서론
Introduction
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英文原文
INTRODUCTION
The AUTHENTICITY of this Epistle is attested by IRENÆUS [Against Heresies, 5.6.1], quoting
1Th 5:23;
CLEMENT OF ALEXANDRIA [The Instructor, 1.88], quoting
1Th 2:7;
TERTULLIAN [On the Resurrection of the Flesh, 24], quoting
1Th 5:1;
CAIUS in EUSEBIUS' Ecclesiastical History [6.20]; ORIGEN [Against Celsus, 3].
The OBJECT OF THE EPISTLE.--Thessalonica was at this time capital of the Roman second district of Macedonia [LIVY, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul
(1Th 2:2)
passed on to Thessalonica; and in company with Silas
(Ac 17:1-9)
and Timotheus
(Ac 16:3; 17:14,
compare with
1Th 1:1; 3:1-6; 2Th 1:1)
founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths
(Ac 17:2);
but some few "believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions
(1Th 1:6; 2:13)
from their own countrymen and from the Jews
(1Th 2:14-16).
His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in
Ac 17:2;
for his laboring there with his hands for his support
(1Th 2:9; 2Th 3:8),
his receiving supplies there more than once from Philippi
(Php 4:16),
his making many converts from the Gentiles
(1Th 1:9;
and as two oldest manuscripts read,
Ac 17:4,
"of the devout and of the Greeks a great multitude,"
Ac 17:4),
and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch
(Ac 13:46),
at Corinth
(Ac 18:6, 7),
and at Ephesus
(Ac 19:8, 9),
having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason
(Ac 17:5),
perhaps "the kinsman" of Paul mentioned in
Ro 16:21.
His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from
1Th 1:10; 2:12, 19; 3:13; 4:13-18; 5:1-11, 23, 24;
and that they should walk worthy of it
(1Th 2:12; 4:1).
And it is an undesigned coincidence between the two Epistles and
Ac 17:5, 9,
that the very charge which the assailants of Jason's house brought against him and other brethren was, "These do contrary to the decrees of Cæsar, saying that there is another king, one Jesus." As in the case of the Lord Jesus Himself
(Joh 18:33-37; 19:12;
compare
Mt 26:64),
they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against Cæsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him
(Ac 17:10, 14).
But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere
(1Th 1:7, 8).
From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare
Ac 17:10, with Ac 17:14)
and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and "perfect that which was lacking in their faith"
(1Th 3:10);
but (probably using the Thessalonian Jews as his instruments,
Joh 13:27)
"Satan hindered" him
(1Th 2:18;
compare
Ac 17:13).
He therefore sent Timotheus, who seems to have followed him to Athens from Berea
(Ac 17:15),
immediately on his arrival to Thessalonica
(1Th 3:1);
glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to "come to him with all speed"
(Ac 17:15);
but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare
Ac 18:1, 5,
"When Silas and Timothy were come from Macedonia." The Epistle makes no mention of Silas at Athens, as it does of Timothy
(1Th 3:1).
Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them
(1Th 3:6-10).
Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties
(1Th 4:11, 12).
Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety
(1Th 5:5-7),
as also against charity
(1Th 4:3-10; 5:13, 15).
There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts
(1Th 5:19).
To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.
The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him
(Ac 18:5)
soon after he arrived there (compare
1Th 2:17)
in the autumn of A.D. 52.
The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state
(1Th 3:6)
in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians
(1Th 1:8, 9),
while Paul could speak of himself as only taken from them for a short season
(1Th 2:17).
Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person "we," is used everywhere, except in
1Th 2:18; 3:5; 5:27.
"We" is the true reading,
1Th 4:13.
The English Version "I," in
1Th 4:9
1Th 5:1, 23,
is not supported by the original [EDMUNDS].
The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.
The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament.
1
1Th 1:1-10.
繁體中文
帖前 1:1-10.
