Books
帖撒罗尼迦前书生命读经 · 第13篇

抚育的赏赐

The Reward of Fostering
1读经：帖撒罗尼迦前书2:13-20。帖前一章给我们看见，为著召会生活之圣别生活的结构和起源；
1Scripture Reading: 1 Thes. 2:13-20 In chapter one we have the structure and origin of a holy life for the church life. In chapter two we
2二章有这种生活的抚育。我们读
2have the fostering of this life. When reading chapter
3二章的时候，可能觉得保罗过于强调使徒如何进到帖撒罗尼迦人那里，以及在他们中间的生活方式。我们也许认为保罗应当给与初信者更多的道理、教训和指导。然而保罗强调使徒的来到，他们的传扬并教导主的话，以及初信者如何领受这话。保罗强调的是使徒的行事为人，他们的生活和生活态度。保罗这样强调，原因是他想要乳养信徒，顾惜并抚育他们。保罗无意给他们许多知识，他没有负担教导他们许多事物。在二章的二十节经文里，实际上没有甚么教训。虽然他在十二节说到神呼召信徒进入神自己的国和荣耀，但他没有进一步发挥或解释这些事。保罗乃是一节又一节的题到他的生活态度、传讲方式，以及他作为信徒的榜样。
3two, we may have the feeling that Paul places too much emphasis on the apostles’ entrance among the Thessalonians and the way they lived among them. We may think that Paul should have given the new believers more doctrine, teaching, and instructions. Instead, Paul emphasizes the apostles’ coming, their preaching and teaching of the Word, and how the new believers accepted this word. Paul’s emphasis i son the apostles’ conduct, on their living and manner of life. The reason for this emphasis is that Paul wanted to nourish the believers, to cherish and foster them. It was not Paul’sin tent i on to give them a lot of knowledge. He did not have the burden to teach them so many things. In the twenty verses of chapter two there is actually very little teaching. In verse 12 he does say that God has called the believers into His kingdom and glory; however, he does not develop these matters or explain them. Rather, in verse after verse, Paul mentions his manner of life, his way of preaching, and his being a pattern to the believers
4抚育的工作帖前二章给我们看见，年幼基督徒生活的抚育。保罗在这一章圣经里所作的，乃是乳养并顾惜信徒。根据他所写的，他行事为人就像乳养的母亲和劝勉的父亲。他一面是乳养的母亲，一面是劝勉的父亲。他所关心的，主要不是教导，而是完成抚育的工作，为要帮助年幼的圣徒长大。
4THE WORK OF FOSTERING What we have in chapter two of 1 Thessalonians is the fostering of the young Christian life. In this chapter Paul is nourishing and cherishing the believers. According to his writing, he behaves himself as a nursing mother and an exhorting father. On the one hand, he is a mother cherishing; on the other hand, he is a father exhorting. His main concern is not teaching, but the carrying out of a fostering work to help the young saints to grow
5大多数基督的工人缺少以下这种观念：他们的工作主要的不该是教导，而该是抚育。保罗认为他的工作是帮助信徒长大。为这缘故，他在林前三章说，他栽种了，亚波罗浇灌了，然后神叫人生长。这指明保罗对基督徒工作的观念，乃认为那是生命的工作。那不是在学校里的工作；相反的，是在农场上、果园里、花园里的工作。因此，这主要不是教导人或教育人的工作。但是今天大多数基督徒的工作，主要是为著教育，有几分是为著造就。然而这种造就并不直接与生命有关，而是与伦理、道德、或性格的改良有关。这与保罗观念中基督徒的工作完全不同。
5Most Christian workers lack the concept that their work should not mainly be a work of teaching, but should be a work of fostering. Paul’s concept concerning his work was one of helping believers to grow. For this reason, in 1 Corinthians 3 he says that he planted and Apollos watered, and then God gave the growth. This indicates that Paul’s concept of Christian work is that it is a work of life. It is not work in a school: on the contrary, it is work on a farm, in an orchard, in a garden. Hence, it is not mainly a work of teaching others or educating them. But today the work of most Christians is mainly for education and somewhat for edification. This edification, however, is not directly related to life. Instead, it is related to ethics, morality, or the improvement of character. But with Paul the concept of Christian work was altogether different.
