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帖撒罗尼迦前书生命读经 · 第15篇

为著召会生活之圣别生活的劝勉

An Exhortation Concerning a Holy Life for the Church Life
1读经：帖撒罗尼迦前书四章一至十二节。帖撒罗尼迦前书这封书信是写给初信者的，他们是一班在主里还不满一年的信徒。为这缘故，我们在这卷书的头三章里，找不到甚么是可以与罗马书、以弗所书、或加拉太书的启示相比的。保罗与帖撒罗尼迦人相处了约
1Scripture Reading: 1 Thes. 4:1-12 The Epistle of 1 Thessalonians was written to new believers, to those who had been in the Lord less than a year. For this reason, in the first three chapters of this book, we cannot find anything to compare with what is revealed in Romans, Ephesians, or Galatians. Paul stayed with the Thessalonians for approximately
2一个月，他在那短短的时间里面，没有机会论到许多深奥的真理。为这缘故，他在帖前三章十节表示，他渴望到帖撒罗尼迦人那里去，补足他们信心的缺欠。毫无疑问，这些初信者对于罗马书、以弗所书、加拉太书中所启示之信（信仰）的许多方面都有缺欠。因此，保罗想要再去看望他们，好将信仰的内容供应给他们，使他们的信心增多并得著成全。
2a month. In that short period of time he did not have the opportunity to cover many deeper truths. For this reason, in 3:10 he expressed his desire to come to the Thessalonians and perfect what was lacking in their faith. To be sure, these new believers were lacking in many aspects of the faith revealed in Romans, Ephesians, and Galatians. Therefore, Paul wanted to visit them again so that he could minister to them the contents of the faith so that their faith would increase and be perfected
3我们都需要对神的经纶有广阔的看见。我们一旦有了这样的看见，自然就会相信我们所看见的。我们有所看见以后，就不得不相信了。相信是从这种属灵的看见来的。保罗的著作带我们去游历，给我们看见关于基督、祂的成就与得著、以及祂所达到的一切属天和属灵的事物。我们越看见这些，印象就越深刻，信心也就越增多。我们会发现，要我们不相信简直是不可能的。我们已经强调一个事实，就是帖撒罗尼迦前书的话是对初信者说的。在青年人或初信者身上作工的人，可以从本卷书中得著指引与大纲，作为遵循。他们若遵循这个纲要和指引，就会为他们照顾初信者的工作立下美好的根基。
3We all need to have a broad view of God’secon o my. Once we see such a view, we shall spontaneously believe in what we see. We cannot help but believe after seeing a view. Believing comes from this kind of spiritual seeing. Paul’s writings take us on at our to show us heavenly, spiritual things concerning Christ, His achievements and attainments, and what He has obtained. The more we see concerning this, the more we shall be impressed, and the more faith we shall have. We shall find that it is simply impossible not to believe. We have emphasized the fact that in 1 Thessalonians we have a word to beginners, to new believers. Those who are working with young people or with new believers can receive from this book both a direction and an outline to follow. If they follow this outline and direction, they will lay a good foundation in their work with new believers
警告的话语
A WORD OF WARNING
1在本篇信息中，我们要来看帖前
In this message we come to chapter four of
4四章。一章有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，三章乃是坚固这种生活之基本结构的三个项目。保罗交通过这几件事之后，在四章针对破坏召会生活最严重的病菌─淫乱，为信徒们作了豫防注射。
4Thessalonians. In chapter one we have the structure and origin of a holy life for the church life; in chapter two, the fostering of such a life; and in chapter three the establishing of the three items of the basic structure of this life. After covering these matters, in chapter four Paul injects an inoculation into the believers concerning the most serious germ that damages the church life, the germ of fornication.
