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英語原文
In this chapter the apostle puts the Thessalonians in mind of the manner of his preaching among them, 1Th 2:1-6. Then of the manner of his conversation among them, 1Th 2:7-12. Afterwards of the success of his ministry, with the effects both on himself and on them (1Th 2:13-16), and then apologizes for his absence, 1Th 2:17-20.
1-6
The Primitive Ministers (51 AD)
简体中文
早期的传道人（公元51年）
¹ 弟兄们，你们自己原晓得我们进到你们那里并不是徒然的。
² 我们从前在腓立比蒙难受辱，这是你们知道的；然而还是靠我们的神放开胆量，在大争战中把神的福音传给你们。
³ 我们的劝勉不是出于错误，不是出于污秽，也不是用诡诈。
⁴ 但神既然验中了我们，把福音托付我们，我们就照样讲，不是要讨人喜欢，乃是要讨那察验我们心的神喜欢。
⁵ 因为我们从来没有用过谄媚的话，这是你们知道的；也没有藏着贪心，这是神可以作见证的；
⁶ 我们作基督的使徒，虽然可以叫人尊重，却没有向你们或向别人求荣耀。
此处记述了保罗传道的方式，以及他对进入帖撒罗尼迦人中间一事令人欣慰的回顾。正如他自己良心的见证印证了他的正直，他也可以向帖撒罗尼迦人呼吁，看他、西拉、提摩太——他在主工作上的同工——是何等忠心地尽了他们的职分：「弟兄们，你们自己原晓得我们进到你们那里。」可见，一位传道人能有自己的良心和别人的良心同作见证，证明他是怀着好的动机、从好的原则出发而开工，这是何等大的安慰；并且「他的传道不是徒然的」，或如有人所读的，是「不虚假的」。使徒在此或在事工的果效上得着安慰——他的事工并非毫无结果或徒然（照我们的译本）；或如另一些人认为，他回顾自己传道的真诚——并非空洞虚浮，也非欺骗诡诈。使徒所传之道的主题，不是关乎无益琐碎之事和愚昧问题的空洞无用揣测，而是纯正坚实的真理，最能使听者得益。这是所有福音传道人当效法的佳美榜样。使徒的传道更绝非虚妄或诡诈。他可以对帖撒罗尼迦人说他曾对哥林多人说过的话（林后4:2）：「我们既然蒙怜悯，受了这职分，就不丧胆；乃将那些暗昧可耻的事弃绝了，不行诡诈，不谬讲神的道理。」他传道之中没有别有用心或属世的图谋。他提醒他们记得，他的传讲是：
一、带着勇气和决心：「我们……靠我们的神放开胆量，把神的福音传给你们」（帖前2:2）。使徒被赋予了圣洁的胆量，他所遭遇的患难或所面对的反对都没有叫他灰心。他在腓立比受过恶待，帖撒罗尼迦人原是知道的；他和西拉在那里被严严苦待，被上了木狗；然而他们一得释放，便立即前往帖撒罗尼迦，以一如既往的胆量传讲福音。可见，为善工受苦，应当磨砺而非削磨圣洁决心的锋芒。基督的福音初临世间之时遭遇诸多反对；传讲的人是「在大争战中」传讲——带着极大的艰辛，或表明使徒在传讲时的竭力，或表明他们与所遭遇之反对的抗争。这正是保罗的安慰：他既未在工作中丧胆，也未被赶离岗位。
二、带着极大的单纯和属神的真诚：「我们的劝勉不是出于错误，不是出于污秽，也不是用诡诈」（帖前2:3）。无疑，这正是使徒最大的安慰——自己良心的真诚；也是他成功的缘由之一。他所传讲、所劝他们相信并顺服的，是真诚无玷污的福音。他的目的不是要树立一党、把人拉拢到自己这边，而是要促进「在神我们的父面前清洁没有玷污的虔诚」。他所传的福音没有虚假，是真实忠信的；不是欺哄人的，不是巧妙编造的寓言。也不是出于污秽。他的福音是纯洁圣别的，与其圣洁的作者相称，足以压制一切不洁。「神的道是纯净的。」其中不应掺杂任何败坏的成分；既使徒劝勉的内容如此真实纯净，他说话的方式也无诡诈。他并非口是心非。「他既信服，所以说话。」他没有别有用心的世俗目的，他表里如一。使徒不仅断言自己的真诚，还附上其理由和证据。理由记在帖前2:4。
1. 他们是管家，受托付传讲福音：所求于管家的，是要他忠心。保罗所传的福音不是他自己的，而是神的福音。可见，传道人蒙了极大的恩惠、得了尊荣、受了托付。他们断不敢谬讲神的道；他们当殷勤使用所受托付之物，按照神所允许、所吩咐的而行，深知终有一日要交账，那时他们就不再是管家了。
2. 他们的目的是讨神的喜悦，而不是讨人的喜悦。神是真实之神，要求内里诚实；若缺少真诚，我们所做的一切都不能讨神喜悦。基督的福音并不迁就人的虚幻想望和情欲，并非为满足他们的私欲和嗜好；相反，它本是为治死人的败坏私情、拯救他们脱离私欲的辖制，使他们得以归入信心权能之下而设计的。「我现在是要得人的心呢，还是要得神的心呢？……我若仍旧讨人的喜欢，我就不是基督的仆人了」（加1:10）。
3. 他们在神全知的鉴察下行事，如同在那「察验我们心」的神眼前。这诚然是激发真诚的最大动力——想到神不仅看见我们所行的一切，更从远处知道我们的意念，鉴察人心。祂熟悉我们一切的目的和计划，也熟悉我们的行为。我们正是要从这位察验人心的神得着赏赐。使徒真诚的证据如下：（1）他避免了谄媚：「我们从来没有用过谄媚的话，这是你们知道的」（帖前2:5）。他和同工们传讲基督并祂钉十字架，并不借荣耀、奉承、讨好去赢得人的好感。不，他远远避开了这些；他既不奉承人犯罪，也不告诉他们：只要加入他这一边，就可以随心所欲地生活。他没有用虚妄的盼望奉承他们，也没有纵容他们在任何恶事恶道上，向他们应许生命，从而「用未泡透的灰抹上」。（2）他避免了贪心。他并没有把事奉当作贪心的「幌子」或遮盖，「这是神可以作见证的」（帖前2:5）。他传福音的目的不是为自己发财；非但如此，他甚至没有向他们索取过饼。他不像那些假使徒，「他们因有贪心，要用捏造的言语在你们身上取利」（彼后2:3）。（3）他避免了野心和虚荣：「我们没有向你们或向别人求荣耀」（帖前2:6）。他们既不要人的钱包，也不要人的脱帽致敬；既不要他们致富，也不要受他们的拥戴、崇拜、被称为拉比。这位使徒劝勉加拉太人（加5:26）「不要贪图虚名」；他的雄心乃是要得着「从神来的荣耀」（约5:44）。他告诉他们，自己本可以以使徒的身份运用更大的权柄，期待更高的尊敬，要求生活供给——这就是「叫人尊重（成为负担）」一语所指的，因为或许有人会认为这对他们而言负担太重。
英語原文
The Primitive Ministers (51 AD)
¹ For yourselves, brethren, know our entrance in unto you, that it was not in vain:
² But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.
³ For our exhortation was not of deceit, nor of uncleanness, nor in guile:
⁴ But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.
⁵ For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness:
⁶ Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.
Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithful he, and Silas, and Timotheus, his helpers in the work of the Lord, had discharged their office: You yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister to have his own conscience and the consciences of others witnessing for him that he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not fain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain (according to our translation), or as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. The subject-matter of the apostle's preaching was not vain and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians (2Co 4:2): We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching, which he puts them in mind to have been,
I. With courage and resolution: We were bold in our God to speak unto you the gospel of God, 1Th 2:2. The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philippi, as these Thessalonians well knew. There it was that he and Silas were shamefully treated, being put in the stocks; yet no sooner were they set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than blunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and those who preached it preached it with contention, with great agony, which denoted either the apostles' striving in their preaching or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it.
II. With great simplicity and godly sincerity: Our exhortation was not of deceit, nor of uncleanness, nor in guile, 1Th 2:3. This, no doubt, was matter of the greatest comfort to the apostle—the consciousness of his own sincerity; and was one reason of his success. It was the sincere and uncorrupted gospel that he preached and exhorted them to believe and obey. His design was not to set up a faction, to draw men over to a party, but to promote pure religion and undefiled before God and the Father. The gospel he preached was without deceit, it was true and faithful; it was not fallacious, nor a cunningly-devised fable. Nor was it of uncleanness. His gospel was pure and holy, worthy of its holy author, tending to discountenance all manner of impurity. The word of God is pure. There should be no corrupt mixtures therewith; and, as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did not pretend one thing and intend another. He believed, and therefore he spoke. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, 1Th 2:4.
1. They were stewards, put in trust with the gospel: and it is required of a steward that he be faithful. The gospel which Paul preached was not his own, but the gospel of God. Note, Ministers have a great favour shown them, and honour put upon them, and trust committed to them. They must not dare to corrupt the word of God: they must diligently make use of what is entrusted with them, so as God hath allowed and commanded, knowing they shall be called to an account, when they must be no longer stewards.
2. Their design was to please God and not men. God is a God of truth, and requires truth in the inward parts; and, if sincerity be wanting, all that we do cannot please God. The gospel of Christ is not accommodated to the fain fancies and lusts of men, to gratify their appetites and passions; but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith. If I yet pleased men, I should not be the servant of Christ, Ga 1:10.
