (/pístis) is sin.無份，不能分享，引申為犯罪，射箭運動員錯失目標。
2632 katakrínō(/katá, "down, according to"/krínō, "judge") – judge down, i.e. issue a penalty (exactly condemn); to judge someone "decisively (decidedly) as guilty."
捌 結語 三12～15 Conclusion
3:12 我打發亞提馬或推基古到你那裡去的時候，你要趕緊spoudázō往1尼哥波立去見我，因為我已經定意在那裡過冬。
When I send Artemas to you or Tychicus, be diligent to come to me at Nicopolis, for I have decided to spend the winter there.
亞提馬：希臘月亮女神所賜的；推基古：幸運的。尼哥波立：得勝的城。
趕緊 spoudázō –be swift (go fast, be speedy); acting fervently (speedy commitment) to accomplish all that God assigns through faith ("His inbirthed persuasion").迅速行動完成神在信上的指派
【注1】 馬其頓西南角的一城，本書信是在那裡寫的。
3:13 你要趕緊spoudaiōs給1律法師2西納和亞波羅送行propem- pson，叫他們沒有缺乏。
Zenas the lawyer and Apollos send forward diligently that nothing may be lacking to them.
西納:宙斯所賜的；亞波羅：太陽神所賜的；亞提馬和推基古是保羅親密的同工，西納和亞波羅卻不與保羅一同作工。但他仍然吩咐提多要照顧他們，表明在兩班同工之間沒有嫉妒。他們要顧到主僕人的需要，並在他們的行程上幫助他們。西納和亞波羅可能訪問革哩底眾召會一陣子，接著又要去別處召會，當地聖徒不但送行，還要給予盤纏幫助他們的生活所需。不管他們跟隨哪個職事，都在新約職事內。送行propempson：equip for a journey. 向前行，裝備好為著旅程
3:14 並且我們的人也要學習作正經事業kalōn，ergōn好應必需，免得不結果子ákarpos。
我們的信徒也要熱心行善，就是不僅自己對神有一種渴望先發生在我們裡面，同樣也能激發他人，使他們有同樣渴望，要得到上好的職事。好為著我們裡面的需要，免得我們所行的不是出於神，令神滿意的
And let those also who are ours learn to maintain respectable works for their necessary needs, that they may not be unfruitful.
不結果子175 ákarpos (adj, /A "not" and/karpós, "fruit") –unfruitful. refers to any thought (action) not originated and empowered by the Lord, i.e. not born of faith (birthed and empowered by God).By definition, all decisions that are not born "of faith are sin" – which automatically renders them eternally fruitless ("a waste"). This is the case regardless of how impressive or acceptable they are in the eyes of the world.不是出於主，也不是主所加力的任何想法或行動，不論在世人眼中是如何令人印象深刻或歡迎接受的。
3:15 同我在一起的眾人都問你安。請代問那些1因信愛philountas我們的人安。願恩典與你們眾人同在，阿們amḗn。
All who are with me greet you. Greet those who love us in faith. Grace be with you all.
愛philéō ( "affectionate friendship") – to show warm affection in intimate friendship, tender, heartfelt consideration and kinship.
