서론
Introduction
繁體中文
英語原文
INTRODUCTION
Its GENUINENESS is attested by POLYCARP [Epistle to the Philippians, 11], who alludes to
2Th 3:15.
JUSTIN MARTYR [Dialogue with Trypho, p. 193.32], alludes to
2Th 2:3.
IRENÆUS [Against Heresies, 7.2] quotes
2Th 2:8.
CLEMENT OF ALEXANDRIA [Miscellanies, 1.5, p. 554; The Instructor, 1.17], quotes
2Th 3:2,
as Paul's words. TERTULLIAN [On the Resurrection of the Flesh, 24] quotes
2Th 2:1, 2,
as part of Paul's Epistle.
DESIGN.--The accounts from Thessalonica, after the sending of the first Epistle, represented the faith and love of the Christians there as on the increase; and their constancy amidst persecutions unshaken. One error of doctrine, however, resulting in practical evil, had sprung up among them. The apostle's description of Christ's sudden second coming
(1Th 4:13, &c., and 1Th 5:2),
and the possibility of its being at any time, led them to believe it was actually at hand. Some professed to know by "the Spirit"
(2Th 2:2)
that it was so; and others alleged that Paul had said so when with them. A letter, too, purporting to be from the apostle to that effect, seems to have been circulated among them. (That
2Th 2:2
refers to such a spurious letter, rather than to Paul's first Epistle, appears likely from the statement,
2Th 3:17,
as to his autograph salutation being the mark whereby his genuine letters might be known). Hence some neglected their daily business and threw themselves on the charity of others, as if their sole duty was to wait for the coming of the Lord. This error, therefore, needed rectifying, and forms a leading topic of the second Epistle. He in it tells them
(2Th 2:1-17),
that before the Lord shall come, there must first be a great apostasy, and the Man of Sin must be revealed; and that the Lord's sudden coming is no ground for neglecting daily business; that to do so would only bring scandal on the Church, and was contrary to his own practice among them
(2Th 3:7-9),
and that the faithful must withdraw themselves from such disorderly professors
(2Th 3:6, 10-15).
Thus, there are three divisions of the Epistle: (1)
2Th 1:1-12.
Commendations of the Thessalonians' faith, love, and patience, amidst persecutions. (2)
2Th 2:1-17.
The error as to the immediate coming of Christ corrected, and the previous rise and downfall of the Man of Sin foretold. (3)
2Th 3:1-16.
Exhortations to orderly conduct in their whole walk, with prayers for them to the God of peace, followed by his autograph salutation and benediction.
DATE OF WRITING.--AS the Epistle is written in the joint names of Timothy and Silas, as well as his own, and as these were with him while at Corinth, and not with him for a long time subsequently to his having left that city (compare
Ac 18:18, with Ac 19:22;
indeed, as to Silas, it is doubtful whether he was ever subsequently with Paul), it follows, the place of writing must have been Corinth, and the date, during the one "year and six months" of his stay there,
Ac 18:11
(namely, beginning with the autumn of A.D. 52, and ending with the spring of A.D. 54), say about six months after his first Epistle, early in A.D. 53.
STYLE.--The style is not different from that of most of Paul's other writings, except in the prophetic portion of it
(2Th 2:1-12),
which is distinguished from them in subject matter. As is usual in his more solemn passages (for instance, in the denunciatory and prophetic portions of his Epistles, for example, compare
Col 2:8, 16, with 2Th 2:3;
1Co 15:24-28, with 2Th 2:8, 9;
Ro 1:18, with 2Th 2:8, 10),
his diction here is more lofty, abrupt, and elliptical. As the former Epistle dwells mostly on the second Advent in its aspect of glory to the sleeping and the living saints
(1Th 4:1-5:28),
so this Epistle dwells mostly on it in its aspect of everlasting destruction to the wicked and him who shall be the final consummation of wickedness, the Man of Sin. So far was Paul from laboring under an erroneous impression as to Christ's speedy coming, when he wrote his first Epistle (which rationalists impute to him), that he had distinctly told them, when he was with them, the same truths as to the apostasy being about first to arise, which he now insists upon in this second Epistle
(2Th 2:5).