稱呼：問安：為他們的信、望、愛而發的恆切感恩禱告。他們起初領受福音，以及對周圍一切人的美好影響。
1. 保羅——他沒有加上"使徒"一語，因為對他們，正如對腓立比人（見腓 1:1 註），他的使徒權威不需要任何證明。他以熟識朋友的語氣寫信，並非他在們中間的使徒職分未被承認(帖前 2:6)。另一方面，在寫信給加拉太人時——他們中間有人質疑他的使徒職分——他在信頭強烈地主張這一點。書信中這種非出於設計的恰當性，證明其真實性。
西拉——是"在弟兄中作首領的"(徒 15:22)，也是"先知"(徒 15:32)，並是將耶路撒冷會議的決議帶到安提阿的代表之一。因他的年紀與地位，他被列在當時仍是年輕人的"提摩太"之前(徒 16:1; 提前 4:12)。西拉（"西拉"的外邦化擴展形式）在彼前 5:12 被稱為"忠信的弟兄"（與林後 1:19 比較）。他們二人都協助建立了帖撒羅尼迦教會，因此也包括在稱呼之內。作為保羅最早的書信，由於寫於種種罪惡潛入教會之前，本書信沒有其他書信中所見的責備。他們的基督徒信如此真實，以致他們能時刻等候主耶穌。
寫信給……教會——不像寫給羅馬人、以弗所人、歌羅西人、腓立比人那樣，只是"給聖徒"或"在帖撒羅尼迦的忠信者"。雖然他們似乎尚未有後期書信中所見那種在常設的"監督"和執事之下的最終教會組織（見腓 1:1；提摩太前書與後書註），他卻用"教會"這尊貴的稱呼稱呼他們，表明他們不僅是孤立的信徒，而是一個具有屬靈治理者的身體(帖前 5:12; 林後 1:1; 加 1:2)。
在——暗示生命上的聯合。
父神——標明他們不再是外邦人。
主耶穌基督——標明他們不是猶太人，而是基督徒。
願恩惠平安歸與你們——願你們在神裡面得著人所不給的那恩惠與平安[安瑟倫（Anselm）]。這是保羅所有書信中的問安，除了三封教牧書信作"恩惠、憐憫、平安"。部分最古老的抄本支持、另有部分省略接下來的一句"從神我們的父和主耶穌基督"。這可能是從林前 1:3; 林後 1:2 串入的。
英文原文
1Th 1:1-10.
ADDRESS: SALUTATION: HIS PRAYERFUL THANKSGIVING FOR THEIR FAITH, HOPE, AND LOVE. THEIR FIRST RECEPTION OF THE GOSPEL, AND THEIR GOOD INFLUENCE ON ALL AROUND.
1. Paul--He does not add "an apostle," because in their case, as in that of the Philippians (see on
Php 1:1),
his apostolic authority needs not any substantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them
(1Th 2:6).
On the other hand, in writing to the Galatians, among whom some had called in question his apostleship, he strongly asserts it in the superscription. An undesigned propriety in the Epistles, evincing genuineness.
Silvanus--a "chief man among the brethren"
(Ac 15:22),
and a "prophet"
(Ac 15:32),
and one of the deputies who carried the decree of the Jerusalem council to Antioch. His age and position cause him to be placed before "Timothy," then a youth
(Ac 16:1; 1Ti 4:12).
Silvanus (the Gentile expanded form of "Silas") is called in
1Pe 5:12,
"a faithful brother" (compare
2Co 1:19).
They both aided in planting the Thessalonian Church, and are therefore included in the address. This, the first of Paul's Epistles, as being written before various evils crept into the churches, is without the censures found in other Epistles. So realizing was their Christian faith, that they were able hourly to look for the Lord Jesus.
unto the church--not merely as in the Epistles to Romans, Ephesians, Colossians, Philippians, "to the saints," or "the faithful at Thessalonica." Though as yet they do not seem to have had the final Church organization under permanent "bishops" and deacons, which appears in the later Epistles (See on
Php 1:1;
1
and
2 Timothy).
Yet he designates them by the honorable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers
(1Th 5:12; 2Co 1:1; Ga 1:2).
in--implying vital union.
