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帖撒罗尼迦前书生命读经 · 第12篇

乳养之母

The Care of A Nursing Mother
1与劝导之父的照顾读经：帖撒罗尼迦前书二章一至十二节。保罗在帖撒罗尼迦前书没有说到神迹。他没有说福音传到帖撒罗尼迦人那里，是在乎神迹、奇事和医治。我们若仔细读这卷书，就会看见保罗所强调的是日常生活。祂在一章五节说，『你们知道，我们在你们中间，为你们的缘故是怎样为人。』保罗没有强调超然、神奇的事，却以他的生活作为传福音的因素。不仅如此，在基督徒的生活这一面，他强调三件事：离弃偶像转向神、服事活神、等候主耶稣回来。
1and An Exhorting Father Scripture Reading: 1 Thes. 2:1-12 In the book of 1 Thessalonians Paul does not speak of miracles. He does not say that the gospel came to the Thessalonians in miracles, wonders, and healings. If we study this book carefully, we shall see that Paul’s emphasis i son daily living. In 1:5 he says, “You know what kind of men we were among you for your sake.” Instead of emphasizing the supernatural and the miraculous, Paul takes his living as a factor for the preaching of the gospel. Furthermore, with respect to Christian living, he stresses three matters: turning to God from idols, serving the living God, and waiting for the coming back of the Lord Jesus
2正常的生活历世纪以来，人的心思总是对奇异、神奇、超自然的事感兴趣。但神奇的事物持续不久；而藉著正常生活所完成的工作，却能持续。
2A NORMAL LIFE Throughout the centuries the human mind has been interested in things that are fantastic, miraculous, and supernatural. However, miraculous things do not last. But a work that is carried out by a proper living will last
3神的救恩使我们能过正常的生活。这是刚强的福音见证。基督徒应当过正常的生活，不是过神奇、超自然的生活。因此，为著召会生活的正当生活必须是一般的，也是规律的、正常的。这种生活的特点乃是离弃偶像转向神，服事活神，并等候主耶稣回来。过这种生活，意思就是说，地上没有甚么霸占我们。我们从一切偶像，就是从神以外的一切事物得了释放，并且被活神自己占有。这位活神在我们的日常生活里被见证出来。我们所过的生活，见证我们所事奉的神是活的。不仅如此，我们的目标、盼望和期待，都与地上的事无关，乃是专注于主耶稣的回来。具有这三个特点的生活，乃是正当的基督徒生活，作为我们对神的见证。正当基督徒生活的这些方面，在帖前一章都题到了。
3God’ss alvation enables us to live a normal life. This is a strong testimony of the gospel. Christians should live a normal life, not a miraculous, supernatural life. Therefore, a proper life for the church life must be common, regular, and normal. Such a life is characterized by turning to God from idols, serving the living God, and waiting for the coming back of the Lord Jesus. To have this kind of life means that nothing on earth occupies us. We are free from all idols, from all things other than God, and we are occupied by the living God Himself. This living God is testified in our daily life. We have a life which testifies that the God whom we serve is living. Furthermore, our goal, hope, and expectation are not related to things on earth, but are focused on the coming back of the Lord Jesus. A life with these three characteristics is a proper Christian life as a testimony to our God. These aspects of a proper Christian life are all covered in chapter one
为著召会生活之圣别生活的抚育
THE FOSTERING OF A HOLY LIFE for the church life
4帖前一章包括两个重点：为著召会生活之圣别生活的结构，以及为著召会生活之圣别生活的起源。这种生活的结构是由信心的工作、爱心的劳苦、以及盼望的忍耐所组成。这种生活的起源乃是福音的传扬，以及领受所传讲的话语，结果就是离弃偶像转向神，服事又活又真的神，并且等候神的儿子。现在我们来看第二章，说到为著召会生活之圣别生活的第三方面，就是抚育这一面。
4The first chapter of 1 Thessalonians covers two main points: the structure of a holy life for the church life and the origin of a holy life for the church life. The structure is composed of the work of faith, the labor of love, and the endurance of hope. The origin of such a life is the preaching of the gospel and the acceptance of the word preached, an acceptance resulting in turning to God from idols, serving a living and true God, and waiting for the Son. Now in chapter two we come to the third aspect of a holy life for the church life, the aspect of fostering.
