Comentario del capítulo
1 Thessalonians Capítulo 1
서론
Sin título
Original en inglés
After the introduction (1Th 1:1) the apostle begins with a thanksgiving to God for the saving benefits bestowed on them, 1Th 1:2-5. And then mentions the sure evidences of the good success of the gospel among them, which was notorious and famous in several other places, 1Th 1:6-10.
1
Inscription and Apostolical Salutation (51 AD)
题名与使徒的问安（公元51年）
¹ 保罗、西拉、提摩太，写信给帖撒罗尼迦在父神和主耶稣基督里的教会：愿恩惠、平安从神我们的父和主耶稣基督归与你们。
在这段引言中，我们看到：
一、题名。这里我们看到：1. 本卷书信的发信人，亦即写信之人。保罗是本卷书信受默示的使徒和执笔人，虽然他没有提到自己的使徒职分，因为帖撒罗尼迦人对此并无怀疑，他们中间也没有任何假使徒加以反对。他与西拉努（即西拉）和提摩太联名（这两人此刻刚带着马其顿众教会兴旺的消息来到他那里），由此可见这位伟大使徒的谦卑，以及他何等乐意尊荣那些恩赐与地位较次的基督仆人。这对那些在教会中比其他人更有能力、更有声望的传道人而言，是很好的榜样。2. 收信人，即帖撒罗尼迦教会，就是在帖撒罗尼迦归信的犹太人和外邦人；值得留意的是，这教会被称为「在父神和主耶稣基督里」的教会，他们与父并他儿子耶稣基督相交（约壹 1:3）。他们是一间基督的教会，因为他们信父神，也信主耶稣基督。他们既信自然宗教的真理，也信启示宗教的真理。他们中间的外邦人已经离弃偶像归向神，而他们中间的犹太人则信耶稣就是所应许的弥赛亚。他们全都献身归予父神和主耶稣基督：以神为他们至高的福分和最高的目的，以耶稣基督为主，为神与人之间的中保。父神是自然宗教的本源和中心，耶稣基督则是启示宗教的创始者和中心。我们的救主说：「你们信神，也当信我。」（约 14:1）
二、问安，亦即使徒的祝福：「愿恩惠、平安从神我们的父和主耶稣基督归与你们。」这话在要旨上与其他书信相同。恩惠与平安配得相提并论，因为神白白的恩惠与恩典，是我们所享受或所能享受的一切平安与福乐的源头和泉源；当我们心中有恩惠的性情，便可指望在自己内心享有平安的意念；恩惠与平安，以及一切属灵的福气，都是从父神和主耶稣基督而来——从那万善之源的神而来，也从为我们买赎一切美善的主耶稣而来；从在基督里的神而来，因此他是立约之下我们的父，因为他是我们主耶稣基督的神和父。当注意，一切美善都从神而来，因此罪人除了从在基督里的神之外，不能指望从别处得着任何美善；并且，因着基督的缘故，我们可以指望从作为我们父的神那里得着至大的美善。
Original en inglés
Inscription and Apostolical Salutation (51 AD)
¹ Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.
In this introduction we have,
I. The inscription, where we have, 1. The persons from whom this epistle came, or by whom it was written. Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted of by the Thessalonians, nor opposed by any false apostle among them. He joins Silvanus (or Silas) and Timotheus with himself (who had now come to him with an account of the prosperity of the churches in Macedonia), which shows this great apostle's humility, and how desirous he was to put honour upon the ministers of Christ who were of an inferior rank and standing. A good example this is to such ministers as are of greater abilities and reputation in the church than some others. 2. The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica; and it is observable that this church is said to be in God the Father and in the Lord Jesus Christ; they had fellowship with the Father, and his Son Jesus Christ, 1Jo 1:3. They were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God from idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chief good and highest end, to Jesus Christ as their Lord and Mediator between God and man. God the Father is the original centre of all natural religion; and Jesus Christ is the author and centre of all revealed religion. You believe in God, says our Saviour, believe also in me. Joh 14:1.