Several points of coincidence occur between the two Epistles, confirming the genuineness of the latter. Thus, compare
2Th 3:2, with 1Th 2:15, 16;
again,
2Th 2:9,
the Man of Sin "coming after the working of Satan," with
1Th 2:18; 3:5,
where Satan's incipient work as the hinderer of the Gospel, and the tempter, appears; again, mild warning is enjoined,
1Th 5:14;
but, in this second Epistle, when the evil had grown worse, stricter discipline
(2Th 3:6, 14):
"withdraw from" the "company" of such.
Paul probably visited Thessalonica on his way to Asia subsequently
(Ac 20:4),
and took with him thence Aristarchus and Secundus: the former became his "companion in travel" and shared with him his perils at Ephesus, also those of his shipwreck, and was his "fellow prisoner" at Rome
(Ac 27:2; Col 4:10; Phm 24).
According to tradition he became bishop of Apamea.
1
2Th 1:1-12.
繁體中文
帖後 1:1-12.
稱呼與問安：引言：為他們在信心和愛心上的長進，以及他們在逼迫中的忍耐獻上感謝，這對他們是永遠得福的憑據，對他們的仇敵則是基督再來時滅亡的憑據：為他們得以完全的禱告。
1. 在神我們的父裏——比
帖前 1:1
「在神父裏」的稱呼更為親切。
英語原文
2Th 1:1-12.
ADDRESS AND SALUTATION: INTRODUCTION: THANKSGIVING FOR THEIR GROWTH IN FAITH AND LOVE, AND FOR THEIR PATIENCE IN PERSECUTIONS, WHICH ARE A TOKEN FOR GOOD EVERLASTING TO THEM, AND FOR PERDITION TO THEIR ADVERSARIES AT CHRIST'S COMING: PRAYER FOR THEIR PERFECTION.
1. in God our Father--still more endearing than the address,
1Th 1:1
"in God THE Father."
2
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繁體中文
2. 從神我們的父——有些最古老的抄本如此讀。其他抄本省略「我們的」。
英語原文
2. from God our Father--So some oldest manuscripts read. Others omit "our."
3
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繁體中文
3. 我們……應該——希臘文，「我們欠這債」
（帖後 2:13）。
他們曾為帖撒羅尼迦人禱告
（帖前 3:12）
求他們「愛心增長、充足」；他們的禱告既蒙垂聽，他們為此感謝神，是微小卻當盡的回報。這樣，保羅和他的同工傳道者實踐了他們所傳的
（帖前 5:18）。
在
帖前 1:3
中，他們的感謝是為帖撒羅尼迦人的「信心、愛心和忍耐」；此處則為他們在信心上的格外增長，以及他們充足的愛心。「我們應該」從主觀方面——即內心的確信——表達感恩的本分。「正如合宜」則從客觀方面——即與環境相符之事——表達［阿爾福德（Alford）］。請留意禱告
（帖前 3:12，
「願主使你們的愛心充足」）與其答允「你們眾人彼此相愛的心都充足」之間的精確對應（比較
帖前 4:10）。
合宜——正確。
英語原文
3. We are bound--Greek, "We owe it as a debt"
(2Th 2:13).
They had prayed for the Thessalonians
(1Th 3:12)
that they might "increase and abound in love"; their prayer having been heard, it is a small but a bounden return for them to make, to thank God for it. Thus, Paul and his fellow missionaries practice what they preach
(1Th 5:18).
In
1Th 1:3,
their thanksgiving was for the Thessalonians' faith, love, and patience"; here, for their exceeding growth in faith, and for their charity abounding. "We are bound" expresses the duty of thanksgiving from its subjective side as an inward conviction. "As it is meet," from the objective: side as something answering to the state of circumstances [ALFORD]. Observe the exact correspondence of the prayer
(1Th 3:12,
"The Lord make you to abound in love") and the answer, "The love of every one of you all toward each other aboundeth" (compare
1Th 4:10).
meet--right.