6根据保罗在帖前二章所说，他把信徒看作一个大家庭里的成员。在一个家庭里当然需要一些教导；作母亲的和作父亲的都要教导自己的子女。不过，一个家庭里的中心点不在于教导子女，而在于顾惜、乳养、抚育子女，使他们长大。他们的长大主要不是在知识上长大，乃是在生命上长大。孩子在生命上长大，自然就接受了更多的教育。他们所得著的知识，总是与他们在生命上的长大并行的。他们不应当过早得著各种知识。这意思是说，他们的知识不应当超过他们生命的成长。这是基督徒工作正确的观念。我们在主恢复里的人，对这事的观念必须改变。不要认为在主的恢复里，我们重看工作过于生命。不，我们需要专注于生命。召会是一个家，召会也好比农场或园子。家庭是孩子长大的地方，果园是树木长大结果子的地方。保罗在二章所关心的，是他孩子们的成长。他抚育年幼的信徒，使他们得以长大。我们也可以说他浇灌、乳养并顾惜幼嫩的植物，使他们在生命上长大。所以他不给信徒许多教训，却提供他们生活的榜样。这个正当生活的榜样，实际上就是保罗自己。
6According to what he says in chapter two, Paul regards the believers as members of a large family. Of course, in a family there is the need for some amount of teaching. Both a mother and a father teach their children. However, in a family the focus is not on teaching the children, but is on raising them by cherishing, nourishing, and fostering them so that they may grow. Their growth is not mainly in knowledge: it is primarily a growth in life. As children grow in life, they spontaneously receive more education. The knowledge they acquire always goes along with their growth in life. They should not be given knowledge prematurely. This means that their knowledge should not exceed their growth of life. This is the proper concept of Christian work. Concerning this matter, we in the Lord’s recovery must have a change in our concept. Do not think that in the recovery we regard work higher than life. No, we need to concentrate on life. The church is a family. The church may also be compared to a farm or a garden. A family is a place where children grow up, and an orchard is a place where trees grow and produce fruit. Paul’s concern in chapter two is with the growth of his children. He is fostering the young believers so that they may grow. We may also say that he is watering, nourishing, and cherishing the tender young plants so that they may grow in life. This is the reason that instead of giving the believers a great deal of teaching, he presents them a pattern of life. This pattern of a proper living is actually Paul himself
藉著效法而长大
GROWING BY IMITATING
7有些基督教教师说，信徒不该为自己作见证。根据这些教师的看法，作见证说到自己的经历就是传扬自己。因此，他们劝告别人不要说自己是如何悔改，如何信主，如何蒙恩得救。这些教师极力主张我们只应当传讲主耶稣，教导圣经，而绝不该说到我们自己的事。但保罗在帖前二章却说到自己。他作了刚强的见证，说到他在帖撒罗尼迦人中间的生活。他题醒他们，使徒是如何来到他们那里，以及使徒在他们中间的生活态度。保罗为甚么强调这事？他强调这事，是要给年幼的圣徒看见正当生活的榜样。我盼望所有的长老和带头的，都从保罗这个实例看见，我们必须是众圣徒的榜样。在每一个地方召会里，必须有一些榜样、
7Some Christian teachers say that a believer should not give a testimony concerning himself. According to these teachers, to testify of our experience is to preach ourselves. Therefore, they advise others not to speak of how they have repented, believed in the Lord, received grace, and have been saved. These teachers insist strongly that we should preach only the Lord Jesus and teach the Bible, but should never say anything about ourselves. In 1 Thessalonians 2, however, Paul certainly speaks about himself. He gives a strong testimony of his living among the Thessalonians. He reminds them of the apostles coming and of their manner of life among them. Why did Paul emphasize this? He emphasized it because he was presenting a pattern of a proper living to the young saints. I hope that all the elders and leading ones will see from Paul’sex ample that we must be a pattern to the saints. In every local church there must be some patterns, some
