서론
無標題
英文原文
After the introduction (1Th 1:1) the apostle begins with a thanksgiving to God for the saving benefits bestowed on them, 1Th 1:2-5. And then mentions the sure evidences of the good success of the gospel among them, which was notorious and famous in several other places, 1Th 1:6-10.
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Inscription and Apostolical Salutation (51 AD)
題名與使徒的問安（主後 51 年）
¹ 保羅、西瓦努、提摩太，寫信給帖撒羅尼迦在父神和主耶穌基督裏的教會：願恩惠、平安從我們的父神和主耶穌基督歸與你們！
在這引言中，我們可以看到，
一、題名。在此我們有，1. 本書信由誰而來，或由誰所寫。保羅是本書信受默示的使徒與作者，雖然他並未提及自己的使徒身分，因為這身分不為帖撒羅尼迦人所懷疑，他們中間也沒有任何假使徒加以反對。他將西瓦努（即西拉）和提摩太與自己同列（他們此時剛帶著馬其頓眾教會興旺的消息來到他那裏），這顯出這位大使徒的謙卑，以及他何等樂意尊榮那些等次與地位較低的基督的傳道人。這對於那些在教會中恩賜與聲望較別人為高的傳道人，實在是個好榜樣。2. 本書信寫給誰，即帖撒羅尼迦的教會，就是在帖撒羅尼迦歸主的猶太人和外邦人；而當留意的是，這教會被稱為*在父神和主耶穌基督裏的；*他們與父並祂兒子耶穌基督相交，約壹 1:3。他們是基督教會，因為他們信父神，也信主耶穌基督。他們既信自然宗教的原則，也信啟示宗教的原則。他們當中的外邦人已經離棄偶像歸向神，他們當中的猶太人則信耶穌就是所應許的彌賽亞。他們全都歸獻與父神和主耶穌基督：歸給神，以之為他們的至善與最高目的；歸給耶穌基督，以之為他們的主，並神與人之間的中保。父神是一切自然宗教的本源與中心；耶穌基督是一切啟示宗教的創始者與中心。我們的救主說：*你們信神，也當信我。*約 14:1。
二、問安，或使徒的祝福：*願恩惠、平安從我們的父神和主耶穌基督歸與你們。*這在實質上與其他書信相同。恩惠與平安相連甚妙；因為神白白的恩惠或恩典，是我們所享受或能享受的一切平安與興旺的泉源與根源；哪裏我們裏面有恩典的性情，那裏我們就可盼望在自己心中得著平安的意念；恩惠與平安，並一切屬靈的福氣，都是從父神和主耶穌基督臨到我們；從那為一切美善之源的神，並從那為我們買贖一切美善的主耶穌而來；從在基督裏的神，也就是在聖約中為我們的父而來，因為祂是我們主耶穌基督的神和父。請注意，一切美善既都從神而來，那麼罪人除了從在基督裏的神之外，別無美善可指望。並且，出於神作我們的父、為基督的緣故，我們可以期望得著那最好的美善。
英文原文
Inscription and Apostolical Salutation (51 AD)
¹ Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.
In this introduction we have,
I. The inscription, where we have, 1. The persons from whom this epistle came, or by whom it was written. Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted of by the Thessalonians, nor opposed by any false apostle among them. He joins Silvanus (or Silas) and Timotheus with himself (who had now come to him with an account of the prosperity of the churches in Macedonia), which shows this great apostle's humility, and how desirous he was to put honour upon the ministers of Christ who were of an inferior rank and standing. A good example this is to such ministers as are of greater abilities and reputation in the church than some others. 2. The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica; and it is observable that this church is said to be in God the Father and in the Lord Jesus Christ; they had fellowship with the Father, and his Son Jesus Christ, 1Jo 1:3. They were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God from idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chief good and highest end, to Jesus Christ as their Lord and Mediator between God and man. God the Father is the original centre of all natural religion; and Jesus Christ is the author and centre of all revealed religion. You believe in God, says our Saviour, believe also in me. Joh 14:1.
