1
2Th 2:1-17.
繁體中文
英文原文
2Th 2:1-17.
CORRECTION OF THEIR ERROR AS TO CHRIST'S IMMEDIATE COMING. THE APOSTASY THAT MUST PRECEDE IT. EXHORTATION TO STEADFASTNESS, INTRODUCED WITH THANKSGIVING FOR THEIR ELECTION BY GOD.
1. Now--rather, "But"; marking the transition from his prayers for them to entreaties to them.
we beseech you--or "entreat you." He uses affectionate entreaty, rather than stern reproof, to win them over to the right view.
by--rather, "with respect to"; as the Greek for "of"
(2Co 1:8).
our gathering together unto him--the consummating or final gathering together of the saints to Him at His coming, as announced,
Mt 24:31; 1Th 4:17.
The Greek noun is nowhere else found except in
Heb 10:25,
said of the assembling together of believers for congregational worship. Our instinctive fears of the judgment are dispelled by the thought of being gathered together UNTO HIM ("even as the hen gathereth her chickens under her wings"), which ensures our safety.
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無標題
繁體中文
2. 輕易——憑瑣碎的根據，未經充分考慮。
動搖——字面作「搖撼」，如船被激盪的海面搖撼一般。同樣的比喻見
弗 4:14。
心——更當照希臘文作「從你們的心」，即從你們在這事上心思的堅定中。
驚慌——這動詞適用於情感上的激動；而「動搖」適用於理智上的激動。
有靈——指自稱擁有預言之靈的人
（林前 12:8-10; 約壹 4:1-3）。
帖撒羅尼迦人曾受警戒
（帖前 5:20, 21）
要「察驗」這類自稱預言的話，並「（只）持守善的」。
有言語——指口傳（比較
帖後 2:5, 15）；
某些被稱為保羅之言的話語或格言，是口頭傳達的。如果在使徒時代口傳傳統已容易如此被歪曲（比較類似的事例，
約 21:23），
在我們這時代豈不更甚！
有冒我們名的書信——自稱出於我們，實則是偽造。因此他給出一個辨認他真書信的標記
（帖後 3:17）。
主的日子——最古老的抄本讀作「主的日子」。
現在到了——更當作「立即臨近」，字面作「已經臨到」；「即刻來到」。基督和祂的使徒總是教導主再來的日子近了；保羅不太可能在這裏暗示與此相反的意思；他所否認的是，這日子如此立即臨近、瞬間、或已臨到，以至於有理由忽略日常屬世的責任。屈梭多模（Chrysostom）以及隨後的阿爾福德（Alford）譯作「（已經）臨到了」（比較
提後 2:18），
這是類似的錯誤。但在
提後 3:1
中，同一個希臘文動詞譯作「來到」。瓦爾（Wahl）支持此見解。該希臘文通常用於實際的臨在，但也完全可譯作「幾乎已臨到」。
英文原文
2. soon--on trifling grounds, without due consideration.
shaken--literally, "tossed" as ships tossed by an agitated sea. Compare for the same image,
Eph 4:14.
in mind--rather as the Greek, "from your mind," that is, from your mental steadfastness on the subject.
troubled--This verb applies to emotional agitation; as "shaken" to intellectual.
by spirit--by a person professing to have the spirit of prophecy
(1Co 12:8-10; 1Jo 4:1-3).
The Thessalonians had been warned
(1Th 5:20, 21)
to "prove" such professed prophesyings, and to "hold fast (only) that which is good."
by word--of mouth (compare
2Th 2:5, 15);
some word or saying alleged to be that of Paul, orally communicated. If oral tradition was liable to such perversion in the apostolic age (compare a similar instance,
Joh 21:23),
how much more in our age!
by letter as from us--purporting to be from us, whereas it is a forgery. Hence he gives a test by which to know his genuine letters
(2Th 3:17).
day of Christ--The oldest manuscripts read, "day of the Lord."
is at hand--rather, "is immediately imminent," literally, "is present"; "is instantly coming." Christ and His apostles always taught that the day of the Lord's coming is at hand; and it is not likely that Paul would imply anything contrary here; what he denies is, that it is so immediately imminent, instant, or present, as to justify the neglect of everyday worldly duties. CHRYSOSTOM, and after him ALFORD, translates, "is (already) present" (compare
2Ti 2:18),
a kindred error. But in
2Ti 3:1,
the same Greek verb is translated "come." WAHL supports this view. The Greek is usually used of actual presence; but is quite susceptible of the translation, "is all but present."
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無標題
繁體中文
3. 無論如何——希臘文，「以任何方式」。基督在
太 24:4
中針對同一事件發出同樣的警告。他曾指出三種他們可能被欺騙的方式
（帖後 2:2）
（比較其他方式，
帖後 2:9，
以及 太 24:5, 24）。
離道反教——更當照希臘文作「那離道反教」，或「背道」，即「我從前……告訴過你們」的那一次
（帖後 2:5），
「我還與你們同在的時候」所說的，也是主曾有所暗示的
（太 24:10-12; 約 5:43）。
那不法的人顯露——希臘文語序是「並且那不法的人已經顯露」。正如基督先是在奧祕中，以後才顯明
（提前 3:16），
照樣敵基督（此詞見於
約壹 2:18; 4:3）
也是先在奧祕中，以後才發展並顯露
（帖後 2:7-9）。
正如義在「耶和華我們的義」基督裏找到其具體化身，照樣「罪」也將在「那不法的人」裏有其具體化身。同時，那攔阻的權力制止其顯露；當那被除去，這顯露才發生。「那背道」與「那不法的人」的冠詞，也可指他們作為已被預言的而為人所熟知，如
但 7:8, 25
「向至高者說誇大的話、想改變節期和律法的小角」；以及
但 11:36，
那「自高自大、超過所有的神……攻擊萬神之神……也不顧任何神」的王。
沉淪之子——除加略人猶大（那背叛者，
約 17:12）
以外，沒有別人被如此稱呼。敵基督（從地中上來的第二個「獸」）；所以他起初要「好像羊羔，說話好像龍」
（啟 13:11）；
「和平而狡猾地來到」，「以詭詏行事」，但「他的心必反對聖約」
（但 11:21, 23, 28, 30）。
「那背道」的種子很快就出現
（提前 4:1-3），
但這些敵基督元素在一個人身上的完全發展與集中，尚待顯露。可與錫安王作為耶穌降臨相對照：（一）公義或義；（二）有拯救；（三）謙卑；而敵基督卻是：（一）「（罪之化身的）不法之人」；（二）沉淪之子；（三）在一切受人敬拜的事上抬高自己。他之所以是沉淪之子，因為他把許多人交給沉淪，自己也最終註定沉淪
（啟 17:8, 11）。
「他的本質與產業就是沉淪」［阿爾福德（Alford）］。正如「天國」先是抽象地呈現在我們面前，然後具體地表現為那王——主耶穌；照樣這裏先是
（帖後 2:7）
「不法的奧祕」，然後是「那不法的人」
（帖後 2:8）。
無疑羅馬教（抽象）的「背道」是不法奧祕運行的最大實例之一，而它對教皇（具體）的褻瀆性主張，是那最終在不法之人身上集中褻瀆之事的先驅。他不像教皇那樣作神的代理人而篡奪神的尊榮，而是最終公開地敵擋神。
英文原文
3. by any means--Greek, "in any manner." Christ, in
Mt 24:4,
gives the same warning in connection with the same event. He had indicated three ways
(2Th 2:2)
in which they might be deceived (compare other ways,
2Th 2:9, and Mt 24:5, 24).
a falling away--rather as the Greek, "the falling away," or "apostasy," namely, the one of which "I told you" before
(2Th 2:5),
"when I was yet with you," and of which the Lord gave some intimation
(Mt 24:10-12; Joh 5:43).
that man of sin be revealed--The Greek order is, "And there have been revealed the man of sin." As Christ was first in mystery, and afterwards revealed
(1Ti 3:16),
so Antichrist (the term used
1Jo 2:18; 4:3)
is first in mystery, and afterwards shall be developed and revealed
(2Th 2:7-9).
