We will study of the book of 2 Thessalonians of the New Testament this week.
Preface to 2 Thessalonians
This second letter of Paul to the Thessalonians was also written around AD. 51-52, and was also sent from Corinth after the first letter. It was likely sent within a few weeks or a few months. This letter was presumably necessitated by their misunderstanding of the suddenness of Jesus’ return that Paul wrote about in the previous letter, to the point that some opined that the Lord had already returned, given their present intense sufferings. In this second letter, Paul gives information about the Man of Lawlessness to clarify that this man’s appearance would have to precede Christ’s second coming. Also, presumably Paul’s admonition to the idle was not listened to, so he feels obliged to tell the church how they should deal with such disobedience. This letter also provides Paul the opportunity to further encourage the Thessalonians in the midst of their trials.
(1) Paul must have somehow heard not only the response of the Thessalonians to his first letter, but also the latest spiritual condition of the church which caused him to say, “We ought always to” give thanks to God for them.
a. With his thanksgiving in vv. 3-5, how special is this church in Thessalonica?
b. As we reach the months of October and November, the season of Thanksgiving in many parts of the world, for what can you give thanks for your church?
(2) V. 5 is difficult to understand given the NIV translation. However, scholars like Lenski and Morris have helpfully pointed out that (a) “judgment” is best seen as a verdict, (b) given the aorist infinitive of “counted worthy”, it would be best translated as “should be counted worthy” and (c) “for which” is best translated as “on behalf of”. Thus v. 5 should read something like: “All this is evidence that God’s verdict is right so that you should be deemed worthy of the kingdom of God, on behalf of which you are suffering.”
a. How then does this statement serve as an encouragement to the Thessalonians?
b. How might it help you understand sufferings in the lives of Christians?
(3) While Paul points out that there will be relief to their sufferings, when does Paul expect it to happen? Why doesn’t Paul feel that it might be “too late”? Why does he see it as a great comfort instead?
(4) Carefully underline all the words Paul uses to denote the coming of the Lord and the punishment He will inflict on “those who trouble” the Thessalonians in vv. 6-9. What adjectives may you use to describe such a judgment?
(5) To whom will the punishment be extended to, apart from those who trouble them?
(6) But to us who have believed, what kind of an occasion will it be?
(7) With this promise and hope in mind, how then should we look upon our present sufferings?
(8) Pause and reflect on the main message to you today. How may you apply it to your life?
本周我們會研讀帖撒羅尼迦後書。請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
引言：帖撒羅尼迦後書是緊接前書而寫的，一般相信只是相隔數星期而已；故是在主後50-51年寫成的。似乎部份帖撒羅尼迦人讀到前書有關主會突如其來的再臨，以為在他們正經歷的苦難中，主其實已降臨。故此，保羅立刻再寫信給他們，提醒他們那「不法之人」必先顯露，基督才會降臨。另一方面，保羅在前書對不作工的人之勸導似乎無效，他就藉這機會吩咐教會要嚴厲的處理他們。保羅也藉此機會再次勉勵這些在苦難中的信徒。
(1) 保羅不但聽到帖撒羅尼迦人對他前書的反應，更知道他們的屬靈近況，故此一開始就說：「我們該為你們常常感謝神」：
a. 請細讀保羅在1:3-5的感恩：你看到這教會的特別之處是什麼嗎？
b. 你可以怎樣為你教會獻上感恩呢？
(2) 中文和合本的1:5繙譯比一般英譯本為佳，刻畫出(i) 這是神公允的判斷(非審判) ，(ii) 是他們現在配得的和(iii) 是因神的國受苦(on behalf)：
a. 這句話對帖撒羅尼迦人有什麼意義？
b. 對在受苦中的信徒(也包括你) 對苦難有什麼認識？
(3) 保羅安慰他們說，神必叫他們「同得平安」。但他所指的是什麼時候？為何保羅不會有「太遲」的感覺，反而看為是極大的安慰？
(4) 1:6-9詳述神的「報應」。試仔細逐一列出這厲害的審判。你可以用什麼詞句來形容這審判？
(5) 這審判除臨到「那加患難」給他們的人外，還會臨到什麼人？
(6) 但對我們信徒，這是個什麼時刻？
(7) 既是這樣，我們應該怎樣面對苦難？
(8) 請停下來思想今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“All this is evidence that God’s judgment is right and as a result you will be counted worthy of the kingdom of God.” (2 Thess. 1:5)
Allow me to share with you the insights of Leon Morris concerning how we should look at our sufferings as Christians:
“To us, the fact of suffering seems to deny, rather than to prove that God is working out His righteous purpose. But two things must be said here. One is that the New Testament does not look on suffering in quite the same way as do most modern people. To us while the New Testament does not gloss over this aspect of suffering it does not lose sight either of the fact that in the good providence of God suffering is often the means of working out God’s eternal purpose. It develops in the sufferer qualities of character. It teaches valuable lessons. Suffering is not thought of as something that may possibly be avoided by the Christian. For believers it is inevitable. They are appointed to it (1 Thess. 3:3). They must live out their lives and develop their Christian character in a world dominated by non-Christian ideas. Their faith is accordingly in not some fragile thing, to be kept in a kind of spiritual cotton wool, insulated from all shocks. It is robust. It is to be manifested in the fires of trouble and in the furnace of affliction. Furthermore, not only is it to be manifested there, but, in part at any rate, it is to be fashioned in such places. The very troubles and afflictions that the world heaps on believers become, under God, the means of making those believers what they ought to be. When we have come to regard suffering in this light, it is not to be thought of as evidence that God has forsaken His people, but as evidence that God is with them….Such suffering is a vivid token of the presence of God.”
