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简体中文
英語原文
In the close of the foregoing chapter, the apostle had prayed earnestly for the Thessalonians, and now he desires their prayers, encouraging them to trust in God, to which he subjoins another petition for them, 2Th 3:1-5. He then proceeds to give them commands and directions for correcting some things he was informed were amiss among them (2Th 3:6-15) and concludes with benedictions and prayers, 2Th 3:16-18.
1-5
The Apostle's Pious Request (52 AD)
简体中文
使徒的敬虔请求（公元52年）
¹ 弟兄们，我还有话说：请你们为我们祷告，好叫主的道理快快行开，得着荣耀，正如在你们中间一样；
² 也叫我们脱离无理之恶人；因为人不都是有信心。
³ 但主是信实的，要坚固你们，保护你们脱离那恶者。
⁴ 我们靠主深信你们现在是遵行我们所吩咐的，后来也必要遵行。
⁵ 愿主引导你们的心，叫你们爱神，学基督的忍耐。
在这些话里，请观察：
一、使徒请求朋友的代祷：「弟兄们，我还有话说：请你们为我们祷告」，帖后3:1。他总是在自己的祷告中记念他们，也不愿他们忘记他与他的同工，而在施恩座前把他们放在心上。请注意，1. 这是圣徒相通得以维持的一条途径——不仅借着一同祷告、彼此同祷，更借着彼此相离时互相代求。如此，相隔甚远的人也能在施恩座前相聚；如此，那些不能在别的方面行善或受惠的人，也能借此行出真实而极大的善事，并领受同样的恩惠。2. 信徒有责任为自己的牧者祷告；不仅为自己的牧师，也为一切良善忠心的传道人祷告。3. 牧者需要、因此也当渴慕信徒的代祷。这位伟大的使徒自己在祷告上大有能力，却仍不轻看最卑微基督徒的祷告，反倒渴慕在他们中间有分——他的谦卑何等非凡，他的榜样何等动人！请进一步观察，他们被请求并受指示当为何事祷告：即（1）为福音事工的兴旺：「好叫主的道理快快行开，得着荣耀」，帖后3:1。这是保罗最切切挂念的大事。他更挂念神的名被尊为圣、神的国降临、神的旨意成就，过于自己的日用的饮食。他愿主的道理奔跑（原文如此），愿它占地土，愿宗教在世上的利益向前推进而非后退，不但向前，且大步向前。阴府的全军当时如此，至今仍或多或少地动员集结，要抵挡主的道，阻挠它的传扬与果效。所以我们当祷告，求这些阻挡被除去，使福音得以通达人的耳、心、良心，使它在罪人的知罪与归信、在驳倒抵挡者、在圣徒圣洁的行事为人上得着荣耀。那使律法为大为尊的神，也必使福音为大为尊，并因此荣耀自己的名；良善的牧者与良善的基督徒大可甘愿自己微不足道，作这作那，甚至一无所有，只要基督被尊大、他的福音得荣耀。保罗此时在雅典，或如有人以为在哥林多，他要帖撒罗尼迦人为他祷告，使他在那里也能像在帖撒罗尼迦一样大有果效，使别人与他们同样蒙福。请注意，传道人若在一处已蒙使用，便当渴慕在每一处可传福音之地都蒙使用。（2）为福音使者的安全。他请求他们的祷告，不是求高升，而是求保全：「也叫我们脱离无理之恶人」，帖后3:2。请注意，凡敌挡福音传讲、逼迫忠心传道人的人，都是无理之恶人。他们的行事与理性和宗教的一切法则相悖，犯下最大的荒谬与不敬。不但在无神论与不信的原则里，也在罪恶与不道德的实行里，特别是在逼迫里，都存在着世上最大的荒谬，以及不敬。敬虔忠心的传道人既如旗手一般最受人攻击，便不仅需要属灵的帮助，也需要属灵的保护；因此凡愿基督在世之利益的人都当为他们祷告。「因为人不都是有信心」；意思是，许多人并不信福音；他们自己不肯接受，无怪乎这些人竭力敌挡福音、毁谤事工、羞辱传道人时如此不安而恶毒；更有许多人不具起码的信实或诚实，对他们无可放心托付，我们当祷告脱离那些不顾良心、不顾名誉、对自己所言所行毫不在意的人。有时我们从虚假、假冒的朋友所受的危险，与从公开公然的仇敌所受的一样多，甚至更多。
