0 FIRST THESSALONIANS
FROM CORINTH A.D. 50 TO 51BY WAY OF INTRODUCTIONWe cannot say that this is Paul's first letter to a church, for in 2Th 2:2 he speaks of some as palming off letters as his and in 2Th 3:17 he says that he appends his own signature to every letter after dictating it to an amanuensis (Rom 16:22). We know of one lost letter (1Co 5:11) and perhaps another (2Co 2:3). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark's Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Th 3:6; Act 18:5). They had brought supplies from the Macedonian churches to supply Paul's need (2Co 11:9), as the church in Philippi did once and again while Paul was in Thessalonica (Phi 4:15). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Act 18:3) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and "Paul devoted himself to the word" ( συνειχετο τω λογω Παυλος). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul's preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of 2Th 2:1 where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. So Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.There are excellent commentaries on the Thessalonian Epistles .On the Greek text one may note those byDibelius, Handbuch zum N.T. Zweite Auflage (1925); Dobschutz, Meyer-Kommentar (1909); Ellicott, Crit. and Grammat. Comm. (1884); Findlay, Cambridge Gk. Test. (1904); Frame, Intern. Critical Comm. (1912); Lightfoot, Notes on Epistles of Paul (1895); Mayer, Die Thessalonischerbriefe (1908); Milligan, St. Paul's Epistles to the Thess. (1908); Moffatt, Expos. Gk. Test. (1910); Plummer, First Thess. (1908), Second Thess. (1908); Wohlenberg, Zahn-Komm. 2 aufl. (1908).On the English text note those byAdeney, New Century Bible (1907); Denney, Expos. Bible (1892); Findlay, Cambridge Bible (1891); Hutchinson, Lectures on I & II Thess. (1883).1 Paul, and Silvanus, and Timothy
( Παυλος κα Σιλουανος κα Τιμοθεος). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled Σιλβανος 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 (Act 17:14). Timothy had joined Paul in Athens (1Th 3:1), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Th 3:5; Act 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 ( τη εκκλησια Θεσσαλονικεων). The dative case in address. Note absence of the article with Θεσσαλονικεων because a proper name and so definite without it. This is the common use of εκκλησια for a local body (church). The word originally meant "assembly" as in Act 19:39, but it came to mean an organization for worship whether assembled or unassembled (cf. Act 8:3). The only superscription in the oldest Greek manuscripts (Aleph B A) is Προς Θεσσαλονικεις Α ( 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 ( εν θεω πατρ κα κυριω Jησου Χριστω). This church is grounded in ( εν, with the locative case) and exists in the sphere and power ofGod the Father and the Lord Jesus Christ . No article in the Greek, for both θεω πατρ and κυριω Jησου Χριστω 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, Mat 1:21) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Act 9:5), but whom he at once, after his conversion, proclaimed to be "the Messiah," ( ο Χριστος, Act 9:22). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Act 13:23) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" ( σωτηρα Ιησουν). Now Paul follows the Christian custom by adding Χριστος (verbal from χριω, 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 κυριος (Lord) to "Jesus Christ," the word appropriated by Claudius (Dominus, Κυριος) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psa 32:1 (quoted by Paul in Rom 4:8). Paul uses Κυριος 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 Rom 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 (Phi 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" (Act 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 ( χαρις υμιν κα ειρηνη). 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 ( χαιρειν) so common in the papyri letters and seen in the New Testament also (Act 15:23; Act 23:26; Jas 1:1) here gives place to χαρις, one of the great words of the New Testament (cf. Joh 1:16) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word χαρις (from χαιρω, rejoice) from which χαριζομα comes.Peace ( ειρηνη) is more than the Hebrew shalom 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 (Phi 4:7). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.2 We give thanks
( ευχαριστουμεν). Late denominative verb ευχαριστεω from ευχαριστος (grateful) and that from ευ, well and χαριζομα, to show oneself kind. See χαρις in verse 1Th 1:1. "The plural implies that all three missionaries prayed together" (Moffatt).Always ( παντοτε). Late word, rare in LXX. So with ευχαριστεω in 2Th 1:3; 2Th 2:13; 1Co 1:4; Eph 5:20; Phi 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 ( περ παντων υμων). Paul "encircled ( περ, 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. (Phi 1:3; Phi 1:7).Making mention ( μνειαν ποιουμενο). Paul uses this very idiom in Rom 1:9; Eph 1:16; Phm 1:4. Milligan cites a papyrus example of μνειαν ποιουμενο 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 επι="in the time of our prayers." "Each time that they are engaged in prayers the writers mention the names of the converts" (Frame).3 Remembering
( μνημονευοντες). Present active participle of old verb from adjective μνημων (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 ( αδιαλειπτως). Double compound adverb of the Koine (Polybius, Diodorus, Strabo, papyri) from the verbal adjective α-δια-λειπτος ( α privative and δια-λειπω, 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 ποιουμενο rather than with μνημονευοντες as Revised Version and Westcott and Hort rightly do.Your work of faith ( υμων του εργου της πιστεως). Note article with both εργου and πιστεως (correlation of the article, both abstract substantives). Εργου is genitive case the object of μνημονευοντες as is common with verbs of emotion (Robertson, Grammar, pp. 508f.), though the accusative κοπον occurs in 1Th 2:9 according to common Greek idiom allowing either case. Εργου is the general term for work or business, employment, task. Note two genitives with εργου. Hυμων is the usual possessive genitive,your work , while της πιστεως 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 (1Th 1:6-8) as the Baptist taught and as Jesus taught and as James does in 1Th 1:2.Labour of love ( του κοπου της αγαπης). Note article with both substantives. Here again του κοπου is the genitive the object of μνημονευοντες while της αγαπης is the descriptive genitive characterizing the "labour" or "toil" more exactly. Κοπος is from κοπτω, to cut, to lash, to beat the bread, to toil. In Rev 14:13 the distinction is drawn between κοπου (toil) from which the saints rest and εργα (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Αγαπη 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 ( αγαπη) God's gift and Philo uses αγαπη in describing love for God. "When Christianity first began to think and speak in Greek, it took up αγαπη 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 ερως (lust).Patience of hope ( της υπομονης της ελπιδος). Note the two articles again and the descriptive genitive της ελπιδος. