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1Th 3:1-13.
英文原文
1Th 3:1-13.
PROOF OF HIS DESIRE AFTER THEM IN HIS HAVING SENT TIMOTHY: HIS JOY AT THE TIDINGS BROUGHT BACK CONCERNING THEIR FAITH AND CHARITY: PRAYERS FOR THEM.
1. Wherefore--because of our earnest love to you
(1Th 2:17-20).
forbear--"endure" the suspense. The Greek is literally applied to a watertight vessel. When we could no longer contain ourselves in our yearning desire for you.
left at Athens alone--See my
Introduction.
This implies that he sent Timothy from Athens, whither the latter had followed him. However, the "we" favors ALFORD'S view that the determination to send Timothy was formed during the hasty consultation of Paul, Silas, and Timothy, previous to his departure from Berea, and that then he with them "resolved" to be "left alone" at Athens, when he should arrive there: Timothy and Silas not accompanying him, but remaining at Berea. Thus the "I,"
1Th 3:5,
will express that the act of sending Timothy, when he arrived at Athens, was Paul's, while the determination that Paul should be left alone at Athens, was that of the brethren as well as himself, at Berea, whence he uses,
1Th 3:1,
"we." The non-mention of Silas at Athens implies that he did not follow Paul to Athens as was at first intended; but Timothy did. Thus the history,
Ac 17:14, 15,
accords with the Epistle. The word "left behind" (Greek) implies that Timothy had been with him at Athens. It was an act of self-denial for their sakes that Paul deprived himself of the presence of Timothy at Athens, which would have been so cheering to him in the midst of philosophic cavillers; but from love to the Thessalonians, he is well content to be left all "alone" in the great city.
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2. minister of God and our fellow labourer（作神执事的和同工）——一些最古老的抄本作"与神同工的"；另一些作"神的执事"。前者大概是真的读法，因抄写者可能为了回避这一大胆的说法而将其改为后者，然而这一大胆的说法有
林前3:9； 林后6:1
的支持。英文译本（English Version）的读法并无充分支持，显然是由另外两种读法混合而成。保罗在此称提摩太为"弟兄"；但在
林前4:17
却称他为"儿子"。他如此高度评价一位如此近期才被按立的人，既是为着使帖撒罗尼迦人对所差去的使者怀有高度的敬意，也是为着鼓励生性似乎胆怯的提摩太
(提前4:12; 5:23)。
"福音的执事是与神同工、为神工作、在神之下工作"[埃德蒙兹（Edmunds）]。
establish（坚固）——希腊文作"确认"。在
帖后3:3，
是神被说为"坚固"：祂才是真正的坚固者；传道人是祂的"器皿"。
concerning（替）——希腊文作"为着"，即为着你们信心的长进。"安慰"一词在希腊文中也含有"劝勉"之意。帖撒罗尼迦人在试炼中既需要安慰，也需要劝勉
(帖前3:3；
对照
徒14:22)。
英文原文
2. minister of God and our fellow labourer--Some oldest manuscripts read, "fellow workman with God"; others, "minister of God." The former is probably genuine, as copyists probably altered it to the latter to avoid the bold phrase, which, however, is sanctioned by
1Co 3:9; 2Co 6:1.
The English Version reading is not well supported, and is plainly compounded out of the two other readings. Paul calls Timothy "our brother" here; but in
1Co 4:17,
"my son." He speaks thus highly of one so lately ordained, both to impress the Thessalonians with a high respect for the delegate sent to them, and to encourage Timothy, who seems to have been of a timid character
(1Ti 4:12; 5:23).
"Gospel ministers do the work of God with Him, for Him, and under Him" [EDMUNDS].
establish--Greek, "confirm." In
2Th 3:3,
GOD is said to "stablish": He is the true establisher: ministers are His "instruments."
concerning--Greek, "in behalf of," that is, for the furtherance of your faith. The Greek for "comfort" includes also the idea, "exhort." The Thessalonians in their trials needed both
(1Th 3:3;
compare
Ac 14:22).
