ON THE FIRST EPISTLE TO THE I. (1:1) Paul and Silvanus and Timothy to the assembly of Thessalonians in God the Father and the Lord Jesus Christ. Grace to you and peace. 1. The superscription, which is to be distinguished from the address written “ on the outside or on the cover of the folded letter” (Deissmann, Light, 148), comprises, as in contemporary letters, the name of the writer in the nominative, the people addressed in the dative, and the greeting. Although it is the shortest of extant Pauline superscriptions, it contains the essential points of the more developed forms, not simply the names of writers and recipients but also the divine names God the Father and the Lord Jesus Christ, and the characteristically Pauline “ grace and peace.” The Holy Spirit is mentioned in no superscription and in but one benediction (2 Corinthians 13:13). The inscription ΠΡΟΣΘΕΣΣΑΛΟΝΙΚΕΙΣ (א BAK, et al.), like the inscriptions and subscriptions in most mss. and like the introductions in some mss., is editorial and seems to presuppose a corpus Paulinum with some such title as ΕΠΙΣΤΟΛΑΙΠΑΥΛΟ For elaborations of this briefest form of inscription (e. g. in DGF with a prefixed ἄρχετα ; in P with a prefixed παύλουἐπιστολη , or in G with a prefixed ἄρχετα and an added πρώτηἐπιστολή ). see von Soden, Schriften des N. T. I, 294 ff. For the influence of contemporary literature upon the general form and many phrases of the Pauline and other N. T. letters, see Deissmann, BS. 187 ff., EB. II, 1323 ff., and Light; Rendel Harris, Exp5 VIII, 161 ff., 401 ff.; Robinson, Ephesians, 275 ff.; Mill. 121 ff.; and Moff. Introd. 44 ff. Useful selections from contemporary letters may be found in Lietzmann, Griechische Papyri, 1905; Witkowski, Epistulae graecae privatae, 1906; and Mill. Selections from the Greek Papyri, 1910. Since Silvanus and Timothy were with Paul in Thessalonica when the church was established and with him in Corinth when both our letters were written (Acts 18:5; cf. 2 Corinthians 1:19), it is natural to find the three names associated in the superscription. Paul takes precedence as he is the leading spirit and the letter is his in a peculiar sense; Silvanus, the Silas of Acts, comes next; and Timothy, who was not only a helper but a preacher (2 Corinthians 1:19), as youngest comes last. While the letter is Paul’ s, the exceptionally frequent appearance of “ we” where it is natural to think primarily not of an epistolary plural but of Paul and his companions suggests an intimacy of association in writing which is not true of 1 Cor. where Sosthenes is joined with Paul in the superscription, nor of 2 Cor. Col. Phile. Phil. where Timothy is joined with Paul. It is generally admitted that “ we” may be used in various senses including that of the epistolary plural (cf. not only Paul (1 Corinthians 9:11 and 9:15), but also Polybius, Josephus, and the papyri); but it is observed with force by Mill. (131-132) that owing to the “ special circumstances under which the two epistles were written, we shall do well to give its full weight to this normal use of the plural in them, and to think of it as including St. Paul’ s two companions along with himself wherever on other grounds this is possible” ; cf. Zahn, Introd. I 209 ff. On the other hand, Dob. thinks that thought the associated authors may be in mind they have no prerogatives whatever (67-68); see Dick, Der schriftstellerische Plural bei Paulus, 1900. The form Σιλβανό (DG; cf. B in 1 Peter 5:12) is regular in the papyri (Mill.); cf. P. Oxy. 335 (c. 85 a.d.) where Παῦλο sells Σιλβανό the sixth part of a house in the Jewish quarter. Our Silvanus is a Jew and a Roman citizen (Acts 16:37); cf. Schmiedel, EB 4514 ff. Timothy was of mixed Gentile and Jewish blood; whether a Roman citizen or not is unknown; cf. Moff. EB 5074 ff. The designation ἀπόστολο does not appear in the superscription of the Macedonian letters and Philemon; it appears in that of Gal 1:2 Cor. addressed to communities in which Judaists attacked Paul’ s apostleship (Philippians 3:2 ff. refers to unbelieving Jews as Lipsius, McGiffert, and most recently Dob. (117) insist); in that of Rom., a community not founded by him and not sharing his distinctive views, to which he is presenting his gospel; and in that of Col. Eph., churches founded by his converts whose Christianity he vouches for. τῇἐκκλησίᾳΘεσσαλονικέω . There is but one Christian group in Thessalonica; it is small numerically, unless πλῆθοςπολυ (Acts 17:4) is to be pressed, but intense in faith (v. 8; cf. Romans 1:8, Colossians 1:6, Colossians 1:23); and it assembles perhaps in the house of Jason. The numerical strength of the church in the house of Prisca and Aquila (1 Corinthians 16:19, Romans 16:5) is computed by Gregory (Canon and Text of the N. T. 524) to be at least fifty. Whether the church in Thess. that Paul addressed was as large as that is quite unknown. No good reasons have been adduced to show why we have here and in II 1:1 (cf. Colossians 4:16) the nomen gentilicium θεσσαλονικεύ instead of the name of the place (Galatians 1:2, 1 Corinthians 1:2, 2 Corinthians 1:1). The view of von Soden (SK 1885, 274) that Paul “ under the influence of the fresh impression of his success thinks of the inhabitants as already as a whole in touch with the church,” is unlikely in the light of the similar τῇΛαοδικέωνἐκκλησίᾳ in Colossians 4:16. Equally obscure is the fact that I, II, Galatians 1:2 Cor. Phile. are addressed to the “ church” or “ churches” while Rom. Col. Eph. are addressed to the saints and brethren. ἐνθεῷπατρὶκαὶκυρίῳἸ . This phrase, found only here and in II 1:1 and to be attached closely to the preceding as in 2:14, specifies the Christian character of the ἐκκλησί in contrast with the civic assembly of the Gentiles and the theocratic assembly of the Jews (Chrys.). The omission of τῇ after θεσς , which on the analogy of Gal 1:22 might have been retained, serves to accentuate the closeness of the attachment. Both the phrase as a whole and its component parts ἐνθεῷπατρι (II 1:1) and ἐνκυρίῳἸ . Χ (II 1:1, 3:12) are peculiar to our letters. The ἐ , however, is the ἐ of the characteristic Pauline phrases ἐνΧριστῷἸησου (2:14, 5:18 and often in Paul), ἐνΧριστῷ (4:16 and often in Paul), ἐνκυρίῳ (3:8, 5:12, II 3:4 and often in Paul), ἐνκυρίῳἸησου (4:1, Romans 14:14, Ephesians 1:15, Philippians 2:19), ἐνΧριστῷἸησοῦτῷκυρίῳἡμῶ (1 Corinthians 15:31, Romans 6:23, Romans 8:39, Ephesians 3:11, but not in I, II), ἐνπνεύματ (v. 5; Romans 8:9, Romans 9:1, etc.), and ἐντῷθεῷ (2:2; Colossians 3:3, Ephesians 3:9, but not Romans 2:17, Romans 5:11). The relation of the human and divine indicated by ἐ is local and realistic; the human is in the atmosphere of the divine. There is presupposed the indwelling of God (1 Corinthians 14:25, 2 Corinthians 6:16), Christ (Romans 8:10), or the Spirit (Romans 8:9, Romans 8:11) as an energising (cf. 1 Corinthians 12:16, Philippians 2:13) power both ethical and permanent. Hence when a man is in Christ or the Spirit, terms interchangeable as regards the operations, or in God, or when a man is possessed by them (ἔχει Romans 8:19, 1 Corinthians 7:40), he is as such under the control of a divine power that makes for newness of life (cf. ἐνδυνάμειπνεύματο Romans 15:13, Romans 15:19). The divine air which the human breathes is charged, so to speak, with ethical energy. The new in these phrases with ἐ is neither the realism of the relation nor the grammatical form (cf. ἐνκυρίῳ Habakkuk 3:18; ἐνπνεύματ Ezekiel 11:24, Ezekiel 37:1) but the combination of ἐ with Χριστῷ , a combination due to Paul’ s experience of Christ as Spirit and Lord. For influences on Paul’ s conception, see Gunkel (Die Wirkungen des Geistes, 1888, 100 ff.); Deissmann (Die neutestamentliche Formel in Christo Jesu, 1892); Volz (Der Geist Gottes, 1910, 198 ff.); Reitzenstein (Die hellenistischen Mysterienreligionen, 1910) and a critique of the same in Schweitzer’ s Geschichte der Paulinischen Forschung, 1911, 141-184, especially 170 ff.; Deissmann’ s Paulus, 1911, 87 ff.; and Percy Gardner’ s Religious Experience of St. Paul, 1911. An analogy to Paul’ s phrase is found in ἐνπνεύματιἀκαθάρτῳ (Mark 1:23) and ἔχεινπνεῦμαἀκάθαρτο (Mark 3:30); the man is in the demon because the demon is in the man as an energising (cf. II 2:7, Ephesians 2:2; also II 2:9, 11) force; δαίμονοςγὰροὐσίαἐνέργει (Reitzenstein, Poimandres, 35224). θεῷπατρι . The omission of the articles indicates that the phrase had long been fixed for Paul (cf. also II 1:2 (BD) Galatians 1:1, Galatians 1:3 (BD) Ephesians 6:23, Philippians 2:11). The name Father, inherited by the Master (cf. Bousset, Relig 432 ff.) and put into the central place in his teaching, is confirmed as primary in Paul’ s redemptive experience. It is striking that this name occurs in passages giving fervent expression to his religious life, and that it is joined usually with the name Christ, e. g. in the superscriptions, thanksgivings (1:3, 2 Corinthians 1:3, Colossians 1:3, Colossians 3:17, Ephesians 1:3, Ephesians 5:20), prayers (3:11, 13, II 2:16, Romans 15:6, Ephesians 6:23), and the like (1 Corinthians 8:6, 15:24, 28, 2 Corinthians 11:31, Romans 6:4, Ephesians 2:18, Ephesians 4:6). It is probable that as Paul insists that no man can say κύριοςἸησοῦ but in the Holy Spirit (1 Corinthians 12:3), so he would insist that no man can say Ἀββάὁπατή (Galatians 4:6, Romans 8:15) but in the same Spirit. At all events, Paul’ s specifically Christian name of the God of both Jews and Gentiles (Romans 3:29) is “ God the Father of our Lord Jesus Christ,” “ Our Father.” κυρίῳἸ . Χ . In these words both the primitive (Acts 2:36) and the