As righteousness found its embodiment in Christ, "the Lord our righteousness," so "sin" shall have its embodiment in "the man of sin." The hindering power meanwhile restrains its manifestation; when that shall be removed, then this manifestation shall take place. The articles, "the apostasy," and "the man of sin," may also refer to their being well known as foretold in
Da 7:8, 25,
"the little horn speaking great words against the Most High, and thinking to change times and laws"; and
Da 11:36,
the wilful king who "shall exalt and magnify himself above every god, and shall speak marvellous things against the God of gods; neither shall he regard any god."
the son of perdition--a title applied besides to Judas (the traitor,
Joh 17:12),
and to none else. Antichrist (the second "beast" coming up out of the earth); therefore he shall at first be "like a lamb, while he speaks as a dragon"
(Re 13:11);
"coming in peaceably and by flatteries," "working deceitfully," but "his heart shall be against the holy covenant"
(Da 11:21, 23, 28, 30).
Seeds of "the falling away" soon appear
(1Ti 4:1-3),
but the full development and concentration of these anti-Christian elements in one person are still to appear. Contrast the King of Zion's coming as JESUS: (1) righteous or just; (2) having salvation; (3) lowly; whereas Antichrist is: (1) "the man of (the embodiment of) sin; (2) the son of perdition; (3) exalting himself above all that is worshipped. He is the son of perdition, as consigning many to it, and finally doomed to it himself
(Re 17:8, 11).
"He whose essence and inheritance is perdition" [ALFORD]. As "the kingdom of heaven" is first brought before us in the abstract, then in the concrete, the King, the Lord Jesus; so here, first we have
(2Th 2:7)
"the mystery of iniquity," then "the iniquitous one"
(2Th 2:8).
Doubtless "the apostasy" of Romanism (the abstract) is one of the greatest instances of the working of the mystery of iniquity, and its blasphemous claims for the Pope (the concrete) are forerunners of the final concentration of blasphemy in the man of sin, who shall not merely, as the Pope, usurp God's honor as vicegerent of God, but oppose God openly at last.
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無標題
繁體中文
4.
此處引用
但 11:36, 37。
保羅暗示，那裏論安提阿古．伊皮法尼的話，對不法之人更為適用——安提阿古是舊約中預表性的敵基督，而不法之人是新約中實際的敵基督。以前的歷代世界帝國各有其傑出人物作為代表元首和具體化身（例如巴比倫有尼布甲尼撒，
但 2:38
末；瑪代波斯有古列；希臘有亞歷山大，以及敵基督的先驅安提阿古．伊皮法尼）；照樣第四個、也是最後一個我們如今仍在其下的世界帝國，也將有一位最終的元首，是異教羅馬和教皇羅馬中歷來一切罪惡和不法不義的集中化身。羅馬的最終形態很可能是偶像迷信與無神論的不信之間的不聖潔聯盟。
他抵擋、高抬自己——兩個分詞只有一個希臘文冠詞，暗示他之所以抵擋，是為了要把自己高抬超過……。阿爾福德（Alford）將前一個分詞取絕對意義：「那（抵擋基督的）」，即敵基督
（約壹 2:18）。
正如舊約時代末期，背道的以色列與異教世界權勢結盟抵擋耶穌和祂的使徒
（路 23:12；
而在帖撒羅尼迦，
徒 17:5-9），
並在公義的報應中藉這世界權勢本身作工具而受罰（耶路撒冷被羅馬所滅），
但 9:26, 27；
照樣墮落的教會（淪為「淫婦」）與無神的世界權勢（啟示錄的「獸」）結盟抵擋真實的信仰（即淫婦坐在獸上），也將被那終在敵基督中具體化的世界權勢所審判
（亞 13:8, 9; 14:2; 啟 17:16, 17）。
在這封早期書信中，背道的猶太教會作為淫婦，異教羅馬作為獸，構成保羅描繪背道預言輪廓的歷史背景。在後來寫的教牧書信中，這預言出現時與當時已侵蝕教會的諾斯底主義相連。淫婦（背道的教會）必先被獸（世界權勢）和牠的列王所審判
（啟 17:16）；
然後獸和牠的同盟（以個人化的敵基督為首，他似乎在淫婦即背道教會受審判之後才興起）將被耶穌親自降臨所審判
（啟 19:20）。
敵基督的傾向產生不同的敵基督們：這些個別的敵基督們日後將在一個人在邪惡品格的強度上超越他們全體而達到完成［奧柏倫（Auberlen）］。但審判很快追上他。他在作為那從無底坑裏上來、走向沉淪的獸而興起之後，必然是死亡之子
（啟 17:8, 11）。
自我崇拜、屬靈驕傲，和背叛神是他的特徵；正如敬拜基督、謙卑，和倚靠神是基督教的特徵。他不僅（如「假基督」那樣，
太 24:24）
冒充基督的品格，更「抵擋」基督。希臘文暗示一位站在對立面的人（比較
約壹 2:22; 約貳 7）。
一位在一切宗教被毀滅之後，要建立自己的寶座，並以自己的謊言「人是神」取代神的偉大真理「神成為人」的人［特倫奇（Trench）］。
稱為神的——
（林前 8:5）。
教皇（例如 Clement 六世）甚至曾命令天使們，未經所謂煉獄之苦，就讓某些靈魂進入樂園。但這仍不過是敵基督的預表；敵基督不像教皇那樣奉神的名行事，而是敵擋神。
或受人敬拜的——羅馬在此再次預示敵基督。希臘文是 Sebasma；而 Sebastus 是希臘文對奧古斯都的稱呼，他被當作世俗統治者和神聖代理人來敬拜。教皇制興起於該撒權勢的傾覆之上。敵基督要高抬自己超過一切敬拜的對象，無論是地上如該撒，或天上如神。敵基督的各種預表——穆罕默德、羅馬、拿破崙、以及現代的不信仰世俗主義——只包含他特徵的一部分，而非全部。惟有當一切都在某一位人物身上聯合起來，才形成完全的敵基督；正如一切預表和預言都在耶穌這一位格上聯合，才構成完全的基督［奧爾肖森（Olshausen）］。
在神的殿裏……自稱是神——「他要掌權一載、二載、半載」
（但 7:25），
即三年半，並要坐在耶路撒冷的殿裏：那時主必從天降臨，把他扔在火湖裏，又將聖徒作王的時代——那分別為聖的安息之第七日——帶給他們，並把所應許的產業賜給亞伯拉罕」［愛任紐（Irenaeus），《反異端》，30.4］。
展示——以褻瀆傲慢的炫耀展示（比較一個預表，
徒 12:21-23）。
最早的教父們一致期待一位具人格的敵基督。有兩個反對意見認為羅馬教不是那敵基督，雖然羅馬教很可能在其頂峰上留下它的痕跡：（一）羅馬教遠非抵擋一切稱為神的，反而敬拜眾多的神和主（童貞女馬利亞和聖徒）是其主要特徵；（二）教皇制已存在逾十二個世紀，而基督尚未降臨，然而預言將最終的敵基督視為短命，並因基督降臨而速速歸於沉淪
（啟 17:8, 11）。
大貴格利曾向君士坦丁堡宗主教宣告：凡自取「普世主教」頭銜者，就是「敵基督的先驅」。教皇制應驗了他這無心的預言。教皇被其追隨者稱為「我們的主神教皇」；他在聖彼得大教堂的就職典禮上，坐在高壇上被當作腳凳的椅子上，生動地預示了那「在一切稱為神之上高抬自己」的人。把此處神的殿解作教會
（林前 3:16, 17; 6:19）
有一個致命的反對理由：使徒決不會稱那背道的敵基督教會為「神的殿」。正如彌賽亞在耶路撒冷的猶太人中顯現，反彌賽亞也很可能在他們被恢復到自己的地土、重建了耶路撒冷的殿之後，在他們中間出現。因此
但 11:41, 45
（見
但 11:41；
但 11:45
的註釋）
與此相符：「他必進入那榮美之地（猶太地），他必在海之間、那榮美的聖山上支搭他宮殿的帳幕」；那時
（但 12:1）
「大君米迦勒」必起來拯救神的子民。比較註釋，見
但 9:26, 27。
又如亞述王，敵基督的預表
（賽 14:12-14）。
「路西弗」（彌賽亞的稱號，被敵基督所篡奪，
啟 22:16）；
「我要升到高雲之上，我與至上者同等。」「我要坐在聚會的山（即古時神與百姓相會之處——聖殿）上，在北方的極處
（詩 48:2）；
我要與至上者同等。」
啟 11:1, 2，
「神的殿……聖城」（即耶路撒冷，
太 4:5），
比較
詩 68:18, 29，
指著基督升天之後的時期說的，因此尚未應驗
（賽 2:1-3; 結 40:1-44:31; 亞 14:16-20; 瑪 3:1）。
「在神的殿裏」暗示攻擊教會的是內部敵人，而非外部敵人。敵基督在預言性的七年的前三年半要守約，然後在七年之半毀約，篡奪神的尊榮。有人認為敵基督將是猶太人。無論如何，他要「用詭詐」使許多人，不僅是外邦人，還有以色列的「各支派」（「各族派」的希臘文如此，
啟 11:8, 9），
在我們「主被釘十字架的地方」那同一座「城」裏，承認他為他們期待已久的彌賽亞。此處「坐」暗示他佔據權能與威嚴之位，以對抗那「坐在高天至大者的右邊」
（來 1:3）
的一位，並要來「坐」在那篡位者曾坐過之處
（太 26:64）。
見
但 9:27；
啟 11:2, 3, 9, 11
的註釋。
比較
結 38:2, 3, 6, 9, 10, 13, 14, 16，
論到推羅——敵基督的預表，其特徵為類似的褻瀆傲慢。
英文原文
4.