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. Hυπομονη is an old word ( υπο, μενω, to remain under), but it "has come like αγαπη to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here ( εργου, κοποσ, υπομονη) appears in Rev 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 ( του Κυριου ημων Ιησου Χριστου). The objective genitive with ελπιδος (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 1Th 1:1.Before our God and Father ( εμπροσθεν του θεου κα πατρος ημων). The one article with both substantives precisely as in Gal 1:4, not "before God and our Father," both article and possessive genitive going with both substantives as in 2Pe 1:1; 2Pe 1:11; Tit 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with ελπιδος. Εμπροσθεν 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.4 Knowing
( ειδοτες). Second perfect active participle of οιδα ( ειδον), a so-called causal participle=since we know, the third participle with the principal verb ευχαριστουμεν, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, Grammar, P. 1128).Beloved by God ( ηγαπημενο υπο [του] θεου). Perfect passive participle of αγαπαω, the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελφο here (often in this Epistle as 1Th 2:1; 1Th 2:14; 1Th 2:17; 1Th 3:7; 1Th 4:1; 1Th 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Jdg 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2Th 2:13 he quotes "beloved by the Lord" from Deu 33:12. The use of αδελφο for members of the same brotherhood can be derived from the Jewish custom (Act 2:29; Act 2:37) and the habit of Jesus (Mat 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's Vocabulary).Your election ( την εκλογην υμων). That is the election of you by God. It is an old word from εκλεγομα 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 εκλογη is not in the LXX and only seven times in the N.T. and always of God's choice of men (Act 9:15; 1Th 1:4; Rom 9:11; Rom 11:5; Rom 11:7; Rom 11:58; 2Pe 1:10). The divine εκλογη was manifested in the Christian qualities of verse 1Th 1:3 (Moffatt).5 How that
( οτ). It is not certain whether οτ here means "because" ( θυια) as in 2Th 3:7; 1Co 2:14; Rom 8:27 or declarative οτ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in Act 16:3; 1Th 2:1; 1Co 16:15; 2Co 12:3; Rom 13:11.Our gospel ( το ευαγγελιον ημων). The gospel (see on Mat 4:23; Mar 1:1; Mar 1:15 for ευαγγελιον) which we preach, Paul's phrase also in 2Th 2:14; 2Co 4:3; Rom 2:16; Rom 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; 1Th 2:8; 1Th 2:9), in its substance it is Christ's (1Th 3:2; 2Th 1:8), and Paul is only the bearer of it (1Th 2:4; 1Th 2:9; 2Th 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Th 2:4) and preach it (Gal 2:2). Elsewhere Paul calls it God's gospel (2Co 11:7; Rom 1:1; Rom 15:16) or Christs (1Co 9:12; 2Co 2:12; 2Co 9:13; 2Co 10:14; Gal 1:7; Rom 15:19; Phi 1:27). In both instances it is the subjective genitive.Came unto you ( εγενηθη εις υμας). First aorist passive indicative of γινομα in practically same sense as εγενετο (second aorist middle indicative as in the late Greek generally). So also εις υμας like the Koine is little more than the dative υμιν (Robertson, Grammar, p. 594).Not only--but also ( ουκ--μονον, αλλα κα). Sharp contrast, negatively and positively. The contrast between λογος (word) and δυναμις (power) is seen also in 1Co 2:4; 1Co 4:20. Paul does not refer to miracles by δυναμις.In the Holy Spirit and much assurance ( εν πνευματ αγιω κα πληροφορια πολλη). Preposition εν repeated with λογωι, δυναμε, but only once here thus uniting closelyHoly Spirit andmuch assurance . No article with either word. The word πληροφορια is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb πληροφορεω see on Luk 1:1. The substantive in the N.T. only here and Col 2:2; Heb 6:11; Heb 10:22. It means the full confidence which comes from the Holy Spirit.Even as ye know ( καθως οιδατε). 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 ( οιο εγενηθημεν υμιν). Literally,What sort of men we became to you . Qualitative relative οιο and dative υμιν and first aorist passive indicative εγενηθημεν, (not ημεθα, we were). An epexegetical comment withfor your sake ( δι' υμας) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.6 Imitators of us and of the Lord
( μιμητα ημων κα του κυριου). Μιμητης ( -της expresses the agent) is from μιμεομα, to imitate and that from μιμος ( μιμιχ, actor). Old word, more than "followers," in the N.T. only six times (1Th 1:6; 1Th 2:14; 1Co 4:16; 1Co 11:1; Eph 5:1; Heb 6:12). Again Paul uses γινομα, to become, not ειμ, 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 ( δεξαμενο τον λογον). First aorist middle participle of δεχομα, probably simultaneous action (receiving), not antecedent.In much affliction ( εν θλιψε πολλη). Late word, pressure. Tribulation (Latin tribulum) from θλιβω, 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; Rom 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 3:3). They suffered after Paul left Thessalonica (1Th 2:14).With joy of the Holy Spirit ( μετα χαρας πνευματος αγιου). The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Rom 5:3). "This paradox of experience" (Moffatt) shines along the pathway of martyrs and saints of Christ.7 So that ye became
( ωστε γενεσθα υμας). Definite result expressed by ωστε and the infinitive γενεσθα (second aorist middle of γινομα) as is common in the Koine.An ensample ( τυπον). So B D, but Aleph A C have τυπους (plural). The singular looks at the church as a whole, the plural as individuals like υμας. Τυπος is an old word from τυπτω, to strike, and so the mark of a blow, print as in John 1Th 20:25. Then the figure formed by the blow, image as in Act 7:43. Then the mould or form (Rom 6:17; Act 23:25). Then an example or pattern as in Act 7:44, to be imitated as here, Phi 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 ( τη Μακεδονια) and Achaia ( τη Αχαια) treated as separate provinces as they were.8 From you hath sounded forth