5淫乱的源头是情欲。人若没有某种形态的社会生活，就绝不会有机会放纵这种情欲。社交生活是淫乱的温床；
5Fornication has its source in lust. People would never have a chance to indulge themselves in this lust if they did not have some form of social life. Social life is a
6一个没有社交生活的人，不会有堕落到淫乱里的危险。你若独自一人生活，与别人没有甚么接触，你就不太可能犯淫乱的罪。但召会生活是聚会生活，团体生活。换句话说，召会生活是社交生活。我们为著要过召会生活，就无法避免过团体生活，社交生活；这种生活使我们彼此之间，有相当多的接触。从历史来看，在众召会里一再出现淫乱的难处。事实证明，特别是基督工人常坠入淫乱的陷阱，因为他们与别人的接触很多。不仅如此，淫乱一向是破坏灵恩派的因素。在某些地方，灵恩运动就是因著淫乱的罪而受了限制。保罗在四章三节说，『神的旨意就是要你们圣别，禁戒淫乱。』神的旨意乃是要祂所救赎的人，就是在基督里的信徒，照著祂圣别的性情过圣别的生活，从神以外的事物完全分别出来归给神。为此，神正在全然圣别我们。（五23。）
6hotbed of fornication. A person who does not have a social life is not in danger of falling into fornication. If you live alone and have little contact with others, it is very unlikely that you will commit fornication. But the church life is a meeting life, a communal life. In other words, the church life is a social life. In order to have the church life, we cannot avoid having a communal life, a social life, in which we have considerable contact with one another. According to history, the problem of fornication has come up over and over again in one church after another. The facts prove that Christian workers in particular are often snared by fornication because they have so much contact with others. Furthermore, fornication has been the factor in damage caused to those in the Pentecostal movement. In certain places this movement has been limited because of the sin of fornication. In 4:3 Paul says, “For this is the will of God, your sanctification; that you abstain from fornication.” God’s will is that His redeemed people, the believers in Christ, should live a life of holiness according to His holy nature, a life wholly separated unto Him from anything other than Him. For this He is sanctifying us thoroughly (5:23
7在保罗的时代，无论在哥林多或帖撒罗尼迦，邪荡和淫行在异教里非常盛行，甚至受到异教敬拜的助长。人被造乃是为著彰显神，（创一26，）就这定旨而言，没有一件事比淫乱更破坏人。这使人无法圣别，分别归神，并把人污染到极点，使人不能完成神圣别的定旨。因此，使徒厉害的嘱咐初得救的外邦信徒，要圣别归神，禁戒淫乱，免受其破坏和污染；淫乱在神眼中是最粗鄙的罪。保罗在帖前四章，警告我们提防淫乱的事。他在哥林多前书也厉害的说到淫乱。因著在哥林多和帖撒罗尼迦有许多不道德的事，所以保罗领悟，他除了抚育并坚固在帖撒罗尼迦的圣徒之外，还需要警告他们提防淫乱的罪。现在我们能领会，为甚么保罗认为在写给初信者的书信里需要说到淫乱这件事。他要那些在邪恶之城里的圣徒觉察危险。他们既是在这种地方的召会，就需要接受关于淫乱的警告。
7At Paul’st i me, both in Corinth and Thessalonica sensuality and immorality were rife in the pagan religions and even fostered by their pagan worship. Man was made for expressing God (Gen. 1:26). Nothing ruins man for this purpose more than fornication. This prevents man from being holy, separated unto God, and contaminates man to the uttermost in the fulfilling of God’sho ly purpose. Hence, the apostle strongly charges the newly converted Gentile believers, by sanctification unto God, to abstain from the damage and contamination of fornication, the most gross sin in the eyes of God. Here in 1 Thessalonians 4 Paul gives us a warning concerning fornication. He also spoke strongly about fornication in 1 Corinthians. Because there was so much immorality in Corinth and Thessalonica, Paul realized that along with fostering and establishing the saints in Thessalonica, it was necessary for him to warn them about the sin of fornication. Now we can understand why in a book to new believers Paul thought it necessary to speak about fornication. He wanted the saints in that evil city to be aware of the danger. As the church in such a place, they needed a warning about fornication.