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3. moved（摇动）——"动摇"、"扰乱"。希腊文一词按字面用于狗向人摇尾讨好。因此蒂特曼（Tittmann）将其解释为："免得有人在苦难中，被一种较为安逸之生活的谄媚盼望所引诱，以致离弃本分。"埃尔斯纳（Elsner）和本格尔（Bengel）同样解释为"被人以谄媚骗离其信仰。"在患难中，亲人与反对者连同好逸恶劳的心本身一同施行谄媚，这需要坚强的信心才能胜过。
yourselves know（你们自己知道）——我们向来坦诚地如此告诉你们
(帖前3:4； 徒14:22)。
惟独出于神的宗教，才会向那些将要接受的人提出如此严苛的前景，却仍能成功赢得归信者。
we（我们）——基督徒。
appointed thereunto（预先注定）——借神的旨意
(帖前5:9)。
英文原文
3. moved--"shaken," "disturbed." The Greek is literally said of dogs wagging the tail in fawning on one. Therefore TITTMANN explains it, "That no man should, amidst his calamities, be allured by the flattering hope of a more pleasant life to abandon his duty." So ELSNER and BENGEL, "cajoled out of his faith." In afflictions, relatives and opponents combine with the ease-loving heart itself in flatteries, which it needs strong faith to overcome.
yourselves know--We always candidly told you so
(1Th 3:4; Ac 14:22).
None but a religion from God would have held out such a trying prospect to those who should embrace it, and yet succeed in winning converts.
we--Christians.
appointed thereunto--by God's counsel
(1Th 5:9).
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4. that we should suffer（必受患难）——希腊文作"我们将要（我们确定会）受苦"，照着神的安排
(帖前3:3)。
even as（正如）——"正如这事既已经成就，你们也知道"；你们既知道这事已经成就，也知道我们曾预言它（对照
约13:19)。
事件与预言的吻合有力地坚固了信心："预先警告，预先防备"[埃德蒙兹（Edmunds）]。频繁重复"你们知道"一词，是作为论据：既然预先得到患难将至的警告，就应当更不易被其"摇动"。
英文原文
4. that we should suffer--Greek, "that we are about (we are sure) to suffer" according to the appointment of God
(1Th 3:3).
even as--"even (exactly) as it both came to pass and ye know"; ye know both that it came to pass, and that we foretold it (compare
Joh 13:19).
The correspondence of the event to the prediction powerfully confirms faith: "Forewarned, forearmed" [EDMUNDS]. The repetition of "ye know," so frequently, is designed as an argument, that being forewarned of coming affliction, they should be less readily "moved" by it.
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5. For this cause（为这缘故）——因为我知道你们的"患难"实在已经开始了
(帖前3:4)。
when I（我）——希腊文作"当我也（像提摩太一样）"（保罗委婉地暗示提摩太对他们同样挂念，对照"我们"，
帖前3:1)，
再也不能自禁（忍受那种悬念）之时。
I sent（打发）——实际打发的是保罗，所以此处用"我"：保罗、西拉和提摩太本人，在保罗前往雅典之前就已经商定了此项使命：所以用"我们"（见
帖前3:1
的注释）。
to know（为要晓得）——为要了解你们信心的状况，看它是否经得起试炼
(西4:8)。
lest . . . have tempted . . . and . . . be（免得……诱惑了……就……）——前一句用直陈语气，后一句用假设语气。因此译作"为要晓得……那诱惑人者究竟是否诱惑了你们（直陈语气暗示他猜想事情确是如此），免得（若是如此）我们的劳苦归于徒然"（对照
加4:11)。
若如此，我们传道的劳苦在你们身上就是徒然的了，但在我们方面却不然，因为我们已经诚心劳苦
(赛49:4； 林前3:8)。
英文原文
5. For this cause--Because I know of your "tribulation" having actually begun
(1Th 3:4).
when I--Greek, "when I also (as well as Timothy, who, Paul delicately implies, was equally anxious respecting them, compare "we,"
1Th 3:1),
could no longer contain myself (endure the suspense)."
I sent--Paul was the actual sender; hence the "I" here: Paul, Silas, and Timothy himself had agreed on the mission already, before Paul went to Athens: hence the "we," (see on
1Th 3:1).
to know--to learn the state of your faith, whether it stood the trial
(Col 4:8).
lest . . . have tempted . . . and . . . be--The indicative is used in the former sentence, the subjunctive in the latter. Translate therefore, "To know . . . whether haply the tempter have tempted you (the indicative implying that he supposed such was the case), and lest (in that case) our labor may prove to be in vain" (compare
Ga 4:11).
