帖撒罗尼迦前书生命读经 · 第18篇

与神的工作合作（一）

Cooperation with the Divine Operation (1)

1读经：帖撒罗尼迦前书5:12-28。帖前五章一开始，原文有转换语『然而』。这指明四章末了论到被提的部分，还需要加上一些话，说到另一件事。根据五章一节，加上的话与时候、时期有关。

1Scripture Reading: 1 Thes. 5:12-28 Chapter five begins with the word “but.” This indicates that the last part of chapter four, which is concerned with the rapture, needs a further word about another matter. According to 5:1, this further word is related to the times and the seasons

2我年轻信主时，听到主回来的信息就非常兴奋。初信者听到主回来的事就会兴奋，这是很平常的事。他们也许盼望主随时会回来。为这缘故，他们需要读保罗在五章这里所加上的话。

2As a young believer, when I heard messages about the Lord’s coming, I was very excited. It is common for new believers to be excited when they hear about the Lord’s coming back. They may expect the Lord to come at any moment. For this reason, they need Paul’s further word in chapter five

3一节的『时候与时期』是指主的来临。这可由二节『主的日子』得著证实。主的日子来到，与我们所想像的不一样。事实上，这是个奥秘。主耶稣甚至说过，作为人，祂也不知道祂来的时候。主来的日期绝对是隐秘的，这是藏在父心里的奥秘，而这奥秘还没有启示出来。所以保罗在五章二节说，『主的日子来到，好像夜间的贼一样。』小偷绝对不会事先警告人，他要来偷东西。同样的原则，主的日子会忽然、出其不意的来到。因此，我们必须儆醒并谨守。因著我们无法推想主来的时候，所以我们必须儆醒并谨守。保罗在五章一至十一节说到儆醒与谨守，然后在十二至二十四节转了话题，说到我们与神的工作合作。保罗在这些经文中，用初浅的方式说到许多事。

3The “times and the seasons” in verse 1 refer to the Lord’s coming. This is confirmed by the expression “the day of the Lord” in the following verse. The coming of the day of the Lord is different from what we imagine. Actually, it is a mystery. The Lord Jesus even said that, as a man, He did not know the time of His coming. The date of the Lord’s coming is absolutely hidden as a mystery in the Father’she art, and this mystery has not been revealed. Therefore, in 5:2 Paul says that the day of the Lord “so comes as a thief in the night.” To be sure, no thief would give an advance warning that he is coming to steal something. In the same principle, the day of the Lord will come suddenly and unexpectedly. Thus, we need to be watchful and sober. Because we have no way to figure out the time of the Lord’s coming, we need to be watchful and sober. After covering the matter of watchfulness and soberness in 5:1-11, Paul turns in 5:12-24 to our cooperation with the divine operation. In these verses Paul covers a number of items in an elementary way

在新约圣经里，没有一卷书的结语像

In the New Testament there is no book that ends

41帖撒罗尼迦前书这样奇妙且包罗万有。保罗的结语包含许多重要的事，但保罗没有时间详细解说。所以他在这封书信末了的一段话里，把这些事

4in such a marvelous and all - inclusive way as Thessalonians. Paul’s concluding word includes a number of crucial things, which Paul did not have the time to cover in detail. Therefore, he listed them

5一起列了出来。

5together in one section toward the end of this Epistle

敬重带领的人

RESPECTING THE LEADING ONES

6十二至十三节说，『弟兄们，我们还请求你们，要敬重那些在你们中间劳苦，并在主里带领你们，劝戒你们的人，又因他们所作的工，在爱里格外尊重他们；你们也要彼此和睦。』敬重，意承认而后尊敬并重视。根据马太七章二十三节，主耶稣回来时，会对某些人说，『我从来不认识你们。』这句话的意思是不赞赏，或不敬重他们所作的工。同样的原则，帖前五章

6Verse 12 says, “Now we ask you, brothers, to know those who labor among you and take the lead among you in the Lord, and admonish you; and to regard them most highly in love because of their work. Be at peace among yourselves.” The word “know” here means first to recognize and then render respect and regard. According to Matthew 7:23, when the Lord Jesus comes back, He will say to certain ones, “I never knew you.” The expression, “I never knew you” means not to appreciate or respect what was done. In the

7十二节的『敬重』，就是赞赏并尊敬那在我们中间劳苦，并在我们中间带领的人。保罗在这里也许是指在教导上劳苦，并在信徒中领头的长老。（提前五17。）

7same principle, in verse 12 the word “know” means to appreciate and respect those who labor among us and who take the lead among us. Here Paul probably refers to the elders who labor in teaching and take the lead among the believers (1 Tim. 5:17