8一些模型，让别人效法。
8models, for others to follow
9保罗在一章六节对帖撒罗尼迦人说，『你们…就效法我们，也效法了主。』效法与长大有关。事实上，效法在许多方面就是长大。在家庭里，孩子效法他们的父母兄姊。小孩子没有甚么创作，而是效法别人。学习语言就是很好的例证；孩童学习父母所说的语言，与父母说同样的话，有同样的口音。孩子经由模倣，学习语言和口音，这说明
9In 1:6 Paul says to the Thessalonians, “You became imitators of us and of the Lord.” Imitating is related to growing. In fact, in many ways to imitate is to grow. In a family children imitate their parents and older brothers and sisters. The little ones do not invent anything; instead, they imitate others. A very good illustration of this is in the use of language. A child learns the language spoken by his parents. He speaks the same language with the same accent. A child learns the language and the accent by imitation. This
10一个事实，孩子是藉著模倣他们的父母而长大。因此，在一个家庭里，模倣实际上就是长大。孩子在姿态、语言、甚至性格等许多事上，效法父母。父母是孩子的榜样、模型。父母如何，孩子也会如何。提供榜样
10illustrates the fact that children grow by imitating their parents. Therefore, in a family to imitate actually means to grow. The children imitate their parents in many things—in gestures, in speech, and even in character. Parents are patterns, models, for their children. Whatever the parents are, the children will be also presenting a pattern
11给与初信者和年幼信徒许多教导，不是照顾他们的正确之路；抚育他们的正确之路乃是给他们榜样看。你给他们榜样看，就是浇灌他们、供应他们、乳养他们、顾惜他们；这是抚育。你若觉得自己的经历有些欠缺，你可以将圣经里不同的人指给初信者看。譬如，旧约的以诺、挪亚、亚伯拉罕和大卫，新约的彼得、约翰、保罗和提摩太等人。我们可以这样题出圣经人物的生活，来抚育年幼的信徒长大。我们若给初信和年幼的圣徒太多教训，就会破坏他们。作母亲的都知道，抚育孩子最重要的就是合式的𫗪养。照顾孩子在于九分𫗪养和一分教导，这也应当是我们照顾召会里初信者的作法。我们必须学习有九分的𫗪养和一分的教导。𫗪养包括从圣经或召会历史中题出榜样。我们读历代圣徒的传记，就𫗪养了自己，也经历了抚育。这里的重点是说，𫗪养人和抚育人最好的路，是给他们一个正确的榜样。没有榜样，就不可能有抚育；有了榜样，我们才能𫗪养别人。
11To give the new believers and young ones a lot of teaching is not the proper way to take care of them. The proper way to foster them is to show them a pattern. By showing them a pattern you water them, supply them, nourish them, and cherish them. This is fostering. If you find that your experience is somewhat lacking, point the new believers to different people in the Bible, for example, to ones such as Enoch, Noah, Abraham, and David in the Old Testament and Peter, John, Paul, and Timothy in the New Testament. We can present the lives of Bible characters in such a way as to foster the growth of the young ones. If we give too much teaching to new ones and young ones, we shall damage them. Every mother knows that one of the most important matters in the raising of children is proper feeding. Caring for children is ninety percent a matter of feeding and ten percent a matter of teaching. This also should be our practice in caring for new believers in the church. We must learn to have ninety percent feeding and ten percent teaching. Feeding involves the presenting of patterns either from the Bible or from church history. By reading the biographies of saints throughout the ages, we nourish ourselves and experience a kind of fostering. The point here is that the best way to feed others and foster them is to give them a proper pattern. If there is no pattern, there can be no fostering. Only by having a pattern can we feed others.