(TNICNT, I & II Thessalonians, 196, 197)
「神既是公義的，就必將患難報應那加患難給你們的人；」 (帖後1:6)
讓我們藉著Leon Morris以下的一段話來思想基督徒對苦難該有的態度：
「對我們而言，苦難的事實不是證明，乃是否定神是在實現祂公義的心意。但是我需要指出兩點。第一，新約聖經不是像大部份現今的世人這樣看苦難的。對我們來說，新約聖經並沒有草率的看輕苦難，亦沒有忽略神用苦難來成就祂永恆計劃的主權。苦難能建立受苦的人的品格，給予寶貴的教訓。聖經不認為基督徒應該逃避苦難。對信徒而言，苦難是少不了的，也是命定的(帖撒後3:3) 。在這充滿非基督徒意識的世界中，他們需要活出和建立基督徒的品格。因此，他們的信仰不是脆弱的，不需要被包裹在棉花中來避震蕩；乃是充滿活力的，在爐火的試煉中顯明出來。再者，這信心不但在此被顯明，更是被模造。世界向信徒所加的苦難，在神手中被用來叫他們成為合神心意的人。我們這樣看苦難，就不會以為神離棄了我們，反而是神與我們同在的明證……這些苦難是神同在的活生生證據！」
(TNICNT, I & II Thessalonians, 196, 197)
(1) Paul concludes his previous thought with sharing the things that he constantly prays for the Thessalonians by saying, “with this in mind”. What is he referring to?
(2) His constant prayer for them has a purpose:
a. God may count them worthy of His calling. What is God’s calling given the preceding context?
b. God with His power, may fulfill every good purpose and every act prompted by their faith. How it applies in your own case:
- What are your “good purposes” that God may fulfill for you?
- What might be some of your recent or current acts that could be called a result of faith?
(3) What is the ultimate purpose of Paul’s prayer for them, according to v. 12?
(4) Paul has already pointed out the day of the Lord’s return would come as a thief (1 Thess. 5:1-3). What might be the reason that some of them still say that “the day of the Lord has already come”? (Imagine yourself living through the time of say, World War II, or that of the early centuries where persecution was very severe against Christians.)
(5) Paul clarifies that the day of Jesus’ return will not precede the revealing of the “man of lawlessness”. While we do not know who he is, Paul gives us some information concerning him:
a. The revealing of this man will be accompanied by the occurrence of “rebellion”. What does it mean? Do you agree with Neil’s interpretation that it means “a widespread and violent defiance of the authority of God"?
b. This man is doomed to destruction as he is called “the son of perdition”. What does it mean? (See Jn. 17:12)
c. This man will oppose and exalt himself over everything that is called God or that is worshipped: Does that refer only to Christ Jesus then?
d. He will set himself up in God’s temple: Based on the immediately preceding words, does it necessarily refer to God’s temple or a “god’s” temple?
e. He will proclaim himself to be God: Again, does it necessarily refer to God or any god?
(6) Since very little else is mentioned of this man in the Bible, and based just on the above, do you think it is enough for the Thessalonians to know that this man has yet to be revealed? What about now?
(7) Should you be scared of this man? Why or why not?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 保羅在此分享他常為帖撒羅尼迦教會的禱告：
a. 配得所蒙的召：按上文，他們所得的恩召是什麼？
b. 神成就他們所善慕的「良善」：他們所善慕的良善是什麼？你又如何？
c. 神成就他們信心的工夫：你可有什麼工夫是出於信心的？是需要神為你成就的？
(2) 按1:12，保羅為他們禱告的最終目的是什麼？
(3) 在前書(5:1-3) ，保羅早已論到主再來如賊般的出現，為何他們中間會有人以為主已再來呢？與他們身受大患難有關嗎？
(4) 但保羅提醒他們，那「大罪人」必先顯露。我們雖然不曉得這人是誰，但保羅在此供給我們一點點的資料：
a. 這人出現的同時，必有「離道反教」的事：這話是什麼意思？解經家Neil指是廣闊而暴力對神主權的反抗。你同意這解釋嗎？
b. 這人是「沉淪之子」：是什麼意思？(參約17:12)
c. 這人抵擋主、高抬自己，過於一切稱為‘神’和一切受人敬拜的: 這是單指基督耶穌嗎？
d. 甚至坐在神的殿裡：按上文的一切神的形容，這「神的殿」是否一定指猶太人的殿？
e. 自稱為‘神’：一定是指耶和華神嗎？
(5) 聖經講述這「大罪人」的資料不多，按保羅所言，是否已足夠叫帖撒羅尼迦信徒知道他尚未顯露呢？今日又如何？
(6) 你應否聞(這人之)聲而驚懼呢？為什麼？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“Do not let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction.” (2 Thess. 2:3)
Who is this man of lawlessness? This has to be one of the most speculated characters in the Bible. Allow me to share a bit of what were already prevalent in the time of Augustine (early 5th Century. AD.):
“I frankly confess I do not know what he (the Apostle Paul) means. I will nevertheless mention such conjectures as I have heard or read.
“Some think that the Apostle Paul referred to the Roman empire, and he was unwilling to use language more explicit, lest he should incur the calumnious charge of wishing ill the empire which it was hoped would be eternal; so that in saying, ‘For the mystery of iniquity doth already work,’ he alluded to Nero, whose deeds already seemed to be as the deeds of Antichrist. And hence some suppose that he shall rise again and be Antichrist.
“Others, again, suppose that he is not even dead, but that he was concealed that he might be supposed to have been killed, and that he now lives in concealment in the vigor of that same age which he reached when he was believed to have perished, and will live until he is revealed in his own time and restored to his kingdom. But I wonder that men can be so audacious in their conjectures…”
(The City of God 20.19)
After the Reformation, many have identified the papacy with the Man of Lawlessness as Leon Morris points out: “the Preface to the King James Version calls the pope, ‘the Man of Sin’”.
