1
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. 作神執事的我們的同工——部分最古老的抄本作"與神同工的"；另一些作"神的執事"。前者大概是真確的讀法，因為抄寫者很可能為了避免這大膽的措辭而改為後者，然而這措辭是林前 3:9; 林後 6:1 所認可的。英譯本的讀法支持薄弱，顯然是由另外兩個讀法拼湊而成的。保羅在此稱提摩太為"我們的兄弟"，但在林前 4:17 稱他為"我的兒子"。他對這樣一位剛剛受按立的人如此推崇，既是要使帖撒羅尼迦人對所差去的代表懷有高度的尊敬，也是要鼓勵看來性格膽怯的提摩太(提前 4:12; 5:23)。"福音的執事們與神同工、為神工作、並在神之下作神的工"[埃德蒙茲（Edmunds）]。
堅固——希臘文作"確立"。在帖後 3:3，是神"堅固"：祂才是真正的堅立者，牧者不過是祂的"工具"。
為——希臘文作"代替"，即為促進你們的信。"安慰"的希臘文也含有"勸勉"之意。帖撒羅尼迦人在試煉中兩者都需要(帖前 3:3；與徒 14:22 比較)。
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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無標題
3. 被搖動——"搖動"、"擾亂"。希臘文字面用於狗向人搖尾獻媚。因此蒂特曼（Tittmann）解釋為"免得任何人在患難中，因討好的更安逸生活之盼望而被引誘放棄自己的本分"。埃爾斯納（Elsner）和本格爾（Bengel）也作"被巧言騙離信仰"。在苦難中，親屬和反對者聯同那好安逸的本心一起以諂媚靠近，需要堅強的信心才能勝過。
你們自己知道——我們總是坦白地這樣告訴你們(帖前 3:4; 徒 14:22)。除了從神而來的宗教，沒有別的能向接受者提出這樣艱難的前景，卻仍成功地贏得歸信者。
我們——基督徒。
注定——按神的旨意(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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無標題
4. 我們必受患難——希臘文作"我們將要（我們確知）受患難"，按著神的命定(帖前 3:3)。
正如——"正如它既發生了又你們所知道的"；你們知道，既知道它發生了，又知道我們預先說過（與約 13:19 比較）。事件與預言的相符，有力地印證信心："預先受警，即預先備戰"[埃德蒙茲（Edmunds）]。"你們知道"如此頻繁地重複，是作為論據，意在表明他們既已預先受警於將來的患難，就應當更不容易被其"搖動"。
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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無標題
5. 為這緣故——因為我知道你們的"患難"已經實際開始了(帖前 3:4)。
我——希臘文作"當我也（正如提摩太一樣，保羅婉轉地暗示提摩太對他們同樣掛慮，比較"我們"，帖前 3:1），不能再自制（忍受那懸念）的時候"。
打發——保羅是實際的差遣者；因此這裡用"我"：保羅、西拉和提摩太本人，在保羅前往雅典之前已經就這項使命達成一致；因此用"我們"（見帖前 3:1 註）。
要曉得——要了解你們信心的狀況，看它是否經得起試驗(西 4:8)。
恐怕……試探了……就——前句用直說法，後句用假設語氣。因此譯作"要曉得……那誘惑人者是否已經誘惑了你們（直說法暗示他假設情況如此），免得（在那種情形下）我們的勞苦歸於徒然"（與加 4:11 比較）。在那種情形下，我們在傳道上的勞苦就你們而言是徒然的，但就我們盡心勞苦而言則不然(賽 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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無標題
6. 將"但"與"來了"相連："但提摩太剛才從你們那裡到我們這裡來"[阿爾福德（Alford）]。由此可見（與徒 18:5 比較），保羅是從哥林多寫信。
你們的信和愛心——(帖前 1:3；與帖後 1:3 比較，從那裡看來他們的信心後來更增長了)。信心是堅固的根基；愛心是將他們在那根基上所建的行為上層結構黏合在一起的水泥。在那愛心中，也包括了他們對教師"好的（友善的）記念"。
切切的想念——希臘文作"懷著渴慕之情"。
我們也是——相愛的朋友彼此渴望同在的願望是相互的。
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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無標題
7. 因你們——關乎你們。
在——在其中：儘管有"我們一切所遭的患難（希臘文 '困苦'）和痛苦"，即保羅寫信所在的哥林多的外在試煉（與帖前 3:6，徒 18:5-10 比較）。
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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無標題
8. 如今——情形既如此；既然你們站穩。
我們就活了——我們就振奮。在你們的患難中聽見你們的堅忍，使我們甦醒(詩 22:26; 約貳 3:4)。
你們——暗示宣教士"如今"所感到的鮮活喜樂，在帖撒羅尼迦人繼續堅忍的情況下將會持續。他們仍需要勸勉，帖前 3:10；因此他加上條件子句"你們若"，等等(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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無標題