保罗在帖撒罗尼迦前书不是传讲自
In the book of 1 Thessalonians Paul was not preaching
12己 ，而是以他自己活基督的生活来𫗪养他属灵的儿女。这意思是说，保罗用他的生活方式来𫗪养他属灵的儿女。这是他强调他进到帖撒罗尼迦人那里、他的传扬、他对待神话语的方式、以及他生活态度的原因。
12himself. Rather, he was feeding his spiritual children with his own living of Christ. This means that Paul’sway of living was used to feed his spiritual children. This was the reason he emphasized his coming to the Thessalonians, his preaching, his way of handling the word of God, and his manner of living
神运行的话
THE OPERATING WORD OF GOD
13保罗在二章十三节说，『所以，我们也不住的感谢神，因为你们既接受了从我们所听见神的话，就不以为是人的话，乃以为是神的话而领受了；这话确是神的，也运行在你们信的人里面。』这节经文指明，使徒传讲的源头、起源乃是神，不是他们自己。帖撒罗尼迦人领受了他们的话，不以为是人的话，乃以为是神的话。我们在这里看见一个管治的原则：我们每次传讲或教导的时候，必须叫人对一个事实有深刻的印象，就是我们所说的话不是人的话，而实实在在是神的话。保罗在十三节说，神的话运行在信的人里面。神的话既是活的、有功效的，（来四12，）就运行在信的人里面。我们一旦接受并领受了话，这话就在我们里面运行。
13In 2:13 Paul says, “And therefore we also give thanks to God unceasingly that, having received the word of the report from us of God, you accepted it not as the word of men, but even as it truly is, the word of God, which also operates in you who believe.” This verse indicates that the source, the origin, of the apostles’ preaching was God and not themselves. The Thessalonians received their word not as the word of men, but as the word of God. Here we see a governing principle: whenever we preach or teach, we must impress others with the fact that what we are saying is not the word of man, but is truly the word of God. In verse 13 Paul says that the word of God operates in those who believe. Because the word of God is living and operative (Heb. 4:12), it operates in the believing ones. Once we receive and accept the word, it operates within us
效法众召会
IMITATORS OF THE CHURCHES
14保罗在帖前二章十四节继续说，『弟兄们，你们曾效法犹太地在基督耶稣里神的众召会；因为你们也受了自己同族人同样的苦害，正如他们从犹太人所受的一样。』使徒在众召会教导同样的事。（林前四17，七17，十一。）这指明众召会都该为耶稣作同样的见证；因此，众召会都是同样的灯台。（启一9，20。）帖撒罗尼迦召会效法了犹太地的众召会。帖撒罗尼迦的信徒必定听到了犹太地众召会的报导；帖撒罗尼迦人若没有听过犹太地众召会的事，怎能效法他们？他们必定听到众召会和众圣徒的一些事。这些报导抚育了帖撒罗尼迦的信徒，叫他们长大。我们再次看见，没有甚么能像有关众圣徒或众召会的真实故事，那样抚育召会或圣徒。
14In verse 14 Paul continues, “For you, brothers, became imitators of the churches of God which are in Judea in Christ Jesus; for you also suffered the same things of your own countrymen, even as they also of the Jews.” The apostle taught the same thing in all the churches (1 Cor. 4:17; 7:17; 11:16). This indicates that all the churches should bear the same testimony 16 of Jesus. Hence, they all are lampstands of the same kind (Rev. 1:9, 20). The church in Thessalonica imitated the churches in Judea. Certainly reports concerning the churches in Judea reached the believers in Thessalonica. How could the Thessalonians have imitated the churches in Judea if they had not heard anything concerning them? They must have heard about the churches and the saints. These reports fostered the growth of the Thessalonian believers. Once again we see that nothing can foster a church or a saint as much as a true story about other saints or churches.