II. The salutation or apostolical benediction: Grace be with you, and peace from God our Father and the Lord Jesus Christ. This is the same for substance as in the other epistles. Grace and peace are well joined together; for the free grace or favour of God is the spring or fountain of all the peace and prosperity we do or can enjoy; and where there are gracious dispositions in us we may hope for peaceful thoughts in our own breasts; both grace and peace, and all spiritual blessings, come to us from God the Father and the Lord Jesus Christ; from God the original of all good, and from the Lord Jesus the purchaser of all good for us; from God in Christ, and so our Father in covenant, because he is the God and Father of our Lord Jesus Christ. Note, As all good comes from God, so no good can be hoped for by sinners but from God in Christ. And the best good may be expected from God as our Father for the sake of Christ.
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Thanksgiving to God (51 AD)
向神感恩（主後 51 年）
² 我們為你們眾人常常感謝神，禱告的時候提到你們，
³ 在神我們的父面前，不住地記念你們因信心所做的工夫，因愛心所受的勞苦，因盼望我們主耶穌基督所存的忍耐。
⁴ 神所愛的弟兄啊，我知道你們是蒙揀選的；
⁵ 因為我們的福音傳到你們那裏，不獨在乎言語，也在乎權能和聖靈，並充足的信心；正如你們知道我們在你們那裏，為你們的緣故是怎樣為人。
一、使徒以向神感恩為開端。他將要提到那些令他喜樂、在他們身上極可稱讚、又對他們大有裨益的事，他選擇以向神感恩的方式來作，因為神是我們所得、或我們所行的一切美善的創始者。神是一切宗教敬拜——禱告和讚美——的對象。向神感恩乃是一項重大的本分，當常常、不斷地獻上；即使我們沒有實際用言語感謝神，我們也當在心思裏存著對神恩典的感念。感恩當屢屢重複；我們不僅當為自己領受的恩惠感謝，也當為賜給別人——賜給我們的同類、同作基督徒之人的益處感謝。使徒不僅為那些最親密的朋友、或最明顯蒙神恩待的人感謝，也為他們眾人感謝。
二、他把禱告與讚美或感恩相連。我們當藉著各樣的祈求和禱告，把我們所要的告訴神時，就當加上感恩，腓 4:6。照樣，我們為所領受的益處感恩時，也當加上禱告。我們當常常不住地禱告，不僅為自己，也當為別人、為朋友禱告，並在禱告中提到他們。我們有時可以提他們的名字，也當提到他們的境遇和情形；至少，我們當把他們和他們的光景記在心中，不住地記念。請注意，我們既當為自己和朋友的緣故有許多當感恩的事，照樣也有許多理由當不住地禱告，求神繼續賜下恩惠。
三、他提到他如此向神感恩的具體事項；即，
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賜給他們那拯救的恩惠。這些乃是他感恩的根據和理由。（1.）他們的信心和信心的工夫。他告訴他們（1Th 1:8），他們的信心十分出名、廣傳四方。這是根本的恩典；他們的信心是真實而活的信心，因為是生發功效的信心。請注意，哪裏有真實的信心，那裏信心就必運行：它要影響心思和生活；它要激發我們為神、為自己的救恩而作工。當我們看見信心的工夫時，就因自己的信心和別人的信心得著安慰。*你藉著行為將信心指給我看，*雅 2:18。（2.）他們的愛心和愛心所受的勞苦。愛是主要的恩典之一；它在我們今生大有功用，在來生仍要存留並得以完全。*信心是藉著愛心運行的；*它藉著向神和鄰舍的愛彰顯自己；愛既要藉著勞苦彰顯，就要激發我們在宗教上付出辛勞。（3.）他們的盼望和盼望的忍耐。*我們得救是在乎盼望。*這恩典被比作士兵的頭盔和水手的錨，在危險之時大有功用。哪裏有永生的堅實盼望，那裏就必藉著忍耐的操練彰顯出來；在忍受現今的災禍並忍耐等候將要顯明的榮耀上。*我們若盼望那所不見的，就必忍耐等候，*羅 8:25。
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使徒不僅提到信、望、愛這三樣主要的恩典，也注意到，（1.）這些恩典的對象和功效之因，即我們主耶穌基督。（2.）這些恩典的真誠：是在神我們的父眼前。真誠的大動力是想到神的眼目常常看我們；當我們在一切所行的事上努力在神面前得蒙悅納時，這就是真誠的明證；在神眼中看為正的，那才是正的。當信心的工夫、或愛心的勞苦、或盼望的忍耐是在神眼前所作的時候，才是真誠的。（3.）他提到這些恩典所從出的源頭，即神揀選的愛：神所愛的弟兄啊，我知道你們是蒙揀選的，1Th 1:4。於是他把這些水流追溯到泉源，那泉源就是神永恆的揀選。有人把「蒙神揀選」理解為帖撒羅尼迦人歸主時暫時與不信的猶太人和外邦人分開；但這原是那位隨己意行作萬事者的旨意那永恆的定旨，弗 1:11。提到他們的揀選，他稱他們為神所愛的弟兄；因為基督徒之間弟兄之情的根源、以及他們彼此之間的關係，其本源乃在於揀選。這也是我們當彼此相愛的好理由，因為我們都是神所愛的，在祂的定旨中我們尚無任何可贏得祂之愛的東西時，祂就已經愛了我們。這些帖撒羅尼迦人的揀選是使徒們所知道的，因此可能為他們自己所知道，並且是藉著其果子與果效——他們真誠的信、望、愛，藉著福音在他們中間成功的傳揚而知道。請注意，[一]凡在時候滿足時有效蒙召並成聖的人，都是從永恆中被揀選、被選定要得救的。[二]神的揀選是出於祂自己的美意和純粹的恩典，並非因被揀選者有任何功勞。[三]神的揀選可藉其果子被人知道。[四]我們每逢為神賜給我們自己或別人的恩典感謝神時，都當把水流追溯到泉源，為神的揀選之愛感謝神，因為我們之所以與人不同，正是由於這愛。