3. They acted under the consideration of God's omniscience, as in the sight of him who tries our hearts. This is indeed the great motive to sincerity, to consider that God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this God who trieth our hearts that we must receive our reward. The evidences of the apostle's sincerity follow; and they are these:—(1.) He avoided flattery: Neither at any time used we flattering words, as you know, 1Th 2:5. He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning and wheedling them. No, he was far from this; nor did he flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with fain hopes, nor indulge them in any evil work or way, promising them life, and so daubing with untempered mortar. (2.) He avoided covetousness. He did not make the ministry a cloak, or a covering, for covetousness, as God was witness, 1Th 2:5. His design was not to enrich himself by preaching the gospel; so far from this, he did not stipulate with them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, 2Pe 2:3. (3.) He avoided ambition and vain-glory: Nor of men sought we glory, neither of you nor yet of others, 1Th 2:6. They expected neither people's purses nor their caps, neither to be enriched by them nor caressed, and adored, and called Rabbi by them. This apostle exhorts the Galatians (Ga 5:26) not to be desirous of vain glory; his ambition was to obtain that honour which comes from God, Joh 5:44. He tells them that they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burdensome, because perhaps some would have thought this too great a burden for them to bear.
7-12
The Primitive Ministers (51 AD)
简体中文
早期的传道人（续）（公元51年）
⁷ 只在你们中间存心温柔，如同母亲乳养自己的孩子。
⁸ 我们既是这样爱你们，不但愿意将神的福音给你们，连自己的性命也愿意给你们，因你们是我们所疼爱的。
⁹ 弟兄们，你们记念我们的劳碌辛苦，昼夜做工，传神的福音给你们，免得叫你们一人受累。
¹⁰ 我们向你们信主的人，是何等圣洁、公义、无可指摘，有你们作见证，也有神作见证。
¹¹ 你们也晓得我们怎样劝勉你们，安慰你们，嘱咐你们各人，好像父亲待自己的儿女一样，
¹² 要叫你们行事对得起那召你们进祂国、得祂荣耀的神。
在这些话中，使徒提醒帖撒罗尼迦人记念他在他们中间的行事为人。并且：
一、他提到他们为人的温柔：「只在你们中间存心温柔」（帖前2:7）。他本可以以基督使徒的权柄行事，却显出极大的温和与体恤。这样的行为大大推荐了信仰，也与神借着福音对待罪人的恩慈作为最为相称。这位伟大的使徒虽厌恶并远避谄媚，却对所有人都极为谦卑。他迁就众人的容量，「向什么样的人就作什么样的人」。他显出如同乳养自己孩子的母亲那样的慈爱和照顾。这才是赢得人的正途，胜过严厉辖制。神的道诚然是大有能力的；它既常以令人敬畏的权能临到人心，因为它本身就足以折服一切公正的判断，所以当福音的传道人在百姓面前推荐自己、得着他们的爱戴时，它便以更令人喜悦的权能来到。乳养的母亲既包容孩子的任性，也为他的益处而俯就卑微的服事，敞开胸怀，将他怀抱眷顾；基督的传道人也当照样对待自己的羊群。「主的仆人不可争竞，只要温温和和地待众人」（提后2:24）。使徒从几方面表达出这种温柔和良善。1. 借着对他们福祉最深的关切：「我们既是这样爱你们」（帖前2:8）。使徒对他们本人怀着最深的爱心，所求的是他们自己，而不是他们的财物；是要得着他们，而不是从他们身上得利，或把他们当作牟利的货物：他所热切渴慕的，是他们属灵和永恒的福祉与救恩。2. 借着乐意为他们行善的极大预备，不但愿意将「神的福音」给他们，「连自己的性命也愿意给你们」（帖前2:8）。在此看见保罗传道的方式。他在其中不辞劳苦。他甘愿冒险，在传福音的事上将自己的性命——生命——摆上。他甘心为服事人的灵魂而倾倒自己、被倾倒；正如人出于慈善之心把饼分给饥饿的人，便被称为将自己的性命分给他们（赛18:10），使徒们在分赐生命之粮时也是如此；这些帖撒罗尼迦人在这位使徒心中尤为亲爱的，他对他们的爱是何等之大。3. 借着亲手劳碌以避免他们的负担，使自己的事工不至于成为他们的花费和重担：「你们记念我们的劳碌辛苦，昼夜做工」（帖前2:9）。他放弃了本可从教会领取薪酬的自由。他在事工的劳苦之外，又加上自己制造帐篷的本业劳碌，好挣自己的饼。我们不当设想使徒把整夜整日都花在身体劳作上以供给身体的需要；否则他便没有时间做主的工了。但他把夜里的一部分时间也用在劳作上，甘愿放弃夜间的安息，好在白昼有机会为人灵魂做善事。这里为福音传道人立下了为人的灵魂救恩殷勤做工的美好榜样，但这并不表示他们因此就总是必须免费传道。从这一实例中既不能得出传道人有时不可亲手做工以供给外在需要的一般规则，也不能得出他们当一直如此做的规则。4. 借着他们为人的圣洁，对此他不仅向他们呼吁，更向神呼吁（帖前2:10）：「有你们作见证，也有神作见证。」他们观察了他在人前公开的生活，神则不仅见证他在隐秘处的为人，更见证他行事的内在动机。他们的为人对神是圣洁的，对一切人是公义的，且无可指摘——不给人留下绊脚跌人的缘由；他们留心既不叫外人跌倒，也不叫信主的人跌倒，免得留下坏的榜样；使他们的传讲与生活全然一致。这位使徒说：「我因此自己勉励，对神对人，常存无亏的良心」（徒24:16）。
二、他提到他们忠心地尽了传道的工和职分（帖前2:11-12）。在这方面他也可以请他们作见证。保罗和他的同工不仅是好基督徒，更是忠心的传道人。我们不仅应当在基督徒这普遍的呼召上尽忠，也当在各自特别的呼召和本分上尽责。保罗劝勉帖撒罗尼迦人，不仅将他们的本分教导他们，更以合宜的动机和论据激发并催促他们去行。他也安慰他们，竭力在他们所遇的艰难和挫折中振奋并扶持他们的心。他不仅公开地如此行，也在私下、挨家挨户地如此行（徒20:20），并「嘱咐你们各人」——亲自个别劝戒：有人认为这正是「父亲嘱咐儿女」这比方所指的。这一表达也表明使徒所用的恳切、充满怜悯的劝诫和安慰。他是他们属灵的父亲；他既像乳养的母亲那样眷顾他们，也像父亲那样嘱咐他们——带着父亲的慈爱，胜过父亲的威严。「我亲爱的儿子，我劝戒你们」（林前4:14）。这位使徒劝勉的方式当特别为传道人所留心效法，而其内容更当为他们和众人所郑重看待：即「要叫你们行事对得起那召你们进祂国、得祂荣耀的神」（帖前2:12）。请留意，1. 我们极大的福音特权是什么——神召我们进入祂的国和荣耀。福音召我们进入此地的恩典之国和境界，并进入来世的荣耀之国和境界——以天堂和福乐为终局，以圣洁为通往那终局的道路。2. 我们极大的福音本分是什么——我们当行事对得起神，使我们的心情和整个生活与这一呼召相称，与这一特权相符。我们当迁就福音的意图和目的，按照我们的认信、特权、盼望和期望而生活，正如蒙这样崇高圣洁呼召之人所当行的。
