Word Pictures in the New Testament
1 Thessalonians
A. T. Robertson
Chapter 1
1:1 Paul, and Silvanus, and Timothy [Paulos kai Silouanos
kai Timotheos]. Nominative absolute as customary in letters. Paul associates
with himself Silvanus (Silas of Acts, spelled [Silbanos] in D and the papyri), a
Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of
Paul’s converts at Lystra on the first tour. They had both been with Paul at Thessalonica,
though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Ac
17:14f.). Timothy had joined Paul in Athens (1Th 3:1f.), had been sent
back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Th
3:5; Ac 18:5, 2Co 1:19). Silas is the elder and is mentioned first, but neither
is in any sense the author of the Epistle any more than Sosthenes is co-author of
I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them
in mind when he uses “we” in the Epistle. Paul does not here call himself “apostle”
as in the later Epistles, perhaps because his position has not been so vigorously
attacked as it was later. Ellicott sees in the absence of the word here a mark of
the affectionate relations existing between Paul and the Thessalonians. Unto
the church of the Thessalonians [tēi ekklēsiāi Thessalonikeōn]. The dative
case in address. Note absence of the article with [Thessalonikeōn] because a proper
name and so definite without it. This is the common use of [ekklēsia] for a local
body (church). The word originally meant “assembly” as in Ac 19:39, but it came to mean an organization for worship whether assembled
or unassembled (cf. Ac 8:3). The only superscription in the oldest Greek manuscripts (Aleph
B A) is [Pros Thessalonikeis A] (To the Thessalonians First). But probably Paul
wrote no superscription and certainly he would not write A to it before he had written
II Thessalonians (B). His signature at the close was the proof of genuineness (2Th 3:17)
against all spurious claimants (2Th 2:2). Unfortunately the brittle
papyrus on which he wrote easily perished outside of the sand heaps and tombs of
Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would
be! In God the Father and the Lord Jesus Christ [en theōi patri kai kuriōi
Jēsou Christōi]. This church is grounded in [en], with the locative case)
and exists in the sphere and power of God the Father and the Lord Jesus Christ.
No article in the Greek, for both [theōi patri] and [kuriōi Jēsou Christōi] are
treated as proper names. In the very beginning of this first Epistle of Paul we
meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with
all the theological content of each word. The name “Jesus” (Saviour, Mt 1:21) he knew, as the “Jesus of history,” the personal name of the
Man of Galilee, whom he had once persecuted (Ac 9:5), but whom he at once,
after his conversion, proclaimed to be “the Messiah,” [ho Christos], Ac 9:22). This position Paul never changed. In the great sermon at Antioch
in Pisidia which Luke has preserved (Ac 13:23) Paul proved that God fulfilled
his promise to Israel by raising up “Jesus as Saviour” [sōtēra Iēsoun]. Now
Paul follows the Christian custom by adding [Christos] (verbal from [chriō], to
anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ
Jesus” (Col 1:1). And he dares also to apply [kurios] (Lord) to “Jesus
Christ,” the word appropriated by Claudius (Dominus, [Kurios] and other emperors
in the emperor-worship, and also common in the Septuagint for God as in Ps 32:1f. (quoted by Paul in Ro 4:8). Paul uses [Kurios] of God
(1Co 3:5) or of Jesus Christ
as here. In fact, he more frequently applies it to Christ when not quoting the Old
Testament as in Ro 4:8. And here he places “the Lord Jesus Christ” in the same category
and on the same plane with “God the father.” There will be growth in Paul’s Christology
and he will never attain all the knowledge of Christ for which he longs (Php
3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ”
for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road:
“And I said, What shall I do, Lord? And the Lord said to me” (Ac 22:10).
It is impossible to understand Paul without seeing clearly this first and final
stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current
views of Mithra or of Isis or any other alien faith. The Risen Christ became at
once for Paul the Lord of his life. Grace to you and peace [charis humin
kai eirēnē]. These words, common in Paul’s Epistles, bear “the stamp of Paul’s
experience” (Milligan). They are not commonplace salutations, but the old words
“deepened and spiritualised” (Frame). The infinitive [chairein] so common
in the papyri letters and seen in the New Testament also (Ac 15:23; 23:26;
Jas 1:1) here gives place to [charis], one of the great words of the New Testament
(cf. Joh 1:16f.) and particularly of the Pauline Epistles. Perhaps no one word
carries more meaning for Paul’s messages than this word [charis] (from [chairō],
rejoice) from which [charizomai] comes. Peace [eirēnē] is more than
the Hebrew shalōm so common in salutations. One recalls the “peace” that Christ
leaves to us (Joh 14:27) and the peace of God that passes all understanding
(Php 4:7). This introduction is brief, but rich and gracious and pitches
the letter at once on a high plane.
1:2 We give thanks [eucharistoumen]. Late denominative
verb [eucharisteō] from [eucharistos] (grateful) and that from [eu], well and [charizomai],
to show oneself kind. See [charis] in verse 1. “The plural implies that all three missionaries prayed together” (Moffatt).
Always [pantote]. Late word, rare in LXX. So with [eucharisteō] in 2Th 1:3; 2:13; 1Co 1:4; Eph 5:20; Php 1:3. Moffatt takes it to mean “whenever
Paul was at his prayers.” Of course, he did not make audible prayer always, but
he was always in the spirit of prayer, “a constant attitude” (Milligan), “in tune
with the Infinite.” For you all [peri pantōn humōn]. Paul “encircled
[peri], around) them all,” including every one of them and the church as a whole.
Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this
phrase “you all,” particularly in Phil. (Php 1:3,7). Making mention
[mneian poioumenoi]. Paul uses this very idiom in Rom 1:9; Eph 1:16; Phm 1:4. Milligan cites a papyrus example of [mneian
poioumenoi] in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian
disciples which he read over with Silas and Timothy? In here is [epi] = “in
the time of our prayers.” “Each time that they are engaged in prayers the writers
mention the names of the converts” (Frame).
1:3 Remembering [mnēmoneuontes]. Present active
participle of old verb from adjective [mnēmōn] (mindful) and so to call to mind,
to be mindful of, used either with the accusative as in 1Th 2:9 or the
genitive as here. Without ceasing [adialeiptōs]. Double compound adverb
of the Koinē (Polybius, Diodorus, Strabo, papyri) from the verbal adjective [a-dia-leiptos]
[a] privative and [dia-leipō], to leave off). In the N.T. alone by Paul and always
connected with prayer. Milligan prefers to connect this adverb (amphibolous in position)
with the preceding participle [poioumenoi] rather than with [mnēmoneuontes] as Revised
Version and Westcott and Hort rightly do. Your work of faith [humōn tou
ergou tēs pisteōs]. Note article with both [ergou] and [pisteōs] (correlation
of the article, both abstract substantives). [Ergou] is genitive case the object
of [mnēmoneuontes] as is common with verbs of emotion (Robertson, Grammar, pp.
508f.), though the accusative [kopon] occurs in 1Th 2:9 according to common Greek idiom allowing either case. [Ergou]
is the general term for work or business, employment, task. Note two genitives with
[ergou]. [Humōn] is the usual possessive genitive, your work, while [tēs
pisteōs] is the descriptive genitive, marked by, characterized by, faith, “the activity
that faith inspires” (Frame). It is interesting to note this sharp conjunction of
these two words by Paul. We are justified by faith, but faith produces works (Ro
6-8) as the Baptist taught and as Jesus taught and as James does in Jas 2. Labour of love [tou kopou tēs agapēs]. Note article
with both substantives. Here again [tou kopou] is the genitive the object of [mnēmoneuontes]
while [tēs agapēs] is the descriptive genitive characterizing the “labour” or “toil”
more exactly. [Kopos] is from [koptō], to cut, to lash, to beat the bread, to toil.
In Re 14:13 the distinction is drawn between [kopou] (toil) from which the
saints rest and [erga] (works, activities) which follow with them into heaven. So
here it is the labour that love prompts, assuming gladly the toil. [Agapē] is one
of the great words of the N.T. (Milligan) and no certain example has yet been found
in the early papyri or the inscriptions. It occurs in the Septuagint in the higher
sense as with the sensuous associations. The Epistle of Aristeas calls love [agapē]
God’s gift and Philo uses [agapē] in describing love for God. “When Christianity
first began to think and speak in Greek, it took up [agapē] and its group of terms
more freely, investing them with the new glow with which the N.T. writings make
us familiar, a content which is invariably religious” (Moffatt, Love in the New
Testament, p. 40). The New Testament never uses the word [erōs] (lust). Patience
of hope [tēs hupomonēs tēs elpidos]. Note the two articles again and
the descriptive genitive [tēs elpidos]. It is patience marked by hope, “the endurance
inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs.
[Hupomonē] is an old word [hupo, menō], to remain under), but it “has come like
[agapē] to be closely associated with a distinctively Christian virtue” (Milligan).
The same order as here [ergou, kopos, hupomonē] appears in Re 2:2 and Lightfoot considers it” an ascending scale as practical proofs
of self-sacrifice.” The church in Thessalonica was not old, but already they were
called upon to exercise the sanctifying grace of hope (Denney). In our Lord Jesus
Christ [tou Kuriou hēmōn Iēsou Christou]. The objective genitive with
[elpidos] (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.).