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4. 誇口——以你們為誇口，字面作「在你們的事上」。「我們自己」暗示他們不僅聽見別人談論帖撒羅尼迦人的信心，更是他們這些傳道者自己以此為誇口。比較
帖前 1:8，
使徒在那裏說，他們的信心在各處如此出名，以致他和同工們不必再說甚麼；但此處他說，他們的愛心與信心和忍耐結合如此豐盛，以致他和他的同工們自己在其他各地的教會裏以此為誇口（他當時在亞該亞的哥林多，在那裏誇耀馬其頓眾教會的信心，
林後 10:15-17; 8:1，
同時將榮耀歸給主），不僅期待基督再來時如此誇口
（帖前 2:19），
甚至如今也已如此。
忍耐——
帖前 1:3
中作「忍耐和盼望」。此處盼望暗含為他們忍耐的根基；
帖後 1:5, 7
說明他們所盼望的對象，即他們為之受苦的國。
逼迫——字面作「壓迫」。猶太人是煽動群眾和官長反對基督徒的主謀
（徒 17:6, 8）。
你們所忍受的——希臘文，「（現在）正忍受的」。
英語原文
4. glory in you--make our boast of you, literally, "in your case." "Ourselves" implies that not merely did they hear others speaking of the Thessalonians' faith, but they, the missionaries themselves, boasted of it. Compare
1Th 1:8,
wherein the apostle said, their faith was so well known in various places, that he and his fellow missionaries had no need to speak of it; but here he says, so abounding is their love, combined with faith and patience, that he and his fellow missionaries themselves, make it a matter of glorying in the various churches elsewhere (he was now at Corinth in Achaia, and boasted there of the faith of the Macedonian churches,
2Co 10:15-17; 8:1,
at the same time giving the glory to the Lord), not only looking forward to glorying thereat at Christ's coming
(1Th 2:19),
but doing so even now.
patience--in
1Th 1:3,
"patience of hope." Here hope is tacitly implied as the ground of their patience;
2Th 1:5, 7
state the object of their hope, namely, the kingdom for which they suffer.
tribulations--literally, "pressures." The Jews were the instigators of the populace and of the magistrates against Christians
(Ac 17:6, 8).
which ye endure--Greek, "are (now) enduring."
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繁體中文
5. 這——你們忍受這些逼迫，是「神公義審判的明證」，這從你們蒙保守能以忍受、並且你們的仇敵藉此填滿自己罪惡的滿數得以彰顯。審判如今已開始，但其完成將在主再來之時。大衛
（詩 73:1-14）
和耶利米
（耶 12:1-4）
曾因惡人興旺、敬虔人受苦而困惑。但保羅憑新約的亮光，將這事實作為安慰的依據。這是未來審判的證據（希臘文如此），那審判將藉著賞賜如今受苦的聖徒、刑罰逼迫者，來糾正現狀的種種失衡。即使如今「審判全地的主豈不行公義嗎？」
（創 18:25）；
因為敬虔的人本身也有罪，需要管教來改正。他們在殘酷的人手中所受的不義苦楚，在神的手中卻是公義的；他們在此得受壞事，好使他們免受與世界同被定罪，並在將來得好處
（路 16:25; 林前 11:32）
［埃德蒙茲（Edmunds）］。
叫你們可算配得——表達神對你們的「公義審判」的目的。
正是為這緣故——希臘文，「正是為此你們也在受苦」（比較
徒 5:41; 9:16; 腓 1:29）。
「配得」暗示人雖因信稱義，卻要「照他們的行為」受審
（啟 20:12；
比較
帖前 2:12; 彼前 1:6, 7; 啟 20:4）。
「也」暗示為國度受苦與被算為配得那國度之間的關連。比較
羅 8:17, 18。
英語原文
5. Which--Your enduring these tribulations is a "token of the righteous judgment of God," manifested in your being enabled to endure them, and in your adversaries thereby filling up the measure of their guilt. The judgment is even now begun, but its consummation will be at the Lord's coming. David
(Ps 73:1-14)
and Jeremiah
(Jer 12:1-4)
were perplexed at the wicked prospering and the godly suffering. But Paul, by the light of the New Testament, makes this fact a matter of consolation. It is a proof (so the Greek) of the future judgment, which will set to rights the anomalies of the present state, by rewarding the now suffering saint, and by punishing the persecutor. And even now "the Judge of all the earth does right"
(Ge 18:25);
for the godly are in themselves sinful and need chastisement to amend them. What they suffer unjustly at the hands of cruel men they suffer justly at the hands of God; and they have their evil things here that they may escape condemnation with the world and have their good things hereafter
(Lu 16:25; 1Co 11:32)
[EDMUNDS].