二、他勉励他们信靠神。我们不但当向神求恩典，也当把信靠与确信放在他的恩典上，谦卑地期待我们所求的。请观察：
1. 我们可从神的恩典期望何种福分——蒙坚固，并蒙保守脱离凶恶；就是最好的基督徒也需要这些福分。（1）求神坚固他们。这是使徒先前代他们求过的事（帖后2:17），如今他勉励他们期待这恩惠。我们站得住，无非因神扶持我们；除非他「在道路上扶助我的脚步」，否则我们的脚必滑跌。（2）求神保守他们脱离凶恶。我们赖神的恩典到底坚忍，正如赖恩典开始善工一样迫切。罪恶之恶是最大的凶恶，但神也必保守他的圣徒脱离其他凶恶——脱离世上之恶，甚至脱离一切凶恶，进入他的天国。
2. 我们有何根据倚靠神的恩典：「主是信实的」。他对自己的应许信实，是那不能说谎的主，他口中所出的话决不更改。应许既已发出，成就便确定无疑。他在自己的关系上信实，是信实的神，也是信实的朋友；他履行对自己百姓所承当的一切关系，我们尽可放心依赖。也当让我们留意，自己在所立的应许上、在与这位信实之主的关系上，真诚信实。他加上：
3. 神必为他们成就此事的进一步盼望根据，因为他们现在遵行、以后也必遵行所吩咐他们的事，帖后3:4。使徒对他们有这确信，而这确信建立在他对神的确信上；因为若非如此，便不能对人有任何确信。他们的顺服被描述为遵行他与同工所吩咐他们的事，而这不过是主的命令；因为使徒们自己的使命，也不过是教导人「遵守凡主所吩咐的」，太28:20。使徒既曾经历过他们过去的顺服，这便是他确信他们将来也必遵行所吩咐之事的一个根据；照样，这也是我们有把握「凡我们向他所求的，就必从他得着，因为我们遵守他的命令，行他所喜悦的事」的一个根据，约一3:22。
三、他为他们献上一篇简短的祷告，帖后3:5。这是为属灵福分的祷告。使徒为他们所求的两件最要紧的事是：——1. 愿他们的心被引导进入神的爱，爱慕神为至美至可慕的那一位、一切受造之中最美的那一位；这不仅是我们得福所最合理最必要的，更是我们福乐的本身；这也是天上福乐的重要部分，在那里这爱将得以完全。我们若非借着神的恩典把心引导正路，便永不能达到这地步，因为我们的爱容易随流失去，追逐别的事物。请注意，我们因错置情感而遭受极大损害；我们的罪与苦就在于把情感放在错误的对象上。神若把我们的爱正当地引向他自己，其余的情感也必因此归正。2. 愿「学基督的忍耐」与这爱神之心相连。没有对耶稣基督的信，便没有对神真实的爱。我们必须等候基督，这假定我们信他——信他曾一次在肉身中降临，并将要在荣耀中再来：我们必须期待基督这第二次再来，并谨慎预备迎接；这必须是忍耐的等候，以勇敢与坚忍忍受我们在此期间可能遭遇的一切：我们「需要忍耐」，也需要神的恩典来运用基督徒的忍耐，即「基督的忍耐」（有人如此读这字），为基督的缘故并照基督的榜样而忍耐。
英語原文
The Apostle's Pious Request (52 AD)
¹ Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:
² And that we may be delivered from unreasonable and wicked men: for all men have not faith.
³ But the Lord is faithful, who shall stablish you, and keep you from evil.
⁴ And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.
⁵ And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.
