1
1Th 4:1-18.
英語原文
1Th 4:1-18.
EXHORTATIONS TO CHASTITY; BROTHERLY LOVE; QUIET INDUSTRY; ABSTINENCE FROM UNDUE SORROW FOR DEPARTED FRIENDS, FOR AT CHRIST'S COMING ALL HIS SAINTS SHALL BE GLORIFIED.
1. Furthermore--Greek, "As to what remains." Generally used towards the close of his Epistles
(Eph 6:10; Php 4:8).
then--with a view to the love and holiness
(1Th 3:12, 13)
which we have just prayed for in your behalf, we now give you exhortation.
beseech--"ask" as if it were a personal favor.
by, &c.--rather as Greek, "IN the Lord Jesus"; in communion with the Lord Jesus, as Christian ministers dealing with Christian people [EDMUNDS].
as ye . . . received--when we were with you
(1Th 2:13).
how--Greek, the "how," that is, the manner.
walk and . . . please God--that is, "and so please God," namely, by your walk; in contrast to the Jews who "please not God"
(1Th 2:15).
The oldest manuscripts add a clause here, "even as also ye do walk" (compare
1Th 4:10; 5:11).
These words, which he was able to say of them with truth, conciliate a favorable hearing for the precepts which follow. Also the expression, "abound more and more," implies that there had gone before a recognition of their already in some measure walking so.
2
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2. 藉著主耶穌——憑祂的權柄和指示，而非憑我們自己。他寫信給這所建立不久的教會時，使用"命令"這個強烈的用詞，因為他知道他們會以正確的心態領受，並認為讓他們明白他是帶著屬神的權威說話，是可取的。此後當他的權威已經確立，他寫信給其他教會時便很少使用這個用詞。林前 7:10; 11:17；以及提前 1:5（帖前 4:18，那裡的主題解釋了這強烈的措辭）是例外。"主"標明祂至高的權威，要求絕對的順服。
英語原文
2. by the Lord Jesus--by His authority and direction, not by our own. He uses the strong term, "commandments," in writing to this Church not long founded, knowing that they would take it in a right spirit, and feeling it desirable that they should understand he spake with divine authority. He seldom uses the term in writing subsequently, when his authority was established, to other churches.
1Co 7:10; 11:17; and 1Ti 1:5
(1Th 4:18,
where the subject accounts for the strong expression) are the exceptions. "The Lord" marks His paramount authority, requiring implicit obedience.
3
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3. 神的旨意——即祂要你們分別為聖。這是對信徒的一般旨意，與本節其餘部分相比更為一般化。
成為聖潔——在身體的純潔上。
遠避淫行——在外邦人中間根本不被視為罪，因此更需要加以譴責(徒 15:20)。
英語原文
3. For--enforcing the assertion that his "commandments" were "by (the authority of) the Lord Jesus"
(1Th 4:2).
Since "this is the will of God," let it be your will also.
fornication--not regarded as a sin at all among the heathen, and so needing the more to be denounced
(Ac 15:20).
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4. 曉得——藉道德的自制而曉得。
怎樣守自己的器皿——更當如希臘文作"怎樣得著（為自己取得）自己的器皿"，即各人當有自己的妻子以避免淫亂(帖前 4:3; 林前 7:2)。"自己"在希臘文中被強調的位置，以及"器皿"作妻子的用法（彼前 3:7，以及常見的猶太用語），加上"得著"的正確翻譯，都支持這個譯法。
成為聖潔，尊貴——(羅 6:19; 林前 6:15, 18)。如此，"自己"就與因戀慕他的妻子而羞辱弟兄相對(帖前 4:6)。
尊貴——(來 13:4)與"將自己的身體變為卑賤"相對(羅 1:24)。
英語原文
4. know--by moral self-control.
how to possess his vessel--rather as Greek, "how to acquire (get for himself) his own vessel," that is, that each should have his own wife so as to avoid fornication
(1Th 4:3; 1Co 7:2).
The emphatical position of "his own" in the Greek, and the use of "vessel" for wife, in
1Pe 3:7,
and in common Jewish phraseology, and the correct translation "acquire," all justify this rendering.
in sanctification--
(Ro 6:19; 1Co 6:15, 18).
Thus, "his own" stands in opposition to dishonoring his brother by lusting after his wife
(1Th 4:6).
honour--
(Heb 13:4)
contrasted with "dishonor their own bodies"
(Ro 1:24).
