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帖撒罗尼迦前书生命读经 · 第3篇

活神与信心的工作

The Living God and the Work of Faith
1读经：帖撒罗尼迦前书一章一至十节。大体来说，基督徒对圣经的领会和解释都是天然的。他们读帖撒罗尼迦前后书的时候，可能就是这样。我们已经指出，这两封书信是保罗以初浅的方式写给初信者，就是在主里可能还不到一年的信徒的。我年幼的时候，就听说帖撒罗尼迦前后书非常宝贝，于是开始非常注意这两卷书。但我对这两封书信的领会，当时还是很天然的。我回顾已往，发觉那时我对这两卷书的解释非常天然。我们都需要看见，天然的领会神的话与属灵的领会是很不同的。
1Scripture Reading: 1 Thes. 1:1-10 For the most part, Christians understand and interpret the Bible in a natural way. This may be the case in reading 1 and 2 Thessalonians. We have pointed out that these Epistles were written by Paul in an elementary way to new believers, to those who had been in the Lord probably for less than a year. When I was very young, I was told that the books to the Thessalonians are very precious, and I began to pay close attention to them. However, my understanding of these Epistles was natural. As I look back on the past, I realize that I interpreted these books in a very natural way. We all need to see the difference between understanding the Word in a natural way and understanding it in a spiritual way
2在三一神里的召会帖撒罗尼迦前后书虽然是写给初信者，但在这两卷书里用了许多深奥的辞句。前书与后书开头的话几乎完全
2THE CHURCH IN THE TRIUNE GOD Although 1 and 2 Thessalonians were written to new believers, in these books a number of profound terms are used. Both 1 and 2 Thessalonians begin in almost
3一样：『保罗、西拉和提摩太，写信给在父神和主耶稣基督里，帖撒罗尼迦人的召会。』在保罗所写的许多书信当中，只有这两封书信有『在父神和主耶稣基督里的召会』这样的说法。我们不该将这样的辞句视为理所当然，而该寻求找出这话的意义。我们若这样查考，就会明白，在神里的召会这样的说法，是非常深奥的事。旧约里没有这种思想。神从来没有告诉祂的子民以色列人说，他们是在神里面。但是在新约里，有两封书信告诉我们，召会是在神里面。我们需要知道在神里的召会真实的含意。在神里的召会，真是一件大事！
3exactly the same way: “Paul and Sylvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ.” Of the many Epistles written by Paul, only these two have this expression, the church in God the Father and the Lord Jesus Christ. Instead of taking this expression for granted, we should seek to find out what it means. If we check in this way, we shall learn that it is a very profound matter to say that the church is in God. This thought cannot be found in the Old Testament. God never told His people, the children of Israel, that they were in God. But in the New Testament there are two Epistles that tell us that the church is in God. We need to learn the real significance of the church being in God. What a great matter that the church is in God
4保罗在哥林多前书里说到在哥林多的召会。他还说到在马其顿的众召会。但在帖撒罗尼迦前书与后书里，召会的所在地不是一个城市，乃是神自己。不仅如此，召会是在三一神里的。保罗说，『在父神和主耶稣基督里，』就指明这事。介系词『在…里』的受词有两个：父神和主耶稣基督。父与子是二，却又是一。召会在父神和主耶稣基督里，意思是说，召会乃是在三一神里。
4In 1 Corinthians Paul says that the church is in Corinth. He also speaks of the churches in Macedonia. Both in 1 and 2 Thessalonians the location of the church is not a city — it is God. Furthermore, the church is in the Triune God. This is indicated by the fact that Paul says “in God the Father and the Lord Jesus Christ.” The object of the preposition “in” is both God the Father and the Lord Jesus Christ. The Father and the Son are two and yet are one. For the church to be in God the Father and the Lord Jesus Christ means that the church is in the Triune God.