that ye may be counted worthy--expressing the purpose of God's "righteous judgment" as regards you.
for which--Greek, "in behalf of which ye are also suffering" (compare
Ac 5:41; 9:16; Php 1:29).
"Worthy" implies that, though men are justified by faith, they shall be judged "according to their works"
(Re 20:12;
compare
1Th 2:12; 1Pe 1:6, 7; Re 20:4).
The "also" implies the connection between the suffering for the kingdom and being counted worthy of it. Compare
Ro 8:17, 18.
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繁體中文
6. 既是公義的——這證實了上文所說有「公義的審判」
（帖後 1:5）
的宣稱，即「既然在神看來（即按神的判斷）這是一件公義的事」（字面作「如果至少」，「無論如何若是」——這誠然正如我們眾人所感覺到的）。我們與生俱來對公義的感受，也在此印證了所啟示的。
報應——以同類方式報應，即以患難報應那擾亂你們的人（以苦難報應那加苦難於你們的人）；至於你們這受擾亂的人，則賜予擺脫患難的安息。
英語原文
6. seeing it is a righteous thing--This justifies the assertion above of there being a "righteous judgment"
(2Th 1:5),
namely, "seeing that it is (literally, 'if at least,' 'if at all events it is') a righteous thing with (that is, in the estimation of) God" (which, as we all feel, it certainly is). Our own innate feeling of what is just, in this confirms what is revealed.
recompense--requite in kind, namely, tribulation to them that trouble you (affliction to those that afflict you); and to you who are troubled, rest from trouble.
7
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繁體中文
7. 安息——受（帖後 1:6）
的「報應」所管轄。
希臘文字面作「放鬆」；先前之緊張的鬆弛；如今繃得緊緊的忍耐之弦的鬆弛。
太 11:28
中「安息」的希臘文是另一個詞，即勞苦的止息。又，
來 4:9
作「守安息」。
與我們——即與那與你們一樣受患難的執筆者保羅、西拉和提摩太。
當——正當……的時候；不更早，不更遲。
同他全能的天使——更當照希臘文作「同祂權能的天使」，或「能力的天使」，即作為祂彰显权能的使者之天使
（太 13:41, 52）。
突出的思想不是他們的能力，而是祂的能力。
英語原文
7. rest--governed by "to recompense"
(2Th 1:6).
The Greek is literally, "relaxation"; loosening of the tension which had preceded; relaxing of the strings of endurance now so tightly drawn. The Greek word for "rest,"
Mt 11:28,
is distinct, namely, cessation from labor. Also,
Heb 4:9,
"A keeping of sabbath."
with us--namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves.
when--at the time when . . . ; not sooner, not later.
with his mighty angels--rather as the Greek, "with the angels of His might," or "power," that is, the angels who are the ministers by whom He makes His might to be recognized
(Mt 13:41, 52).
It is not their might, but His might, which is the prominent thought.
