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帖撒罗尼迦前书生命读经 · 第14篇

为著信与爱和盼望的鼓励

Encouragement for Faith, Love, and Hope
1读经：帖撒罗尼迦前书三章一至十三节。
1Scripture Reading: 1 Thes. 3:1-13
坚固与鼓励
ESTABLISHING AND ENCOURAGING
2帖前一章给我们看见，为著召会生活之圣别生活的结构与起源，二章说到这种生活的抚育。现在我们来看三章为著召会生活之圣别生活的坚固。我们已经看过，这圣别生活是由信与爱和盼望构成的。这种生活除了需要抚育以外，还需要得坚固。这种生活的坚固包括其结构主要的三方面，也就是括了信心、爱心和盼望。保罗在三章所作的，就是坚固信徒的信与爱和盼望。我们应当记住，帖撒罗尼迦前书是写给初信者的一卷书。因此，这封书信所题的每件事，都是简要、不深奥的。这原则特别应用于三章。保罗写这一章圣经时，尽量避免用深奥的辞汇。他在这里所说的话，好比父亲对年幼孩子所说的话。保罗说话虽然简单，其中却包含许多重要的点。
2In chapter one of 1 Thessalonians we have the structure and origin of a holy life for the church life, and in chapter two we have the fostering of this life. Now in chapter three we have the establishing of a holy life for the church life. We have seen that this holy life is constructed of faith, love, and hope. Along with fostering, this life needs to be established. Its establishment involves the three main aspects of its structure; that is, it involves faith, love, and hope. In chapter three Paul is establishing the believers’ faith, love, and hope. We should keep in mind that 1 Thessalonians is a book written to new believers. Therefore, everything in this Epistle is presented in a brief way, not in a profound way. This principle applies in particular to chapter three. In writing this chapter, Paul sought to avoid profound terms. His word here can be compared to that of a father given to young children. But although Paul speaks in a brief way, he covers a number of crucial points
3保罗在三章一节说，『所以，我们既不能再忍受，就乐意独自留在雅典。』雅典是罗马帝国亚该亚省的主要城市，使徒保罗在那里将福音传给崇尚哲学的希腊人。（徒十七15～34。）帖前三章一节的『既』字把我们引到前一章圣经，特别是二章十七至十八节。这两节圣经说，『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。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。』使徒们在面目上丧失了帖撒罗尼迦的信徒，极其巴望要见他们。所以保罗在三章一节说，他不能再忍受这种情形。一节的『既』字，指明三章是二章十七、十八节的延续。保罗乐意独自留在雅典，并且如三章二节所说，打发提摩太到帖撒罗尼迦去。
3In 3:1 Paul says, “Wherefore, when we could bear it no longer, it seemed good for us to be left in Athens alone.” Athens was the chief city of the province of Achaia of the Roman Empire. In this city the Apostle Paul preached the gospel to philosophical Greeks (Acts 17:15-34). The word “wherefore” at the beginning of this verse refers us to the previous chapter, especially to verses 17 and 18. These verses 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. Wherefore we wanted to come to you, indeed, I Paul, both once and again, and Satan hindered us.” The apostles had been bereaved of the Thessalonian believers in presence and were intensely eager to see them again. This was the reason Paul says in 3:1 that he could bear the situation no longer. The word “wherefore” in verse 1 indicates that chapter three is a continuation of 2:17 and 18. Paul was willing to remain in Athens alone and, as he says in verse 2, to send Timothy to Thessalonica
4二节继续说，『打发我们的弟兄，在基督福音上作神同工的提摩太去，为著你们的信心，坚固并鼓励你们。』同工一辞，有些古卷作，神的执事。神的执事就是神的同工。（林前三9，林后六1。）何等的权利！何等的福分！
4Verse 2 continues, “And we sent Timothy, our brother and God’s fellow - worker in the gospel of Christ, to establish and encourage you for the sake of your faith.” Instead of fellow - worker, some manuscripts read “minister of God.” The minister of God is God’s fellow- worker (1 Cor. 3:9; 2 Cor. 6:1). What a privilege! What a blessing!