5新约所启示的神，不仅仅是创造者神，也是父神和我们的主耶稣基督。祂已经经过了成为肉体、人性生活、钉十字架、复活的过程。耶稣这名指明成为肉体，而基督这名称指明复活。神若没有成为肉体，怎么会是耶稣？祂若没有进入复活，怎么会是基督？经过成为肉体与复活的神，现今就在我们的灵里，作我们的生命。召会是在这样一位神，就是三一神里面的实体。在帖撒罗尼迦的召会虽然是新成立的召会，但帖撒罗尼迦人必须晓得，召会是在神里的。在这幼嫩召会里的人，必须看见召会是在三一神里，就是在那是我们的父，又是我们的主的神里的。帖撒罗尼迦前后书不是写给个人的，乃是写给在三一神里的召会的。这是我们说到为著召会生活之圣别生活的原因。这两封书信是写给召会的，而召会是在经过过程的三一神里的。
5The God revealed in the New Testament is not merely God the Creator; He is God the Father and our Lord Jesus Christ. He has passed through the process of incarnation, human living, crucifixion, and resurrection. The name Jesus indicates incarnation, and the title Christ, resurrection. If God had not become incarnate, how could He be Jesus? If He did not enter into resurrection, how could He be Christ? The God who has passed through incarnation and resurrection is now in our spirit to be our life. The church is an entity in such a God, even the Triune God. Although the church in Thessalonica was a new church, the Thessalonians nevertheless had to realize that the church is in God. Those in this young church needed to see that the church is in the Triune God, in the very God who is our Father and our Lord. The books of 1 and 2 Thessalonians were written not to individuals, but to the church in the Triune God. This is the reason we speak of a holy life for the church life. These two Epistles are addressed to the church, and the church is in the processed Triune God.
圣别生活的结构
THE STRUCTURE OF A HOLY LIFE
6保罗在帖前一章三节说，『在我们的神与父面前，不住的记念你们信心的工作，爱心的劳苦，并对我们主耶稣基督之盼望的忍耐。』信心的工作、爱心的劳苦、盼望的忍耐，都是重大且深奥的辞句。但我们可能以为自己当然了解信心的工作是甚么。事实上，我们也许无法给信心下一个正确的定义。信心是甚么？信心的工作又是甚么？有人会说，『帖撒罗尼迦人相信神，因著他们的信心，他们就为神作工。这就是信心的工作。』然而，这是对信心工作的天然领会。信心的工作一辞实际的意义，与我们天然的领会不同。我们在提摩太前书的训练中，唱了一首根据提前三章十五至十六节所写的歌：
6In 1:3 Paul says, “Remembering unceasingly your work of faith, and labor of love, and endurance of hope of our Lord Jesus Christ, before our God and Father.” The work of faith, the labor of love, and the endurance of hope are all great and profound terms. However, we may take for granted that we understand what the work of faith is. Actually, we may not be able to give an adequate definition of faith. What is faith, and what is the work of faith? Some would say, “The Thessalonians believed in God, and because of their faith they did a work for God. This is the work of faith.” However, this is a natural understanding of the work of faith. The actual meaning of this expression is different from what is in our natural way of understanding. During the training on 1 Timothy we sang a chorus based on 1 Timothy 3:15 and 16
7召会是神的家，是活神的家，召会是真理的柱石和根基；大哉！敬虔奥秘，无人不以为然，就是神在肉身显现，在肉身显现。（调用诗歌二二六首）
7The church is the house of the living God, The church is the pillar and base of the truth; And great is the mystery of godliness— That God was manifested in the flesh
8这些话连小孩子都能唱得雄壮清晰。但小孩子无法说明『召会是活神的家』、『召会是真理的柱石和根基』的意义。小孩子也说不出『敬虔奥秘』、『神在肉身显现』是甚么。小孩子可能会唱这些深奥的话，却不明白其中的意义。原则上，我们读圣经时，也可能就是这样。我们会说这些话：『在父神和主耶稣基督里，帖撒罗尼迦人的召会，』却不明白其中的意义。照样，我们对于为著召会生活之圣别生活的结构，也许只有天然的领会；这结构是由信心的工作、爱心的劳苦、盼望的忍耐这三个元素构成的。我们对这些事的认识可能是天然的，并不是照著保罗使用这些辞句的方式。
8Even a child can sing these words strongly and clearly. However, a child would not be able to tell you what it means to say that the church is the house of the living God or the pillar and base of the truth. Neither could a child say what is the mystery of godliness, God manifest in the flesh. A child may sing of such profound things without having any understanding of them. In principle, we may be exactly the same in our reading of the Bible. We may say the words “the church of the Thessalonians in God the Father and the Lord Jesus Christ” without having any understanding of what they mean. Likewise, we may have only a natural understanding of the structure of the holy life for the church life, a structure consisting of the three elements of the work of faith, the labor of love, and the endurance of hope. We may know these matters in a natural way, not according to the way Paul used them.