英語原文
The Primitive Ministers (51 AD)
⁷ But we were gentle among you, even as a nurse cherisheth her children:
⁸ So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.
⁹ For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.
¹⁰ Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:
¹¹ As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,
¹² That ye would walk worthy of God, who hath called you unto his kingdom and glory.
In these words the apostle reminds the Thessalonians of the manner of his conversation among them. And,
I. He mentions the gentleness of their behaviour: We were gentle among you, 1Th 2:7. He showed great mildness and tenderness who might have acted with the authority of an apostle of Christ. Such behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most condescending to all men. He accommodated himself to all men's capacities, and became all things to all men. He showed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affections of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom, so in like manner should the ministers of Christ behave towards their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, 2Ti 2:24. This gentleness and goodness the apostle expressed several ways. 1. By the most affectionate desire of their welfare: Being affectionately desirous of you, 1Th 2:8. The apostle had a most affectionate love to their persons, and sought them, not theirs; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous of. 2. By great readiness to do them good, willingly imparting to them, not the gospel of God only, but also our own souls, 1Th 2:8. See here the manner of Paul's preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and, as those who give bread to the hungry from a charitable principle are said to impart their souls in what they give (Isa 18:10), so did the apostles in giving forth the bread of life; so dear were these Thessalonians in particular to this apostle, and so great was his love to them. 3. By bodily labour to prevent their charge, or that his ministry might not be expensive and burdensome to them: You remember our labour and travail; for, labouring night and day, etc., 1Th 2:9. He denied himself the liberty he had of taking wages from the churches. To the labour of the ministry he added that of his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls, though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance, either that ministers may at no time work with their hands, for the supply of their outward necessities, or that they ought always to do so. 4. By the holiness of their conversation, concerning which he appeals not only to them, but to God also (1Th 2:10): You are witnesses, and God also. They were observers of their outward conversation in public before men, and God was witness not only of their behaviour in secret, but of the inward principles from which they acted. Their behaviour was holy towards God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were careful to give no offence either to those who were without, or to those who believed, that they might give no ill example; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence towards God, and towards men, Ac 24:16.