5提摩太被打发到帖撒罗尼迦去，为著他们的信心，鼓励他们。这指明帖前三章里的话与坚固和鼓励有关。保罗说到帖撒罗尼迦人的信心时，话题又回到一章里为著召会生活之圣别生活的结构。他在三章所关心的，乃是这种生活的坚固。我们若在信心上坚固，就不会被患难摇动。保罗在三节说到这一点：『免得有人被诸般患难摇动。你们自己知道，我们受患难原是派定的。』我们若在信心上得了坚固，患难就要按著神在祂派定里的定旨，叫我们得益处。（罗八28。）不然，我们就会为那试诱者（帖前三5）藉著患难所摇动。命定一辞，原文或作，豫定、安放、安置。神已经豫定，派定我们受患难。因此，患难是神派给我们的分，祂已经将我们安放，安置在患难的处境里。
5Timothy was sent to the Thessalonians to encourage them for the sake of their faith. This indicates that what is covered in chapter three is related to establishing and encouraging. In speaking of the Thessalonians’ faith, Paul returns to the matter of the structure of a holy life for the church life covered in chapter one. His concern in chapter three is with the establishing of such a life. If we are established in our faith, we shall not be shaken by affliction. Concerning this, Paul says in verse 3, “That no one be shaken by these afflictions; for you yourselves know that we are appointed for this.” If we are established in the faith, afflictions will do good to us (Rom. 8:28) according to God’s purpose in His appointment. Otherwise, we may be shaken by the tempter (1 Thes. 3:5) through the afflictions. The Greek word rendered “appointed” also means destined, set, located. God has destined, appointed, us to pass through afflictions. Hence, afflictions are God’s allotted portion to us, and He has set us, located us, in the situation of afflictions
信的两方面
TWO ASPECTS OF FAITH
6我们要仔细来看帖前三章里信心的意义。在圣经里，信不仅是主观的，指圣徒的相信，如在五节、六节、十节者；也是客观的，指他们所相信的信仰，如在提前三章九节，四章一节，和提后四章六节者。信的这两方面彼此相关联。我们的相信（主观的信心），是出于我们所相信的事物，也是在于我们所相信的事物（客观的信仰）。帖撒罗尼迦前书的『信』一辞不太容易了解，因为在新约里『信』（faith）有两方面，就是客观的一面和主观的一面。就著道理说，客观的一面在先，继而产生主观的一面。客观的信（信仰）是指我们所相信，而叫我们得救的事物，包括新约的内容。因此，新约的内容等于客观的信仰。提摩太前书极力强调这一方面的信。譬如，提前一章十九节说到信仰。那一节里的信仰是客观的，指我们所相信的事物。然而，同一节也题到主观的信心：『持守信心和无亏的良心。』这主观的信心，是指我们相信的行动。
6We need to consider carefully the meaning of faith in 1 Thessalonians 3. In verse 2 faith is not only subjective, referring to the saints’ believing, as in verses 5, 6, and 10, but also objective, referring to what they believe in, as in 1 Timothy 3:9; 4:1; and 2 Timothy 4:7. These two aspects of faith involve each other. Our believing (subjective faith) is out of the things we believe and in the things we believe (objective faith). The word faith in 1 Thessalonians is somewhat difficult to understand. The reason for this difficulty is that in the New Testament there are two aspects of faith, the objective aspect and the subjective aspect. Doctrinally speaking, the objective aspect comes first and produces the subjective aspect. The objective faith denotes those things in which we believe for our salvation. It includes the content of the new covenant. Thus, the content of the new covenant is equal to the objective faith. This aspect of faith is emphasized strongly in a book like 1 Timothy. For example, 1 Timothy 1:19 speaks of the faith. The faith in that verse is objective and refers to the things we believe in. However, the same verse also mentions subjective faith when it speaks of “holding faith and a good conscience.” This subjective faith refers to our act of believing.