9保罗在帖前一章九至十节说，『因为他们自己正在传报关于我们的事，就是我们是怎样的进到了你们那里，你们又是怎样离弃了偶像转向神，来服事又活又真的神，并且等候祂的儿子从诸天降临，就是祂从死人中所复活，那拯救我们脱离要来忿怒的耶稣。』我们也许认为自己知道离弃偶像、服事又活又真的神，以及等候祂的儿子从诸天降临的意义。事实上，我们可能不知道这些事的正确意义。保罗在四章七节说，神本是在圣别中召了我们。我们也许认为自己懂得圣别这个辞。事实上，我们对于圣别的意义并不很了解。保罗在这里并不是说，神是在圣中召了我们；他乃是说，神是在圣别中召了我们。圣与圣别之间，有重要的区别。
9In 1:9 and 10 Paul says, “For they themselves report concerning us what manner of entrance we had to you, and how you turned to God from idols to serve a living and true God, and to wait for His Son from the heavens, Whom He raised from among the dead—Jesus, Who delivers us from the wrath which is coming.” We may think that we know what it means to turn from idols, to serve a living and true God, and to wait for His Son from the heavens. Actually, we may not know the proper meaning of these things. In 4:7 Paul says that God has called us in sanctification. We also may assume that we understand the term sanctification. Actually, we do not have very much understanding of what sanctification is. Here Paul does not say that God has called us in holiness; he says that He has called us in sanctification. There is an important difference between holiness and sanctification
10帖前五章二十三节说，『且愿和平的神，亲自全然圣别你们，又愿你们的灵、与魂、与身子得蒙保守，在我们主耶稣基督来临的时候，得以完全，无可指摘。』我们也许读了这节经文，却不明白『全然圣别你们』的真义。照样，我们也可能不明白我们的灵、与魂、与身子得蒙保守的意义。我们可能一再读这节经文，以为懂了，而事实上可能一点也不懂。帖撒罗尼迦前书强调圣别。神召我们是要我们达到圣别，并且和平的神要全然圣别我们。这封书信强调为著召会生活的圣别生活。这是我们采用『为著召会生活的圣别生活』这句话的原因。
10First Thessalonians 5:23 says, “And the God of peace Himself sanctify you wholly, and may your spirit and soul and body be preserved complete, without blame, at the coming of our Lord Jesus Christ.” We may read this verse without knowing the true significance of the words “sanctify you wholly.” In like manner, we may not know what it means for our spirit and soul and body to be preserved complete. We may read this verse again and again thinking that we understand it, when actually we may not understand it at all. First Thessalonians emphasizes sanctification. God calls us unto sanctification, and the God of peace sanctifies us wholly. This Epistle emphasizes a sanctified life for the church life. This is the reason we adopt the expression “a holy life for the church life.”