God the Father--This marks that they were no longer heathen.
the Lord Jesus Christ--This marks that they were not Jews, but Christians.
Grace be unto you, and peace--that ye may have in God that favor and peace which men withhold [ANSELM]. This is the salutation in all the Epistles of Paul, except the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest manuscripts support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from
1Co 1:3; 2Co 1:2.
2
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2.
(羅 1:9; 提後 1:3.)
本節與以下各節的句式結構，是每一句都比前一句更豐滿地重複，這獨特地標示出保羅對其歸信者的洋溢之愛與感恩，彷彿他要藉著疊加詞句來表達他對他們澎湃的情懷。
我們——我保羅、西拉、提摩太。羅 1:9 支持阿爾福德（Alford）所譯"在我們的禱告中不住地記念你們"(帖前 1:3)。因此第二句中的"不住地"與第一句中的"常"在平行結構中互相呼應。
英文原文
2.
(Ro 1:9; 2Ti 1:3.)
The structure of the sentences in this and the following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as if he were seeking by words heaped on words to convey some idea of his exuberant feelings towards them.
We--I, Silvanus, and Timotheus.
Ro 1:9
supports ALFORD in translating, "making mention of you in our prayers without ceasing"
(1Th 1:3).
Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the first.
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3. 因信心所做的工夫——你們信心的運行實質，即在領受真理上的敏捷，並藉果子彰顯自身。不是一種閒懶的贊同，而是實化而運作的信心；不是"只在言語上"，而是在一條連貫不斷的"工夫"鏈中（單數，不是複數的行為），帖前 1:5-10; 雅 2:22。同樣，帖後 1:11 中"信心所做的工夫"暗示其完全的發展（與雅 1:4 比較）。其他作主語的名詞同樣分別標示出隨後屬格中那恩典的特有彰顯。信、愛、望是基督徒三大恩典(帖前 5:8; 林前 13:13)。
因愛心所受的勞苦——希臘文暗示辛勞，或艱苦的勞碌，是我們受愛心激勵而承擔的(帖前 2:9; 啟 2:2)。捨己之愛心勞苦的實例，見徒 20:35; 羅 16:12。此處不是指牧養的勞苦。逃避為他人辛勞的人，愛心微小（與來 6:10 比較）。
忍耐——譯作"盼望的堅忍"；從"盼望"湧流而出、對試煉的堅忍到底。羅 15:4 顯示"忍耐"也滋養"盼望"。
盼望我們主耶穌——字面是"我們主耶穌的盼望"，即祂再來的盼望(帖前 1:10)：一個超越當前一切、仰望基督顯現的盼望。
在神我們的父面前——你們的"信、望、愛"不僅是在人面前能被視為真實的，更是"在神面前"、在那察看人心者面前真實的[戈馬魯斯（Gomarus）]。事物在神面前才是其真正的所是。本格爾（Bengel）將這句與"記念"相連：每當我們禱告，就在神面前記念你們的信、望、愛。但由於它在次序上與"記念"分開，而與"你們的……信"等相連，使我更傾向前一見解。
和，等等——希臘文暗示，在"那同時是神又是我們父的祂面前"。
英文原文
3. work of faith--the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works),
1Th 1:5-10; Jas 2:22.
So "the work of faith" in
2Th 1:11
implies its perfect development (compare
Jas 1:4).
The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the three great Christian graces
(1Th 5:8; 1Co 13:13).
labour of love--The Greek implies toil, or troublesome labor, which we are stimulated by love to bear
(1Th 2:9; Re 2:2).
For instances of self-denying labors of love, see
Ac 20:35; Ro 16:12.
Not here ministerial labors. Those who shun trouble for others, love little (compare
Heb 6:10).
patience--Translate, "endurance of hope"; the persevering endurance of trials which flows from "hope."