II. He mentions their faithful discharge of the work and office of the ministry, 1Th 2:11,12. Concerning this also he could appeal to them as witnesses. Paul and his fellow-labourers were not only good Christians, but faithful ministers. And we should not only be good as to our general calling as Christians, but in our particular callings and relations. Paul exhorted the Thessalonians, not only informing them in their duty, but exciting and quickening them to the performance of it, by proper motives and arguments. And he comforted them also, endeavouring to cheer and support their spirits under the difficulties and discouragements they might meet with. And this he did not only publicly, but privately also, and from house to house (Ac 20:20), and charged every one of them by personal addresses: this, some think, is intended by the similitude of a father's charging his children. This expression also denotes the affectionate and compassionate counsels and consolations which this apostle used. He was their spiritual father; and, as he cherished them like a nursing mother, so he charged them as a father, with a father's affection rather than a father's authority. As my beloved sons, I warn you, 1Co 4:14. The manner of this apostle's exhortation ought to be regarded by ministers in particular for their imitation, and the matter of it is greatly to be regarded by them and all others; namely, that they would walk worthy of God, who hath called them to his kingdom and glory, 1Th 2:12. Observe, 1. What is our great gospel privilege—that God has called us to his kingdom and glory. The gospel calls us into the kingdom and state of grace here and unto the kingdom and state of glory hereafter, to heaven and happiness as our end and to holiness as the way to that end. 2. What is our great gospel duty—that we walk worthy of God, that the temper of our minds and tenour of our lives be answerable to this call and suitable to this privilege. We should accommodate ourselves to the intention and design of the gospel, and live suitably to our profession and privileges, our hopes and expectations, as becomes those who are called with such a high and holy calling.
13-16
Effects of the Christian Ministry (51 AD)
简体中文
基督教事工的功效（公元51年）
¹³ 为此，我们也不住地感谢神，因你们听见我们所传神的道，就领受了；不以为是人的道，乃以为是神的道。这道实在是神的，并且运行在你们信主的人心中。
¹⁴ 弟兄们，你们曾效法犹太的基督耶稣里神的众教会；因为你们也受了同胞的苦害，像他们受了犹太人的苦害一样。
¹⁵ 这犹太人杀了主耶稣和先知，又把我们赶出去；他们不得神的喜悦，且与众人为敌，
¹⁶ 不许我们传道给外邦人，使外邦人得救，常常充满自己的罪恶。神的忿怒临在他们身上，已经到了极处。
在此请留意：
一、使徒提到他在这些帖撒罗尼迦人中间事工的成功（帖前2:13），这成功以下面两方面来表达：
1. 借着他们领受神之道的方式：「你们听见我们所传神的道，就领受了；不以为是人的道，乃以为是神的道。」在此请留意，（1）福音之道是由像我们自己一样的人传讲的——是有着与人同样的性情和软弱的人：「我们有这宝贝放在瓦器里。」帖撒罗尼迦人所领受的神之道，是从使徒那里听来的。（2）然而，这实在是神的道。使徒们借神圣的默示所传的道如此，借着神圣默示记载在圣经中的也是如此；在我们的时代所传讲的道也是如此——它或包含在圣经之中，或明显地以圣经为根基，或从这些神圣的经典中推论出来。（3）那些将自己的幻想或规条当作神之道传讲的人，大有可责之处。这是欺骗百姓最恶劣的手段，也是不忠心事奉。（4）那些在听道时只看见人的事奉、不进一步看见神的人，也大有可责之处——他们只或主要满意于文辞的优美、篇章的华美，或讲道的声音和姿态，并指望从中得益。（5）我们当把神的道当作神的道来领受，配以其圣洁、智慧、真实和良善而有的情感来领受。人的话像他们自己一样脆弱、易逝，有时是虚假、愚昧、反复无常的；但神的话是圣洁、智慧、公义、忠信的，像其作者一样永远长存。我们当如此领受并尊重它。
2. 借着他们所领受之道的奇妙运行：「这道运行在你们信主的人心中」（帖前2:13）。凡凭信心领受这道的人都发现它有益。「它对行事正直的人有益」，并以其奇妙的功效证明自己是神的道。这道苏醒人的灵魂，照亮人的心思，使人的心喜乐（诗19:1-14）；凡因这道在心中有效运行而得着圣经——神的道——真理之内在见证的人，对自己而言就有了其属神起源的最佳证据，尽管这仍不足以说服那些对此一无所知的人。
二、他提到这成功的传讲所产生的美好功效：
1. 对他自己和同工而言。这是不断感恩的缘由：「为此，我们也不住地感谢神」（帖前2:13）。使徒因这事多次向神表达感恩，似乎他认为自己永远不能足够感谢神——因为神算他为忠心，派他服事，并使他的服事结出果子。