Our labor in preaching would in that case be vain, so far as ye are concerned, but not as concerns us in so far as we have sincerely labored
(Isa 49:4; 1Co 3:8).
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6. 将"现在"与"来到"相连："但提摩太刚才从你们那里来到我们这里"[阿尔福德（Alford）]。由此可见（对照
徒18:5)保罗是在哥林多写信。
your faith and charity（你们的信心和爱心）——
(帖前1:3；
对照
帖后1:3，
由此可见他们的信心随后更加增添)。信心是坚固的根基；爱心是将他们在这根基上所建立的实践连在一起的灰浆。在这爱心之内，也包含了他们对教师的"美好（亲切的）记念"。
desiring greatly（切切的想）——希腊文作"切慕"。
we also（我们也）——彼此相爱的朋友彼此渴望同在，这种渴望是相互的。
英文原文
6. Join "now" with "come"; "But Timotheus having just now come from you unto us" [ALFORD]. Thus it appears (compare
Ac 18:5)
Paul is writing from Corinth.
your faith and charity--
(1Th 1:3;
compare
2Th 1:3,
whence it seems their faith subsequently increased still more). Faith was the solid foundation: charity the cement which held together the superstructure of their practice on that foundation. In that charity was included their "good (kindly) remembrance" of their teachers.
desiring greatly--Greek, "having a yearning desire for."
we also--The desires of loving friends for one another's presence are reciprocal.
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7. over you（因你们）——关于你们的事。
in（在）——在……之中：尽管"我们一切遭遇的困难（希腊文作'急需'）和逼迫"，即保罗写信之地哥林多的外在试炼（对照
帖前3:6，
与
徒18:5-10)。
英文原文
7. over you--in respect to you.
in--in the midst of: notwithstanding "all our distress (Greek, 'necessity') and affliction," namely, external trials at Corinth, whence Paul writes (compare
1Th 3:6, with Ac 18:5-10).
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8. now（如今）——情形既已如此；因你们站立得稳。
we live（我们就活了）——我们就苏醒振奋。在患难中听见你们的坚定，使我们重新得力
(诗22:26； 约二3:4)。
if（你们若）——暗示宣教士"如今"所感到的鲜活喜乐，将会持续——如果帖撒罗尼迦人继续坚定的话。他们仍需劝勉，
帖前3:10；
所以他加上这带条件的子句："你们若"等
(腓4:1)。
英文原文
8. now--as the case is; seeing ye stand fast.
we live--we flourish. It revives us in our affliction to hear of your steadfastness
(Ps 22:26; 2Jo 3:4).
if--implying that the vivid joy which the missionaries "now" feel, will continue if the Thessalonians continue steadfast. They still needed exhortation,
1Th 3:10;
therefore he subjoins the conditional clause, "if ye," &c.
(Php 4:1).
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9. For what thanks（可用何等的感谢）——什么样的感谢才够？
render . . . again（报答）——为祂的恩典而回报
(诗116:12)。
for you（为你们）——"关于你们"。
for all the joy（一切喜乐）——因这一切的喜乐。
帖前3:7
说是"安慰"，如今更进一步，即喜乐。
for your sakes（因你们）——为你们的缘故。
before our God（在神面前）——这是经得起神察看之眼的喜乐：是如同在神面前的喜乐，不求自己，是无私、真诚、属灵的（对照
帖前2:20； 约15:11)。
英文原文
9. For what thanks--what sufficient thanks?
render . . . again--in return for His goodness
(Ps 116:12).
for you--"concerning you."
for all the joy--on account of all the joy. It was "comfort,"
1Th 3:7,
now it is more, namely, joy.
for your sakes--on your account.
before our God--It is a joy which will bear God's searching eye: a joy as in the presence of God, not self-seeking, but disinterested, sincere, and spiritual (compare
1Th 2:20; Joh 15:11).