The First and Second World Wars added fuel to these speculations as the sense of Jesus’ return heightened, rightfully so. However, all these speculations fell apart one by one, proven wrong by history. Perhaps, one should not be so harsh on some of these well-meaning speculators, because John tells us that there are and will be many antichrists (1 Jn. 2:18), so it is not surprising that throughout the last 2,000 years many have appeared whose evil deeds remind us of this Man of Lawlessness. But he will only appear just before our Lord returns and because of his counterfeit miracles, signs and wonders, plus other deeds that Paul describes, there need not be any speculation when he appears, except to those who are perishing (2 Thess. 2:10). As spectacular as his deeds might be, he is no match for our Lord whose breath and splendor will put an end to him (2 Thess. 2:8).
Therefore, we need not fear him, nor should we engage in useless speculations except to watch and pray lest we are caught by the return of our Lord by surprise.
If Augustine is honest enough to say that, “I frankly confess I do not know what he (the Apostle Paul) means”, we, too, should leave the revelation of this man to the Lord and we shall know at “the proper time.”(2 Thess. 2:6)
Note: For a complete and right-minded discussion on the Lawless One or Antichrist, I recommend F.F. Bruce’s Excursus on Antichrist, (1 & 2 Thessalonians, Word Biblical Commentary, 179-188).
「人不拘用甚麼法子，你們總不要被他誘惑；因為那日子以前，必有離道反教的事，並有那大罪人，就是沉淪之子，顯露出來。」 (帖後2:3)
這不法之人是誰呢？這是聖經中最難猜測的人物，是歷代以來，眾說紛紜的。讓我與大家分享一些在奧古士丁(主後5世紀的教父)時代已流傳的猜測：
「我得坦然承認，我不曉得(使徒保羅) 的意思。不過，我會把我所聽、所讀到的猜測告訴你們：
有人以為保羅是指羅馬帝國。他不願意用較明顯的字眼，免得被控誹謗這自以為永存的帝國。故此，當他說：“因為那不法的隱意已經發動” 時，他是暗指尼魯王，因他的行徑類似敵基督。故此，有人以為他會復活，以敵基督的姿態出現。
更有人以為他並沒有死亡，只不過是躲藏起來，叫人以為他已被殺；其實他仍如死亡時那樣強壯，等待他認為合適的時候才顯露出來，重建他的帝國。我真奇怪，人竟會作出這樣胆大妄想的猜測……」 (The City of God, 20.19)
宗教改革後，不少人以教皇為這不法之人，甚至聖經英皇欽定譯本的前言直稱教皇為“那大罪人” 。
在第一和第二次世界大戰後，信徒就更熱衷的研究主再來。但這大罪人的眾多猜測，都逐一被歷史推翻了。或許，我們不應太過苛責這些猜測者，因為約翰說：「現在已經有好些敵基督的出來了」(約壹2:18) 。故此，在過去二千多年，確有不少掌權者，他們的罪惡行徑，是近乎敵基督的。但保羅指出，這大罪人是要在基督再來之前顯露出來；也因他能行各樣的異能、神蹟、和一切虛假的奇事，他的出現是不用猜測的，因為只有那些沉淪的人才會被騙倒(帖後2:10) 。他雖然能行神蹟、奇事，卻絕對不是基督耶穌的對手。單是祂口中的氣和降臨的榮光就足以滅絕他了(帖後2:8) 。
故此，我們不用懼怕這敵基督，也不要胡亂的猜測。總要儆醒謹守，等候主的再來。如果連奧古士丁也坦言不知，我們就讓神在「到了時候」，把他顯露出來(2:6) 。
註：若然讀者想對敵基督有更多的了解，我推薦Word Biblical Commentary出版，F.F. Bruce所著的帖撒羅尼迦前、後書的解經集，第179-188頁。
I think it is important to bear in mind while we may not fully understand what Paul is saying about the subject matter, it appears that the Thessalonians do fully understand as Paul says, “Don’t you remember that when I was with you I used to tell you these things?” (2:5).
(1) Further information about this Man of Lawlessness is given by Paul:
- He is being held until the proper time.
- Yet the secret power of lawlessness is already at work.
- Once the “one” who is holding him back is taken away, he will be revealed.
While many opinions have been expressed in the last 2,000 years about this passage, let’s try to use our simple, “sanctified” biblical common-sense to consider the following:
a. Who has the ultimate power to hold back such a man of lawlessness?
b. Who determines the “proper time” and what does “proper time” mean?
c. The power of evil has always been at work since the Fall of Adam. Why does Paul say that it is a “secret” power which is related to the eventual revelation of this man of lawlessness? What do you understand by “secret” and what then should the attitude of believers be toward the revelation of this man of lawlessness?
d. The early Christian fathers often see this holding back as the force of Roman Emperor(s), but Severian of Gabala (of late 4th C. A.D.) considers “That which restrain and prevent the coming of the lawless one is the Holy Spirit”. What do you think and why? (Some scholars object to this view based on a lack of precedent of the Holy Spirit being taken away).
(2) The fate of this man of lawlessness is also revealed: This man will be...
a. ...overthrown with the breath of the mouth of the Lord Jesus. What is being depicted by these words?
b. ... destroyed by the splendor of His coming. What is being depicted by these words?
In a nutshell, what does Paul want to tell us?
(3) Paul continues to describe the work of this man of lawlessness:
a. This man can perform all kinds of miracles, signs and wonders. Why does Paul call them counterfeit (which does not mean fake)?
b. What is meant by every kind of evil that “will be accordance with the work of Satan”?
c. Who will be deceived and how does Paul describe them and their fate?
d. What is the reason for their being deceived according to v.10?
e. What does God do “for this reason”? What does it mean? Who then should be blamed for their condemnation?