更深奥的辞句
MORE PROFOUND TERMS
11帖撒罗尼迦后书也包含一些深奥的辞句。保罗在二章十三节说，『主所爱的弟兄们，我们应当常为你们感谢神，因为祂从起初拣选了你们，叫你们藉著那灵的圣别，并你们对真理的信，可以得救。』神选拣了我们，叫我们藉著那灵的圣别，可以得救；这样的话是重大、深奥的。得救是藉著那灵的圣别。这样的话，在整本新约中只用过一次。
11Second Thessalonians also contains some profound terms. In 2:13 Paul says, “But we ought to thank God always concerning you, brothers beloved by the Lord, because God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth.” To say that God has chosen us unto salvation in sanctification of the Spirit is to utter something great and profound. Salvation is in sanctification of the Spirit. Such an expression is used only once in the entire New Testament
12保罗在帖后二章十四节接著说，『神藉著我们所传的福音，也呼召你们到这地步，好得著我们主耶稣基督的荣耀。』『得著荣耀』的说法也是独特的，在新约里只在这里用过一次。神藉著福音呼召了我们，好得著我们主耶稣基督的荣耀。我们在帖后二章十六节又读到另一句深奥的话：『但愿我们的主耶稣基督自己，和神我们的父，就是那爱我们，在恩典中将永远的安慰和美好的盼望赐给我们的。』保罗在这里说到在恩典中永远的安慰和美好的盼望，这几个辞在新约里也只用过一次。
12In 2 Thessalonians 2:14 Paul goes on to say, “To which also He called you through our gospel unto the obtaining of the glory of our Lord Jesus Christ.” The expression “the obtaining of the glory” is also unique, used in the New Testament only here. Through the gospel God called us unto the obtaining of the glory of our Lord Jesus Christ. In 2 Thessalonians 2:16 we read another profound expression: “Now our Lord Jesus Christ Himself, and God our Father, Who has loved us and given us eternal encouragement and good hope in grace.” Here Paul speaks of eternal encouragement and good hope in grace. These terms are also used only once in the New Testament
神活在我们里面
GOD LIVING IN US
13在最近的一次聚会中，一位姊妹作见证说到活的神。她解释说，有一天深夜，她在一个陌生的地方，有一个与她同搭巴士的十几岁女孩，给了她很大的帮助。那位姊妹接著说，这证明神是活的，因为神豫备了人在那种环境里帮助她。保罗在帖前一章九节说到离弃偶像转向神，来服事又活又真的神。你认为保罗这里对活神的观念，与这位作见证的姊妹是一样的么？保罗说服事活神的意思是甚么？保罗说到活神，他的意思是指你有难处时，神会差遣人来帮助你么？如果你的观念是这样，就指明你对这事的领会是天然的。有许多实例给我们看见，活神并没有叫保罗远离烦扰和为难。照那位姊妹所作见证的观点来看，好像在保罗的经历里，神对他不是那样的活。我题起这个见证的目的是要指出，我们需要知道保罗说到服事又活又真的神的意义是甚么。我们不该天然的来领会圣经；反之，我们必须照著神的启示领会圣经。
13Recently in a meeting a sister gave a testimony concerning the living God. She explained that she was in a strange place late at night and that a teenage girl, who had been riding on a bus with her, was very helpful to her. The sister went on to say that this proves that God is living, for He had prepared someone to help her in that situation. In 1:9 Paul speaks of turning to God from idols to serve a living and true God. Do you think that Paul’s concept of the living God here is the same as that of the sister who gave this testimony? What does Paul mean by serving a living God? When Paul speaks of the living God, does he mean that God will send someone to help you when you are in trouble? If this is your concept, this indicates that you have a natural understanding of this matter. In many instances the living God did not keep Paul away from trouble and hardship. This would seem to indicate that in the sense of the testimony given by that sister, God was not very living to Paul in his experience. I mention this testimony in order to point out that we need to learn what Paul means when he speaks of serving a living and true God. We should not understand the Bible in a natural way. Rather, we must understand it according to God’sr evelation.