Jesus is the object of this hope, the hope of his second coming which is still open
to us. Note “Lord Jesus Christ” as in verse 1. Before our God and Father
[emprosthen tou theou kai patros hēmōn]. The one article with both substantives
precisely as in Ga 1:4, not “before God and our Father,” both article and possessive genitive
going with both substantives as in 2Pe 1:1, 11; Tit 2:13 (Robertson, Grammar, pp. 785f.). The phrase is
probably connected with [elpidos]. [Emprosthen] in the N.T. occurs only of place,
but it is common in the papyri of time. The picture here is the day of judgment
when all shall appear before God.
1:4 Knowing [eidotes]. Second perfect active participle
of [oida] [eidon], a so-called causal participle = since we know, the third
participle with the principal verb [eucharistoumen], the Greek being fond of the
circumstantial participle and lengthening sentences thereby (Robertson, Grammar,
P. 1128). Beloved by God [ēgapēmenoi hupo [tou] theou]. Perfect passive
participle of [agapaō], the verb so common in the N.T. for the highest kind of love.
Paul is not content with the use of [adelphoi] here (often in this Epistle as 2:1, 14, 17;
3:7; 4:1, 10), but adds this affectionate phrase nowhere else
in the N.T. in this form (cf. Jude 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2Th 2:13 he quotes “beloved by the Lord” from De 33:12. The use of [adelphoi] for members of the same brotherhood can
be derived from the Jewish custom (Ac 2:29,37) and the habit of Jesus
(Mt 12:48) and is amply illustrated in the papyri for burial clubs and
other orders and guilds (Moulton and Milligan’s Vocabulary). Your election
[tēn eklogēn humōn]. That is the election of you by God. It is an old word
from [eklegomai] used by Jesus of his choice of the twelve disciples (Joh
15:16) and by Paul of God’s eternal selection (Eph 1:4). The word [eklogē]
is not in the LXX and only seven times in the N.T. and always of God’s choice of
men (Ac 9:15; 1Th 1:4; Ro 9:11; 11:5, 7, 58; 2Pe 1:10). The divine [eklogē]
was manifested in the Christian qualities of verse 3 (Moffatt).
1:5 How that [hoti]. It is not certain whether [hoti]
here means “because” [quia] as in 2Th 3:7; 1Co 2:14; Ro 8:27 or declarative [hoti] “how that,” knowing the
circumstances of your election (Lightfoot) or explanatory, as in Ac 16:3; 1Th 2:1; 1Co 16:15;
2Co 12:3f.; Ro 13:11. Our gospel [to
euaggelion hēmōn]. The gospel (see on Mt 4:23; Mr 1:1, 15 for [euaggelion]
which we preach, Paul’s phrase also in 2Th 2:14; 2Co 4:3; Ro 2:16; 16:25; 2Ti 2:8. Paul had a definite, clear-cut
message of grace that he preached everywhere including Thessalonica. This message
is to be interpreted in the light of Paul’s own sermons in Acts and Epistles, not
by reading backward into them the later perversions of Gnostics and sacramentarians.
This very word was later applied to the books about Jesus, but Paul is not so using
the term here or anywhere else. In its origin Paul’s gospel is of God (1Th
2:2,8,9), in its substance it is Christ’s (3:2; 2Th 1:8), and Paul is
only the bearer of it (1Th 2:4,9; 2Th 2:14) as Milligan points out. Paul
and his associates have been entrusted with this gospel (1Th 2:4) and
preach it (Ga 2:2). Elsewhere Paul calls it God’s gospel (2Co
11:7; Ro 1:1; 15:16) or Christs (1Co 9:12; 2Co 2:12; 9:13; 10:14; Ga 1:7;
Ro 15:19; Php 1:27). In both instances it is the subjective genitive. Came unto
you [egenēthē eis humās]. First aorist passive indicative of [ginomai]
in practically same sense as [egeneto] (second aorist middle indicative as in the
late Greek generally). So also [eis humās] like the Koinē is little more than
the dative [humin] (Robertson, Grammar, p. 594). Not only—but also [ouk—monon,
alla kai]. Sharp contrast, negatively and positively. The contrast between [logos]
(word) and [dunamis] (power) is seen also in 1Co 2:4; 4:20. Paul does not refer to miracles by [dunamis]. In the
Holy Spirit and much assurance [en pneumati hagiōi kai plērophoriāi pollēi].
Preposition [en] repeated with [logōi, dunamei], but only once here thus uniting
closely Holy Spirit and much assurance. No article with either word.
The word [plērophoriāi] is not found in ancient Greek or the LXX. It appears once
in Clement of Rome and one broken papyrus example. For the verb [plērophoreō] see
on Lu 1:1. The substantive in the N.T. only here and Col 2:2; Heb 6:11; 10:22. It means the full confidence which comes from
the Holy Spirit. Even as ye know [kathōs oidate]. Paul appeals to
the Thessalonians themselves as witnesses to the character of his preaching and
life among them. What manner of men we showed ourselves toward you [hoioi
egenēthēmen humin]. Literally, What sort of men we became to you. Qualitative
relative [hoioi] and dative [humin] and first aorist passive indicative [egenēthēmen],
(not [ēmetha], we were). An epexegetical comment with for your sake [di’
humās] added. It was all in their interest and for their advantage, however
it may have seemed otherwise at the time.
1:6 Imitators of us and of the Lord [mimētai hēmōn kai
tou kuriou]. [Mimētēs] [-tēs] expresses the agent) is from [mimeomai], to
imitate and that from [mimos] [mimic], actor). Old word, more than “followers,”
in the N.T. only six times (1Th 1:6; 2:14; 1Co 4:16; 11:1; Eph 5:1; Heb
6:12). Again Paul uses [ginomai], to become, not [eimi], to be. It is a daring thing
to expect people to “imitate” the preacher, but Paul adds “and of the Lord,” for
he only expected or desired “imitation” as he himself imitated the Lord Jesus, as
he expressly says in 1Co 11:1. The peril of it all is that people so easily and so readily
imitate the preacher when he does not imitate the Lord. The fact of the “election”
of the Thessalonians was shown by the character of the message given them and by
this sincere acceptance of it (Lightfoot). Having received the word [dexamenoi
ton logon]. First aorist middle participle of [dechomai], probably simultaneous
action (receiving), not antecedent. In much affliction [en thlipsei pollēi].
Late word, pressure. Tribulation (Latin tribulum) from [thlibō], to press hard
on. Christianity has glorified this word. It occurs in some Christian papyrus letters
in this same sense. Runs all through the N.T. (2Th 1:4; Ro 5:3). Paul
had his share of them (Col 1:24; 2Co 2:4) and so he understands how to
sympathize with the Thessalonians (1Th 3:3f.). They suffered after Paul
left Thessalonica (1Th 2:14). With joy of the Holy Spirit [meta
charas pneumatos hagiou]. The Holy Spirit gives the joy in the midst of the
tribulations as Paul learned (Ro 5:3). “This paradox of experience” (Moffatt)
shines along the pathway of martyrs and saints of Christ.
1:7 So that ye became [hōste genesthai humas]. Definite
result expressed by [hōste] and the infinitive [genesthai] (second aorist middle
of [ginomai] as is common in the Koinē. An ensample [tupon].
So B D, but Aleph A C have [tupous] (plural). The singular looks at the church as
a whole, the plural as individuals like [humās]. [Tupos] is an old word from [tuptō],
to strike, and so the mark of a blow, print as in John 20:25. Then the figure formed by the blow, image as in Ac 7:43. Then the mould or form (Ro 6:17; Ac 23:25). Then an
example or pattern as in Ac 7:44, to be imitated as here, Php 3:17, etc. It was a great compliment for the church in Thessalonica
to be already a model for believers in Macedonia and Achaia. Our word type for
printers is this same word with one of its meanings. Note separate article with
both Macedonia [tēi Makedoniāi] and Achaia [tēi Achaiāi] treated as
separate provinces as they were.
1:8 From you hath sounded forth [aph’ humōn exēchētai].
Perfect passive indicative of [exēcheō], late compound verb [ex, ēchos, ēchō,
ēchē], our echo) to sound out of a trumpet or of thunder, to reverberate like our
echo. Nowhere else in the N.T. So “from you” as a sounding board or radio transmitting
station (to use a modern figure). It marks forcibly “both the clear and the persuasive
nature of the [logos tou Kuriou]” (Ellicott). This phrase, the word of the Lord,
may be subjective with the Lord as its author or objective with the Lord as the
object. It is both. It is a graphic picture with a pardonable touch of hyperbole
(Moffatt) for Thessalonica was a great commercial and political centre for disseminating
the news of salvation (on the Egnation Way). But in every place [all’
en panti topōi]. In contrast to Macedonia and Achaia. The sentence would naturally
stop here, but Paul is dictating rapidly and earnestly and goes on. Your faith
to God-ward [hē pistis humōn hē pros ton theon]. Literally, the faith
of you that toward the God. The repeated article makes clear that their faith
is now directed toward the true God and not toward the idols from which they had
turned (verse 10). Is gone forth [exelēluthen]. Second perfect active
indicative of old verb [exerchomai], to go out, state of completion like [exēchētai]
above. So that we need not to speak anything [hōste mē chreian echein
hēmās lalein ti]. [Hōste] with the infinitive for actual result as in verse 7. No vital distinction between [lalein] (originally to chatter as of
birds) and [legein], both being used in the Koinē for speaking and preaching (in
the N.T.).