51帖前二章虽然没有抚育这个辞，但这一章圣经给我们看见抚育的事实。保罗在这里把使徒们比喻为乳养之母与劝导之父。这意思是说，使徒们是初信者的母亲和父亲，他们把信徒看作接受他们抚育照顾的孩子。作父母的怎样照顾自己的孩子，抚育他们长大，
5Although the word fostering cannot be found in Thessalonians 2, the fact of fostering can be seen in this chapter. Here Paul likens the apostles both to a nursing mother and to an exhorting father. This means that the apostles were mothers and fathers to the new believers. They regarded the believers as children under their fostering care. Just as parents care for their children, fostering their growth, so
61使徒们也怎样照顾初信者。因此，帖前二章给我们看见，为著召会生活之圣别生活的抚育。一至
6the apostles cared for the new believers. Thus, in Thessalonians 2 we see the fostering of a holy life for the church life. In verses 1 through 12 we have the care
7十二节给我们看见乳养之母与劝导之父的照顾，十三至二十节给我们看见，这样抚育信徒者所得的赏赐。使徒们这样照顾初信者，所以他们至终要从主得著赏赐。帖前二章一至十二节必定是写给初信者的话。这几节里没有甚么沉重高深的话，也没有甚么深奥的道理。相反的，这些话好比是父母对年幼子女所说的话。我们要逐节来看这一段话，盼望对于怎样帮助初信者，能有深刻的印象。
7of a nursing mother and an exhorting father, and in verses 13 through 20 we see the reward given to those who foster believers in this way. Because the apostles rendered such a care to the new believers, the apostles will eventually receive a reward from the Lord. First Thessalonians 2:1-12 surely is a word to new believers. In these verses we do not have much that is weighty or deep. Here we do not have profound doctrines. Instead, we have a word that can be compared to the way parents speak to young children. Let us consider this portion verse by verse so that we may be impressed how to help new believers
使徒进到他们那里
THE APOSTLES’ ENTRANCE
8一节说，『弟兄们，你们自己原晓得，我们进到你们那里，并不是徒然的。』使徒一再强调他们进到信徒那里，（一
8Verse 1 says, “For you yourselves know, brothers, our entrance to you, that it has not been in vain.” The apostle stresses repeatedly their entrance to the
95，9，）这表明在使徒将福音注入初信者里面时，使徒的行事为人扮演了重要的角色。他们的行事为人不仅是他们所说的，更是他们所是的。使徒这样带著福音进到帖撒罗尼迦人那里，帖撒罗尼迦人就信服了。使徒进到他们那里，并不是徒然的。使徒是如何信主并跟从主的榜样。因为有许多人藉著使徒信了主耶稣，所以不到一个月就兴起了一个召会。这样的结果，主要还不是因著传讲和教导，乃是藉著使徒进到帖撒罗尼迦人那里的那种方式。
9believers (1:5, 9). This shows that their manner of life played a great role in infusing the gospel into the new converts. It was not only what the apostles said, but also what they were. The apostles came to the Thessalonians with the gospel in such a way that the Thessalonians were convinced. The apostles’ entrance was not in vain. They were a pattern of how to believe in the Lord and follow Him. Because many came to believe in the Lord Jesus through the apostles, a church was raised up in less than a month. This happened not mainly as a result of preaching and teaching, but through the kind of entrance the apostles had among the Thessalonians.