Pauline convictions about Jesus are summed up: he is Messiah and Lord. The Lordship of Jesus (1 Corinthians 12:3, Romans 10:9), Jesus Christ (1 Corinthians 8:6, Romans 13:14, Philippians 2:11), Christ Jesus (2 Corinthians 4:5, Colossians 2:6) is the essence of the Pauline experience; it receives conspicuous emphasis in the second epistle (see on II 2:13). While both ἸησοῦςΧριστό and ΧριστὸςἸησοῦ have already become proper names, the Messianic connotation of Χριστό is not lost (cf. Romans 9:5, 2 Corinthians 5:10, Philippians 1:15, Ephesians 1:10, etc.). It is Jesus the Messiah who is Lord. On the divine names in I, II, see Mill. 135-140. Dob., (60-61) explains the placing of Χριστό before Ἰησοῦ (e. g. 2:14, 5:18), to which SH 3ff.) call attention, as due to the ambiguity of the casus obliqui of Ἰησοῦ ; for apart from Romans 8:34, 2 Corinthians 4:5, Colossians 2:6, the order Χ . Ἰ appears only in the formulæ ΧριστοῦἸησου and ἐνΧριστῷἸησου , while Paul writes continually κυρίουἸ . Χ and ἐνκυρίῳἸ . Χ χάριςὑμῖνκαὶεἰρήν . This phrase, common to all the ten Pauline superscriptions, bears, like the phrase ένΧριστῷ , the stamp of Paul’ s experience. It is likewise the shortest Pauline præ script. χάρι , used here in its widest sense, is the favour of God by which he acquits all sinners, Jews and Gentiles, solely on the principle of faith and grants them freedom from the power of sin and newness of the life in Christ or the Spirit. εἰρήν is the spiritual prosperity enjoyed by the recipients of the divine favour. What is expressed in all the other letters of Paul , namely, that grace and peace come from God the (our) Father and the Lord Jesus Christ, is already implied in ἐνθεῷκτλ There is, however, no reason either here or in Col. for attaching χάρι to the clause with ἐ In coining, as he apparently does coin, this form of greeting, Paul is less influenced by current epistolary phrases than by his conviction that the blessings of the promised Messianic kingdom (Isaiah 9:5, Psalms 72:3) are realised only through the grace of God in Christ. It is generally assumed (cf. Fritzsche on Romans 1:7 or Zahn on Galatians 1:3) that the Pauline greeting is suggested both by the Semitic and the Greek. The influence of the Aramaic in εἰρήν (Ezra 4:17, Ezra 5:7, Dan. 3:31 (98), 6:26; see BDB sub ש ל ם may have been felt ; but it is doubtful (Robinson, Ephesians, 141) whether χάρι has anything to do with χαίρει (James 1:1.Acts 15:23, Acts 23:26), for in some papyri at least , χαίρει is the greeting and χάρι the thanksgiving. On the other hand, cf. 2 Mal 1:1 χαίρει … καὶεἰρήνηνἀγαθή (Nestle, Exp. Times, 1911, vol. XXIII, 94). The word χάρι is rare in the Prophets and Psalms but frequent in the Wisdom literature. Paul’ s usage has affected Luke and First Peter. The Johannist prefers ἀλήθει to χάριεἴ or (Since in later Gk. the optative tends to disappear) ἔστ is to be supplied, in accordance with Semitic (Dan. 3:98 Lxx 1 Peter 1:2, etc.), not Greek usage. The position of ὑμῖ serves to distinguish both χάρι and εἰρήν (Bl 80:2). It is doubtless “ pedantry to reflect on the fact that the readers as Christians possess already that grace, that hence only an increase of the same could be desired for them” (Dob.). Most editors omit with BGF Orig. Pesh, Arm, f g r, Vulg the usual clause with ἀπο The insertion of the same by א ADKLP, et al., is more explicable than its omission. II. (1:2-3:10) In the thanksgiving (1:2-3:10; cf. 1:2, 2:13, 3:9) and closely related prayer (3:11-13) covering the major portion of the letter, Paul reviews his attitude to the church during his visit (1:2-2:16) and during the interval between his enforced departure and the writing of I (2:17-3:10). Though he praises without stint the faith and love of his converts, hardly mentioning the imperfections that exist (3:8, 10), and though his words pulsate with warmest affection, yet a tone of self-defence is heard throughout. The constant appeal to the knowledge or memory of the readers as regards his behaviour (1:5, 2:1-12), the references to oral reports which concern not only them but him (1:9), the insistence on the fact that the writers desired— Paul himself repeatedly— to return (2:17-20), the statement that the writers, Paul especially, had determined to send Timothy (3:1-5), and finally the prayer that the writers may return (3:11)— all serve to intimate that Paul is defending both his conduct during the visit and his failure to return against the allegations, not of the converts, not of Judaizers (for there are none in Thessalonica), not of the Gentile persecutors (2:14), for they are not attacked, but, as the ominous outburst (2:15-16) suggests, of the Jews. It may be conjectured that the Jews, after Paul’ s departure, were maligning his conduct and misconstruing his failure to return. Indeed they may well have been the real instigators of Gentile persecutions. Though it is unlikely that the converts actually distrusted Paul (3:6), it is not improbable that they were wrought up and worried by the representations of the Jews, especially since Paul did not return. Whether he had heard of the matter before he despatched Timothy is uncertain but altogether probable. That the self-defence arises purely from a suspicion of Paul without any basis of fact (Dob. 106-107) is unlikely. In the light of 2:15-16, the Jews not the Gentiles (cf. Zahn, Introd. I, 217-218) are the accusers. (1) Visit and Welcome (1:2-10) Paul thanks God, as he bears in mind the spiritual excellence of the readers, for their election, the certainty of which is inferred from the presence of the Spirit controlling not only the converts who welcomed the gospel in spite of persecutions (vv. 6-10; cf. 2:13-16), but also the preachers themselves (vv. 5, 9a; cf. 2:1-12). 2We thank God always for you all, making mention of you when we pray, 3bearing in mind continually your work resulting from faith, and your activity prompted by love, and your endurance sanctioned by hope in our Lord Jesus Christ in the presence of our God and Father, 4because we know, brothers beloved by God, that you have been chosen, 5from the fact that the gospel we preach did not come to you with words only but also with power, and in the Holy Spirit and much conviction,— as you know the kind of men we became to you for your sake; 6and (from the fact that) you became imitators of us and of the Lord, welcoming the Word in the midst of great persecution with the joy that the Holy Spirit gives, 7so that you became a model community to all the believers in Macedonia and in Achaia: 8for starting from you the Word of the Lord has sounded out not only in Macedonia and Achaia but in every place your faith in God has gone out, so that we need not utter a word about you, 9for they themselves are reporting about us what kind of visit we paid you, and (about you) how you turned to God leaving behind those idols of yours, for the purpose of serving the living and genuine God 10and of awaiting his Son who comes down out of the heavens, whom he raised from the dead,— Jesus who delivers us from the judgment that is coming. The epistolary arrangement of I (χάπι 1:1; εὐχαριστοῦμε 1:2-3:10; αὐτὸςδε 3:11-13; ἐρωτῶμε 4:1-5:22; προσεύχεσθ 5:25; ἀσπάσασθ 5:26; χάρι 5:28) may be compared with BGU, 423 (saec. ii, a.d., quoted by Robinson, op. cit. 276): πλεῖσταχαίρειν , εὔχομαι , εὐχαριστω … ὅτι , ἐρωτῶ , ἄσπασαι , ἐρρῶσθαίσεεὔχομαι Some of the phrases in v. 2 ff. may be compared with P. Lond. 42 (saec. ii, b.c., quoted by Deiss. BS 209 ff.): οἱἐνοἴκῳπάντεςσουδιαπαντὸςμνείανποιούμενο … ἐπὶμὲντῷἐρρῶσθαίσεεὐθέωςτοῖςθεοῖςεὐχαρίστου ; with BGU, 632 (saec. ii, a.d., quoted by Robinson, op. cit. 276): μνίανσουποιούμενο ; and with 1 Mac. 12:11. As in the papyri, so also in Paul’ s letters, there is freedom in the use both of the general epistolary outline and of the separate phrases. In Paul, the simplest thanksgiving is II 1:3, Romans 1:3. This is expanded in I 1:4, Colossians 1:4, Philemon 1:5 by a causal participle without ὅτ ; in 1 Corinthians 1:4 by clauses with ἐπι and ὅτ ; in Philippians 1:3 ff. with two clauses with ἐπι and a causal participle. In Phil. and our letter, the thanksgiving is full, while Gal. has no thanksgiving. In 2 Cor. and Eph., the O. T. εὐλογητὸςὁθεό takes the place of εὐχαριστοῦμε From Paul’ s usage we may assume that περὶπάντωνὑμῶ is to be taken not with μνείανποιούμενο but with εὐχαριστοῦμε , as the simpler form (1 Corinthians 1:4, Romans 1:8) suggests; that μνημονεύοντε is parallel to and an expansion of μνείανποιούμενοι as δεόμενο (Romans 1:10; contrast Philemon 1:4, Ephesians 1:16) indicates; and that εἰδότε is a causal participle depending on εὐχαριστοῦμε , while ὅτ depends not on the latter but on the former. Doubtful is the reference of ἀδιαλείπτω and ἔμπροσθε ; v. infra. 2. εὐχαριστοῦμενκτλ . Thankfulness is not only felt but is expressed to God, and that too always and for all; in saying πάντων Paul is thinking not of their imperfections (3:10) but of their faith and love and personal affection (3:6). Inasmuch as Paul always uses the article in the phrase εὐχαριστεῖντῷθεῷ , τῷ is not significant in this case. Born (69) presses the article to mean “ the one God” in contrast to the pagan gods. But quite apart from the lack of definiteness in the use of the article (Bl 46:6), it is to be noted that ὁθεό is more frequent than θεό in Paul; in I the proportion is about three to one, in Romans slightly greater; and in Col. all but two of the twenty-three cases have the article; cf. I 4:6 with Galatians 4:9— Both πάντοτ (except Romans 1:10) and περὶὑμῶ (except Philemon 1:4) follow εὐχαριστεῖ in the initial thanksgivings of Paul. πάντοτ , a late word, is rare in the Lxx (Sap. 11:21, 19:18) but common in Paul (3:6, 5:16, II 1:11, etc.). ἀει occurs a score or more times in the Gk. Bib. (cf. 2 Corinthians 4:11, 2 Corinthians 6:10); ἑκάστοτ but once (2 Peter 1:15).