II. The salutation or apostolical benediction: Grace be with you, and peace from God our Father and the Lord Jesus Christ. This is the same for substance as in the other epistles. Grace and peace are well joined together; for the free grace or favour of God is the spring or fountain of all the peace and prosperity we do or can enjoy; and where there are gracious dispositions in us we may hope for peaceful thoughts in our own breasts; both grace and peace, and all spiritual blessings, come to us from God the Father and the Lord Jesus Christ; from God the original of all good, and from the Lord Jesus the purchaser of all good for us; from God in Christ, and so our Father in covenant, because he is the God and Father of our Lord Jesus Christ. Note, As all good comes from God, so no good can be hoped for by sinners but from God in Christ. And the best good may be expected from God as our Father for the sake of Christ.
2-5
Thanksgiving to God (51 AD)
向神感恩（公元51年）
² 我们为你们众人常常感谢神，祷告的时候提到你们，
³ 在神我们的父面前，不住地记念你们因信心所做的工夫，因爱心所受的劳苦，因盼望我们主耶稣基督所存的忍耐。
⁴ 神所爱的弟兄啊，我知道你们是蒙拣选的；
⁵ 因为我们的福音传到你们那里，不独在乎言语，也在乎权能和圣灵，并充足的信心。正如你们知道，我们在你们中间，为你们的缘故是怎样为人。
一、使徒以向神感恩开始。他即将提到那些令他喜乐、在他们身上大可称赞、且对他们大有裨益的事，便选择以向神感恩的方式来表达，因为一切临到我们、或借我们成就的善，其创始者都是神。神是一切宗教敬拜——祷告与赞美——的对象。向神感恩是一项重大的本分，要常常、持续地履行；即便我们口里没有实际发出感谢的话，心里也当存着对神恩典的感恩之情。感恩应当反复献上；我们不仅要为自己所得的恩惠感谢神，也要为赐予他人——我们的同胞和主内弟兄——的益处感谢神。使徒不仅为那些最亲密的朋友，或最显著蒙神恩待的人感恩，而是为他们众人感恩。
二、他在赞美或感恩之中也献上祷告。我们应当借着祷告和祈求，在凡事上将自己的请求告诉神，并要在其中加上感恩（腓4:6）。同样，当我们为所得的任何益处献上感恩时，也当伴随祷告。我们应当常常祷告，不住地祷告，并且不仅为自己祷告，也要为别人祷告，为朋友祷告，在祷告中记念他们。我们有时可以提到他们的名字，也当记念他们的光景与境遇；至少，我们当把他们本人及其处境放在心上，不住地记念他们。由此可见，正如我们当为自己和朋友在许多事上感恩，也同样有许多机会不断为更丰盛的恩典供应而祷告。
三、他提到使他如此向神感恩的具体事项，即：
1. 赐给他们的拯救之恩。这些正是他感恩的根据与理由。（1）他们的信心及其信心的工夫。他告诉他们（帖前1:8），他们的信心十分闻名，广为传扬。这是根本的恩典；他们的信心是真实而活泼的信心，因为是能生出善工的信心。可见，哪里有真实的信心，它就必定运行；它必影响内心与生活；它必促使我们为神、为自己的救恩而做工。当我们看见信心的工夫时，便能因自己的信心和别人的信心得着安慰。「借着行为将你的信心指给我看」（雅2:18）。（2）他们的爱心及其爱心的劳苦。爱心是首要的恩典之一；它在今世对我们大有裨益，在来世也将存留并得以完全。「信心是借着爱生发功效的」；它表现在爱神和爱邻舍的操练上；爱心既以劳苦来显明，也必促使我们在信仰上勤勉做工。（3）他们的盼望及其盼望的忍耐。「我们得救是在乎盼望。」这一恩典被比作士兵的头盔和水手的锚，在危难之时大有用处。哪里有根植稳固的永生盼望，哪里就必以忍耐的操练显明出来——以忍耐的心忍受现今的苦难，并以忍耐的心等候将来要显明的荣耀。「但我们若盼望那所不见的，就必忍耐等候」（罗8:25）。
2. 使徒不仅提到信心、盼望、爱心这三样首要恩典，还指出：（1）这些恩典的对象与动因，即我们的主耶稣基督。（2）这些恩典的真诚：是在「神我们的父面前」行出来的。激励人真诚的最大动力，便是意识到神的眼目始终看顾我们；当我们在一切所行的事上都竭力在神面前蒙悦纳时，这正是真诚的记号——在神眼中看为正的，才是真正为正。信心的工夫、爱心的劳苦、盼望的忍耐，唯有在神眼前行出时，才是真诚的。（3）他提到这些恩典涌流的源头，即神拣选的爱：「神所爱的弟兄啊，我知道你们是蒙拣选的」（帖前1:4）。他追溯这些水流，直到其源头，那就是神永恒的拣选。有人将「蒙拣选」仅理解为帖撒罗尼迦人在归信时从不信的犹太人和外邦人中暂时的分别；但这其实是「那位随己意行做万事的神所定的旨意」（弗1:11）。论到他们的蒙拣选，他称他们为「神所爱的弟兄」；因为基督徒之间弟兄之情的根源、彼此所站立的关系，都在于拣选。我们「当彼此相爱」，这也是充足的理由，因为我们都是神所爱的，并且在神的旨意中当我们身上尚无任何可蒙祂爱之处时，祂就已经爱了我们。这些帖撒罗尼迦人的蒙拣选是使徒们所能知道的，因此他们自己也可以知道——这是借着其果子与功效，即他们真诚的信心、盼望和爱心，以及福音在他们中间传讲的成功。请留意，[1.] 凡在时候满足之时蒙有效呼召并得以成圣的人，都从永恒中被拣选、蒙选召以得救恩。[2.] 神的拣选是出于祂自己所喜悦的旨意和纯粹的恩典，并非因蒙拣选之人有何功德。[3.] 神的拣选可借其果子而为人所知。[4.] 每当我们为神赐给自己或别人的恩典献上感恩时，都当追溯水流归于源头，为神的拣选之爱献上感恩，正是因这爱我们才与众人有所分别。