在极大的争战中讲说福音
SPEAKING THE GOSPEL IN MUCH STRUGGLE
10二章二节继续说，『我们从前在腓立比受苦害，又被凌辱，就如你们所知道的，然而还是在我们的神里面放胆，在极大的争战中，对你们讲说了神的福音。』使徒们传福音的时候经历了神。他们在为福音的争战中享受神作他们的胆量。他们虽然受腓立比人的凌辱，然而还是放胆，这不是在他们自己里面，而是在神里面。苦难与逼迫不能打倒他们，因为他们与三一神有生机的联结。按照二节所说，他们在极大的争战中，讲说神的福音。这指明他们一面传福音一面争战，因为逼迫还没有过去。因此，他们一面争战，一面在神里面放胆，对帖撒罗尼迦人讲说福音。
10Verse 2 continues, “But having suffered before and having been outrageously treated, even as you know, in Philippi, we were bold in our God to speak to you the gospel of God in much struggle.” In the preaching of the gospel, the apostles experienced God. They enjoyed Him as their boldness in the struggle for the gospel. They were bold not in themselves, but in God, even after they had been outrageously treated by the Philippians. Suffering and persecution could not defeat them because they were in the organic union with the Triune God. According to verse 2, they spoke the gospel of God in much struggle. This indicates that while they were preaching, they were fighting, because persecution was still going on. Hence, they were struggling and speaking the gospel to the Thessalonians in the boldness of God
诚实与忠信
HONEST AND FAITHFUL
11保罗在三节说，『我们的劝勉不是出于错谬，不是出于污秽，也不是用诡诈。』错谬是指目标，污秽是指动机，诡诈是指手段。这三者都是属于且由于那狡猾、迷惑人的魔鬼。劝勉包括讲说、传扬、教导和恳求。保罗的劝勉没有错谬，没有污秽，也没有诡诈。使徒并不贪婪，也没有意思要从甚么人得著好处。他们带著福音来到帖撒罗尼迦人那里，完全是诚实而忠信的。
11In verse 3 Paul says, “For our entreaty was not of deception, nor of uncleanness, nor in guile.” Deception refers to the goal, uncleanness to the motive, and guile to the means. All three are of and by the subtle and deceiving Devil. The word entreaty includes speaking, preaching, teaching, instructing, and exhorting. Paul’s exhorting was free from deception, uncleanness, and guile. The apostles were not greedy, and they had no intention of making a gain of anyone. Their coming to the Thessalonians with the gospel was altogether honest and faithful
被神验中
APPROVED BY GOD
12四节说，『但神怎样验中了我们，把福音托付我们，我们就照样讲，不是要讨人喜欢，乃是要讨那察验我们心的神喜欢。』神的托付，是根据祂藉试验我们而有的验中。神首先试验并验中使徒，然后把福音托付他们。因此，他们的讲说、他们福音的传扬，不是出于自己，要讨人喜欢，乃是出于神，要讨神喜欢。祂一直察验、察看并试验他们的心。（诗二六2，一三九23～24。）帖前二章四节的『验中』含示试验。神验中使徒以前，先试验他们。神根据这验中，把福音托付他们。神作这事非常谨慎，因为祂知道我们的心。
12Verse 4 says, “But even as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God, Who proves our hearts.” God’sent rusting depends on His approval by His testing. The apostles were first tested and approved by God and then were entrusted by Him with the gospel. Hence, their speaking, the preaching of the gospel, was not of themselves to please men, but was of God to please Him. He proves, examines, and tests their hearts all the time (Psa. 26:2; 139:23-24). The word “approved” in verse 4 implies being tested. God tested the apostles before He approved them. Based upon this approvedness, God entrusted them with the gospel. God did this in a careful way, for He knows our hearts.
13按我们的意见，神既然无所不知，就不需要试验我们。不错，在我们出生以前，祂已经知道我们会是那一种人。既是这样，神为甚么试验我们？神的试验主要不是为著祂自己，乃是为著我们。神认识我们，但我们不认识自己。因为我们不彀认识自己，所以我们以为自己是正直、诚实并忠信的。但我们受试验的时候，就会看见我们真正的所是，我们会发现，我们自己里面是不诚实、不忠信、也不可靠的。因此，神的试验向我们察验了我们自己。神这样察验我们之后，我们才能被验中。我劝青年人不要信任自己，因为他们还没有受过试验。我确信神要用青年人，但是神要先试验他们，然后才用他们。神试验我们而验中我们以后，才能对我们有所托付。神的托付是根据祂验中了我们。但我们不能验中我们自
13According to our opinion, since God already knows everything, it is not necessary for Him to test us. Yes, before we were born, He already knew what kind of person we would be. Why, then, does God test us? God’ste sting is not mainly for Himself; it is primarily for us. God knows us, but we do not know ourselves. Because we do not know ourselves adequately, we may think that we are upright, honest, and faithful. However, when we are put to the test, we shall see what we really are and discover that in ourselves we are not honest, faithful, or trustworthy. God’ste sting, therefore, proves us to ourselves. Only after God proves us in this way shall we have approvedness. I would encourage the young people not to have confidence in themselves, for they have not yet been tested. I have the assurance that God will use the young people. But God’su sing of them will come after His testing of them. God cannot entrust anything to us until we have the approvedness that comes from His testing. God’sent rusting is based on our approvedness.