(4) How does this passage help you understand the evil power at work in the world today?
(5) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
我們雖然不全然明白保羅這樣的講論，但帖撒羅尼迦的信徒卻是十分明白的，因為保羅說：「我還在的時候，曾把這些事告訴你們，你們不記得麼？」(2:5)
(1) 保羅在此繼續論到這「不法的人」：
- 他要被攔阻，到了時候才顯露；
- 但「不法」的隱意已發動；
- 那攔阻會被除去。
二千多年來有關這段經文的解釋眾說紛紜，讓我們按保羅所說的用常理來了解：
a. 至終誰才有能力攔阻這「不法的人」？
b. 「到了時候」：這時間是誰定的呢？
c. 「不法」的動力：在亞當犯罪之後已在世上發動，為何談到這「不法之人」的顯露，保羅用「隱意」來形容這運動？「隱意」是什麼意思？信徒該如何面對這人的顯露？
d. 早期的教父多以那「攔阻者」為羅馬君王或政府，但四世紀的Severian of Gabala則獨排眾議認為保羅是指著聖靈說的；現代解經者多有不同意的，認為聖經中沒有聖靈「被除去」之例。你意下如何？
(2) 保羅在此繼續論到這「不法的人」的結局：
a. 主耶穌要用「口中的氣」滅絕他：這裡所刻劃的是什麼？
b. 主耶穌要用「降臨的榮光」廢掉他：這句話所刻劃的又是什麼？
c. 保羅這樣提醒我們的總意是什麼？
(3) 至於這「不法的人」的作為包括：
a. 這人能行各樣「虛假/a lie」的異能、神蹟、奇事：為何保羅說是虛假(即說謊的) 呢？
b. 這人要行各樣出於不義的詭詐：這是什麼意思？
c. 「是照撒但的運動」：又是什麼意思？
d. 信從他的虛謊是怎樣的人？他們受騙的原因是什麼？他們的結局是什麼？
e. 第11節的「故此」是什麼意思？既然如此，誰要為他們的不相信負責？為什麼？
(4) 讀過這一段，你對今日運行的罪惡勢力有什麼了解？
(5) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“But the one who now holds it back will continue to do so till he is taken out of the way.” (2 Thess. 2:6)
Just as the Lawless Man, the one who restrains him is also a mystery to us, although not to the Thessalonians, because Paul makes it plain with his reminder that, “Don’t you remember that when I was with you, I used to tell you these things. And now you know what is holding him back…” (2 Thess. 2:5-6a).
Again, throughout the history of the church, many have speculated as to who the “restrainer” of the Lawless Man is. In general, there have been four major opinions down through the centuries:
- The Roman state as proposed by Tertullian of 2nd-3rd Century A.D.—“What is this but the Roman state, whose removal when it has been divided among ten kings will bring on Antichrist?” (His opinion is no doubt influenced by Rev. 17:12-14.) Of course, history has proved him wrong.
- Some have extrapolated Tertullian’s view of the Roman state to some future government after the likes of the Romans, as Paul considered established government as imposing a certain restraint on evil (Rom. 13:3, 4).
- Some, like Severian of Gabala (4th Century A.D.), opine that the restrainer is the Holy Spirit.
- Others see the church as the restrainer—and it is certainly historically true that the church acts as a powerful restrainer of evil.
Part of the problem of seeing the Holy Spirit as the restrainer is the translation that the restrainer “will be taken out of the way.” However, Lenski reminds us that this passive translation is really ours, and the original is not necessarily passive, and can be translated as “get out of the way.” If this action of getting out of the way is not passive, then really only God, the Spirit, has such a power.
And if the Holy Spirit takes Himself out of the way, it may imply that the whole church will also be taken out of the way as He dwells within the heart of each believer.
Since Paul has not made it clear, I can only conclude that of all the speculations, Severian’s interpretation is the most likely. However, the main message by the Apostle Paul to the Thessalonians on this matter is two fold:
1. Christ has yet to come and they should not be alarmed as if they have not been gathered by Him (i.e. left behind) as if the Lord had already come.
2. As much as the Man of Lawlessness will come, he will be totally destroyed simply by the appearance of our Lord—His breath and His splendor; and the trials that they are going through are part of the result of the power of lawlessness already at work.
Therefore, we should not be wasting our time and energy in trying to decipher who this Man of Lawlessness is, but use our time and energy on the spreading of the gospel so that as many as possible will not be deceived by him and his secret work, but instead be saved from eternal damnation.
「因為那不法的隱意已經發動，只是現在有一個攔阻的，等到那攔阻的被除去，」 (帖後2:7)
像那不法之人一樣，誰是那攔阻他顯露的人，對我們來說也是一個謎，然而對帖撒羅尼迦的信徒來說卻是清楚的，因為保羅說：「現在你們也知道那攔阻他的是甚麼」(2:6) 。
在教會歷史中，也出現了不少對這攔阻者的猜測。以下是其中的四個主要猜測：
- 第2-3世紀教父Tertullian認為他是羅馬政府：“這並非別的、是羅馬政府，當它被分為十王統治，就會帶來敵基督了” 。他的見解無疑是以啟示錄17:12-14為據。但歷史已證實他的猜測是錯的。
- 有些人把Tertullian的猜測延伸至將來類似羅馬政府的政權，因為保羅也曾論到掌權的有阻攔罪惡伸延的作用(羅13:3-4) 。
- 也有不少人同意四世紀的教父Severian Gabala的見解，認為聖靈是那攔阻者，雖然當時不被普遍的接納。
- 亦有人認為是教會。事實上教會確在歷史上屢次產生攔阻罪惡漫延的作用。
一些解經家不同意聖靈是那攔阻者，是因一般譯本譯2:7的攔阻者是「被除去」。但Lenski卻指出，這被動式的詞句是我們一般的繙譯，但真譯可成「自行離去」。如果這攔阻非被動的被挪移，則只有神有這樣的主權和能力了。
當然，如果這聖靈是主動的離去，祂所內住、運行其中的教會也是被挪去了。既然保羅沒有明說，我也只能說，按愚見Severian Gabala的猜測屬較可取。
不過，這些猜測不是最重要的，更重要是保羅在這裡的提醒：
1. 基督尚未降臨，我們不要驚怕自己沒有被召聚；
2. 雖然這不法之人會出現，但他的結局是定了，他必被再來的主以祂口中的氣和降臨的榮光所消滅—雖然，他們正在經歷那不法隱意帶來的苦難。
故此，我們不應過份花費心思、時間來礸研誰是這不法之人，反要努力傳褔音，叫更多的人不至被這不法的隱意所騙，不至滅亡，反得永生。
(1) As Paul continues to give thanks to God for the Thessalonians, he uses the word “ought” here:
a. Why?