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5. 在私慾中——希臘文作"情慾"；暗示這樣的人在不知不覺中成了情慾被動的奴僕。
不認識神——因此也不知道更好的。對真宗教的無知是不貞潔之母(弗 4:18, 19)。一個民族的道德就像他們所敬拜的對象(申 7:26; 詩 115:8; 羅 1:23, 24)。
英語原文
5. in the lust--Greek, "passion"; which implies that such a one is unconsciously the passive slave of lust.
which know not God--and so know no better. Ignorance of true religion is the parent of unchastity
(Eph 4:18, 19).
A people's morals are like the objects of their worship
(De 7:26; Ps 115:8; Ro 1:23, 24).
6
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6. 侵犯——在關乎他"弟兄"的事上越過正直的界限。
欺騙——"過分取得"[阿爾福德（Alford）]；"佔便宜"[埃德蒙茲（Edmunds）]。
這事上——更當如希臘文作"那事上"；對目前所論之事的一種莊重含蓄的表達，即鄰舍作為丈夫的夫婦之榮譽，帖前 4:4；帖前 4:7 也印證這見解；"弟兄"一詞更增添這罪行的嚴重性。你所虧負的就是你的弟兄（與箴 6:27-33 比較）。
主——那將來的審判者(帖後 1:7, 8)。
報應——那使之歸正者。
這一切的事——希臘文作"關於這一切事"；即在一切侵犯鄰舍夫婦之榮譽的事上。
已經警戒——希臘文作"持續地警戒了"[阿爾福德（Alford）]。
英語原文
6. go beyond--transgress the bounds of rectitude in respect to his "brother."
defraud--"overreach" [ALFORD]; "take advantage of" [EDMUNDS].
in any matter--rather as Greek, "in the matter"; a decorous expression for the matter now in question; the conjugal honor of his neighbor as a husband,
1Th 4:4;
1Th 4:7
also confirms this view; the word "brother" enhances the enormity of the crime. It is your brother whom you wrong (compare
Pr 6:27-33).
the Lord--the coming Judge
(2Th 1:7, 8).
avenger--the Righter.
of all such--Greek, "concerning all these things;" in all such cases of wrongs against a neighbor's conjugal honor.
testified--Greek, "constantly testified [ALFORD].
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7. 沾染污穢——希臘文作"以……為目的"。
成為——更當如希臘文作"在……裡"；標明"聖潔"是我們蒙召所在的元素，即在聖潔的範疇裡。聖徒是基督徒的另一個名稱。
英語原文
7. unto uncleanness--Greek, "for the purpose of."
unto--rather as Greek, "in"; marking that "holiness" is the element in which our calling has place; in a sphere of holiness. Saint is another name for Christian.
8
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8. 棄絕，等等——希臘文作"輕看"那在他蒙召時加於他的這類責任，帖前 4:7；關乎他的"弟兄"，帖前 4:6。這樣行的人，"不是棄絕人（例如他的弟兄），乃是棄絕神"(詩 51:4)。這詞既用於輕視或拒絕神的僕人，在此可能意為"輕看的"或"拒絕的"，即拒絕我們這些牧養訓誡的人。
也賜給我們的——部分最古老的抄本如此讀，但大多數最古老的抄本作"（沒有'也'）賜給（現在式）你們"（不是"我們"）。
聖靈——希臘文作"祂自己的靈，那聖者"；如此強調"聖潔"(帖前 4:7)乃是賜下那聖者的目的。希臘文的"給你們"暗示聖靈正被賜給、進入（放入你們心裡）、並在你們中間（與帖前 2:9; 弗 4:30 比較）。"賜給"暗示成聖不僅是過去一次完成的工作，更是現在持續進行的工作。因此英國國教會問答說，"聖化（現在式）神所揀選的一切子民"。"祂自己的"暗示，祂既然把本質上與祂自己相同的賜給你們，就期望你們成為像祂自己一樣(彼前 1:16; 彼後 1:4)。
英語原文
8. despiseth, &c.--Greek, "setteth at naught" such engagements imposed on him in his calling,
1Th 4:7;
in relation to his "brother,"
1Th 4:6.