Ro 15:4
shows that "patience" also nourishes "hope."
hope in our Lord Jesus--literally, "hope of our Lord Jesus," namely, of His coming
(1Th 1:10):
a hope that looked forward beyond all present things for the manifestation of Christ.
in the sight of God and our Father--Your "faith, hope, and love" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts [GOMARUS]. Things are really what they are before God. BENGEL takes this clause with "remembering." Whenever we pray, we remember before God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your . . . faith," &c., make me to prefer the former view.
and, &c.--The Greek implies, "in the sight of Him who is [at once] God and our Father."
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繁體中文
4. 曉得——既然我們曉得。
神所揀選的你們——希臘文更作"為神所愛的"；如羅 1:7; 帖後 2:13。"你們蒙揀選"是指神已揀選你們作個別信徒歸於永生(羅 11:5, 7; 西 3:12; 帖後 2:13)。
英文原文
4. Knowing--Forasmuch as we know.
your election of God--The Greek is rather, "beloved by God"; so
Ro 1:7; 2Th 2:13.
"Your election" means that God has elected you as individual believers to eternal life
(Ro 11:5, 7; Col 3:12; 2Th 2:13).
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5. 我們的福音——即我們所傳的福音。
來到——希臘文作"成了"，即由其創始者和差遣者神所成就。神使我們在你們中間的傳講伴隨這樣的"能力"，證明你們是"神所揀選的"(帖前 1:4)。
能力——在聖靈賜我們能力傳講福音的功效中（見本節末；徒 1:8; 4:33; 6:5, 8），並使它在你們裡面成為神拯救的大能(羅 1:16)。"能力"產生信心；"聖靈"產生愛心；"充足的確信"(西 2:2，完全的說服)產生盼望(來 6:11)，這盼望建立在信心之上(來 10:22)。如此就是信、愛、望(帖前 1:3)。
正如你們知道——對應那"曉得"，即正如我們**曉得(帖前 1:4)你們作為神選民的品格，照樣你們**知道我們作為傳道者的品格。
為你們的緣故——此處所指出的目的，與其說是使徒們的目的，不如說是神的目的。"你們知道神使我們成了怎樣的人……在傳道上是何等有能……為你們的緣故……藉此證明祂已揀選*(帖前 1:4) 你們歸祂自己"[阿爾福德（Alford）]。我認為，從帖前 2:10-12 來看，在"我們在你們中間是怎樣的人"裡，除了傳講的能力，還包括保羅及其同工印證其傳講的全部品行；在這意義上，"為你們的緣故"就是"為要得著你們"。這雖不是唯一，卻也是強而有力的、保守聖潔謹慎的動機，即為要得著外面的人(西 4:5；與林前 9:19-23 比較)。
英文原文
5. our gospel--namely, the Gospel which we preached.
came--Greek, "was made," namely, by God, its Author and Sender. God's having made our preaching among you to be attended with such "power," is the proof that you are "elect of God"
(1Th 1:4).
in power--in the efficacy of the Holy Spirit clothing us with power (see end of verse;
Ac 1:8; 4:33; 6:5, 8)
in preaching the Gospel, and making it in you the power of God unto salvation
(Ro 1:16).
As "power" produces faith; so "the Holy Ghost," love; and "much assurance"
(Col 2:2,
full persuasion), hope
(Heb 6:11),
resting on faith
(Heb 10:22).
So faith, love, and hope
(1Th 1:3).
as ye know--answering to the "knowing," that is, as WE know
(1Th 1:4)
your character as the elect of God, so YE know ours as preachers.
for your sake--The purpose herein indicated is not so much that of the apostles, as that of God. "You know what God enabled us to be . . . how mighty in preaching the word . . . for your sakes . . . thereby proving that He had chosen
(1Th 1:4)
you for His own" [ALFORD]. I think, from
1Th 2:10-12,
that, in "what manner of men we were among you," besides the power in preaching, there is included also Paul's and his fellow missionaries' whole conduct which confirmed their preaching; and in this sense, the "for your sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, namely, so as to win those without
(Col 4:5;
compare
1Co 9:19-23).