1:9 They themselves [autoi]. The men of Macedonia,
voluntarily. Report [apaggellousin]. Linear present active indicative,
keep on reporting. What manner of entering in [hopoian eisodon]. What
sort of entrance, qualitative relative in an indirect question. We had [eschomen].
Second aorist active (ingressive) indicative of the common verb [echō]. And how
[kai pōs]. Here the interrogative adverb [pōs] in this part of the indirect
question. This part about “them” (you) as the first part about Paul. The verb [epistrephō]
is an old verb for turning and is common in the Acts for Gentiles turning to God,
as here from idols, though not by Paul again in this sense. In Ga 4:9 Paul uses it for turning to the weak and beggarly elements of Judaism.
From idols [apo tōn eidolōn]. Old word from [eidos] (figure) for image
or likeness and then for the image of a heathen god (our idol). Common in the
LXX in this sense. In Ac 14:15 Paul at Lystra urged the people to turn from these vain things
to the living God [apo toutōn tōn mataiōn epistrephein epi theon zōnta],
using the same verb [epistrephein]. Here also Paul has a like idea, to serve
a living and true God [douleuein theōi zōnti kai alēthinōi]. No article,
it is true, but should be translated “the living and true God” (cf. Ac 14:15). Not “dead” like the idols from which they turned, but alive
and genuine [alēthinos], not [alēthēs].
1:10 To wait for his Son from heaven [anamenein ton
huion autou ek tōn ouranōn]. Present infinitive, like [douleuein], and so linear,
to keep on waiting for. The hope of the second coming of Christ was real and powerful
with Paul as it should be with us. It was subject to abuse then as now as Paul will
have to show in this very letter. He alludes to this hope at the close of each chapter
in this Epistle. Whom he raised from the dead [hon ēgeiren ek [tōn] nekrōn].
Paul gloried in the fact of the resurrection of Jesus from the dead of which fact
he was himself a personal witness. This fact is the foundation stone for all his
theology and it comes out in this first chapter. Jesus which delivereth us from
the wrath to come [Iēsoun ton ruomenon hēmās ek tēs orgēs tēs erchomenēs].
It is the historic, crucified, risen, and ascended Jesus Christ, God’s Son, who
delivers from the coming wrath. He is our Saviour (Mt 1:21) true to his
name Jesus. He is our Rescuer (Ro 11:26, [ho ruomenos], from Isa 59:20). It is eschatological language, this coming wrath of God for
sin (1Th 2:16; Ro 3:5; 5:9; 9:22; 13:5). It was Paul’s allusion to the
day of judgment with Jesus as Judge whom God had raised from the dead that made
the Athenians mock and leave him (Ac 17:31f.). But Paul did not change
his belief or his preaching because of the conduct of the Athenians. He is certain
that God’s wrath in due time will punish sin. Surely this is a needed lesson for
our day. It was coming then and it is coming now.
Chapter 2
2:1 For yourselves know [autoi gar oidate]. This
explanatory [gar] takes up in verses 1-12 the allusion in 1:9 about the “report” concerning the entrance [eisodon], way in, [eis,
hodon], unto you [tēn pros humās]. Note repeated article to sharpen
the point. This proleptic accusative is common enough. It is expanded by the epexegetic
use of the [hoti] clause that it hath not been found vain [hoti ou kenē
gegonen]. Literally, that it has not become empty. Second perfect active
(completed state) of [ginomai]. Every pastor watches wistfully to see what will
be the outcome of his work. Bengel says: Non inanis, sed plena virtutis. Cf. 1:5. [Kenos] is hollow, empty, while [mataios] is fruitless, ineffective.
In 1Co 15:14,17 Paul speaks of [kenon to kērugma] (empty the preaching) and
[mataia hē pistis] (vain the faith). One easily leads to the other.
2:2 But having suffered before [alla propathontes].
Strong adversative [alla], antithesis to [kenē]. Appeal to his personal experiences
in Thessalonica known to them (as ye know, [kathōs oidate]. Second aorist active
participle of [propaschō], old compound verb, but here alone in the N.T. The force
of [pro-] (before) is carried over to the next verb. The participle may be regarded
as temporal (Ellicott) or concessive (Moffatt). And been shamefully entreated
in Philippi [kai hubristhentes en Philippois]. First aorist passive participle
of [hubrizō], old verb, to treat insolently. “More than the bodily suffering it
was the personal indignity that had been offered to him as a Roman citizen” (Milligan),
for which account see Ac 16:16-40, an interesting example of how Acts and the Epistles throw
light on each other. Luke tells how Paul resented the treatment accorded to him
as a Roman citizen and here Paul shows that the memory still rankled in his bosom.
We waxed bold in our God [eparrēsiasametha en tōi theōi hēmōn]. Ingressive
first aorist middle of [parrēsiazomai], old deponent verb from [parrēsia] (full
story, [pan-, rēsia]. In his reply to Festus (Ac 26:26) Paul uses
[parrēsiazomenos lalō], being bold I speak, while here he has we waxed
bold to speak [eparrēsiasametha lalēsai]. The insult in Philippi did
not close Paul’s mouth, but had precisely the opposite effect “in our God.” It was
not wild fanaticism, but determined courage and confidence in God that spurred Paul
to still greater boldness in Thessalonica, unto you [pros humās],
be the consequences what they might, the gospel of God in much conflict,
[to euaggelion tou theou en pollōi agōni]. This figure of the athletic games
[agōn] may refer to outward conflict like Php 1:30 or inward anxiety (Col 2:1). He had both in Thessalonica.
2:3 Exhortation [paraklēsis]. Persuasive discourse,
calling to one’s side, for admonition, encouragement, or comfort. Not of error
[ouk ek planēs]. This word is same as [planaō], to lead astray (2Ti
3:13) like Latin errare. Passive idea of error here rather than deceit.
That is seen in nor in guile [oude en dolōi] from [delō], to catch
with bait. Paul is keenly sensitive against charges against the correctness of his
message and the purity of his life. Nor of uncleanness [oude ex akatharsias].
“This disclaimer, startling as it may seem, was not unneeded amidst the impurities
consecrated by the religions of the day” (Lightfoot). There was no necessary connection
in the popular mind between religion and morals. The ecstatic initiations in some
of the popular religions were grossly sensual.
2:4 But even as we have been approved by God [alla kathōs
dedokimasmetha hupo tou theou]. Perfect passive indicative of [dokimazō], old
verb to put to the test, but here the tense for completed state means tested and
proved and so approved by God. Paul here claims the call of God for his ministry
and the seal of God’s blessing on his work and also for that of Silas and Timothy.
To be entrusted with the gospel [pisteuthēnai to euaggelion]. First
aorist passive infinitive of [pisteuō], common verb for believing, from [pistis]
(faith), but here to entrust rather than to trust. The accusative of the thing is
retained in the passive according to regular Greek idiom as in 1Co 9:17;
Ga 2:7; Ro 3:2; 1Ti 1:11; Tit 1:3, though the active had the dative of the person.
So we speak [houtōs laloumen]. Simple, yet confident claim of loyalty
to God’s call and message. Surely this should be the ambition of every preacher
of the gospel of God. Not as pleasing men [ouch hōs anthrōpois areskontes].
Dative case with [areskō] as in Ga 1:10. Few temptations assail the preacher more strongly than this one
to please men, even if God is not pleased, though with the dim hope that God will
after all condone or overlook. Nothing but experience will convince some preachers
how fickle is popular favour and how often it is at the cost of failure to please
God. And yet the preacher wishes to win men to Christ. It is all as subtle as it
is deceptive. God tests our hearts (the very verb [dokimazō] used in the beginning
of this verse) and he is the only one whose approval matters in the end of the day
(1Co 4:5).
2:5 Using words of flattery [en logōi kolakeias].
Literally, in speech of flattery or fawning. Old word, only here in N.T.,
from [kolaks], a flatterer. An Epicurean, Philodemus, wrote a work [Peri Kolakeias]
(Concerning Flattery). Milligan (Vocabulary, etc.) speaks of “the selfish conduct
of too many of the rhetoricians of the day,” conduct extremely repugnant to Paul.
The third time (verses 1, 2, 5) he appeals to their knowledge of his work in Thessalonica. Frame
suggests “cajolery.” Nor a cloke of covetousness [oute prophasei pleonexias].
Pretext [prophasis] from [prophainō], to show forth, or perhaps from [pro-phēmi],
to speak forth). This is the charge of self-interest rather than the mere desire
to please people. Pretext of greediness is Frame’s translation. [Pleonexia] is merely
“having more” from [pleonektēs], one eager for more, and [pleonekteō], to have more,
then to over-reach, all old words, all with bad meaning as the result of the desire
for more. In a preacher this sin is especially fatal. Paul feels so strongly his
innocence of this charge that he calls God as witness as in 2Co 1:23; Ro 9:1; Php 1:8, a solemn oath for his own veracity.
2:6 Nor seeking glory of men [oute zētountes ex anthrōpōn
doxan]. “Upon the repudiation of covetousness follows naturally the repudiation
of worldly ambition” (Milligan). See Ac 20:19; 2Co 4:5; Eph 4:2. This third disclaimer is as strong as the
other two. Paul and his associates had not tried to extract praise or glory out
of [ex] men. Neither from you nor from others [oute aph’ humōn
oute aph’ allōn]. He widens the negation to include those outside of the church
circles and changes the preposition from [ex] (out of) to [apo] (from). When
we might have been burdensome, as apostles of Christ [dunamenoi en barei
einai hōs Christou apostoloi]. Westcott and Hort put this clause in verse 7. Probably a concessive participle, though being able to be in a position
of weight (either in matter of finance or of dignity, or a burden on your funds
or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here
on the double sense of the phrase” like the Latin proverb: Honos propter onus.