15保罗在帖前二章十四节指出，帖撒罗尼迦人受了自己同族人同样的苦害，正如犹太地的众召会从犹太人所受的一样。这是安慰、加强、抚育人的话。保罗写这封信的时候，在帖撒罗尼迦的召会正遭受苦害和逼迫。他们受逼迫的时候，听到在犹太地的众召会受了苦害。这报导的话加强、安慰并坚固他们，且有助于抚育他们，叫他们长大。
15In verse 14 Paul points out that the Thessalonians suffered the same things of their own countrymen as the churches in Judea suffered of the Jews. This is a comforting, strengthening, and fostering word. When Paul wrote, the church in Thessalonica was suffering and was being persecuted. In the midst of their persecution, they heard about the sufferings of those in Judea. This report strengthened, comforted, and established them. It helped to foster them in their growth
豫防注射
INOCULATION
16十五节继续说，『这些犹太人杀了主耶稣和申言者，又驱逐了我们；他们不得神的喜悦，且与众人敌对。』保罗很有智慧的写了这一节。在这里他是给信徒们豫防注射，防范热中犹太教者终于要来的侵害。保罗把有关热中犹太教者的健康警告，注射到帖撒罗尼迦圣徒里面；保罗在这里似乎是说，『弟兄们，不要以为犹太人的事物很美好。犹太人不是为著神的，他们与神不是一。他们杀了主耶稣，又驱逐了我们。帖撒罗尼迦人哪，要豫备好，有一天热中犹太教的人会到你们这里来，逐渐破坏我们所作的。不要接受他们的话，因为他们是反对我们的。他们与众人敌对，不得神的喜悦。』这实在是最好的豫防注射。这种豫防注射的话，也是保罗抚育圣徒的一部分工作。甚至豫防注射，也包括在抚育里。父母照顾孩子，要尽力保护他们不生病。甚至我们照管花园，也要尽力保护植物不受病、虫侵害；以免疾病毁坏植物，昆虫吞吃牠们，特别是吞吃幼嫩的部分。因此，我们要保护花园，就得用杀虫剂喷洒植物。我们可以说，在这节经文里，保罗乃是给帖撒罗尼迦信徒一种神圣的驱虫剂。他警告他们不要相信或信任犹太人。相反的，帖撒罗尼迦人要拒绝犹太人。保罗在十六节继续这警告，说到犹太人『拦阻我们向外邦人讲道，使他们得救，以致常常充满自己的罪。忿怒临到他们身上，已经到了极处』。保罗指出，犹太人不要帖撒罗尼迦人听到使徒的话，使他们得救。这话是保罗所作豫防注射的一部分。
16Verse 15 continues, “Who have both killed the Lord Jesus and the prophets, and drove us out, and are not pleasing to God, and are contrary to all men.” Paul was wise in writing this verse. Here he is inoculating the believers against the eventual coming of the Judaizers. Paul injected a healthy warning concerning the Judaizers into the Thessalonian saints. Here Paul seems to be saying, “Brothers, don’t regard Jewish things as marvelous. The Jews are not for God, and they are not one with God. They killed the Lord Jesus, and they also drove us out. Be prepared, Thessalonians, for one day the Judaizers will come to you to undermine what we have done. Don’tt ake their word, for they are against us. They are contrary to all men, and they are not pleasing to God.” This surely was an excellent inoculation. This inoculating word was also part of Paul’s fostering of the saints. Even inoculation is included in fostering. In caring for their children, parents seek to protect them from disease. Even in caring for a garden we try to protect the plants from disease or insects. Otherwise, disease may ruin the plants, and the insects may devour them, especially the tender parts. Therefore, in order to protect a garden, we may spray the plants with insecticide. We may say that in this verse Paul was giving the believers at Thessalonica a divine germ- repellent. He warned them not to have any confidence in the Jews or to give them any credit. On the contrary, the Thessalonians were to reject them. Paul continues this warning in verse 16, where he says of the Jews, “Forbidding us to speak to the nations that they may be saved, that they may fill up their sins always. But wrath has come upon them to the end.” Paul points out that the Jews did not want the Thessalonians to hear the word of the apostles in order to be saved. This word is part of Paul’s inoculation
17丧失众圣徒保罗在十七节接著说，『弟兄们，我们如同丧失亲人一般，暂时与你们分离，是面目的，不是心里的，我们越发急切，极其巴望要见你们的面。』这话含示，使徒们认为初信者对他们是既宝贵又亲爱的。保罗将他们与初信者的分离，比作丧失亲人，因见不到初信者而遭受损失。这节经文也给我们看见使徒对初信者的切慕。