Da 11:36, 37
is here referred to. The words used there as to Antiochus Epiphanes, Paul implies, shall even be more applicable to the man of sin, who is the New Testament actual Antichrist, as Antiochus was the Old Testament typical Antichrist. The previous world kingdoms had each one extraordinary person as its representative head and embodiment (thus Babylon had Nebuchadnezzar,
Da 2:38,
end; Medo-Persia had Cyrus; Greece had Alexander, and Antiochus Epiphanes, the forerunner of Antichrist); so the fourth and last world kingdom, under which we now live, shall have one final head, the concentrated embodiment of all the sin and lawless iniquity which have been in pagan and papal Rome. Rome's final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity.
Who opposeth and exalteth himself--There is but one Greek article to both participles, implying that the reason why he opposeth himself is in order that he may exalt himself above, &c. ALFORD takes the former clause absolutely, "He that withstands (CHRIST)," that is, Antichrist
(1Jo 2:18).
As at the conclusion of the Old Testament period, Israel apostate allied itself with the heathen world power against Jesus and His apostles
(Lu 23:12;
and at Thessalonica,
Ac 17:5-9),
and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome),
Da 9:26, 27;
so the degenerate Church (become an "harlot"), allying itself with the godless world power (the "beast" of Revelation) against vital religion (that is, the harlot sitting on the beast), shall be judged by that world power which shall be finally embodied in Antichrist
(Zec 13:8, 9; 14:2; Re 17:16, 17).
In this early Epistle, the apostate Jewish Church as the harlot, and pagan Rome as the beast, form the historical background on which Paul draws his prophetic sketch of the apostasy. In the Pastoral Epistles, which were later, this prophecy appears in connection with Gnosticism, which had at that time infected the Church. The harlot (the apostate Church) is first to be judged by the beast (the world power) and its kings
(Re 17:16);
and afterwards the beasts and their allies (with the personal Antichrist at their head, who seems to rise after the judgment on the harlot, or apostate Church) shall be judged by the coming of Jesus Himself
(Re 19:20).
Anti-Christian tendencies produce different Antichrists: these separate Antichrists shall hereafter find their consummation in an individual exceeding them all in the intensity of his evil character [AUBERLEN]. But judgment soon overtakes him. He is necessarily a child of death, immediately after his ascent as the beast out of the bottomless pit going into perdition
(Re 17:8, 11).
Idolatry of self, spiritual pride, and rebellion against God, are his characteristics; as Christ-worship, humility, and dependence on God, characterize Christianity. He not merely assumes Christ's character (as the "false Christs,"
Mt 24:24),
but "opposes" Christ. The Greek implies one situated on an opposite side (compare
1Jo 2:22; 2Jo 7).
One who, on the destruction of every religion, shall seek to establish his own throne, and for God's great truth, "God is man," to substitute his own lie, "Man is God" [TRENCH].
above all that is called God--
(1Co 8:5).
The Pope (for instance, Clement VI) has even commanded the angels to admit into Paradise, without the alleged pains of purgatory, certain souls. But still this is only a foreshadowing of the Antichrist, who will not, as the Pope, act in God's name, but against God.
or that is worshipped--Rome here again gives a presage of Antichrist. The Greek is Sebasma; and Sebastus is the Greek for Augustus, who was worshipped as the secular ruler and divine vicegerent. The papacy has risen on the overthrow of Cæsar's power. Antichrist shall exalt himself above every object of worship, whether on earth as the Cæsar, or in heaven as God. The various prefigurations of Antichrist, Mohammed, Rome, Napoleon, and modern infidel secularism, contain only some, not all, his characteristics. It is the union of all in some one person that shall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted the full Christ [OLSHAUSEN].
in the temple of God . . . that he is God--"He will reign a time, times, and half a time"
(Da 7:25),
that is, three and a half years, and will sit in the temple at Jerusalem: then the Lord shall come from heaven and cast him into the take of fire and shall bring to the saints the times of their reigning, the seventh day of hallowed rest, and give to Abraham the promised inheritance" [IRENÆUS, Against Heresies, 30.4].
showing himself--with blasphemous and arrogant DISPLAY (compare a type,
Ac 12:21-23).
The earliest Fathers unanimously looked for a personal Antichrist. Two objections exist to Romanism being regarded the Antichrist, though probably Romanism will leave its culmination in him: (1) So far is Romanism from opposing all that is called God, that adoration of gods and lords many (the Virgin Mary and saints) is a leading feature in it; (2) the papacy has existed for more than twelve centuries, and yet Christ is not come, whereas the prophecy regards the final Antichrist as short-lived, and soon going to perdition through the coming of Christ
(Re 17:8, 11).
Gregory the Great declared against the patriarch of Constantinople, that whosoever should assume the title of "universal bishop" would be "the forerunner of Antichrist." The papacy fulfilled this his undesigned prophecy. The Pope has been called by his followers, "Our Lord God the Pope"; and at his inauguration in St. Peter's, seated in his chair upon the high altar, which is treated as his footstool, he has vividly foreshadowed him who "exalteth himself above all that is called God." An objection fatal to interpreting the temple of God here as the Church
(1Co 3:16, 17; 6:19)
is, the apostle would never designate the apostate anti-Christian Church "the temple of God." It is likely that, as Messiah was revealed among the Jews at Jerusalem, so Antimessiah shall appear among them when restored to their own land, and after they have rebuilt their temple at Jerusalem. Thus
Da 11:41, 45
(see on
Da 11:41;
Da 11:45),
corresponds, "He shall enter the glorious land (Judea), and he shall plant the tabernacles of his palaces between the seas in the glorious holy mountain"; and then
(Da 12:1)
"Michael, the great prince, shall stand up" to deliver God's people. Compare Note, see on
Da 9:26, 27.
Also the king of Assyria, type of Antichrist
(Isa 14:12-14).