8保罗在林前十六章二十节说，『你们要用圣别的亲嘴彼此问安。』保罗没有禁止哥林多人彼此有接触，因为那样太不近人情了。然而保罗嘱咐他们要用圣别的亲嘴彼此问安。保罗写这些话，是针对哥林多情形的背景。同样的原则，帖前四章对付淫乱，是因帖撒罗尼迦的环境。一个幼嫩的召会在一种邪恶、不道德的环境里建立起来；保罗知道，那城里的召会很难避免淫乱这个难处，于是针对这件事题出警告。今天我们也需要这项警告。欧美社会在男女社交的接触上，几乎没有甚么限制。因著这种情形，人很容易堕落到淫乱里。召会要在这些地区存在，就需要接受关于淫乱的警告。我们读四章一至十二节，就看见保罗在这里是用警告的语气，与前三章的语气不一样。保罗完成了抚育并坚固为著召会生活之圣别生活的工作以后，语气就改变了。他给我们的第一个警告是关于淫乱的。我们将会看见，保罗对淫乱题出警告的时候，带进了圣别这奇妙的事。
8In 1 Corinthians 16:20 Paul says, “Greet one another with a holy kiss.” Paul did not forbid the Corinthians to have contact with one another, for that would have been inhuman. However, Paul charged them to greet one another with a holy kiss. Such a word was written against the background of the situation in Corinth. In the same principle, fornication is dealt with in 1 Thessalonians 4 because of the environment of Thessalonica. A young church had been raised up in the midst of an evil, immoral environment. Knowing that it would be difficult for the church in that city to avoid problems with fornication, Paul issued a warning regarding it. We also need this warning today. In the United States and Europe males and females have social contact with hardly any limitation. Because of this situation, it is easy for people to fall into fornication. In order for churches to exist in these regions, there is a need of a warning concerning fornication. As we read 4:1-12, we see that Paul’stone here is one of warning. The tone is different from that found in the first three chapters. After Paul has completed his task of fostering and establishing a holy life for the church life, he changes his tone. The first warning he gives us concerns fornication. As we shall see, in his warning about fornication, Paul brings in the wonderful matter of sanctification
9圣别对淫乱保罗在四章一节说，『还有，弟兄们，我们在主耶稣里请求并劝勉你们，你们既然接受了我们的教训，知道当怎样行，并怎样讨神的喜悦，就要照你们现在所行的，更加充盈超越。』保罗在三节说，神的旨意是要我们圣别。这圣别与淫乱相对。我们要有讨神喜悦的行事为人，就需要被圣别。
9SANCTIFICATION VERSUS FORNICATION In 4:1 Paul says, “For the rest therefore, brothers, we ask and entreat you in the Lord Jesus, that even as you received from us how you ought to walk and to please God, even as indeed you do walk, that you abound more.” In verse 3 Paul says that the will of God is our sanctification. This sanctification is versus fornication. In order to have a walk that pleases God, we need to be sanctified
10没有一件事比淫乱更破坏信徒。根据保罗在林前六章的话，淫乱破坏人的身体。淫乱以外的罪还不会切身的破坏我们，但是淫乱破坏我们的身体，污染我们的全人，使我们全然不圣别。不仅如此，神的仇敌也利用淫乱，破坏神所造为要完成祂定旨的人。因此，我们必须彻底弃绝淫行。所以保罗在帖前四章三节说，『要…禁戒淫乱。』禁戒是很强的用辞，指明我们应当逃避淫乱。神的旨意是要我们完全分别出来归祂自己，全然圣别，以完成祂的定旨。这需要我们禁戒淫乱。
10Nothing damages a believer as much as fornication. According to Paul’sword in 1 Corinthians 6, fornication ruins a person’s body. Other sins may not damage us subjectively, but fornication damages our body, contaminates our entire being, and makes us utterly unholy. Moreover, fornication is used by God’se ne my to spoil the man God created for the fulfillment of His purpose. Therefore, fornication must be altogether abandoned. This is the reason Paul says in 4:3, “Abstain from fornication.” The word “abstain” is strong, and it indicates that we should run away from fornication. God’s will is to have us fully separated unto Himself, wholly sanctified for the fulfillment of His purpose. This requires that we abstain from fornication.