b. And what is the specific reason he gives?
(2) Paul reminds them that God has chosen them “from the beginning”:
a. What does it mean?
b. On what basis did God choose them? Is it any different from the basis He has chosen you?
(3) How were they saved? What does that mean?
(4) What is the purpose of His call?
(5) How should the above (i.e. vv. 13-14) be the reasons for them (and for you) to stand firm and hang on to the teachings so received?
(6) Read and reread the benediction given in vv. 16-17. How meaningful is it to the following persons?
a. To them, in the midst of severe trials
b. To you
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 保羅繼續為帖撒羅尼迦教會獻上感恩。為何他說「本該」？他指出是什麼原因？
(2) 保羅提醒他們是「從起初」被神揀選的：
a. 這是什麼意思？
b. 神揀選他們的因由是什麼？與揀選你有別嗎？
(3) 他們是怎樣得救的？
(4) 他們被召的原因是什麼？
(5) 以上所提及的與他們(也包括你) 要「站立得穩」有何關連？
(6) 試把第16-17節的祝禱反複思想：看看對這些在苦難中的肢體有什麼特別意義？對你自己又如何？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自 己的生命中？
“But we ought always to thank God for you, brothers loved by the Lord, because from the beginning God chose you to be saved.” (2 Thess. 2:13)
As Paul seeks to calm the spirits of the Thessalonians who, in the midst of their severe trials, were unsettled by the teaching that the Lord might have already returned, and yet they had not been gathered with Him, i.e. they had been left behind. In so doing, Paul reminds them of the fate of the Lawless One who can only deceive those who are perishing (2 Thess. 2:10a). But Paul also explains why these people would be deceived: The basic reason is that “they refused to love the truth and so be saved” (2:10b). On the contrary, the Thessalonian believers are those who love the truth and thus are saved.
However, Paul is quick to point out that although they have believed, it is all by grace and he highlights in a few words the very essence of our salvation in Christ which includes the following facts:
- We are brothers loved by the Lord. We who were enemies of God, dead in trespasses and sins, and the most unlovable are loved by the Lord who died on the cross to save us!
- God chose us from the beginning, and it was not really our choice. We were like the perishing who, by nature, did not love the truth—it is purely the gracious choice of the Lord and that He has made this choice “before the creation of the world” (Eph. 1:4). There is really no room for us to boast!
- We have been saved by the sanctifying work of the Spirit. We are like diamonds in the rough and without the sanctifying work of the Spirit, we can never be made perfect. But we do have this glorious hope that we may become blameless and spotless when we see Christ.
- We have been saved through our belief in the truth. This may be the only thing that we may have a part to play in our being saved, but Paul says, even our faith is “not from yourselves, it is the gift of God” (Eph. 2:8).
- We have been called through (the hearing of) Paul’s gospel. Well, this is not Paul’s gospel, but rather the gospel of Jesus Christ that the Thessalonians heard from Paul. In our case, too, God has sent His “Paul” so that we may hear the gospel and come to believe in Him.
- The result is the sharing in the glory of our Lord Jesus Christ. While we may not fully appreciate the glory to be revealed to us that day, but the reading of the Lawless One being completely destroyed by His breath and His splendor is enough for us to explode in jubilation, not to mention that we are not mere spectators of such glory, but “sharers” of such glory—what a mind-boggling thought!
What glorious grace!
「主所愛的弟兄們哪，我們本該常為你們感謝神；因為他從起初揀選了你們，叫你們因信真道，又被聖靈感動，成為聖潔，能以得救。」 (帖後2:13)
因著帖撒羅尼迦的信徒是在經歷非常的苦難，也因聽到主已降臨的錯誤教導(而自己尚未被提) ，故此感到驚慌。保羅因而提醒他們那不法之人的終局，並指出他只能欺騙那些沉淪的人(2:10上) ；而那些沉淪的人之會被騙，是因為他們「不領受愛真理的心，使他們得救。」(2:10下) 。言下之意，是指帖撒羅尼迦的信徒則有愛真理的心，以至得救。
不過保羅立刻提醒他們，雖然他們已信真道，這全是恩典而已。他就把他們得救的幾個重點刻劃出來：
- 他們是主所愛的：是的，我們這些原是與神為敵的、死在罪惡過犯中，全不可愛的人，今日竟蒙神所愛，甚至為我們死在十字架上；
- 神從起初就揀選了我們：不是我們揀選神，乃是神揀選我們—按我們的罪性，我們是不愛真理的，全是神的恩典，竟在創世之前揀選了我們(弗1:4) 。我們根本沒有可誇之處；
- 被聖靈感動成為聖潔，能以得救：我們像未被雕琢的寶石，若沒有聖靈使我們成聖的工夫，我們就不能達到完全。但因著聖靈的工夫，我們可以在見主時有「毫無玷污、皺紋、沒有瑕疵」的盼望(弗5:27) ；
- 因信真道：這是我們得救，或許惟一能作的部份；但保羅卻說，我們的信心「並不是出於自己，乃是神所賜的」(弗2:8) ；
- 藉著(聽到) 保羅所傳的福音：當然，這並非保羅的福音，乃是基督耶穌的福音。不過，帖撒羅尼迦人卻是因保羅而得聽福音。我們每一個人都有從神差來的「保羅」，才得聽福音真道；
- 結果是得著我們主耶穌基督的榮光：雖然我們對主再來所顯的榮光了解有限，但當我們讀到這榮光和祂口中的氣，就足以消滅那大罪人時，我們豈能不高呼喝彩嗎？更希奇的是，我們不是旁觀者而已，我們是「得著」這榮光的—這真是不可思議！
神這恩典何等的奇妙！
(1) Paul is the teacher, an Apostle and the founder of this church in Thessalonica and he has been praying for them constantly (1:11). Why then does he need intercession also?