14己 。惟有在神试验我们以后，祂才会验中我们。然后祂会把一些事托付我们，并开始使用我们。神乃是这样把福音托付使徒。因著使徒接受了福音的托付，所以他们的讲说不是要讨人喜欢，乃是要讨那察验我们心的神喜欢。他们的讲说是根据神的托付。神把福音托付了他们，所以他们的讲说是要讨神的喜欢。
14But we cannot approve ourselves. Only after God has tested us will He grant us approvedness. Then He will entrust something to us and begin to use us. It was in this way that God entrusted the apostles with the gospel. Because the apostles had been entrusted with the gospel, they spoke not as pleasing men, but as pleasing God, who proves our hearts. Their speaking was based on God’sent rusting. Because He had entrusted them with the gospel, they spoke as pleasing God
15四节给我们看见，我们必须被神验中，然后神就对我们有所托付。此后我们还需要讲说，要讨那察验我们心的神喜欢。这指明我们需要经过试验、验中和托付，然后就会有可讲说、可教导的。
15In verse 4 we see that we must be approved and then have something entrusted to us. Then we need to speak as pleasing God, the One who proves us. This indicates that we need to pass through testing, approving, and entrusting. Then we shall have something to preach and teach
没有谄媚或掩饰
NO FLATTERY OR PRETEXT
16五节说，『因为我们从来没有用过谄媚的话，就如你们所知道的；也没有藉掩饰而贪婪，这是神可以作见证的。』掩饰原文或作假装，遮掩。藉掩饰而贪婪，就是混乱或搀混神的话，（林后二17，四2，）也是为利假装敬虔。（提前六5，多一11，彼后二3。）帖前二章五节说，使徒从来没有用过谄媚的话。我们都必须避免用谄媚的话，绝不以谄媚的态度对人说话。保罗在这一节里还说，使徒没有藉掩饰、遮掩而贪婪。他们没有邪恶的动机，而用办法去遮掩。他们没有掩饰或假冒，所以他们不混乱或搀混神的话。搀混就是拿劣货与原来的东西混在一起。譬如，用铜与金混合，或用水与酒搀调，而将其当作纯品贩卖。历世纪以来，许多传道人和教师就是这样搀混神的话。他们在掩饰之下传讲，目的是要为自己得利。
16Verse 5 says, “For neither at any time were we found with a word of flattery, even as you know, nor with a pretext for covetousness—God is witness.” The Greek word rendered pretext also means pretense, cloak. To have any pretext for covetousness is to peddle or adulterate the word of God (2 Cor. 2:17; 4:2). It is also to pretend to be godly for gain (1 Tim. 6:5; Titus 1:11; 2 Pet. 2:3). According to verse 5, the apostles were never found with a word of flattery. We all must avoid flattery, never speaking in a way to flatter others. In this verse Paul also says that the apostles did not have a pretext, a cloak, for covetousness. They did not have an evil motive that was covered in some way. Because they did not have any pretext or pretense, they did not peddle the word of God or adulterate it. To adulterate something is to mix it with an inferior material, for example, to mix gold with copper or wine with water, and then to sell it as if it were pure. Throughout the centuries, many preachers and teachers have adulterated the word of God in this way. They preached under a pretext in order to make gain for themselves.