"Lucifer" (a title of Messiah, assumed by Antichrist,
Re 22:16);
"I will exalt my throne above the stars of God." "I will sit upon the mount of the congregation (that is, God's place of meeting His people of old, the temple), in the sides of the north
(Ps 48:2);
I will be like the Most High."
Re 11:1, 2,
"The temple of God . . . the holy city" (namely, Jerusalem,
Mt 4:5),
compare
Ps 68:18, 29,
referring to a period since Christ's ascension, therefore not yet fulfilled
(Isa 2:1-3; Eze 40:1-44:31; Zec 14:16-20; Mal 3:1).
"In the temple of God," implies that it an internal, not an external, enemy which shall assail the Church. Antichrist shall, the first three and a half years of the prophetical week, keep the covenant, then break it and usurp divine honors in the midst of the week. Some think Antichrist will be a Jew. At all events he will, "by flatteries," bring many, not only of the Gentiles, but also of "the tribes" of Israel (so the Greek for "kindreds,"
Re 11:8, 9),
to own him as their long-looked-for Messiah, in the same "city where our Lord was crucified." "Sitteth" here implies his occupying the place of power and majesty in opposition to Him who "sitteth on the right hand of the Majesty on high"
(Heb 1:3),
and who shall come to "sit" there where the usurper had sat
(Mt 26:64).
See on
Da 9:27;
Re 11:2, 3, 9, 11.
Compare
Eze 38:2, 3, 6, 9, 10, 13, 14, 16,
as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.
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繁體中文
5. 豈不記得等——反駁那些聲稱保羅寫第一封書信時對基督立即再臨抱持錯誤、如今才加以糾正的人。
我曾告訴你們——不止一次，字面作「我過去常常告訴」，或「慣常告訴」。
英文原文
5. Remember, &c.--confuting those who represent Paul as having labored under error as to Christ's immediate coming when writing his first Epistle, and as now correcting that error.
I told you--more than once, literally, "I was telling," or "used to tell."
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6. 現在你們也知道——因為我曾告訴過你們。這權勢必是帖撒羅尼迦人所「知道」的。
那攔阻的——即阻止他的；「牽制他」：那遏制不法之人使其不能充分而最終發展的權勢，是政治國家的道德與保守性影響力［奧爾肖森（Olshausen）］：即作為強制力量的人類政治體制；而「那現在攔阻的」則指治理那政治體制的人，他們壓制了褻瀆神之風的大爆發［阿爾福德（Alford）］。「那攔阻的」指一般的攔阻因素；「那現在攔阻的」指那攔阻因素被集中所在的人物。羅馬教作為敵基督的先驅，曾如此被羅馬皇帝（當時強制力量的代表）所遏制；直到君士坦丁將帝國首都遷至君士坦丁堡，羅馬主教才逐漸首先自取優先地位，繼而自取首位，最終自取超越世俗權力的獨霸地位。保羅預言所根據的歷史事實，很可能是皇帝革老丟驅逐猶太人——即保羅時代敵基督仇敵的代表——出離羅馬，因而某種程度上「攔阻」了他們對基督教的攻擊；這暗示了一個直到末世仍然有效、且即將在攔阻的人物或權威被除去時最終應驗的原則，那時敵基督將以最惡劣的形態出現。
到了才可以——希臘文，「為要」：你們知道，按照神的旨意，那阻止他更早顯露的因素，「是為要他在自己的時候顯露」（即神為他指定的、作為他適當顯露之時的時候），不會更早（比較
但 11:35）。
當那源自羅馬帝國、其最終形態將分為十國
（啟 17:3, 11-13）
的政權，連同其當時的首要代表元首（「那現在攔阻的」，希臘文與
帖後 2:6
一樣作「攔阻的」），向盛行的褻瀆神的「不法」及其化身「不法之人」屈服之時，攔阻之權勢就要被除去。如德布爾格（De Burgh）所建議的，蒙選的教會和聖靈不太可能是此處所指的攔阻權勢；因為二者決不會完全被「除去」
（太 28:20）。
然而，蒙選教會的見證和在她裡面的聖靈，是背道興起的的大攔阻因素；有可能到那時，主雖仍有少數忠心的人，但有形教會中聖靈那藉著選民見證而抵抗「不法奧祕」的能力或「運行」的豐滿，已被如此程度地「除去」或擱置一旁，以致容讓「不法之人」的顯露；所以德布爾格的觀點可能是對的
（路 18:8; 啟 11:3-12）。
這是帖撒羅尼迦人藉著保羅的教導很容易就能「知道」的權勢。
英文原文
6. now ye know--by my having told you. The power must have been one "known" to the Thessalonians.
what withholdeth--that which holds him back; "keeps him in check": the power that has restrained the man of sin from his full and final development, is the moral and conservative influence of political states [OLSHAUSEN]: the fabric of human polity as a coercive power; as "he who now letteth" refers to those who rule that polity by which the great upbursting of godlessness is kept down [ALFORD]. The "what withholdeth" refers to the general hindrance; "he who now letteth," to the person in whom that hindrance is summed up. Romanism, as a forerunner of Antichrist, was thus kept in check by the Romanemperor (the then representative of the coercive power) until Constantine, having removed the seat of empire to Constantinople, the Roman bishop by degrees first raised himself to precedency, then to primacy, and then to sole empire above the secular power. The historical fact from which Paul starts in his prediction was probably the emperor Claudius' expulsion of the Jews, the representative of the anti-Christian adversary in Paul's day, from Rome, thus "withholding" them in some degree in their attacks on Christianity; this suggested the principle holding good to the end of time, and about to find its final fulfilment in the removal of the withholding person or authority, whereupon Antichrist in his worst shape shall start up.
that he might be--Greek, "in order that": ye know that which keeps him back, in God's purposes, from being sooner manifested, "in order that he may be revealed in his own time" (that is, the time appointed by God to him as his proper time for being manifested), not sooner (compare
Da 11:35).
The removal of the withholding power will be when the civil polity, derived from the Roman empire, which is to be, in its last form, divided into ten kingdoms
(Re 17:3, 11-13),
shall, with its leading representative head for the time being ("he who now letteth," Greek, "withholdeth," as in
2Th 2:6),
yield to the prevalent godless "lawlessness" with "the lawless one" as its embodiment. The elect Church and the Spirit cannot well be, as DE BURGH suggests, the withholding power meant; for both shall never be wholly "taken out of the way"
(Mt 28:20).
However, the testimony of the elect Church, and the Spirit in her, are the great hindrance to the rise of the apostasy; and it is possible that, though the Lord shall have a faithful few even then, yet the full energy of the Spirit in the visible Church, counteracting the energy or "working" of "the mystery of lawlessness" by the testimony of the elect, shall have been so far "taken out of the way," or set aside, as to admit the manifestation of "the lawless one"; and so DE BURGH'S'S view may be right
(Lu 18:8; Re 11:3-12).
This was a power of which the Thessalonians might easily "know" through Paul's instruction.