(2) Who then should you also pray for constantly?
(3) How can you pray “constantly”?
a. What might be the hurdles?
b. What should you do to overcome such hurdles?
(4) What specifically does Paul ask to be prayed for? Why?
(5) Paul asks them to intercede on his behalf, especially because “not everyone has faith” and such could be wicked and evil men.
a. But ultimately, what should be the basis of their prayers in asking for deliverance and protection, according to v. 3?
b. Is he asking for prayers, or is he praying for the Thessalonians at this point?
(6) What is the basis of Paul’s confidence in the Thessalonians?
a. Is it “wishful thinking” or hope built on solid ground?
b. Why?
(7) V. 5 is a very meaningful prayer. Mull over this prayer of benediction.
a. Can you understand why Paul prays for the direction of their hearts?
b. How important is it that your heart be directed into God’s love?
c. How important is it that your heart be directed into Christ’s perseverance? (What then is Christ’s perseverance?)
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 保羅身為使徒、教師，和他們教會的創始人，常常為帖撒羅尼迦教會代禱。為何他也要要求他們為他禱告？
(2) 在你的生命中，有誰是需要你常常的代求呢？
(3) 你能常常為別人代禱的攔阻包括什麼？你可以怎樣勝過這些攔阻呢？
(4) 保羅要求他們代禱的事項包括什麼？原因何在？
(5) 保羅要求他們代求的原因之一，是因「人不都是有信心的」(而且包括無理的惡人) ：
a. 按第3節所言，這些禱告的基礎在乎什麼？
b. 讀到這裡：保羅是論到他們的代求，還是他為他們代求？
(6) 保羅對帖撒羅尼迦教會的「深信」，是空言還是有根據的實話？為甚麼？
(7) 第5節的禱告是很特別的。試細細思量：
a. 為何保羅為主「引導（他們的）心」來禱告？
b. “Into the love of God” —引導的方向是神的愛有何重要？
c. “And into the patience of Christ” —引導的方向是基督的忍耐又有何重要？
(8) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“Finally brothers, pray for us that the message of the Lord may spread rapidly and be honored…And pray that we may be delivered from wicked and evil men...” (2 Thess. 3:1-2)
The Apostle Paul is a man of prayer, there is no doubt about it, and he constantly prays for the Thessalonians (2 Thess. 1:11). Why then would he urge them to pray for him also? John Chrysostom has this to say as he urges his own flock to pray for him:
“Then let us make war with our enemies with prayers and supplications…For violent is the enemy we have. For each of you indeed anxiously thinks of his own interests, but we the concerns of all together. We stand in the part of the battle that is pressed on. The devil is more violently armed against us. For in wars too, he that is on the opposite side endeavors before all others to overthrow the general. For this reason all his fellow-combatants hasten there. For this reason, there is much tumult, everyone endeavoring to rescue him; they surround him with their shields, wishing to preserve his person…
"Do you observe Paul constantly seeking these prayers? Do you hear that thus Peter was delivered from prison, when fervent prayer was made for him? (Acts xii, 5)…
"Why do I say these things?…For that one should entreat for many, is exceedingly bold, and requires much confidence; but that many having met together should offer supplication for one, is nothing burdensome. For every one does this not trusting to his own virtue, but to the multitude, and to their unanimity, to which 'where two or three are gathered together in My Name, there am I in the midst of them' (Matt. XX.18).* If where two or three are gathered together, He is in the midst; much more is He among you. For that which a man praying by himself is not able to receive that he shall receive praying with a multitude. Why? Because although his own virtue has not, yet the common consent has much power.”
(NAPF, Vol. 13, 391-2)
Blessed are the servants of the Lord who have a multitude of intercessors!
*Note: The quote should be from Matthew 18:20.