7基督徒经常说到客观一面的信。有人会问你的信仰是甚么，意思就是问你相信甚么。这一面的信是客观的，不是我们相信的行动，乃是我们所相信的事物。这客观的信包含了神新约经纶的内容。我们领受了客观信仰的话语，也就是神新约经纶的内容时，主观的信心就自然在我们里面产生。我们对客观信仰的反应就是相信。这意思是说，我们听到客观的信仰，主观的信心就在我们里面升起。这主观的信心就是我们相信的行动。主观的信心不是一次永远发生的。相反的，从我们开始相信的时候起，相信的行动就一直在我们里面进行，因为基督徒的生活是信心的生活、相信的生活。我们天天都过著相信的生活。我们的生活不是凭著所见的，乃是凭著我们所信的。正如保罗说的：『我们行事为人，是凭著信心，不是凭著眼见。』（林后五7。）我们的行事为人乃是凭著信心，不是凭著眼见。
7Christians often speak of the faith in an objective sense. Someone may ask what your faith is, meaning what you believe. This aspect of faith, the objective aspect, is not a matter of our action of believing, but a matter of what we believe. This objective faith includes the contents of God’s New Testament economy. When we receive a word concerning the objective faith, the contents of God’s New Testament economy, spontaneously subjective faith is produced in us. We respond to the objective faith by believing. This means that we hear of the objective faith, and then subjective faith rises up in us. This subjective faith is our act of believing. Subjective faith does not happen once for all. On the contrary, from the time we began to believe, the action of believing has been going within us, for the Christian life is a life of faith, a life of believing. Day by day we are living a believing life. We do not live according to what we see; we live according to what we believe. As Paul says, “We walk by faith, not by appearance” (2 Cor. 5:7). Our walk is by faith, not by sight
8我们在这几篇信息里所谈论的一切，都是信心的事。譬如，歌罗西一章
8All the matters we are talking about in these messages are matters of faith. For example, Colossians 1:27 says
9二十七节说，基督在我们里面成了荣耀的盼望。我们在信心里接受了这话。我们凭著信心相信祂要回来，也凭著信心等候冠冕。我们讲说这些事，全是凭著信心。因此，没有信心的人一点不懂得我们在说甚么。我们的话在他们听来是迷信，是无稽之谈。他们既信不来，也无法接受。世人，不信的人，没有信心。结果，他们不了解我们所说的话和我们的生活方式。我们的生活完全是相信的生活。客观一面的信仰是深奥的。我们不能说我们在客观信仰这一面已经完全了、全备了。神的经纶是深奥的。神经纶的内容乃是基督这包罗万有、延展无限的一位。神新约经纶的内容既是这样深奥而丰富，所以我们不敢说客观的信仰在我们中间已经完全了。我们必须看见，我们客观的信仰包含了包罗万有、延展无限的基督作神经纶的内容。我们对这内容的认识还不彀，了解得还不完全。因此，我们还需要更多得著包罗万有的基督，更多得著作为我们客观信仰的基督。
9that Christ is in us to be our hope of glory. We receive this word in faith. By faith we believe in His coming back, and by faith we await a crown. Our speaking concerning these things is altogether by faith. Therefore, those who do not have faith do not have any idea of what we are saying. To them, our word is either superstitious or nonsensical. They can neither believe it nor accept it. Worldly people, unbelievers, do not have faith. As a result, they cannot understand what we are saying or the way we are living. Our living is absolutely a life of believing. The objective aspect of faith is profound. We cannot say that we are perfect or altogether complete with respect to the objective faith. God’secon o my is profound. The content of His economy is Christ as the all-inclusive and all-extensive One. It is because God’secon o my is so profound and rich in its content that we dare not say that the objective faith has been perfected among us. We need to see that our objective faith includes the all-inclusive and all-extensive Christ as the content of God’secon o my. We do not yet know this content adequately or realize it fully. Thus, we still need to lay hold of more of the all-inclusive Christ, more of Christ as the content of our objective faith.
10赞美主！这客观的信仰产生主观的相信。我们接受基督的启示时，就不能不相信祂。当信仰自然的灌输到我们全人里面时，我们就不自觉的信了基督。不信的人无法相信基督竟然在我们里面，但是我们不能不相信基督在我们里面。祂在我们里面作我们的生命、我们的生命供应、并我们的一切。我们已经看见内住基督的异象，我们不能不相信祂真在我们里面。因为我们已经看见神经纶之内容的启示，所以我们不能不相信我们所看见的。相信的能力已经传输到我们里面，现今我们有了主观的信心，就是里面相信的行动。
10Praise the Lord that this objective faith produces subjective believing! When we receive a revelation concerning Christ, we cannot keep ourselves from believing in Him. Faith is spontaneously infused into our being, and we automatically believe in Christ. Unbelievers find it impossible to believe that Christ is in us. We, however, cannot help but believe that Christ lives in us. He is in us to be our life, our life supply, and our everything. We have seen a vision of the indwelling Christ, and we have no choice except to believe that He is actually in us. Because we have seen a revelation regarding the content of God’secon o my, we cannot help believing in what we have seen. We have been infused with the ability to believe, and now we have subjective faith, the inward action of believing