17BEREAVED OF THE SAINTS In verse 17 Paul goes on to say, “But we, brothers, being bereaved of you for a little while in presence, not in heart, were more abundantly eager with much desire to see your face.” This word implies that the apostles considered the new converts precious and dear to them. Paul likened their departure from them to a bereavement, a loss they suffered from being separated from them and that caused them to miss them. In this verse we also see the apostles’ yearning over the new converts
18保罗在十七节似乎是说，『弟兄们，我们丧失了你们。我们想要与你们同在，我们非常想念你们。但我们虽然面目丧失你们，心里却没有丧失你们。在我们心里，我们仍然与你们同在。我们极其巴望要见你们的面。』保罗在十五至十七节的话满了情感。因为他满了情感，所以他能摸著别人的情感。保罗消极的说到犹太人的时候，是情感激动的。照样，他积极的说到使徒的时候，也是富有情感的。保罗表达他深刻的情感，叫信徒能爱使徒们，而拒绝热中犹太教的人。这也与抚育孩子有关，为要保护他们、养育他们，不叫他们被消极的事物破坏。保罗实在知道如何抚育圣徒。他这样说到自己，是要抚育他们，并给他们豫防注射。保罗抚育帖撒罗尼迦人时，向他们指出，那些反对并逼迫他们的犹太人必须加以拒绝，但来到他们那里作使徒的犹太人，却是可爱的。
18In verse 17 Paul seems to be saying, “Brothers, we have been bereaved of you. We wanted to stay with you, and we miss you very much. But although we are bereaved of you in presence, we are not bereaved of you in heart. In our heart we are still with you. We are very eager with much desire to see your face.” Paul’sword in verses 15 through 17 is emotional. Because he was emotional, he could touch the emotion of others. When Paul spoke about the Jews negatively, he was emotional. Likewise, when he spoke about the apostles positively, he was also very emotional. Paul’sex press i on of deep emotion caused the believers to love the apostles and to shut out the Judaizers. This too is related to fostering children, to protecting them, to raising them without their being damaged by negative things. Paul certainly knew how to foster the saints. He spoke about himself in such a way as to foster them and also to inoculate them. In fostering the Thessalonians, Paul pointed out to them that the Jews who opposed and persecuted needed to be shut out, but the Jews who came to them as apostles were lovable
19被撒但拦阻保罗在十八节说，『所以我们有意到你们那里，我保罗确曾一次两次要去，只是撒但拦阻了我们。』因为使徒在完成神的旨意，撒但就拦阻他们。保罗归罪于撒但。保罗这样作，是告诉帖撒罗尼迦人要拒绝热中犹太教的人，并恨恶撒但。使徒急切要见帖撒罗尼迦的信徒，但是他们被撒但拦阻。
19HINDERED BY SATAN In verse 18 Paul says, “Wherefore we wanted to come to you, indeed, I Paul, both once and again, and Satan hindered us.” Because the apostles were carrying out the will of God, Satan frustrated them. Paul put the blame on Satan. In so doing he was telling the Thessalonians to shut out the Judaizers and to hate Satan. The apostles were eager to see the believers at Thessalonica, but they were hindered by Satan
盼望、喜乐和冠冕
HOPE, JOY, AND CROWN
20保罗在十九至二十节总结说，『我们主耶稣来临的时候，我们在祂面前的盼望、喜乐、或所夸的冠冕是甚么？不就是你们么？因为你们就是我们的荣耀、我们的喜乐。』十九节的来临，希腊文，parousia，巴路西亚，意同在。主的来临就是主的同在。这两封较早的书信，是在这光中写成的。前书每章都结束于主的回来。二十节指明，使徒既是乳养信徒的母亲、劝勉信徒的父亲，（7，11，）作他们儿女的信徒，就是他们的荣耀和喜乐。离了信徒，使徒就没有盼望、没有荣耀或可夸的冠冕。
20In verses 19 and 20 Paul concludes, “For what is our hope or joy or crown of boasting? Are not even you, before our Lord Jesus at His coming? For you are our glory and joy.” The Greek word rendered coming in verse 19 is parousia, a word that means presence. The Lord’s coming is His presence with us. In this light these two earlier Epistles were written. Every chapter of the first Epistle ends with the Lord’s coming back. Verse 20 indicates that since the apostles were the believers’ nursing mother and exhorting father (vv. 7, 11), the believers, as their children, were their glory and joy. Apart from them, the apostles had no hope, glory, or crown of boasting.