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繁體中文
6. 你們——對應"我們的福音"，帖前 1:5。
效法——希臘文作"模仿者"。帖撒羅尼迦人輪到他們成了別人效法的"榜樣"(帖前 1:7)。
主——祂是父的使徒，在逆境中傳講祂從天上帶來的道[本格爾（Bengel）]。這就是他們效法祂和祂使徒之處：在大患難中為道喜樂的見證。這是他們蒙神揀選的第二個證據(帖前 1:4)；帖前 1:5 是第一個（見帖前 1:5 註）。
在大患難中領受道——(帖前 2:14; 3:2-5; 徒 17:5-10)。
喜樂——即"聖靈"所賜的喜樂。神的兒子被膏"勝過祂的同伴"的"喜樂油"(詩 45:7)，正是祂藉聖靈也膏祂同伴的同一油(賽 61:1, 3; 羅 14:17; 約壹 2:20, 27)。
英文原文
6. And ye--answering to "For our Gospel,"
1Th 1:5.
followers--Greek, "imitators." The Thessalonians in their turn became "ensamples"
(1Th 1:7)
for others to imitate.
of the Lord--who was the apostle of the Father, and taught the word, which He brought from heaven, under adversities [BENGEL]. This was the point in which they imitated Him and His apostles, joyful witness for the word in much affliction: the second proof of their election of God
(1Th 1:4);
1Th 1:5
is the first (see on
1Th 1:5).
received the word in much affliction--
(1Th 2:14; 3:2-5; Ac 17:5-10).
joy of--that is, wrought by "the Holy Ghost." "The oil of gladness" wherewith the Son of God was "anointed above His fellows"
(Ps 45:7),
is the same oil with which He, by the Spirit, anoints His fellows too
(Isa 61:1, 3; Ro 14:17; 1Jo 2:20, 27).
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無標題
繁體中文
7. 榜樣——部分最古老的抄本如此讀。另有作"榜樣"（單數），將整個教會視為一體。在帖撒羅尼迦人之前，歐洲唯一歸信的教會是腓立比的馬其頓教會。因此他的意思是他們過去的行為，對現今所有信徒是個榜樣；他特別提到"馬其頓"的人，是因為自帖撒羅尼迦人歸信後他曾到過那裡，並將西拉和提摩太留在那裡；又提到"亞該亞"的人，是因為他此刻正在亞該亞的哥林多。
英文原文
7. ensamples--So some of the oldest manuscripts read. Others, "ensample" (singular), the whole Church being regarded as one. The Macedonian Church of Philippi was the only one in Europe converted before the Thessalonians. Therefore he means their past conduct is an ensample to all believers now; of whom he specifies those "in Macedonia" because he had been there since the conversion of the Thessalonians, and had left Silvanus and Timotheus there; and those in "Achaia," because he was now at Corinth in Achaia.
8
無標題
繁體中文
8. 從你們那裡已經傳開了……主的道——並非他們真的成了宣教士；而是藉著他們"信心"的傳聞傳開（與羅 1:8 比較），並藉著往各方向旅行、隨身帶著"主的道"的帖撒羅尼迦基督徒商人，他們實際上成了宣教士，以言語和榜樣向所有在其影響範圍內的人推薦福音(帖前 1:7)。"傳開了"用的是號角以清亮的迴響充滿周圍一切地方的意象。
向神——不再指向偶像。
所以不用我們說甚麼——向你們講論稱讚你們的信；"因為(帖前 1:9)他們自己"（馬其頓、亞該亞以及各處的人）已經知道了。
英文原文
8. from you sounded . . . the word of the Lord--not that they actually became missionaries: but they, by the report which spread abroad of their "faith" (compare
Ro 1:8),
and by Christian merchants of Thessalonica who travelled in various directions, bearing "the word of the Lord" with them, were virtually missionaries, recommending the Gospel to all within reach of their influence by word and by example
(1Th 1:7).
In "sounded," the image is that of a trumpet filling with its clear-sounding echo all the surrounding places.
to God-ward--no longer directed to idols.
so that we need not to speak any thing--to them in praise of your faith; "for
(1Th 1:9)
they themselves" (the people in Macedonia, Achaia, and in every place) know it already.