3. 使徒感恩的另一个根据，是他事工在他们中间的成功。他既为他们、也为自己感恩，因为自己并非徒然劳苦。他借此得了使徒职分的印记和凭据，也在劳苦与受苦中得着极大勉励。他们欣然接受并领受他所传的福音，正是他们蒙神拣选、为神所爱的明证。正是借此他才认识他们的蒙拣选。诚然，他曾被提到三层天上；但他并未翻查永恒的记录、在那里寻见他们的拣选，而是借着福音在他们中间的成功得知此事（帖前1:5）。他怀着感恩之心指出：（1）福音传到他们那里，不独在乎言语，也在乎权能；他们不仅听见福音的声音，更顺服了福音的权能。福音并非仅仅搔痒耳朵、取悦想象，并非仅仅用各种观念塞满他们的头脑、暂时娱乐他们的心思，而是摸着他们的心：有属神的权能伴随福音，为要责备他们的良心、改变他们的生活。可见，我们若非像鹦鹉学舌般谈论属神的事，而是在心中感受到这些事的功效——治死私欲、使我们与世界分别、把我们提升到属天的事上——就可以借此知道自己蒙了拣选。（2）福音是在圣灵中传来的，即带着圣灵大能的运行。可见，福音无论以何种权能来到，都当归于圣灵的运行；若没有神的灵伴随神的话语，借其权能使之生效，神的话对我们而言不过是死的字句；字句叫人死，圣灵赐人生命。（3）福音是在充足的信心中传到他们那里的。他们借着圣灵的权能如此领受了福音。他们深信福音的真实，以致不轻易被异议和疑惑动摇心思；他们甘愿为基督撇下一切，并将自己的灵魂和永恒的归宿都押在福音启示的真实之上。这道对他们而言，不像某些哲学家对意见之事和可疑揣测的见解，而是他们信心和确信的对象。他们的「信心是未见之事的证据」；帖撒罗尼迦人因此知道使徒和他的同工在他们中间是怎样的人，为他们做了何事，以及所取得的成功是何等之大。
Original en inglés
Thanksgiving to God (51 AD)
² We give thanks to God always for you all, making mention of you in our prayers;
³ Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
⁴ Knowing, brethren beloved, your election of God.
⁵ For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.
I. The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praiseworthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the author of all that good that comes to us, or is done by us, at any time. God is the object of all religious worship, of prayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly; even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated; and not only should we be thankful for the favours we ourselves receive, but for the benefits bestowed on others also, upon our fellow-creatures and fellow-christians. The apostle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for them all.
II. He joined prayer with his praise or thanksgiving. When we in every thing by prayer and supplication make our requests known to God, we should join thanksgiving therewith, Php 4:6. So when we give thanks for any benefit we receive we should join prayer. We should pray always and without ceasing, and should pray not only for ourselves, but for others also, for our friends, and should make mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds, remembering them without ceasing. Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good.