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繁體中文
8. 在火焰中——希臘文，「在火焰之中」；或如其他最古抄本讀作「在火炎之中」。這火焰曾伴隨祂在荊棘中的顯現
（出 3:2）；
也伴隨祂在西奈山頒賜律法
（出 19:18）。
也要伴隨祂降臨時的顯現
（但 7:9, 10），
象徵祂自己的明亮榮耀和祂對仇敵那吞滅的報應
（來 10:27; 12:29; 彼後 3:7, 10）。
報應——字面作，以他們的分「賜給」他們「報應」。
不認識神——首先指外邦人
（詩 79:6; 加 4:8; 帖前 4:5）；
當然不是指那些不自願地不認識神的人，而是指那些故意地不認識祂的人，如法老——他若肯就可以認識神，卻誇口說「我不認識耶和華」
（出 5:2）；
又如那些異教逼迫者，他們本可藉著他們所逼迫之人的傳講而認識神。其次，指一切「說認識神，行事卻和祂相背」的人
（多 1:16）。
不聽從福音——首先指不信的猶太人
（羅 10:3, 16）；
其次，指一切不順從真理的人
（羅 2:8）。
基督——有些最古抄本省略，其他抄本保留。
英語原文
8. In flaming fire--Greek, "In flame of fire"; or, as other oldest manuscripts read, "in fire of flame." This flame of fire accompanied His manifestation in the bush
(Ex 3:2);
also His giving of the law at Sinai
(Ex 19:18).
Also it shall accompany His revelation at His advent
(Da 7:9, 10),
symbolizing His own bright glory and His consuming vengeance against His foes
(Heb 10:27; 12:29; 2Pe 3:7, 10).
taking--literally, "giving" them, as their portion, "vengeance."
know not God--the Gentiles primarily
(Ps 79:6; Ga 4:8; 1Th 4:5);
not of course those involuntarily not knowing God, but those wilfully not knowing Him, as Pharaoh, who might have known God if he would, but who boasted "I know not the Lord"
(Ex 5:2);
and as the heathen persecutors who might have known God by the preaching of those whom they persecuted. Secondarily, all who "profess to know God but in works deny Him"
(Tit 1:16).
obey not the gospel--primarily the unbelieving Jews
(Ro 10:3, 16);
secondarily, all who obey not the truth
(Ro 2:8).
Christ--omitted by some of the oldest manuscripts, and retained by others.
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繁體中文
9. 他們——希臘文，「……的人」云云。
離開主的面……滅亡——從祂的同在被趕得遠遠的［阿爾福德（Alford）］。是祂親自從祂發出的判決［本格爾（Bengel）］，將他們從祂那裏趕到遠處
（太 25:41; 啟 6:16; 12:14；
比較
彼前 3:12; 賽 2:10, 19）。
「主的面」是判決發出的源頭；「祂權能的榮光」是判決執行的工具［埃德蒙茲（Edmunds）］。但阿爾福德對後半句的解釋更好（見
帖後 1:10），
即從「祂在聖徒身上得榮耀時所彰顯的權能」中被趕走。從主的面被趕出，是永死根源上的觀念：邪惡的律法任其無拘束地運行，沒有一絲神的同在所能發出的反制影響——神是一切光和聖潔的源頭
（賽 66:24; 可 9:44）。
英語原文
9. Who--Greek, "persons who," &c.
destruction from the presence of the Lord--driven far from His presence [ALFORD]. The sentence emanating from Him in person, sitting as Judge [BENGEL], and driving them far from Him
(Mt 25:41; Re 6:16; 12:14;
compare
1Pe 3:12; Isa 2:10, 19).
"The presence of the Lord" is the source whence the sentence goes forth; "the glory of His power" is the instrument whereby the sentence is carried into execution [EDMUNDS]. But ALFORD better interprets the latter clause (see
2Th 1:10),
driven "from the manifestation of His power in the glorification of His saints." Cast out from the presence of the Lord is the idea at the root of eternal death, the law of evil left to its unrestricted working, without one counteracting influence of the presence of God, who is the source of all light and holiness
(Isa 66:24; Mr 9:44).