保罗在四至五节继续说，『要你们各人晓得，怎样用圣别和尊贵，持守自
In verses 4 and 5 Paul continues, “That each one of you know how to possess his own vessel in
11己 的器皿，不放纵私欲的邪情，像那不认识神的外邦人。』持守自己的器皿就是保守、保全自己的器皿。对这里器皿的解释有两派：一派说器皿是
11sanctification and honor, not in the passion of lust, even as also the nations who do not know God.” To possess one’s vessel is to keep it, to preserve it. There are two schools of interpretation of the word vessel
2人的身体，如在林后四章七节者；另
here; one refers the vessel to man’s body, as in
12一派说器皿是人的妻子，如在彼前三章七节者。本节和下节像这样的辞句：『你们各人』，『用圣别和尊贵』，特别是『不放纵私欲的邪情』，都表示第二派的解释不正确，头一派的解释正确。在这里，使徒认为人的身体是他的器皿，如大卫在撒上二十一章
12Corinthians 4:7; the other to his wife, as in 1 Peter 3:7. The context in this verse and the following one, with phrases “each one of you,” “in sanctification and honor,” and especially “not in the passion of lust,” does not justify the interpretation of the second school, but that of the first. The apostle considers man’s body here as his vessel, just as David did in
13五节所认为的。在关于使用身体这样的事上，保罗和大卫都认为人的身体是器皿。用圣别和尊贵保守或保全人的器皿，不放纵私欲的邪情，乃是防止淫乱的保障。圣别，重于指在神面前圣别的光景；尊贵，重于指在人面前可敬的地位。人为著神的定旨被造，有崇高的地位；而且婚姻是神为著人的繁衍所命定的，以成就神的定旨。因此，婚姻当受尊重。（来十三4。）禁戒淫乱，不仅是要在神面前留在圣别的光景中，也是要在人面前持守并保全尊贵的地位。一个人犯了淫乱，就被污染，他的圣别也被废除。再者，他在人面前也失去尊贵。甚至不信的人也不尊重淫乱的人。因此，我们必须晓得怎样持守、保守并保全自己的身体，而向著神是圣别的，在人面前是尊贵的。我们必须是一班圣别归神，并在人面前是尊贵的人。我们要成为这样的人，就必须完全禁戒淫乱，在这事上不给人猜疑的余地。
131 Samuel 21:5. In the same matter concerning the use of the body, both Paul and David consider man’s body as his vessel. To keep or preserve man’s vessel in sanctification and honor, not in passion of lust, is the safeguard against committing fornication. Sanctification refers more to a holy condition before God; honor, more to a respectable standing before man. Man was created for God’s purpose with a high standing, and marriage was ordained by God for the propagation of man to fulfill God’s purpose. Hence, marriage should beheld in honor (Heb. 13:4). To abstain from fornication is not only to remain in a sanctified condition before God, but also to hold and keep a standing of honor before man. Whenever someone becomes involved in fornication, he is contaminated, and his sanctification is annulled. Moreover, he loses honor before man. Not even unbelievers honor those who commit fornication. Therefore, we must know how to possess, keep, preserve, our own body in sanctification toward God and in honor before man. We must be those who are sanctified unto God and those who have honor before man. In order to be such persons, we must absolutely abstain from fornication and not give ground for suspicion in this matter
根据帖前四章五节所说，我们该持守自
According to verse 5, we should not possess our
14己 的身体，不放纵私欲的邪情，像那不认识神的外邦人。不认识神，乃是人放纵私欲邪情的基本原因。
14body in the passion of lust as the nations who do not know God. Not knowing God is the basic reason for indulgence in the passion of lust.