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繁體中文
7. 不法的奧祕——與「敬虔的奧祕」
（提前 3:16）
相對的工作。敵基督教在隱祕地運行，有別於其最終公開的顯露。「奧祕」在聖經中不是指永遠保密的事，而是指暫時隱藏、到了適當時候就顯明的事（比較
弗 3:4, 5）。
撒但要採取一種更符合那即將來臨之救主的「顯現」和「臨在」的反對方式，並要以最後的努力來維持對世界的統治，以此搶先於祂［德布爾格（De Burgh）］；正如祂第一次降臨時，撒但藉著佔據人的身體而發動公開的反對。「不法」，希臘文作「無法無天」；對神之律法的公然拒絕（比較註釋，見
亞 5:9,
亞 5:10）。
那裏具體化為一個婦人的「罪惡」（七十士譯本用保羅在此所用的同一個希臘文，意為「無法無天」來翻譯），對應於此處最終具體化在「不法之人」中的「不法的奧祕」；正如前者最終從聖地永遠被逐到她本性相合之地巴比倫，照樣不法與不法之人也要在米迦勒和要顯現為其百姓拯救者的主自己面前傾倒
（但 12:1-3; 亞 14:3-9）。
比較
太 12:43。
那被趕出污鬼的猶太民族——即藉巴比倫之擄而趕出偶像崇拜之鬼的猶太民族——至終接受了一種更惡的鬼，即反基督的自義。又如基督教會隨著時日被羅馬式偶像崇拜的鬼所佔據，繼而因改教運動而脫離了牠，其房屋又被虛偽、世俗化和唯理主義「修飾了」，但卻「打掃乾淨、空無一物」地失去了活的信心，最終背道並被「不法之人」重新佔據，並在短期間外在地被毀（雖然即便在那時，基督仍要在猶太人中，
亞 13:9，
以及外邦人中，
太 28:20，
有為祂作的見證人），當基督突然降臨之時
（但 11:32-45; 路 18:7, 8）。
已經——
（約貳 9, 10; 西 2:18-23; 提前 4:1）；
比較「如今已經有好些」
（約壹 2:18; 4:3），
有別於「到了他的時候」日後才顯露。由此可見，古老性並不能為不合聖經的習慣或教義辯護，因為這些在保羅時代就已經「已經」開始萌芽：惟有寫下來的道才是可靠的試驗標準。「感染基督教的猶太教是燃料；不法的奧祕是火花。」「這是同一個污穢在許多世代中擴散」［本格爾（Bengel）］。
只是那現在攔阻的、等到他被除去——斜體字的詞在希臘文中並沒有。因此更當譯作：「只是（即不法奧祕之運行的延續將只是）等到那現在攔阻的（與
帖後 2:6
同一個希臘文）被除去。」即「只是（等候，
來 10:13）
等到他……」云云。那時它將不再在奧祕中運行，而要公開顯露。
英文原文
7. the mystery of iniquity--the counterwork to "the mystery of godliness"
(1Ti 3:16).
Anti-Christianity latently working, as distinguished from its final open manifestation. "Mystery" in Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (compare
Eph 3:4, 5).
Satan will resort to a mode of opposition more conformed to the then imminent "appearing" and "presence" of the Saviour, and will anticipate Him with a last effort to maintain the dominion of the world [DE BURGH], just as at His first advent he rushed into open opposition, by taking possession of the bodies of men. "Iniquity," Greek, "lawlessness"; defiant rejection of God's law (compare Note, see on
Zec 5:9,
Zec 5:10).
"Wickedness" (translated by the Septuagint by the same Greek, meaning "lawlessness," which Paul employs here), embodied there as a woman, answers to "the mystery of iniquity," here embodied finally in "the man of sin": as the former was ultimately banished for ever from the Holy Land to her own congenial soil, Babylon, so iniquity and the man of sin shall fall before Michael and the Lord Himself, who shall appear as the Deliverer of His people
(Da 12:1-3; Zec 14:3-9).
Compare
Mt 12:43.
The Jewish nation dispossessed of the evil spirit, the demon of idolatry being cast out through the Babylonian captivity, receives ultimately a worse form of the evil spirit, Christ-opposing self-righteousness. Also, the Christian Church in course of time taken possession of by the demon of Romish idolatry, then dispossessed of it by the Reformation, then its house "garnished" by hypocrisy, secularity, and rationalism, but "swept empty" of living faith, then finally apostatizing and repossessed by "the man of sin," and outwardly destroyed for a brief time (though even then Christ shall have witnesses for Him among both the Jews,
Zec 13:9,
and Gentiles,
Mt 28:20),
when Christ shall suddenly come
(Da 11:32-45; Lu 18:7, 8).
already--
(2Jo 9, 10; Col 2:18-23; 1Ti 4:1);
compare "even now already"
(1Jo 2:18; 4:3)
as distinguished from "in his own time" of being revealed hereafter. Antiquity, it appears from hence, is not a justification for unscriptural usages or dogmas, since these were "already," even in Paul's time, beginning to spring up: the written word is the only sure test. "Judaism infecting Christianity is the fuel; the mystery of iniquity is the spark." "It is one and the same impurity diffusing itself over many ages" [BENGEL].
only he who now letteth will let--The italicized words are not in the Greek. Therefore, translate rather, "only (that is, the continuance of the MYSTERY of iniquity-working will be only) until he who now withholdeth (the same Greek as in
2Th 2:6)
be taken out of the way." "Only (waiting,
Heb 10:13)
until he," &c. Then it will work no longer in mystery, but in open manifestation.
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繁體中文
8. 譯作「那不法的人」；他是歷代以來在「奧祕」中運行的所有不敬虔「不法」的化身
（帖後 2:7）；
「那不法的人」
（帖後 2:3）。
主——有些最古抄本讀作「主耶穌」。那位名字本身意為神—拯救者的，竟要顯為毀滅者，何等可畏；然而教會的拯救需要其仇敵的毀滅。正如以色列在迦南的統治，是藉著對列國的背道審判而開啟的（因為迦南人原本敬拜真神：如此撒冷王麥基洗德是「至高神的祭司」，
創 14:18；
亞捫和摩押出自義人羅得），照樣大衛之子在錫安和全地之上的統治，也將藉著對背道的基督教世界的審判而開啟。
用……滅絕……廢掉——
但 7:26
也作「滅絕並毀壞」；
但 11:45
也如此。祂要僅以口中的氣「滅絕」他
（賽 11:4; 30:33）；
審判的判決就是從祂口中出來的利劍
（啟 19:15, 21）。
敵基督的顯露和毀滅是在同一口氣中宣告的；他在最高峰之時最接近傾覆，正如他的預表希律
（賽 1:24-27; 徒 12:20-23）。
正如前進的火在尚遠之處，其熱氣就足以燒滅小蟲［屈梭多模（Chrysostom）］，照樣基督的僅僅臨近就足以消滅敵基督。榮耀之主降臨的「顯露」本身就足以向敵基督表明他的一無所有。他要被捉住「活活地扔在火湖裡」
（啟 19:20）。
照樣世界的國和獸的國，都要讓位給人子和祂聖徒的國。「廢掉」的希臘文意為「廢除」（同一個希臘文在
提後 1:10
也如此譯）；
即叫他的一切痕跡都消失。可比較歌革攻擊以色列而被耶和華毀滅
（結 38:1-39:29），
以致不留一絲痕跡。
用祂降臨的榮光——希臘文，「祂同在的顯現（或照耀）」：祂降臨的第一陣爆發——祂同在的第一道閃光——就足以廢掉敵基督的一切痕跡，正如黑暗在破曉前消散。隨後，他的附從者被「用祂口中的劍」所殺
（啟 19:21）。
本格爾（Bengel）將「降臨的顯露」與「降臨」本身加以區分，這並不為以下經文所支持：
提前 6:14; 提後 1:10; 4:1, 8; 多 2:13，
那裏「顯現」的同一個希臘文（英文譯本此處作「榮光」）明明是指降臨本身。「祂同在的顯現（照耀）」一語，是與本節開頭那惡者的啟示形成可畏的對比。
英文原文
8. Translate, "the lawless one"; the embodiment of all the godless "lawlessness" which has been working in "mystery" for ages
(2Th 2:7):
"the man of sin"
(2Th 2:3).
whom the Lord--Some of the oldest manuscripts read, "the Lord Jesus." How awful that He whose very name means God-Saviour, should appear as the Destroyer; but the salvation of the Church requires the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apostasy (for the Canaanites were originally worshippers of the true God: thus Melchisedek, king of Salem, was the "priest of the most high God,"
Ge 14:18:
Ammon and Moab came from righteous Lot), so the Son of David's reign in Zion and over the whole earth, is to be ushered in by judgments on the apostate Christian world.
consume . . . and . . . destroy--So
Da 7:26,
"consume and destroy";
Da 11:45.