「弟兄們，我還有話說：請你們為我們禱告，好叫主的道理快快行開……也叫我們脫離無理之惡人的手，因為人不都是有信心。」 (帖後3:1-2)
保羅確是個「禱告的人」，他常為帖撒羅尼迦的信徒禱告(帖撒羅尼迦後書3:1-2) 。但奇怪的是，他同樣要求他們為他代求。早期教父John Chrysostom就藉這段經文，同樣要求他所牧養的群羊為他禱告：
「就讓我們以禱告和代求向我們的仇敵宣戰……因為我們的仇敵是兇殘的。你們各人總是為自己掛慮，但我們的掛慮是為全體的。我們是站在戰事的前方。魔鬼對我們是特別的武裝起來攻擊的。在戰爭中也是如此，對方總力求打倒元帥。因此，戰士總努力護帥，在勢兇戰危中，每人力求保護他，用箭牌圍繞著他，以保他的安全……
你有否留意到保羅是不斷的要求他們代禱？你有否聽過彼得是因教會恆切的代求，在獄中得釋的？(徒12:5)……
為什麼我要提到這些？……一個人為眾人禱告是需要極大的膽量，也需要極大的信心；相反地，眾人一起在一處為一人祈求，則是輕而易舉。因為每人這樣禱告，非靠自己，乃靠眾人；而且這樣的禱告非標榜個人，更是神所尊重的。因此祂說：“因為無論在那裡，有兩三個人奉我的名聚會，那裡就有我在他們中間” (太18:20) 。若只有兩三個人，祂已在他們中間，何況你們呢！一個人的禱告不能領受到眾人一起禱告所帶來的。為什麼呢？因為，雖然一人乏力，眾人一起的(阿們) 就多有能力了。」
(NAPF, Vol.13, 391-2)
(1) Since the Fall of man, the earth was cursed (Gen. 3:17), but does it mean that work is a curse? In what way might work be a curse, and in what way might it be a blessing? (See also Jn. 5:16-17)
(2) It appears those “idle” ones in Thessalonica are idle because they were eagerly anticipating the imminent return of Christ. If that is the case, why does Paul command them to work?
(3) Paul has already exhorted them in this respect in the first letter (4:11-12).
a. Do you detect a different tone in this exhortation in the second letter?
b. Instead of exhorting those who are idle, now Paul exhorts the rest as to how to deal with the idle. What should they do and why?
(4) What kind of an example is set by Paul?
(5) What reason does Paul give for his working “night and day” (likely in mending tents)?
(6) As we know Paul is not fond of “rules”, but here he lays down one and that is, “If a man will not work, he shall not eat”.
a. Why does he feel compelled to make such a rule?
b. How may you apply this to your life and that of your family?
(7) There are, in general, three proper reasons for Christians to work:
a. To earn a living (as Paul has commanded)
b. To make a contribution to society (as citizens of the earth should)
c. To make a difference for Christ
Examine yourself in light of these three reasons, and see whether you have ignored any one of them.
(8) Now offer your thanks for your God-given opportunity to work and create.
(9) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 自從亞當犯罪以後，地就受到咒詛(創3:17) ；
a. 但是否連「工作」也成咒詛？
b. 什麼會叫工作也成咒詛？
c. 什麼會叫工作不成咒詛，反成祝福呢？(可參約5:16-17)
(2) 如果帖撒羅尼迦的人不作工是因為積極的候主再來，這不是很美好嗎？
(3) 其實保羅早在前書4:11-12就這事勸導過他們：
a. 你有留意到這一次的勸導，在語氣上甚為不同嗎？
b. 現在，保羅吩咐教會要怎樣處理這些閒懶人？為什麼？
(4) 保羅自言已為他們立了什麼榜樣？
(5) 他晝夜工作(相信是修補帳棚) 的原因是什麼？
(6) 按第10節所言，保羅在他們中間時，曾就工作方面立了什麼規例？我們可照著應用在家庭和教會中間嗎？為什麼？
(7) 基督徒工作的原委，大致上可分三個層面：
a. 為了糊口(如保羅所言) —making a living；
b. 為求對世界有貢獻(是世上居民的責任) —making a contribution；
c. 為基督作見證—making a difference for Christ
請按以上自省，看看你一向工作的原委忽略了什麼？
(8) 請為神給予你(以往或現在) 工作和創意來獻上感謝。
(9) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“For even when we were with you, we gave you this rule: if a man will not work he shall not eat.” (2 Thess. 3:10)
The medieval view of work was one of disdain, looking at work merely as a necessity while praising leisure as the expression of a free human existence. But such a view is hardly biblical. Allow me to share with you an excerpt from Paul Marshall’s article on Calling, Work and Rest in which he summarizes the Protestant Reformers’ view on work:
“Their views were largely accurate portrayals of biblical teachings. Nevertheless, at this junction I will only try to outline a biblical view but only treat Protestantism as a historically significant influence on the present.
"Almost without exception the Reformers rejected the view that the vita contemplativa (contemplative life) was the more truly Christian life. They taught that work as well as leisure and contemplation was a good gift of God. Almost without exception they maintained that all forms of work were of equal worth in the sight of God. One of the articles of heresy for which William Tyndale was arraigned was his conviction that 'there is no work better than another to please God: to pour water, to wash dishes, to be a souter [cobbler], or an apostle, all is one; to wash dishes and to preach is all one, as touching the deed, to please God'. Luther taught that God in His providence had put each person in his or her place in society to do the work of that place:
"If you are a manual laborer, you find that the Bible has been put into your workshop, into your hand, into your heart. It teaches how you should treat your neighbor…Just look at your tools…at your needle and thimble, your beer barrel, your goods, your scales or yardstick or measure…You have as many preachers as you have transactions, goods, tools and other equipment in your house and home.
"Even Adam had 'work to do, that is…plant the garden, cultivate and look after it'. There is therefore nothing which is so bodily, carnal and external that it does not become spiritual when it is done in the Word of God and faith.”