In these words observe,
I. The apostle desires the prayers of his friends: Finally, brethren, pray for us, 2Th 3:1. He always remembered them in his prayers, and would not have them forget him and his fellow-labourers, but bear them on their hearts at the throne of grace. Note, 1. This is one way by which the communion of saints is kept us, not only by their praying together, or with one another, but by their praying for one another when they are absent one from another. And thus those who are at great distance may meet together at the throne of grace; and thus those who are not capable of doing or receiving any other kindness may yet this way do and receive real and very great kindness. 2. It is the duty of people to pray for their ministers; and not only for their own pastors, but also for all good and faithful ministers. And, 3. Ministers need, and therefore should desire, the prayers of their people. How remarkable is the humility, and how engaging the example, of this great apostle, who was so mighty in prayer himself, and yet despised not the prayers of the meanest Christian, but desired an interest in them. Observe, further, what they are desired and directed to pray for; namely, (1.) For the success of the gospel ministry: That the word of the Lord may have free course, and be glorified, 2Th 3:1. This was the great thing that Paul was most solicitous about. He was more solicitous that God's name might be sanctified, his kingdom advanced, and his will done, than he was about his own daily bread. He desired that the word of the Lord might run (so it is in the original), that it might get ground, that the interest of religion in the world might go forward and not backward, and not only go forward, but go apace. All the forces of hell were then, and still are, more or less, raised and mustered to oppose the word of the Lord, to hinder its publication and success. We should pray, therefore, that oppositions may be removed, that so the gospel, may have free course to the ears, the hearts, and the consciences of men, that it may be glorified in the conviction and conversion of sinners, the confutation, of gainsayers, and the holy conversation of the saints. God, who magnified the law, and made it honourable, will glorify the gospel, and make that honourable, and so will glorify his own name; and good ministers and good Christians may very well be contented to be little, to be any thing, to be nothing, if Christ be magnified and his gospel be glorified. Paul was now at Athens, or, as some think, at Corinth, and would have the Thessalonians pray that he might have as good success there as he had at Thessalonica, that it might be as well with others even as it was with them. Note, If ministers have been successful in one place, they should desire to be successful in every place where they may preach the gospel. (2.) For the safety of gospel ministers. He asks their prayers, nor for preferment, but for preservation: That we may be delivered from unreasonable and wicked men, 2Th 3:2. Note, Those who are enemies to the preaching of the gospel, and persecutors of the faithful preachers of it, are unreasonable and wicked men. They act against all the rules and laws of reason and religion, and are guilty of the greatest absurdity and impiety. Not only in the principles of atheism and infidelity, but also in the practice of the vice and immorality, and especially in persecution, there is the greatest absurdity in the world, as well as impiety. There is need of the spiritual protection, as well as the assistance, of godly and faithful ministers, for these are as the standard-bearers, who are most struck at; and therefore all who wish well to the interest of Christ in the world should pray for them. For all men have not faith; that is, many do not believe the gospel; they will not embrace it themselves, and no wonder if such are restless and malicious in their endeavours to oppose the gospel, decry the ministry, and disgrace the ministers of the word; and too many have not common faith or honesty; there is no confidence that we can safely put in them, and we should pray to be delivered from those who have no conscience nor honour, who never regard what they say or do. We may sometimes be in as much or more danger from false and pretended friends as from open and avowed enemies.
II. He encourages them to trust in God. We should not only pray to God for his grace, but also place our trust and confidence in his grace, and humbly expect what we pray for. Observe,
1. What the good is which we may expect from the grace of God-establishment, and preservation from evil; and the best Christians stand in need of these benefits. (1.) That God would establish them. This the apostle had prayed for on their behalf (2Th 2:17), and now he encourages them to expect this favour. We stand no longer than God holds us up; unless he hold up our goings in his paths, our feet will slide, and we shall fall. (2.) That God will keep them from evil. We have as much need of the grace of God for our perseverance to the end as for the beginning of the good work. The evil of sin is the greatest evil, but there are other evils which God will also preserve his saints from—the evil that is in the world, yea, from all evil, to his heavenly kingdom.
2. What encouragement we have to depend upon the grace of God: The Lord is faithful. He is faithful to his promises, and is the Lord who cannot lie, who will not alter the thing that has gone out of his mouth. When once the promise therefore is made, performance is sure and certain. He is faithful to his relation, a faithful God and a faithful friend; we may depend upon his filling up all the relations he stands in to his people. Let it be our care to be true and faithful in our promises, and to the relations we stand in to this faithful God. He adds,
3. A further ground of hope that God would do this for them, seeing they did and would do the things they were commanded, 2Th 3:4. The apostle had this confidence in them, and this was founded upon his confidence in God; for there is otherwise no confidence in man. Their obedience is described by doing what he and his fellow-labourers had commanded them, which was no other thing than the commandments of the Lord; for the apostles themselves had no further commission than to teach men to observe and to do what the Lord had commanded, Mt 28:20. And as the experience the apostle had of their obedience for the time past was one ground of his confidence that they would do the things commanded them for the time to come, so this is one ground to hope that whatsoever we ask of God we shall receive of him, because we keep his commandments, and do those things that are pleasing in his sight, 1 Joh 3:22.
III. He makes a short prayer for them, 2Th 3:5. It is a prayer for spiritual blessings. Two things of the greatest importance the apostle prays for:—1. That their hearts may be brought into the love of God, to be in love with God as the most excellent and amiable Being, the best of all beings; and this is not only most reasonable and necessary in order to our happiness, but is our happiness itself; it is a great part of the happiness of heaven itself, where this love shall be made perfect. We can never attain to this unless God by his grace direct our hearts aright, for our love is apt to go astray after other things. Note, We sustain a great deal of damage by misplacing our affections; it is our sin and our misery that we place our affections upon wrong objects. If God directs our love aright upon himself, the rest of the affections will thereby be rectified. 2. That a patient waiting for Christ may be joined with this love of God. There is no true love of God without faith in Jesus Christ. We must wait for Christ, which supposes our faith in him, that we believe he came once in flesh and will come again in glory: and we must expect this second coming of Christ, and be careful to get ready for it; there must be a patient waiting, enduring with courage and constancy all that we may meet with in the mean time: and we have need of patience, and need of divine grace to exercise Christian patience, the patience of Christ (as some read the word), patience for Christ's sake and after Christ's example.
