27. Ἐνορκίζωὑμᾶςκτλ.] Ἐνορκίζω, not found elsewhere in the Bibl. writings except as a variant in 2 Esdr. 23. (13.) 25, is apparently a strengthened form of ὁρκίζω (for form, Rutherford N.P. p. 466 f.), and like it (Mark 5:17, Acts 19:3) is here construed with two accusatives: cf. I.M.A. 3. 1238 (Christian) ἐνορκίζωὑμᾶςτὸνὧδεἐφεστῶταἄνγελον, μήτίςποτετολμή(σῃ) κτλ., and see also Ramsay C. and B. 1. p. 734. For a similar usage of ἐξορκίζω see P.Leid. 5. 4. 31 (3./a.d.) ἐξορκίζωσετὴνδύναμινσου, and for ὁρκίζωτινά see Deissmann BS. p. 274 ff. The presence of the adjuration in the present passage has been explained as due either to the Apostle’ s deep sense of the importance of his Ep. to all without exception, or to a presentiment that a wrong use might be made of his name and authority as in 2 Thessalonians 2:2; 2 Thessalonians 3:17, or to the fact that the reading of such letters had not yet been officially established. But after all no special reason need be sought. Writing as he did to explain his continued personal absence, and to enforce truths which he felt to be of vital importance to his converts, St Paul naturally took precautions to ensure that his letter should be read and circulated as Widely as possible: see Intr. p. 34, and for the change to the 1st pers. sing. to give the appeal a more personal character cf. 2:18, 3:5. ἀναγνωσθῆναι] Ἀναγνωσθῆναι (for construction, Blass p. 241) a timeless aor., and hence lending no support to Alford’ s view that a special assembly was to be held for this purpose. At the same time it is clear from the context that it is a public reading or a reading aloud that is alone thought of here. For this sense of ἀναγιγνώσκειν (almost universal in class. Gk., Butcher Harvard Lect. p. 230, n.1) cf. Luke 4:16, Acts 13:27; Acts 15:21, 2 Corinthians 3:15, Colossians 4:16, Revelation 1:3 (with Swete’ s note), and for the result of this reading aloud in giving the N.T. writings an authoritative character see Sanday Inspiration p. 360 f. Tertullian is sometimes quoted as mentioning Thessalonica and Philippi as churches where the letters of the Apostles were read in the original (‘ apud quas ipsae authenticae literae eorum recitantur’ de praescr. 36), but the reference to Thessalonica is plainly an insertion, clumsy in form, and wanting in the best mss. In the papyri ἀναγιγνώσκειν is found = both ‘ read’ and ‘ read aloud.’ Thus for the latter sense cf. P.Grenf. 1. 37, 15 (2./b.c.) ἐπιλέγματοςἀναγνωσθέντος of the reading aloud of a petition, and P.Cairo 29. 3. 1 (2./a.d.) ἧςἀναγνωσθείσης of the reading aloud of a will. On the other hand the word must mean simply ‘ read’ in B.G.U. 1079 (cited 4:1 note), and in P.Fay. 20, 23 (3.– 4./a.d.) where it refers to copies of an edict set up in public places σύνοπτατοῖςἀναγιγνώσκουσιν ‘ in full view of those who wish to read.’ τὴνἐπιστολήν] obviously the present letter now drawing to a close, cf. 2 Thessalonians 3:14, Romans 16:22, Colossians 4:16 (WSchm. p. 149). πᾶσιντοῖςἀδελφοῖς] Πᾶσιν emphatic (contrast πάντας V. 26), but not necessarily including others than the combined members of the Thessalonian Church. Ἁγίοις, if read before ἀδελφοῖς (WH. mg.), would produce a combination occurring nowhere else in the Pauline Epp. (cf. however Ephesians 3:5 τ. ἁγίοιςἀποστόλοις), and is better omitted.