10
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繁體中文
10. 「當祂降臨的那日」。
在聖徒的身上得榮耀——作為祂的榮耀將要明光照耀的要素和明鏡
（約 17:10）。
在一切信的人身上受讚美——希臘文，「信了的人」。他們昔日信了，如今看見了：他們憑信任接受了祂的話。如今祂的話得以證實，他們不再需要信心。一切天上的智慧者
（弗 3:10）
要以驚奇觀看並讚美救贖主，因祂在他們身上所成就的種種美德。
因為云云——為文意補充：在那（些將被證實是信了的人）當中，你們也要在內；「因為我們在你們中間（'在'的希臘文如此譯）的見證，被你們信服了」（並未像那些「不聽從福音的人」那樣被棄絕，
帖後 1:8）。
初期的傳福音不是抽象的討論，而是對親身經歷之事實和真理的見證
（路 24:48; 徒 1:8）。
信心被皮爾遜主教（Bishop Pearson）定義為「對可信真理的同意，其可信是基於神的見證，而這見證藉著使徒和先知傳達給我們（他們起初口頭傳達，如今在其著作中）」。「在聖徒身上得榮耀」提醒我們：聖潔是含苞的榮耀；榮耀是彰顯出來的聖潔。
英語原文
10. "When He shall have come."
glorified in his saints--as the element and mirror IN which His glory shall shine brightly
(Joh 17:10).
admired in all them that believe--Greek, "them that believed." Once they believed, now they see: they had taken His word on trust. Now His word is made good and they need faith no longer. With wonder all celestial intelligences
(Eph 3:10)
shall see and admire the Redeemer on account of the excellencies which He has wrought in them.
because, &c.--Supply for the sense, among whom (namely, those who shall be found to have believed) you, too, shall be; "because our testimony unto (so the Greek for 'among') you was believed" (and was not rejected as by those "who obey not the Gospel,"
2Th 1:8).
The early preaching of the Gospel was not abstract discussions, but a testimony to facts and truths experimentally known
(Lu 24:48; Ac 1:8).
Faith is defined by BISHOP PEARSON as "an assent unto truths, credible upon the testimony of God, delivered unto us by the apostles and prophets" (originally delivering their testimony orally, but now in their writings). "Glorified in His saints" reminds us that holiness is glory in the bud; glory is holiness manifested.
11
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繁體中文
11. 因此——希臘文，「為這緣故」，即指祂在你們這些聖徒身上得榮耀。
也——我們不僅期待我們的主在聖徒身上將來的得榮耀，而且也為你們禱告（希臘文含此意）。
我們的神——我們所事奉的神。
看你們配得過——「你們」在希臘文中佔顯著位置，成為全句的強調字。願你們被算在神所看為配得那恩召的聖徒之中
（弗 4:1）！
我們裡面沒有獨立於神的呼召而有的尊貴
（提後 1:9）。
此處的恩召不僅指初次實際的呼召，而是神整個揀選的作為，始於「在創世之前、在基督裡賜給我們的恩典旨旨」，而以其在榮耀中的完成為歸結。
……的美意云云——出於神的那一方面［本格爾（Bengel）］。
信——出於你們這一方面。阿爾福德（Alford）將前句「祂良善的美意」也歸於人，理由是「良善」的希臘文從不用於神，並譯作「一切（即一切可能的）良善的美意」。瓦爾（Wahl）作「良善的一切甘甜」，即將良善一切令人舒暢的喜樂豐豐富富地賜給你們。我認為，正如在前面的並行句中，「恩召」是指著神的旨意說的，而「美意」的希臘文大多用於神，所以我們應當譯作：「成就（祂）一切良善的恩典旨意（在你們這方面）」，即按照祂的恩典旨意在你們裡面完全成全一切良善。這樣，
帖後 1:12
的「我們神的恩」對應於此處神的「美意」，證實了英文譯本；照樣「主耶穌基督的恩」與「信所作的工」平行，因為基督特別是信心的對象。「信所作的工」；希臘文（無冠詞；從上一句補上一切）「信的工夫」；以工夫彰顯的信心，即其成熟的發展
（雅 1:4；
比較註釋，見
帖前 1:3）。
信心實際地運行。
用大能——希臘文，「在大能中」，即「大能地在你們裡面成就」
（西 1:11）。
英語原文
11. Wherefore--Greek, "With a view to which," namely, His glorification in you as His saints.
also--We not only anticipate the coming glorification of our Lord in His saints, but we also pray concerning (so the Greek) YOU.
our God--whom we serve.
count you worthy--The prominent position of the "You" in the Greek makes it the emphatic word of the sentence. May you be found among the saints whom God shall count worthy of their calling
(Eph 4:1)!