8带领，主要的不是管辖，乃是在行事上作榜样，使别人可以跟从。长老不仅该在教导上劳苦，也该在行事上作榜样。这榜样能成为他们劝戒人的立场。帖撒罗尼迦召会虽然建立不到一年，保罗在那里作工也不过只有三个安息日，但有一些带领的人就被兴起来了；这实在是奇妙！在短短的时间内，召会建立了起来，同时也产生了一些带领的人。保罗实在是一个合格而老练之基督的工人。保罗在帖前五章十三节嘱咐我们，要因带领的人所作的工，在爱里格外尊重他们。这里的『尊重』，原文意是指使用心思经过推理而得的结论；因此是思想、考虑、评估、尊敬、重视。带领的人应当看自己是奴仆，服事圣徒。但信徒应当因他们所作的工，在爱里格外尊重他们。

8To take the lead is not mainly to rule, but to set an example in doing things first that others may follow. The elders should not only labor in teaching, but also do things as an example. The example may become a ground for their admonition. It is indeed marvelous that, although the church in Thessalonica had been in existence less than a year and Paul had spent only three Sabbaths working there, some leading ones had been raised up. In a short period of time a church was established, and some leading ones were produced. Paul surely was a qualified and skillful Christian worker. In verse 13 Paul charges us to regard the leading ones most highly in love because of their work. The word “regard” here means to lead the mind through a reasoning process to a conclusion; hence, it is to think, consider, estimate, esteem, regard. The leading ones should regard themselves as slaves serving the saints. But the believers should regard them highly in love because of their work

9保罗写这封书信的时候，思想一个接著一个而来。我们已经指出，前一个段落（五1～11）的主题是儆醒与谨守。基督徒的生活是为神的权益争战的生活，我们需要儆醒并警戒。然后保罗接著说，我们必须学习敬重、尊重召会中带领的人。儆醒、谨守、以及敬重带领的人，这三件事看起来好像没有甚么逻辑上的关联，但三者彼此有很实际的关联。我们若在属灵的争战中保持警戒、满了儆醒，就必定会敬重带领的人。当过兵的人都知道，士兵必须敬重他们的指挥官。他们若不尊敬长官，率领的人，军队就不能好好的作战。士兵争战第一件要学习的，就是尊敬率领他的人。我相信这就是保罗的观念，说明他为何这时转到敬重带领的人。

9As Paul was writing this Epistle, one thought followed upon another. As we have pointed out, the subject of the preceding section (5:1-11) is watchfulness and soberness. The Christian life is a life of fighting for God’sin te rests, and we need to be watchful and alert. Then Paul goes on to say that we must learn to respect, honor, the leading ones in the church. It seems that the matters of watchfulness and soberness and respecting the leading ones have no logical connection. However, they are related in a very practical way. If we are on the alert, full of watchfulness in spiritual warfare, we shall surely honor the leading ones. Those who have had experience in military service know that soldiers must respect their commanding officers. If they have no respect for the officers, the leaders, the army will not be able to fight properly. The first thing a soldier must learn in order to fight is to respect the one leading him. I believe that this was Paul’s concept in turning to the matter of respecting the leading ones at this point.

要和睦

TO BE AT PEACE

10保罗在十三节这样劝勉：『你们也要彼此和睦。』敬重带领的人，并且彼此和睦，乃是地方召会正确的光景。如果地方召会中的圣徒不尊敬带领的人，就不会和睦。家庭生活的原则也是这样，子女若不尊敬自

10In verse 13 Paul gives this exhortation: “Be at peace among yourselves.” To regard the leading ones and to be at peace with one another is a proper condition of a local church. But if the saints in a local church do not respect the leading ones, there will be no peace. The same principle applies to the family life. If the children

11己的父母，怎么会和睦？在这样的光景里，一个家庭是不可能和睦的。照样，军队里的士兵若不尊敬长官，就不会和睦。保罗在这几节经文里的思想，其先后顺序是很有意义的。第一，我们在属灵的争战中必须儆醒谨守。第二，我们必须格外尊重带领的人。这样，我们就会彼此和睦。

11do not respect their parents, how can there be peace? In such a situation it will be impossible for a family to have peace. In like manner, there will not be peace in an army if the soldiers have no respect for the officers. The sequence of Paul’s thoughts in these verses is significant. First, we need to be watchful and sober in fighting the spiritual warfare. Second, we must highly regard the leading ones. Then we shall be at peace among ourselves