He who doth so, "sets at naught not man (as for instance his brother), but God"
(Ps 51:4)
is used of despising or rejecting God's minister, it may mean here, "He who despiseth" or "rejecteth" these our ministerial precepts.
who hath also given unto us--So some oldest manuscripts read, but most oldest manuscripts read, "Who (without 'also') giveth (present) unto you" (not "us").
his Spirit--Greek, "His own Spirit, the Holy (One)"; thus emphatically marking "holiness"
(1Th 4:7)
as the end for which the Holy (One) is being given. "Unto you," in the Greek, implies that the Spirit is being given unto, into (put "into" your hearts), and among you (compare
1Th 2:9; Eph 4:30).
"Giveth" implies that sanctification is not merely a work once for all accomplished in the past, but a present progressive work. So the Church of England Catechism, "sanctifieth (present) all the elect people of God." "His own" implies that as He gives you that which is essentially identical with Himself, He expects you should become like Himself
(1Pe 1:16; 2Pe 1:4).
9
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9. 弟兄相愛，等等——此處指救濟困苦弟兄的弟兄之愛的行動。部分最古老的抄本支持英譯本讀法"你們有"；另有抄本——而且是最有分量的——作"我們有"。我們不用寫，因為你們自己受了教導，而且是由神教導的：即藉聖靈在心裡教導(約 6:45; 來 8:11; 約壹 2:20, 27)。
要——希臘文作"以……為目的"，或"為著你們彼此相愛的目的"。屬神的教導都匯流於愛[本格爾（Bengel）]。
英語原文
9. brotherly love, &c.--referring here to acts of brotherly kindness in relieving distressed brethren. Some oldest manuscripts support English Version reading, "YE have"; others, and those the weightiest, read, "WE have." We need not write, as ye yourselves are taught, and that by God: namely, in the heart by the Holy Spirit
(Joh 6:45; Heb 8:11; 1Jo 2:20, 27).
to love--Greek, "with a view to," or "to the end of your loving one another." Divine teachings have their confluence in love [BENGEL].
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10. 又是——希臘文作"因為甚至"。
英語原文
10. And indeed--Greek, "For even."
11
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11. 立志作安靜人——希臘文作"以安靜為你們的志向，並辦自己的事"。與世人的志向正相反，世人的志向是"大攪一場"和"好管閒事"(帖後 3:11, 12)。
親手做工——由此看來，帖撒羅尼迦的歸信者主要是勞動階層。他們當中有些人對基督立即再來的期待，使得一些狂熱者疏忽日常的工作，依賴別人的賙濟。見帖前 4:12 末。就教會當常常仰望祂這點而言，這期待是對的；但他們以此作為疏忽日常工作的根據，卻是錯的。這惡行後來更加嚴重，因此在帖後 3:6-12 中受到更強烈的責備。
英語原文
11. study to be quiet--Greek, "make it your ambition to be quiet, and to do your own business." In direct contrast to the world's ambition, which is, "to make a great stir," and "to be busybodies"
(2Th 3:11, 12).
work with your own hands--The Thessalonian converts were, it thus seems, chiefly of the working classes. Their expectation of the immediate coming of Christ led some enthusiasts among them to neglect their daily work and be dependent on the bounty of others. See end of
1Th 4:12.
The expectation was right in so far as that the Church should be always looking for Him; but they were wrong in making it a ground for neglecting their daily work. The evil, as it subsequently became worse, is more strongly reproved in
2Th 3:6-12.
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12. 端正——按古英語意為"相稱地"，即與你們的基督徒宣告相稱；不要在外人眼中使這宣告蒙羞，彷彿基督教帶來懶惰與貧窮(羅 13:13; 彼前 2:12)。
外人——基督教會以外的人(可 4:11)。
一無所缺——不必為供應你們的需要而向別人乞討（與弗 4:28 比較）。我們不但不必向別人乞討，更應工作並得著供應別人需要的手段。免於經濟窘困，是基督徒因其所帶來的自由而當羨慕的。
英語原文
12. honestly--in the Old English sense, "becomingly," as becomes your Christian profession; not bringing discredit on it in the eyes of the outer world, as if Christianity led to sloth and poverty
(Ro 13:13; 1Pe 2:12).
them . . . without--outside the Christian Church
(Mr 4:11).
have lack of nothing--not have to beg from others for the supply of your wants (compare
Eph 4:28).
So far from needing to beg from others, we ought to work and get the means of supplying the need of others. Freedom from pecuniary embarrassment is to be desired by the Christian on account of the liberty which it bestows.