( αφ' υμων εξηχητα). Perfect passive indicative of εξηχεω, late compound verb ( εξ, ηχοσ, ηχω, ηχη, 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 λογος του Κυριου" (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 ( αλλ' εν παντ τοπω). 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 ( η πιστις υμων η προς τον θεον). 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 1Th 1:10).Is gone forth ( εξεληλυθεν). Second perfect active indicative of old verb εξερχομα, to go out, state of completion like εξηχητα above.So that we need not to speak anything ( ωστε μη χρειαν εχειν ημας λαλειν τ). Hωστε with the infinitive for actual result as in verse 1Th 1:7. No vital distinction between λαλειν (originally to chatter as of birds) and λεγειν, both being used in the Koine for speaking and preaching (in the N.T.).9 They themselves
( αυτο). The men of Macedonia, voluntarily.Report ( απαγγελλουσιν). Linear present active indicative, keep on reporting.What manner of entering in ( οποιαν εισοδον). What sort of entrance, qualitative relative in an indirect question.We had ( εσχομεν). Second aorist active (ingressive) indicative of the common verb εχω.And how ( κα πως). Here the interrogative adverb πως in this part of the indirect question. This part about "them" (you) as the first part about Paul. The verb επιστρεφω 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 Gal 4:9 Paul uses it for turning to the weak and beggarly elements of Judaism.From idols ( απο των ειδολων). Old word from ειδος (figure) for image or likeness and then for the image of a heathen god (our idol). Common in the LXX in this sense. In Act 14:15 Paul at Lystra urged the peopleto turn from these vain things to the living God ( απο τουτων των ματαιων επιστρεφειν επ θεον ζωντα), using the same verb επιστρεφειν. Here also Paul has a like idea,to serve a living and true God ( δουλευειν θεω ζωντ κα αληθινω). No article, it is true, but should be translated "the living and true God" (cf. Act 14:15). Not "dead" like the idols from which they turned, but alive and genuine ( αληθινος, not αληθης).10 To wait for his Son from heaven
( αναμενειν τον υιον αυτου εκ των ουρανων). Present infinitive, like δουλευειν, 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 ( ον ηγειρεν εκ [των] νεκρων). 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 ( Ιησουν τον ρυομενον ημας εκ της οργης της ερχομενης). It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour (Mat 1:21) true to his name Jesus. He is our Rescuer (Rom 11:26, ο ρυομενος, from Isa 59:20). It is eschatological language, this coming wrath of God for sin (1Th 2:16; Rom 3:5; Rom 5:9; Rom 9:22; Rom 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 (Act 17:31). 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.1 For yourselves know
( αυτο γαρ οιδατε). This explanatory γαρ takes up in verses 1Th 2:1-12 the allusion in 1Th 1:9 about the "report" concerning the entrance ( εισοδον, way in, εισ, οδον),unto you ( την προς υμας). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the οτ clausethat it hath not been found vain ( οτ ου κενη γεγονεν). Literally,that it has not become empty . Second perfect active (completed state) of γινομα. Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: Non inanis, sed plena virtutis. Cf. 1Th 1:5. Κενος is hollow, empty, while ματαιος is fruitless, ineffective. In 1Co 15:14; 1Co 15:17 Paul speaks of κενον το κηρυγμα ( empty the preaching ) and ματαια η πιστις ( vain the faith ). One easily leads to the other.2 But having suffered before
( αλλα προπαθοντες). Strong adversative αλλα, antithesis to κενη. Appeal to his personal experiences in Thessalonica known to them ( as ye know , καθως οιδατε). Second aorist active participle of προπασχω, old compound verb, but here alone in the N.T. The force of προ- (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 ( κα υβρισθεντες εν Φιλιπποις). First aorist passive participle of υβριζω, 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 Act 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 ( επαρρησιασαμεθα εν τω θεω ημων). Ingressive first aorist middle of παρρησιαζομα, old deponent verb from παρρησια (full story, παν-, ρησια). In his reply to Festus (Act 26:26) Paul uses παρρησιαζομενος λαλω,being bold I speak , while here he haswe waxed bold to speak ( επαρρησιασαμεθα λαλησα). 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 ( προς υμας), be the consequences what they might,the gospel of God in much conflict , ( το ευαγγελιον του θεου εν πολλω αγων). This figure of the athletic games ( αγων) may refer to outward conflict like Phi 1:30 or inward anxiety (Col 2:1). He had both in Thessalonica.3 Exhortation
( παρακλησις). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort.Not of error ( ουκ εκ πλανης). This word is same as πλαναω, to lead astray (2Ti 3:13) like Latin errare. Passive idea oferror here rather than deceit. That is seen innor in guile ( ουδε εν δολω) from δελω, 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 ( ουδε εξ ακαθαρσιας). "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.4 But even as we have been approved by God
( αλλα καθως δεδοκιμασμεθα υπο του θεου). Perfect passive indicative of δοκιμαζω, 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 ( πιστευθηνα το ευαγγελιον). First aorist passive infinitive of πιστευω, common verb for believing, from πιστις (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; Gal 2:7; Rom 3:2; 1Ti 1:11; Tit 1:3, though the active had the dative of the person.So we speak ( ουτως λαλουμεν). 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 ( ουχ ως ανθρωποις αρεσκοντες). Dative case with αρεσκω as in Gal 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 δοκιμαζω 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).5 Using words of flattery
( εν λογω κολακειας). Literally,in speech of flattery or fawning . Old word, only here in N.T., from κολακς, a flatterer. An Epicurean, Philodemus, wrote a work Περ Κολακειας (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 1Th 2:1; 1Th 2:2; 1Th 2:5) he appeals to their knowledge of his work in Thessalonica. Frame suggests "cajolery."Nor a cloke of covetousness ( ουτε προφασε πλεονεξιας). Pretext ( προφασις from προφαινω, to show forth, or perhaps from προ-φημ, 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. Πλεονεξια is merely "having more" from πλεονεκτης, one eager for more, and πλεονεκτεω, 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; Rom 9:1; Phi 1:8, a solemn oath for his own veracity.6 Nor seeking glory of men
( ουτε ζητουντες εξ ανθρωπων δοξαν). "Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition" (Milligan). See Act 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 ( εξ) men.Neither from you nor from others ( ουτε αφ' υμων ουτε αφ' αλλων). He widens the negation to include those outside of the church circles and changes the preposition from εξ (out of) to απο (from).When we might have been burdensome, as apostles of Christ ( δυναμενο εν βαρε εινα ως Χριστου αποστολο). Westcott and Hort put this clause in verse 1Th 2:7. 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. Act 14:4; Act 14:14; 2Co 8:23; 2Co 11:13; Rom 16:7; Phi 2:25; Rev 2:2). They were entitled to pay as "Christ's apostles" (cf. 1Th 2:1; 2Co 11:7), though they had not asked for it.7 But we were gentle in the midst of you