There is no dignity in us independent of God's calling of us
(2Ti 1:9).
The calling here is not merely the first actual call, but the whole of God's electing act, originating in His "purpose of grace given us in Christ before the world began," and having its consummation in glory.
the good pleasure of, &c.--on the part of God [BENGEL].
faith--on your part. ALFORD refers the former clause, "good pleasure of his goodness," also to man, arguing that the Greek for "goodness" is never applied to God, and translates, "All [that is, every possible] right purpose of goodness." WAHL, "All sweetness of goodness," that is, impart in full to you all the refreshing delights of goodness. I think that, as in the previous and parallel clause, "calling" refers to GOD'S purpose; and as the Greek for "good pleasure" mostly is used of God, we ought to translate, "fulfil (His) every gracious purpose of goodness (on your part)," that is, fully perfect in you all goodness according to His gracious purpose. Thus, "the grace of our God,"
2Th 1:12,
corresponds to God's "good pleasure" here, which confirms the English Version, just as "the grace of the Lord Jesus Christ" is parallel to "work of faith," as Christ especially is the object of faith. "The work of faith"; Greek, (no article; supply from the previous clause all) work of faith"; faith manifested by work, which is its perfected development
(Jas 1:4;
compare Note, see on
1Th 1:3).
Working reality of faith.
with power--Greek, "in power," that is, "powerfully fulfil in you"
(Col 1:11).
12
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繁體中文
12. 我們主耶穌的名——我們主耶穌以其彰顯的位格——神人——而論。
在你們身上、你們也在祂身上——互相的得榮耀；比較
賽 28:5，
「萬軍之耶和華要作……冠冕、華冕，作……祂餘剩之民的榮耀」，與
賽 62:3，
「你（錫安）在耶和華的手上要作為華冠，作為王的冕旒」云云
（約 21:10; 加 1:24; 彼前 4:14）。
信徒的美德歸於基督的榮耀，而基督作為他們的頭，其榮耀也反照到他們這些肢體上。
我們的神和主耶穌基督的恩——二者共用一個希臘文冠詞，暗示神與主耶穌不可分割的合一。
英語原文
12. the name of our Lord Jesus--Our Lord Jesus in His manifested personality as the God-man.
in you, and ye in him--reciprocal glorification; compare
Isa 28:5,
"The Lord of hosts shall be . . . a crown of glory and . . . a diadem of beauty unto . . . His people," with
Isa 62:3,
"Thou (Zion) shalt be a crown of glory in the hand of the Lord, and a royal diadem," &c.
(Joh 21:10; Ga 1:24; 1Pe 4:14).
The believer's graces redound to Christ's glory, and His glory, as their Head, reflects glory on them as the members.
the grace of our God and the Lord Jesus Christ--There is but one Greek article to both, implying the inseparable unity of God and the Lord Jesus.