17五节教我们要学习不用谄媚的话，也不藉掩饰而贪婪。在我们基督徒的工作中，不可给这类不洁的事物留地步。主的仆人不应当用谄媚的话，也不应当藉某一种掩饰而贪婪。但愿主怜悯我们并纯净我们，救我们脱离这一切事。但愿我们能说，我们不用谄媚的话，也没有藉掩饰而贪婪，这是神可以作见证的。
17From verse 5 we learn to avoid flattery and a pretext for covetousness. In our Christian work we must give no place to such unclean things. No servant of the Lord should use flattery or have some kind of pretext for covetousness. May the Lord have mercy on us and purify us from all these things. May we be able to say that God is our witness that we do not speak words of flattery or have any pretext for covetousness
不求人的荣耀
NOT SEEKING GLORY FROM MEN
18保罗在六节接著说，『我们作基督的使徒，虽然有权利叫人尊重，却没有向你们，或向别人，寻求从人来的荣耀。』寻求从人来的荣耀，对每一个基督的工人都是真试诱，许多已被这事吞灭、破坏。叫人尊重，原文或译作，维护权柄。有权利叫人尊重，直译，能成为重量；意即叫人受累。（参9，林前九4～。）在基督徒的工作中维护权柄、尊严或权利，就破坏了工作。主耶稣在地上时放弃了祂的尊严，（约十三
18In verse 6 Paul goes on to say, “Nor seeking glory of men, neither from you, nor from others, when we might have stood on our dignity as apostles of Christ.” To seek glory of men is a real temptation to every Christian worker. Many have been devoured and spoiled by this matter. The Greek words rendered “stood on our dignity” also mean “asserted authority.” A literal translation would be “been able to be in weight,” that is, been burdensome (se ev. 9; 1 Cor. 9:4-1 2). To assert 12 authority, dignity, or right in Christian work also damages it. The Lord Jesus, while on earth, gave
194～5，）使徒也宁可不用他的权利。（林前九12。）表面看来，寻求从人来的荣耀不像贪婪那样邪恶。然而，这是更狡诈的。天使长的堕落是由于寻求荣耀。他成为神的对头，是因为他寻求荣耀。他虽然是带头的天使，有很高的地位，但他还寻求荣耀；那是他堕落的缘由。根据新约圣经，凡寻求从人来的荣耀，都是撒但的跟从者。寻求荣耀是撒但所布的陷阱，要叫基督的工人跌入其中。因此，所有基督的工人都当学习避开寻求荣耀这个陷阱，这是非常重要的。但是能逃避这陷阱的人不多。
19up His dignity (John 13:4-5), and the apostle would rather not use his right (1 Cor. 9:12). Apparently seeking glory from men is not as evil as covetousness. However, it is more subtle. The fall of the archangel was due to the seeking of glory. He became God’s adversary because of his glory-seeking. Even though he was a leading angel with a very high position, he was still seeking glory. That was the cause of his fall. According to the New Testament, anyone who seeks glory of men is a follower of Satan. The seeking of glory is a trap spread by Satan to snare Christian workers. Therefore, it is very important that all Christian workers learn to avoid the snare of glory seeking. However, not many have escaped this trap
20我们能给主用多少，我们的用处会持续多久，乃在于我们是否寻求人的荣耀。我们若寻求荣耀，我们在主手中的用处就了了。为自己寻求荣耀，总会使一个人的用处报废。所以但愿我们众人，特别是青年人，接受警告，绝对不在主的工作中寻求荣耀。
20How much we shall be used by the Lord and how long our usefulness will last depends on whether we seek glory of men. If we seek glory, our usefulness in the hand of the Lord is finished. The seeking of glory for the self always kills one’s usefulness. Therefore, may we all, especially the young, be warned never to seek glory in the Lord’s work
不维护权柄
NOT STANDING ON THEIR DIGNITY
21帖前二章六节清楚指明，使徒虽然是基督的使徒，却不维护权柄，不要求任何地位或尊严。他们必须忘记他们是使徒，而像奴仆般服事神的子民。他们不该题醒别人他们是基督的使徒，却要记得自己是服事信徒的弟兄。他们不该要求任何地位或尊严。信徒与非信徒可能都认为带头的人、长老或使徒是尊贵的人。但是在地方召会中没有尊贵的人。我们不是尊贵的人，乃是彼此服事的奴仆。但是我认识一些人，他们没有地位、没有名声的时候，并不要求甚么。然而，一旦他们有了地位，也许是在一个事奉小组里有了地位之后，就开始要求尊严。这是可耻的。我们应当向保罗学习，绝不要求尊严或维护权柄。