( αλλα εγενηθημεν νηπιο εν μεσω υμων). Note εγενηθημεν (became), not ημεθα (were). This rendering follows ηπιο instead of νηπιο (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer ηπιο as making better sense. Dibelius terms νηπιο unmoglich (impossible), but surely that is too strong. Paul is fond of the word νηπιο (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 ( ως εαν τροφος θαλπη τα εαυτης τεκνα). This comparative clause with ως εαν (Mar 4:26; Gal 6:10 without εαν or αν) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1Ti 5:24; 2Co 3:13) frombabes tonurse ( τροφος), old word, here only in the N.T., from τρεφω, to nourish, τροφη, 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. Θαλπω is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Eph 5:29.8 Even so, being affectionately desirous of you
( ουτως ομειρομενο υμων). Clearly the correct text rather than ιμειρομενο from ιμειρω, old verb to long for. But the verb ομειρομα (Westcott and Hort om., smooth breathing) occurs nowhere else except MSS. in Job 3:21; Psa 62:2 (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents ομειρομενο περ παιδος,greatly desiring their son (Moulton and Milligan, Vocabulary). Moulton suggests that it comes from a root σμερ, remember, and that ο- is a derelict preposition ο like ο-δυρομαι, ο-κελλω, ω-κεανος. Wohlenberg (Zahn, Kommentar) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan).We were well pleased ( ηυδοκουμεν). Imperfect active of ευδοκεω, common verb in later Greek and in N.T. (see on Mat 3:17), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here.To impart ( μεταδουνα). Second aorist active infinitive of μεταδιδωμ, old verb to share with (see on Luk 3:11). Possible zeugma withsouls ( ψυχας), though Lightfoot renders "lives." Paul and his associates held nothing back.Because ye were become very dear to us ( διοτ αγαπητο ημιν εγενηθητε). Note διοτ (double cause, δια, οτ, for that), use of γινομα again for become, and dative ημιν with verbal αγαπητο, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.9 Travail
( μοχθον). Old word for difficult labour, harder than κοπος (toil). In the N.T. only here, 2Th 3:8; 2Co 11:27. Note accusative case here though genitive with μνημονευω in 1Th 1:3.Night and day ( νυκτος κα ημερας). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 1Th 3:10.That we might not burden any of you ( προς το μη επιβαρησα τινα υμων). Use of προς with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω is late, but in the papyri and inscriptions for laying a burden ( βαρος) on ( επι-) 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 (1Th 2:2), though he vindicated his right to remuneration.We preached ( εκηρυξαμεν).We heralded (from κηρυξ, herald) to you, common verb for preach.10 How holily and righteously and unblameably
( ως οσιως κα δικαιως κα αμεμπτως). Paul calls the Thessalonians and God as witnesses ( μαρτυρες) to his life toward you the believers ( υμιν τοις πιστευουσιν) 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.11 As a father with his own children
( ως πατηρ τεκνα εαυτου). Change from the figure of the mother-nurse in verse 1Th 2:7. There is ellipse of a principal verb with the participles παρακαλουντεσ, παραμυθουμενοι, μαρτυρουμενο. Lightfoot suggests ενουθετουμεν (we admonished) or εγενηθημεν (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 ( παρακαλεω) is common in the N.T.12 To the end that
( εις το). Final use of εις and the articular infinitive, common idiom in the papyri and Paul uses εις to and the infinitive fifty times (see again in 1Th 3:2), some final, some sub-final, some result (Robertson, Grammar, pp. 989-91).Walk worthily of God ( περιπατειν αξιως του θεου). Present infinitive (linear action), and genitive case with adverb αξιως as in Col 1:10 (cf. Phi 1:27; Eph 4:1), like a preposition.Calleth ( καλουντος). Present active participle, keeps on calling. Some MSS. have καλεσαντος, called.Kingdom ( βασιλειαν) here is the future consummation because of glory ( δοξαν) as in 2Th 1:5; 1Co 6:9; 1Co 15:50; Gal 5:21; 2Ti 4:1; 2Ti 4:18), but Paul uses it for the present kingdom of grace also as in 1Co 4:20; Rom 14:17; Col 1:13.13 And for this cause we also
( κα δια τουτο κα ημεις). Note κα twice. We as well as you are grateful for the way the gospel was received in Thessalonica.Without ceasing ( αδιαλειπτως). Late adverb for which see on 1Th 1:2 and for ευχαριστουμεν see on 1Th 1:2.The word of the message ( λογον ακοης). Literally,the word of hearing, as in Sir. 42:1 and Heb 4:2 ο λογος της ακοης, the word marked by hearing (genitive case), the word which you heard. Here with του θεου (of God) added as a second descriptive genitive which Paul expands and justifies.Ye received it so ( παραλαβοντες) andaccepted or welcomed it ( εδεξασθε) so,not as the word of men ( ου λογου ανθρωπων),but as the word of God ( αλλα λογον θεου),as it is in truth ( καθως αληθως εστιν). 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 ( ενεργειτα εν υμιν). Perhaps middle voice of ενεργεω ( εν, εργον, 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.14 Imitators of the churches of God which are in Judea
( μιμητα των εκκλησιων του θεου των ουσων εν τη Ιουδαια). On μιμητα see on 1Th 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 1Th 2:2, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve" (Lightfoot).In Christ Jesus ( εν Χριστω Ιησου). It takes this to make a Christian church of God. Note order hereChrist Jesus as compared withJesus Christ in 1Th 1:1; 1Th 1:3.Ye also--even as they ( κα υμεισ--κα αυτο). Note κα twice (correlative use of κα).Countrymen ( συμφυλετων). 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 ( ιδιων) here has apparently a weakened force. Note υπο here with the ablative both with συμφυλετων and Ιουδαιων after the intransitive επαθετε (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.15 Who both killed the Lord Jesus and the prophets
( των κα τον Κυριον αποκτειναντων Ιησουν κα τους προφητας). First aorist active participle of αποκτεινω. 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 (Mat 23:29). Paul, as Peter (Act 2:23), lays the guilt of the death of Christ on the Jews.And drove us out ( κα ημας εκδιωξαντων). 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 Act 17:5 when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs.Please not God ( Θεω μη αρεσκοντων). 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 ( κα πασιν ανθρωποις εναντιων). Dative case with the adjective εναντιων (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Rom 9:1-5; Rom 10:1-6), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in 1Th 2:2 and which only the Cross of Christ can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios hostile odium.16 Forbidding us