6-15
Cautions to the Disorderly (52 AD)
简体中文
给不守规矩者的警戒（公元52年）
⁶ 弟兄们，我们奉主耶稣基督的名吩咐你们，凡有弟兄不按规矩而行，不遵守从我们所受的教训，就当远离他。
⁷ 你们自己原知道应当怎样效法我们。因为我们在你们中间，未尝不按规矩而行，
⁸ 也未尝白吃人的饭，倒是辛苦劳碌，昼夜做工，免得叫你们一人受累。
⁹ 这并不是因我们没有权柄，乃是要给你们作榜样，叫你们效法我们。
¹⁰ 我们在你们那里的时候，曾吩咐你们说，若有人不肯做工，就不可吃饭。
¹¹ 因我们听说，你们中间有人不按规矩而行，什么工都不做，反倒好管闲事。
¹² 我们靠主耶稣基督吩咐劝戒这样的人，要安静做工，吃自己的饭。
¹³ 弟兄们，你们行善不可丧志。
¹⁴ 若有人不听从我们这信上的话，要记下他，不和他交往，叫他自觉羞愧。
¹⁵ 但不要以他为仇人，要劝他如弟兄。
使徒既称赞他们过去的顺服，并提到他对他们将来顺服的信心，便进而向那些有过犯的人颁布命令与指示，纠正他听说他们中间的一些失当之处。请注意，最好的基督徒团体中也可能有一些有过犯的人，以及一些应当改革的事。在天这边找不到完全：但恶习促成良法；保罗所听说存在于帖撒罗尼迦人中间的那些失当，便引出我们在这些经文里所见的好法则，这些法则对我们以及一切相关的人都常适用。请观察：
一、帖撒罗尼迦人中间失当之处，是这样表达的：
1. 概括地说。有些人「不按规矩而行，不遵守从我们所受的教训」，帖后3:6。一些弟兄犯了这失当的行事；他们生活没有规律，也不按基督教的法则治理自己，与自己所认信的信仰不相称；不照使徒所传、他们也已领受并声称敬重的训诫而行。请注意，凡已领受福音、并认信顺服福音的人，都必须按福音而行。若非如此，就当算为不按规矩而行的人。
2. 具体地说，他们中间有一些「懒惰的人、好管闲事的人」，帖后3:11。这事使徒所得的消息十分可靠，因此他大有理由针对这类人颁布命令与指示，说明他们当如何行事，教会当如何待他们。（1）他们中间有些人懒惰，「什么工都不做」，无所事事。看不出他们是贪食好酒的人，却是懒惰、因而不按规矩而行的人。任何人都不能仅以自己不行恶为满足；因为人人都有责任在神护理所安置他们的地位与关系中行善。这些人大概对基督再来的临近有某种观念（因误解前封书信的某些段落），以此为借口放下自己蒙召的职分，过懒惰的生活。请注意，把宗教当作懒惰或其他罪恶的遮掩布，是大错，是滥用宗教。我们即使确知审判的日子再临近，仍当在那日当尽当日之工，使主来的时候能看见我们正在做工。那等候主来临的仆人，若等候得对，就必照主所吩咐的去做工，使主来的时候一切都预备好。又或者，这些不按规矩的人借口基督使他们得以自由的那种自由，叫他们脱离了他们在世上各自蒙召的事务与本分；殊不知他们原当「守住蒙召的身分……与神一同守住这身分」，林前7:20,24。在自己世上的本分上勤勉，是基督徒一般呼召所要求的本分。又或许当时基督徒彼此对贫穷弟兄的普遍爱心，鼓励了一些人过懒惰的生活，因为知道教会会供养他们：无论原因何在，他们都当大受责备。（2）他们中间有好管闲事的人：从上下文看来，那些懒惰的人也就是好管闲事的人。这似乎矛盾；然而确实如此：那些没有自己的事可做、或荒废自己事务的人，通常最爱插手别人的事。我们若懒惰，魔鬼和一颗败坏的心很快就会为我们找点事做。人的心思是忙碌的；若不用于行善上，就必去作恶。请注意，好管闲事的人是不按规矩而行的人，他们犯了无聊的好奇，多管与自己无关的事，使自己和别人都因别人的事受扰。使徒曾提醒提摩太（提前5:13）要防备那些「又习惯懒惰，挨家闲游；不但是懒惰，又说长道短，好管闲事，说些不当说的话」的人。
二、因这些恶习而生的良法，关于这些我们可以留意：
1. 这些法则是谁的法则：是使徒奉我们主的名所颁布的命令，就是奉他们和我们主的名颁布的，也就是我们主自己的命令。「我们奉主耶稣基督的名吩咐你们」，帖后3:6。又说：「我们靠主耶稣基督吩咐劝戒你们」，帖后3:12。使徒同时使用了权威与恳求的话：在纠正或防止过失之处，二者都不可少。基督的权柄当使我们的心生出敬畏而顺服，他的恩典与美善当吸引我们。
2. 良法与法则是什么。使徒向全教会发出指示，向那些不按规矩的人发出命令，并向他们中间行得好的人发出劝勉。