9
無標題
繁體中文
9. 嚴格說來，接下來應是"因為他們自己傳講你們的事"，等等；但他改以帖撒羅尼迦人歸信與信心的工具因，即"因為他們自己傳講我們的事，我們到你們那裡是怎樣進去的"；比較帖前 1:5，這句對應前半，而帖前 1:6 對應後半。"以及你們是怎樣離棄偶像，歸向事奉又真……的神"，等等。不是我們（在馬其頓和亞該亞）要向你們"說甚麼"來稱讚你們(帖前 1:8)，而是"他們自己（在論到你們的事上先於我們）傳述（'傳講'的希臘文意為此）關於我們的事，我們是怎樣（何等有效的）進到你們那裡去的"(帖前 1:5; 2:1)。
又真又活的神——與他們所"離棄"的死和假神相對。英譯本在徒 17:4 讀作"虔敬的希臘人有許多"，其中沒有像此處那樣提到帖撒羅尼迦拜偶像的外邦人的歸信；但部分最古老的抄本和武加大譯本（Vulgate）的讀法與此處的陳述奇妙地吻合："虔敬的人 和 希臘人（即拜偶像者）有許多"；照樣在徒 17:17，"虔敬的人"即歸信猶太教的外邦人，構成另一個階層。佩利（Paley）和拉赫曼（Lachmann）以不同的論證路線支持"和"。
英文原文
9. Strictly there should follow, "For they themselves show of you," &c.; but, instead, he substitutes that which was the instrumental cause of the Thessalonians' conversion and faith, "for they themselves show of us what manner of entering in we had unto you"; compare
1Th 1:5,
which corresponds to this former clause, as
1Th 1:6
corresponds to the latter clause. "And how ye turned from idols to serve the living . . . God," &c. Instead of our having "to speak any thing" to them (in Macedonia and Achaia) in your praise
(1Th 1:8),
"they themselves (have the start of us in speaking of you, and) announce concerning (so the Greek of 'show of' means) us, what manner of (how effectual an) entrance we had unto you"
(1Th 1:5; 2:1).
the living and true God--as opposed to the dead and false gods from which they had "turned." In the English Version reading,
Ac 17:4,
"of the devout Greeks a great multitude," no mention is made, as here, of the conversion of idolatrous Gentiles at Thessalonica; but the reading of some of the oldest manuscripts and Vulgate singularly coincides with the statement here: "Of the devout AND of Greeks (namely, idolaters) a great multitude"; so in
Ac 17:17,
"the devout persons," that is, Gentile proselytes to Judaism, form a separate class. PALEY and LACHMANN, by distinct lines of argument, support the "AND."
10
無標題
繁體中文
10. 本節將他們與猶太人區別開來，正如帖前 1:9 將他們與拜偶像的外邦人區別。等候主的再來是真信徒的確實特徵，也是帖撒羅尼迦人諸般恩典中突出的(林前 1:7, 8)。
祂的降臨甚少被稱為祂的回來(約 14:3)；因為兩次降臨被視為同一次來的不同階段；並且第二次降臨將有全然嶄新的特徵，所以不會僅是第一次的簡單重複，或僅僅再回來。
祂的兒子……從死裡復活的——祂神聖兒子名分的重大證據(羅 1:4)。
救——更當如希臘文作"那救我們脫離者"。基督已經一次永遠地救贖了我們；祂始終是我們的拯救者。
將來的忿怒——(帖前 5:9; 西 3:6)。
英文原文
10. This verse distinguishes them from the Jews, as
1Th 1:9
from the idolatrous Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians
(1Co 1:7, 8).
His coming is seldom called his return
(Joh 14:3);
because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the first, or a mere coming back again.
his Son . . . raised from the dead--the grand proof of His divine Sonship
(Ro 1:4).
delivered--rather as Greek, "who delivereth us." Christ has once for all redeemed us; He is our Deliverer ALWAYS.
wrath to come--
(1Th 5:9; Col 3:6).