So he adds, including Silas and Timothy, as Christ’s apostles, as missionaries
clearly, whether in the technical sense or not (cf. Ac 14:4,14; 2Co 8:23; 11:13; Ro 16:7; Php 2:25; Re 2:2). They were entitled
to pay as “Christ’s apostles” (cf. 1Co 9; 2Co 11:7ff.), though they had not asked for it.
2:7 But we were gentle in the midst of you [alla egenēthēmen
nēpioi en mesōi humōn]. Note [egenēthēmen] (became), not [ēmetha] (were). This
rendering follows [ēpioi] instead of [nēpioi] (Aleph B D C Vulg. Boh.) which is
clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer [ēpioi] as making
better sense. Dibelius terms [nēpioi] unmoglich (impossible), but surely that
is too strong. Paul is fond of the word [nēpioi] (babes). Lightfoot admits that
he here works the metaphor to the limit in his passion, but does not mar it as Ellicott
holds. As when a nurse cherishes her own children [hōs ean trophos thalpēi
ta heautēs tekna]. This comparative clause with [hōs ean] (Mr 4:26;
Ga 6:10 without [ean] or [an] and the subjunctive (Robertson, Grammar, p.
968) has a sudden change of the metaphor, as is common with Paul (1Ti
5:24; 2Co 3:13ff.) from babes to nurse [trophos], old word,
here only in the N.T., from [trephō], to nourish, [trophē], nourishment. It is really
the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found
in Sophocles, and a picture of Paul’s tender affection for the Thessalonians. [Thalpō]
is an old word to keep warm, to cherish with tender love, to foster. In N.T. only
here and Eph 5:29.
2:8 Even so, being affectionately desirous of you [houtōs
omeiromenoi humōn]. Clearly the correct text rather than [himeiromenoi] from
[himeirō], old verb to long for. But the verb [homeiromai] (Westcott and Hort om.,
smooth breathing) occurs nowhere else except MSS. in Job 3:21; Ps 62:2 (Symmachus) and the Lycaonian sepulchral inscription
(4th cent. A.D.) about the sorrowing parents [homeiromenoi peri paidos], greatly
desiring their son (Moulton and Milligan, Vocabulary). Moulton suggests that
it comes from a root [smer], remember, and that [o-] is a derelict preposition [o]
like [o-duromai, o-kellō, ō-keanos]. Wohlenberg (Zahn, Kommentar) calls the word
“a term of endearment,” “derived from the language of the nursery” (Milligan).
We were well pleased [ēudokoumen]. Imperfect active of [eudokeō],
common verb in later Greek and in N.T. (see on Mt 3:17), picturing Paul’s idea of their attitude while in Thessalonica.
Paul often has it with the infinitive as here. To impart [metadounai].
Second aorist active infinitive of [metadidōmi], old verb to share with (see on Lu 3:11). Possible zeugma with souls [psuchas], though Lightfoot
renders “lives.” Paul and his associates held nothing back. Because ye were become
very dear to us [dioti agapētoi hēmin egenēthēte]. Note [dioti] (double
cause, [dia, hoti], for that), use of [ginomai] again for become, and dative [hēmin]
with verbal [agapētoi], beloved and so dear. A beautiful picture of the growth of
Paul’s affection for them as should be true with every pastor.
2:9 Travail [mochthon]. Old word for difficult labour,
harder than [kopos] (toil). In the N.T. only here, 2Th 3:8; 2Co 11:27. Note accusative case here though genitive with [mnēmoneuō]
in 1:3. Night and day [nuktos kai hēmeras]. Genitive case,
both by day and by night, perhaps beginning before dawn and working after dark.
So in 3:10. That we might not burden any of you [pros to mē epibarēsai
tina humōn]. Use of [pros] with the articular infinitive to express purpose
(only four times by Paul). The verb [epibareō] is late, but in the papyri and inscriptions
for laying a burden [baros] on [epi-] one. In N.T. only here and 2Th 3:8; 2Co 2:5. Paul boasted of his financial independence where he
was misunderstood as in Thessalonica and Corinth (2Co 9-12), though he
vindicated his right to remuneration. We preached [ekēruxamen].
We heralded (from [kērux], herald) to you, common verb for preach.
2:10 How holily and righteously and unblameably [hōs
hosiōs kai dikaiōs kai amemptōs]. Paul calls the Thessalonians and God as witnesses
[martures] to his life toward you the believers [humin tois pisteuousin]
dative of personal interest. He employs three common adverbs that show how holily
toward God and how righteously toward men so that they did not blame him and his
associates in either respect. So there is a reason for each adverb. All this argues
that Paul spent a considerable time in Thessalonica, more than the three sabbaths
mentioned by Luke. The pastor ought to live so that his life will bear close inspection.
2:11 As a father with his own children [hōs patēr tekna
heautou]. Change from the figure of the mother-nurse in verse 7. There
is ellipse of a principal verb with the participles [parakalountes, paramuthoumenoi,
marturoumenoi]. Lightfoot suggests [enouthetoumen] (we admonished) or [egenēthēmen]
(we became). The three participles give three phases of the minister’s preaching
(exhorting, encouraging or consoling, witnessing or testifying). They are all old
verbs, but only the first [parakaleō] is common in the N.T.
2:12 To the end that [eis to]. Final use of [eis]
and the articular infinitive, common idiom in the papyri and Paul uses [eis] to
and the infinitive fifty times (see again in 3:2), some final, some sub-final, some result (Robertson, Grammar, pp.
989-91). Walk worthily of God [peripatein axiōs tou theou]. Present
infinitive (linear action), and genitive case with adverb [axiōs] as in Col 1:10 (cf. Php 1:27; Eph 4:1), like a preposition. Calleth [kalountos].
Present active participle, keeps on calling. Some MSS. have [kalesantos], called.
Kingdom [basileian] here is the future consummation because of glory
[doxan] as in 2Th 1:5; 1Co 6:9; 15:50; Ga 5:21; 2Ti 4:1, 18), but Paul uses it for the
present kingdom of grace also as in 1Co 4:20; Ro 14:17; Col 1:13.
2:13 And for this cause we also [kai dia touto kai hēmeis].
Note [kai] twice. We as well as you are grateful for the way the gospel was received
in Thessalonica. Without ceasing [adialeiptōs]. Late adverb for which
see on 1:2 and for [eucharistoumen] see on 1:2. The word of the message
[logon akoēs]. Literally, the word of hearing, as in Sir. 42:1 and Heb 4:2
[ho logos tēs akoēs], the word marked by hearing (genitive case), the word
which you heard. Here with [tou theou] (of God) added as a second descriptive genitive
which Paul expands and justifies. Ye received it so [paralabontes]
and accepted or welcomed it [edexasthe] so, not as the word of
men [ou logou anthrōpōn], but as the word of God [alla logon
theou], as it is in truth [kathōs alēthōs estin]. This last clause
is literally, as it truly is. Paul had not a doubt that he was proclaiming
God’s message. Should any preacher preach his doubts if he has any? God’s message
can be found and Paul found it. Worketh in you [energeitai en humin].
Perhaps middle voice of [energeō] [en, ergon], work) late verb, not in ancient
Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by
Paul and James. If it is passive, as Milligan thinks, it means “is set in operation,”
as Polybius has it. The idea then is that the word of God is set in operation in
you that believe.
2:14 Imitators of the churches of God which are in Judea
[mimētai tōn ekklēsiōn tou theou tōn ousōn en tēi Ioudaiāi]. On [mimētai]
see on 1:5. “This passage, implying an affectionate admiration of the Jewish churches
on the part of St. Paul, and thus entirely bearing out the impression produced by
the narrative in the Acts, is entirely subversive of the theory maintained by some
and based on a misconception of Ga 2, and by the fiction of the Pseudo-Clementines, of the feud existing
between St. Paul and the Twelve” (Lightfoot). In Christ Jesus [en Christōi
Iēsou]. It takes this to make a Christian church of God. Note order here
Christ Jesus as compared with Jesus Christ in 1:1, 3. Ye also—even as they
[kai humeis—kai autoi]. Note
[kai] twice (correlative use of [kai]. Countrymen [sumphuletōn].
Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who
no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and
Silas so that it “was taken up by the native population, without whose co-operation
it would have been powerless” (Lightfoot). Own [idiōn] here has apparently
a weakened force. Note [hupo] here with the ablative both with [sumphuletōn] and
[Ioudaiōn] after the intransitive [epathete] (suffered). The persecution of the
Christians by the Jews in Judea was known everywhere.
2:15 Who both killed the Lord Jesus and the prophets [tōn
kai ton Kurion apokteinantōn Iēsoun kai tous prophētas]. First aorist active
participle of [apokteinō]. Vivid justification of his praise of the churches in
Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their
guilt (Mt 23:29). Paul, as Peter (Ac 2:23), lays the guilt of
the death of Christ on the Jews. And drove us out [kai hēmās ekdiōxantōn].