He shall "consume" him by His mere breath
(Isa 11:4; 30:33):
the sentence of judgment being the sharp sword that goeth out of His mouth
(Re 19:15, 21).
Antichrist's manifestation and destruction are declared in the same breath; at his greatest height he is nearest his fall, like Herod his type
(Isa 1:24-27; Ac 12:20-23).
As the advancing fire, while still at a distance consumes little insects [CHRYSOSTOM] by its mere heat, so Christ's mere approach is enough to consume Antichrist. The mere "appearance of the coming" of the Lord of glory is sufficient to show to Antichrist his perfect nothingness. He is seized and "cast alive into the take of fire"
(Re 19:20).
So the world kingdoms, and the kingdom of the beast, give place to that of the Son of man and His saints. The Greek for "destroy" means "abolish" (the same Greek is so translated,
2Ti 1:10);
that is, cause every vestige of him to disappear. Compare as to Gog attacking Israel and destroyed by Jehovah
(Eze 38:1-39:29),
so as not to leave a vestige of him.
with the brightness of his coming--Greek, "the manifestation, (or appearance) of His presence": the first outburst of His advent--the first gleam of His presence--is enough to abolish utterly all traces of Antichrist, as darkness disappears before the dawning day. Next, his adherents are "slain with the sword out of His mouth"
(Re 19:21).
BENGEL'S distinction between "the appearance of His coming" and the "coming" itself is not justified by
1Ti 6:14; 2Ti 1:10; 4:1, 8; Tit 2:13,
where the same Greek for "appearing" (English Version, here "the brightness") plainly refers to the coming itself. The expression, "manifestation (appearing) of His presence," is used in awful contrast to the revelation of the wicked one in the beginning of the verse.
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繁體中文
9. 他的降臨——與用於主降臨
（帖後 2:8）
或親自「同在」的同一個希臘文。
是——就其本質特性而言。
照著——即按照撒但的「運行」（「能力」），與聖靈在教會中的運行或工作相對（見
弗 1:19
的註釋）。
正如基督之於神，照樣敵基督之於撒但，是撒但可見的化身和顯露：撒但藉著他運行。
啟 13:2，
「龍將牠的能力……座位……大權柄都給了牠（獸）。」
虛假的奇事——字面作「謊言的奇事」或「異蹟」。他的「能力、神蹟、奇事」，都以謊言為其根基、本質和目標
（約 8:44），
［阿爾福德（Alford）］。
太 24:24
中，耶穌暗示那些神蹟是真實的，卻是屬鬼魔的，是我們在埃及術士的記載中所讀到的黑暗權勢之神祕作為，而非耶穌所行的，在性質、能力或目的上都不同；因為它們違背所啟示的道，所以不可當作真理的證據來接受；不，按照那確實的預言之道的權威（此處及
太 24:24），
要認定它們是為支持謊言而行的，並加以拒絕
（申 13:1-3, 5; 加 1:8, 9; 啟 13:11-15; 19:20）。
耶穌的神蹟也用了同樣的三個希臘文詞
（徒 2:22; 來 2:4）；
這表明正如埃及的術士模仿摩西
（提後 3:1-8），
敵基督也要設法模仿基督的作為，作為其神性的「神蹟」或證據。
英文原文
9. whose coming--The same Greek as was used for the Lord's coming
(2Th 2:8)
or personal "presence."
is--in its essential character.
after--according to the working ("energy") of Satan, as opposed to the energy or working of the Holy Spirit in the Church (see on
Eph 1:19).
As Christ is related to God, so is Antichrist to Satan, his visible embodiment and manifestation: Satan works through him.
Re 13:2,
"The dragon gave him (the beast) his power . . . seat . . . great authority."
lying wonders--literally, "wonders" or "prodigies of falsehood." His "power, signs, and wonders," all have falsehood for their base, essence, and aim
(Joh 8:44),
[ALFORD]. In
Mt 24:24
Jesus implies that the miracles shall be real, though demoniac, such mysterious effects of the powers of darkness as we read of in the case of the Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth; nay, on the authority of that sure Word of prophecy (here, and
Mt 24:24),
to be known and rejected as wrought in support of falsehood
(De 13:1-3, 5; Ga 1:8, 9; Re 13:11-15; 19:20).
The same three Greek words occur for miracles of Jesus
(Ac 2:22; Heb 2:4);
showing that as the Egyptian magicians imitated Moses
(2Ti 3:1-8),
so Antichrist will try to imitate Christ's works as a "sign," or proof of divinity.
10
無標題
繁體中文
10. 詭詐——更當照希臘文作「不義（為促進其目的）的詭詐」
（帖後 2:12）。
在——最古抄本和譯本省略「在」。譯作「臨到那沉淪的人」
（林後 2:15, 16; 4:3）；
他們是那名字本身就描述其沉淪本性者——「沉淪之子」——的犧牲品；與
（帖後 2:13）
「神從起初揀選了你們，藉著聖靈成聖和信真道，能以得救」的你們相反。
因——字面作「作為報應」；因為他們對那觸手可及的真理沒有愛心（因真理會約束他們的邪情私慾），又因為他們「以不義為樂」
（帖後 2:12; 羅 1:18）；
這是當得的報應。他們之所以滅亡，是因為他們不愛、反而棄絕了那本可拯救他們的真理。
不領受——希臘文，「不歡迎」；不誠懇地接受。
愛真理的心——不僅是愛真理，而是愛那真理（以及愛那與撒但的「謊言」相對、身為真理的耶穌，
帖後 2:9, 11; 約 8:42-44），
才能拯救
（弗 4:21）。
我們不僅要同意真理，更要愛真理
（詩 119:97）。
猶太人棄絕了奉祂父之名來的那一位；他們將要接待那奉自己名來的敵基督
（約 5:43）。
他們愜意的罪將成為他們可怕的刑罰。
英文原文
10. deceivableness--rather as Greek, "deceit of (to promote) unrighteousness"
(2Th 2:12).
in--The oldest manuscripts and versions omit "in." Translate, "unto them that are perishing"
(2Co 2:15, 16; 4:3):
the victims of him whose very name describes his perishing nature, "the son of perdition"; in contrast to you whom
(2Th 2:13)
"God hath from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth."
because--literally, "in requital for"; in just retribution for their having no love for the truth which was within their reach (on account of its putting a check on their bad passions), and for their having "pleasure in unrighteousness"
(2Th 2:12; Ro 1:18);
they are lost because they loved not, but rejected, the truth which would have saved them.
received not--Greek, "welcomed not"; admitted it not cordially.
love of the truth--not merely love of truth, but love of THE truth (and of, Jesus who is the Truth, in opposition to Satan's "lie,"
2Th 2:9, 11; Joh 8:42-44),
can save
(Eph 4:21).
We are required not merely to assent to, but to love the truth
(Ps 119:97).
The Jews rejected Him who came in His divine Father's name; they will receive Antichrist coming in his own name
(Joh 5:43).
Their pleasant sin shall prove their terrible scourge.
11
無標題
繁體中文
11. 故此——因為他們「不領愛真理的心」。對抗錯謬的最佳保障是「愛真理的心」。
就——希臘文，「差遣」或「正差遣」；那「迷惑」已經開始。神在審判中把剛硬的心賜給棄絕真理的人，並在公義的審判中將他們交給撒但的迷惑
（賽 6:9, 10; 羅 1:24-26, 28）。
他們先拋棄對真理的愛，然後神將他們交給撒但的迷惑，隨後他們安頓下來「信從那謊言」：一個可畏的頂點
（王上 22:22, 23; 結 14:9; 伯 12:16; 太 24:5, 11; 提前 4:1）。
生發錯誤的心——希臘文，「錯謬的大能運行」，對應於撒但發動的「運行」
（帖後 2:9）；
這與用於聖靈在信徒身上運行的表達相同：「大能的」或「有效的（發動的）運行」
（弗 1:19）。
信從虛謊——更當作敵基督向他們宣告、並以其神蹟為證據的「那謊言」……
（帖後 2:9）。
英文原文
11. for this cause--because "they received not the love of the truth." The best safeguard against error is "the love of the truth."
shall send--Greek, "sends," or "is sending"; the "delusion" is already beginning. God judicially sends hardness of heart on those who have rejected the truth, and gives them up in righteous judgment to Satan's delusions
(Isa 6:9, 10; Ro 1:24-26, 28).