（1）他向全教会发出的命令与指示关乎：[1] 他们当如何对待中间那些不按规矩的人，是这样说的（帖后3:6），要「远离这样的人」，以及后来「记下他，不和他交往，叫他自觉羞愧；但不要以他为仇人，要劝他如弟兄」。使徒的指示，在我们对待不按规矩之人的事上当谨慎遵行。我们在教会的惩戒与教会的纪律上当十分谨慎。第一，当记下那被怀疑或被告发不顺服神的话、或行事与此相悖的人，即在我们进一步行动之前，我们必须对他的过失有充分的证据。第二，当以友好的方式劝戒他；我们当提醒他的罪，也提醒他的本分；这事当在私下进行（太18:15）；他若不听，我们就要第三，远离他，不与他交往，即我们当避免与这样的人亲密往来，原因有二：一是免得我们学了他们的恶道；因为追随虚空懒惰的人、与这样的人结交的，自己也有变得与他们一样的危险。另一个原因是为叫那些得罪的人自觉羞愧、从而悔改，使懒惰不按规矩的人看见自己松懈的行为如何被一切聪明良善的人所不喜悦，便能自觉羞愧，行事更为端正。所以，我们远离得罪的弟兄，其动机当是出于对他们本人的爱，即使我们恨恶他们的罪过；即使在教会惩戒之下的人，也当被算为仇敌之外的人（帖后3:15）；因为这些人若因这些惩戒而悔改归正，便要恢复他们的信誉与安慰，以及作弟兄所得的教会特权。[2] 他们一般的品行与行事，都当照使徒和与他同在之人所留下的好榜样：「你们自己原知道应当怎样效法我们」，帖后3:7。在他们中间栽种宗教的人，已为他们留下了好榜样；福音的使者当作群羊的榜样。基督徒的本分不仅是照着使徒的遗传、照着他们所传的教义而行，也当照着他们在自己面前所留下的好榜样，「在他们效法基督的范围内效法他们」。使徒所提到的那具体好榜样，就是他们的殷勤，这与他所注意到的那些不按规矩而行的人截然不同：「我们在你们中间，未尝不按规矩而行」（帖后3:7），我们没有把时间荒废在懒惰的探访、懒惰的闲谈、懒惰的娱乐里。他们在自己的事工上劳苦，在传福音上劳苦，在谋生上劳苦。「也未尝白吃人的饭」，帖后3:8。他本可公义地要求养生之需，因为传福音的人有权靠福音养生。这是百姓当给传道人的合理债务，使徒有权柄可以要求（帖后3:9）；但他因着对他们的爱心、并为福音的缘故而放弃了自己的权利，好作他们的榜样（帖后3:9），使他们学会如何善用时间，常常从事有益的事。
（2）他命令并指示那些过懒惰生活的人要悔改，专心去做自己的事。他在他们中间时，也曾在这一方面颁布过这样的命令，并留下好榜样：「我们在你们那里的时候，曾吩咐你们说，若有人不肯做工，就不可吃饭」，帖后3:10。这在犹太人中是一句俗语：「不作工的人不配吃饭。」做工的人得他的饮食是应该的；但那游手好闲的人配得什么呢？神的旨意是要人人都有一份职业，留心自己的职业，以此为业，不可像无用的雄蜂一样活在世上。这样的人是尽其所能要挫败那判决：「你必汗流满面才得糊口。」这不是使徒个人的偏好——他自己原是个积极活跃的人，因此愿意别人也都如此——而是我们主耶稣基督的命令：「要安静做工，吃自己的饭」，帖后3:12。人当以这种或那种方式谋生，否则就不是吃自己的饭。请注意，必须有做工或劳碌，与懒惰相对；必须有安静，与好管别人的事相对。我们当立志安静，做自己的事。既积极又安静，在自己的事上积极，对别人的事却安静——这是一种罕见却极佳的品性。
（3）他劝勉「那些行得好的人不可丧志」（帖后3:13）；他仿佛是说：「继续前行，凡事顺利。你们与主同在，主就与你们同在。你们无论做什么善事，都要在其中恒忍。坚守你们的道路，坚持到底。你们绝不可放弃，也不可在自己的工作上疲倦。等到你们到了天堂，那是「为神的子民所留下的安息」，那时歇息也还不迟。」
英語原文
Cautions to the Disorderly (52 AD)
⁶ Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
⁷ For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;
⁸ Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:
⁹ Not because we have not power, but to make ourselves an ensample unto you to follow us.