保罗所关心的
PAUL’S CONCERN
11保罗说要打发提摩太去，为著信徒的信心，坚固并鼓励他们；这里的信心是客观的，还是主观的？我们很难决定帖前三章二节的信心是客观的，还是主观的。事实上，这节的信心同时指客观的一面和主观的一面，包括我们所相信的事物以及我们相信的行动。弟兄们打发提摩太去看帖撒罗尼迦信徒在信心的这两面进展如何，他们是否还持守著客观的信仰？他们的相信有多强？他们持守客观的信仰有多好？他们相信到甚么程度？保罗所关心的就是要知道这事。他在二至三节中的意思是说，『弟兄们，我担心你们或许被诸般患难摇动。摇动就是失去信心，失去对客观信仰的看见，也失去相信的主观能力！我关心你们信心的这两方面。』对服事初信者有负担的人，必须学习注意初信者的信心，关心他们信心主观和客观这两面的进展如何。他们的信心是增加，还是减少？他们相信的能力增长了么？我们照顾年幼信徒的时候，必须题出这类的问题。这样就有保罗那样对帖撒罗尼迦人信心的关切；保罗因这关切，打发提摩太去坚固并鼓励他们。
11When Paul says that Timothy was sent to establish and encourage the believers for the sake of their faith, did he mean objective faith or subjective faith? It is not easy to determine whether the faith in verse 2 is objective or subjective. Actually, faith in this verse denotes both the objective and subjective aspects of faith. It includes both what we believe and our action of believing. The brothers sent Timothy to see how the believers in Thessalonica were doing in these two aspects of faith. Were they still holding the objective faith, and how strongly did they believe in it? How well were they keeping the objective faith, and to what extent were they believing in it? Paul’s concern was to know this. In verses 2 and 3 he seems to be saying, “Brothers, I am concerned that you may have been shaken through the afflictions. To be shaken is to lose faith. It is to lose the view of the objective faith and also to lose the subjective ability to believe! I am concerned about both aspects of your faith.” Those who are burdened to work with new believers must learn to watch over their faith and to care for how they are doing in both the subjective and objective aspects of faith. Is their faith increasing or decreasing? Are they growing in their ability to believe? We must ask questions such as these in caring for young believers. This is to have the concern Paul had for the faith of the Thessalonians in sending Timothy to establish and encourage them.
12保罗在四节说，『我们在你们那里的时候，豫先告诉你们，我们将会受患难，这果然发生了，你们也知道。』告诉一辞，原文用的是未完成式，指明重复的行为。保罗豫先一再的告诉信徒，使徒将会受患难。这患难果然照著保罗的豫测发生了。保罗在五节接著说，『所以，我再也不能忍受，就打发人去，要知道你们的信心如何，恐怕那试诱者试诱了你们，叫我们的劳苦归于徒然。』这里的那诱惑者，就是那试诱夏娃，（创三1～6，提前二14，）狡猾的古蛇魔鬼。那狡猾之试诱者的目的，是要破坏神的同工所完成的福音工作。保罗担心患难、苦楚和逼迫会被那试诱者用来摇动帖撒罗尼迦人的信心，叫他们中间缺少信心。保罗因著不能再忍受不知道帖撒罗尼迦人信心的光景到底如何，就打发提摩太到帖撒罗尼迦人那里去，要知道他们的信心如何。帖前三章五节的信心又是包括客观的信仰和主观的信心。保罗急切要知道帖撒罗尼迦人信心的这两方面。
12In verse 4 Paul says, “For even when we were with you, we told you beforehand that we are about to be afflicted, even as it also came to pass, and you know.” The Greek word rendered “told” is in the imperfect tense, a tense indicating repeated action. Paul was continually telling the believers beforehand that the apostles would be afflicted. This affliction came according to Paul’spr edict i on. In verse 5 Paul goes on to say, “Because of this, when I also could bear it no longer, I sent to know your faith, lest somehow the tempter had tempted you, and our labor would be in vain.” The tempter here is the subtle Devil, the old serpent, who tempted Eve (Gen. 3:1-6; 1 Tim. 2:14). The aim of this subtle tempter is to destroy the gospel work accomplished through God’s fellow-workers. Paul was concerned that the afflictions, sufferings, and persecutions would be used by the tempter to shake the Thessalonians from their faith and to cause a loss of faith among them. Because he could no longer bear not knowing about their faith, Paul sent Timothy to them to know what was the situation with them regarding their faith. Once again, the faith in verse 5 includes both objective faith and the subjective faith. Paul was eager to know both aspects of the Thessalonians’ faith