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10. Night and day（昼夜）——（见
帖前2:9
的注释）。夜间是圣徒最圣洁的默想和祷告之时
(提后1:3)。
praying（祈求）——与"我们喜乐"相连；我们一面祷告一面喜乐；或如阿尔福德（Alford）所说，我们在祷告之时，能用何等的感谢报答神？ 希腊文暗示一种恳求。
exceedingly（切切的）——按字面即"超过丰盛之上"（对照
弗3:20)。
that which is lacking（补满……不足）——即使是帖撒罗尼迦人，也有需要改进之处[本格尔（Bengel）]，
(路17:5)。
他们关于基督再来临近的教义观点、关于已睡之人状况的观点，以及他们在某些方面的实践，都需要纠正
(帖前4:1-9)。
保罗的方法是先称赞当称赞之处，然后纠正当纠正之处；这是劝诫别人之人的好榜样。
英文原文
10. Night and day--(See on
1Th 2:9).
Night is the season for the saint's holiest meditations and prayers
(2Ti 1:3).
praying--connected with, "we joy"; we joy while we pray; or else as ALFORD, What thanks can we render to God while we pray? The Greek implies a beseeching request.
exceedingly--literally, "more than exceeding abundantly" (compare
Eph 3:20).
that which is lacking--Even the Thessalonians had points in which they needed improvement [BENGEL],
(Lu 17:5).
Their doctrinal views as to the nearness of Christ's coming, and as to the state of those who had fallen asleep, and their practice in some points, needed correction
(1Th 4:1-9).
Paul's method was to begin by commending what was praiseworthy, and then to correct what was amiss; a good pattern to all admonishers of others.
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11. 译作"愿神我们的父亲自（希腊文中只有一个冠词，故当译作'那位同时是神又是我们父的'）修直"，等。"亲自"与"我们"相对
(帖前2:18)；
我们想要前来，却因撒但的阻挡而不能；但若神亲自修直我们的道路（如我们所求），就没有人能阻挡祂
(帖后2:16, 17)。
这里以及
帖后2:16, 17
中的希腊文动词是单数，暗示主语父与子在本体上只是一，而非仅在旨意上合一，这是父与子合一的显著证据。给帖撒罗尼迦人的两封书信中，几乎每一章都以各自的祷告作为印记
(帖前5:23； 帖后1:11; 2:16; 3:5, 16)
[本格尔（Bengel）]。保罗并不认为旅程顺利成就是不配祷告的事
(罗1:10; 15:32)
[埃德蒙兹（Edmunds）]。他的祷告虽迟延得答，但约五年后在他重返马其顿时得了应验。
英文原文
11. Translate, "May God Himself, even our Father (there being but one article in the Greek, requires this translation, 'He who is at once God and our Father'), direct," &c. The "Himself" stands in contrast with "we"
(1Th 2:18);
we desired to come but could not through Satan's hindrance; but if God Himself direct our way (as we pray), none can hinder Him
(2Th 2:16, 17).
It is a remarkable proof of the unity of the Father and Son, that in the Greek here, and in
2Th 2:16, 17,
the verb is singular, implying that the subject, the Father and Son, are but one in essential Being, not in mere unity of will. Almost all the chapters in both Epistles to the Thessalonians are sealed, each with its own prayer
(1Th 5:23; 2Th 1:11; 2:16; 3:5, 16)
[BENGEL]. Paul does not think the prosperous issue of a journey an unfit subject for prayer
(Ro 1:10; 15:32)
[EDMUNDS]. His prayer, though the answer was deferred, in about five years afterwards was fulfilled in his return to Macedonia.
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12. 希腊文中"你们"一词强调地放在首位；"但是"（希腊文"and"如此译）关乎"你们"的，无论我们来或不来，"愿主叫你们彼此相爱的心，并能充足"，等。"增加"一词在希腊文中有更积极的力量；"充足"一词有更比较性的力量，即"使你们充足（补满'不足的'，
帖前3:10)，
甚至充足有余"。"主"在此可能是圣灵；这样三位一体的三个位格都被呼求（对照
帖前3:13)，
正如
帖后3:5。
所以圣灵被称为"主"
(林后3:17)。
"爱"是圣灵的果子
(加5:22)，
祂的职事是"在圣洁上坚固"
(帖前3:13； 彼前1:2)。
英文原文
12. The "you" in the Greek is emphatically put first; "But" (so the Greek for "and") what concerns "YOU," whether we come or not, "may the Lord make you to increase and abound in love," &c. The Greek for "increase" has a more positive force; that for "abound" a more comparative force, "make you full (supplying 'that which is lacking,'
1Th 3:10)
and even abound." "The Lord" may here be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (compare
1Th 3:13),
as in
2Th 3:5.