21保罗在这里似乎是说，『你们是我们的盼望、喜乐和所夸的冠冕。弟兄们，我们在这里只是为著你们，而不是为著别的。我们若没有你们，就甚么都没有了。你们是我们的盼望，正如你们的盼望是主回来一样。若没有你们，主回来的时候，我们就缺少喜乐和荣耀。我们需要你们！主耶稣回来的时候，你们是我们在祂面前的盼望、喜乐、冠冕和荣耀。』保罗再次表达他照顾孩子们的深切情感，他实在是劝勉孩子的父亲。保罗这位劝勉的父亲似乎在说，『孩子们，我们在这里只是为著你们。没有你们，活著就没有意义。要不是为著你们，我们甚至不想活了。』父母说出这样的话，会深深的摸著人；这些话摸著儿女的心。你的父母若写这样的话给你，你岂不深受感动么？如果他们说，没有你，生活就没有意义，他们在地上活著只是为著你，你岂不受感动么？你听到或读到这些话时，你必定会流泪。这样的说话会抚育孩子，帮助他们长大。保罗是个好父亲，知道怎样摸著儿女的心。你若能摸著别人的心，就会成功的抚育他们长大。抚育别人最好的路，就是深深的摸著他们的心。
21Here Paul seems to be saying, “You are our hope, our joy, and our crown of boasting. Brothers, we are here only for you; we are not here for anything else. If we do not have you, we do not have anything. You are our hope, even as your hope is the Lord’s coming back. Without you, at the Lord’s coming back we shall be short of joy and glory. We need you! You are our hope, our joy, our crown, and our glory before the Lord Jesus at His coming.” Once again Paul expressed deep emotion in caring for his children. He certainly was a father exhorting his children. As such an exhorting father, it seems as if Paul was saying, “Children, we are here only for you. Without you, life is meaningless. If it were not for you, we would not want even to live.” Such a word from parents is deeply touching; it touches the heart of the children. Would you not be touched deeply if your parents wrote such a word to you? Would you not be touched if they said that without you life is meaningless, that they are living on earth only for you? No doubt, when you heard or read such a word, your tears would flow. This kind of speaking fosters children and helps them to grow. As a good father, Paul knew how to touch the heart of his children. If you are able to touch the heart of others, you will be successful in fostering their growth. The best way to foster others is to touch their heart deeply
基督徒生活的目标
THE GOAL OF THE CHRISTIAN LIFE
22我们再来看十二节。保罗在这里说，『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。』这节经
22Let us look once again at verse 12. Here Paul says, “That you should walk worthily of God, Who calls you into His own kingdom and glory.” This verse indicates that
23文指明，我们基督徒的生活是以国度为目标的生活。我们行事为人必须配得过那召我们进入祂自己的国和荣耀的神。这节经文清楚的告诉我们，基督徒生活有一个目标，这目标就是神的国。我们正向著这个目标，这个目的地行动。我们的目的地和我们的定命乃是进入神的国。国度是新约的主题，也是我们基督徒行事为人惟一的目标。
23our Christian life is a life with the kingdom as its goal. We need to walk worthily of God, the One who calls us into His kingdom and glory. This verse tells us clearly that the Christian life has a goal and that this goal is the kingdom of God. We are moving toward this goal, this destination. Our destination, and also our destiny, is to enter God’s kingdom. The kingdom, a major subject in the New Testament, is the unique goal of our Christian walk.