21Verse 6 indicates clearly that the apostles did not stand on their dignity as apostles of Christ. They did not assume any standing or dignity. They had to forget that they were apostles and serve God’sp eople as slaves. They were not to remind others of the fact that they were apostles of Christ. Instead, they were to keep in mind that they were brothers serving believers. They were not to assume any standing or dignity. Those who are believers and also those who are not believers may consider the leading ones, the elders, or the apostles as dignitaries. However, in the local churches there are no dignitaries. Instead of being dignitaries, we are slaves serving one another. Nevertheless, I know of certain ones who did not assume anything when they did not have a position or title. But as soon as they were given a position, perhaps in a service group, they began to assume dignity. This is shameful. We should learn of Paul never to stand on our dignity or assert authority
22长老的妻子不应当因为自己是长老的妻子，而要求尊严。长老的妻子不是『第一夫人』。她只是一位服事召会的小姊妹。不仅如此，她的丈夫也不是尊贵的人，而是奴仆。他既是长老，就是被指派，像奴仆一样服事召会的人。我们都当有这种态度。保罗说，『我们作基督的使徒，虽然有权利叫人尊重。』这话指明，甚至在召会初期，就已经有要求尊严的试诱。保罗那时代的人和今天的人一样。那时与现今没有两样，都有要求某种尊严或地位的试诱。但保罗不维护他使徒的权柄，而为自己求甚么。保罗拒绝叫人尊重，或维护权柄；他是我们众人的好榜样。我们若效法这个榜样，就会把基督身体里，这种要求地位的致命病菌杀死。顾惜信徒
22A sister whose husband is an elder should not assume dignity because she is the wife of an elder. An elder’s wife is not the “First Lady.” She is simply a little sister serving the church. Furthermore, her husband is not a dignitary; he is a slave. As an elder, he has been appointed to serve the church as a slave. We all should have this attitude. Paul’s statement, “We might have stood on our dignity as apostles of Christ,” indicates that even in the early days there was the temptation of assuming dignity. People were the same in Paul’st i me as they are today. Then as well as now, there was the temptation to assume some kind of dignity or standing. Paul, however, did not stand on his dignity as an apostle in order to claim something for himself. By refusing to stand on his dignity or assert authority Paul is a good pattern for us all. If we follow this pattern, we shall kill a deadly disease germ in the Body of Christ, the germ of assuming a position cherishing the believers
23保罗在七节说，『只在你们中间为人温和，如同乳母顾惜自己的孩子。』乳母，原文（有时）指母亲，因此指乳养的母亲。（参加四
23In verse 7 Paul says, “But we were gentle in your midst, as a nurse would cherish her own children.” The Greek word rendered nurse, trophos, sometimes means a mother; hence, it may denote a nursing mother (see
2419。）顾惜包括𫗪养；指明不仅𫗪养，更有亲切的照顾。保罗虽然是弟兄，但他认为自己是乳养的母亲。他当然没有想到地位、尊严或权柄。作为乳母的思想，与尊严或地位的思想大不相同。乳母有甚么地位可言？有甚么地位、尊严或权柄是属于她的？她的尊严在于乳养并顾惜她的孩子，温柔的照顾他们。顾惜是很可爱、极其温柔的辞。保罗认为自己不仅是服事人的，也是顾惜人的。他当然没有控制信徒。他不仅服事他们，更顾惜他们。他对他们的照顾满了温柔。
24Gal. 4:19). Cherishing includes nourishing. Therefore, this word not only includes nourishing but also includes tender care. Even though Paul was a brother, he considered himself a nursing mother. Surely, he had no thought of position, dignity, or authority. The thought of being a nursing mother is very different from the thought of dignity or position. What position does a nursing mother have? What rank, dignity, or authority belongs to her? Her dignity consists in nourishing and cherishing her children, in taking care of them in a tender way. The word cherish is lovely, a word of utmost tenderness. Paul regarded himself as a cherishing one, not merely as one who serves. He certainly did not control the believers. Neither did he merely serve them. Rather, he cherished them. His care for them was full of tenderness
25将自己的性命分给人保罗在帖前二章八节继续说，『我们这样切慕你们，不但乐意将神的福音分给你们，连自己的性命也愿意分给你们，因你们是我们所爱的。』切慕，意热切喜爱、热切渴望，就像乳养的母亲热切关心她所𫗪养、顾惜的孩子。这就是使徒对初信的人所作的。