劝戒、鼓励、扶持、恒忍

ADMONISHING, ENCOURAGING, UPHOLDING, AND BEING LONGSUFFERING

12保罗在十四节接著说，『弟兄们，我们劝你们，要劝戒不守规矩的人，抚慰灰心的人，扶持软弱的人，又要对众人恒忍。』不守规矩的人，就是懒惰、爱管闲事、未受管教、不受约束、悖逆不服的人。他们我行我素、不守规矩，不顾召会生活中正确的次序。照十四节来看，不仅带领的人，连所有的弟兄都应当警戒不守规矩的人。这意思是说，众圣徒都必须尽功用牧养人并造就人。

12In verse 14 Paul continues, “And we entreat you, brothers, admonish the disorderly, console the fainthearted, uphold the weak, be longsuffering toward all.” Those who are disorderly are idle or busybodies; they are not disciplined, but are unruled and rebellious. Acting on their own, they are disorderly and do not care for the proper order in the church life. According to verse 14, all the brothers, not only the leading ones, should admonish the disorderly. This means that all the saints must function to shepherd others and edify them

13保罗在十四节也鼓励我们要抚慰灰心的人。灰心的，直译，小魂的。即心思、意志和情感的度量，狭窄且脆弱的。小魂的人忍受苦难或艰难的度量非常有限。圣徒中间有一些人生来就是这样小魂，他们需要得著抚慰。保罗在十四节也鼓励我们要扶持软弱的人。这里软弱的人，也许是指一般软弱的人，他们或是在灵、魂、体方面软弱，或是在信心上软弱。（罗十四1，十五1。）我们中间有一些软弱的圣徒，他们也许身体上软弱或是灵里软弱，也许是心里软弱或意志软弱。有些人在信心上软弱，或在祷告上软弱。我们要如何对待这些软弱的人？根据保罗的话，我们需要扶持他们。

13In verse 14 Paul also encourages us to console the fainthearted. Literally, the Greek word for fainthearted is “of little soul.” It refers to being narrow and weak in the capacity of mind, will, and emotion. Those who are little-souled have a very limited capacity to bear sufferings or difficulties. Among the saints there are some who are born with such a small soul. They need to be comforted, consoled. In verse 14 Paul also encourages us to uphold the weak. The weak here probably refers to the weak ones in general, who are weak either in their spirit, soul, or body, or weak in faith (Rom. 14:1; 15:1). Some saints among us are weak. They may be weak in body or in spirit, weak in heart or in will. Some are weak in their faith or weak in praying. What shall we do with these weak ones? According to Paul’s word, we need to uphold them.

14保罗在帖前五章十四节嘱咐我们，要对众人恒忍。这含示在地方召会里，不仅不守规矩的人需要劝戒，灰心的人需要抚慰，软弱的人需要扶持，并且所有的肢体或多或少都有难处，需要我们对他们恒忍。我们今天还在旧造里，并不是在新耶路撒冷。这是圣徒中间有许多难处的原因。根据我的经历，我们每一个人都可能成为别人的难处。我可能是你的难处，你可能是我的难处。一面，我们爱所有的圣徒；另一面，他们会给我们带来难处。因此，我们需要对众人恒忍。

14In verse 14 Paul exhorts us to be longsuffering toward all. This implies that in a local church, besides some being disorderly who need admonishing, some being of little soul who need consolation, and some being weak who need upholding, all the members may be a problem in some way and need our longsuffering toward them. Today we are still in the old creation, not in the New Jerusalem. This is the reason there are many problems among the saints. According to my experience, every one of us can be a problem to others. I may be a problem to you, and you may be a problem to me. On the one hand, we may love all the saints; on the other hand, they may cause us problems. Therefore, we need to be longsuffering toward all

15我们不应当梦想召会是个乌托邦。相反的，召会生活中满了难处。一个信徒如果没有难处，他是不可能进到召会生活中的。没有难处的人不需要召会生活。就

15We should not dream that the church will be a utopia. On the contrary, the church life is full of problems. If a believer does not have any problems, it is not likely that he will come into the church life. Those who have no problems have no need for the church life. In a

16一面意义说，召会是个医院，满了生病的人。为这缘故，我们需要对众圣徒恒忍。别人有难处来找你的时候，即使那些难处微不足道，你也不要觉得烦恼。特别是那些小魂的人，会带一些芝麻小事来找你。对于这样的人，连一根头发也是重担。他们带这样小的事来找你，你不要生气；反倒要帮助他们应付难处。然而，长老可能会因著一个人带著小问题来找他而生气。长老们哪，要学习恒忍，特别对软弱和小魂的人更是这样。凡盼望作长老的弟兄们，都必须恒忍。但保罗在十四节的话不仅是对长老说的，也是对众圣徒说的。圣徒们曾多次来对我说，他们受不了当地的召会生活，想要搬到别的地方。我告诉他们，他们若搬到另