13信是基督徒生活，也就是为著召会生活之圣别生活，基本结构的第一项。那些退后的人，包括许多离开召会生活的人，都经历了信心的丧失。他们也许没有完全失去信心，但他们至少丧失了一部分的信心。他们可能对于客观的信仰，也就是神新约经纶的内容不再有甚么看见。当这些人在召会生活中的时候，实在有所看见。他们看见基督，看见召会，也看见神的经纶。他们看见神的恢复，以及三一神如何将祂自己分赐到我们里面。然而他们逐渐看不见这些事了。每当一个人看不见神经纶的内容时，主观的信心，就是他里面相信的行动，也就减少了。我们里面相信的能力，总是因著对神经纶有正确的看见，而有的产品、结果和果效。因此，看不见神的经纶是一件可怕的事。
13Faith is the first item in the basic structure of the Christian life, a holy life for the church life. Those who backslide, including many who leave the church life, experience some loss of faith. They may not lose their faith absolutely, but they may lose it at least in part. They may no longer have a view of the objective faith, of the contents of God’s New Testament economy. While such ones were in the church life, they did have a view. They saw Christ, they saw the church, and they saw God’secon o my. They saw God’s recovery and how the Triune God is dispensing Himself into us. However, they have gradually come to lose sight of these matters. Whenever someone loses sight of the contents of God’secon o my, the subjective faith, the believing action within him, also diminishes. The ability within us to believe is always a product, a result, an issue, of having a proper view of God’secon o my. Therefore, it is a dreadful matter to lose sight of God’secon o my
14在召会的聚会和职事的聚会里，我们好像是在看属天的电视，为要更多看见神的经纶。我们越看这属天的电视，就越相信。我们自然而然的相信我们所看见的。因此，我们离开聚会的时候，满了相信的能力。召会的聚会与职事的聚会，扩大了我们相信的能力。
14In the meetings of the church and of the ministry, it is as if we are all watching a heavenly television to see more of God’secon o my. The more we see this heavenly television, the more we believe. We spontaneously believe in what we see. Therefore, we come away from meetings full of the ability to believe. The meetings of the church and the ministry enlarge our capacity to believe
15优秀的基督工人，乃是不断将神圣的景观灌输给人的人，以帮助他们看见属天电视的奇妙景象，并在他们里面留下深刻的印象。当属天的景观传达、输送到我们里面，我们就有了相信的能力。藉著相信，我们就与神圣的传输联上了。这传输就是属天电流的流动。藉著相信，我们向这流『打开了开关』。我们从五节知道，保罗担心那试诱者试诱了帖撒罗尼迦人，叫使徒们在他们中间的劳苦归于徒然。保罗知道，我们一旦失去了对神经纶之内容的看见，就会动摇，远离信心这条线。这样，我们所听到关乎神经纶的一切话，就都归于徒然。许多离开召会生活的人，他们的生活可以说明这个事实。他们的光景证实，当我们看不见神的经纶时，我们所听见的一切就都归于徒然。
15A good Christian worker is a person who continually infuses others with the divine view, helping them to see the marvelous scenes on the heavenly television and to be impressed by them. When the heavenly view is conveyed into us, transmitted into us, we have the ability to believe. By believing we are connected to a divine transmission. This transmission is the flowing of heavenly electricity. By believing we “switch on” to this flow. We know from verse 5 that Paul was concerned that the tempter had tempted the Thessalonians and that the apostles’ labor among them had been in vain. Paul knew that once we lose sight of the contents of God’secon o my, we shall be shaken and removed from the line of faith. Then whatever we have heard concerning God’secon o my will be in vain. This fact is illustrated in the lives of many who have left the church life. Their situation confirms that when we lose sight of God’secon o my, all that we heard becomes vain
藉著信徒们的信心得了安慰
ENCOURAGED THROUGH THE BELIEVERS’ FAITH
提摩太带著好消息回到保罗那里，告诉他说，他们在帖撒罗尼迦人中间的
Timothy returned to Paul with good news, telling him that their labor among the Thessalonians was
166:劳苦不是徒然的。保罗在六节题到这个报告：『但现在提摩太从你们那里来到我们这里，将你们信心和爱心的好消息报给我们，又说你们常常亲切的记念我们，渴慕见我们，如同我们渴慕见你们一样。』这关于帖撒罗尼迦人信心的好消息，叫保罗确信他们的劳苦不是徒然的。使徒离开雅典之后，去了哥林多，（徒十七15～16，十八1，5，）在那里写了这封亲切的信给在帖撒罗尼迦亲爱的圣徒，为要鼓励他们。
16not in vain. Paul refers to this report in verse “But Timothy, having just come to us from you, and bringing good news to us of your faith and love, and that you have good remembrance of us always, longing to see us, even as we also you.” This good news concerning the Thessalonians’ faith assured Paul that their labor among them had not been in vain. The apostle was in Corinth after leaving Athens (Acts 17:15-16; 18:1, 5). It was here that he wrote this loving letter to the dear saints in Thessalonica for their encouragement.