25IMPARTING THEIR OWN SOULS In verse 8 Paul continues, “Thus, yearning over you, we were well pleased to impart to you not only the gospel of God, but also our own souls, because you became beloved to us.” The word yearning indicates being affectionately fond of, affectionately desirous of, like a nursing mother affectionately interested in her child whom she nourishes and cherishes. This was what the apostles did with the new believers
26使徒不但将神的福音分给帖撒罗尼迦人，连他们自己的性命也分给他们。过洁净、正直的生活，如三至六节和
26The apostles not only imparted the gospel of God to the Thessalonians; they also imparted their own souls. To live a clean and upright life as portrayed
27十节所描绘的；并且爱初信者，甚至将我们的性命分给他们，如七至九节和十一节所描述的；这些乃是我们传福音时，将所传达的救恩注入别人里面的必要条件。保罗在八节说到将自己的性命分给帖撒罗尼迦人，这话就好比他在林后
27in verses 3 through 6 and 10, and to love the new converts, even by giving our own souls to them, as described in verses 7 through 9 and 11, are the prerequisites for infusing others with the salvation conveyed in the gospel we preach. Paul’sword in verse 8 about imparting their own souls to the Thessalonians can be compared to his word in
十二章所说，他为信徒的缘故花上自
2 Corinthians 12 about being spent for the sake of the
28己 。保罗不仅愿意花费他所有的，也愿意花上他自己，就是他这个人。使徒乐意将他们的所是分赐到信徒里面，这好比乳养的母亲将她自己给她的孩子一样。
28believers. Paul was willing to spend not only what he had, but was willing to spend himself, his very being. The apostles were willing to impart what they were into the believers. This can be compared to a nursing mother giving herself to her child
使徒的行事为人
THE APOSTLES’ CONDUCT
29帖前二章九节说，『弟兄们，你们原记得我们的劳碌辛苦；我们是昼夜作工，把神的福音传扬给你们，免得叫你们任何人受累。』使徒们不愿帖撒罗尼迦人受累。因此，他们昼夜劳苦，要把神的福音传扬给他们。保罗在十节继续说，『你们和神可以作见证，我们向你们信的人，是何等圣、义、无可指摘。』圣是向著神，义是向著人，无可指摘是对一切─神、人和撒但。保罗要这样行事为人，就必须严格管制自己。十节说出使徒是一班自制的人。
29Verse 9 says, “For you remember, brothers, our labor and hardship: working night and day so as not to be burdensome to any of you, we proclaimed to you the gospel of God.” The apostles did not want to be a burden on the Thessalonians. Therefore, they labored night and day in order to proclaim to them the gospel of God. In verse 10 Paul continues, “You are witnesses, and God, how holily and righteously and blamelessly we conducted ourselves with you who believe.” Holily refers to conduct toward God, righteously to conduct toward men, and blamelessly to all — God, men, and Satan. In order to conduct himself in this way, Paul had to exercise strict control over himself. Verse 10 reveals that the apostles were those who practiced self-control.
劝勉孩子的父亲
A FATHER EXHORTING HIS CHILDREN
30十一节说，『正如你们所知道的，我们怎样劝勉你们，抚慰你们，向你们作见证，待你们每一个人，好像父亲待自己的孩子一样。』使徒有力的强调他们的所是或为人，（一5，）因为他们的所是开了一条路，将初信者带进神完全的救恩。保罗在二章十一节把自己比作父亲，劝勉自己的孩子。在顾惜信徒如同自己的孩子上，使徒看自己是乳养的母亲；在劝勉信徒上，他看自己是父亲。
30Verse 11 says, “Even as you know how we were to each one of you, as a father his own children, entreating you and consoling and testifying.” The apostle was strong in stressing what or how they were (1:5), for what they were opened the way to bring the new converts into God’s full salvation. In verse 11 Paul likens himself to a father exhorting his children. In cherishing the believers as their own children, the apostles considered themselves as nourishing mothers. In exhorting them, they considered themselves fathers
行事为人配得过神
WALKING WORTHILY OF GOD
31十二节说，『要叫你们行事为人，配得过那召你们进入祂自己的国和荣耀的神。』神的呼召是照著祂的拣选，也是随著祂的拣选。（一4。）信徒从前是拜偶像的人，（9，）在撒但的国里。（太十二26。）现今藉著在基督里的救恩，他们蒙了呼召，并已信入神的国；这国乃是他们在神圣的管治下，带著进入神荣耀的指望，敬拜并享受神的范围。神的荣耀与祂的国并行。保罗在帖前二章十二节劝勉信徒，要他们行事为人配得过神。如果他自己行事为人不配得过神，他怎能劝别人这样作？他在这事上也立了榜样，给信徒效法。