— For περι , we have ὑπέ in Philippians 1:3, Colossians 1:3 (v. l.); the distinction between them is fading away (Moult I, 105). μνείανποιούμενοικτλ This participial clause defines πάντοτ (cf. Philemon 1:4). ἐπὶτῶνπροσευχῶνἡμῶ = προσευχόμενο (Colossians 1:3); ἐπι = “ in the time of.” Each time that they are engaged in prayer, the writers mention the names of the converts (contrast μνημονεύει v. 3 and μνείανἔχει 3:6) and give thanks for them. While both ποεῖσθαιμνείανπερίτινο and ποιεῖσθαιμνείαντινό (cf. Job 14:13, Psalms 110:4, Isaiah 32:10) are classic, epistolary usage favours the latter construction. ὑμῶ is to be supplied. Its omission is due both here and Ephesians 1:16 to the περὶὑμῶ ; its retention by CDG, et al., is influenced by Romans 1:10, Philemon 1:4 (cf. I 3:6, Philippians 1:3 and papyri). ἡμῶ instead of μο (Romans 1:10, Ephesians 1:16, Philemon 1:4) is natural, since Silvanus and Timothy are associated with Paul in the thanksgiving.— The distinction between ἐνταῖςπροσευχαῖ (Dan. Lxx 18, 20; Ign. Mag. 14:1 Trall. 13:1 with μνημονεύειν ; cf. Paul in Romans 15:30, Colossians 4:12) and ἐπὶτῶνπροσευχῶ is probably slight; cf. 1 Mac. 12:11. 3. ἀδιαλείπτωςμνημονεύοντε . “ Bearing in mind continually.” This participial clause, parallel to the defining temporal clause μνείανποιούμενο , suggests the immediate ground of the thanksgiving, while the third parallel εἰδότε gives the ultimate ground (Find.). The never-failing memory of the spiritual excellence of the converts prompts the expression of thanks at every season of prayer. Whether ἀδιαλείπτω is to be taken with μνημονεύοντε (Chrys., Dob., Dibelius, et al.) or with ποιούμενο Wohl., Mill., Moff., et al.) cannot be determined. In view of the freedom of epistolary usage, the analogy of 1 Mac. 12:11, Romans 1:10 P. Lond. 42 is not decisive. ἀδιαλείπτω is used with μνείανποιεῖσθα (Romans 1:9; cf. 1 Mac. 12:12), εὐχαριστεῖ (2:13), and προσεύχεσθα .— Since μνημονεύει with gen. (Galatians 2:10, Colossians 4:18) refers to the thought not to its expression in prayer before God, it is better to take ἔμπροσθενκτλ not with the distant μνημονεύοντε but with the adjacent ἸησοῦΧριστου (Lft., Mill., Dob.), as indeed the position of the clause and the analogy of 3:13 make probable (but see Lillie, ad loc.). ὐμῶ … Χριστου . The genitives are somewhat bewildering and the interpretations are various. The most favoured solution is that which joins ὑμῶ with ἔργου , κόπου , ὑπομονῆ , and which explains τῆςπίστεως , τῆςἀγάπη , and τῆςἐλπίδο as subjective genitives, and τοῦκυρίο as an objective genitive qualifying ἐλπίδο . The stress is laid not on faith alone but on the work that results from faith; not on love alone but on the toilsome activity prompted by love; not on endurance alone but on the endurance that is inspired by the hope in Christ. The three phrases τὸἔργοντῆςπίστεως , ὁκόποςτῆςἀγάπη , and ἡὑπομονὴτῆςἐλπίδο may be the coinage of Paul; at least they are not found elsewhere in the Gk. Bib. (except II 1:11 ἔργονπίστεω ; Hebrews 6:10 reads not τοῦκόπουτῆςἀγάπη but simply τῆςἀγάπη ), or in the Apostolic Fathers. Lillie notes that Olshausen and Steiger (1832 on 1 Peter 1:2) connect τοῦκυρίο with all three gen. πίστεως , ἀγάπη and ἐλπίδο , a view to which Dob. inclines. But love to God (Romans 8:28, 1 Corinthians 2:9, 1 Corinthians 8:3) or Christ (1 Corinthians 16:22, Ephesians 6:24) is rare in Paul compared with the love of God or Christ for men. On the name ὁκύριοςἡμῶνἸ . Χ (5:9, 23, 28, II 2:1, 14, 16, 3:18), see below on 2:19. τοῦἔργουτῆςπίστεω . The work of faith is the activity that faith inspires, that is, love in all its manifestations (as in II 1:11).— τοῦκόπουτῆςἀγάπη . “ The toilsome activity prompted by love.” In this unique phrase, minted from the situation, it is uncertain whether Paul has in mind manual labour necessary to support missionary propaganda, or the laborious missionary effort as such (3:5), or both. Love is not to be restricted to φιλαδελφί .— τῆςὑπομονῆςτῆςἐλπίδο . “ The endurance inspired by hope.” This unique phrase differs from ἡἐλπὶςτῆςὑπομονῆ (4 Mac. 17:4) in that the emphasis is upon endurance. Hope, whose object is Christ (Colossians 1:27), is the confident expectation of spiritual prosperity after death, the hope of salvation (5:8), the good hope (II 2:16) originating in Christ, a hope that those who are not in Christ do not share (4:13). ὑπομονη (II 1:4, 3:5) is frequent in 4 Mac. (e. g. 15:30) in the sense of καρτερί In 1 Clem. 5:7 Paul himself is ὑπομονῆςμέγιστοςὑπογραμμό In II 3:5 the only adequate endurance is that inspired by Christ. ἔμπροσθενκτλ . Hope in Christ suggests the day of the Lord when all men must appear before God. For the unbeliever, it is a day of destruction (1:10, 5:3, II 1:9), but for the believer, a day of salvation (1:10, 3:13, 5:9), the fruition of hope. The Judge here is not Christ (2 Corinthians 5:10) but God (Romans 14:10), and that too the God and Father of us Christians. As in 2:19, 3:13, ἔμπροσθε is attached loosely to the immediately preceding words. ὁπατή (Romans 6:4, Ephesians 2:18, Ephesians 3:14, Colossians 1:2 v. l.), ἀββάὁπατή (Galatians 4:6, Romans 8:15), ὁθεὸςπατή 3:17), θεὸςὁπατή (1 Corinthians 8:6, Colossians 1:12 FG), ὁθεὸςκαὶπατή (1 Corinthians 15:24, Ephesians 5:20), ὁθεὸςκαὶπατὴρτοῦκυρίουἡμῶνἸ . Χ 2 Corinthians 11:31 D) do not occur in I, II. We have, however, θεὸςπατή (1:1, II 1:2 (BD) Galatians 1:1, Galatians 1:3 (BD) Ephesians 6:23, Philippians 2:11), θεὸςπατὴρἡμῶ (II 1:1, Galatians 1:3 (א A) Romans 1:7, 1 Corinthians 1:3, 2 Corinthians 1:2, Colossians 1:2, Ephesians 1:2, Philippians 1:2, Philemon 1:3), and ὁθεὸςκαὶπατὴρἡμῶ (1:3, 3:11, 13, Galatians 1:4, Philippians 4:20). Unique is II 2:16 whether we read θεὸςὁπατήρἡμῶ (BD) or ὁθεὸςὁπατὴρἡμῶ (א G). Paul does not use ὁθεὸςἡμῶνκαὶπατή or πατὴρθεό (Sir. 23:4). 4. εἰδότε = ὅτιοἴδαμε . The causal participle (cf. Philippians 1:6, Colossians 1:3, Philemon 1:4) introduces the ultimate ground of the thanksgiving, namely, the election of the readers. Of this election Paul is assured both from the fact that (ὅτ v. 5) the gospel which he preached, the gospel through which God calls men unto salvation (II 2:14), came home to them with the power of the Spirit, and from the fact that (sc. ὅτ before ὑμεῖ v. 6) the same Spirit operated in the believers, as could be plainly inferred from the welcome they gave to the Word and its messengers in spite of great persecution. It is significant both that here, as Calvin observes, Paul infers the pretemporal election of the readers from the fruits of the Spirit, and that it is taken for granted that the readers understand what ἐκλογη means, an evidence that this idea formed an integral part of the gospel of God proclaimed in Thessalonica. ἀδελφοὶἠγαπημένοιὑπὸτοῦθεου . The frequency of ἀδελφοι in I is indicative of Paul’ s love for his converts. This affectionate address is strengthened by “ beloved by God,” a phrase which like “ beloved by the Lord” (II 2:13) is unique in the N. T., though equivalent in sense to ἀγαπητοὶθεου (Romans 1:7). The connection of this phrase with ἐκλογη makes plain that election proceeds from the love of God . Moses in Sir. 45:1 is ἠγαπημένοςὑπὸθεοῦκαὶἀνθρώπω ; Israel in Baruch 3:37 is ἠγαπ . ὑπ ʼ αὐτου ; and Solomon in Nehemiah 13:26 is ἀγαπώμενοςτῷθεῷ cf. Ep. to Diogn. 4:4 where ἐκλογη and ἠγαπημένουςὑπὸθεου appear together and Ign. Trall. init. of the holy church ἠγαπ . θεῷπατρὶἸ . Χ More frequently we have in this phrase, as in II 2:13, κυρίο ; for example, Benjamin in Deuteronomy 33:12 and Issachar in Test. xii Iss. 1:1 are ἠγαπ . ὑπὸκυρίο ; and Samuel in Sir. 46:13 is ἠγαπ . ὑπὸκυρίουαὐτου See further Colossians 3:12, 1 Corinthians 15:58, etc.— ἀδελφοίμο (Romans 7:4, Romans 7:15:14, 1 Corinthians 1:11, 1 Corinthians 11:33, 1 Corinthians 14:39, Philippians 3:1), ἀδελφοίμουἀγαπητοι (1 Corinthians 15:58, Philippians 4:1), ἀγαπητοι (Romans 12:19, 2 Corinthians 7:1, 2 Corinthians 12:19, Philippians 4:1), ἀγαπητοίμο (1 Corinthians 10:14, Philippians 2:12), do not occur in I, II as forms of address. The simple ἀδελφοι of address occurs about 20 times in 1Cor., 14 in 1 Thess., 10 in Rom., 9 in Gal., 7 in 2 Thess., 6 in Phil., 3 in 2 Cor. and twice in Phile. . But no one of these addresses appears in Col. or Eph. On the Christian use of ἀδελφοί cf. Harnack, Mission, 2 I, 340 ff.; on the pagan use, Deiss. BS 82 f. and Witk., 38, note 1. It is doubtful whether του before θεου is to be retained (א ACKP) or omitted (BDGL; cf. Weiss., 72). τὴνἐκλογὴνὑμῶ . “ The election of you,” that is, “ that you have been chosen,” namely, by God, as always in Paul. The eternal choice of God, “ the divine purpose which has worked on the principle of selection” (SH ad Romans 9:11), includes, according to II 2:14, not only the salvation of the readers but also the means by which or the state in which salvation is realised. The words ἐκλέγεσθα (1 Corinthians 1:27 ff. Ephesians 1:4), ἐκλεκτό (Rom. 16:33), ἐκλεκτοὶθεου (Romans 8:33, Colossians 3:12), and ἐκλογη (Romans 9:11, Romans 9:11:5, Romans 9:7, Romans 9:28) are rare in Paul. ἐκλογη does not occur in the Lxx For its use in Ps. Sol., see the edition of Ryle and James, 1891, 95 f. κλῆσι (II 1:11), καλεῖ (2:12, 4:7, 5:24) is the historical calling mediated by the preaching of the gospel (II 2:14). 