III. He mentions the particulars for which he was so thankful to God; namely,
1. The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving. (1.) Their faith and their work of faith. Their faith he tells them (1Th 1:8) was very famous, and spread abroad. This is the radical grace; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work: it will have an influence upon heart and life; it will put us upon working for God and for our own salvation. We have comfort in our own faith and the faith of others when we perceive the work of faith. Show me thy faith by thy works, Jam 2:18. (2.) Their love and labour of love. Love is one of the cardinal graces; it is of great use to us in this life and will remain and be perfected in the life to come. Faith works by love; it shows itself in the exercise of love to God and love to our neighbour; as love will show itself by labour, it will put us upon taking pains in religion. (3.) Their hope and the patience of hope. We are saved by hope. This grace is compared to the soldier's helmet and sailor's anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, it will appear by the exercise of patience; in a patient bearing of the calamities of the present time and a patient waiting for the glory to be revealed. For, if we hope for that we see not, then do we with patience wait for it, Ro 8:25.
2. The apostle not only mentions these three cardinal graces, faith, hope and love, but also takes notice, (1.) Of the object and efficient cause of these graces, namely, our Lord Jesus Christ. (2.) Of the sincerity of them: being in the sight of God even our Father. The great motive to sincerity is the apprehension of God's eye as always upon us; and it is a sign of sincerity when in all we do we endeavour to approve ourselves to God, and that is right which is so in the sight of God. Then is the work of faith, or labour of love, or patience of hope, sincere, when it is done under the eye of God. (3.) He mentions the fountain whence these graces flow, namely, God's electing love: Knowing, brethren beloved, your election of God, 1Th 1:4. Thus he runs up these streams to the fountain, and that was God's eternal election. Some by their election of God would understand only the temporary separation of the Thessalonians from the unbelieving Jews and Gentiles in their conversion; but this was according to the eternal purpose of him who worketh all things according to the counsel of his own will, Eph 1:11. Speaking of their election, he calls them, brethren beloved; for the original of the brotherhood that is between Christians and the relation wherein they stand one to another is election. And it is a good reason why we should love one another, because we are all beloved of God, and were beloved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the apostles, and therefore might be known to themselves, and that by the fruits and effects thereof—their sincere faith, and hope, and love, by the successful preaching of the gospel among them. Observe, [1.] All those who in the fulness of time are effectually called and sanctified were from eternity elected and chosen to salvation. [2.] The election of God is of his own good pleasure and mere grace, not for the sake of any merit in those who are chosen. [3.] The election of God may be known by the fruits thereof. [4.] Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ.
3. Another ground or reason of the apostle's thanksgiving is the success of his ministry among them. He was thankful on his own account as well as theirs, that he had not laboured in vain. He had the seal and evidence of his apostleship hereby, and great encouragement in his labours and sufferings. Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was in this way that he knew their election. It is true he had been in the third heavens; but he had not searched the records of eternity, and found their election there, but knew this by the success of the gospel among them (1Th 1:5), and he takes notice with thankfulness, (1.) That the gospel came to them also not in word only, but in power; they not only heard the sound of it, but submitted to the power of it. It did not merely tickle the ear and please the fancy, not merely fill their heads with notions and amuse their minds for awhile, but it affected their hearts: a divine power went along with it for convincing their consciences and amending their lives. Note, By this we may know our election, if we not only speak of the things of God by rote as parrots, but feel the influence of these things in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things. (2.) It came in the Holy Ghost, that is, with the powerful energy of the divine Spirit. Note, Wherever the gospel comes in power, it is to be attributed to the operation of the Holy Ghost; and unless the Spirit of God accompany the word of God, to render it effectual by his power, it will be to us but as a dead letter; and the letter killeth, it is the Spirit that giveth life. (3.) The gospel came to them in much assurance. Thus did they entertain it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be easily shaken in mind by objections and doubts; they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the verity of the gospel revelation. The word was not to them, like the sentiments of some philosophers about matters of opinion and doubtful speculation, but the object of their faith and assurance. Their faith was the evidence of things not seen; and the Thessalonians thus knew what manner of men the apostle and his fellow-labourers were among them, and what they did for their sake, and with what good success.