2. 对他们而言。这道在他们心中有效地运行，不仅使他们在信心和善行上作别人的榜样（这一点他前面已提到），更使他们在为福音缘故受苦受试炼时显出坚定和忍耐：「你们效法了神的众教会，也受了他们所受的苦」（帖前2:14），并带着同样的勇气和坚定，同样的忍耐和盼望。可见，十字架是基督徒的印记：我们若蒙召受苦，不过是蒙召效法神的众教会而已，「因为他们在你们以前逼迫先知」（太5:12）。当我们能为福音的缘故受苦时，这便是福音的美好果效。使徒提到「在基督耶稣里」的「犹太神的众教会」所受的苦。犹太地的人最先听见福音，也最先为福音受苦：因为犹太人是基督教所遭遇的最苦毒的敌人，对本国同胞中归信基督的人尤其愤怒。可见，苦毒的热心和烈火的逼迫能叫同胞反目，破坏一切天然的纽带，更违背一切信仰的法则。使徒每到一座城传福音，犹太人就在那里煽动居民反对他们。他们是各处逼迫的祸首；帖撒罗尼迦也是如此：「但那不信的犹太人心里嫉妒，招聚了些市井匪类，搭伙成群，耸动合城的人」（徒17:5）。在此场合，使徒对不信的犹太人作了一番描绘（帖前2:15），足以证明他们最终的被弃、以及他们的地土、国家和民族的覆亡——这毁灭当时已临近——是合乎公义的。（1）他们「杀了主耶稣」，并放肆傲慢地愿祂的血归到他们和他们的子孙身上。（2）他们杀了「自己的先知」：他们历来如此；他们的祖宗早已这样行；他们是逼迫人的世代。（3）他们恨恶使徒，对他们百般加害。他们逼迫使徒，把他们从一处赶到另一处：他们既杀了主耶稣，逼迫祂的跟从者便不足为奇。（4）他们「不得神的喜悦」。他们完全丧失了信仰的意识，疏于尽对神当尽的本分。以为杀害神的仆人就是向神献上服事，这是最致命的错误。凶杀和逼迫是神所最恨恶的，不能借任何借口得以辩护；它们与天然信仰如此相悖，以致为任何真实或只是自称的信仰制度所发的热心都不能为之开脱。（5）他们「与众人为敌」。他们逼迫的灵是乖谬的灵——违背良知之光，违背人性，违背众人的福祉，也违背一切未受偏执之灵辖制之人的判断。（6）他们「对外邦人怀有不可化解的敌意」，嫉妒外邦人能得着福音的应许：「不许我们传道给外邦人，使外邦人得救。」救恩的途径长久局限于犹太人。「救恩是从犹太人出来的」，我们的主如此说。他们嫉妒外邦人，又因外邦人得以分享救恩的途径而愤怒。没有什么比我们的主在论到这事时更激怒他们了；当保罗在耶路撒冷为自己分诉时说「我奉差遣往外邦人那里去」（徒22:21），他们就格外愤怒。他们耐心地听他，直到他说出这些话，便再也不能忍受，于是「喧嚷，摔掉衣服，说：『这样的人……不当活着』」。犹太人如此充满自己的罪；而拦阻福音的传扬、阻挡宝贵灵魂的得救，比什么都更使任何人或任何民族充满自己的罪。因这些事的缘故，「神的忿怒临在他们身上，已经到了极处」；即忿怒已定意要临到他们，并即将追上他们。此后不过数年，耶路撒冷就被毁，犹太民族被罗马人剪除。可见，当任何人的罪孽满盈、犯罪到了极处之时，忿怒就来到，并且是到了极处。
英語原文
Effects of the Christian Ministry (51 AD)
¹³ For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.
¹⁴ For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:
¹⁵ Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:
¹⁶ Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.
Here observe, I. The apostle makes mention of the success of his ministry among these Thessalonians (1Th 2:13), which is expressed,
1. By the manner of their receiving the word of God: When you received the word of God, which you heard of us, you received it, not as the word of men, but (as it is in truth) the word of God. Where note, (1.) The word of the gospel is preached by men like ourselves, men of like passions and infirmities with others: We have this treasure in earthen vessels. The word of God, which these Thessalonians received, they heard from the apostles. (2.) However, it is in truth the word of God. Such was the word the apostles preached by divine inspiration, and such is that which is left upon record, written in the scriptures by divine inspiration; and such is that word which in our days is preached, being either contained, or evidently founded on, or deduced from, these sacred oracles. (3.) Those are greatly to blame who give out their own fancies or injunctions for the word of God. This is the vilest way of imposing upon a people, and to deal unfaithfully. (4.) Those are also to blame who, in hearing the word, look no further than to the ministry of men, who are only, or chiefly, pleased with the elegance of the style, or the beauty of the composition, or the voice and manner in which the word is preached, and expect to receive their advantage herein. (5.) We should receive the word of God as the word of God, with affections suitable to the holiness, wisdom, verity, and goodness, thereof. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle: but God's word is holy, wise, just, and faithful; and, like its author, lives and abides for ever. Let us accordingly receive and regard it.