5. ὅτ … ἐγενήθ . We infer your election from the fact that (ὅτ = “ because” as in II 3:7, Romans 8:27, 1 Corinthians 2:14) the Spirit was in us who preached (v. 5) and in you who welcomed the Word (vv. 6-10). By saying “ our gospel came” instead of “ we came with the gospel” (2 Corinthians 10:14), Paul puts the emphasis more upon the message as the means of realising God’ s call than upon the bearers of the message. The presence of the Spirit is the central fact in Paul’ s experience and the test of its validity. Hence such passages as Galatians 3:2, 1 Corinthians 12:2, Romans 8:15 and the inevitable 2 Corinthians 13:13. That ὅτ = quia (Vulg) is the usual view. εἰδότε … ἐκλογὴ … ὅτ = οἴδαμενὅτ (that) ἐκλήθητεὅτ (because), as in Romans 5:4-5, Romans 8:28-29, Philippians 4:15-16. An alternative interpretation takes ὅτ as an object clause further explaining ἐκλογή Since, however, ἐκλογή of the original purpose of God is not exactly the equivalent of the ὅτ clause, ἐκλογή is held to mean “ the manner of your election” and ὅτ “ how that” (Lft., Mill.). In support of this view, 2:1, 1 Corinthians 16:15, 2 Corinthians 12:3-4 should not be adduced, or Romans 11:3 where τὸνκαιρό is resumed by ὥρ On the other hand, 1 Corinthians 1:26, especially if ἐκλήθησα be not supplied, might be considered a parallel, although βλέπετ is not εἰδότε But this alternative view is not “ exegetically satisfactory” (Ell.).— The passive ἐγενήθ = ἐγένετ is frequent in Lxx; in the N. T. it is found chiefly in Paul, Heb. Mt. Of the score or more instances in Paul, eight appear in 1:5-2:14; cf. Bl 20:1. In Lxx, γίνεσθαιπρό or ἐπι with accus. or ἐ with dat. are frequent as also γίνεσθαιεἰ for nominative (I 3:5; cf. 2:1), but otherwise γίνεσθαιεἰ is rare. It is used with persons (Ezekiel 23:10, Ezekiel 23:2 Mac. 12:5) or things . On γίνεσθα = ἔρχεσθα , cf. 1 Corinthians 2:1, 1 Corinthians 2:3 and the prophetic phrase λόγοςκυρίουἐγενήθπρό In Paul, we expect with persons either πρό (1 Corinthians 2:3, 1 Corinthians 16:10 and here ADG) or ἐ ; εἰ here and Galatians 3:14 may be equivalent to the dative (I 4:8; cf. Bl 39:5; κηρύσσεινεἰ 2:9 where א has dative as in 1 Corinthians 9:27), or to πρός For the interchange of εἰ and πρό with γίνεσθα , cf. Luke 1:44, Acts 10:13, Acts 26:6, Acts 13:32. ἐ = “ with” (2 Corinthians 2:1) or “ clothed with” (1 Corinthians 4:21); cf. Moult I, 61. τὸεὐαγγέλιονἡμῶ . “ Our gospel” (II 2:14, 2 Corinthians 4:3; cf. Romans 2:16, Romans 16:25) is the gospel with which Paul and his associates have been intrusted (2:4) and which they preach (Galatians 2:2). The author of the gospel is God (τὸεὐαγγέλιοντοῦθεου 2:2, 8, 9, Romans 1:1, Romans 1:15:16, 2 Corinthians 11:7) or Christ (τὸεὐαγγέλιοντοῦΧριστου 3:2, Galatians 1:7, 1 Corinthians 9:12, 2 Corinthians 2:12, 2 Corinthians 9:13, 2 Corinthians 10:14, Romans 15:19, Philippians 1:27; τοῦυἱοῦαὐτου Romans 1:9). “ The gospel” (τὸεὐαγγέλιο 2:4 and frequently in Paul) represents Paul’ s convictions about Christianity, the good news of the grace of God unto salvation proclaimed in the prophets and realised in Christ (Romans 1:2) by whose death and resurrection the Messianic promise is mediated to all believers. Only such elements of this comprehensive gospel are explicitly treated in a given letter as the specific need requires (cf. Dob. 81 f.). Hence, for the purpose of determining the content of the gospel, what is said implicitly may be more important than what is accentuated. For example, the gospel preached in Thessalonica had to do not simply with faith in the living and true God and ethical consecration to him, not simply with the Parousia and Judgment, but also with God’ s election and calling, the significance of the death of Christ (5:9), the new life in Christ or the Spirit, and the attendant spiritual gifts (5:19 ff). On the origin and meaning of εὐαγγέλιο , see Zahn (Introd. II, 377-379), Mill. (141-144), Dob. (86), and Harnack, Verfassung und Recht, 1910, 199 ff. (also in English). The use of εὐαγγέλιο to designate the good news unto salvation may have originated in Palestinian Christianity. In the Lxx (and Test. xii, Ps. Sol.), the singular does not occur. A papyrus of the third century (a.d.) seems to read ἐπεὶγνώστηςἐγενόμηντοῦεὐαγγελίο (Deiss. Light, 371). ב ש ר ה = “ good tidings” is rendered in Lxx by εὐαγγελί (2 Reg. 18:20, 27, 4 Reg. 7:9 and (according to Harnack but not Swete) 2 Reg. 18:25); while ב ש ר ה = “ reward for good tidings” (see BDB) is translated by the plural εὐαγγέλι (2 Reg. 4:10, 18:22). For the plural εὐαγγέλι = “ good news” in the Priene inscription, see Deiss. (op. cit. 371). In Paul’ s usage, the genitive in εὐαγγέλιονθεου is subjective, pointing to the fact that God, ὁἐνεργῶ (Philippians 2:13) in Paul, inspires the message preached (cf. I 2:13); it is ἐντῷθεῷ that the missionaries speak the gospel of God (2:2). Similarly the genitive in εὐαγγέλιονΧριστου is subjective (Zahn; Harnack, 217-218, against Dob.). The indwelling Christ speaks in Paul (2 Corinthians 13:3) and reveals the gospel (Galatians 1:12). Such a view of the genitive does not preclude references to the content of the gospel (2 Corinthians 4:4, Ephesians 1:13, Ephesians 6:15) or the employment of κηρύσσεινΧριστό (1 Corinthians 1:23, etc.) or εὐαγγελίζεσθαιαὐτό (Galatians 1:16), for when Paul preaches Christ he preaches not only Christ but the plan of salvation conceived by God, promised by the prophets, and realised in the death and resurrection of Christ (Harnack, op. cit. 235). Like εὐαγγέλιο but with a distinctively O. T. flavour is the rarer ὁλόγο (1:6, Galatians 6:6, Colossians 4:3), ὁλόγοςτοῦθεου (2:13, 1 Corinthians 14:36, 2 Corinthians 2:17, 2 Corinthians 4:2, Philippians 1:14, Colossians 1:25) and ὁλόγοςτοῦκυρίο (1:8, II 3:1 = Χριστου Colossians 3:16); cf. Harnack (op. cit. 245 f.). This word is the word which God or Christ in Paul speaks, a divine not a human oracle (2:13) which comes to Paul as it came to the prophets (cf. Romans 9:6). The content of the word is occasionally specified as truth (2 Corinthians 6:7, Colossians 1:5, Ephesians 1:13), life (Philippians 2:16), the cross (1 Corinthians 1:18), or reconciliation (2 Corinthians 5:19).— The gospel is also the proclamation (τὸκήρυγμ 1 Corinthians 1:21; μο 1 Corinthians 2:4; ἡμῶ 1 Corinthians 15:14) which Jesus Christ inspires (Romans 16:25); or the testimony which God (1 Corinthians 2:1) or Christ (1 Corinthians 1:6) inspires and which Paul and his associates proclaim (II 1:10; cf. εὐαγγέλιο 1:8).— On the Pauline gospel, see further J. Weiss, Das ä lteste Evangelium, 1903, 33 ff., and J. L. Schultze, Das Evangelium im ersten Thess. 1907. λόγῳ … δυνάμε . The stress is laid on the manner of the coming of the gospel: “ clothed not only with a form of words but also,” and significantly, “ with power,” that is, with a reality back of the form, and that too a divine reality as the added ἐνπνεύματιἁγίῳ explains. Unlike the Corinthians, the Thessalonians did not object to Paul’ s style, for we have not οὐ … ἀλλα (1 Corinthians 2:3 f. 4:19-20 where λόγο and δύναμι are mutually exclusive) but οὐ … μόνο … ἀλλά . δύναμι refers not to the results of power, the charismata in general, or those specifically associated with σημεῖακαὶτέρατ (2 Corinthians 12:12)— in which case we should expect δυνάμει (but cf. II 2:9) or an added phrase — but to the power itself, as the contrast with λόγῳ and the explanatory πνεύματ indicate.— ἐ with πνεύματ as with λόγῳ and δυνάμε is ultimately local; to be clothed with the Spirit is to be in the Spirit. There is no reference to glossolalia in πνεῦμ Furthermore ἐνδυνάμεικαὶἐνπνεύματ is not a hendiadys, though the operation of the Spirit is in its essence δύναμι (1 Corinthians 2:5 of God; 1 Corinthians 5:4, 2 Corinthians 12:9 of Christ; 1 Corinthians 2:4, Romans 15:13, Romans 15:19 of the Spirit; cf. ἐνδυνάμε II 1:11). καὶπληροφορίᾳπολλῇ . Closely connected with ἐνπνεύματιἁγίῳ (omit ἐ before πληροφορίᾳ with א B and resulting from the indwelling of the Spirit, is the inward assurance, certa multa persuasio (Beza), of the missionaries . πληροφορί is rare in Gk. Bib. (Colossians 2:2, Hebrews 6:11, Hebrews 6:10:22; cf. I Clem. 42:3); the verb is less rare (e. g. Ecclesiastes 8:11, Romans 4:21 I Clem. 42:3; and in papyri; cf. Deiss. Light, 82 f.). Of the meanings “ fulness” or “ conviction,” the latter is more appropriate here; see Hammond on Luke 1:1 and Lft. on Colossians 2:2. The phrase ἐνπολλῇ happens to occur in the N. T. only in Paul, the adjective preceding (2:2, 17, Romans 9:22) or following (1:5, 6, 1 Corinthians 2:3, 2 Corinthians 6:4) the noun. καθὼςοἴδατεκτλ . “ As you know what sort of men (οἷο = quales; cf. 2 Corinthians 12:20) we became in your eyes for your sakes.” The connection appears to be: “ We preached the gospel in the power of the Spirit and in full persuasion of its divine reality. That means that we preached not for our own selfish interests, as the Jews insinuate, but solely for your advantage, as you know.” The theme of self-defence here struck is elaborated in 2:1-12 where the appeal to the knowledge of the readers in confirmation of Paul’ s statements becomes frequent. καθὼςοἴδατ (2:2, 5, 3:4), αὐτοὶγὰροἴδατ (2:1, 3:3; 5:2, II 3:7), καθάπεροἴδατ (2:11), οἴδατ (4:2, II 2:6), μνημονεύετ (2:9; II 2:5), μάρτυ (2:5, 10) occur chiefly in the thanksgiving (1:2-3:10), especially 2:1-12. καθώ (13 times in I) is later Gk. for καθα which Paul does not use; cf. καθάπε (2:11, 3:6, 12, 4:5).