17保罗在帖前三章六节说到信心和爱心。爱心是信心的流出、结果。我们已经看过，信心是基础，爱心是建筑，盼望是顶石。保罗写坚固的话给帖撒罗尼迦人的时候，先说到信心，再逐渐把爱心带进来。因此，他在六节说到信徒的信心和爱心。
17In verse 6 Paul speaks of both faith and love. Love is the outflow, the issue, of faith. We have seen that faith is the foundation, love is the building, and hope is the topstone. In writing an establishing word to the Thessalonians, Paul first covers faith and gradually brings in love. Therefore, in verse 6 he speaks of the believers’ faith and love.
18七节说，『所以弟兄们，我们在一切贫困和患难之中，藉著你们的信心，就在你们身上得了安慰。』神的同工在信徒身上作工，将信徒当作担子背负；信徒健全的光景，对他们总是一种安慰。『贫困』一辞，原文或作艰难；指灾难过后导致的急需。灾难把人摆到一种困境里，迫切需要食物、饮水、衣著、居住等必需品的供应。使徒虽然有急需，有艰难，却藉著帖撒罗尼迦人的信心得了安慰。这里，保罗再次说到信心。保罗在八节接著说，『因为现今你们若在主里站立得住，我们就活了。』信徒在主里站立得住，就供应生命给使徒。在主里站立得住，与信心摇动
18Verse 7 says, “Because of this we were encouraged over you, brothers, in all our necessity and affliction, through your faith.” The sound condition of the believers is always an encouragement to God’s fellow- workers, who work with them and bear them as a burden. The Greek word rendered “necessity” can also be translated distress. It denotes an urgent need resulting from calamity. A calamity puts people into a position of having an urgent need for necessary supplies such as food, water, clothing, and housing. Even though the apostles were in necessity, in distress, they were encouraged over the Thessalonians through their faith. Once again Paul speaks concerning faith. In verse 8 Paul goes on to say, “Because now we live if you stand firm in the Lord.” The believers’ firm standing in the Lord ministers life to the apostles. To stand firm in the Lord is in contrast to being shaken
19（3） 相对。如果你工作对象的年幼信徒在主里站立得住，这样的站立必定会将生命供应给你。
19from the faith (v. 3). If the young believers you are working with stand firm in the Lord, that standing will certainly minister the life supply to you
补足缺欠
PERFECTING WHAT IS LACKING
20九至十节说，『我们在我们的神面前，因著你们甚是喜乐，为这一切的喜乐，能用何等的感谢，为你们报答神？我们昼夜格外恳切的祈求，要见你们的面，补足你们信心的缺欠。』补足你们信心的缺欠，或作，使你们的信心完全。补足，原文为林后十三章九节之『成全』的动词形式。帖撒罗尼迦的信徒在主里还幼稚，在他们新得的信心上仍有缺欠。使徒晓得这点，非常关爱他们，这就是他写本书信的原因。保罗写帖撒罗尼迦前书时，帖撒罗尼迦的信徒作基督徒可能还不到一年。毫无疑问的，他们需要多而又多的看见神经纶的内容。照样，甚至我们中间许多在恢复里多年的人，可能对于包罗万有、延展无限、作神经纶内容的基督，还是缺少看见。这意思是说，我们在客观的信仰上仍有所缺欠。我们在客观的信仰上既有这样的缺欠，我们主观的信心必定也有所缺欠。因为我们看见的有限，我们相信的能力也有限。我们相信的能力在于我们的看见。我们在主恢复里的年日中，对于基督和神经纶的看见一直在开广。我们的看见既已开广，我们客观的信仰就得以增加，这导致相信能力的增加。
20Verses 9 and 10 say, “For what thanks can we return to God concerning you, for all the joy with which we rejoice because of you before our God, night and day beseeching exceedingly that we may see your face and perfect what is lacking in your faith?” The Greek word translated “perfect” in verse 10 also means complete. The same Greek word is used in 2 Corinthians 13:9. The believers at Thessalonica, being young in the Lord, were still lacking in their new faith. The apostle realized this with much loving concern for them. This is the reason he wrote this Epistle. When Paul wrote the book of 1 Thessalonians, the believers at Thessalonica probably had been Christians for less than a year. To be sure, they needed to see much more concerning the contents of God’secon o my. Likewise, even many of us who have been in the recovery for years may still be lacking in our view of the all-inclusive and all-extensive Christ as the content of God’secon o my. This means that we still have a lack in the objective faith. Having such a lack in the objective faith, we also have a shortage in subjective faith. Because our seeing is limited, our believing ability is also limited. Our ability to believe depends on our seeing, on our view. During the time we have been in the recovery, our view concerning Christ and God’s economy has been broadened. Since our view has been broadened, our objective faith has increased. This results in an increased ability to believe.