( κωλυοντων ημας). Explanatory participle of the idea in εναντιων. 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 (Act 18:6). They not simply oppose his work among the Jews, but also to the Gentiles ( εθνεσ, nations outside of the Abrahamic covenant as they understood it).That they may be saved ( ινα σωθωσιν). Final use of ινα with first aorist passive subjunctive of σωζω 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 ( εις το αναπληρωσα αυτων τας αμαρτιας παντοτε). Another example of εις το and the infinitive as in verse 1Th 2:12. It may either be God's conceived plan to allow the Jews to go on and fill up ( αναπληρωσα, note ανα, fill up full, old verb) or it may be the natural result from the continual ( παντοτε) sins of the Jews.Is come ( εφθασεν). First aorist (timeless aorist) active indicative of φθανω 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 εφθακεν, prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last." This is the most likely meaning of εις τελος. 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.17 Being bereaved of you
( απορφανισθεντες αφ' υμων). First aorist passive participle of the rare compound verb ( απορφανιζω, in Aeschylus, but nowhere else in N.T.). Literally,being orphaned from you ( αφ' υμων, ablative case). Paul changes the figure again ( τροφος or mother nurse in verse 1Th 2:7, νηπιος or babe in verse 1Th 2:7, πατηρ or father in verse 1Th 2:11) toorphan ( ορφανος). He refers to the period of separation from them,for a short season ( προς καιρον ωρας) for a season of an hour. This idiom only here in N.T., but προς καιρον in Luk 8:13 and προς ωραν 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 ( προσωπω ου καρδια). Locative case. Προσωπον, old word ( προσ, οπς, 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 καρδια, is the inner man, the seat of the affections and purposes, not always in contrast with intellect ( νους). "Out of sight, not out of mind" (Rutherford).Endeavoured the more exceedingly ( περισσοτερως εσπουδασαμεν). Ingressive aorist active indicative of σπουδαζω, old word to hasten (from σπουδη, σπευδω).We became zealous . Comparative adverb περισσοτερως from περισσον, more abundantly than before being orphaned from you.Your face ( το προσωπον υμων). Cf. hisface above.With great desire ( εν πολλη επιθυμια).In much longing ( επιθυμια from επ and θυμος, επιθυμεω, to run after, to yearn after, whether good or bad).18 Because
( διοτ). As in 1Th 2:8.We would fain have come to you ( ηθελησαμεν ελθειν προς υμας). First aorist active indicative of θελω. Literally,we desired to come to you. I Paul ( εγω μεν Παυλος). Clear example of literary plural ηθελεσαμεν with singular pronoun εγω. Paul uses his own name elsewhere also as in 2Co 10:1; Gal 5:2; Col 1:23; Eph 3:1; Phm 1:19.Once and again ( κα απαξ κα δις).Both once and twice as in Phi 4:16. Old idiom in Plato.And Satan hindered us ( κα ενεκοψεν ημας ο Σατανας). Adversative use of και= but or and yet. First aorist active indicative of ενκοπτω, 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 Act 24:4; Gal 5:7 and passive ενεκοπτομην in Rom 15:22; 1Pe 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not.19 Crown of glorying
( στεφανος καυχησεως). 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 ( εν τη αυτου παρουσια). This word παρουσια is untechnical (just presence from παρειμ) in 2Th 2:9; 1Co 16:17; 2Co 7:6; 2Co 10:10; Phi 1:26; Phi 2:12. But here (also 1Th 3:13; 1Th 4:15; 1Th 5:23; 2Th 2:1; 2Th 2:8; 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.1 When we could no longer forbear
( μηκετ στεγοντες). Στεγω is old verb to cover from στεγη, roof (Mar 2:4), to cover with silence, to conceal, to keep off, to endure as here and 1Co 9:12; 1Co 13:7. In the papyri in this sense (Moulton and Milligan's Vocabulary). Μηκετ usual negative with participle in the Koine rather than ουκετ.We thought it good ( ηυδοκησαμεν). Either literary plural as in 1Th 2:18 or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens (Act 17:15), but Timothy was sent ( we sent , επεμψαμεν, verse 1Th 3:2) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (verse 1Th 3:5,I sent , επεμψα). Then both Silas and Timothy came from Macedonia to Corinth (Act 18:5).Alone ( μονο). Including Silas.God's minister ( διακονον του θεου). See on Mat 22:13 for this interesting word, here in general sense not technical sense of deacon. Some MSS. havefellow-worker ( συνεργον). Alreadyapostle in 1Th 2:7 and nowbrother, minister (and possiblyfellow-worker ).3 That no man be moved
( το μηδενα σαινεσθα). Epexegetical articular infinitive in accusative case of general reference. Σαινω 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 σιαινεσθα the reading of F G and found in the papyri.We are appointed ( κειμεθα). Present middle, used here as passive of τιθημ. We Christians are sethereunto ( εις τουτο) to be beguiled by tribulations. We must resist.4 We told you beforehand
( προελεγομεν υμιν). Imperfect active, we used to tell you beforehand. Old verb, rare in N.T. (only in Paul).That we are to suffer persecution ( οτ μελλομεν θλιβεσθα). Μελλω and present passive infinitive. Not mere prediction, but God's appointed will as it turned out in Thessalonica.5 That I might know
( εις το γνωνα). Paul's common idiom (verse 1Th 3:2), εις το and the infinitive of purpose (second aorist ingressive active of γινωσκω, come to know).Lest by any means the tempter had tempted you ( μη πως επειρασεν υμας ο πειραζων). Findlay takes this as a question with negative answer, but most likely negative final clause with μη πως about a past action with aorist indicative according to the classic idiom as in Gal 2:2 ( μη πωσ--εδραμον) and Gal 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 ( γενητα). Here the usual construction appears (aorist subjunctive with μη πως) about the future.6 Even now
( αρτ). Just now, Timothy having come ( ελθοντος Τιμοθεου, genitive absolute). Why Silas is not named is not clear, unless he had come from Beroea or elsewhere in Macedonia.Glad tidings of ( ευαγγελισαμενου). First aorist middle participle of the verb for evangelizing (gospelizing).Good remembrance ( μνειαν). Same word used by Paul 1Th 1:2.Longing to see us ( επιποθουντες ημας ιδειν). Old and strong verb, επι-, directive, to long after. Mutual longing that pleased Paul ("we also you").7 Over you
( εφ' υμιν). Επ with the locative, the basis on which the "comfort" rests.In ( επ). Locative case again with επ.Distress ( αναγκη).Physical necessity , common sense in late Greek, choking ( αγχω, ανγορ), andcrushing trouble ( θλιψισ, θλιβω).8 If ye stand fast