31Verse 12 says, “That you should walk worthily of God, Who calls you into His own kingdom and glory.” God’scall ing is according to His selection, and it follows His selection (1:4). As worshippers of idols (1:9), the believers were in the kingdom of Satan (Matt. 12:26). Now, through the salvation in Christ, they are called and have believed into the kingdom of God, which is the sphere for them to worship and enjoy God under the divine ruling with a view of entering into God’s glory. God’s glory goes with His kingdom. In verse 12 Paul exhorts the believers to walk worthily of God. If he himself had not walked worthily of God, how could he have exhorted others to do so? In this matter also, he set an example for the believers to follow
32十二节指明，行事为人配得过神，与进入神的国并被引进神的荣耀有关。这里的思想相当深，与一至十一节的思想有明显的对比。这里有一件事，时常被基督徒所忽略。没有多少信徒受过教导，看见基督徒要有一种生活行动，使他们能进入神的国，并被引进神的荣耀。许多基督徒从来没有听过这样的话，但是这样的话却包括在保罗对年幼信徒的教导中。
32Verse 12 indicates that walking worthily of God is related to entering into His kingdom and being ushered into His glory. The thought here, in contrast to that in verses 1 through 11, is quite deep. Here we have a matter often neglected by Christians. Not many believers are taught to have a Christian walk that will enable them to enter into the kingdom of God, a walk that will usher them into God’s glory. Many Christians have never heard such a word. Nevertheless, this is included as part of Paul’ste aching to young believers.
好榜样
a good pattern
33二章一至十二节给我们看见，我们该如何行事为人，作初信者的榜样。我们要成为正确的榜样，我们的动机就必须单纯，特别是在钱财的事上更是如此。这几节文所写的许多话，都与钱财、贪婪、贪欲有关。我们若在钱财上不单纯，我们若不纯诚、不诚实、不忠信，就可能会成为混乱并搀混神话语的人。不仅如此，这动机会叫我们用谄媚的话，并且藉掩饰而贪婪。这些都是严重的事。因此，我们若要成为年幼圣徒正确的榜样，我们的贪婪就必须受对付，钱财的事必须在我们的脚下。我们绝不该说谄媚的话，不该藉掩饰而贪婪，也不该为自己寻求荣耀。此外，我们不该想要讨人的喜欢，反而要尽全力讨神的喜欢。这样，别的信徒就有好榜样可以效法。
33First Thessalonians 2:1-12 shows us how we should conduct ourselves as a pattern for new believers. In order to be a proper pattern, we need to be pure in our motives, especially concerning money. Much of what is written in these verses is related to money, greed, and covetousness. If we are not pure concerning money, if we are not sincere, honest, and faithful regarding it, we may be among those who adulterate the word of God and peddle it. Furthermore, this motive may cause us to use flattery and to have a pretext for covetousness. All these are serious matters. Therefore, if we would be a proper pattern for young saints, our greed must be dealt with, and money matters must be under our feet. We should never speak words of flattery, we should never have any pretext, and we should never seek glory for ourselves. Moreover, instead of trying to please man, we should do our best to please God. Then other believers will have a good pattern to follow
34你若看今天信徒中间的光景，就看见许多基督徒没有方向感。他们没有方向，乃是因为没有正确的榜样。我们必须成为别人的榜样，并要像母亲一样抚育他们、顾惜他们，也要像父亲一样劝勉他们，要行事为人配得过神。我们曾在前面有一篇信息里指出，行事为人配得过神，实际上就是活神。只有活神的生活，才配得过神。我们活神的时候，行事为人就配得过祂。这样的行事为人要引导我们进入神的国，并引我们进入神的荣耀里。这是神呼召的目标；神呼召我们，是要我们进入祂的国和荣耀。
34If you consider the situation among believers today, you will realize that many Christians have no sense of direction. The reason for this lack of direction is that they do not have a proper pattern. We need to be a pattern to others and foster them, cherishing them as mothers and exhorting them as fathers to walk worthily of God. As we have pointed out in a foregoing message, to walk worthily of God is actually to live God. Only a life that lives God is worthy of God. When we live God, we walk worthily of Him. Such a walk will lead us into the kingdom and usher us into the glory of God. This is the goal of God’scall ing. God has called us to enter His kingdom and glory