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13. 保羅在帖撒羅尼迦傳道的首要主題既是將來的國度(徒 17:7)，有人就把它曲解為對最近離世親友懼怕的原因，以為他們將被排除在唯獨活著被找著的人才能分享的榮耀之外。保羅在此糾正這錯誤（與帖前 5:10 比較）。
我們不願意——所有最古老的抄本和譯本都作"我們不願意"。我的同工（西拉和提摩太）和我自己，不願意你們不知道。
睡了的人——最古老的抄本讀現在式，"那些正在睡的"；即"在基督裡死了的人"(帖前 4:16)，對他們的身體(但 12:2，不是他們的靈魂；傳 12:7; 林後 5:8)而言，死是平靜而神聖的睡眠，復活將把他們喚醒進入榮耀。"墓地"一詞意即安睡之所。請注意，教會的榮耀與首要盼望不是在死時實現，而是在主再來時實現；前者不可搶先於後者，所有人都將在基督再來時一同得榮耀(西 3:4; 來 11:40)。死只關乎個人；耶穌的再來卻關乎整個教會；死時我們的靈魂隱形地、個別地與主同在；基督再來時，整個教會連同所有肢體，將在身體與靈魂上可見地、集體地與祂同在。既然這是作為對哀痛親屬的安慰提出，聖徒在基督再來時彼此相認便由此暗示出來。
不用悲傷，像那些沒有指望的人——希臘文作"其餘的人"；即除基督徒以外世上所有其餘的人。並非一切為亡友的天然哀悼都被禁止；因為主耶穌和保羅都無罪地流露過(約 11:31, 33, 35; 腓 2:27)；但那種彷彿"沒有指望"的悲傷卻被禁止，而外邦人確實沒有指望(弗 2:12)：此處所指的基督徒盼望是復活的盼望。詩 16:9, 11; 17:15; 73:24; 箴 14:32 顯示，舊約教會雖未把這盼望看得那樣明亮(賽 38:18, 19)，卻擁有這盼望。與卡圖盧斯（Catullus）[歌集（Carmina） 5.4]的話相比較："我們短暫的白晝一旦西沉，我們就得睡一個永遠的黑夜。"外邦帖撒羅尼迦的墓誌銘表達了對死者絕望的看法：如埃斯庫羅斯（Aeschylus）所寫"一個已死的人沒有復活"。無論一些外邦哲學家對死後靈魂的存在有多少瞥見，他們對身體卻一無所知(徒 17:18, 20, 32)。
英語原文
13. The leading topic of Paul's preaching at Thessalonica having been the coming kingdom
(Ac 17:7),
some perverted it into a cause for fear in respect to friends lately deceased, as if these would be excluded from the glory which those found alive alone should share. This error Paul here corrects (compare
1Th 5:10).
I would not--All the oldest manuscripts and versions have "we would not." My fellow labourers (Silas and Timothy) and myself desire that ye should not be ignorant.
them which are asleep--The oldest manuscripts read present tense, "them which are sleeping"; the same as "the dead in Christ"
(1Th 4:16),
to whose bodies
(Da 12:2,
not their souls;
Ec 12:7; 2Co 5:8)
death is a calm and holy sleep, from which the resurrection shall waken them to glory. The word "cemetery" means a sleeping-place. Observe, the glory and chief hope of the Church are not to be realized at death, but at the Lord's coming; one is not to anticipate the other, but all are to be glorified together at Christ's coming
(Col 3:4; Heb 11:40).
Death affects the mere individual; but the coming of Jesus the whole Church; at death our souls are invisibly and individually with the Lord; at Christ's coming the whole Church, with all its members, in body and soul, shall be visibly and collectively with Him. As this is offered as a consolation to mourning relatives, the mutual recognition of the saints at Christ's coming is hereby implied.
that ye sorrow not, even as others--Greek, "the rest"; all the rest of the world besides Christians. Not all natural mourning for dead friends is forbidden: for the Lord Jesus and Paul sinlessly gave way to it
(Joh 11:31, 33, 35; Php 2:27);
but sorrow as though there were "no hope," which indeed the heathen had not
(Eph 2:12):
the Christian hope here meant is that of the resurrection.
Ps 16:9, 11; 17:15; 73:24; Pr 14:32,
show that the Old Testament Church, though not having the hope so bright
(Isa 38:18, 19),
yet had this hope. Contrast CATULLUS [Carmina 5.4], "When once our brief day has set, we must sleep one everlasting night." The sepulchral inscriptions of heathen Thessalonica express the hopeless view taken as to those once dead: as AESCHYLUS writes, "Of one once dead there is no resurrection." Whatever glimpses some heathen philosophers, had of the existence of the soul after death, they had none whatever of the body
(Ac 17:18, 20, 32).