6-10
Evidence of the Apostle's Success (51 AD)
使徒成功的明证（公元51年）
⁶ 并且你们在大难之中，蒙了圣灵所赐的喜乐，领受真道，就效法我们，也效法了主；
⁷ 甚至你们作了马其顿和亚该亚所有信主之人的榜样。
⁸ 因为主的道从你们那里已经传扬出来。你们向神的信心不独在马其顿和亚该亚，就是在各处也都传开了；所以不用我们说什么话。
⁹ 因为他们自己已经报明我们是怎样进到你们那里，你们是怎样离弃偶像，归向神，要服事那又真又活的神，
¹⁰ 等候祂儿子从天降临，就是祂从死里复活的——那位救我们脱离将来忿怒的耶稣。
在这些话中，我们看见使徒在帖撒罗尼迦人中间工作成功的明证，这在多处都是显著而闻名的。因为：
一、他们在圣洁的行事为人上留心效法使徒和基督的仆人们的好榜样（帖前1:6）。使徒既留心使自己行事为人端正——不仅为自己的名声，也为使别人得益处，以与教导相符的生活来见证，免得一只手拆毁、另一只手建造——那些观察使徒在他们中间是怎样的人、留心他们的传讲和生活如何全然一致的帖撒罗尼迦人，便怀着敬畏的心要效法他们，效法他们的好榜样。他们在此也成为「效法主」的人，主乃是我们当竭力效法的完全榜样；我们效法别人，不可超过他们效法基督的程度（林前11:1）。帖撒罗尼迦人是在患难中如此行的——那使徒们和他们自己都同样面临的许多患难。他们甘心分担因接受和承认基督教信仰而临到的苦难。尽管传讲和持守福音之人都遭遇患难与艰辛，他们仍然领受了福音。或许正因如此，这道更显宝贵，因为是付代价得来的；使徒们的榜样在患难中格外光明照耀；于是帖撒罗尼迦人欢欢喜喜地接受了这道，并喜乐地跟随受苦使徒的榜样——「借着圣灵所赐的喜乐」，就是圣灵这位作者所赐的稳固、属灵、长存的喜乐；当我们的患难增多，祂使我们的安慰更加丰盛。
二、他们的热心发挥到如此地步，以致自己成了周围众人的榜样（帖前1:7-8）。请在此留意：
1. 他们的榜样非常有效，能在许多人心中留下美好的印象。他们是 typoi——「印记」，即用以压出印象的工具。他们自己既从使徒的传讲和生活中领受了美好的印象，便在别人心中留下美好的印象，他们的生活也影响了别人。可见，基督徒当在品行上美好到能以榜样影响别人。
2. 这影响十分广泛，超越了帖撒罗尼迦的界限，远及马其顿全地的信徒，更远至亚该亚；腓立比人和其他在帖撒罗尼迦人之前接受福音的人，都因他们的榜样得着造就。可见，有些后进葡萄园做工的人，有时反而超过先前进来的人，并成为他们的榜样。
3. 这影响极为闻名。主的道，或说它在帖撒罗尼迦人身上奇妙的功效，已经传开，在那城周围的地区，并「在各处」闻名广传——并非严格意义上的遍及各处，而是在世上这里那里、各处散落之地：以致因福音在他们中间的美好果效，许多别人也大得勉励去领受福音，并在蒙召之时甘心为它受苦。他们的信心已经传扬开来。（1）他们信心的敏捷广为人知。这些帖撒罗尼迦人一经传讲福音便立刻接受；以致人人都注意到使徒在他们中间的进入是何等情形，没有像在腓立比那样的耽延——在那里过了好一段时日才有许多美好的果效。（2）他们信心的功效也闻名遐迩。[1.] 他们弃绝了偶像崇拜；他们转离偶像，放弃了自幼所受的一切虚假敬拜。[2.] 他们将自己归给神，归向那又真又活的神，专心事奉祂。[3.] 他们专心等候神的儿子从天降临（帖前1:10）。这也是我们圣洁信仰的独特之处之一——等候基督第二次再来，如同相信祂必要再来、并盼望祂要带来喜乐地再来的人。旧约之下的信徒等候基督的降临，如今信徒等候祂的再来；祂仍要再来。我们有充足的理由相信祂必再来，因为神已经叫祂从死里复活，这向众人提供了确据，证明祂必来施行审判（徒17:31）。我们也有充足的理由盼望并等候祂的降临，因为祂已经救我们脱离将来要临到的忿怒。祂来是为成就救恩，再来之时必带同救恩一起来——使人完全、最终脱离罪、死亡和地狱，脱离将来要临到不信之人身上的忿怒；那忿怒一旦来到，便将「永永远远」地存在，因为那是为魔鬼和它的使者所预备的「永火」（太25:41）。
Original en inglés
Evidence of the Apostle's Success (51 AD)
⁶ And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:
⁷ So that ye were ensamples to all that believe in Macedonia and Achaia.