¹⁰ For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
¹¹ For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.
¹² Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.
¹³ But ye, brethren, be not weary in well doing.
¹⁴ And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.
¹⁵ Yet count him not as an enemy, but admonish him as a brother.
The apostle having commended their obedience for the time past, and mentioned his confidence in their obedience for the time to come, proceeds to give them commands and directions to some who were faulty, correcting some things that were amiss among them. Observe, The best society of Christians may have some faulty persons among them, and some things that ought to be reformed. Perfection is not to be found on this side heaven: but evil manners beget good laws; the disorders that Paul heard of as existing among the Thessalonians occasioned the good laws we find in these verses, which are of constant use to us, and all others whom they may concern. Observe,
I. That which was amiss among the Thessalonians, which is expressed,
1. More generally. There were some who walked disorderly, not after the tradition they received from the apostle, 2Th 3:6. Some of the brethren were guilty of this disorderly walking; they did not live regularly, nor govern themselves according to the rules of Christianity, nor agreeably to their profession of religion; not according to the precepts delivered by the apostle, which they had received, and pretended to pay a regard to. Note, It is required of those who have received the gospel, and who profess a subjection to it, that they live according to the gospel. If they do not, they are to be counted disorderly persons.
2. In particular, there were among them some idle persons and busy-bodies, 2Th 3:11. This the apostle was so credibly informed of that he had sufficient reason to give commands and directions with relation to such persons, how they ought to behave, and how the church should act towards them. (1.) There were some among them who were idle, not working at all, or doing nothing. It does not appear that they were gluttons or drunkards, but idle, and therefore disorderly people. It is not enough for any to say they do no hurt; for it is required of all persons that they do good in the places and relations in which Providence has placed them. It is probable that these persons had a notion (by misunderstanding some passages in the former epistle) concerning the near approach of the coming of Christ, which served them for a pretence to leave off the work of their callings, and live in idleness. Note, It is a great error, or abuse of religion, to make it a cloak for idleness or any other sin. If we were sure that the day of judgment were ever so near, we must, notwithstanding, do the work of the day in its day, that when our Lord comes he may find us doing. The servant who waits for the coming of his Lord aright must be working as his Lord has commanded, that all may be ready when he comes. Or, it may be, these disorderly persons pretended that the liberty wherewith Christ had made them free discharged them from the services and business of their particular callings and employments in the world: where as they were to abide in the same calling wherein they were called of God, and therein abide with God, 1Co 7:20,24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame. (2.) There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men's matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men's matters. The apostle warns Timothy (1Ti 5:13) to beware of such as learn to be idle, wandering about from house to house, and are not only idle, but tatlers also, and busy-bodies, speaking things which they ought not.
II. The good laws which were occasioned by these evil manners, concerning which we may take notice,
1. Whose laws they are: they are commands of the apostles of our Lord, given in the name of their Lord and ours, that is, the commands of our Lord himself. We command you, brethren, in the name of the Lord Jesus Christ, 2Th 3:6. Again, We command and exhort you by our Lord Jesus Christ, 2Th 3:12. The apostle uses words of authority and entreaty: and, where disorders are to be rectified or prevented, there is need of both. The authority of Christ should awe our minds to obedience, and his grace and goodness should allure us.
2. What the good laws and rules are. The apostle gives directions to the whole church, commands to those disorderly persons, and an exhortation to those in particular who did well among them.