9. 用何等的感謝——何等充分的感謝？
報答——為祂的良善而還(詩 116:12)。
為你們——"關於你們"。
因你們所受的一切快樂——因一切快樂。在帖前 3:7 是"安慰"，如今更進一步，即快樂。
因你們——為你們的緣故。
在我們的神面前——這是能承受神察看之眼的快樂：是如同在神面前的快樂，不為己，而是無私、真誠、屬靈的（與帖前 2:20; 約 15:11 比較）。
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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無標題
10. 晝夜——（見帖前 2:9 註）。夜間是聖徒最神聖的默想與禱告的時辰(提後 1:3)。
祈求——與"我們喜樂"相連；我們邊禱告邊喜樂；或如阿爾福德（Alford），我們禱告時能向神獻上何等的感謝呢？ 希臘文暗示一個懇求的請求。
極力——字面作"超過極其豐盛地"（與弗 3:20 比較）。
不足——連帖撒羅尼迦人也有需要改進之處[本格爾（Bengel）]，(路 17:5)。他們對基督再來之臨近的教義看法，對已睡者狀態的看法，以及在某些行為上的實踐，都需要糾正(帖前 4:1-9)。保羅的方法是先稱讚當讚之處，然後糾正不當之處；這是勸戒他人之人的好榜樣。
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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無標題
11. 譯作"願神我們的父（希臘文只有一個冠詞，要求這譯法，'那位同時是神又是我們的父的'）親自給我們開路"，等等。"親自"與"我們"(帖前 2:18)相對；我們想要去卻因撒但的阻擋而不能；但若神親自給我們開路（正如我們所求），無人能阻擋祂(帖後 2:16, 17)。這裡與帖後 2:16, 17 的希臘文動詞為單數，是父與子合而為一的顯著證據，意指主語——父與子——在本體上是一，而不僅是意志的合一。給帖撒羅尼迦人的兩封書信中，幾乎每一章都以各自的禱告封印(帖前 5:23; 帖後 1:11; 2:16; 3:5, 16)[本格爾（Bengel）]。保羅不認為旅行的順利是不宜禱告的題目(羅 1:10; 15:32)[埃德蒙茲（Edmunds）]。他的禱告雖然延遲，卻在大約五年後因他重返馬其頓而應驗。
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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無標題
12. 希臘文將"你們"強調地置於首位；"但是"（"和"的希臘文如此譯）關乎"你們"的，無論我們來不來，"願主叫你們彼此相愛的心並愛眾人的心能增長、滿溢"，等等。"增長"的希臘文有更積極的力量；"滿溢"有更比較性的力量，即"叫你們充足（補足'那不足的'，帖前 3:10），甚至滿溢"。此處"主"可能指聖靈；如此三位一體的三個位格就都成為呼求的對象（與帖前 3:13 比較），如帖後 3:5。照樣聖靈被稱為"主"(林後 3:17)。"愛"是聖靈的果子(加 5:22)，祂的職事就是"在聖潔上堅固"(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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無標題
13. 你們的心——心本性上是不聖潔的泉源與所在。
在神我們的父面前——更作"在那位同時是神又是我們的父的面前"。不僅在人面前，更在那不被聖潔的外表所欺哄的祂面前，即願你們的聖潔是能通得過祂察驗的那一種。
降臨——希臘文作"臨在"或"來到"。
與眾聖徒——包括聖天使和蒙揀選的聖人(帖前 4:14; 但 7:10; 亞 14:5; 太 25:31; 帖後 1:7)。聖徒是"祂的"(徒 9:13)。我們若要被列於祂的聖者或"聖徒"之中，就必須有"聖潔"。論"無可指責"，與啟 14:5 比較。本節（與帖前 3:12 比較）表明"愛"是真"聖潔"的泉源(太 5:44-48; 羅 13:10; 西 3:14)。真正"堅固"人的是神；提摩太和其他牧者在"堅固"的事上不過是工具(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.
他對他們的切慕之證據：他差派提摩太前去；因他們的信與愛心所帶回的消息而喜樂；為他們禱告。
1. 為此——因我們對你們懇切的愛(帖前 2:17-20)。
忍受——"忍受"那懸念。希臘文字面用於不漏水的容器。當我們對你們的渴慕再也不能自制之時。
既獨自在雅典——見我的引言。這暗示他是從雅典差遣提摩太，因提摩太跟隨他到了那裡。然而"我們"一語支持阿爾福德（Alford）的見解：差遣提摩太的決定，是在保羅、西拉、提摩太離開庇哩亞之前匆忙商議時形成的，那時他與他們"定意"當他抵達雅典時就"獨自"留下；提摩太和西拉不與他同行，而留在庇哩亞。因此帖前 3:5 的"我"，表達的是當他抵達雅典時差遣提摩太的行動是保羅的；而保羅應當獨自留在雅典的決定，是在庇哩亞由弟兄們和他本人共同做出的，因此他在帖前 3:1 使用"我們"。雅典沒有提及西拉，暗示他沒有按起初的打算跟隨保羅到雅典；但提摩太去了。如此，徒 17:14, 15 的歷史記載便與書信相符。"留下"一詞（希臘文）暗示提摩太曾在雅典與他同在。保羅在哲學家的諸多刁難中，本會因提摩太的同在而大得鼓舞，卻為他們的緣故克己，放棄了這份同在；但因對帖撒羅尼迦人的愛，他甘願在這大城中完全"獨自"留下。