⁸ For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.
⁹ For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;
¹⁰ And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
In these words we have the evidence of the apostle's success among the Thessalonians, which was notorious and famous in several places. For,
I. They were careful in their holy conversation to imitate the good examples of the apostles and ministers of Christ, 1Th 1:6. As the apostle took care to demean himself well, not only for his own credit's sake, but for the benefit of others, by a conversation suitable to his doctrine, that he might not pull down with one hand what he built up with the other, so the Thessalonians, who observed what manner of men they were among them, how their preaching and living were all of a piece, showed a conscientious care to be followers of them, or to imitate their good example. Herein they became also followers of the Lord, who is the perfect example we must strive to imitate; and we should be followers of others no further than they are followers of Christ, 1Co 11:1. The Thessalonians acted thus, notwithstanding their affliction, that much affliction which the apostles and themselves also were exposed to. They were willing to share in the sufferings that attended the embracing and professing of Christianity. They entertained the gospel, notwithstanding the troubles and hardships which attended the preachers and professors of it too. Perhaps this made the word more precious, being dear—bought; and the examples of the apostles shone very bright under their afflictions; so that the Thessalonians embraced the word cheerfully, and followed the example of the suffering apostles joyfully, with joy in the Holy Ghost—such solid and spiritual and lasting joy as the Holy Ghost is the author of, who, when our afflictions abound, makes our consolations much more to abound.
II. Their zeal prevailed to such a degree that they were themselves examples to all about them, 1Th 1:7,8. Observe here,
1. Their example was very effectual to make good impressions upon many others. They were typoi—stamps, or instruments to make impression with. They had themselves received good impressions from the preaching and conversation of the apostles, and they made good impressions, and their conversation had an influence upon others. Note, Christians should be so good as by their example to influence others.
2. It was very extensive, and reached beyond the confines of Thessalonica, even to the believers of all Macedonia, and further, in Achaia; the Philippians, and others who received the gospel before the Thessalonians, were edified by their example. Note, Some who were last hired into the vineyard may sometimes outstrip those who come in before them, and become examples to them.
3. It was very famous. The word of the Lord, or its wonderful effects upon the Thessalonians, sounded, or was famous and well known, in the regions round about that city, and in every place; not strictly every where, but here and there, up and down in the world: so that, from the good success of the gospel among them, many others were encouraged to entertain it, and to be willing, when called, to suffer for it. Their faith was spread abroad. (1.) The readiness of their faith was famed abroad. These Thessalonians embraced the gospel as soon as it was preached to them; so that every body took notice what manner of entering in among them the apostles had, that there were no such delays as at Philippi, where it was a great while before much good was done. (2.) The effects of their faith were famous. [1.] They quitted their idolatry; they turned from their idols, and abandoned all the false worship they had been educated in. [2.] They gave themselves up to God, to the living and true God, and devoted themselves to his service. [3.] They set themselves to wait for the Son of God from heaven, 1Th 1:10. And this is one of the peculiarities of our holy religion, to wait for Christ's second coming, as those who believe he will come and hope he will come to our joy. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming; he is yet to come. And there is good reason to believe he will come, because God has raised him from the dead, which is full assurance unto all men that he will come to judgment, Ac 17:31. And there is good reason to hope and wait for his coming, because he has delivered us from the wrath to come. He came to purchase salvation, and will, when he comes again, bring salvation with him, full and final deliverance from sin, and death, and hell, from that wrath which is yet to come upon unbelievers, and which, when it has once come, will be yet to come, because it is everlasting fire prepared for the devil and his angels, Mt 25:41.
在引言（帖前 1:1）之后，使徒首先以感谢神开始，感谢神赐给他们救恩的恩惠（帖前 1:2-5），随后提到福音在他们中间大获功效的确实凭据——这果效已经在其他许多地方广为人知、为人称颂（帖前 1:6-10）。