14我们如果只读帖撒罗尼迦前书，也许不容易明白保罗对活神是怎样的领会。但是我们若读保罗所写的其他书信，就会看见，对他来说，活神乃是现今活在我们里面的神。我们服事的不是一位仅仅在诸天之上的神；我们服事的神乃是活在我们里面的那一位。因此，服事活神就是服事那现今活在你里面的神。在旧约里，以色列人服事在诸天之上的神。所罗门向天上的神祷告。甚至在所谓的主祷文里，主耶稣也说，『我们在诸天之上的父。』（太六9。）但现今在主钉十字架、复活以后，我们所服事的神就不仅是在诸天之上，因为祂现今活在我们里面。这很清楚的启示在保罗的书信里。（罗八10，西一。）我们甚至有一首诗歌说，我们的神是活的，祂就活在我们里面。保罗说我们服事活神，是指那活在我们里面，并与我们是一的神。我们怎么知道我们的神是活神？我们所以知道，是因为祂活在我们里面的这个事实。假定有一位弟兄正要和他的妻子争吵，但他里面的活神不想争吵。因此，这位弟兄就不与妻子争论。这样，他就服事了这位活神；这位神不仅活在他里面，与他同活。这个例证给我们看见，活神不仅是客观的活著，也是主观的活著。有些见证只是客观的题到活神，并没有题到主观的一面，这叫我很受搅扰。甚至一些在主里多年的人，仍然只见证他们服事的神是客观的活著。对这些圣徒来说，神似乎不是主观活著的一位。我们应当能见证，今天我们所服事的神就活在我们里面。我们所需要的，不是我们有难处的时候，神怎样差遣人来帮助我们这一类的见证。我们需要主观的见证，说到在我们日常生活里的活神。譬如，也许有一位姊妹见证，她怎样受试探要给她丈夫不好看的脸色，但是因著她里面的活神不同意，她就没有这么作。这证明她的神是活的，并且活在她里面。偶像不会干涉要发脾气的人。但我们所服事的神是活的，祂在我们里面调整我们、改正我们。
14If we read only 1 Thessalonians, it may be difficult to find out what is Paul’s understanding of the living God. But if we read the other books written by Paul, we shall see that for him the living God is the God who is now living in us. We are not serving a God who is merely in the heavens. The God we serve is the One who lives in us. Therefore, to serve a living God means to serve the God who is living in you right now. In the Old Testament the children of Israel served a God who was in the heavens. Solomon prayed to God in heaven. Even in what is called the Lord’s prayer, the Lord Jesus says, “Our Father Who is in the heavens” (Matt. 6:9). But now, after the cross and the resurrection, the God whom we serve is no longer merely in the heavens, for He is now living in us. This is revealed clearly in Paul’s Epistles (Rom. 8:10; Col. 1:27). We even have a song which says that our God is living 27 and that He is living within us. When Paul says that we serve a living God, he means the God who is living within us and who is one with us. How do we know that our God is the living God? We know it by the fact that He is living in us. Suppose a brother is about to quarrel with his wife. However, the living God in him does not want to quarrel. Therefore, the brother does not proceed to argue with his wife. In this way he serves a God who is living, a God who not only lives in him, but who also lives with him. By this illustration we see that the living God is living not only objectively but also subjectively. I am bothered by testimonies which refer to the living God only in an objective way and not in a subjective way. Even those who have been in the Lord for years still testify only that the God they serve is objectively living. It seems that He is not the subjectively living One to these saints. We should be able to testify that the God we are serving today is living within us. What we need is not a testimony about how God sent someone to help us in trouble. We need subjective testimonies concerning the living God in our daily life. For instance, a sister may testify of how she was tempted to look at her husband in a very unpleasant way. But because the living God in her did not agree, she did not show such an unpleasant expression toward her husband. This proves that her God is living and that He is living within her. An idol does not interfere with anyone who is about to lose his temper. But the God whom we serve is living, and He inwardly adjusts us and corrects us.