An old verb to drive out or banish, to chase out as if a wild beast. Only here in
N.T. It is Paul’s vivid description of the scene told in Ac 17:5ff. when the rabbis and the hoodlums from the agora chased him
out of Thessalonica by the help of the politarchs. Please not God [Theōi
mē areskontōn]. The rabbis and Jews thought that they were pleasing God by so
doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows
better now. And are contrary to all men [kai pasin anthrōpois enantiōn].
Dative case with the adjective [enantiōn] (old and common word, face to face, opposite).
It seems like a bitter word about Paul’s countrymen whom he really loved (Ro
9:1-5; 10:1-6), but Paul knew only too well the middle wall of partition between
Jew and Gentile as he shows in Eph 2 and which only the Cross of Christ
can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios
hostile odium.
2:16 Forbidding us [kōluontōn hēmās]. Explanatory
participle of the idea in [enantiōn]. They show their hostility to Paul at every
turn. Right here in Corinth, where Paul is when he writes, they had already shown
venomous hostility toward Paul as Luke makes plain (Ac 18:6ff.). They
not simply oppose his work among the Jews, but also to the Gentiles [ethnesi],
nations outside of the Abrahamic covenant as they understood it). That they may
be saved [hina sōthōsin]. Final use of [hina] with first aorist passive
subjunctive of [sōzō] old verb to save. It was the only hope of the Gentiles, Christ
alone and not the mystery-religions offered any real hope. To fill up their sins
alway [eis to anaplērōsai autōn tas hamartias pantote]. Another example
of [eis to] and the infinitive as in verse 12. It may either be God’s conceived plan to allow the Jews to go on and
fill up [anaplērōsai], note [ana], fill up full, old verb) or it may be the natural
result from the continual [pantote] sins of the Jews. Is come [ephthasen].
First aorist (timeless aorist) active indicative of [phthanō] which no longer means
to come before as in 1Th 4:15 where alone in the N.T. it retains the old idea of coming before.
Some MSS. have the perfect active [ephthaken], prophetic perfect of realization
already. Frame translates it: “But the wrath has come upon them at last.” This is
the most likely meaning of [eis telos]. Paul vividly foresees and foretells the
final outcome of this attitude of hate on the part of the Jews. Tristis exitus,
Bengel calls it. Paul speaks out of a sad experience.
2:17 Being bereaved of you [aporphanisthentes aph’ humōn].
First aorist passive participle of the rare compound verb [aporphanizō], in Aeschylus,
but nowhere else in N.T.). Literally, being orphaned from you [aph’ humōn],
ablative case). Paul changes the figure again [trophos] or mother nurse in verse 7, [nēpios] or babe in
verse 7, [patēr] or father in verse 11) to orphan [orphanos]. He refers to the period of separation
from them, for a short season [pros kairon hōras] for a season of
an hour. This idiom only here in N.T., but [pros kairon] in Lu 8:13 and [pros hōran] in 2Co 7:8. But it has seemed long to Paul. Precisely how long he had been
gone we do not know, some months at any rate. In presence, not in heart [prosōpōi
ou kardiāi]. Locative case. [Prosōpon], old word [pros, ops], in front of
the eye, face) for face, look, person. Literally, in face or person. His
heart was with them, though they no longer saw his face. Heart, originally [kardia],
is the inner man, the seat of the affections and purposes, not always in contrast
with intellect [nous]. “Out of sight, not out of mind” (Rutherford). Endeavoured
the more exceedingly [perissoterōs espoudasamen]. Ingressive aorist active
indicative of [spoudazō], old word to hasten (from [spoudē, speudō]. We became
zealous. Comparative adverb [perissoterōs] from [perisson], more abundantly
than before being orphaned from you. Your face [to prosōpon humōn].
Cf. his face above. With great desire [en pollēi epithumiāi].
In much longing [epithumia] from [epi] and [thumos], [epithumeō], to run
after, to yearn after, whether good or bad).
2:18 Because [dioti]. As in 2:8. We would fain have come to you [ēthelēsamen elthein pros
humas]. First aorist active indicative of [thelō]. Literally, we desired
to come to you. I Paul [egō men Paulos]. Clear example of literary plural
[ēthelesamen] with singular pronoun [egō]. Paul uses his own name elsewhere also
as in 2Co 10:1; Ga 5:2; Col 1:23; Eph 3:1; Phm 1:19. Once and again [kai
hapax kai dis]. Both once and twice as in Php 4:16. Old idiom in Plato. And Satan hindered us [kai enekopsen
hēmas ho Satanas]. Adversative use of [kai = ] but or and yet. First aorist active
indicative of [enkoptō], late word to cut in, to hinder. Milligan quotes papyrus
example of third century, B.C. Verb used to cut in a road, to make a road impassable.
So Paul charges Satan with cutting in on his path. Used by Paul in Ac 24:4; Ga 5:7 and passive [enekoptomēn] in Ro 15:22;
1Pe 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not.
2:19 Crown of glorying [stephanos kauchēseōs]. When
a king or conqueror came on a visit he was given a chaplet of glorying. Paul is
answering the insinuation that he did not really wish to come. At his coming
[en tēi autou parousiāi]. This word [parousia] is untechnical (just presence
from [pareimi] in 2Th 2:9; 1Co 16:17; 2Co 7:6f.;
10:10; Php 1:26;
2:12. But here (also 1Th 3:13; 4:15; 5:23; 2Th 2:1, 8; 1Co 15:23) we have the technical sense
of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.)
notes that the word in the papyri is almost technical for the arrival of a king
or ruler who expects to receive his “crown of coming.” The Thessalonians, Paul says,
will be his crown, glory, joy when Jesus comes.
Chapter 3
3:1 When we could no longer forbear [mēketi stegontes].
[Stegō] is old verb to cover from [stegē], roof (Mr 2:4), to cover with
silence, to conceal, to keep off, to endure as here and 1Co 9:12; 13:7. In the papyri in this sense (Moulton and Milligan’s Vocabulary).
[Mēketi] usual negative with participle in the Koinē rather than [ouketi].
We thought it good [ēudokēsamen]. Either literary plural as in 2:18 or Paul and Silas as more likely. If so, both Timothy and Silas came
to Athens (Ac 17:15f.), but Timothy was sent (we sent, [epempsamen], verse 2) right back to Thessalonica and later Paul sent Silas on to Beroea or
Thessalonica (verse 5, I sent, [epempsa]. Then both Silas and Timothy came from Macedonia
to Corinth (Ac 18:5). Alone [monoi]. Including Silas.
God’s minister [diakonon tou theou]. See on Mt 22:13 for this interesting
word, here in general sense not technical sense of deacon. Some MSS. have fellow-worker
[sunergon]. Already apostle in 2:7 and now brother, minister (and possibly fellow-worker).
3:3 That no man be moved [to mēdena sainesthai].
Epexegetical articular infinitive in accusative case of general reference. [Sainō]
is old word to wag the tail, to flatter, beguile and this sense suits here (only
N.T. example). The sense of “moved” or troubled or disheartened is from [siainesthai]
the reading of F G and found in the papyri. We are appointed [keimetha].
Present middle, used here as passive of [tithēmi]. We Christians are set hereunto
[eis touto] to be beguiled by tribulations. We must resist.
3:4 We told you beforehand [proelegomen humin].
Imperfect active, we used to tell you beforehand. Old verb, rare in N.T. (only in
Paul). That we are to suffer persecution [hoti mellomen thlibesthai].
[Mellō] and present passive infinitive. Not mere prediction, but God’s appointed
will as it turned out in Thessalonica.
3:5 That I might know [eis to gnōnai]. Paul’s common
idiom (verse 2), [eis to] and the infinitive of purpose (second aorist ingressive active
of [ginōskō], come to know). Lest by any means the tempter had tempted you
[mē pōs epeirasen humās ho peirazōn]. Findlay takes this as a question with
negative answer, but most likely negative final clause with [mē pōs] about a past
action with aorist indicative according to the classic idiom as in Ga 2:2 [mē pōs—edramon] and Ga 4:11 after verb of fearing (Robertson, Grammar, p. 988). It is a
fear that the thing may turn out to be so about the past. Should be [genētai].
Here the usual construction appears (aorist subjunctive with [mē pōs] about
the future.
3:6 Even now [arti]. Just now, Timothy having come
[elthontos Timotheou], genitive absolute). Why Silas is not named is not clear,
unless he had come from Beroea or elsewhere in Macedonia. Glad tidings of
[euaggelisamenou]. First aorist middle participle of the verb for evangelizing
(gospelizing). Good remembrance [mneian]. Same word used by Paul 1:2. Longing to see us [epipothountes hēmās idein]. Old
and strong verb, [epi-], directive, to long after. Mutual longing that pleased Paul
(“we also you”).
3:7 Over you [eph’ humin]. [Epi] with the locative,
the basis on which the “comfort” rests. In [epi]. Locative case again
with [epi]. Distress [anagkēi]. Physical necessity, common
sense in late Greek, choking [agchō, angor], and crushing trouble
[thlipsis, thlibō].
3:8 If ye stand fast [ean humeis stēkete]. Condition
of first class, [ean] and present active indicative (correct text, not [stēkēte]
subj.) of [stēkō], late form from perfect [hestēka] of [histēmi], to place.
3:9 Render again unto God [tōi theōi antapodounai].