16sense, the church is a hospital filled with those who are sick. For this reason, we need to be longsuffering toward all the saints. Do not be bothered when others come to you with problems, even with problems that seem to be small and insignificant. In particular, those who are little- souled may come to you with minor problems. To such ones, even a hair is like a heavy weight. Instead of being angry at them for bringing such a small thing to you, help them to deal with their problems. However, an elder may be irritated by one who brings a little problem to him. Elders, learn to be longsuffering, especially toward the weak and those with a little soul. Any brother who expects to be an elder must be longsuffering. Paul’sword in verse 14, however, is not limited to elders; it is a word for all the saints. A number of times saints have come to me saying that they cannot tolerate the church life in their locality and want to move elsewhere. I told them that if they

17一个地方，会发现新的地方光景更糟。他们跑了许多地方，末了可能还是喜欢一开始的那个地方。喜欢各处跑召会的人，常有这种经历。不要再想搬一个地方，以为那里召会的光景会比较好，要留在你原来的地方，对众人恒忍。因为没有一个召会是属天、一点难处都没有的，所以不仅是长老们，连众圣徒都需要恒忍。

17move to a different place, they will find the situation in the new place to be even worse. If they travel from place to place, eventually they will probably prefer the locality where they began. This is a common experience among church travelers. Instead of seeking to move to a different locality where you think the situation in the church will be better, remain where you are and be longsuffering toward all. Because no church is heavenly, free of problems, all the saints, and not only the elders, need longsuffering.

18保罗在十五节接著说，『你们要当心，谁都不可以恶报恶，却要在彼此相待，或对待众人上，常常竭力追求良善。』这意思是说，无论别人怎样待我们，即使是恶待，我们在对待他们上，也该竭力追求良善。但我们若没有恒忍，就会以恶报恶。

18In verse 15 Paul goes on to say, “See that no one renders to anyone evil for evil, but always pursue what is good for one another and for all.” This means that regardless of how others treat us, even if their treatment is evil, we should pursue good for them. If we do not have longsuffering, however, we shall render evil for evil

喜乐、祷告、谢恩

REJOICING, PRAYING, AND GIVING THANKS

19十六节说，『要常常喜乐。』这劝勉的话是基于十四至十五节所说的光

19Verse 16 says, “Always rejoice.” This exhortation is based upon the conditions mentioned in verses 14 and

20景。喜乐包括呼求主的名。你在主里喜乐时，能不呼求祂么？我不相信这是可能的。我们在主里喜乐时，不能不呼喊祂的名字。因此，保罗嘱咐信徒要常常喜乐，其中含示了主的名。因此，我们喜乐的时候，乃是因主的名而喜乐。保罗在十七节说，『不住的祷告。』这就是在我们的灵里，与神有不间断的交通。这需要用刚强的灵（弗六

2015. Rejoicing includes calling on the name of the Lord. Can you rejoice in the Lord without calling on Him? I do not believe this to be possible. We simply cannot rejoice in the Lord without uttering His name. Hence, the name of the Lord is implied in Paul’s charge to always rejoice. When we rejoice, therefore, we rejoice with the Lord’s name. In verse 17 Paul says, “Unceasingly pray.” This is to have uninterrupted fellowship with God in our spirit. It requires perseverance (Rom. 12:12; Col. 4:2) with a

2118）坚定持续。（罗十二12，西四2。）保罗在帖前五章十八节继续说，『凡事谢恩；因为这是神在基督耶稣里对你们的旨意。』我们该凡事谢恩；这是因为万有都互相效力，叫我们得益处，使我们得以变化，模成基督的形像。（罗八28～29。）『因为这是神在基督耶稣里对你们的旨意』这句话是形容前述的三项。神要我们过喜乐、祷告、谢恩的生活。这样的生活对神是荣耀，对神的仇敌是羞辱。

21strong spirit (Eph. 6:18). In verse 18 Paul continues, “In everything give thanks; for this is the will of God in Christ Jesus for you.” We should give thanks in everything because all things work together for our good that we may be transformed and conformed to the image of Christ (Rom. 8:28-29). The clause “for this is the will of God in Christ Jesus for you” modifies all the three preceding items. God wants us to live a rejoicing, praying, and thanking life. Such a life is a glory to God and a shame to His enemy

22帖前五章十六至十八节的顺序，是根据保罗的经历。保罗知道我们最先是喜乐，其次祷告，然后是感谢。你若想把顺序颠倒来实行，会发现保罗所排的顺序按照经历乃是对的。神在基督耶稣里对我们的旨意，乃是要我们喜乐、祷告、谢恩。