21保罗昼夜恳切的祈求，盼望使徒们能见帖撒罗尼迦人的面，补足他们信心的缺欠。保罗在这几节经文里似乎是说，『你们帖撒罗尼迦人在主里的时间很短。你们客观的信仰和主观的相信都有所缺欠。许多事物还没有向你们开启，还没有给你们看见。我们巴望再去看望你们，要叫你们更多看见基督。这样，你们对于基督的看见就扩大了，你们客观的信仰开广了，你们主观的信心自然也就加增了。这是你们的需要，这也是我们祷告要再见你们的负担。』
21Night and day, exceedingly, Paul prayed that the apostles might see the Thessalonians face to face in order to perfect what was lacking in their faith. In these verses Paul seems to be saying, “You Thessalonians have been in the Lord only a short time. Surely there is a lack both in your objective faith and subjective believing. Many things have not yet been opened to you or shown to you. We would like to visit you again in order to show you more of Christ. Then, having a greater view of Christ, your objective faith will be broadened and, spontaneously, your subjective faith will be increased. This is your need, and this is our burden in praying to see you again
强调爱心
AN EMPHASIS ON LOVE
22在三章一至十节，保罗主要是论到信心，就是为著召会生活之圣别生活的结构的第一项。他从十一节开始强调爱心：『愿我们的神与父自己，和我们的主耶稣，修直我们到你们那里去的路。又愿主使你们彼此的爱并对众人的爱，都能增多洋溢，正如我们对你们一样。』十一至十二节主要是说到爱心。使徒首先关切幼稚信徒的信心；跟著信
22In 3:1-10 Paul has mainly dealt with faith as the first item of the structure of a holy life for the church life. Beginning in verse 11 he emphasizes love: “Now our God and Father Himself, and our Lord Jesus, direct our way to you; and the Lord cause you to increase and abound in love to one another and to all, even as we also to you.” Verses 11 and 12 are mainly on love. The apostle’s concern for the young believers is first their faith. Following faith is love, which issues
231心的是爱，这爱出于信，且与信同工，（加五6，提前一14，）作为在生命里长大的标示。（帖前一3。）帖撒罗尼迦人的爱需要增多、增长。因此，保罗首先要补足他们的信心，接著就要鼓励他们的爱心增多洋溢。他知道爱会从他们的信心涌流出来。这样，他们就会有在爱里的生活，这爱是向著当地圣徒的，也是向著在各处众信徒的。
23from faith and works together with faith (Gal. 5:6; Tim. 1:14) as an indication of growth in life (1 Thes. 1:3). It was necessary for the Thessalonians’ love to increase, to grow. Therefore, Paul first wanted to perfect their faith and then encourage them to increase and abound in love. He knew that love would flow out of their faith. Then they would have a living in love, a love to the saints in their locality and to all believers everywhere.
24三章十一节中的『修直』，原文为单数动词。这指明使徒认为父神与主耶稣是一。这样的一位，修直我们尽职的路，是何等的美好！使徒完成这一位的职事，以成就祂的定旨，他们的脚踪是何等佳美！
24In verse 11 the word “direct” in Greek is in the singular. This indicates that the apostle considers God the Father and the Lord Jesus as one. How good it is to have our way in the ministry directed by such a One! And how beautiful are the footsteps of the apostles in their carrying out of this One’s ministry for the fulfilling of His purpose
心得以坚固，
HEARTS ESTABLISHED
在圣别上无可指摘保罗在十三节总结说，『好使你们的心，当我们主耶稣同祂众圣徒来临的时候，在我们的神与父面前，
BLAMELESS IN HOLINESS In verse 13 Paul concludes, “That He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus with all
25得以坚固，在圣别上无可指摘。』信徒的心得以坚固，无可指摘，乃是出于信与爱，如前面各节所说的。这自然产生盼望，就是盼望我们所信、所爱，亲爱的主回来。因此，信、爱、望再次是本书信在结构上所含的因素。
25His saints.” The establishing of the believers’ hearts blameless issues from faith and love, as mentioned in the preceding verses. This spontaneously produces the hope of the coming back of our dear Lord, in whom we believe and whom we love. Hence, faith, love, and hope are again the implied factors in the construction of this Epistle.