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14. 我們若——印證他在帖前 4:13 的話，即關於睡了之信徒的無知一旦除去，對他們過度的憂傷也會除去。見帖前 4:13 的"盼望"。可見我們的盼望建立在我們的信心上（"我們若信"）。"正如我們都信基督死了又復活（這正是那在帖撒羅尼迦所教導的特定教義，徒 17:3），照樣神也必將那些因耶穌而睡了的人與祂（耶穌）一同帶來。"（希臘文句子的次序與平衡要求我們如此翻譯。）信徒因耶穌而被安置入睡，因此祂再來時將在祂的行列中把他們從睡中帶回。此處所論的不是脫離身體的靈魂；所指乃是睡了的身體。基督經歷的事實在信徒身上重演。祂死了又復活：照樣信徒也將與祂同死同復活。但在祂的情形用死一詞，林前 15:3, 6 等等；在他們的情形用睡；因為祂的死已經為他們從死中除去了毒鉤。將要叫他們復活的那隻手，正是使他們入睡的那隻手。"因耶穌而睡了的人"對應"在基督裡死了的人"(帖前 4:16)。
英語原文
14. For if--confirmation of his statement,
1Th 4:13,
that the removal of ignorance as to the sleeping believers would remove undue grief respecting them. See
1Th 4:13,
"hope." Hence it appears our hope rests on our faith ("if we believe"). "As surely as we all believe that Christ died and rose again (the very doctrine specified as taught at Thessalonica,
Ac 17:3),
so also will God bring those laid to sleep by Jesus with Him (Jesus)." (So the order and balance of the members of the Greek sentence require us to translate). Believers are laid in sleep by Jesus, and so will be brought back from sleep with Jesus in His train when He comes. The disembodied souls are not here spoken of; the reference is to the sleeping bodies. The facts of Christ's experience are repeated in the believer's. He died and then rose: so believers shall die and then rise with Him. But in His case death is the term used,
1Co 15:3, 6,
&c.; in theirs, sleep; because His death has taken for them the sting from death. The same Hand that shall raise them is that which laid them to sleep. "Laid to sleep by Jesus," answers to "dead in Christ"
(1Th 4:16).
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無題
15. 照主的話——希臘文作"在……裡面"，即憑藉主給我的直接啟示。如此王上 20:35。這就是那"奧祕"——一度隱藏如今顯明的真理，保羅在林前 15:51, 52 所揭示的。
必不能——即"趕在……前"。早期基督徒非但不認為已離世的弟兄在進入榮耀上搶先於他們，反而需要得到保證：那些存活到主再來的人"不能搶先於那些睡了的人"。"我們"是指我們當中無論誰活著存留到主再來。聖靈定意讓每個時代的信徒都活在持續期望主再來之中，不知道他們會否成為在祂再來時被發現活著的人(太 24:42)。多數人等候死而非主的再來，是從這有福盼望中的可悲墮落。每個世代在其時其地，都代表那實際存活到祂再來的世代(太 25:13; 羅 13:11; 林前 15:51; 雅 5:9; 彼前 4:5, 6)。聖靈後來藉保羅啟示了與此處所教導的主隨時再來之期望不相矛盾的事，即祂再來之前必先有"離道反教"(帖後 2:2, 3)；但這事的症狀不久便顯出，誰也不能說這先導事件不會實現，因而主就在他那日子來到。每次接續的啟示都填入最初所賜大綱的細節。因此保羅後來雖然仍主要盼望主再來以穿上從天上來的身體，卻也盼望其間先去與基督同在(林後 5:1-10; 腓 1:6, 23; 3:20, 21; 4:5)。埃德蒙茲（Edmunds）說得好，"我們"是一種將自己與各時代同胞、作為同一身體肢體、同在元首基督耶穌之下、滿懷感情的認同。如何 12:4，"神在伯特利與我們說話"，即與以色列。"我們歡喜"，即以色列在紅海(詩 66:6)。何西阿和大衛雖然都不在所指的時代活著，卻各與當時在場者認同。
英語原文
15. by the word of the Lord--Greek, "in," that is, in virtue of a direct revelation from the Lord to me. So
1Ki 20:35.