客观与主观的信
OBJECTIVE AND SUBJECTIVE FAITH
15现在我们要来看甚么是信心，以及甚么是信心的工作。保罗在帖前三章二节说，『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。』保罗在三章五节接著说，『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。』保罗在这两节经文都题到『你们的信心』。保罗非常关心帖撒罗尼迦人的信心。在圣经里，信不仅是主观的，指圣徒的相信；也是客观的，指他们所相信的事物。客观的信是指我们所称的信仰，就是我们所相信的事物。在帖撒罗尼迦前后书中的『信』，很难说是主观的还是客观的。大体而言『信』这辞是客观的，也是主观的。
15Let us now go on to consider what faith is and also what the work of faith is. In 3:2 Paul says, “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.” In 3:5 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.” In both of these verses Paul refers to “your faith.” Paul was deeply concerned about the Thessalonians’ faith. In these verses faith is not only subjective, referring to the saints’ believing, but also objective, referring to what they believe in. Objective faith also refers to what we may call our belief. Belief denotes what we believe in. In 1 and 2 Thessalonians it is difficult to tell whether faith is objective or subjective. For the most part, as used in these two Epistles, faith is both objective and subjective
16信心与景象和看见都有关联。首先在我们面前有一幅景象、一个情景，然后我们有视力看见这个景象。自然而然的，我们就有了信心。这意思是说，当我们有了景象与看见，我们就不知
16Faith is related both to a view and to sight. First there is a view, a scene, before us, and then we have the sight to see this view. Spontaneously, we have faith. This means that when we have the view and the sight, we automatically have faith
17不觉的有了信心。
17
18假如你传福音给一班不信的人，你对他们所说的话不仅在于言语，也在于能力和圣灵，并充足的确信。你向他们讲福音的故事，述说神如何爱他们，如何差遣祂的儿子成为人，为他们死在十字架上。你说话的时候，不仅是在讲一个故事，乃是将一幅景象、一种景观呈现在人面前。你的听众就开始看见这幅景象。他们认识自己是罪人，又看见有一位神─耶稣基督，以及十字架。传福音的时候所描述的这幅景象就是神的启示。不信的人一看见这个启示，里面自然而然就产生了信心，于是就相信了。他们相信他们所看见的，这就是信心。然而，这样领会信心的基督徒并不多。我们若要有更多的信心，更刚强、广大的信心，就需要更多的景象。更广阔的信心，乃在于更广阔的景象。扩大的景象叫我们有扩大的看见，扩大看见的结果乃是扩大的信心。因此，我们信心的程度在于我们的看见，而我们所看见的范围在于我们景象的度量。这就是为甚么我们需要更认识圣言，听更多的信息。主的话和信息都会给我们更广阔的景象。这样，我们就会有更大的看见，因而产生更大的信心。
18Suppose you are preaching the gospel to a group of unbelievers. What you speak to them is not only in word, but also in power, in the Holy Spirit, and in much assurance. You tell them the story of the gospel, relating how God loves them and how He sent His Son to be a man and to die on the cross for them. As you are speaking, you are not merely telling a story— you are presenting a view, a scene. Those to whom you are speaking begin to see this view. They realize something about being a sinner and see that there is a God, Jesus Christ, and the cross. This view portrayed in the preaching of the gospel is God’sr evelation. As soon as unbelievers see this revelation, spontaneously faith is produced in them, and they believe. They believe in what they see. This is faith. However, not many Christians understand faith in this way. In order to have more faith, stronger, broader, and greater faith, we need more view. A broader faith depends on a broader view. An increased view gives us increased sight, and increased sight results in increased faith. Thus, the extent of our faith depends on our sight, and the scope of our sight depends on the measure of our view. This is why we need to know more of the Holy Word and hear more messages. Both the Word and messages help to give us a broader view. Then we shall have greater sight, which produces a greater faith.