22The sequence in verses 16 through 18 is according to Paul’s experience. Paul knew that first we rejoice, then pray, and then give thanks. If you try to practice these in the opposite order, you will find that Paul put them in the correct sequence according to experience. The will of God in Christ Jesus for us is that we rejoice, pray, and give thanks

不销灭那灵

NOT QUENCHING THE SPIRIT

23保罗在十九节接著说，『不要销灭那灵。』那灵使我们的灵火热，（罗十二11，）并使我们的恩赐如火挑旺。（提后一6。）所以我们不该销灭祂。基督徒的生活是接受那灵感动并挑旺的生活。我们必须终日有那灵的感动、挑旺，并在我们里面的运行、活动。因此，我们不可销灭那灵，反要挑旺里面的热火。『销灭』一辞含示火。那灵在我们里面是火热的，我们不应当销灭这火，而应当挑旺这火。

23In verse 19 Paul goes on to say, “Do not quench the Spirit.” The Spirit makes our spirit burning (Rom. 12:11) and our gifts flaming (2 Tim. 1:6). So we should not quench Him. The Christian life is a life inspired and stirred up by the Spirit. Throughout the day we must have the Spirit inspiring us, stirring us, and moving and acting within us. Thus, instead of quenching the Spirit, we need to fan the flame that is within us. The word “quench” implies fire. The Spirit is burning within us. We should not quench this fire, but instead we should fan it into flame.

不藐视申言者的话

NOT DESPISING PROPHECIES

24保罗在帖前五章二十至二十一节说，『不要藐视申言者的话，但要凡事察验，善美的要持守。』这里的『藐视』，就是看为无有、轻看。二十节『申言者的话』，即申言，指由启示而来的申言，未必是豫言。（见林前十四1，

24In verses 20 and 21 Paul says, “Do not despise prophecies; but prove all things; hold fast what is good.” To despise here is to count as nothing, lightly esteem. The prophecies in verse 20 refer mainly to prophesying, to prophetic speech from a revelation. This does not need to be a prediction (see 1 Cor. 14:1

253～4。）申言就是为主说话，并说出主。只有小部分的申言与豫言有关。我们不应当藐视这种说话。凡事察验，包括明辨申言者的话，（29，）辨别诸灵，（十二10，）试证诸灵，（约

253-4). To prophesy is to speak for the Lord and to speak forth the Lord. Only a small percentage of prophecy is related to prediction. We should not despise this kind of speaking. To prove all things includes to discern the prophecies (1 Cor. 14:29), to discern the spirits (1 Cor.

26壹四1，）验证何为神的旨意，（罗十二2，）并验证何为主所喜悦的。（弗五10。）我们一面不应当藐视申言者的话，另一面也不应当盲目的跟从。我们需要察验、试验这些事，然后要持守善美的。

2612:10), to test the spirits (1 John 4:1), to prove what is the will of God (Rom. 12:2), and to prove what is well- pleasing to the Lord (Eph. 5:10). On the one hand, we should not despise prophecies; on the other hand, we should not follow blindly. We need to prove things, to test them, and then hold fast what is good.

各种的恶事要远离禁作

ABSTAINING FROM EVERY FORM OF EVIL

27帖前五章二十二节说，『各种的恶事要远离禁作。』钦定英文译本二十二节译为：『所有恶事的外表要远离禁作。』许多圣经教师使用这种译文，就误解了这节经文，以为这节经文吩咐我们，不仅要避免恶事，连恶事的外表也要避免，也就是避免一切有恶事嫌疑的事物。我们已往也受了这种领会的影响。但我们若仔细思想本节『种』这字的原文意义，就会对这节经文有正确的领会。种，原文意种类，指任何看见的事物，任何察觉的事物，因此是景象。不是指恶事的外表，乃是指恶事的种类、形状、样式、景象。信徒在信、爱、望里过圣别的生活，应当远离禁作各种各样的恶事。

27Verse 22 says, “Abstain from every form of evil.” The King James Version of verse 22 says, “Abstain from all appearance of evil.” Using this translation, a number of Bible teachers have misunderstood this verse, thinking that it tells us to avoid not only evil but even the appearance of evil, anything that may be suspected of being evil. In the past, we also were influenced by this understanding. But if we consider the meaning of the Greek word rendered “form,” we shall have the proper understanding of this verse. Literally, the word is species, as subordinated to the genus; hence, kind. It denotes anything in view, anything in perception; hence, a sight. It does not refer to the appearance of evil, but the kind, the form, the shape, the sight, of evil. The believers who live a holy life in faith, love, and hope should abstain from evil in any form and of any kind