24我们的目标不是天堂。根据新约圣经，国度是我们的目标。帖前二章
24Our goal is not heaven. According to the New Testament, the kingdom is our goal. First Thessalonians
25十二节不是说神召我们进入天堂，乃是说神召我们的目标，是要我们进入祂的国。这国包括神的荣耀。我们进入了这国，就必定在荣耀里。神的国和神的荣耀，比所谓的天堂好太多了。保罗在初信者身上的工作，乃是乳养、顾惜、抚育他们，使他们行事为人配得过神，可以进入神的国，并有分于神的荣耀。这是基督徒生活的目标。
252:12 does not say that God has called us to heaven, but says that He has called us with the goal of entering into His kingdom. This kingdom involves God’s glory. When we enter into the kingdom, we shall certainly be in glory. The kingdom of God with the glory of God is far more excellent than a so-called heavenly mansion. Paul’s work with the new believers nourished them, cherished them, and fostered them to walk worthily of God so that they might enter into His kingdom and participate in His glory. This is the goal of the Christian life
得赏赐
RECEIVING A REWARD
26保罗在十九和二十节指明，凡与主同工抚育信徒，使他们行事为人配得过神的，都要得赏赐。这赏赐就是我们抚育的信徒成了我们的冠冕、荣耀和喜乐。如果信徒在主回来的时候是成熟的，这对于抚育他们的基督工人，将是何等大的荣耀、冠冕和喜乐！但是相反的，如果没有一位信徒长大成熟，这就太羞耻了。我们中间许多人，负责照顾年幼圣徒的工作。我们工作的结果，应当是这些信徒长大成熟。他们若合式的成熟，就会进入国度，有分于神的荣耀。这样的成熟，在主耶稣回来时就成了我们在祂面前的冠冕、喜乐和夸耀。然而，我们若在初信者身上作工，却始终没有果效，主回来的时候，我们的工作就没有结果，那就太羞愧了！主耶稣来的时候，我们工作的结果要显明出来。那个结果也就是我们的赏赐、冠冕和喜乐。
26In verses 19 and 20 Paul indicates that those who work with the Lord in fostering the believers to walk worthily of God will receive a reward. This reward will be the believers we have fostered becoming our crown, glory, and joy. What a glory it would be to any Christian worker for the ones he has fostered to be matured at the Lord’s coming back! What a crown and joy this would be to him! But on the contrary what a shame it would be if none of the believers had grown and matured. Many of us are working with young saints. The result of our work should be the maturing of these believers. If they mature properly, they will be in the kingdom participating in God’s glory. This maturity will then become our crown, joy, and boast before the Lord Jesus at His coming. Suppose, however, that we work continually with new believers, but to no avail. If this is the situation, at the Lord’s coming back there will be no result of our work. What a shame that would be! When the Lord Jesus comes, the result of our work will be manifested. That result will also be our reward, our crown, our joy
27我们在彼前五章四节也看见同样的原则。彼得在这里说，长老要得著荣耀的冠冕为赏赐。然而，这个赏赐如何，
27We see the same principle in 1 Peter 5:4. Here Peter says that the elders will be rewarded with a crown of glory. However, this reward will depend
28就看他们尽长老职分的结果如何。如果他们尽长老职分的结果乃是使圣徒成熟，那个成熟就要成为长老的荣耀冠冕。那就是他们的赏赐。
28on the result of their eldership. If as a result of their eldership the saints mature, that maturity will become a crown of glory to the elders. That will then be their reward.
29帖前二章的话，对我们都是健康的话。我们从这章圣经学到，如何对年幼和初信的信徒作工，使他们得著抚育而长大成熟，并且当主来的时候，我们的工作在主面前就能有积极的结果。这结果就要成为我们的冠冕和荣耀，作为我们今天工作的赏赐。
29Chapter two of 1 Thessalonians is a healthy word for us all. From this chapter we learn how to work with the young ones and the new ones so that they may be fostered to grow into maturity and that there may be a positive result of our work before the Lord at His coming. This result will then be our crown and glory as the reward of our work today