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使徒感恩的另一個根據或理由，是他事奉在他們中間的果效。他既為自己、也為他們感恩，因為他沒有徒然勞苦。他藉此得了使徒身分的印記和憑據，也在勞苦和受苦中得了大鼓勵。他們樂意接受並領受他所傳的福音，這正是他們蒙神揀選和蒙神所愛的憑據。他就是這樣知道他們的揀選的。誠然他曾被提到三層天上；但他並未翻查永恆的記錄，在那裏找到他們的揀選，而是藉著福音在他們中間的果效而知道（1Th 1:5），他滿懷感恩地注意到，（1.）福音傳到他們那裏不僅在乎言語，也在乎權能；他們不僅聽見了它的聲音，更順服了它的權能。它不僅僅愉悅耳朵、取悅想像，不僅僅用觀念填滿他們的頭腦、暫時娛樂他們的心思，它更觸動了他們的心：有神聖的權能伴隨著它，使他們的良心知罪、改良他們的生活。請注意，我們若不像鸚鵡那樣機械地講論神的事，而是心中感受這些事的影響，治死我們的情慾、使我們與世界隔離、提升我們向往屬天的事，我們就可以藉此知道自己的揀選。（2.）這福音是在聖靈裏臨到的，即帶著神聖之靈的大能。請注意，福音無論在何處以權能來到，都當歸因於聖靈的運行；除非神的靈伴隨神的道，以祂的權能使之生效，否則它對我們不過是死的字句；字句叫人死，賜人生命的乃是靈。（3.）福音是在充足的信心裏臨到他們的。他們就是這樣藉著聖靈的權能領受了它。他們完全確信它的真實，不致輕易因反對和疑慮而心思動搖；他們情願為基督撇下一切，並把自己的靈魂和永遠的結局都押在福音啟示的真實上。這道對他們而言，不像某些哲學家對意見和可疑推測所持的看法，而是他們信心和確據的對象。他們的*信就是未見之事的確據；*帖撒羅尼迦人就這樣知道了使徒和他的同工在他們中間是怎樣的人，為他們作了甚麼，並帶著怎樣美好的果效。
英文原文
Thanksgiving to God (51 AD)
² We give thanks to God always for you all, making mention of you in our prayers;
³ Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
⁴ Knowing, brethren beloved, your election of God.
⁵ For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.
I. The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praiseworthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the author of all that good that comes to us, or is done by us, at any time. God is the object of all religious worship, of prayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly; even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated; and not only should we be thankful for the favours we ourselves receive, but for the benefits bestowed on others also, upon our fellow-creatures and fellow-christians. The apostle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for them all.
II. He joined prayer with his praise or thanksgiving. When we in every thing by prayer and supplication make our requests known to God, we should join thanksgiving therewith, Php 4:6. So when we give thanks for any benefit we receive we should join prayer. We should pray always and without ceasing, and should pray not only for ourselves, but for others also, for our friends, and should make mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds, remembering them without ceasing. Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good.