(1.) His commands and directions to the whole church regard, [1.] Their behaviour towards the disorderly persons who were among them, which is thus expressed (2Th 3:6), to withdraw themselves from such, and afterwards to mark that man, and have no company with him, that he may be ashamed; yet not to count him as an enemy, but to admonish him as a brother. The directions of the apostle are carefully to be observed in our conduct towards disorderly persons. We must be very cautious in church-censures and church-discipline. We must, First, Note that man who is suspected or charged with not obeying the word of God, or walking contrary thereto, that is, we must have sufficient proof of his fault before we proceed further. We must, Secondly, Admonish him in a friendly manner; we must put him in mind of his sin, and of his duty; and this should be done privately (Mt 18:15); then, if he will not hear, we must, Thirdly, Withdraw from him, and not keep company with him, that is, we must avoid familiar converse and society with such, for two reasons, namely, that we may not learn his evil ways; for he who follows vain and idle persons, and keeps company with such, is in danger of becoming like them. Another reason is for the shaming, and so the reforming, of those that offend, that when idle and disorderly persons see how their loose practices are disliked by all wise and good people they may be ashamed of them, and walk more orderly. Love therefore to the persons of our offending brethren, even when we hate their vices, should be the motive of our withdrawing from them; and even those who are under the censures of the church must not be accounted as enemies (2Th 3:15); for, if they be reclaimed and reformed by these censures, they will recover their credit and comfort, and right to church-privileges as brethren. [2.] Their general conduct and behaviour ought to be according to the good example the apostle and those who were with him had given them: Yourselves know how you ought to follow us, 2Th 3:7. Those who planted religion among them had set a good example before them; and the ministers of the gospel should be ensamples to the flock. It is the duty of Christians not only to walk according to the traditions of the apostles, and the doctrines they preached, but also according to the good example they set before them, to be followers of them so far as they were followers of Christ. The particular good example the apostle mentions was their diligence, which was so different from what was found in the disorderly walkers he takes notice of: "We behaved not ourselves disorderly among you (2Th 3:7), we did not spend our time idly, in idle visits, idle talk, idle sports." They took pains in their ministry, in preaching the gospel, and in getting their own living. Neither did we eat any man's bread for nought, 2Th 3:8. Though he might justly have demanded a maintenance, because those who preach the gospel may of right expect to live by the gospel. This is a just debt that people owe to their ministers, and the apostle had power or authority to have demanded this (2Th 3:9); but he waived his right from affection to them, and for the sake of the gospel, and that he might be an example for them to follow (2Th 3:9), that they might learn how to fill up time, and always be employed in something that would turn to good account.
(2.) He commands and directs those that live idle lives to reform, and set themselves to their business. He had given commandments to this purport, as well as a good example of this, when he was among them: Even when we were with you, this we commanded you, that if any man would not work neither should he eat, 2Th 3:10. It was a proverbial speech among the Jews, He who does not labour does not deserve to eat. The labourer is worthy of his meat; but what is the loiterer worthy of? It is the will of God that every man should have a calling, and mind his calling, and make a business of it, and that none should live like useless drones in the world. Such persons do what in them lies to defeat the sentence, In the sweat of thy face shalt thou eat thy bread. It was not the mere humour of the apostle, who was an active stirring man himself and therefore would have every body else to be so too, but it was the command of our Lord Jesus Christ, that with quietness we work, and eat our own bread, 2Th 3:12. Men ought some way or other to earn their own living, otherwise they do not eat their own bread. Observe, There must be work or labour, in opposition to idleness; and there must be quietness, in opposition to being busy-bodies in other men's matters. We must study to be quiet, and do our own business. This is an excellent but rare composition, to be of an active yet quiet spirit, active in our own business and yet quiet as to other people's.
(3.) He exhorts those that did well not to be weary in well-doing (2Th 3:13); as if he had said, "Go on and prosper. The Lord is with you while you are with him. See that whatever you do, that is good, you persevere therein. Hold on your way, and hold out to the end. You must never give over, nor tire in your work. It will be time enough to rest when you come to heaven, that everlasting rest which remains for the people of God."