( εαν υμεις στηκετε). Condition of first class, εαν and present active indicative (correct text, not στηκητε subj.) of στηκω, late form from perfect εστηκα of ιστημ, to place.9 Render again unto God
( τω θεω ανταποδουνα). Second aorist active infinitive of double compound verb αντ-αποδιδωμ, to give back ( απο) in return for ( αντ). Old verb rare in N.T., but again in 2Th 1:6.For you ( περ υμων). Around (concerning) you, while in verse 1Th 3:2 υπερ (over is used for "concerning your faith."For ( επ). Basis again as cause or ground for the joy.Wherewith we joy ( η χαιρομεν). Probably cognate accusative ην with χαιρομεν attracted to locative χαρα (Mat 2:10).10 Exceedingly
( υπερεκπερισσου). Double compound adverb, only in 1Th 3:10; 1Th 5:13 (some MSS. -ως). Like piling Ossa on Pelion, περισσως, abundantly, εκ περισσου, out of bounds, υπερεκπερισσου, more than out of bounds (overflowing all bounds).And perfect ( κα καταρτισα). First aorist active articular infinitive of purpose ( εις το ιδειν--κα) of καταρτιζω, to mend nets (Mat 4:21) or men (Gal 6:1) repair. Chiefly late.That which is lacking in ( τα υστερηματα). The shortcomings, the lacks or left-overs (Col 1:24). From υστερεω ( υστερον), to be late.11 Our God and Father himself
( αυτος ο θεος κα πατηρ ημων). Note one article with both substantives for one person.And our Lord Jesus ( κα ο Κυριος ημων Ιησους). Separate article here with Ιησους. 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; 2Pe 2:20; 2Pe 3:18.Direct our way ( κατευθυνα την οδον ημων). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of κατευθυνω, old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from μη γενοιτο ( 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; 1Th 3:12; 1Th 5:23; 2Th 2:17; 2Th 3:5; 2Th 3:16; Rom 15:5; Rom 15:13.12 The Lord
( ο Κυριος). The Lord Jesus. Paul prays to Christ.Make you to increase ( υμας πλεονασα). First aorist active optative (wish for future) of πλεοναζω, late verb from πλεον (more),to superabound .And abound ( περισσευσα). First aorist active optative (wish for future) of περισσευω from περισσος, old verb, to be over (common in N.T.). It is hard to see much difference between the two verbs.13 To the end he may stablish
( εις το στηριξα). Another example of εις and the articular infinitive of purpose. Same idiom in 1Th 3:2. From στηριζω, from στηριγξ, a support.Unblameable ( αμεμπτους). Old compound adjective ( α privative and verbal of μεμφομα, to blame). Rare in N.T. Predicate position here. Second coming of Christ again.1 Finally
( λοιπον). Accusative of general reference of λοιπος, 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 το λοιπον in 2Th 3:1; Phi 3:1; Phi 4:8.We beseech ( ερωτωμεν). Not "question" as in ancient Greek, but as often in N.T. (1Th 5:12; 2Th 2:1; Phi 4:3) and also in papyri to make urgent request of one.How ye ought ( το πως δε υμας). Literally, explanatory articular indirect question ( το πως) after παρελαβητε according to common classic idiom in Luke (Luk 1:62; Luk 22:2; Luk 22:4; Luk 22:23; Luk 22:24) and Paul (Rom 8:26).That ye abound ( ινα περισσευητε). Loose construction of the ινα clause with present subjunctive after two subordinate clauses with καθως (as, even as) to be connected with "beseech and exhort."More and more ( μαλλον). Simplymore , but added to same idea in περισσευητε. See also verse 1Th 4:11.2 What charge
( τινας παραγγελιας). Plural, charges or precepts, command (Act 16:24), prohibition (Act 5:28), right living (1Ti 1:5). Military term in Xenophon and Polybius.3 Your sanctification
( ο αγιασμος υμων). Found only in the Greek Bible and ecclesiastical writers from αγιαζω and both to take the place of the old words αγιζω, αγισμος 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 infinitivethat ye abstain from fornication ( απεχεσθα υμας απο της πορνειας). 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 That each one of you know how
( ειδενα εκαστον υμων). Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity).To possess himself of his own vessel ( το εαυτου σκευος κτασθα). Present middle infinitive of κταομα, to acquire, not κεκτησθα, 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.5 Not in the passion of lust
( μη εν παθε επιθυμιας). Plain picture of the wrong way for the husband to come to marriage.That know not God ( τα μη ειδοτα τον θεον). Second perfect participle of οιδα. 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.6 That no man transgress
( το μη υπερβαινειν). Old verb to go beyond. Final use of το (accusative of general reference) and the infinitive (negative μη), parallel to απεχεσθα and ειδενα κτασθα above.And wrong his brother ( κα πλεονεκτειν τον αδελφον αυτου). To take more, to overreach, to take advantage of, to defraud.In the matter ( εν τω πραγματ). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2Co 7:11 ( τω πραγματ).An avenger ( εκδικος). 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.7 Not for uncleanness, but in sanctification
( επ ακαθαρσια αλλ' εν αγιασμω). Sharp contrast made still sharper by the two prepositions επ (on the basis of) and εν (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.8 Therefore
( τοιγαρουν). This old triple compound particle ( τοι, γαρ, ουν) is in the N.T. only here and Heb 12:1. Paul applies the logic of the case.He that rejecteth ( ο αθετων). This late verb (Polybius and LXX) is from α-θετος ( α privative and verbal of τιθημ, to proscribe a thing, to annul it.But God ( αλλα τον θεον). Paul sees this clearly and modern atheists see it also. In order to justify their licentiousness they do not hesitate to set aside God.9 Concerning love of the brethren
( περ της φιλαδελφιας). 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 ( θεοδιδακτο εστε). Only here and ecclesiastical writers. Passive verbal adjective in -τος from διδασκω as if θεο- in ablative case like διδακτο θεου (Joh 6:45).To love one another ( εις το αγαπαιν αλληλους). Another example of εις το and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Mat 5:44). Note the use of αγαπαω, not φιλεω.10 Ye do it
( ποιειτε αυτο). The αυτο refers to το αγαπαιν αλληλους (to love one another). Delicate praise.11 That ye study to be quiet
( φιλοτιμεισθα ησυχαζειν). First infinitive dependent on παρακαλουμεν (verse 1Th 4:10, we exhort you), the second on φιλοτιμεισθα (old verb from φιλοτιμος, fond of honour, φιλοσ, τιμη). The notion of ambition appears in each of the three N.T. examples (1Th 4:11; 2Co 5:9; Rom 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 (Act 11:18).To do your own business ( πρασσειν τα ιδια). Present infinitive like the others, to have the habit of attending to their own affairs ( τα ιδια). 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 ( εργαζεσθα ταις χερσιν υμων). Instrumental case ( χερσιν). 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.12 That ye may walk honestly