阿們281 amḗn (Hebrew,/apeítheia, "steadfast") –sure (certain). "verily," "of a truth," "most assuredly," "so let it be." an "emphasis marker," introduces a statement of pivotal importance – essential in interpreting the over-all passage.確定，肯定，證實，是事實，非常確定。
【注1】我們指與保羅同在的同工和尼哥波立召會的人。你們指提多和革哩底眾召會的人。革哩底眾召會的人藉著使徒的服事，被帶進對三一神主觀的信裏，在這信裏他對使徒產生弟兄相愛，來愛受苦忠信的使徒。在信裡。指主觀的信，這信把我們帶進與主生機的聯結裡，且藉著愛運行的行動。與主在祂所關切的事上是一的聖徒，乃是在這信的元素和運行裡，愛受苦忠信的使徒。
信和愛乃在基督裡之信徒難以拆雙的優越美德。
信是神所賜我們，用以接受作三一神具體化身的基督，使我們進入三一神，與祂聯結為一，得著祂作我們的生命和生命的供應、並一切。信是欣賞、質實、接受並聯於三一神無限的豐富；作信徒的一切。
愛是由這奇妙的信所發生出來的，叫我們在和我們共同信入基督的人身上，活出三一神在基督裡的一切豐富，使父、子、靈，三一神得著榮耀的彰顯。愛是經歷、享受並活出這無限豐富的三一神，將三一神供給、傳輸給同作信徒的人，使我們在這奇妙有能的信中，用神聖超人的愛，彼此相愛，過在基督裡的團體生活，使基督的身體得以實現，叫經過種種過程的三一神，在包羅萬有的基督裡，藉著無限量賜生命的靈，在地上得著彰顯。
三卷提字書以這奇妙的信和超優的愛為結束。含示要在召會墮落的趨勢下，作中流砥柱，勝過召會走下坡的情勢和因素，非藉這奇妙的信和這超優的愛不能為功。惟有不憑眼見，不顧外面的情勢，只在這奇妙的信中，享受這信的源頭，就是我們藉著這信與祂聯結的三一神，而憑著這三一神超優的愛，愛祂並愛一切屬於祂的人，能使我們在召會墮落的流中，成為主在啟示錄二、三章所呼召並要得著的得勝者。
這奇妙的信和這超優的愛，都是出於深願與我們聯結以作我們一切的三一神；三一神經過成為肉體、釘死十架、從死復活、升上高天種種的過程，終極而成，就是包羅萬有賜生命的靈。這包羅神性、人性、基督的釘死、復活並升天之生命的靈，就是包羅萬有之基督的實際，又是住在我們蒙神重生的靈裡。
我們憑著死而復活的靈，藉著禱告仰望，接觸三一神，祂就將祂自己多方的灌輸到我們裡面，成了在我們裡面對祂的信，並在外面成為對屬祂之人的愛。這樣的信和愛，就是我們所相信、敬拜並接受三一神─父、子、靈─的實際與彰顯，也就是三一神在基督裡賜我們豐富的恩典，不只作我們屬靈生活的動力和表現，也成為遮護我們整個人要害的胸甲。整本約翰所啟示並供應我們的神聖生命，也就是我們憑著這樣的信接受而得享的，並藉著這樣的愛，愛主而愛屬祂之人的。這樣的信和這樣的愛是相聯並行的，這愛來自這信的，這信也藉著這愛運行工作。這愛同著這信，使我們能在不朽壞之中愛我們的主，過召會得勝的生活，成全神在基督裡對召會之新約的經綸。我們乃是在這信裡得神的喜悅，也在這愛中蒙主的祝福。「願（這）愛同著（這）信，從父神並主耶穌基督歸與弟兄們。」
我們必須分辨所有的講說是否以基督與召會為中心，是否加強信徒活基督並實行召會生活。林前十三章關於愛的絕佳信息，若沒有看見新約經綸中關於基督與召會的異象，甚至愛的感人信息，也可能是打岔。越解釋林前十三章，聽的人就越偏離基督與召會生活，而去留意愛。
許多尋求的基督徒所受到的打岔，不是由於異端，乃是由於聖經中受人喜愛的美好教訓。許多基督徒珍賞林前十三章關於愛的信息。雖然他們對愛和彼此相愛談得很多，卻忽略了召會生活。
基督徒珍賞詩篇，詩篇是許多人最喜愛的一卷。然而，全神貫注於詩篇，可能使我們偏離活基督，也可能鼓勵並加強我們成為強調虔誠生活的信徒。有些人甚至偏離了召會生活，忽略召會生活。他們甚至可能批評召會中某些人，不像他們那樣強調靈修時間。
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