Second aorist active infinitive of double compound verb [ant-apodidōmi], to give
back [apo] in return for [anti]. Old verb rare in N.T., but again
in 2Th 1:6. For you [peri humōn]. Around (concerning) you,
while in verse 2 [huper] (over is used for “concerning your faith.”)For [epi].
Basis again as cause or ground for the joy. Wherewith we joy [hēi chairomen].
Probably cognate accusative [hēn] with [chairomen] attracted to locative [charāi]
(Mt 2:10).
3:10 Exceedingly [huperekperissou]. Double compound
adverb, only in 1Th 3:10; 5:13 (some MSS. [-ōs]. Like piling Ossa on Pelion, [perissōs],
abundantly, [ek perissou], out of bounds, [huperekperissou], more than out of bounds
(overflowing all bounds). And perfect [kai katartisai]. First aorist
active articular infinitive of purpose [eis to idein—kai] of [katartizō],
to mend nets (Mt 4:21) or men (Ga 6:1) repair. Chiefly late.
That which is lacking in [ta husterēmata]. The shortcomings, the lacks
or left-overs (Col 1:24). From [hustereō] [husteron], to be late.
3:11 Our God and Father himself [autos ho theos kai
patēr hēmōn]. Note one article with both substantives for one person. And
our Lord Jesus [kai ho Kurios hēmōn Iēsous]. Separate article here with
[Iēsous]. In Tit 2:13; 2Pe 1:1 only one article (not two) treating “our God and Saviour
Jesus Christ” as one just like “our Lord and Saviour Jesus Christ” in 2Pe 1:11; 2:20; 3:18. Direct our way [kateuthunai tēn hodon
hēmōn]. First aorist optative (acute accent on penult, not circumflex first
aorist active infinitive) of [kateuthunō], old verb to make straight path. Singular
verb also, though both God and Christ mentioned as subject (unity in the Godhead).
Apart from [mē genoito] (may it not come to pass) the optative in a wish of the
third person is found in N.T. only in 1Th 3:11, 12; 5:23; 2Th 2:17; 3:5, 16; Ro 15:5, 13.
3:12 The Lord [ho Kurios]. The Lord Jesus. Paul
prays to Christ. Make you to increase [humas pleonasai]. First aorist
active optative (wish for future) of [pleonazō], late verb from [pleon] (more),
to superabound. And abound [perisseusai]. First aorist
active optative (wish for future) of [perisseuō] from [perissos], old verb, to be
over (common in N.T.). It is hard to see much difference between the two verbs.
3:13 To the end he may stablish [eis to stērixai].
Another example of [eis] and the articular infinitive of purpose. Same idiom in 3:2. From [stērizō], from [stērigx], a support. Unblameable [amemptous].
Old compound adjective [a] privative and verbal of [memphomai], to blame). Rare
in N.T. Predicate position here. Second coming of Christ again.
Chapter 4
4:1 Finally [loipon]. Accusative of general reference
of [loipos], as for the rest. It does not mean actual conclusion, but merely a colloquial
expression pointing towards the end (Milligan) as in 2Co 13:11; 2Ti 4:8. So [to loipon] in 2Th 3:1; Php 3:1; 4:8. We beseech [erōtōmen]. Not “question”
as in ancient Greek, but as often in N.T. (1Th 5:12; 2Th 2:1; Php 4:3)
and also in papyri to make urgent request of one. How ye ought [to pōs
dei humās]. Literally, explanatory articular indirect question [to pōs]
after [parelabēte] according to common classic idiom in Luke (Lu 1:62;
22:2,4,23,24) and Paul (Ro 8:26). That ye abound [hina perisseuēte].
Loose construction of the [hina] clause with present subjunctive after two subordinate
clauses with [kathōs] (as, even as) to be connected with “beseech and exhort.”
More and more [mallon]. Simply more, but added to same idea
in [perisseuēte]. See also verse 11.
4:2 What charge [tinas paraggelias]. Plural, charges
or precepts, command (Ac 16:24), prohibition (Ac 5:28), right
living (1Ti 1:5). Military term in Xenophon and Polybius.
4:3 Your sanctification [ho hagiasmos humōn]. Found
only in the Greek Bible and ecclesiastical writers from [hagiazō] and both to take
the place of the old words [hagizō, hagismos] with their technical ideas of consecration
to a god or goddess that did not include holiness in life. So Paul makes a sharp
and pointed stand here for the Christian idea of sanctification as being “the will
of God” (apposition) and as further explained by the epexegetic infinitive that
ye abstain from fornication [apechesthai humas apo tēs porneias]. Pagan
religion did not demand sexual purity of its devotees, the gods and goddesses being
grossly immoral. Priestesses were in the temples for the service of the men who
came.
4:4 That each one of you know how [eidenai hekaston
humōn]. Further epexegetic infinitive (second perfect active), learn how and
so know how (learn the habit of purity). To possess himself of his own vessel
[to heautou skeuos ktasthai]. Present middle infinitive of [ktaomai], to
acquire, not [kektēsthai], to possess. But what does Paul mean by “his own vessel”?
It can only mean his own body or his own wife. Objections are raised against either
view, but perhaps he means that the man shall acquire his own wife “in sanctification
and honour,” words that elevate the wife and make it plain that Paul demands sexual
purity on the part of men (married as well as unmarried). There is no double standard
here. When the husband comes to the marriage bed, he should come as a chaste man
to a chaste wife.
4:5 Not in the passion of lust [mē en pathei epithumias].
Plain picture of the wrong way for the husband to come to marriage. That know
not God [ta mē eidota ton theon]. Second perfect participle of [oida].
The heathen knew gods as licentious as they are themselves, but not God. One of
the reasons for the revival of paganism in modern life is professedly this very
thing that men wish to get rid of the inhibitions against licentiousness by God.
4:6 That no man transgress [to mē huperbainein].
Old verb to go beyond. Final use of [to] (accusative of general reference) and the
infinitive (negative [mē], parallel to [apechesthai] and [eidenai ktasthai]
above. And wrong his brother [kai pleonektein ton adelphon autou].
To take more, to overreach, to take advantage of, to defraud. In the matter
[en tōi pragmati]. The delicacy of Paul makes him refrain from plainer terms
and the context makes it clear enough as in 2Co 7:11 [tōi pragmati]. An avenger [ekdikos]. Regular
term in the papyri for legal avenger. Modern men and women need to remember that
God is the avenger for sexual wrongs both in this life and the next.
4:7 Not for uncleanness, but in sanctification [epi
akatharsiāi all’ en hagiasmōi]. Sharp contrast made still sharper by the two
prepositions [epi] (on the basis of) and [en] (in the sphere of). God has “called”
us all for a decent sex life consonant with his aims and purposes. It was necessary
for Paul to place this lofty ideal before the Thessalonian Christians living in
a pagan world. It is equally important now.
4:8 Therefore [toigaroun]. This old triple compound
particle [toi, gar, oun] is in the N.T. only here and Heb 12:1. Paul applies the logic of the case. He that rejecteth
[ho athetōn]. This late verb (Polybius and LXX) is from [a-thetos] [a]
privative and verbal of [tithēmi], to proscribe a thing, to annul it.) But God
[alla ton theon]. Paul sees this clearly and modern atheists see it also.
In order to justify their licentiousness they do not hesitate to set aside God.
4:9 Concerning love of the brethren [peri tēs philadelphias].
Late word, love of brothers or sisters. In profane Greek (one papyrus example) and
LXX the word means love of those actually kin by blood, but in the N.T. it is the
kinship in the love of Christ as here. Are taught by God [theodidaktoi
este]. Only here and ecclesiastical writers. Passive verbal adjective in [-tos]
from [didaskō] as if [theo-] in ablative case like [didaktoi theou] (Joh
6:45). To love one another [eis to agapāin allēlous]. Another example
of [eis to] and the infinitive. Only those taught of God keep on loving one another,
love neighbours and even enemies as Jesus taught (Mt 5:44). Note the use
of [agapaō], not [phileō].
4:10 Ye do it [poieite auto]. The [auto] refers
to [to agapāin allēlous] (to love one another). Delicate praise.
4:11 That ye study to be quiet [philotimeisthai hēsuchazein].
First infinitive dependent on [parakaloumen] (verse 10, we exhort you), the second on [philotimeisthai] (old verb from [philotimos],
fond of honour, [philos, timē]. The notion of ambition appears in each of the
three N.T. examples (1Th 4:11; 2Co 5:9; Ro 5:20), but it is ambition to
do good, not evil. The word ambition is Latin (ambitio from ambo, ire), to go
on both sides to accomplish one’s aims and often evil). A preacher devoid of ambition
lacks power. There was a restless spirit in Thessalonica because of the misapprehension
of the second coming. So Paul urges an ambition to be quiet or calm, to lead a quiet
life, including silence (Ac 11:18). To do your own business [prassein
ta idia]. Present infinitive like the others, to have the habit of attending
to their own affairs [ta idia]. This restless meddlesomeness here condemned
Paul alludes to again in 2Th 3:11 in plainer terms. It is amazing how
much wisdom people have about other people’s affairs and so little interest in their
own. To work with your own hands [ergazesthai tais chersin humōn].
Instrumental case [chersin]. Paul gave a new dignity to manual labour by
precept and example. There were “pious” idlers in the church in Thessalonica who
were promoting trouble. He had commanded them when with them.
4:12 That ye may walk honestly [hina peripatēte euschēmonōs].