带进生机的联结里
BROUGHT INTO THE ORGANIC UNION
19这种信心一面将神带进我们里面，另一面将我们带进神里面。换句话说，这种信心总是产生生机的联结。
19This kind of faith on the one hand brings God into us, and on the other hand it brings us into God. In other words, such faith always produces an organic union
20我们可以用摄影为例证，说明神怎样因著信进入我们里面，也使我们进入与祂生机的联结里。你用照相机拍照的时候，要按快门。这样，光就把一特定的景象带进照相机而传到底片上。这样，那个景物、景象就印在底片上。同样的原则，信心把神带进我们那好比底片的灵里。信心在我们里面产生以前，我们的灵是空白的。但是信心产生以后，神就进入我们的灵里。现在我们的灵不再是空白的；反之，神自己的一些东西已经印到我们灵里了。神被带到我们的灵里面，我们也被带到神里面。我们与神之间自然有了生机的联结。从这种信心必定会产生出一种工作。真实的信心绝不是徒然的。真实的信心是活的，将神带进我们里面，也将我们带进神里面，而使神与我们成为一。这活的信以特别的方式工作。这就是保罗所说信心的工作的意思。
20We may use photography as an illustration of how, through faith, God is brought into us, and we are brought into the organic union with Him. When you take a photograph with a camera, you press the shutter. Then light brings a particular scene into the camera to reach the film. In this way the scene, the view, is impressed onto the film. In the same principle, faith brings God into our spirit, which can be compared to the film. Before faith is produced in us, our spirit is blank. But after faith is produced, God is brought into our spirit. Now our spirit is no longer blank. Instead, something of God Himself has been impressed into our spirit. God is brought into our spirit, and we are brought into God. Spontaneously, there is an organic union between us and God. To be sure, a certain kind of work will issue out of such faith. Genuine faith is never in vain. It is living. It brings God into us, it brings us into God, and it makes God and us one. This living faith works in a particular way. This is what Paul means by the work of faith.
属灵的领会
SPIRITUAL UNDERSTANDING
与神圣的启示
AND DIVINE REVELATION
21这些论到活神与信心工作的话语，会帮助你看见，对神话语天然的领会与属灵的领会是不同的。我们读帖撒罗尼迦前书这卷写给初信者的宝贵书信时，必须留意，不要天然的领会这封书信里的任何一段。我们对这卷书的领会若是天然的，我们读这卷书就会受阻碍。因此，我们需要祷告说，『主阿，我不要以天然的方式领会圣经的任何话语，尤其是帖撒罗尼迦前书的辞句。主，保守我一直在灵里，指示我这卷书里深奥辞句的真义。』你若记住保罗在帖撒罗尼迦前书所用的一些重要辞句，对你会很有帮助。你特别要记住，召会是在父神和我们主耶稣基督里的。你也要牢记信心的工作，爱心的劳苦，盼望的忍耐，离弃偶像转向神，来服事又活又真的神，并且等候祂的儿子从天降临。你若牢记这些辞句，至终光就会来到，你逐渐就会有正确的属灵领会。否则，你会以天然的方式来领会帖前一章，完全不是照著神圣的启示来领会。我们有了正确的属灵领会，才能接受神圣的启示。帖前一章里的神圣启示，乃是随著对保罗著作属灵的领会而来的。
21This word concerning the living God and the work of faith may help you to see the difference between the natural way and the spiritual way of understanding the Word of God. In reading 1 Thessalonians, a precious book written to new believers, we must be on the alert not to understand any part of this Epistle in a natural way. If we have a natural understanding of this book, we shall be hindered in our reading of it. Therefore, we need to pray, “Lord, I don’t want to understand anything in the Bible, especially any terms in 1 Thessalonians, in a natural way. Lord, keep me always in the spirit, and show me the real significance of the profound terms in this book.” It would be helpful if you keep in mind certain important terms used by Paul in 1 Thessalonians. In particular, remember that the church is in God the Father and our Lord Jesus Christ. Also remember the work of faith, the labor of love, the endurance of hope, and the turning to God from idols to serve a living and true God and to wait for His Son from the heavens. If you keep these terms in mind, eventually light will come and, gradually, you will have the proper spiritual understanding. Otherwise, you may understand the entire first chapter of 1 Thessalonians in a natural way, in a way that is absolutely not according to the divine revelation. Only when we have the proper spiritual understanding can we receive the divine revelation. The divine revelation in 1 Thessalonians 1 goes along with the spiritual understanding of Paul’s writing.