Calvin was perhaps the strongest in his exhortations on work. Above all he stressed useful work; his God was “not such as is imagined by the Sophists, vain, idle and almost asleep, but vigilant, efficacious, operative, and engaged in continual action". (Excerpt from Paul Marshall’s Calling, Work and Rest, The Best in Theology, Vol. 3, 195-6)
「我們在你們那裡的時候，曾吩咐你們說，若有人不肯做工，就不可吃飯。」( 帖後3:10)
中世紀時代，一般人是看不起工作的，他們雖看工作是需要的，但以娛樂為人類自由存在的彰顯。這觀念是不合聖經真理的。容許我與你分享Paul Marshall的“召命、工作和休息” 這文章的摘要：
「他們(指改革宗的領袖) 的觀念大概是反映出聖經的教訓。不過在此，我不會把他們的觀點以大綱式列出，乃是把基督新教對工作直到現在重要的影響陳述。
改革派差不多一致的否定隱修更合乎真正的基督徒生活。他們以工作、娛樂、和隱修都是神的恩賜。他們也差不多一致的認為每樣工作在神面前有同等的價值。William Tyndale曾因一篇文章被控為異端，其中就是提出：“沒有一樣工作比另一樣更討神喜悅的：舀水、洗碗、作鞋匠、作使徒都是同一(one) 的；去洗碗、去傳道，都是同一的；同樣感人，同樣討神喜悅。” 馬丁路德教導我們，在神的主權底下，每個人是被放在社會中屬他或她的崗位：
如果你是作勞工的，你就曉得聖經是在你的工作間、在你的手中、在你的心內—教導你怎樣待你的鄰舍……看你的工具……你的針、你的頂針、你的酒桶、你的貨物、你的天秤、量度尺……你家中、店舖的交易、貨物、工具、機器，通通都是「傳道人」。
甚至亞當“也有工作做，就是……種植園子、栽培、管理” 。故此，沒有一樣工作是過於屬身體、肉體或外表，而不能成為屬靈的，只要是按神的話語和信心而作。
加爾文或許是最倡議工作價值的一位。在一切之上是”有用” 的工作。他的神“不是智慧派想像出來的虛榮、閒聊、好像昏睡的神，乃是勤勞、有效率，操作和不斷工作的神” 。」
(摘譯自Paul
(1) The NIV translation vividly depicts the problem with those who choose not to work but are “busybodies”.
a. What does Paul mean by “they are not busy (because they do not work), but are busybodies”?
b. How might such busybodies be harmful to the family?
c. How might such busybodies be harmful to the church?
(2) We have a growing number of retirees (some early retirees) in the church family. How may they keep themselves from being “busybodies”?
(3) Can you think of constructive suggestions that can help physically healthy retirees “settle down” and become good stewards of the time they have?
(4) Paul closes with some harsh words for those who would not obey his instructions.
a. Why is Paul so harsh on them?
b. What is the purpose of not associating with them?
c. How important is it that with such harsh treatment we do not regard them as “enemies”, but still as brothers? Why?
d. How can we practically put this into practice and how can we make these people feel that we still regard them as brothers (and yet disassociate ourselves from them)?
(5) Why does Paul urge them to take note of his hand-writing (see 2:2)?
(6) As we come to close of this letter, may I suggest that you read aloud all the benedictions that Paul bestows upon the Thessalonians and apply them to yourself: 2:16-17; 3:5; 3:16; and 3:18.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 按保羅所言，「甚麼工作都不作的人」，會成為什麼樣的人？
a. 這責備是否公平？
b. 這樣的人對家庭可以帶來什麼麻煩？
c. 這樣的人為教會可以帶來什麼麻煩？
(2) 在一般的教會，越來越多人退休了(或提早退休) ，我們可以怎樣幫助他們不至如保羅所言呢？
(3) 你可想到什麼實際可行的建議，幫助身體健康仍佳的退休信徒，成為教會、家庭的祝福？
(4) 保羅以嚴厲的說話來作結束，警告那些不聽勸導的人：
a. 為何要這樣嚴厲？
b. 不與他們交往的最終目的是什麼？
c. 在施加這樣嚴厲的管教之餘，為何保羅要提醒他們「不要以他為仇人」？這吩咐有何重要性？
d. 一方面要不與他們交往，另一方面又仍待之為弟兄，可行嗎？如何叫受管教的仍曉得我們是待他們為弟兄？
(5) 為何保羅提醒他們要認清楚他的筆跡？(見2:2)
(6) 讀到這書信的結束時，讓我們把保羅在這信中的祝禱，朗誦出來，作為自己從神領受的祝福：
a. 2:16-17
b. 3:5
c. 3:16
d. 3:18
“They are not busy, they are busybodies.” (2 Thess. 3:11)
“There are some other men going about, as they say, pretending only to devote themselves to prayer and doing no work, making piety a pretext for cowardice and a means of gaining a living, but not thinking rightly. Let them say that they are better even than the holy apostles who worked when opportunity give them time for it, and they were exhausted for the word of God. How did they miss reading the holy Paul writing to certain people, 'For I hear that some among you are living irregularly, doing no work but busy at meddling'? The church does not admit those who do this. It is necessary without doubt that those who live a quiet life in the monasteries to pray continually. But it does no harm and rather is exceedingly helpful to work so that he who accepts the labors of others for his own need may not be found to be burdensome to others. It might be possible from his labors to relieve the widow and the orphan and some of the weak ones of his brothers.”
(ACCS, Vol. 9, Cyril of Alexandria, Letters 83.7)
「我們靠主耶穌基督吩咐、勸戒這樣的人，要安靜做工，吃自己的飯。」(帖後3:12)
「有些人，像他們所言，到處跑，卻假裝自己是專心禱告的，其實是無所事事，他們把敬虔當作懦怯和維生的手法；其實是想錯了。就讓他們自稱比那些傳神的道至筋疲力倦，但一有機會也作工的聖使徒們更好吧。但他們怎可以忽略聖保羅寫給某些人的話：“因我聽說，在你們中間有人不按規矩而行，甚麼工都不作，反倒專管閒事” 。教會是不能接納這樣的人的。當然，那些在修道院過安靜生活的，是不斷的禱告。但能工作不但無礙，更是非常有幫助的。因為那些接受別人的勞苦所供養的，就不至成為別人過份的負累了。甚至，因他們自己的勞力，可以救助寡婦、孤兒，和弟兄中弱小的。」
(ACCS, Vol. 9, Cyril of Alexandria, Letters 83.7)