III. He mentions the particulars for which he was so thankful to God; namely,
1. The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving. (1.) Their faith and their work of faith. Their faith he tells them (1Th 1:8) was very famous, and spread abroad. This is the radical grace; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work: it will have an influence upon heart and life; it will put us upon working for God and for our own salvation. We have comfort in our own faith and the faith of others when we perceive the work of faith. Show me thy faith by thy works, Jam 2:18. (2.) Their love and labour of love. Love is one of the cardinal graces; it is of great use to us in this life and will remain and be perfected in the life to come. Faith works by love; it shows itself in the exercise of love to God and love to our neighbour; as love will show itself by labour, it will put us upon taking pains in religion. (3.) Their hope and the patience of hope. We are saved by hope. This grace is compared to the soldier's helmet and sailor's anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, it will appear by the exercise of patience; in a patient bearing of the calamities of the present time and a patient waiting for the glory to be revealed. For, if we hope for that we see not, then do we with patience wait for it, Ro 8:25.
2. The apostle not only mentions these three cardinal graces, faith, hope and love, but also takes notice, (1.) Of the object and efficient cause of these graces, namely, our Lord Jesus Christ. (2.) Of the sincerity of them: being in the sight of God even our Father. The great motive to sincerity is the apprehension of God's eye as always upon us; and it is a sign of sincerity when in all we do we endeavour to approve ourselves to God, and that is right which is so in the sight of God. Then is the work of faith, or labour of love, or patience of hope, sincere, when it is done under the eye of God. (3.) He mentions the fountain whence these graces flow, namely, God's electing love: Knowing, brethren beloved, your election of God, 1Th 1:4. Thus he runs up these streams to the fountain, and that was God's eternal election. Some by their election of God would understand only the temporary separation of the Thessalonians from the unbelieving Jews and Gentiles in their conversion; but this was according to the eternal purpose of him who worketh all things according to the counsel of his own will, Eph 1:11. Speaking of their election, he calls them, brethren beloved; for the original of the brotherhood that is between Christians and the relation wherein they stand one to another is election. And it is a good reason why we should love one another, because we are all beloved of God, and were beloved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the apostles, and therefore might be known to themselves, and that by the fruits and effects thereof—their sincere faith, and hope, and love, by the successful preaching of the gospel among them. Observe, [1.] All those who in the fulness of time are effectually called and sanctified were from eternity elected and chosen to salvation. [2.] The election of God is of his own good pleasure and mere grace, not for the sake of any merit in those who are chosen. [3.] The election of God may be known by the fruits thereof. [4.] Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ.
3. Another ground or reason of the apostle's thanksgiving is the success of his ministry among them. He was thankful on his own account as well as theirs, that he had not laboured in vain. He had the seal and evidence of his apostleship hereby, and great encouragement in his labours and sufferings. Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was in this way that he knew their election. It is true he had been in the third heavens; but he had not searched the records of eternity, and found their election there, but knew this by the success of the gospel among them (1Th 1:5), and he takes notice with thankfulness, (1.) That the gospel came to them also not in word only, but in power; they not only heard the sound of it, but submitted to the power of it. It did not merely tickle the ear and please the fancy, not merely fill their heads with notions and amuse their minds for awhile, but it affected their hearts: a divine power went along with it for convincing their consciences and amending their lives. Note, By this we may know our election, if we not only speak of the things of God by rote as parrots, but feel the influence of these things in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things. (2.) It came in the Holy Ghost, that is, with the powerful energy of the divine Spirit. Note, Wherever the gospel comes in power, it is to be attributed to the operation of the Holy Ghost; and unless the Spirit of God accompany the word of God, to render it effectual by his power, it will be to us but as a dead letter; and the letter killeth, it is the Spirit that giveth life. (3.) The gospel came to them in much assurance. Thus did they entertain it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be easily shaken in mind by objections and doubts; they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the verity of the gospel revelation. The word was not to them, like the sentiments of some philosophers about matters of opinion and doubtful speculation, but the object of their faith and assurance. Their faith was the evidence of things not seen; and the Thessalonians thus knew what manner of men the apostle and his fellow-labourers were among them, and what they did for their sake, and with what good success.