— The reading ὑμῖ (א AC) has been assumed with WH.; ἐνὑμῖ (BDG) is preferred by Tisch Zim Weiss, Dob. In Romans 10:20, א AC read εὑρέθηντοῖς , ἐγενόμηντοῖ with Isaiah 65:1, while BD insert ἐ in each instance. The ἐ interprets the simple dative; 2:10 is a good parallel, but γίνεσθαιἐνλόγῳ 2:5 is quite different, and 2:7 has ἐνμέσῳ as we should expect after νήπιο The simple ὑμῖ is a dative of reference (2:10), expressing neither advantage nor disadvantage, and importing scarcely more than “ before.” — On δι ʼ ὑμᾶς cf. 1 Corinthians 4:6, 2 Corinthians 4:15, 2 Corinthians 8:9, Philippians 1:24. 6. The sentence is getting to be independent, but ὅτ (v. 5) is still in control: “ and from the fact that you became,” etc. The proof of election is the presence of the Spirit not only in the preachers but also in the hearers who welcomed the word with joy in the midst of great persecution. To be sure, Paul mentions first not the welcome but the imitation. But the two things are inseparable, if we take δεξάμενο as a participle not of antecedent action, “ when you had welcomed,” but of identical action, “ in that you welcomed.” μιμηταὶἡμῶνκτλ . “ Imitators of us and above all of the Lord” (ipsius Domini, Ambst). Paul’ s consciousness of his own integrity (1 Corinthians 4:4), due to the power of Christ in him (Galatians 2:20), permitted him to teach by example (1 Corinthians 11:1) as well as by precept. As an example not simply of endurance but of joy in persecutions, he could point to himself and especially to Christ. Some knowledge of the life of Jesus on the part of the readers is here presupposed (cf. Galatians 3:1). μετάχαρᾶςπνεύματοςἁγίο . The inward joy which is the accompaniment of external persecution, and which is cogent proof of election, is an enthusiastic happiness (Philippians 1:25) due to the new δύναμι operating in the believers, the power of the Spirit (Galatians 5:22, Romans 14:17) or Christ (Philippians 3:1, Philippians 3:4:4, Philippians 3:10). Although θλίψι alone is the point of comparison in 2:14, and although Paul, who frequently refers to the sufferings of Christ (2 Corinthians 5:1, Philippians 3:10, Romans 8:17), does not elsewhere refer to Christ’ s joy in suffering, yet Chrys. is right in finding the point of comparison here in θλίψιςμετὰχαρᾶ The context alone here as elsewhere ( II 3:7, 9, 1 Corinthians 4:16, 1 Corinthians 11:1, Philippians 3:17, Philippians 4:9, Galatians 4:12) determines the scope of imitation. ἐνθλίψε = ἐνμέσῳθλίψεω ; external persecution (Acts 17:5 ff. and the like) is meant (3:3, 7, II 1:4, 6; cf. 2 Corinthians 1:8), not distress of mind (2 Corinthians 2:4).— δέχεσθαι as the contrast with παραλαμβάνει (2:13) shows, means not simply “ receive,” but “ receive willingly,” “ welcome.” The phrase δέχεσθαιτὸνλόγο (only here and 2:13 in Paul) is used by Luke (Luke 8:13, Acts 8:14, Acts 11:1 and especially 17:11) but not by Lxx; it is equivalent to δέχεσθαιτὸεὐαγγέλιο (2 Corinthians 11:4).— χύχριο is not θεό (A) but Christ, as always in I, II (Mill. 135-140).— B inserts και before πνεύματο conforming to δυνάμεικαὶπνεύματ v. 5— On μετα of accompaniment, cf. 3:13, 5:28, II 1:7, 3:12. 16, 18.— On joy in suffering, cf. 2 Corinthians 6:10, 2 Corinthians 13:9 and especially 7:4, 8:2. 7. ὥστεγενέσθαικτλ . The actual result of their imitation of Christ and Paul is that the Thessalonians became themselves an example to all the Christians “ in Macedonia and in Achaia,” the two provinces constituting Greece since 142 b.c. In the matter of how one ought to welcome the gospel, the taught have become the teachers. Knowledge of their progress came to Paul not only from Timothy’ s report (3:6) but also from other news that kept coming to him in Corinth (ἀπαγγέλλουσι v. 10). In the mainly Pauline phrases πάντεςοἱπιστεύοντε (Romans 3:22, Romans 3:4:11; cf. Romans 1:16, Romans 10:4, Acts 13:39), ὑμεῖςοἱπιστεύοντε (2:10, 13; Ephesians 1:19, 1 Peter 2:7), and οἱπιστεύοντε (Galatians 3:22, 1 Corinthians 1:21, 1 Corinthians 1:14:22; John 6:47), the present tense is timeless. Paul does not use the aorist (cf. Mark 16:17, Acts 2:44, Acts 4:32, Hebrews 4:3) in these expressions except in II 1:10.— The reading τύπο is necessary in Romans 5:14, Romans 6:17 and certain in II 3:9, Philippians 3:17. τύπο is secure in 1 Corinthians 10:6. On the analogy of II 3:9, Philippians 3:17, Philippians 3:4 Mac. 6:19 τύπο is here to be read with BD. τύπου (א AC) may be due to ὑμᾶ 8-10. The general drift of these verses is clear, but some of the details are obscure. The statement (v. 7) that the readers have become a pattern to all the Christians in Greece may well have surprised the Thessalonians. But the explanation (vv. 8 f.) must have been a greater surprise, for it is added that news of the gospel as proclaimed in Thessalonica and of the Christianity of the readers has spread not only in Greece (v. 7) but everywhere, as if v. 7 had ended with πιστεύουσι The point of vv. 8 f. is not that Paul himself is everywhere extolling the readers, as he probably did (II 1:4), for ἡμᾶ (v. 8) and αὐτοι (v. 9) are designedly contrasted; not that the readers are boasting at home and abroad of their spiritual life, even if they might have boasted of the gospel, for ἀφ ʼ ὑμῶ ; but that other people, believers everywhere, whose names are not given, keep telling Paul in Corinth both about the visit he paid and about the conversion of the Thessalonians. These reports make unnecessary any words from Paul. Difficulty arises only when we try to make Paul more definite than he is. He does not say who carried the news everywhere, but says only that the gospel which he preached has sounded out and the faith of the converts has gone out. He does not specify the indirect objects of λαλεῖ and ἀπαγγέλλουσιν nor does he define αὐτοι It may perhaps be conjectured that αὐτοι means the believers everywhere, that is, some of them. In this case, the αὐτοι are probably not those who bring the news to Greece and other parts from Thessalonica, but those who make reports to Paul. The indirect object of λαλεῖ may be the αὐτοί that of ἀπαγγέλλουσι , Paul and his associates. λαλεῖ rather than γράφει here suggests oral reports. To be sure, περὶὑμῶ (v. 9 B, et al.) is the easier reading, but περὶἡμῶ prepares better for ὁποίανἔσχομε Paul writes from the standpoint of Corinth where the reports keep coming in; hence not ἀπήγγειλα or ἀπήγγελλο , as if Berœ a or Athens were in mind, but the progressive present ἀπαγγέλλουσιν 8. This verse, formally considered, is without asyndeton, unless recourse is had to the unnecessary expedient of placing a colon after κυρίο or τόπῳ The obscurity lies in the fact (1) that v. 8 explains not solely, as we should expect, why the readers became “ a model to all Christians in Greece,” but also why they became a pattern to all believers everywhere; and in the fact (2) that after τόπῳ , where the sentence might naturally end, a second and, in the argument, a more important subject is introduced, ἡπίστιςὑμῶν which is not synonymous with ὁλόγοςτοῦκυρίου and a second predicate ἐξελήλυθε which is prose for ἐξήχητα Materially considered, this verse is concerned not with the method by which the news of the gospel and of the faith of the readers is brought everywhere, whether by Paul, by travelling Thessalonians, or by other Macedonians (cf. 4:10), but with the fact that the word of the Lord and their faith have actually spread, a fact that makes it unnecessary for Paul himself to say anything about this model community. It is hardly worth while tampering with an innocent anacoluthon (see Lillie for a conspectus of attempts) whether by conjecturing ᾦ = ἐνᾦ after τόπῳ and translating “ in every place into which your faith has gone forth” ; or by putting a colon after κυρίο (Lü n., Born, Wohl., et. al.), a procedure which introduces a formal asyndeton and hints that the parallel subjects are synonymous. Simpler is it to let the balanced sentence remain untouched (Lft., Schmiedel, et al.), in which case ἐξήχηταικτλ explains only ἐντῇΜακεδονίᾳ … Ἀχαίᾳ (v. 7) and ἡπίστιςκτλ explains πᾶσιντοῖςπιστεύουσι (v. 7).— In ὁλόγοςτοῦκυρίο there is a covert allusion to Paul as a preacher in the Spirit and in much conviction (v. 5), and in ἡπίστι a clear reference to the welcome which the converts gave (v. 6). Each of these points recurs in vv. 9-10 and 2:1-12, 13-16. In passing, be it observed that vv. 2-10 form a single sentence; hence after Ἀχαίᾳ (v. 7) a colon is to be placed and also after λαλεῖντ (v. 8). ἀθ ʼ ὑμῶνκτλ . “ Starting from you, the word of the Lord (the word that Christ inspires) has sounded forth.” The parallel ἐξελήλυθε and the similar ἢἀθ ʼ ὑμῶνὁλόγοςτοῦθεοῦἐξῆλθε (1 Corinthians 14:36) suggests that ἀπο (which might = ὑπο ; cf. Bl 403) is here local, marking the Thess. “ as the simple terminus a quo of the ἐξηχεῖσθα ” (Ell.). Whether ἐξήχητα implies the sound either of a trumpet (Chrys.) or of thunder (Lft.) is uncertain; it may mean simply “ has spread.” The word itself is rare in the Gk. Bib. (active in Joe 3:14, Sir. 40:13, middle in 3 Mal 3:2 (Ven.) and here); cf. Luke 4:37 ἦχο with 4:14 φήμ Before Ἀχαίᾳ , ἐντῇ is retained by א CD, et al., a reading perhaps conformed to v. 7 (Weiss); cf. Acts 19:21 where א B omit and AD retain τή before Ἀχαία If with B, et al. ἐντῇ is omitted, then Greece as a whole is contrasted with the rest of the world.— The ἐ with ἐξήχητα and ἐξελήλυθε (cf. Luke 7:17) may be interpreted with the older grammarians to mean “ not only the arrival of the report, but its permanence after its arrival” (Lü n.), as, inded, the perfects of resultant action likewise suggest. Recent grammarians (Bl 411 and Mill.) are inclined not to press the point, in view of the frequency in later Gk. of ἐ for εἰ — After οὐμόνο … ἀλλα , Paul adds και except here and Philippians 2:12; but to insert και here with KL is to fail to observe that the omission is purposed, for ἐνπαντὶτόπῳ includes Macedonia and Achaia (Bl .77:13).