( ινα περιπατητε ευσχημονως). Present subjunctive (linear action). Old adverb from ευσχημων ( ευ, σχημα, Latin habitus, graceful figure), becomingly, decently. In N.T. only here and Rom 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.13 We would not have
( ου θελομεν). We do not wish.You ignorant ( υμας αγνοειν). Old word, not to know ( α privative, γνο-, root of γινωσκω). No advantage in ignorance of itself.Concerning them that fall asleep ( περ των κοιμωμενων). Present passive (or middle) participle (Aleph B) rather than the perfect passive κεκοιμημενων of many later MSS. From old κοιμαω, 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 ( καθως ο λοιπο ο μη εχοντες ελπιδα). 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.14 For if we believe
( ε γαρ πιστευομεν). Condition of first class, assuming the death and resurrection of Jesus to be true.In Jesus ( δια του Ιησου). Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with τους κοιμηθεντας (that are fallen asleep in or through Jesus) like ο κοιμηθεντες εν Χριστω in 1Co 15:18 and probably correct or with αξε (through Jesus with God).With him ( συν αυτω). Together with Jesus. Jesus is the connecting link ( δια) for those that sleep ( κοιμηθεντας first aorist passive, but with middle sense) and their resurrection.15 By the word of the Lord
( εν λογω Κυριου). 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. Mar 9:1).Ye that are alive ( ημεις ο ζωντες). 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 ( ου μη φθασωμεν). Second aorist active subjunctive of φθανω, to come before, to anticipate. This strong negative with ου μη (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.16 With a shout
( εν κελευσματ). Note this so-called instrumental use of εν. Old word, here only in N.T., from κελευω, to order, command (military command). Christ will come as Conqueror.With the voice of the archangel ( εν φωνη αρχαγγελου). Further explanation of κελευσματ (command). The only archangel mentioned in N.T. is Michael in Jdg 1:9. But note absence of article with both φωνη and αρχαγγελου. The reference may be thus indefinite.With the trump of God ( εν σαλπιγγ θεου). Trumpet. See same figure in 1Co 15:52.The dead in Christ shall rise first ( ο νεκρο εν Χριστω αναστησοντα πρωτον).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.17 Then
( επειτα). The next step, not the identical time ( τοτε), but immediately afterwards.Together with them ( αμα συν αυτοις). Note both αμα (at the same time) and συν (together with) with the associative instrumental case αυτοις (the risen saints).Shall be caught up ( αρπαγησομεθα). Second future passive indicative of αρπαζω, old verb to seize, to carry off like Latin rapio.To meet the Lord in the air ( εις απαντησιν του Κυριου εις αερα). 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 ( κα ουτως). 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; Phi 1:23; Col 3:4; 2Co 5:8).18 With these words
( εν τοις λογοις τουτοις). In these words. They were a comfort to the Thessalonians as they still comfort the people of God.1 But concerning the times and the seasons
( περ δε των χρονων κα των καιρων). See both words used also in Tit 1:2. Χρονος is rather an extended period and καιρος a definite space of time.2 Know perfectly
( ακριβως οιδατε). Accurately know, not "the times and the seasons," but their own ignorance.As a thief in the night ( ως κλεπτης εν νυκτ). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Mat 24:43; Luk 12:39), used also in 2Pe 3:10; Rev 3:3; Rev 16:15.Cometh ( ερχετα). Prophetic or futuristic present tense.3 When they are saying
( οταν λεγωσιν). Present active subjunctive picturing these false prophets ofpeace and safety like Eze 13:10 (Peace, and there is no peace). Ασφαλεια only in N.T. in Luk 1:4 (which see); Act 5:23 and here.Sudden destruction ( αιφνιδιος ολεθρος). Ολεθρος old word from ολλυμ, to destroy. See also 2Th 1:9. Αιφνιδιος, old adjective akin to αφνω and in N.T. only here and Luk 21:34 where Westcott and Hort spell it εφνιδιος.Cometh upon them ( αυτοις επιστατα). Unaspirated form instead of the usual εφιστατα (present middle indicative) from εφιστημ perhaps due to confusion with επισταμα.As travail upon a woman with child ( ωσπερ η ωδιν τη εν γαστρ εχουση). Earlier form ωδις for birth-pang used also by Jesus (Mar 13:8; Mat 24:8). Technical phrase for pregnancy,to the one who has it in belly (cf. Mat 1:18 of Mary).They shall in no wise escape ( ου μη εκφυγωσιν). Strong negative like that in 1Th 4:15 ου μη (double negative) and the second aorist active subjunctive.4 As a thief
( ως κλεπτης). As in verse 1Th 5:2, but A B Bohairic have κλεπτας (thieves), turning the metaphor round.5 Sons of light
( υιο φωτος),sons of day ( υιο ημερας). Chiefly a translation Hebraism (Deissmann, Bible Studies, pp. 161ff.). Cf. words of Jesus in Luk 16:8 and Paul in Eph 5:9. He repeats the same idea in turning from "ye" to "we" and using νυκτος (night) and σκοτους (darkness), predicate genitives.6 So then
( αρα ουν). Two inferential particles, accordingly therefore, as in 2Th 2:15 and only in Paul in N.T.Let us not sleep ( μη καθευδωμεν). Present active subjunctive (volitive), let us not go on sleeping.Let us watch ( γρηγορωμεν). Present active subj. (volitive) again, let us keep awake (late verb γρηγορεω from perfect εγρηγορα).Be sober ( νηφωμεν). 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 1Th 5:8 with the metaphor of drunkenness in contrast.7 They that be drunken are drunken in the night
( ο μεθυσκομενο νυκτος μεθυουσιν). No need of "be" here, they that are drunken. No real difference in meaning between μεθυσκω and μεθυω, to be drunk, except that μεθυσκω (inceptive verb in -σκω) means to get drunk.Night ( νυκτος, genitive by night) is the favourite time for drunken revelries.8 Putting on the breastplate of faith and love
( ενδυσαμενο θωρακα πιστεως κα αγαπης). First aorist (ingressive) middle participle of ενδυω. 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 Rom 13:12 "the weapons of light." The word θωραξ (breastplate) is common in the LXX.For a helmet, the hope of salvation ( περικεφαλαιαν ελπιδα σωτηριας). Same figure in Eph 6:17 and both like Isa 59:17. Late word meaning around ( περ) the head ( κεφαλη) and in Polybius, LXX, and in the papyri. Σωτηριας is objective genitive.9 But unto the obtaining of salvation through our Lord Jesus Christ
( αλλα εις περιποιησιν σωτηριας δια του Κυριου ημων Ιησου Χριστου). The difficult word here is περιποιησιν 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 ( εθετο, appointed, second aorist middle indicative of τιθημ) in calling us. That is our hope of final victory (salvation in this sense).10 For us