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Evidence of the Apostle's Success (51 AD)
使徒成功的憑據（主後 51 年）
⁶ 並且你們在大難之中蒙了聖靈所賜的喜樂，領受真道，就效法我們，也效法主；
⁷ 甚至你們作了馬其頓和亞該亞所有信主之人的榜樣。
⁸ 因為主的道從你們那裏已經傳揚出來，不但在馬其頓和亞該亞，就是你們在各處向神的信心也都傳開了，所以我們不用再說甚麼話。
⁹ 因為他們自己已經報明我們是怎樣進到你們那裏，你們是怎樣離棄偶像歸向神，要服事那又真又活的神，
¹⁰ 等候祂兒子從天降臨，就是祂從死裏復活的耶穌，那位救我們脫離將來忿怒的。
在這些話中，我們看到使徒在帖撒羅尼迦人當中成功的憑據，這事在好些地方是眾所周知、遠近馳名的。因為，
一、他們在自己的聖潔為人上留心效法使徒和基督傳道人的好榜樣，1Th 1:6。使徒既留心行為端正，不僅為自己的名聲，更為著別人的益處，以與教訓相稱的為人生活，免得一手拆毀另一手所建造的；照樣帖撒羅尼迦人既觀察了他們中間的人是怎樣的人，他們的傳道和為人是何等一致，就謹慎地效法他們、或模仿他們的好榜樣。他們這樣行，也就效法了主——主乃是我們必須努力效法的完全榜樣；我們效法別人，只當到他們效法基督的地步，林前 11:1。帖撒羅尼迦人雖在患難中仍如此行——那使徒們和他們自己也同樣遭受的極大患難。他們情願有分於認信並承認基督教所伴隨的苦難。他們領受了福音，儘管傳揚和認信福音都伴隨著麻煩和艱難。也許正因如此，這道對他們更顯寶貴，因為是付代價得來的；使徒們的榜樣在患難中格外閃耀；所以帖撒羅尼迦人樂意地領受了道，並喜樂地追隨受苦使徒的榜樣，靠聖靈所得的喜樂——這是聖靈所賜那堅實、屬靈、持久的喜樂，當我們的患難增多時，祂使我們的安慰更加洋溢。
二、他們的熱心到了如此地步，以致他們自己成了周圍所有人的榜樣，1Th 1:7,8。在此當留意，
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他們的榜樣在許多人身上留下了美好的印象，十分有效。他們是typoi——印記，或用以蓋印的工具。他們自己既從使徒的傳道和為人中受了美好的印象，就留下美好的印象，他們的為人對別人有影響。請注意，基督徒當如此以榜樣影響別人。
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這影響極其廣闊，越過了帖撒羅尼迦的邊界，甚至及於全馬其頓的信徒，更遠至亞該亞；腓立比人以及其他在帖撒羅尼迦人之前領受福音的人，都因他們的榜樣得著建立。請注意，有些後被雇入葡萄園的，有時竟勝過那些在他們以先進來的，並成為他們的榜樣。
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這事極其出名。主的道，或它對帖撒羅尼迦人所產生的奇妙果效，在那城周圍一帶地方傳開了、出名了，並且在各處；不是嚴格地指各個地方，而是說在世界上這裏那裏、各處：所以，因著福音在他們中間美好的果效，許多別人受鼓勵領受它，並情願在蒙召時為它受苦。他們的信心傳開了。（1.）他們信心的迅速遠近馳名。這些帖撒羅尼迦人一聽見福音就接受了；所以人人都注意到使徒進到他們中間是怎樣的情形，沒有像在腓立比那樣的耽延——在那裏過了很久才有顯著的果效。（2.）他們信心的果效也十分出名。[一]他們棄絕了拜偶像；他們轉離偶像，放棄了他們從小所受的一切虛假敬拜。[二]他們歸向神，歸向那又真又活的神，並獻身事奉祂。[三]他們立志等候神兒子從天降臨，1Th 1:10。這正是我們聖潔宗教的特別之處之一——等候基督的第二次降臨，如同那些信祂必來、並盼祂來使我們喜樂的人。舊約之下的信徒等候彌賽亞的降臨，如今的信徒等候祂的第二次降臨；祂仍要再來。並且有充分理由相信祂必再來，因為神已經叫祂從死裏復活，這就向眾人保證祂必來施行審判，徒 17:31。也有充分理由盼祂等候祂的降臨，因為祂已經救我們脫離將來的忿怒。祂來是為要買贖救恩，當祂再來時，必帶著救恩同來——完全而最終地拯救人脫離罪惡、死亡、地獄，脫離那將要臨到不信之人的忿怒；而那忿怒一旦臨到，就仍要常存，因為那是為魔鬼及其使者所預備的永火，太 25:41。
英文原文
Evidence of the Apostle's Success (51 AD)
⁶ And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:
⁷ So that ye were ensamples to all that believe in Macedonia and Achaia.