They first cast off the love of the truth, then God gives them up to Satan's delusions, then they settle down into "believing the lie": an awful climax
(1Ki 22:22, 23; Eze 14:9; Job 12:16; Mt 24:5, 11; 1Ti 4:1).
strong delusion--Greek, "the powerful working of error," answering to the energizing "working of Satan"
(2Th 2:9);
the same expression as is applied to the Holy Ghost's operation in believers: "powerful" or "effectual (energizing) working"
(Eph 1:19).
believe a lie--rather, "the lie" which Antichrist tells them, appealing to his miracles as proofs of it . . .
(2Th 2:9).
12
無標題
繁體中文
12. 使……都被定罪——更當照希臘文作「使一切」云云。他在這裡陳述一個適用於敵基督附從者的普遍命題。不是羅馬教會或其他敵基督體系中所有的人都要被定罪，而是「一切當真理向他們提出時不信真理、倒喜愛不義的人」
（羅 1:32; 2:8）。
愛不義是信真理的大障礙。
英文原文
12. they all . . . damned--rather as Greek, "that all," &c. He here states the general proposition which applies specially to Antichrist's adherents. Not all in the Church of Rome, or other anti-Christian systems, shall be damned, but only "all who believed not the truth," when offered to them, "but had pleasure in unrighteousness"
(Ro 1:32; 2:8).
Love of unrighteousness being the great obstacle to believing the truth.
13
無標題
繁體中文
13. 但——與滅亡之人的被定罪
（帖後 2:12）
形成喜樂對比的，是保羅歸信者的「得救」。
應該——按本分
（帖後 1:3）。
感謝……神——不是感謝我們自己、你們的傳道人，也不是感謝你們、我們的歸信者。
主所愛的弟兄們——耶穌所愛的
（羅 8:37; 加 2:20; 弗 5:2, 25）。
別處說神我們的父愛我們
（帖後 2:16; 約 3:16; 弗 2:4; 西 3:12）。
所以耶穌和父原為一。
從起初——「創世之前」
（弗 1:4；
比較
林前 2:7; 提後 1:9）；
與那些「拜獸、其名字從創世以來沒有記在被殺之羔羊生命冊上」的人相對
（啟 13:8）。
有些最古抄本與英文譯本同，但其他最古抄本和武加大譯本作「作為初熟的果子」。帖撒羅尼迦人是歐洲最早的歸信者之一（比較
羅 16:5; 林前 16:15）。
在更廣的意義上，此詞見於
雅 1:18; 啟 14:4；
所以我理解此處也包括那較狹義的意思。
揀選了你們——這希臘文不是「揀選」的常用詞——那暗示祂永遠的揀選；而是為自己取得，暗示祂在永遠旨意中收納了他們。此詞見於七十士譯本
（申 7:7; 10:15）。
藉著——更當照希臘文作「在成聖中」，作為那達到救恩的揀選得以發生的要素（比較
彼前 1:2），
與「不義」相對——不義是神將敵基督的附從者交給定罪的要素
（帖後 2:12）。
聖靈的——由那使神一切選民成聖的聖靈所成就——首先藉著一次永遠地將他們分別為聖、歸於基督裡完全的聖潔，其次藉著漸進地將聖潔分賜給他們。
信真道——與「不信真理」相對
（帖後 2:12）。
英文原文
13. But--In delightful contrast to the damnation of the lost
(2Th 2:12)
stands the "salvation" of Paul's converts.
are bound--in duty
(2Th 1:3).
thanks . . . to God--not to ourselves, your ministers, nor to you, our converts.
beloved of the Lord--Jesus
(Ro 8:37; Ga 2:20; Eph 5:2, 25).
Elsewhere God the Father is said to love us
(2Th 2:16; Joh 3:16; Eph 2:4; Col 3:12).
Therefore Jesus and the Father are one.
from the beginning--"before the foundation of the world"
(Eph 1:4;
compare
1Co 2:7; 2Ti 1:9);
in contrast to those that shall "worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world"
(Re 13:8).
Some of the oldest manuscripts read as English Version, but other oldest manuscripts and Vulgate read, "as first-fruits." The Thessalonians were among the first converts in Europe (compare
Ro 16:5; 1Co 16:15).
In a more general sense, it occurs in
Jas 1:18; Re 14:4;
so I understand it here including the more restricted sense.
chosen you--The Greek, is not the ordinary word for "elected," implying His eternal selection; but taken for Himself, implying His having adopted them in His eternal purpose. It is found in the Septuagint
(De 7:7; 10:15).
through--rather as Greek, "in sanctification" as the element in which the choice to salvation had place (compare
1Pe 1:2),
standing in contrast to the "unrighteousness," the element in which Antichrist's followers are given over by God to damnation
(2Th 2:12).
of the Spirit--wrought by the Spirit who sanctifies all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it.
belief of the truth--contrasted with "believed not the truth"
(2Th 2:12).
14
無標題
繁體中文
14. 你們——最古抄本作「我們」。
藉著我們所傳的福音——「藉著」我們所傳的福音。
得著……榮耀——在
帖後 2:13
是「救恩」，即身體和靈魂脫離一切邪惡
（帖前 5:9）；
此處是積極的好處，即「榮耀」，而且是信徒有特權與祂共享的「我們主耶穌」自己的「榮耀」
（約 17:22, 24; 羅 8:17, 29; 提後 2:10）。
英文原文
14. you--The oldest manuscripts read, "us."
by our gospel--"through" the Gospel which we preach.
to . . . glory--In
2Th 2:13
it was "salvation," that is, deliverance from all evil, of body and soul
(1Th 5:9);
here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him
(Joh 17:22, 24; Ro 8:17, 29; 2Ti 2:10).