Present subjunctive (linear action). Old adverb from [euschēmōn] [eu, schēma],
Latin habitus, graceful figure), becomingly, decently. In N.T. only here and Ro 13:13. This idea includes honest financial transactions, but a good
deal more. People outside the churches have a right to watch the conduct of professing
Christians in business, domestic life, social life, politics.
4:13 We would not have [ou thelomen]. We do not
wish. You ignorant [humas agnoein]. Old word, not to know [a] privative,
[gno-], root of [ginōskō]. No advantage in ignorance of itself. Concerning
them that fall asleep [peri tōn koimōmenōn]. Present passive (or middle)
participle (Aleph B) rather than the perfect passive [kekoimēmenōn] of many
later MSS. From old [koimaō], to put to sleep. Present tense gives idea of repetition,
from time to time fall asleep. Greeks and Romans used this figure of sleep for death
as Jesus does (Joh 11:11) and N.T. generally (cf. our word cemetery).
Somehow the Thessalonians had a false notion about the dead in relation to the second
coming. Even as the rest which have no hope [kathōs hoi loipoi hoi mē
echontes elpida]. This picture of the hopelessness of the pagan world about
the future life is amply illustrated in ancient writings and particularly by inscriptions
on tombs (Milligan). Some few pagans clung to this hope, but most had none.
4:14 For if we believe [ei gar pisteuomen]. Condition
of first class, assuming the death and resurrection of Jesus to be true. In Jesus
[dia tou Iēsou]. Literally, through or by means of Jesus. It is amphibolous
in position and can be taken either with [tous koimēthentas] (that are fallen asleep
in or through Jesus) like [hoi koimēthentes en Christōi] in 1Co 15:18 and probably correct or with [axei] (through Jesus with God).
With him [sun autōi]. Together with Jesus. Jesus is the connecting
link [dia] for those that sleep [koimēthentas] first aorist passive, but
with middle sense) and their resurrection.
4:15 By the word of the Lord [en logōi Kuriou].
We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning
only the point in the teaching of Christ rather than a quotation. He may be claiming
a direct revelation on this important matter as about the Lord’s Supper in 1Co 11:23. Jesus may have spoken on this subject though it has not been
preserved to us (cf. Mr 9:1). Ye that are alive [hēmeis hoi zōntes]. Paul here
includes himself, but this by no means shows that Paul knew that he would be alive
at the Parousia of Christ. He was alive, not dead, when he wrote. Shall in no
wise precede [ou mē phthasōmen]. Second aorist active subjunctive of
[phthanō], to come before, to anticipate. This strong negative with [ou mē] (double
negative) and the subjunctive is the regular idiom (Robertson, Grammar, p. 929).
Hence there was no ground for uneasiness about the dead in Christ.
4:16 With a shout [en keleusmati]. Note this so-called
instrumental use of [en]. Old word, here only in N.T., from [keleuō], to order,
command (military command). Christ will come as Conqueror. With the voice of
the archangel [en phōnēi archaggelou]. Further explanation of [keleusmati]
(command). The only archangel mentioned in N.T. is Michael in Jude 1:9. But note absence of article with both [phōnēi] and [archaggelou].
The reference may be thus indefinite. With the trump of God [en salpiggi
theou]. Trumpet. See same figure in 1Co 15:52. The dead in Christ shall rise first [hoi nekroi en
Christōi anastēsontai prōton]. First here refers plainly to the fact
that, so far from the dead in Christ having no share in the Parousia, they will
rise before those still alive are changed.
4:17 Then [epeita]. The next step, not the identical
time [tote], but immediately afterwards. Together with them [hama
sun autois]. Note both [hama] (at the same time) and [sun] (together with) with
the associative instrumental case [autois] (the risen saints). Shall be caught
up [harpagēsometha]. Second future passive indicative of [harpazō], old
verb to seize, to carry off like Latin rapio. To meet the Lord in the air
[eis apantēsin tou Kuriou eis aera]. This special Greek idiom is common in
the LXX like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton,
Proleg., p. 14, n. 3). This rapture of the saints (both risen and changed) is
a glorious climax to Paul’s argument of consolation. And so [kai houtōs].
This is the outcome, to be forever with the Lord, whether with a return to earth
or with an immediate departure for heaven Paul does not say. To be with Christ is
the chief hope of Paul’s life (1Th 5:10; Php 1:23; Col 3:4; 2Co 5:8).
4:18 With these words [en tois logois toutois].
In these words. They were a comfort to the Thessalonians as they still comfort the
people of God.
Chapter 5
5:1 But concerning the times and the seasons [peri de
tōn chronōn kai tōn kairōn]. See both words used also in Tit 1:2f. [Chronos] is rather an extended period and [kairos] a definite
space of time.
5:2 Know perfectly [akribōs oidate]. Accurately
know, not “the times and the seasons,” but their own ignorance. As a thief in
the night [hōs kleptēs en nukti]. As a thief at night, suddenly and unexpectedly.
Reminiscence of the word of Jesus (Mt 24:43; Lu 12:39), used also in 2Pe 3:10; Re 3:3; 16:15. Cometh [erchetai]. Prophetic or
futuristic present tense.
5:3 When they are saying [hotan legōsin]. Present
active subjunctive picturing these false prophets of peace and safety like Eze 13:10 (Peace, and there is no peace). [Asphaleia] only in N.T. in Lu 1:4 (which see); Ac 5:23 and here. Sudden destruction [aiphnidios olethros].
[Olethros] old word from [ollumi], to destroy. See also 2Th 1:9. [Aiphnidios], old adjective akin to [aphnō] and in N.T. only
here and Lu 21:34 where Westcott and Hort spell it [ephnidios]. Cometh upon
them [autois epistatai]. Unaspirated form instead of the usual [ephistatai]
(present middle indicative) from [ephistēmi] perhaps due to confusion with [epistamai].
As travail upon a woman with child [hōsper hē ōdin tēi en gastri echousēi].
Earlier form [ōdis] for birth-pang used also by Jesus (Mr 13:8; Mt 24:8).
Technical phrase for pregnancy, to the one who has it in belly (cf. Mt 1:18 of Mary). They shall in no wise escape [ou mē ekphugōsin].
Strong negative like that in 4:15 [ou mē] (double negative) and the second aorist active subjunctive.
5:4 As a thief [hōs kleptēs]. As in verse 2, but A B Bohairic have [kleptas] (thieves), turning the metaphor round.
5:5 Sons of light [huioi phōtos], sons of day
[huioi hēmeras]. Chiefly a translation Hebraism (Deissmann, Bible Studies,
pp. 161ff.). Cf. words of Jesus in Lu 16:8 and Paul in Eph 5:9. He repeats the same idea in turning from “ye” to “we” and using
[nuktos] (night) and [skotous] (darkness), predicate genitives.
5:6 So then [ara oun]. Two inferential particles,
accordingly therefore, as in 2Th 2:15 and only in Paul in N.T. Let us not sleep [mē katheudōmen].
Present active subjunctive (volitive), let us not go on sleeping. Let us watch
[grēgorōmen]. Present active subj. (volitive) again, let us keep awake (late
verb [grēgoreō] from perfect [egrēgora]. Be sober [nēphōmen].
Present active subjunctive (volitive). Old verb not to be drunk. In N.T. only in
figurative sense, to be calm, sober-minded. Also in verse 8 with the metaphor of drunkenness in contrast.
5:7 They that be drunken are drunken in the night [hoi
methuskomenoi nuktos methuousin]. No need of “be” here, they that are drunken.
No real difference in meaning between [methuskō] and [methuō], to be drunk, except
that [methuskō] (inceptive verb in [-skō] means to get drunk. Night [nuktos], genitive by night) is the favourite time for drunken revelries.
5:8 Putting on the breastplate of faith and love [endusamenoi
thōraka pisteōs kai agapēs]. First aorist (ingressive) middle participle of
[enduō]. The same figure of breastplate in Eph 6:14, only there “of righteousness.” The idea of watchfulness brings
the figure of a sentry on guard and armed to Paul’s mind as in Ro 13:12 “the weapons of light.” The word [thōrax] (breastplate) is common
in the LXX. For a helmet, the hope of salvation [perikephalaian elpida
sōtērias]. Same figure in Eph 6:17 and both like Isa 59:17. Late word meaning around [peri]
the head [kephalē]
and in Polybius, LXX, and in the papyri. [Sōtērias] is objective genitive.
5:9 But unto the obtaining of salvation through our Lord Jesus
Christ [alla eis peripoiēsin sōtērias dia tou Kuriou hēmōn Iēsou Christou].
The difficult word here is [peripoiēsin] which may be passive, God’s possession
as in 1Pe 2:9, or active, obtaining, as in 2Th 2:14. The latter is probably the idea here. We are to keep awake so
as to fulfil God’s purpose [etheto], appointed, second aorist middle indicative
of [tithēmi] in calling us. That is our hope of final victory (salvation in
this sense).
5:10 For us [peri hēmōn]. Around us. So Westcott
and Hort, but [huper] (over, in behalf of) as in many MSS. These prepositions often
interchanged in N.T. MSS. Whether we wake or sleep [eite grēgorōmen eite
katheudōmen]. Alternative condition of third class with present subjunctive,
though [eante—eante] more usual conjunction (Robertson, Grammar, P. 1017). Used
here of life and death, not as metaphor. That we should live together with him
[hina hama sun autōi zēsōmen]. First aorist active subjunctive constative
aorist covering all life (now and hereafter) together with [hama sun] as in 5:17) Jesus.