16-18
Apostolic Benediction (52 AD)
简体中文
使徒的祝祷（公元52年）
¹⁶ 愿赐平安的主随时随事亲自给你们平安！愿主常与你们众人同在！
¹⁷ 我保罗亲笔问你们安。凡我的信都以此为记，我的笔迹就是这样。
¹⁸ 愿我们主耶稣基督的恩常与你们众人同在！阿们。
在这书信的结语里，我们有使徒为这些帖撒罗尼迦人献上的祝祷与祷告。愿我们也为自己和朋友这样求。这里为他们祝祷、为他们所求的福有三样：
一、愿神赐他们平安。请注意，1. 平安是所祝祷、所求的福。我们可借平安理解为各样的兴旺；此处或特别指与神相和、在自己心思与良心里平安、彼此之间和睦，以及与众人相和。2. 这平安是「随时」、即在凡事上为他们所求的；他愿他们时时都得着一切美物。3. 「随事」的平安：使他们既享受蒙恩之恩典的途径，也能成功地运用一切得平安的方法与途径；因为平安虽常是可慕的，却往往不易得着。4. 愿「赐平安的主」赐给他们平安。我们若有任何可慕的平安，必是神所赐，他是「赐平安与和睦的主」。除非赐平安的神既赐我们平安的心思，又使人对我们存愿意和平的心，否则我们既不能自己有和平的性情，也不能遇见对我们怀善意的人。
二、愿神的同在与他们同在：「愿主常与你们众人同在。」我们无需别求，便能使自己安全幸福，也不能为自己和朋友别有所求，胜过神恩惠的同在与他们同在。这同在要成为我们无论走何道路上的向导与护卫，也是我们无论处何境遇中的安慰。是神的同在使天堂成为天堂，这同在也要使这地如同天堂。无论我们在何处，只要神与我们同在，便无妨碍；无论有谁不在，只要神与我们同在，便也无妨。
三、愿「我们主耶稣基督的恩常与他们同在」。这位使徒就是这样结束他写给这些帖撒罗尼迦人的第一封书信的；我们之所以能有把握指望与神相和、并享受神的同在，正是借着我们主耶稣基督的恩，因他使那远离的人得亲近了。正是这恩典在使我们幸福上凡事都能、不可或缺。这就是使徒在一切场合所钦仰、所尊大、所喜悦、所信赖的；借着这亲笔写下的问安与祝祷（作为每一封信的记号——其余部分由书记代笔），他谨慎防范，免得他所写信的教会受伪造书信的欺骗，他知道这事后果堪虞。
我们当感谢，如今我们已有完整的圣经正典，并借着神护理奇妙的特别看顾，经过这么多相继的世代仍保全其纯正、未受败坏；我们不可胆敢在其上有所加添，也不可有所删减。我们当信服圣书之神圣来源，并以这充足而唯一的准则来规范我们的信仰与实践，「这圣经能使你因信基督耶稣有得救的智慧」。阿们。
英語原文
Apostolic Benediction (52 AD)
¹⁶ Now the Lord of peace himself give you peace always by all means. The Lord be with you all.
¹⁷ The salutation of Paul with mine own hand, which is the token in every epistle: so I write.
¹⁸ The grace of our Lord Jesus Christ be with you all. Amen.
In this conclusion of the epistle we have the apostle's benediction and prayers for these Thessalonians. Let us desire them for ourselves and our friend. There are three blessings pronounced upon them, or desired for them:—
I. That God would give them peace. Note, 1. Peace is the blessing pronounced or desired. By peace we may understand all manner of prosperity; here it may signify, in particular, peace with God, peace in their own minds and consciences, peace among themselves, and peace with all men. 2. This peace is desired for them always, or in every thing; and he desired they might have all good things at all times. 3. Peace by all means: that, as they enjoyed the means of grace, they might with success use all the means and methods of peace too; for peace is often difficult, as it is always desirable. 4. That God would give them peace, who is the Lord of peace. If we have any peace that is desirable, God must give it, who is the author of peace and lover of concord. We shall neither have peaceable dispositions ourselves nor find men disposed to be at peace with us, unless the God of peace give us both.
II. That the presence of God might be with them: The Lord be with you all. We need nothing more to make us safe and happy, nor can we desire any thing better for ourselves and our friends, than to have God's gracious presence with us and them. This will be a guide and guard in every way that we may go, and our comfort in every condition we may be in. It is the presence of God that makes heaven to be heaven, and this will make this earth to be like heaven. No matter where we are if God be with us, nor who is absent if God be with us, nor who is absent if God be present with us.
III. That the grace of our Lord Jesus Christ might be with them. So this apostle concluded his first epistle to these Thessalonians; and it is through the grace of our Lord Jesus Christ that we may comfortably hope to have peace with God and enjoy the presence of God, for he has made those nigh that were afar off. It is this grace that is all in all to make us happy. This is what the apostle admired and magnified on all occasions, what he delighted and trusted in; and by this salutation or benediction, written with his own hand, as the token of every epistle (when the rest was written by an amanuensis), he took care lest the churches he wrote to should be imposed on by counterfeit epistles, which he knew would be of dangerous consequence.
Let us be thankful that we have the canon of scripture complete, and by the wonderful and special care of divine Providence preserved pure and uncorrupt through so many successive ages, and not dare to add to it, nor diminish from it. Let us believe the divine original of the sacred scriptures, and conform our faith and practice to this our sufficient and only rule, which is able to make us wise unto salvation, through faith which is in Christ Jesus. Amen.
在前一章的结尾，使徒曾为帖撒罗尼迦人恳切祷告，如今他反过来请求他们为他祷告，鼓励他们信靠神，并为此附上另一篇为他们献上的祈求，帖后3:1-5。随后他着手向他们颁布命令与指示，以纠正他听说他们中间存在的一些失当之处（帖后3:6-15），最后以祝祷与祷告作结，帖后3:16-18。