2. By the wonderful operation of this word they received: It effectually worketh in those that believe, 1Th 2:13. Those who by faith receive the word find it profitable. It does good to those that walk uprightly, and by its wonderful effects evidences itself to be the word of God. This converts their souls, and enlightens their minds, and rejoices their hearts (Ps 19:1-14); and such as have this inward testimony of the truth of the scriptures, the word of God, by the effectual operations thereof on their hearts, have the best evidence of their divine original to themselves, though this is not sufficient to convince others who are strangers thereto.
II. He mentions the good effects which his successful preaching had,
1. Upon himself and fellow-labourers. It was a constant cause of thankfulness: For this cause thank we God without ceasing, 1Th 2:13. The apostle expressed his thankfulness to God so often upon this account that he seemed to think he never could be sufficiently thankful that God had counted him faithful, and put him into the ministry, and made his ministrations successful.
2. Upon them. The word wrought effectually in them, not only to be examples unto others in faith and good works (which he had mentioned before), but also in constancy and patience under sufferings and trials for the sake of the gospel: You became followers of the churches of God, and have suffered like things as they have done (1Th 2:14), and with like courage and constancy, with like patience and hope. Note, The cross is the Christian's mark: if we are called to suffer we are called only to be followers of the churches of God; so persecuted they the prophets that were before you, Mt 5:12. It is a good effect of the gospel when we are enabled to suffer for its sake. The apostle mentions the sufferings of the churches of God, which in Judea were in Christ Jesus. Those in Judea first heard the gospel, and they first suffered for it: for the Jews were the most bitter enemies Christianity had, and were especially enraged against their countrymen who embraced Christianity. Note, Bitter zeal and fiery persecution will set countrymen at variance, and break through all the bonds of nature, as well as contradict all the rules of religion. In every city where the apostles went to preach the gospel the Jews stirred up the inhabitants against them. They were the ringleaders of persecution in all places; so in particular it was at Thessalonica: Ac 17:5, The Jews that believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city in an uproar. Upon this occasion, the apostle gives a character of the unbelieving Jews (1Th 2:15), enough to justify their final rejection and the ruin of their place, and church, and nation, which was now approaching. (1.) They killed the Lord Jesus, and impudently and presumptuously wished that his blood might be on them and their children. (2.) They killed their own prophets: so they had done all along; their fathers had done so: they had been a persecuting generation. (3.) They hated the apostles, and did them all the mischief they could. They persecuted them, and drove and chased them from place to place: and no marvel, if they killed the Lord Jesus, that they persecuted his followers. (4.) They pleased not God. They had quite lost all sense of religion, and due care to do their duty to God. It was a most fatal mistake to think that they did God service by killing God's servants. Murder and persecution are most hateful to God and cannot be justified on any pretence; they are so contrary to natural religion that no zeal for any true or only pretended institution of religion can ever excuse them. (5.) They were contrary to all men. Their persecuting spirit was a perverse spirit; contrary to the light of nature, and contrary to humanity, contrary to the welfare of all men, and contrary to the sentiments of all men not under the power of bigotry. (6.) They had an implacable enmity to the Gentiles, and envied them the offers of the gospel: Forbidding the apostles to speak to the Gentiles, that they might be saved. The means of salvation had long been confined to the Jews. Salvation is of the Jews, says our Saviour. And they were envious against the Gentiles, and angry that they should be admitted to share in the means of salvation. Nothing provoked them more than our Saviour's speaking to them at any time concerning this matter; this enraged the Jews at Jerusalem, when, in his defence, Paul told them, he was sent unto the Gentiles, Ac 22:21. They heard him patiently till he uttered these words, but then could endure no longer, but lifted up their voices, and said, Away with such a fellow from the earth, for it is not fit that he should live. Thus did the Jews fill up their sins; and nothing tends more to any person or people's filling up the measure of their sins than opposing the gospel, obstructing the progress of it, and hindering the salvation of precious souls. For the sake of these things wrath has come upon them to the uttermost; that is, wrath was determined against them, and would soon overtake them. It was not many years after this that Jerusalem was destroyed, and the Jewish nation cut off by the Romans. Note, When the measure of any man's iniquity is full, and he has sinned to the uttermost, then comes wrath, and that to the uttermost.