( περ ημων).Around us . So Westcott and Hort, but υπερ (over, in behalf of) as in many MSS. These prepositions often interchanged in N.T. MSS.Whether we wake or sleep ( ειτε γρηγορωμεν ειτε καθευδωμεν). Alternative condition of third class with present subjunctive, though εαντε--εαντε more usual conjunction (Robertson, Grammar, P. 1017). Used here of life and death, not as metaphor.That we should live together with him ( ινα αμα συν αυτω ζησωμεν). First aorist active subjunctive constative aorist covering all life (now and hereafter) together with ( αμα συν as in 1Th 5:17) Jesus.11 Build each other up
( οικοδομειτε εις τον ενα). Literally, build ye, one the one ( εις nominative in partitive apposition with unexpressed υμεις subject of οικοδομειτε. Then τον ενα the accusative in partitive apposition with the unexpressed εαυτους or αλληλους. See the same idiom in 1Co 4:6 one in behalf of the one , εις υπερ του ενος. Build is a favourite Pauline metaphor.12 Them that labour among you
( τους κοπιωντας εν υμιν). Old word for toil even if weary.And are over you in the Lord ( κα προισταμενους υμων εν Κυριω). 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 ( κα νουθετουντας υμας). Old verb from νουθετης and this from νους (mind) and τιθημ, 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.13 And to esteem them
( κα ηγεισθα). 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.14 Admonish the disorderly
( νουθετειτε τους ατακτους). Put sense into the unruly mob who break ranks ( α privative and τακτος, verbal adjective of τασσω, to keep military order). Recall the idlers from the market-place used against Paul (Act 17:5). This is a challenging task for any leader.Encourage the fainthearted ( παραμυθεισθε τους ολιγοψυχους). Old verb to encourage or console as in Joh 11:31, though not so common in N.T. as παρακαλεω, the compound adjective ( ολιγος, little or small, ψυχη, soul), small-souled, little-souled, late word in LXX. The verb ολιγοψυχεω 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 ( αντεχεσθε των ασθενων). Middle voice with genitive of αντεχω, 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 ( μακροθυμειτε προς παντας). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!15 See to it that no one render unto any one evil for evil
( ορατε μη τις κακον αντ κακου αποδω). Note μη with the aorist subjunctive (negative purpose) αποδω from αποδιδωμ, to give back. Retaliation, condemned by Jesus (Mat 5:38-42) and by Paul in Rom 12:17, usually takes the form of "evil for evil," rather than "good for good" ( καλον αντ καλου). Note idea of exchange in αντ.Follow after ( διωκετε). Keep up the chase ( διωκω) after the good.18 In everything give thanks
( εν παντ ευχαριστειτε). 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.19 Quench not the spirit
( το πνευμα μη σβεννυτε). Μη 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 1Th 5:20 means. But even so the exercise of these special gifts (1Th 5:1; 2Co 12:2-4; Rom 12:6-9) was to be decently ( ευσχημονως, 1Th 4:12) and in order ( κατα ταξιν, 1Co 14:40) and for edification ( προς οικοδομην, 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.20 Despise not prophesyings
( προφητειας μη εξουθενειτε). Same construction, stop counting as nothing ( εξουθενεω, ουθεν=ουδεν), late form in LXX. Plutarch has εξουδενιζω. Plural form προφητειας (accusative). Word meansforth-telling ( προ-φημ) rather thanfore-telling and is the chief of the spiritual gifts (1Th 5:1) and evidently depreciated in Thessalonica as in Corinth later.21 Prove all things
( παντα [δε] δοκιμαζετε). Probably δε (but) is genuine. Even the gift of prophecy has to be tested (1Co 12:10; 1Co 14:29) to avoid error. Paul shows fine balance here.Hold fast that which is good ( το καλον κατεχετε). Keep on holding down the beautiful (noble, morally beautiful). Present imperative κατ-εχω (perfective use of κατα- here).22 Abstain from every form of evil
( απο παντος ειδους πονηρου απεχεσθε). Present middle (direct) imperative of απ-εχω (contrast with κατ-εχω) and preposition απο repeated with ablative as in 1Th 4:3. Note use of πονηρου here for evil without the article, common enough idiom. Ειδος (from ειδον) naturally means look or appearance as in Luk 3:23; Luk 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 ειδος 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.23 The God of peace
( ο θεος της ειρηνης). 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; Rom 15:33; Rom 16:20; Phi 4:9) andthe Lord of peace in 2Th 3:6.Sanctify you ( αγιασα υμας). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old αγιζω, to render or to declare holy ( αγιος), to consecrate, to separate from things profane.Wholly ( ολοτελεις). Predicate adjective in plural ( ολος, whole, τελος, end), not adverb ολοτελως. 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 ( υμων το πνευμα κα η ψυχη κα το σωμα). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul ψυχη, mind νους, heart καρδια, the inward man ο εσω ανθρωπος) and the outer man ( σωμα, ο εξω ανθρωπος). But the believer has the Holy Spirit of God, the renewed spirit of man (1Co 2:11; Rom 8:9-11).Be preserved entire ( ολοκληρον τηρηθειη). 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. 1Th 5:1). The adjective ολοκληρον is in predicate and is an old form and means complete in all its parts ( ολος, whole, κληρος, lot or part). There is to be no deficiency in any part. Τελειος (from τελος, end) means final perfection.Without blame ( αμεμπτως). Old adverb ( α privative, μεμπτος, verbal of μεμφομα, to blame) only in I Thess. in N.T. (1Th 2:10; 1Th 3:13; 1Th 5:23). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica.At the coming ( εν τη παρουσια). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on 1Th 2:19).24 Faithful
( πιστος). God, he means, who calls and will carry through (Phi 1:6).25 Pray for us
( προσευχεσθε [και] περ ημων). 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 4:2). Probably κα also is genuine (B D).26 With a holy kiss
( εν φιληματ αγιω). With a kiss that is holy (Milligan) a token of friendship and brotherly love (1Co 16:20; 2Co 13:12; Rom 16:16). In 1Pe 5:14 it is "with a kiss of love." This was the customary salutation for rabbis.27 I adjure you by the Lord
( ενορκιζω υμας τον Κυριον). Late compound for old ορκιζω (Mar 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 ( αναγνωσθηνα την επιστολην πασιν τοις αδελφοις). First aorist passive infinitive of αναγινωσκω 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.28 The grace
( η χαρις). Paul prefers this noble word to the customary ερρωσθε (Farewell, Be strong). See 2Th 3:18 for identical close save added παντων (all). A bit shorter form in 1Co 16:23; Rom 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.