5:11 Build each other up [oikodomeite heis ton hena].
Literally, build ye, one the one [heis] nominative in partitive apposition with
unexpressed [humeis] subject of [oikodomeite].) Then [ton hena] the accusative in
partitive apposition with the unexpressed [heautous] or [allēlous]. See the same
idiom in 1Co 4:6 one in behalf of the one, [heis huper tou henos]. Build
is a favourite Pauline metaphor.
5:12 Them that labour among you [tous kopiōntas en humin].
Old word for toil even if weary. And are over you in the Lord [kai proistamenous
humōn en Kuriōi]. Same article with this participle. Literally, those who stand
in front of you, your leaders in the Lord, the presbyters or bishops and deacons.
Get acquainted with them and follow them. And admonish you [kai nouthetountas
humas]. Old verb from [nouthetēs] and this from [nous] (mind) and [tithēmi],
to put. Putting sense into the heads of people. A thankless, but a necessary, task.
The same article connects all three participles, different functions of the same
leaders in the church.
5:13 And to esteem them [kai hēgeisthai]. Get acquainted
with them and esteem the leaders. The idlers in Thessalonica had evidently refused
to follow their leaders in church activities. We need wise leadership today, but
still more wise following. An army of captains and colonels never won a battle.
5:14 Admonish the disorderly [noutheteite tous ataktous].
Put sense into the unruly mob who break ranks [a] privative and [taktos], verbal
adjective of [tassō], to keep military order). Recall the idlers from the market-place
used against Paul (Ac 17:5). This is a challenging task for any leader.
Encourage the fainthearted [paramutheisthe tous oligopsuchous]. Old
verb to encourage or console as in Joh 11:31, though not so common in N.T. as [parakaleō], the compound adjective
[oligos], little or small, [psuchē], soul), small-souled, little-souled, late
word in LXX. The verb [oligopsucheō] occurs in the papyri. Local conditions often
cause some to lose heart and wish to drop out, be quitters. These must be held in
line. Support the weak [antechesthe tōn asthenōn]. Middle voice with
genitive of [antechō], old verb, in N.T. only in middle, to cling to, to hold on
to (with genitive). The weak are those tempted to sin (immorality, for instance).
Be long-suffering toward all [makrothumeite pros pantas]. These disorderly
elements try the patience of the leaders. Hold out with them. What a wonderful ideal
Paul here holds up for church leaders!
5:15 See to it that no one render unto any one evil for evil
[horate mē tis kakon anti kakou apodōi]. Note [mē] with the aorist subjunctive
(negative purpose) [apodōi] from [apodidōmi], to give back. Retaliation, condemned
by Jesus (Mt 5:38-42) and by Paul in Ro 12:17, usually takes the form of “evil for evil,” rather than “good
for good” [kalon anti kalou]. Note idea of exchange in [anti]. Follow
after [diōkete]. Keep up the chase [diōkō] after the good.
5:18 In everything give thanks [en panti eucharisteite].
There is a silver lining to every cloud. God is with us whatever befalls us. It
is God’s will that we find joy in prayer in Christ Jesus in every condition of life.
5:19 Quench not the spirit [to pneuma mē sbennute].
[Mē] with the present imperative means to stop doing it or not to have the habit
of doing it. It is a bold figure. Some of them were trying to put out the fire of
the Holy Spirit, probably the special gifts of the Holy Spirit as verse 20 means. But even so the exercise of these special gifts
(1Co 12-14; 2Co 12:2-4; Ro 12:6-9) was to be decently [euschēmonōs],
1Th 4:12) and in order [kata taxin], 1Co 14:40) and for edification [pros oikodomēn], 1Co 14:26). Today, as then, there are two extremes about spiritual gifts
(cold indifference or wild excess). It is not hard to put out the fire of spiritual
fervor and power.
5:20 Despise not prophesyings [prophēteias mē exoutheneite].
Same construction, stop counting as nothing [exoutheneō], [outhen = ouden],
late form in LXX. Plutarch has [exoudenizō]. Plural form [prophēteias] (accusative).
Word means forth-telling [pro-phēmi] rather than fore-telling
and is the chief of the spiritual gifts (1Co 14) and evidently depreciated
in Thessalonica as in Corinth later.
5:21 Prove all things [panta [de] dokimazete]. Probably
[de] (but) is genuine. Even the gift of prophecy has to be tested (1Co
12:10; 14:29) to avoid error. Paul shows fine balance here. Hold fast that which
is good [to kalon katechete]. Keep on holding down the beautiful (noble,
morally beautiful). Present imperative [kat-echō] (perfective use of [kata-] here).
5:22 Abstain from every form of evil [apo pantos eidous
ponērou apechesthe]. Present middle (direct) imperative of [ap-echō] (contrast
with [kat-echō] and preposition [apo] repeated with ablative as in 1Th 4:3. Note use of [ponērou] here for evil without the article, common
enough idiom. [Eidos] (from [eidon] naturally means look or appearance as in Lu 3:23; 9:29; Joh 5:37; 2Co 5:7. But, if so taken, it is not semblance
as opposed to reality (Milligan). The papyri give several examples of [eidos] in
the sense of class or kind and that idea suits best here. Evil had a way of showing
itself even in the spiritual gifts including prophecy.
5:23 The God of peace [ho theos tēs eirēnēs]. The
God characterized by peace in his nature, who gladly bestows it also. Common phrase
(Milligan) at close of Paul’s Epistles (2Co 13:11; Ro 15:33; 16:20; Php
4:9) and the Lord of peace in 2Th 3:6. Sanctify you [hagiasai humās]. First aorist active
optative in a wish for the future. New verb in LXX and N.T. for the old [hagizō],
to render or to declare holy [hagios], to consecrate, to separate from things
profane. Wholly [holoteleis]. Predicate adjective in plural [holos],
whole, [telos], end), not adverb [holotelōs]. Late word in Plutarch, Hexapla, and
in inscription A.D. 67 (Moulton and Milligan, Vocabulary). Here alone in N.T.
Here it means the whole of each of you, every part of each of you, “through and
through” (Luther), qualitatively rather than quantitatively. Your spirit and
soul and body [humōn to pneuma kai hē psuchē kai to sōma]. Not necessarily
trichotomy as opposed to dichotomy as elsewhere in Paul’s Epistles. Both believers
and unbelievers have an inner man (soul [psuchē], mind [nous], heart [kardia], the
inward man [ho esō anthrōpos] and the outer man [sōma, ho exō anthrōpos].
But the believer has the Holy Spirit of God, the renewed spirit of man (1Co
2:11; Ro 8:9-11). Be preserved entire [holoklēron tērētheiē]. First
aorist passive optative in wish for the future. Note singular verb and singular
adjective (neuter) showing that Paul conceives of the man as “an undivided whole”
(Frame), prayer for the consecration of both body and soul (cf. 1Co 6).
The adjective [holoklēron] is in predicate and is an old form and means complete
in all its parts [holos], whole, [klēros], lot or part). There is to be no deficiency
in any part. [Teleios] (from [telos], end) means final perfection. Without blame
[amemptōs]. Old adverb [a] privative, [memptos], verbal of [memphomai],
to blame) only in I Thess. in N.T. (2:10; 3:13;
5:23). Milligan notes
it in certain sepulchral inscriptions discovered in Thessalonica. At the coming
[en tēi parousiāi]. The Second Coming which was a sustaining hope to Paul
as it should be to us and mentioned often in this Epistle (see on 2:19).
5:24 Faithful [pistos]. God, he means, who calls
and will carry through (Php 1:6).
5:25 Pray for us [proseuchesthe [kai] peri hēmōn].
He has made his prayer for them. He adds this “human touch” (Frame) and pleads for
the prayers of his converts (2Th 3:1; Col 4:2f.). Probably [kai] also
is genuine (B D).
5:26 With a holy kiss [en philēmati hagiōi]. With
a kiss that is holy (Milligan) a token of friendship and brotherly love (1Co
16:20; 2Co 13:12; Ro 16:16). In 1Pe 5:14 it is “with a kiss of love.” This was the customary salutation
for rabbis.
5:27 I adjure you by the Lord [enorkizō humas ton Kurion].
Late compound for old [horkizō] (Mr 5:7), to put one on oath, with two
accusatives (Robertson, Grammar, pp. 483f.). Occurs in inscriptions. That this
epistle be read unto all the brethren [anagnōsthēnai tēn epistolēn pasin
tois adelphois]. First aorist passive infinitive of [anaginōskō] with accusative
of general reference in an indirect command. Clearly Paul wrote for the church as
a whole and wished the epistles read aloud at a public meeting. In this first epistle
we see the importance that he attaches to his epistles.
5:28 The grace [hē charis]. Paul prefers this noble
word to the customary [errōsthe] (Farewell, Be strong). See 2Th 3:18 for identical close save added [pantōn] (all). A bit shorter
form in 1Co 16:23; Ro 16:20 and still shorter in Col 4:18; 1Ti 6:21; Tit 3:15;
2Ti 4:22. The full Trinitarian benediction
we find in 2Co 13:13.
Indexes
Index of Scripture References
Index of Scripture Commentary
1 Thessalonians
1
2
3
4
5