26我们的信心若得以补足，爱心若增多洋溢，结果就有盼望，好使我们的心，当我们主耶稣同祂众圣徒来临的时候，在我们的神与父面前，得以坚固，在圣别上无可指摘。这些圣徒指在基督里的信
26If our faith is perfected and our love grows, increases, and abounds, the result will be a hope of having our hearts established blameless in holiness before our God and Father at the coming of the Lord Jesus with all His saints. These saints are the believers in Christ
2721-徒，包括旧约的圣徒。（但七18，21～，25，27，亚十四5。）帖前三章十三节虽然没有用盼望一辞，却含示、指明了盼望的意思。因此，为著召会生活之圣别生活的坚固与其结构有关，这结构是由信、爱和盼望所组成的。
27including the Old Testament saints (Dan. 7:18, 22, 25, 27; Zech. 14:5). Although verse 13 does not 22 use the word hope, hope is nonetheless implied or indicated. The establishing of a holy life for the church life is thus related to its structure composed of faith, love, and hope.
作初信者的工
WORKING WITH NEW BELIEVERS
28保罗照顾初信者的路，与今天许多基督徒的路大不相同。保罗的路是叫初信者看见，他们已经从父神重生，与主耶稣基督有了生机的联结，因而有了圣别生活的结构。所有的真基督徒，无论年长的或年幼的，都有这种为著召会生活之圣别生活的结构。这种生活就是正确的基督徒生活。许多基督徒没有过正确的基督徒生活。不仅如此，他们对于召会生活也
28Paul’sway to take care of new believers is very different from that followed by many Christians today. His way is to show the new believers that they have been regenerated of God the Father and brought into an organic union with the Lord Jesus Christ and thereby have the structure of a holy life. All genuine Christians, whether old or young, have such a structure of a holy life for the church life. This life is the proper Christian life. Many Christians do not have a proper Christian life. Furthermore, they do not have any idea concerning
29一无所知。许多人甚至不知道过圣别生活是甚么意思。圣别的生活乃是完全分别归神的生活。过圣别的生活乃是过一种绝对为著神、凭著神、与神同在，且在神里面的生活。这种圣别的生活乃是为著召会生活的。为著召会生活的圣别生活，就是保罗在这封写给初信者的书信里所讲述的。我们这些真基督徒里面都有这种生命。现在我们需要活这种生命。这种生活有一个结构，是由信、爱和盼望所组成的。我们服事初信弟兄姊妹的时候，应当抚育这种生活，应当乳养、抚育，使其长大。不仅如此，我们必须学习如何在信、爱、盼望这三面的结构上，坚固、加强并鼓励这种生活。信心在于看见神新约经纶的内容。我们一旦有了这样的看见，就会相信我们所看见的。这信心是我们基督徒生活的根基。从我们的信心里，爱会涌流出来。我们在召会生活里乃是过爱心的生活。我们应当爱每一个人，就是与我们一同聚会的信徒、没有与我们一同聚会的信徒、以及没有信主的人。这爱心是我们信心的流出。不仅如此，我们会有满了盼望的生活。我们为基督活著，我们彰显祂，我们甚至是祂的身体。我们充满了盼望，等候祂的回来。我们的盼望、定命、目的地不在地上，而是完全集中于主耶稣的回来。
29the church life. Many do not even know what it means to live a holy life. A holy life is a life entirely separated unto God, sanctified. To live a holy life is to have a life absolutely for God, by God, with God, and in God. This holy life is for the church life. The holy life for the church life is what Paul is covering in this Epistle addressed to new believers. As real Christians, we all have this kind of life within us. Now we need to live it. This life has a structure composed of faith, love, and hope. Our work with new believers should foster this life; it should nourish and cherish it so that it may grow. Moreover, we must learn how to establish, strengthen, and encourage this life in its structure of faith, love, and hope. Faith is a matter of seeing a view of the contents of God’s New Testament economy. Once we have the view, we shall believe in what we see. This faith is the foundation of our Christian life. Out of our faith love will flow forth. In the church life we are living a life of love. We should love everyone: those believers who meet with us and those who do not and also the unbelievers. This love is the issue of our faith. Furthermore, we shall then have a life that is full of hope. We are living for Christ, we are expressing Him, and we are even His Body. As we wait for His coming back, we are filled with hope. Our hope, destiny, and destination are not on this earth. They are altogether focused on the coming back of the Lord Jesus.
30我们若看见为著召会生活之圣别生活的结构、起源、抚育和坚固，我们在初信者身上的工作就有了方向。我们会帮助他们认识，他们既是真基督徒，就已经有了为著召会生活之圣别生活的结构。然后，我们要抚育这种生活，坚固其信心、爱心和盼望。
30If we see the structure, origin, fostering, and establishment of a holy life for the church life, we shall have a direction in our work with new believers. We shall help them to realize that, as genuine Christians, they already have the structure of a holy life for the church life. Then we shall foster this life and establish its faith, love, and hope