15保罗在六节接著说，『也不要在这事上越分，占他弟兄的便宜；因为关于这一切的事，主必报应，就如我们先前告诉过你们，又郑重见证过的。』越分，原意为越过（界限）、过分、违犯、超过。『越分，占他弟兄的便宜，』在此指与弟兄的妻子犯奸淫。占他弟兄的便宜，原文或译作，从他弟兄得利；因此是亏骗他的弟兄。保罗说，『在这事上，』是指三节所说淫乱的事。保罗在六节也说，这一切的事，主必报应；这
15In verse 6 Paul goes on to say, “That no one overstep and take advantage of his brother in the matter, because the Lord is the avenger concerning all these things, even as we also said before to you and solemnly charged.” Literally, the Greek word rendered “overstep” means to overpass limits, that is, overreach, transgress, go beyond. “Overstep…his brother” refers to adultery with the brother’s wife. In Greek “take advantage of” also means make a gain of; hence, defraud. By “the matter” Paul means the matter of fornication, mentioned in verse 3. In verse 6 Paul also says that the Lord is the avenger concerning these things, things
16一切的事就是越分，占人便宜等事。主是报应者、惩治者，审判淫乱的和奸淫的，给与制裁。淫乱总是与越过婚姻关系的规律有关。男女之间的关系是神所命定的。婚姻是神所命定神圣的事，在神严格的规律之下。因此，男女之间的接触必须照著神的命定和规律，否则就可能违犯、越过并破坏神的规律。保罗在七节说，『神本是在圣别中召了我们，并不是要我们沾染污秽。』本节按原文可直译为：神不是基于污秽，乃是在圣别中召我们。这节的『污秽』，是指在淫乱、奸淫等事上的污秽。有些教师认为，这里的污秽是指在商业上不当的得利。他们说，六节是说到在商业上占弟兄的便宜。但根据本段上下文，这说法是不能接受的；本段开始于三节，嘱咐人要禁戒淫乱；
16such as overstepping and taking advantage of others. The Lord judges the fornicators and adulterers as an avenger, as a punisher, meting out justice. Fornication always involves overstepping the regulation of the marriage relationship. The relationship between male and female was ordained by God. Marriage is a holy matter that was ordained by God and is under His strict regulation. Therefore, the contact between male and female must be according to God’so rd i nation and regulation. Otherwise there may be some kind of transgression, overstepping, breaking of God’s regulation. In verse 7 Paul says, “For God has not called us for uncleanness but in sanctification.” The Greek preposition translated “for” in this verse, epi, means upon, on condition of. Uncleanness in this verse denotes uncleanness in things like fornication and adultery. Some teachers say that verse 6 speaks of taking advantage of a brother in doing business. To refer uncleanness here to unfair gain in business is not acceptable according to the context of this section, which begins in verse 3 with the charge to abstain from fornication. Actually, verse 7 is
17七节是这嘱咐的结语。
17the concluding word of this charge
18使徒禁戒淫乱的嘱咐，乃是基于圣别，（3，）藉圣别得著加强，（4，）并在这里结束于圣别。因为淫乱是最污秽的事，败坏蒙神呼召之圣徒圣别的地位和品格。神本是在圣别中召了我们，并不是要我们沾染污秽。这指明我们必须一直留在圣别中。神的呼召与污秽毫无关系。神的呼召是在圣别中，这圣别与淫乱相对。
18The apostle’s charge to abstain from fornication is based upon sanctification (v. 3), strengthened by sanctification (v. 4), and concluded here with sanctification, because fornication, as the most unclean thing, destroys the holy standing and character of God’scall ed saints. God has not called us on condition of uncleanness, but He has called us in sanctification. This indicates that we must always remain in sanctification. God’scall ing has nothing to do with uncleanness. His calling is in sanctification, and this sanctification is versus fornication
19八节说，『所以那弃绝的，不是弃绝人，乃是弃绝那位将祂的圣灵赐给你们的神。』本节是从三节开始的这一段的结语。这里的『弃绝』，是指弃绝前面经文中的嘱咐。这里保罗似乎是说，『我给了你们一项警告。你们如果弃绝，不是弃绝我，乃是弃绝那位将祂的圣灵赐给你们的神。』这里的圣灵，是指那圣别我们，使我们在神面前成为圣别（罗十五16，彼前一