引言
本書的真確性由以下人物證實。坡旅甲（Polycarp）［《致腓立比人書》，11］暗指
帖後 3:15。
殉道者游斯丁（Justin Martyr）［《與特來弗對話錄》，頁193.32］暗指
帖後 2:3。
愛任紐（Irenaeus）［《反異端》，7.2］引用
帖後 2:8。
亞歷山太的革利免（Clement of Alexandria）［《雜集》，1.5，頁554；《導師》，1.17］引用
帖後 3:2，
視為保羅的話。
特土良（Tertullian）［《論肉身復活》，24］引用
帖後 2:1, 2，
作為保羅書信的一部分。
寫作目的。——發出第一封書信之後，從帖撒羅尼迦傳來的消息說，那裏基督徒的信心和愛心正在增長，他們在逼迫中的堅定也沒有動搖。然而有一個導致實際惡行的教義錯誤在他們當中生發出來。使徒對基督突然再臨的描述
（帖前 4:13
等，以及 帖前 5:2），
以及其可能隨時發生，使他們相信那事已實際臨近。有人自稱藉著「聖靈」
（帖後 2:2）
知道事情如此；又有人聲稱保羅與他們同在時曾如此說過。還有一封據稱出自使徒、附帶這意思的書信，似乎也在他們當中流傳。（帖後 2:2
所指的更像這類偽造書信，而非保羅的第一封書信；因為
帖後 3:17
說到他的親筆問安是辨認其真書信的標記。）因此有些人疏忽日常事務，倚賴他人的賙濟，彷彿他們唯一的本分就是等候主來。所以這錯誤需要糾正，成為第二封書信的主要論題。他在書中
（帖後 2:1-17）
告訴他們：主再來以前，必先有大的背道，並且那不法之人必顯露出來；主的突然再來並非疏忽日常事務的理由；如此行只會給教會帶來醜聞，並與他自己在他們中間的行事為人相違
（帖後 3:7-9），
並且忠信的人應當遠離這類不守規矩的信徒
（帖後 3:6, 10-15）。
因此，本書信分為三部分：（一）
帖後 1:1-12。
稱讚帖撒羅尼迦人的信心、愛心和在逼迫中的忍耐。（二）
帖後 2:1-17。
糾正有關基督立即再臨的錯誤，並預言那不法之人的先前興起與傾覆。（三）
帖後 3:1-16。
勸勉他們在整個行事為人中守規矩，並為他們向賜平安的神禱告，隨後是他的親筆問安和祝福。
寫作年代。——既然本書信以提摩太和西拉以及他本人的共同名義寫成，而這兩人在他於哥林多時與他同在，在他離開該城之後長時間不再與他同在（比較
徒 18:18
與 徒 19:22；
至於西拉，他後來是否曾與保羅同在也成疑問），由此可見，寫作地點必是哥林多，年代則是他留居該處的「一年零六個月」期間，
徒 18:11
（即始於主後52年秋，終於主後54年春），可以說約在他第一封書信之後六個月，即主後53年初。
文風。——文風與保羅大多數其他著作無異，只是其中的預言部分
（帖後 2:1-12），
在題材上有所區別。正如他在較為莊嚴的段落中慣常所作的（例如在他的書信中責備和預言的部分，例如比較
西 2:8, 16
與 帖後 2:3；
林前 15:24-28
與 帖後 2:8, 9；
羅 1:18
與 帖後 2:8, 10），
他在此的措辭更為高超、突兀而簡練。前書主要論及再臨之於安睡和活著的聖徒在榮耀方面的意義
（帖前 4:1-5:28），
本書則主要論及再臨之於惡人和那將成為罪惡終極完成者、即不法之人，在永遠毀滅方面的意義。保羅寫第一封書信時，絕非如理性主義者所歸咎於他的那樣，對基督快將再來抱有錯誤印象；因為他與他們同在時，已經把如今在本第二封書信中所堅持的、關於背道必先興起的同樣真理，清楚告訴了他們
（帖後 2:5）。
兩封書信之間有若干吻合之處，印證了後者的真確性。例如比較
帖後 3:2
與 帖前 2:15, 16；
又比較
帖後 2:9
不法之人「照撒但的運動」來到，與
帖前 2:18; 3:5，
那裏出現了撒但作為福音的攔阻者和試探者的初期工作；又，溫和的勸戒是命令的，
帖前 5:14；
但本第二封書信中，罪惡加深了，便命令更嚴格的紀律
（帖後 3:6, 14）：
「遠離」這等人的「交往」。
保羅後來在往亞細亞去的路上可能訪問了帖撒羅尼迦
（徒 20:4），
並從那裏帶走了亞里達古和西公都：前者成為他的「旅行同伴」，在以弗所與他共患難，也在船難中與他同受危險，又在羅馬作他的「同囚」
（徒 27:2; 西 4:10; 門 24）。
按傳統他成了亞帕米亞的主教。