⁸ For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.
⁹ For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;
¹⁰ And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
In these words we have the evidence of the apostle's success among the Thessalonians, which was notorious and famous in several places. For,
I. They were careful in their holy conversation to imitate the good examples of the apostles and ministers of Christ, 1Th 1:6. As the apostle took care to demean himself well, not only for his own credit's sake, but for the benefit of others, by a conversation suitable to his doctrine, that he might not pull down with one hand what he built up with the other, so the Thessalonians, who observed what manner of men they were among them, how their preaching and living were all of a piece, showed a conscientious care to be followers of them, or to imitate their good example. Herein they became also followers of the Lord, who is the perfect example we must strive to imitate; and we should be followers of others no further than they are followers of Christ, 1Co 11:1. The Thessalonians acted thus, notwithstanding their affliction, that much affliction which the apostles and themselves also were exposed to. They were willing to share in the sufferings that attended the embracing and professing of Christianity. They entertained the gospel, notwithstanding the troubles and hardships which attended the preachers and professors of it too. Perhaps this made the word more precious, being dear—bought; and the examples of the apostles shone very bright under their afflictions; so that the Thessalonians embraced the word cheerfully, and followed the example of the suffering apostles joyfully, with joy in the Holy Ghost—such solid and spiritual and lasting joy as the Holy Ghost is the author of, who, when our afflictions abound, makes our consolations much more to abound.
II. Their zeal prevailed to such a degree that they were themselves examples to all about them, 1Th 1:7,8. Observe here,
1. Their example was very effectual to make good impressions upon many others. They were typoi—stamps, or instruments to make impression with. They had themselves received good impressions from the preaching and conversation of the apostles, and they made good impressions, and their conversation had an influence upon others. Note, Christians should be so good as by their example to influence others.
2. It was very extensive, and reached beyond the confines of Thessalonica, even to the believers of all Macedonia, and further, in Achaia; the Philippians, and others who received the gospel before the Thessalonians, were edified by their example. Note, Some who were last hired into the vineyard may sometimes outstrip those who come in before them, and become examples to them.
3. It was very famous. The word of the Lord, or its wonderful effects upon the Thessalonians, sounded, or was famous and well known, in the regions round about that city, and in every place; not strictly every where, but here and there, up and down in the world: so that, from the good success of the gospel among them, many others were encouraged to entertain it, and to be willing, when called, to suffer for it. Their faith was spread abroad. (1.) The readiness of their faith was famed abroad. These Thessalonians embraced the gospel as soon as it was preached to them; so that every body took notice what manner of entering in among them the apostles had, that there were no such delays as at Philippi, where it was a great while before much good was done. (2.) The effects of their faith were famous. [1.] They quitted their idolatry; they turned from their idols, and abandoned all the false worship they had been educated in. [2.] They gave themselves up to God, to the living and true God, and devoted themselves to his service. [3.] They set themselves to wait for the Son of God from heaven, 1Th 1:10. And this is one of the peculiarities of our holy religion, to wait for Christ's second coming, as those who believe he will come and hope he will come to our joy. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming; he is yet to come. And there is good reason to believe he will come, because God has raised him from the dead, which is full assurance unto all men that he will come to judgment, Ac 17:31. And there is good reason to hope and wait for his coming, because he has delivered us from the wrath to come. He came to purchase salvation, and will, when he comes again, bring salvation with him, full and final deliverance from sin, and death, and hell, from that wrath which is yet to come upon unbelievers, and which, when it has once come, will be yet to come, because it is everlasting fire prepared for the devil and his angels, Mt 25:41.
在引言之後（1Th 1:1），使徒以向神感恩作為開端，感謝神所賜給他們那拯救的恩惠，1Th 1:2-5。然後提到福音在他們中間大有好果效的確鑿憑據，這事在好些別的地方也是眾所周知、遠近馳名的，1Th 1:6-10。