17-20
Effects of the Christian Ministry (51 AD)
简体中文
基督福音事工的果效（主后51年）
¹⁷ 弟兄们，我们暂时的与你们离别，是面目离别，心里却不离别，因此我们极力的想法子，很愿意见你们的面。
¹⁸ 所以我们有意到你们那里，我保罗有一两次要去，只是撒但阻挡了我们。
¹⁹ 我们的盼望和喜乐，并所夸的冠冕是什么呢？岂不是我们的主耶稣基督降临的时候，你们在他面前站立得住吗？
²⁰ 因为你们就是我们的荣耀，我们的喜乐。
在这些话中，使徒为他自己的缺席作了解释。在此当观察：一、他告诉他们，自己是被迫离开他们的：『弟兄们，我们暂时的与你们离别』（帖前2:17）。这是因逼迫他的人怒气极盛。他是在夜间被送到庇哩亚去的（徒17:10），并非出于自愿。二、他虽然身体不在，心却与他们同在。他仍记念他们，并且对他们怀着极大的关切。三、他身体的离别也不过是暂时的，不过一小时的工夫。时间原是短暂的，无论与朋友相聚还是分离，我们在世的日子都是短暂而不定的。这个世界并不是我们可以常常或长久相聚的地方。唯有在天上，圣洁的灵魂才能相会，并且永不再分离。四、他热切地渴望并竭力要再见到他们：『我们极力的想法子，很愿意见你们的面』（帖前2:17）。可见使徒至少有意让自己的离别只是短暂的。他的心愿和努力是要很快回到帖撒罗尼迦。然而事务繁忙的人并不能完全掌握自己的时间。保罗已尽了他的努力，他所能做的也只到这里（帖前2:18）。五、他告诉他们，是撒但阻挡了他回来的路（帖前2:18），意思或是指某些仇敌，或是指那人类的大仇敌，他挑起对保罗的抵挡——或是在保罗想回帖撒罗尼迦时拦阻了他，或是在他所到之处挑起纷争与不和，使他必须留在那里。请注意，撒但是神工作的恒久仇敌，它竭尽所能地加以阻挠。六、他向他们保证，虽然他至今还不能如愿与他们同在，他仍对他们怀着深情和极高的评价。他们是他的『盼望和喜乐，并所夸的冠冕』；是他的『荣耀和喜乐』。这些都是极深的亲切之情与高度尊重的表达。当牧者与信徒之间有这样互相的爱与尊重，实在是美事；尤其是到了我们的主耶稣基督降临的时候，撒种的与收割的能一同喜乐——『在我们的主耶稣基督降临的时候，在他面前站立得住』，那就更加美好了。
使徒在此提醒帖撒罗尼迦人：虽然他目前还不能到他们那里，虽然他或许永远不能再到他们那里，然而我们的主耶稣基督必要降临，没有任何事物能阻挡这事。再者，他降临时，所有的人都要在他面前显现。牧者与信徒都要在他面前显现，在那大而荣耀的日子，忠心的信徒必成为忠心牧者的荣耀与喜乐。
英語原文
Effects of the Christian Ministry (51 AD)
¹⁷ But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.
¹⁸ Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.
¹⁹ For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?
²⁰ For ye are our glory and joy.
In these words the apostle apologizes for his absence. Here observe, 1. He tells them they were involuntarily forced from them: We, brethren, were taken from you, 1Th 2:17. Such was the rage of his persecutors. He was unwillingly sent away by night to Berea, Ac 17:10. 2. Though he was absent in body, yet he was present in heart. He had still a remembrance of them, and great care for them. 3. Even his bodily absence was but for a short time, the time of an hour. Time is short, all our time on earth is short and uncertain, whether we are present with our friends or absent from them. This world is not a place where we are always, or long, to be together. It is in heaven that holy souls shall meet, and never part more. 4. He earnestly desired and endeavoured to see them again: We endeavoured more abundantly to see your face with great desire, 1Th 2:17. So that the apostle at least intended his absence should be but for a short time. His desire and endeavour were to return again very soon to Thessalonica. But men of business are not masters of their own time. Paul did his endeavour, and he could do no more, 1Th 2:18. 5. He tells them that Satan hindered his return (1Th 2:18), that is, either some enemy or enemies, or the great enemy of mankind, who stirred up opposition to Paul, either in his return to Thessalonica, when he intended to return thither, or stirred up such contentions or dissensions in those places whether he went as made his presence necessary. Note, Satan is a constant enemy to the work of God, and does all he can to obstruct it. 6. He assures them of his affection and high esteem for them, though he was not able, as yet, to be present with them according to his desire. They were his hope, and joy, and crown of rejoicing; his glory and joy. These are expressions of great and endeared affection, and high estimation. And it is happy when ministers and people have such mutual affection and esteem of each other, and especially if they shall thus rejoice, if those that sow and those that reap shall rejoice together, in the presence of our Lord Jesus Christ at his coming.
The apostle here puts the Thessalonians in mind that though he could not come to them as yet, and though he should never be able to come to them, yet our Lord Jesus Christ will come, nothing shall hinder this. And further, when he shall come, all must appear in his presence, or before him. Ministers and people must all appear before him, and faithful people will be the glory and joy of faithful ministers in that great and glorious day.
在本章中，使徒提醒帖撒罗尼迦人记念他在他们中间传道的方式（帖前 2:1-6），接着提醒他们记念自己在他们中间行事为人的方式（帖前 2:7-12），此后论及他事工的成效，以及这事工对他自己和对他们双方所产生的影响（帖前 2:13-16），随后又为自己未能亲身在他们当中而加以解释（帖前 2:17-20）。