15
無標題
繁體中文
15. 所以——神對信徒的主權揀選，不但不是他們不作為的理由，反而是行動和在行動中堅忍的最強激勵。比較以下論證，
腓 2:12, 13，
「做成你們自己的救恩，因為是神在你們裡面運行」云云。我們無法在理論上完全解釋這點；但對誠實謙卑的人而言，在實踐上照這原則行是清楚的。「先是特權，後是責任」［埃德蒙茲（Edmunds）］。
站立得穩——以致不「被搖動或驚慌」
（帖後 2:2）。
堅守——以致不放鬆。不加添甚麼、不刪減甚麼［本格爾（Bengel）］。帖撒羅尼迦人沒有堅守他的口頭教訓，反而容讓自己被假冒屬靈的啟示，以及假冒保羅之言和書信所欺騙
（帖後 2:2），
其大意是「主的日子已經立即臨近」。
教訓——口頭或書面交付並傳遞下來的真理
（帖後 3:6; 林前 11:2；
希臘文，「傳統」）。這名詞所源出的希臘文動詞，保羅用於
林前 11:23; 15:3。
從這三處以好的意義使用「教訓」的經文，羅馬教便為其堆積無默示的傳統辯護，實際上凌駕神的話，而同時又宣稱與神的話有同等權威。她忘記了十處經文
（太 15:2, 3, 6; 可 7:3, 5, 8, 9, 13; 加 1:14; 西 2:8）
指責人無默示的傳統。即使使徒的話也不都是默示的（例如彼得的裝假，
加 2:11-14），
只有當他們自稱如此時才是，如在他們後來被納入正典著作的話語中。在他們的情形，口頭的默示是必要的，直到寫下來的道之正典得以完成；他們以支持新啟示的奇蹟證明自己擁有默示，而該啟示也與舊約已有的啟示相符：這是奇蹟以外所必需的附加試驗（比較
申 13:1-6; 徒 17:11）。
正典完成後，活人的無誤性轉移到寫下來的道上，如今成為惟一無誤的指引，由聖靈解釋。除了這一項——聖經對於拯救的完備充足性——之外，憑最古老和普遍的傳統傳給我們的幾乎別無其他。所以，憑著傳統，我們也受約束要丟棄一切不包含在聖經之內、或不為聖經所證明的傳統。教父作為歷史事實的見證人是寶貴的，這些事實為聖經的暗示提供力量：例如基督徒的主日、嬰兒洗禮、以及聖經正典的真確性。傳統（人的見證之意）不能確立教義，卻能證實事實，如上述事實。在保羅的意義上，默示的教訓不是補充我們寫下來的道、使之完備的附加口頭傳統；它與如今完備的寫下來的道完全相同；那時後者既未完備，傳統就必然部分是口頭的、部分是書面的，並且如此持續，直到在末代使徒聖約翰死前後者完備，前者便不再需要。照保羅所說，聖經在一切關乎使「屬神的人得以完全，預備行各樣的善事」的事上是完備而充足的規則
（提後 3:16, 17）。
羅馬教之所以成為敵基督的先驅和母親，正是因為離開了保羅那受神默示的教訓，而轉向人的傳統。值得注意的是，正是從這指責敵基督的同一章裏，她竟為自己的「傳統」找出論據，藉這些傳統滋養了敵基督教。因為使徒口頭的話語與其書面的話語一樣可信，絲毫不表示非使徒之人口頭的話語，與作過使徒或蒙默示之福音書作者的書面話語一樣可信。使徒的傳統除其書面的道之外，沒有任何其他能在滿意證據上被證明為真確的。我們因著教父的見證而接受聖經正典，並不表示我們因此必須接受教父對聖經的解釋；正如我們因著猶太人的見證而接受舊約正典，並不表示我們因此必須接受猶太人對舊約的解釋。
我們……書信——有別於「冒我們名的書信」，
帖後 2:2，
即自稱出於我們、卻不是的書信。他指他寫給帖撒羅尼迦人的第一封書信。
英文原文
15. Therefore--God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest incentive to action and perseverance in it. Compare the argument,
Php 2:12, 13,
"Work out your own salvation, FOR it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards" [EDMUNDS].
stand fast--so as not to be "shaken or troubled"
(2Th 2:2).
hold--so as not to let go. Adding nothing, subtracting nothing [BENGEL]. The Thessalonians had not held fast his oral instructions but had suffered themselves to be imposed upon by pretended spirit-revelations, and words and letters pretending to be from Paul
(2Th 2:2),
to the effect that "the day of the Lord was instantly imminent."
traditions--truths delivered and transmitted orally, or in writing
(2Th 3:6; 1Co 11:2;
Greek, "traditions"). The Greek verb from which the noun comes, is used by Paul in
1Co 11:23; 15:3.
From the three passages in which "tradition" is used in a good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's Word, while put forward as of co-ordinate authority with it. She forgets the ten passages
(Mt 15:2, 3, 6; Mr 7:3, 5, 8, 9, 13; Ga 1:14; Col 2:8)
stigmatizing man's uninspired traditions. Not even the apostles' sayings were all inspired (for example, Peter's dissimulation,
Ga 2:11-14),
but only when they claimed to be so, as in their words afterwards embodied in their canonical writings. Oral inspiration was necessary in their case, until the canon of the written Word should be complete; they proved their possession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation; an additional test needed besides miracles (compare
De 13:1-6; Ac 17:11).
When the canon was complete, the infallibility of the living men was transferred to the written Word, now the sole unerring guide, interpreted by the Holy Spirit. Little else has come down to us by the most ancient and universal tradition save this, the all-sufficiency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all tradition not contained in, or not provable by, Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's day, the baptism of infants, and the genuineness of the canon of Scripture. Tradition (in the sense of human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in Paul's sense, is not a supplementary oral tradition completing our written Word, but it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and continued so until, the latter being complete before the death of St. John, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, throughly furnished unto all good works"
(2Ti 3:16, 17).
It is by leaving Paul's God-inspired tradition for human traditions that Rome has become the forerunner and parent of the Antichrist. It is striking that, from this very chapter denouncing Antichrist, she should draw an argument for her "traditions" by which she fosters anti-Christianity. Because the apostles' oral word was as trustworthy as their written word, it by no means follows that the oral word of those not apostles is as trustworthy as the written word of those who were apostles or inspired evangelists. No tradition of the apostles except their written word can be proved genuine on satisfactory evidence. We are no more bound to accept implicitly the Fathers' interpretations of Scripture, because we accept the Scripture canon on their testimony, than we are bound to accept the Jews' interpretation of the Old Testament, because we accept the Old Testament canon on their testimony.
our epistle--as distinguished from a "letter AS from us,"
2Th 2:2,
namely, that purports to be from us, but is not. He refers to his first Epistle to the Thessalonians.
16
無標題
繁體中文
16, 17. 自己——以祂自己的大能，與我們的軟弱相對；保證了我們禱告的功效。此處我們主耶穌居先；在
帖前 3:11
中是「神我們的父」居先。
愛我們——在我們救贖的工作中。既指我們主耶穌
（羅 8:37; 加 2:20），
也指神我們的父
（約 3:16）。
永遠的安慰——不像世上的安慰在試煉中那樣轉眼即逝
（羅 8:38, 39）。
這是為現今一切時候的，然後是為未來的「美好盼望」［阿爾福德（Alford）］。
藉著恩——更當照希臘文作「在恩典中」；與「賜給」相連。恩典是這賜予的範圍。
英文原文
16, 17. himself--by His own might, as contrasted with our feebleness; ensuring the efficacy of our prayer. Here our Lord Jesus stands first; in
1Th 3:11,
"God our Father."
which . . . loved us--in the work of our redemption. Referring both to our Lord Jesus
(Ro 8:37; Ga 2:20)
and God our Father
(Joh 3:16).
everlasting consolation--not transitory, as worldly consolations in trials
(Ro 8:38, 39).
This for all time present, and then "good
hope" for the future [ALFORD].
through grace--rather as Greek "IN grace"; to be joined to "hath given." Grace is the element in which the gift was made.
17
無標題
繁體中文
17. 安慰你們的心——你們因那些宣告主立即再臨之人的話而心緒不寧。
善言善行——最古抄本顛倒次序作「行和言」。帖撒羅尼迦的年輕歸信者所需要的，正是在這些事上的堅立，而不是狂熱的教導（比較
林前 15:58）。
英文原文
17. Comfort your hearts--unsettled as you have been through those who announced the immediate coming of the Lord.
good word and work--The oldest manuscripts invert the order, "work and word." Establishment in these were what the young converts at Thessalonica needed, not fanatical teaching (compare
1Co 15:58).
帖後 2:1-17.
糾正他們對基督立即再臨的錯誤看法。再臨之前必須先有的背道。以感謝神揀選他們為引言的、勸人堅定的勉勵。
1. 至於——更當作「但是」；標誌著從他為他們的祈求轉到對他們的懇求。
我們勸你們——或作「懇求你們」。他使用滿有愛心的懇求，而非嚴厲的責備，以引導他們歸向正確的見解。
憑著——更當作「論到」；正如希臘文中「論到」之意的介詞
（林後 1:8）。
到我們主……聚集——指他降臨時聖徒向祂的終極或最終聚集，如以下經文所宣告，
太 24:31; 帖前 4:17。
這希臘文名詞除
來 10:25
之外別處未見，那裏指信徒為會眾敬拜而聚集。我們對審判的本能恐懼，因想到被聚集歸於祂（「正如母雞把小雞聚集在翅膀底下」）而消散，因為這保證了我們的安全。