引言
本書信的真實性由以下諸人見證：愛任紐（Irenæus）[反異端（Against Heresies）, 5.6.1]引用帖前 5:23；亞歷山太的革利免（Clement of Alexandria）[導師（The Instructor）, 1.88]引用帖前 2:7；特土良（Tertullian）[論肉身復活（On the Resurrection of the Flesh）, 24]引用帖前 5:1；優西比烏（Eusebius）教會史（Ecclesiastical History）[6.20]中所記的該猶（Caius）；以及俄利根（Origen）[反駁瑟爾索（Against Celsus）, 3]。
本書信的目的。——帖撒羅尼迦當時是羅馬治下馬其頓第二行政區的首府[李維（Livy），歷史（Histories）, 45.29]。它位於提爾邁灣（Therme），自古至今以其現代名稱薩洛尼卡（Saloniki）為人熟知，一直是一個頗具規模的商業城市。保羅在腓立比被監禁並受鞭打之後(帖前 2:2)，來到帖撒羅尼迦；並與西拉(徒 17:1-9)和提摩太(徒 16:3; 17:14，與帖前 1:1; 3:1-6; 帖後 1:1 比較)一同在那裡建立了教會。猶太人整體而言，在連續三個安息日中所傳給他們的福音遭到拒絕(徒 17:2)；但有少數人"信了，附從保羅和西拉，還有許多虔敬的（即歸信猶太教的）希臘人，以及不少尊貴的婦女。"信徒們在試煉與逼迫之中(帖前 1:6; 2:13)，從自己同胞和猶太人所加的苦難裡(帖前 2:14-16)，仍喜樂地領受了這道。
他在帖撒羅尼迦的停留，毫無疑問不限於徒 17:2 所述那包含三個安息日的三週時間；因為他在那裡親手做工維持生計(帖前 2:9; 帖後 3:8)，不止一次從腓立比收到供應(腓 4:16)，從外邦人中得著許多歸信者(帖前 1:9；而根據兩份最古老的抄本，徒 17:4 作"虔敬的人和希臘人，有許多"，徒 17:4)，以及設立了牧者——這一切都暗示了更長的居留。也許正如在彼西底的安提阿(徒 13:46)、在哥林多(徒 18:6, 7)、在以弗所(徒 19:8, 9)一樣，他先向猶太人傳福音，當他們拒絕之後便轉向外邦人。此後他大概就在耶孫的家裡舉行基督徒的聚會(徒 17:5)，這位耶孫也許就是羅 16:21 所提到之保羅的"親屬"。
他教導他們的主要主題，看來是基督的再來與國度，這可從帖前 1:10; 2:12, 19; 3:13; 4:13-18; 5:1-11, 23, 24 推斷出來，以及他們當行事為人與這國度相稱(帖前 2:12; 4:1)。而在兩封書信與徒 17:5, 9 之間，有一處非出於設計的吻合：襲擊耶孫家的人控告他和其他弟兄的罪名，正是"這些人違背該撒的命令，說另有一個王，就是耶穌。"正如主耶穌自己身上所發生的(約 18:33-37; 19:12；與太 26:64 比較)，他們把基督將來國度的教訓歪曲為叛國該撒的根據。結果，保羅和西拉不得不在夜色掩護下逃往庇哩亞；提摩太可能已先他而去(徒 17:10, 14)。然而教會已被建立，牧者也已設立；不但如此，他們實際上自己也成了宣教士——他們城市的廣泛商業活動為此提供了便利，他們藉著言語和榜樣在馬其頓、亞該亞以及別處擴展福音(帖前 1:7, 8)。