This is the "mystery," a truth once hidden, now revealed, which Paul shows
(1Co 15:51, 52).
prevent--that is, "anticipate." So far were the early Christians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured that those who remain to the coming of the Lord "will not anticipate them that are asleep." The "we" means whichever of us are alive and remain unto the coming of the Lord. The Spirit designed that believers in each successive age should live in continued expectation of the Lord's coming, not knowing but that they should be among those found alive at His coming
(Mt 24:42).
It is a sad fall from this blessed hope, that death is looked for by most men, rather than the coming of our Lord. Each successive generation in its time and place represents the generation which shall actually survive till His coming
(Mt 25:13; Ro 13:11; 1Co 15:51; Jas 5:9; 1Pe 4:5, 6).
The Spirit subsequently revealed by Paul that which is not inconsistent with the expectation here taught of the Lord's coming at any time; namely, that His coming would not be until there should be a "falling away first"
(2Th 2:2, 3);
but as symptoms of this soon appeared, none could say but that still this precursory event might be realized, and so the Lord come in his day. Each successive revelation fills in the details of the general outline first given. So Paul subsequently, while still looking mainly for the Lord's coming to clothe him with his body from heaven, looks for going to be with Christ in the meanwhile
(2Co 5:1-10; Php 1:6, 23; 3:20, 21; 4:5).
EDMUNDS well says, The "we" is an affectionate identifying of ourselves with our fellows of all ages, as members of the same body, under the same Head, Christ Jesus. So
Ho 12:4,
"God spake with us in Beth-el," that is, with Israel. "We did rejoice," that is, Israel at the Red Sea
(Ps 66:6).
Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present.
16
無題
16. 親自——以祂親自臨在的全部威嚴，而非藉代理人。
降臨——正如祂升上去那樣(徒 1:11)。
有——希臘文作"在……之中"，暗示伴隨祂顯現的一個情形。
呼叫的聲音——希臘文作"信號的呼喊"、"戰鬥的呼喊"。耶穌被描繪為得勝的君王，在祂對罪、死和撒但的最後勝利中，向祂行列中的天軍發出最後攻擊的命令(啟 19:11-21)。
天使長的聲音——與"信號的呼喊"有別。大概指米迦勒(猶 9; 啟 12:7)，特別將神的百姓的護衛託付給他(但 10:13)。
神的號——通常伴隨神在榮耀中顯現的號聲(出 19:16; 詩 47:5)；此處是祂顯現的三個伴隨要素中最後一個；正如號用以招聚神的百姓赴莊嚴的聚會(民 10:2, 10; 31:6)，此處用以招聚神的選民，為他們與基督同得榮耀作準備(詩 50:1-5; 太 24:31; 林前 15:52)。
必先復活——在活人"被提"之前。此處的"先"不是指與"其餘死了的人"的復活相對的頭一次復活。那樣的對照出現於別處(太 13:41, 42, 50; 約 5:29; 林前 15:23, 24; 啟 20:5, 6)；此處只是與帖前 4:17 的"然後"相對。首先，"在基督裡死了的人"要復活；然後，活人要被提。此處所論的只是主的百姓。
英語原文
16. himself--in all the Majesty of His presence in person, not by deputy.
descend--even as He ascended
(Ac 1:11).
with--Greek, "in," implying one concomitant circumstance attending His appearing.
shout--Greek, "signal shout," "war shout." Jesus is represented as a victorious King, giving the word of command to the hosts of heaven in His train for the last onslaught, at His final triumph over sin, death, and Satan
(Re 19:11-21).
the voice of . . . archangel--distinct from the "signal shout." Michael is perhaps meant
(Jude 9; Re 12:7),
to whom especially is committed the guardianship of the people of God
(Da 10:13).
trump of God--the trumpet blast which usually accompanies God's manifestation in glory
(Ex 19:16; Ps 47:5);
here the last of the three accompaniments of His appearing: as the trumpet was used to convene God's people to their solemn convocations
(Nu 10:2, 10; 31:6),
so here to summon God's elect together, preparatory to their glorification with Christ
(Ps 50:1-5; Mt 24:31; 1Co 15:52).
shall rise first--previously to the living being "caught up." The "first" here has no reference to the first resurrection, as contrasted with that of "the rest of the dead." That reference occurs elsewhere
(Mt 13:41, 42, 50; Joh 5:29; 1Co 15:23, 24; Re 20:5, 6);
it simply stands in opposition to "then,"
1Th 4:17.