So the Holy Ghost is called "the Lord"
(2Co 3:17).
"Love" is the fruit of the Spirit
(Ga 5:22),
and His office is "to stablish in holiness"
(1Th 3:13; 1Pe 1:2).
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13. your hearts（你们的心）——心天然是不圣洁的源头与座位。
before God, even our Father（在神我们父面前）——更准确作"在那位同时是神又是我们父的面前"。不只是在人面前，而是在祂面前——祂不会被圣洁的表面现象所欺骗，即愿你们的圣洁是那种经得起祂察验的圣洁。
coming（降临）——希腊文作"临在"或"来到"。
with all his saints（同众圣徒）——包括圣天使和蒙拣选的圣洁之人
(帖前4:14； 但7:10； 亚14:5； 太25:31； 帖后1:7)。
圣徒是"祂的"
(徒9:13)。
我们若要被列在祂的圣者或"圣徒"之中，就必须有"圣洁"。关于"无可责备"，对照
启14:5。
本节（对照
帖前3:12)
表明"爱"是真正"圣洁"的源头
(太5:44-48； 罗13:10； 西3:14)。
真正"坚固"人的是神；提摩太和其他传道人不过是"坚固"的器皿
(帖前3:2)。
英文原文
13. your hearts--which are naturally the spring and seat of unholiness.
before God, even our Father--rather, "before Him who is at once God and our Father." Before not merely men, but Him who will not be deceived by the mere show of holiness, that is, may your holiness be such as will stand His searching scrutiny.
coming--Greek, "presence," or "arrival."
with all his saints--including both the holy angels and the holy elect of men
(1Th 4:14; Da 7:10; Zec 14:5; Mt 25:31; 2Th 1:7).
The saints are "His"
(Ac 9:13).
We must have "holiness" if we are to be numbered with His holy ones or "saints." On "unblameable," compare
Re 14:5.
This verse (compare
1Th 3:12)
shows that "love" is the spring of true "holiness"
(Mt 5:44-48; Ro 13:10; Col 3:14).
God is He who really "stablishes"; Timothy and other ministers are but instruments
(1Th 3:2)
in "stablishing."
帖前3:1-13。
他差遣提摩太一事证明他对他们的挂念；他听到关于他们信心和爱心的报告而喜乐；为他们祷告。
1. Wherefore（我们既不能再忍）——因我们对你们热切的爱
(帖前2:17-20)。
forbear（忍耐）——"忍受"那种悬而未决的状态。希腊文原文专门用于不漏水的容器。当我们再也不能在切慕你们的渴望中自禁之时。
left at Athens alone（独自留在雅典）——见我的绪论。
这暗示他是从雅典差遣提摩太的，因提摩太跟随他到了雅典。然而，"我们"一词支持阿尔福德（Alford）的看法：差遣提摩太的决定，是在保罗、西拉、提摩太在离开庇哩亚之前仓促商议之时作出的；那时他与他们一同"定意"在到达雅典时"独自"留下：提摩太和西拉并不随行，而是留在庇哩亚。这样，
帖前3:5
的"我"就表达了差遣提摩太（当他到达雅典之时）这一行动是保罗的，而保罗应当独自留在雅典这一决定，则是弟兄们和他自己在庇哩亚一同作出的，所以他在此
帖前3:1
使用"我们"。雅典未提及西拉，暗示西拉并没有像起初打算的那样跟随保罗到雅典；但提摩太却来了。这样，
徒17:14, 15
的历史就与书信相符。"留下"一词（希腊文）暗示提摩太曾在雅典与他同在。保罗为了帖撒罗尼迦人的缘故，舍己放弃了提摩太在雅典的同在——在哲学家的刁难之中，那本是对他极大的鼓舞；但因着对帖撒罗尼迦人的爱，他甘愿在这座大城中"独自"被留下。