— ἐνπαντὶτόπῳ is a pardonable hyperbole (1 Corinthians 1:2, 2 Corinthians 2:14; cf. Romans 1:8, Colossians 1:6). As Paul is not speaking with geographical accuracy, it is unnecessary to assume that since he left Thessalonica he went beyond Greece or that he has Galatia or Rome in mind. ἡπίστιςὑμῶνἡπρὸςτὸνθεό . The repetition of the article serves to make clear the object toward which their faith is turned and also to suggest a contrast (Ell.) between their present attitude to God and their past pagan attitude to idols. The phrase is rare in the Greek Bible 16:22) but frequent in Philo (cf. Hatch, Essays, 86 f.). With πίστι and πιστεύει Paul uses εἰ (Colossians 2:5, Philemon 1:5 v. l.), ἐ (Colossians 1:4, Galatians 3:26, Ephesians 1:15), ἐπι (Romans 4:5) and πρό (Philemon 1:5 v. l.). ἡπίστιςὑμῶ (3:2, 5, 6, 7, 10, II 1:3, 4) is frequent in Paul (Romans 1:8, Romans 1:12, etc.) and elsewhere (James 1:3, etc.). ἐξέρχεσθα , a rare word in Paul, is used with εἰ (Romans 10:18) and πρό (2 Corinthians 8:17). λαλεῖ has to do strictly with the utterance as such, λέγει with the content of the utterance (SH on Romans 3:19), as when we say: “ he speaks well but says nothing.” On λαλεῖ with accus., cf. 2:2, Philippians 1:14, Romans 15:18 . Observe the parallelism of ὥστ … γά in vv. 7-8, 8-9. On ὥστεμή cf. 1 Corinthians 1:7, 2 Corinthians 3:7. The common χρείανἔχει with infin. only here and 4:9, 5:1 in Paul. The reading ὑμᾶ (B, et al.) for ἡμᾶ is probably conformation to ὑμῶ after πίστις 9. αὐτοὶγάρκτλ There is no need for us missionaries to speak, for they themselves, that is, such believers from Greece and elsewhere as happen to be in Corinth keep reporting (ἀπαγγέλλουσι is a progressive present) to us, first of all and somewhat unexpectedly, about us namely, what kind of a visit we paid you, and then about you, “ how you turned,” etc. It is unnecessary to remark that Paul’ s version of the report need not be literal. As he writes, he has in mind the insinuations of the Jews (v. 5, 2:1-12); hence περὶἡμῶ is put first. αὐτοι is constructio ad sensum as αὐτοῖ Galatians 2:2. ἀπαγγέλλει (1 Corinthians 14:25) is frequent in Lxx and Luke; ἡμῖ is to be understood. The reading περὶὑμῶ (B) misses the point of contrast between visit and welcome. adnuntiatis (r), which Rendel Harris prefers, is due to the supposed difficulty in περὶἡμῶ (Dob.).— The indirect interrogative ὁποῖο (Galatians 2:6, 1 Corinthians 3:13), which is rare in Gk. Bib., expresses like οἷο (v. 5) the quality of the visit.— εἴσοδο in Lxx is used both of the action (Malachi 3:2) and of the place (Ezekiel 42:9). ἔχεινεἴσοδονπρό appears to be unique in Gk. Bib. (cf. 2:1); the reference is not to a door opening into their hearts (cf. Marc. Aur. 5:19 ἔχειεἴσοδονπρὸςψυχή and Hermas Sim. IX, 12:6), for that is excluded by 2:1; nor to the favourable reception (which even P. Oxy. 32 peto a te ut habeat introitum ad te does not of necessity suggest), for the welcome is not mentioned until πῶςἐπεστρέψατ (cf. 2:1-12 the visit; 2:13 ff. the welcome); but simply to the act of entering (Acts 13:24, Hebrews 10:19, 2 Peter 1:11). εἴσοδο = παρουσί “ visit” (Philippians 1:26, Philippians 1:3 Malachi 3:17); cf. also εἰσέρχεσθαι , εἰσπορεύεσθαιπρό (Acts 16:40, Acts 28:30). καὶπῶςἐπεστρέψατεκτλ . “ And” about you they report “ how you turned to God,” etc. πῶ introduces a second object clause parallel to ὁποία In keeping with v. 8, faith in God is singled out as the primary characteristic of the readers, but the idea is expressed not, as we might expect, with ἐπιστεύσατεἐντῷθεῷ but, since Gentile rather than Jewish converts are in mind, with a phrase perhaps suggested by the contrast with idols, ἐπεστρέψατεπρὸςτὸνθεό In facing God, they turned their backs on idols. These εἴδωλ are looked upon as dead (1 Corinthians 12:2) and false, not being what they purport to be. While the idol in itself is nothing (1 Corinthians 10:19), communion with it brings the worshipper under the power of the gods and demons who are conceived as present at the ritual act, or as resident in the idol, or, to the popular mind, as identified with the idol (1 Corinthians 10:20). Unlike these dead and false idols, God is living and genuine, what he purports to be (contrast 1 Corinthians 8:5, Galatians 4:8). πῶ describes the fact (Rth 2:11, Acts 11:13) rather than the manner , that is, πῶ tends to become ὅτ (Bl 70:2). The ἐπι in ἐπιστρέφει is directive as in Galatians 4:9 πῶςἐπιστρέφετεπάλινἐπιστρέφειν rare in Paul, is frequent in Lxx In the phrase ἐπιστρέφει .… κύριον . the Lxx uses both ἐπί which Luke prefers, and πρό (Luke 17:4, Acts 9:40, 2 Corinthians 3:16). The article in τὸνθεό need not be pressed as Galatians 4:8 indicates.— εἴδωλο (Romans 2:22, 1 Corinthians 8:4, etc.) in the Lxx renders a variety of Hebrew words both proper and opprobrious. For the meaning of these words and for the forms of idolatry mentioned in the Bible, see G. F. Moore, EB 2146 ff. The polemic against images begins with the prophets of the eighth century. “ With the prophets of the seventh century begins the contemptuous identification of the gods of the heathen with their idols, and in the sixth the trenchant satire upon the folly of making gods of gold and silver, of wood and stone, which runs on through the later Psalms, Wisdom, Baruch, the Jewish Sibyllines, etc., to be taken up again by Christian apologists” (op. cit. 2158). See further Bousset, Relig. 350 ff. and Wendland, Die hellenistische-rö mische Kultur, 142.— θεὸςζῶ (Romans 9:26 = Hosea 1:10, 2 Corinthians 3:3, etc.) is common in Gk. Bib. (Isaiah 37:4, Isaiah 37:17, etc.); ἀληθινό = “ genuine” (Trench, Synonyms, 12 27) appears only here in Paul as a description of God (cf. John 17:3, 1 John 5:20, 2 Chronicles 15:3, 2 Chronicles 15:3 Malachi 2:11, 6:18). The total phrase θεὸςζῶνκαὶἀληθινό seems to be unique in Gk. Bib. (καὶἀληθινῷ Hebrews 9:14 (AP) is a scribal reminiscence of our passage). 10. δουλεύεινκαὶἀναμένει . The positive turning to God, faith toward him, has a twofold purpose, religious consecration to him, a δουλεύεινθεῷ (Romans 6:22) demanding righteousness of life (cf. 4:3 ff.); and a hope, hitherto unknown (4:13), which awaits God’ s Son who comes or comes down (τὸνκαταβαίνοντ 4:16) out of the heavens, to finish his work as rescuer, by freeing believers from the impending judgment. On the infin. of purpose with ἐπιστρέφει , cf. Revelation 1:12 Sap. 19:2, Ecclesiastes 2:20. Like the Galatians (Galatians 4:8 f.), the readers have exchanged a slavery to idols for a slavery to God. Usually Paul speaks of a slavery to Christ (δουλεύει Romans 12:11, Romans 14:18, Romans 16:18, etc.; δοῦλο Galatians 1:10, Romans 1:1, etc.). δουλεύεινκυρίῳ (Psalms 2:11, Psalms 99:2, Sir. 2:1, etc.) like ἐπιστρέφεινἐπικύριο is a common phrase in the Lxx On the meaning of δοῦλο in Paul, see Zahn on Romans 1:1 (in Zahn’ s Kommentar). ἀναμένει (classical, Lxx) appears only here in N. T. Paul does not use περιμένει at all (Genesis 49:18, Acts 1:4) or μένει transitively (Isaiah 8:17, Isaiah 8:2 Mac. 7:30, Acts 20:5, Acts 20:23), choosing the stronger ἐκδέχεσθα (1 Corinthians 11:33, 1 Corinthians 16:11) and ἀπεκδέχεσθα (Galatians 5:5, Romans 8:19 ff. 1 Corinthians 1:7, Philippians 3:20). The nearness of the thing expected is suggested by the very idea of waiting (cf. Isaiah 59:11). τὸνυἱὸναὐτου … Ἰησοῦ The faith of the readers had to do not only with God but with his Son who is to come down out of the heavens, the Messiah of the apocalyptic hope. Specifically Christian is the phrase, explanatory of τὸνυἱόν , ὃνἤγειρενἐκτῶννεκρῶ which intimates not only that the Messiah had lived and died but also that he is now, as ἐγερθείς , κύριο (cf. Romans 4:24, Romans 10:9, Ephesians 1:20). Likewise specifically Christian is the name Jesus; to Paul as to the Christians before him Ἰησοῦ is Χριστό and κύριο (see on 1:1). In the explanatory words τὸνῥυόμενονἡμᾶςκτλ (a timeless participle), the function of Jesus as Messiah is stated negatively as that of deliverance or rescue from the judgment which though future is not far distant. This is the only mention of Jesus as Son in our letter; the designation does not occur at all in II, Phil. Phil. For ὁυἱὸςαὐτου , cf. Galatians 1:16, Galatians 1:4:4, Galatians 1:6, Romans 1:3, Romans 1:9, Romans 1:5:10, Romans 1:8:29; Romans 8:3 8:32 1 Corinthians 1:9 ; for υἱὸςθεου cf. Galatians 2:20, 2 Corinthians 1:19, Romans 1:4, Ephesians 4:13; ὁυἱό 1 Corinthians 15:28; ὁυἱὸςτῆςἀγάπηςαὐτου (Colossians 1:13).— οὐρανό is rare in Paul compared with the gospels; the singular (11 times) and the plural (10 times) appear to be used interchangeably (cf. 2 Corinthians 5:1-2). Paul may have shared the conception of seven heavens (Slav. En. 8:1 ff. 20:1 ff.; cf. 2 Corinthians 12:2 ff.). ἐκτῶνοὐρανῶ (Mark 1:11 = Matthew 3:17, Psalms 148:1 Sap. 9:10) occurs only here in Paul, who prefers ἐξοὐρανου (Galatians 1:8, 1 Corinthians 15:47, 2 Corinthians 5:2) or ἀπ ʼ οὐρανου (4:16, II 1:10).— Paul prefers ἐγείρει to ἀνιστάνα (4:14, 16, Ephesians 5:14) but ἀνάστασι to ἔγερσι (Matthew 27:53). The phrase ἐγείρεινἐκνεκρῶ is not found in Lxx (but cf. Sir. 48:5). The reading ἐκνεκρῶ (AC) is more usual in Paul than ἐκτῶννεκρῶ (א BD; cf. Colossians 1:18, Ephesians 5:14); see Weiss, 76.— .ῥύεσθα is frequent in Psalms and Isaiah. Paul uses of things (Romans 7:24, 2 Corinthians 1:10, Colossians 1:13) and ἀπο of persons (II 3:2, Romans 15:31) with ῥύεσθα , a point overlooked by CDG which read ἀπο here. For the historical name Ἰησοῦ , cf. 4:14, Galatians 6:17, Romans 3:26, Romans 3:8:11, 1 Corinthians 12:3, 2 Corinthians 4:5 ff. 2 Corinthians 4:11:4, Philippians 2:10, Ephesians 4:21, and Mill. 135. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/iccnt/ (2) The Visit of the Missionaries (2:1-12) The account of the visit (2:1-12; cf. 1:5, 8a, 9a) takes the form of a self-defence against insinuations made by Jews. With the same subtlety that led them to accuse the missionaries of preaching another king, namely, Jesus (Acts 17:7), the Jews were insinuating that the renegade Paul, like many a pagan itinerant preacher, was self-deluded, sensual, and deceiving, delivering his message in flattering words as a foil to cover selfish greed and requiring honour to be paid him. Paul’ s failure to return lent some colour to these assertions, and the converts became anxious. In his defence, Paul, speaking mainly for himself but including his associates, conscious both of the integrity of his motives and of the unselfishness of his love, and aware of the straightforwardness of his religious appeal, reminds his readers that he came not empt-yhanded but with a gospel and a courageous power inspired by God (vv. 1-2). Wherever he goes, he preaches as one with no delusion about the truth, for his gospel is of God; with no consciousness of moral aberration, for God had tested him and commissioned him to preach; with no intention to deceive, for he is responsible to God who knows his motives (vv. 3-4). Furthermore, when he was in Thessalonica, he never used cajoling speech, as the readers know, never used the gospel to exploit his ambitions, and never required honour to be given him, although he had the right to receive it as an apostle of Christ (vv. 5-6). On the contrary, he waived his right, becoming just one of them, not an apostle but a babe, and waived it in love for his dear children. Instead of demanding honour, he worked incessantly to support himself while he preached, in order to save the readers from any expense on his account (vv. 7-9). His sincerity is evident from the pious, righteous, and blameless conduct which they saw in him (v. 10). Not as a flatterer but as a father, he urged them one and all, by encouragement and by solemn appeal, to behave as those who are called of God into his kingdom and glory (vv. 11-12). The disposition of 2:1-12 is clearly marked by γά (vv. 1, 3, 5-6) and ἀλλα (vv. 2, 4, 7-12) and by the parallel comparisons attached to λαλοῦμε (v. 4) and ὑμῶ (v. 8). The three points of v. 3 are met in the clause with ἀλλα (v. 4); and the three points of vv. 5-6 are met in vv. 7-12, the γά (v. 9) resuming and further elucidating ἀλλα (v. 7); thus ζητοῦντεςδόξα is considered in vv. 7-9, πλεονεξί in v. 10, and κολακί in vv. 11-12.— A careful exegesis of 2:3-8 is given by Zimmer in Theol. Studien B. Weiss dargebracht, 1897, 248-273. 1Indeed you yourselves know, brothers, that the visit we paid you has not proved to be void of power. 2On the contrary, although we had previously undergone suffering and insult in Philippi, as you know, still we in the power of our God took courage to tell you the gospel of God in the midst of much opposition. 3Indeed the appeal we are wont to make comes not from delusion nor from impurity nor with any purpose to deceive. 4On the contrary, as we stand approved by God to be intrusted with the gospel, so we are wont to tell it, concerned not with pleasing men but God who tests our hearts. 5Indeed, we never once came before you with cajoling address, as you know, or with a pretext inspired by greed, God is witness, 6or requiring honour of men— from you or from others, although we were ever able to be in a position of honour as Christ’ s apostles. 7On the contrary, we became babes in the midst of you— as a nurse cherishes her own children 8so we yearned after you, glad to share with you not only the gospel of God but our very selves as well, for you had become dear to us. 9You remember of course, brothers, our toil and hardship; night and day we worked for our living rather than put a burden on any of you while we preached to you the gospel of God. 10You are witnesses and God as well how piously and righteously and blamelessly we behaved in the sight of you believers. 11As you know, we were urging you individually, as a father his own children, both by encouragement 12and by solemn appeal, to walk worthily of God who calls you into his own kingdom and glory. 1. αὐτοὶγὰροἴδατεκτλ . With an explanatory γά , Paul resumes ὁποίανεἴσοδονἔσχομε (1:9) and takes up explicitly the defence already touched upon in 1:5 (which is strikingly parallel to 2:1-2). Addressing the readers affectionately as (ἀδελφοι in 1:4), he recalls to their knowledge that the visit which he paid them was not empty , meaning not that it was fruitless, for the welcome by the converts (1:6) is not resumed until v. 13; but that, as the ἀλλα cause certifies, the visit was not empty-handed, was not, as 1:5 says, “ in word only but also in power,” for he came with a gospel of which God is the author, and preached with a courage which was due to the power of God operating in him . That he thus preached, notwithstanding recent experiences of persecution and insult in Philippi and great opposition in Thessalonica, is further proof of the divine inspiration both of his message and of his power in proclaiming it. γά resumes and explains 1:5 (Bengel) by way of 1:9 where περὶἡμῶ is put significantly at the beginning. On αὐτοὶγὰροἴδατ , see 1:5; and on the construction οἴδατετὴ … ὅτ cf. 1 Corinthians 3:20. The article is repeated as in 1:8 . The perfect γέγονε with which the aorists (1:5, 2:5, 7, 10) are to be contrasted denotes completed action; the facts of the visit are all in, and the readers may estimate it at its full value. ἡμῶ shows that Paul includes Silas and Timothy with him in the defence. 2. ἀλλὰπροπαθόντεςκτλ Using a strong adversative (ἀλλα ; cf. vv. 4, 7), he describes positively the character of his visit and defines οὐκενη (v. 1). Equipped with a gospel inspired by God (cf. vv. 4, 8, 9, and see note on τὸεὐαγγέλιονἡμῶ 1:5) and emboldened to preach by the indwelling power of their God , the visit of the missionaries was not devoid of power. Paul had already told them of his persecution and especially of the illegal treatment previously experienced at Philippi, and had mentioned the matter with feeling; for, as Lft. remarks, it was not the physical distress that disturbed him but the insult offered to his Roman citizenship (Acts 16:22 ff.). He recalls the fact now (καθὼςοἴδατ ; cf. 1:5) for apologetic reasons (see above on v. 1). The aorist participles are of antecedent action and probably concessive. προπάσχει (only here in Gk. Bib.) is one of the compounds with προ which Paul is fond of using (3:4, Galatians 3:1) even when there is no classic or Lxx precedent (e. g. Galatians 3:8, Galatians 3:17, Galatians 1:2, 2 Corinthians 8:6, 2 Corinthians 8:10, 2 Corinthians 8:9:5). ὑβρίζει , which Ruther translates “ to treat illegally,” occurs only here in Paul and rarely in Lxx— παρρησιάζεσθα (here and Ephesians 6:20 in Paul; frequent in Acts) denotes here, as λαλῆσα shows, not “ to speak boldly” but “ to be bold,” “ to take courage” (cf. Sir. 6:11), fiduciam sumpsimus (Calv.). The aorist may be inceptive, “ we became bold.” According to Radermacher (Neutestamentliche Grammatik, 1911, 151), this ἐπαρρησιασάμεθ is only a more resonant and artificial expression for ἐτολμήσαμε (cf. Philippians 1:14) which an Attic author would have rather used, since ἐπαρρησιασάμεθαλαλῆσα is ultimately a tautology. Paul does not elsewhere use πρό with λαλεῖ , but this directive preposition instead of a dative is natural after verbs of saying (cf. 2 Corinthians 6:11, 2 Corinthians 13:7, Philippians 4:6). ἐντῷθεῷἡμῶ The missionaries are “ in God” (see on ἐνθεῷ 1:1) because God is in them (ὑπ ʼ ἐκείνουἐνδυναμούμενο Theophylact; cf. Philippians 4:13). Characteristic of our epistles (3:9, II 1:11, 12; 1 Corinthians 6:11) and of Revelation (4:11, 5:10, 7:3 ff. 12:10, 19:1 ff.) is ὁθεὸςἡμῶ The ἡμῶ here (cf. τὰςκαρδίαςἡμῶ v. 4) seems to refer primarily to the God whom Paul and his two associates preach (hence ἡμῶ , not μο Romans 1:8, 1 Corinthians 1:4 (ACD) 2 Corinthians 12:21, Philippians 1:3, Philippians 4:19, Philemon 1:4), but does not exclude the further reference to the converts and other believers who feel themselves in common touch with the Christian God, our God Father (1:3, 3:11, 13, Galatians 1:4, Philippians 4:20). There may be in ὁθεὸςἡμῶ a latent contrast with pagan idols and deities (1:9). Both κύριοςὁθεὸςἡμῶ (Mark 12:29, Acts 2:39, Revelation 19:6) and ὁθεὸςἡμῶ (Hebrews 12:29, Luke 1:78, Jude 1:4, 2 Peter 1:1) are frequent in Lxx (e. g. Deuteronomy 11:22, Ps. 43:20, Psalms 97:3, Isaiah 40:3, Jeremiah 16:19, Jeremiah 49:4 Sap. 15:1 Baruch (passim); cf. πατὴρἡμῶ Tob. 13:4) and express Israel’ s sense of devotion to her God, often in opposition tacit or expressed to the gods of other nations . For ἐντῷθεῷμο , cf. 2 Reg. 32:30 = Ps. 17:30. ἑνπολλῷἀγῶν . “ In the midst of much opposition” or “ in great anxiety” (Vulg in multa sollicitudine). Whether persecution is meant, as the reference to the experiences at Philippi at first suggests, or inward trouble, as the change from θλίψε (1:6) to ἀγῶν (cf. Hebrews 12:1 Sap. 10:12) may indicate, is uncertain. Most comm. find here as in Philippians 1:30 a reference to outward troubles, whether persecutions (Ephr.), danger, or untoward circumstances of all sorts (e. g. De W., Lü n., Ell., Lft., Mill., Born). Since, however, ἀγώ in Colossians 2:1 refers to anxiety (cf. also ἀγωνίζεσθα 1 Corinthians 9:25, Colossians 1:29, Colossians 4:12 and συναγωνίζεσθα Romans 15:30), it is not impossible that inward struggle is meant (so Fritzsche apud Lillie and Dob.). In later Gk. ἀγώ tends to mean “ anxiety” . Chrys., who speaks first of danger and then quotes 1 Corinthians 2:3, apparently understands ἀγώ of both external and internal trouble; so Lillie: “ at least this restriction (to the external) in the present case must be justified from the context, not from Paul’ s use of the word elsewhere.” 