FIRST, "the dead in Christ" shall rise, THEN the living shall be caught up. The Lord's people alone are spoken of here.
17
無題
17. 我們這活著的人……要被提到雲裡——在"一瞬間改變了"之後(林前 15:51, 52)。他再次說"我們"，如此把這說法推薦給各時代的基督徒，每一世代都把不斷增加的等候主再來的義務傳給下一代[埃德蒙茲（Edmunds）]。
和他們一同——全都在一起：復活的死人與改變的活人構成一個聯合的身體。
在雲裡——希臘文作"在雲中"。他們得著與他們的主同樣的尊榮。正如祂升天時被取入雲中(徒 1:9)，照樣祂駕雲回來時(啟 1:7)，他們也要被提在雲中。雲是祂和他們凱旋的戰車(詩 104:3; 但 7:13)。艾利科特（Ellicott）將希臘文解為"被托舉的雲所環繞披覆"[信仰之助（Aids to Faith）]。
在空中——更作"到空中"；被提到那正好在地之上的區域，他們上升與主向地降下之間的相遇（與太 25:1, 6 比較）將在那裡發生。這並不是說空中是他們與祂永遠居住的地方。
這樣我們就要和主永遠同在——不再有分離，不再有外出(啟 3:12)。他的論點既已確立——在基督裡死了的人在基督再來時將與活著被找著的人享有同等的益處——他就把別處所預言的其他事件（因非其論述所必需）留而不論：基督與聖徒在地上掌權(林前 6:2, 3)，最後的審判，以及聖徒在新天新地裡得榮耀。
英語原文
17. we which are alive . . . shall be caught up--after having been "changed in a moment"
(1Co 15:51, 52).
Again he says, "we," recommending thus the expression to Christians of all ages, each generation bequeathing to the succeeding one a continually increasing obligation to look for the coming of the Lord. [EDMUNDS].
together with them--all together: the raised dead, and changed living, forming one joint body.
in the clouds--Greek, "in clouds." The same honor is conferred on them as on their Lord. As He was taken in a cloud at His ascension
(Ac 1:9),
so at His return with clouds
(Re 1:7),
they shall be caught up in clouds. The clouds are His and their triumphal chariot
(Ps 104:3; Da 7:13).
ELLICOTT explains the Greek, "robed round by upbearing clouds" [Aids to Faith].
in the air--rather, "into the air"; caught up into the region just above the earth, where the meeting (compare
Mt 25:1, 6)
shall take place between them ascending, and their Lord descending towards the earth. Not that the air is to be the place of their lasting abode with Him.
and so shall we ever be with the Lord--no more parting, and no more going out
(Re 3:12).
His point being established, that the dead in Christ shall be on terms of equal advantage with those found alive at Christ's coming, he leaves undefined here the other events foretold elsewhere (as not being necessary to his discussion), Christ's reign on earth with His saints
(1Co 6:2, 3),
the final judgment and glorification of His saints in the new heaven and earth.
18
無題
18. 彼此勸慰——在你們為死人哀悼之中(帖前 4:13)。
英語原文
18. comfort one another--in your mourning for the dead
(1Th 4:13).
帖前 4:1-18.
勸勉貞潔、弟兄相愛、安靜做工、以及避免對已離世之親友過度憂傷——因為基督再來時，祂所有的聖徒都將得榮耀。
1. 還有——希臘文作"論到其餘的事"。通常用於他的書信臨近結尾之處(弗 6:10; 腓 4:8)。
就是——以我們剛才為你們所求的愛心與聖潔(帖前 3:12, 13)為念，我們現在對你們加以勸勉。
求——"請求"，如同請求個人的恩惠。
憑著，等等——更當如希臘文作"在主耶穌裡"；即在與主耶穌的相交之中，作為對待基督徒子民的基督徒牧者[埃德蒙茲（Edmunds）]。
你們……領受了——當我們與你們同在之時(帖前 2:13)。
怎樣——希臘文，那"怎樣"，即那方式。
行事……討神喜悅——即"如此討神喜悅"，也就是藉你們的行事為人；與那"不討神喜悅"的猶太人相對(帖前 2:15)。最古老的抄本在此加上一句，"正如你們一行事為人"（與帖前 4:10; 5:11 比較）。他能真實地對他們說出這話，使接下來的教訓能獲得友善的聆聽。同樣，"更加勉勵"這表達，暗示前面已承認他們在某種程度上已如此行事。