19Verse 8 says, “Consequently, he who rejects, rejects not man but God, Who also gives His Holy Spirit to you.” This verse is the conclusion of the section which begins in verse 3. The word “rejects” here refers to the charge given in the preceding verses. Here Paul seems to be saying, “I have given you a warning. If you reject it, you are not rejecting me, but you are rejecting God, the One who gave His Holy Spirit to you.” Here the Holy Spirit is referred to as the Holy One who sanctifies us, making us holy before God (Rom. 15:16
202，林前六11）的圣者。神的旨意、（帖前四3、）神的呼召、（7、）以及神的灵，都是为著我们的圣别。神先有旨意，接著有呼召，然后赐下祂的圣灵。藉著神的灵，我们就得以圣别，答应祂的呼召，成就祂的旨意。神将祂的圣灵赐给我们，为要圣化我们，使我们成为圣别，将我们分别出来归神，以完成祂的定旨。因此，这圣灵一直在我们里面运行、作工、活动，为要完成一个定旨。我们若犯了淫乱，就是弃绝这位在我们里面运行，要使我们圣别归神内住之灵。这是保罗在这里的意思，这节经文乃是论到圣别对淫乱这段话的结语。
201 Pet. 1:2; 1 Cor. 6:11). The will (v. 3), the call (v. 7), and the Spirit of God are all for our sanctification. God had His will first, then His call, and then the giving of His Holy Spirit. By His Spirit we may be sanctified to answer His call and fulfill His will. God has given His Holy Spirit to us to sanctify us, to make us holy, to separate us unto God for His purpose. Thus, this Holy Spirit is moving, working, and acting within us constantly for a purpose. If we fall into fornication, we reject this indwelling Spirit who is working within us to sanctify us unto God. This is Paul’s meaning here, in the verse that concludes a section on sanctification versus fornication.
21但愿我们众人（尤其是青年人），对保罗警告的话有深刻的印象。我们所处的时代绝不比保罗的时代好。不仅如此，我们今天所住的城市，也不比哥林多或帖撒罗尼迦好。相反的，今天的时代和今天的城市都比从前更坏。因此，我们需要这个关于圣别与淫乱相对的警告。
21May we all, especially the young people, be impressed with Paul’sword of warning. The age in which we live certainly is no better than the age in which Paul lived. Furthermore, the cities where we live today are not better than Corinth or Thessalonica. On the contrary, both the age and the cities may be worse. Therefore, we need this warning concerning sanctification versus fornication
弟兄的相爱
BROTHERLY LOVE
22九至十节保罗接著在弟兄相爱的事上劝勉信徒：『关于弟兄相爱，不用我写信给你们，因为你们自己蒙了神的教导，叫你们彼此相爱；其实，你们向全马其顿所有的弟兄，就是这样行。但弟兄们，我们劝你们要更加充盈超越。』弟兄相爱一辞，希腊文是philadelphia，非拉铁非，由phileo，非拉，爱，和，阿戴弗斯，弟兄所组成。保罗在这里重申他在三章十二节论到爱的话：『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
22In verses 9 and 1 0 Paul goes on to exhort the believers regarding brotherly love: “Now concerning brotherly love, you have no need for me to write to you, for you yourselves are taught of God to love one another; For indeed you do it unto all the brothers in the whole of Macedonia. But we entreat you, brothers, to abound more.” The words “brotherly love” are a translation of the Greek word philadelphia, composed of phileo, to love, and adelphos adelphos, brother. Here Paul reiterates his word in 3:12 concerning love: “And the Lord cause you to increase and abound in love to one another and to
23一样。』这样强调爱，指明爱是基督徒生活中极重要的因素。根据加拉太五章
23all, even as we also to you.” This emphasis on love indicates that love is a vital factor in the Christian
24十四节和罗马十三章十节，爱使律法得以成全。我们若爱别人，就必定不会犯淫乱，也不会偷窃或撒谎。
24life. According to Galatians 5:14 and Romans 13:10, love is the fulfillment of the law. If we love others, certainly we shall not commit fornication, steal, or lie