在庇哩亞也是一樣。保羅在建立了一個愛慕聖經的教會之後，因跟隨他到那裡的帖撒羅尼迦猶太人，不得不再次逃離。提摩太（似乎與保羅和西拉分開來到庇哩亞，比較徒 17:10 與徒 17:14）和西拉仍留在那裡，保羅則從海路前往雅典。在雅典期間，他不止一次渴望再次探訪帖撒羅尼迦人，親自察看他們屬靈的光景，並"補滿你們信心的不足"(帖前 3:10)；但是（也許利用帖撒羅尼迦的猶太人作為他的工具，約 13:27）"撒但阻擋了"他(帖前 2:18；與徒 17:13 比較)。於是他派遣提摩太——提摩太似乎從庇哩亞跟隨他到了雅典(徒 17:15)——一到雅典就立刻前往帖撒羅尼迦(帖前 3:1)；在雅典反對者的諸多刁難之中，他本會多麼樂意有提摩太的幫助，但為了帖撒羅尼迦教會的緣故，他覺得必須放棄這份幫助。西拉看來根本沒有到雅典與保羅會合，儘管保羅曾囑咐他和提摩太"趕緊"來(徒 17:15)；反而似乎是與提摩太（提摩太從帖撒羅尼迦到庇哩亞去找他）一同首次在哥林多與保羅會合；比較徒 18:1, 5，"西拉和提摩太從馬其頓來的時候。"本書信提到提摩太在雅典(帖前 3:1)，卻沒有提到西拉在雅典。
提摩太對帖撒羅尼迦教會的報告十分正面。他們在信心與愛心上富足，也同樣渴望見保羅的面(帖前 3:6-10)。然而地上沒有任何屬人的事物是完全的，因此也存在一些缺陷。有些人過於片面地強調基督將來國度的教訓，以致忽略了以節制的心履行當前的責任(帖前 4:11, 12)。有些人因親人離世，需要在疑問中得著安慰和教導——即在基督再來之前去世的人，是否能在那時將要顯明的國度中與活著被找著的人同得份。此外，他們中間也犯了違反貞潔與節制的罪(帖前 5:5-7)，以及違反愛心的罪(帖前 4:3-10; 5:13, 15)。也有些人顯出對牧者缺乏尊敬的愛與順服的跡象，另有人輕看那些擁有聖靈恩賜之人身上聖靈的彰顯(帖前 5:19)。針對這些題目給予屬靈的勸戒，同時稱讚當受稱讚之處，並見證他對他們的愛，便是本書信的目的。
寫作地點毫無疑問是哥林多，在那裡提摩太和西拉重新與他會合(徒 18:5)，就在他抵達之後不久（與帖前 2:17 比較），時值主後 52 年秋。
寫作時間顯然是在他從提摩太接到他們光景的消息之後(帖前 3:6)，即主後 52 年冬或 53 年初。因為本書信是在帖撒羅尼迦人歸信後不久寫成的(帖前 1:8, 9)，那時保羅還能說自己只是暫時與他們分離(帖前 2:17)。因此本書信是保羅所有存世書信中年代最早的一封。本書信以帖撒羅尼迦教會的三位創立者——保羅、西拉、提摩太——的共同名義寫成。除了帖前 2:18; 3:5; 5:27 之外，所有地方都使用第一人稱複數"我們"。帖前 4:13 的"我們"是真確的讀法。英譯本在帖前 4:9、帖前 5:1, 23 中的"我"，並沒有原文的支持[埃德蒙茲（Edmunds）]。
本書信的風格平穩而勻稱，與主題相符——主題只涉及一般性的基督徒本分，並以那些尚未受到爭議的重大教義真理為前提。那時還沒有致命的錯謬足以引發他更激烈的情感迸發與激烈的論辯。正如我們所預期的，早期的書信都是道德性與實踐性的。直到後期猶太化與律法主義的錯謬興起，他才寫下那些闡明恩典與因信稱義之核心教義的書信（例如羅馬書和加拉太書）。再後來，從羅馬監獄寫成的書信確證了同樣的真理。最後，教牧書信則適應於教會較為發展的組織結構，就監督和執事給予指示，並糾正後來滋長的濫用與錯謬。
這間教會中外邦人成分佔主導地位，從以下事實可見一斑：這兩封書信是保羅著作中極少數完全沒有引用舊約的書信。