25得体的行事保罗在帖前四章十一至十二节说到得体的行事：『又要立定志向作安静人，办自己的事，亲手作工，正如我们曾嘱咐过你们的，叫你们对外人行事端正得体，自己也就没有甚么缺乏了。』保罗在十一节说了一句很好的话：『要立定志向作安静人。』要一个爱讲话的人安静是很难的，这样的人若能安静半个小时就是得胜了。
25A BECOMING WALK In 4:11 and 12 Paul speaks concerning a becoming walk: “And to be ambitious to be quiet, and to attend to your own affairs, and to work with your hands, even as we charged you; that you may walk becomingly toward those outside, and you may have need of nothing.” In verse 11 Paul gives us a good word: “Be ambitious to be quiet.” It is extremely difficult for a talkative person to be quiet. If such a person can be quiet for half an hour, that would be a victory
26最破坏召会生活的是淫乱，其次是嫉妒，再后是好管闲事。好管闲事的人甚么都想过问，但他实际上是游手好闲、无所事事。因此，保罗嘱咐好管闲事的人要立定志向作安静人。这意思是说，他们应当立志叫自己静下来。我当然鼓励众圣徒要有更多的交通。但我鼓励好管闲事的人不该那么活跃，要安静些。他们不该想要作召会的询问台，不要兴致勃勃想知道别人的事；反而，就像保罗所说的，他们应当办自己的事。他们也许应当多花时间打扫屋子或整理自己的东西，他们应当避免那种破坏召会生活的好管闲事。对别人的事太感兴的人应当立定志向作安静人，办自己的事。但我鼓励那些不太关心别人，却花太多时间顾自己事的人，要多花时间对别人有合式的照顾。在这件事上，因著我们生来性情就各有不同，所以我们都需要平衡。保罗在十二节嘱咐我们行事要得体。我们行事为人不应当怪异、奇特。我们的行事为人在别人眼中应当非常得体。
26The church life is damaged the most by fornication, then by jealousy, and after that by busybodies. A busybody wants to be everybody when actually he is nobody. Therefore, Paul charges the busybodies to be ambitious to be quiet. This means that they should have the ambition of calming themselves down. Certainly I would encourage the saints to have more fellowship. But those who are busybodies should be encouraged to be somewhat less active and to be more quiet. They should not seek to be the church information desk or be interested in knowing about others’ affairs. Instead, as Paul says, they should attend to their own affairs. Perhaps they should spend more time cleaning house or arranging their things. They should avoid the kind of busyness that damages the church life. Those who are too interested in others’ affairs should be ambitious to be quiet and attend to their own affairs. But those who do not care for others and who spend too much time on their own affairs should be encouraged to spend more time caring for others in a proper way. In this matter, because we were born with different dispositions, we all need to be balanced. In verse 12 Paul charges us to walk becomingly. We should not walk in a way that is strange or peculiar. In the eyes of others, our walk should be very becoming
27今天青年人喜欢标新立异，有些人认为他们越特殊越好。他们与众不同就能引人注意。但我们行事为人的态度应当是正常、得体而平常的。然而，我们这样作并不是遵行甚么规矩或条例。我信我们如果渴慕爱主、活主，并且照著祂的心意行事为人，我们的深处就会感觉有个要求，要我们在一切所行的事上都正常而得体；我们会盼望在如何开车、梳头发、穿著、以及别的事情上，都是得体的。
27Today young people like to be peculiar. Some think that the more peculiar they are, the better it is. By being peculiar they attract the attention of others. We, however, should conduct ourselves in a way that is normal, becoming, and ordinary. However, in so doing we are not following any code or regulations. I believe that if we desire to love the Lord, to live Him, to walk according to His heart, deep within we shall sense something requiring us to be normal and becoming in all we do. In the way we drive, in the way we wear our hair, in the clothes we wear, and in all other things, we shall want to be becoming.
28凡是举止怪异、引人注目的都是不得体的。我们行事为人、生活行动都应当得体。我们向著外人的生活行动，特别要得体。
28Anything that attracts the attention of others in a peculiar way is not becoming. We need to behave and walk becomingly. In particular, we must walk becomingly toward those outside, toward the outsiders
照顾初信者
CARING FOR NEW BELIEVERS
29我们越读帖撒罗尼迦前书，越思想其内容，就越晓得这封书信是写给初信者的。帖撒罗尼迦前书与以弗所书完全不同。以弗所书包含许多深奥的辞，就如基督的奥秘、基督的身体、那在万有中充满万有者的丰满。相反的，帖撒罗尼迦前书没有使用深奥的辞汇，却有许多简单的警告。譬如，帖撒罗尼迦前书告诉我们，神的定旨是要我们圣别，这是一种初浅的讲说。另一个例子就是保罗劝勉弟兄们，要彼此相爱；他告诉我们说，我们蒙了神的教导，叫我们彼此相爱，然后他又激励我们要在这爱上更加充盈超越。不仅如此，保罗也劝我们要立定志向作安静人，不要多管闲事，要亲手作工，办自己的事。这些话都是初浅的，却是非常实际的，我们需要这些话。保罗在四章的劝勉，为甚么只题到三件事？他为甚么只说到圣别对淫乱，弟兄的相爱，以及得体的行事？答案是：我们若顾到圣别、弟兄的相爱、以及得体的行事，我们就完全了。因此，我们都需要注意圣别、对人的爱、以及合式得体的行事。帖撒罗尼迦前书实在是写给初信者的书信。在这封书信里，保罗非常实际的顾到初信者。但这不是说初信者不
29The more we read 1 Thessalonians and consider its contents, the more we realize that this Epistle was written to new believers. First Thessalonians is absolutely different from Ephesians. The book of Ephesians contains many profound terms: the mystery of Christ, the Body of Christ, the fullness of Him who fills all in all. By contrast, 1 Thessalonians does not use profound terms. Instead, there are a number of simple warnings. For example, we are told that it is God’s will for us to be sanctified. This is an elementary way of speaking. Another example concerns Paul’s exhortation to brotherly love. He tells us that we have been taught of God to love one another, and then he encourages us to abound in this love. Furthermore, Paul exhorts us to be ambitious to be quiet, not to be busybodies, to work with our hands, and to attend to our own affairs. Such words are elementary; however, they are very practical, and we need them. Why in his exhortation in chapter four does Paul mention only three things? Why does he speak only of sanctification versus fornication, of brotherly love, and of a becoming walk? The answer to these questions is that if we take care of sanctification, brotherly love, and walking becomingly, we shall be perfect. Therefore, we all need to take care of our sanctification, of our love for others, and of having a proper and becoming walk. First Thessalonians certainly is a book for new believers. In this Epistle Paul takes care of the beginners in a very practical way. This does not mean, however, that
301需要罗马书、哥林多前后书、加拉太书、以弗所书、腓立比书、歌罗西书、希伯来书这类的书信。他们的确需要这些书信。但因著他们年幼，起头时需要一些简单而实际的话语。这是保罗这样写帖撒罗尼迦前书的原因。他知道信徒们在主里还不到一年，所以
30new believers do not need books such as Romans, and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, and Hebrews. They certainly have a need for these books. But because they are young, they first need something simple and practical. This is the reason Paul wrote 1 Thessalonians in the way he did. He knew that the believers had been in the Lord less than a year, and
31他写得非常实际。但愿我们都效法保罗的榜样，照他的方式，在年幼的圣徒与初信者身上作工。
31therefore he wrote them in a very practical way. May we all follow Paul’sex ample and adopt his way to work with young saints and new believers.