3-4. The self-defence is continued with direct reference to the insinuation that the missionaries were of a kind with the wandering sophists, impostors, and propagandists of religious cults. First negatively (as v. 1) it is said: “ Indeed (γά as v. 1) our appeal never comes from delusion, nor from impurity, nor is it ever calculated to deceive.” Then positively (ἀλλα as v. 2): “ On the contrary, we are wont to speak as men approved by God to be intrusted with the gospel, concerned not with pleasing men but God who tests our motives.” The three specifications of v. 3 are not replied to formally but are nevertheless adequately met: Not ἐκπλάνη for the gospel is in origin divine not human; not ἐξἀκαθαρσίας , for the gospel has been committed to tested missionaries; and not ἐνδόλῳ , for our responsibility is not to men but to God who sounds the depths of our inner lives. ἡπαράκλησιςἡμῶ . “ The appeal we make,” taking up λαλῆσαιτὸεὐαγγέλιοντοῦθεοῦ . παράκλησι (often in Paul) may mean “ summons,” “ address,” “ encouragement” (1, 2 Mac.; cf. II 2:16) “ comfort” (so usually in Lxx). In this connection, however, as λαλῆσα (v. 2) and λαλοῦμε (v. 4) make evident, the address itself, not the content (διδαχη Chrys.), is meant; hence “ appeal” (Lft.), and that too in virtue of ἐντῷθεῷἡμῶ and τὸεὐαγγέλιοντοῦθεου , a religious appeal, not without reference to προφητεί (5:20, 1 Corinthians 14:1, 1 Corinthians 14:39; Romans 12:8). ἐστί is to be supplied in view of λαλοῦμε (V. 4). The habitual principle (Bengel) is intended. As the Thess. could have no direct knowledge of Paul’ s custom elsewhere, he does not in vv. 3-4 appeal to them in confirmation (contrast vv. 5 ff). ἐκπλάνη . Our religious appeal does not come “ from delusion,” for our gospel is of God. πλάν , as δόλῳ shows, is not “ deceit” (active) but “ error” (passive), the state of πλανᾶσθα “ delusion” (Lillie). “ Homo qui errat cannot but be undecided; nor is it possible for him to use boldness without consummate impudence and folly” (Cocceius, quoted by Lillie). οὐδὲἐξἀκαθαρσία . “ Nor does it come from an impure character.” ἀκαθαρσί (elsewhere in N. T. only in Paul, except Matthew 23:27) regularly appears directly with πορνεί or in contexts intimating sexual aberration. Hence here, as 4:7, Romans 6:19, the reference is not to impurity in general, not to covetousness, but to sensuality (Lft.). The traducers of Paul, aware both of the spiritual excitement (5:19 ff.) attending the meeting of Christian men and women and of the pagan emotional cults in which morality was often detached from religion, had subtly insinuated that the missionaries were no better morally than other itinerant impostors. That such propagandists would be repudiated by the official representatives of the cult would aid rather than injure a comparison intended to be as odious as possible. “ St. Paul was at this very time living in the midst of the worship of Aphrodite at Corinth and had but lately witnessed that of the Cabiri at Thessalonica” (Lft.). The exact nature of this latter cult, the syncretistic form which it assumed, and the ritual which it used are uncertain, but Lightfoot’ s phrase, “ the foul orgies of the Cabiric worship,” may not be too strong. The maligners of Paul may have had some features of this cult in mind when they charged him with ἀκαθαρσί The cult of the κάβιρο or κάβειροθεοι ) originated, it would appear, in Phœ nicia and was carried thence to Lemnos, Samothrace (cf. Herod. 2:51), Macedonia (cf. Lactant. div. instil. I, 1518 and Bloch, cols. 2533-34) and elsewhere, and became in the Hellenic-Roman period second in importance only to the Eleusinian mysteries. That it was well known in the seaport town of Thessalonica. is evident from coins and from Jul. Firmicus Maternus (de errore prof. relig. 11). On the Cabiri, see Lft. Bib. Essays, 257 ff. where the older literature including Lobeck’ s Aglaophanes, 1202 ff. is given; also the articles by Hild (Cabires in La Grande Encyc. 606-610) and by Bloch (in Roscher, 1897), Megaloi Theoi, cols. 2522-2541. οὐδὲἐνδόλῳ . “ Nor is it with craft, with any purpose to deceive,” for they are ever engaged in pleasing not men but God. Over against the ἐ of origin, ἐ denotes the atmosphere of the appeal. It is not clothed with deception or deceit, that is, with any deliberate intention to deceive (Ell.). This charge may have suggested itself to the critics in view of the devices of sophists and the tricks of jugglers and sorcerers (cf. Chrys.) by which they sought to win the attention and the money of the crowd (cf. 2 Corinthians 12:16). The reading οὐδε before ἐνδόλῳ is well attested, but the οὔτ of KL after an οὐδε has a parallel in Galatians 1:12 (BEKL); cf. Bl 77:10. Note in 1 Mac. ἐνδόλῳ (1:30), μετάδόλο (7:10), and δόλῳ (13:17). 4. With ἀλλα (as v. 2), the origin and purpose of the λαλεῖ are positively affirmed. λαλοῦμε “ we are wont to speak” resumes ἡπαράκλησιςἡμω (v. 3) and λαλῆσα (v. 2). As already noted, the points made in v. 3 are reckoned with: The gospel is of God, hence they are not deluded; they were commissioned to preach, hence their character is not unclean; they are pleasing not men but God, hence their appeal is not meant to deceive. On the correlation καθὼ … οὓτω 2 Corinthians 1:5, 2 Corinthians 8:6, 2 Corinthians 10:7, etc.; on οὐχὡ … ἀλλα “ not as such who … but as such who,” cf. Colossians 3:22.— Like Apelles (Romans 16:10), they are δόκιμοιἐνΧριστῷ their λαλεῖ is ἐντῷθεῷ not ἐνδόλῳ — ἀρέσκοντε (Galatians 1:10) indicates action going on; on the Pauline ἀρέσκεινθεῷ (2:15, 4:1, Romans 8:8; 1 Corinthians 7:32), cf. Numbers 23:27, Psalms 68:32; on ἀρέσκεινἀνθρώποι , cf. Galatians 1:10; on ἀνθρωπάρεσκο (Colossians 3:22 = Ephesians 6:6), cf. Psalms 52:6.— On ου (Galatians 4:8, Philippians 3:3) with participle instead of μη (v. 15), see BMT 485.— δοκιμάζει =“ prove,” “ test” (of metals Sir. 2:6, 34:25), as in Romans 1:28, Sir. 39:34; on the perfect “ approve after test,” cf. Sir. 42:8, 2 Mal 4:3. τῷδοκιμάζοντιτὰςκαπδίαςἡμῶ . As the motive is in question, Paul refers to God as one who sounds the depths of the hearts, the inner life (Mark 7:21). ἡμῶ refers to Paul and his associates (contrast ὑμῶ 3:13, II 2:17, 3:5). In Psalms and Jeremiah, δοκιμάζει of God’ s testing is frequent (cf. also Sap. 3:6); e. g. Jeremiah 12:3 καίσύ , κύριε , γινώσκειςμε , δεδοκίμακαςτὴνκαρδίανμουἐναντίονσο ; cf. also Psalms 16:3, and with the possessive omitted, Jeremiah 11:20, Jeremiah 17:10. 5. γά parallel to γά in vv. 1, 3, resumes γά (v. 3) and further explains that what is true in general (vv. 3-4) of the principles of the missionaries, about which the readers could not know directly (hence no appeal to their knowledge in vv. 3-4), is also true of their behaviour in Thessalonica of which the readers are directly aware (hence the καθὼςοἴδατ as in VV. 1-2). As in vv. 1, 3, the γά clause is negative; and again as in v. 3, there are three separate charges denied, each one being phrased differently: not ἐνλόγῳκολακία , not προφάσειπλεονεξία , and not ζητοῦντεςδόξα . The points are similar to but not identical with those made in v. 3: ἐνλόγῳκολακία corresponds, indeed, rather closely to ἐνδόλῳ , but προφάσειπλεονεξία is less specific than ἐξἀκαθαρσία and is distinct from it in meaning, and ζητοῦντεςδόξα is quite different from ἐκπλάνη . Following the γά clause (vv. 5-6) is the ἀλλα ʼ clause (vv. 7-12; cf. vv. 2, 4) in which the three points of vv. 5-6, are positively answered,— ζητοῦντεςδόξα in vv. 7-9, πλεονεξί in v. 10, and κολακί in vv. 11-12. On οὔτ (vv. 5-6), cf. Romans 8:38 ff. 1 Corinthians 6:9 ff.; on οὔτεγά … οὔτ … ἀλλα cf. Galatians 6:15.— ποτε = “ ever” is common in Paul and Lxx— ἐγενήθημε governs first a dative with ἐ , then a dative without ἐ , and finally a participle . Since γίνεσθα = ἔρχεσθα (1:4), we may render: “ Indeed we never came before you with cajoling address (ἐ as in 1:4), nor using (dative of means) a pretext inspired by greed, nor demanding honour,” etc. (participle of manner). — The ἐ before προφάσε which Tisch, Zim, Weiss retain, is probably to be omitted as conformation to the first ἐ (Bא c WH., Dob.). ἐνλόγῳκολακία . “ With cajoling address.” λόγο is here (as 1:5) “ speech,” as λαλῆσαι , παράκλησι and λαλοῦμε (vv. 2-4) demonstrate (Lü n.). κολακί is either “ flattery,” the subordination of one’ s self to another for one’ s own advantage; or, as ἐνδόλῳ intimates, “ cajolery,” a word that carries with it the additional notion of deception. The genitive describes the character of the speech. The hearers could tell whether Paul’ s address was straightforward or not; hence καθὼςοἴδατ . ἐνλόγοιςἐκολάκευέμεκαὶμετὰδόλουδιὰῥημάτωνἐπαίνε (Test. xii, Joshua 4:1). In classic usage (cf. Schmidt, Syn. 1879, III, 438 ff.), αἰκάλλει (not in Gk. Bib.) indicates flattery in the sense of complimentary remarks designed to please; θωπεύει (not in Gk. Bib.) means any kind of subordination by which one gets one’ s own way with another; while κολακεύει (1 Esd. 4:31, Job 19:17 Sap. 14:17) hints at guile, a flattery calculated to deceive; cf. Aristophanes, Eq. 46. ff. ᾔκαλλ ʼ ἐθώπευ ʼ ἐκολάκευ ʼ ἐξηπάτα . κολακί is only here in Gk. Bib. Ell. notes Theophrastus (Char. 2) and Aristotle (Nic. Etk. 4:12 ad fin.): “ he who aims at getting benefit for money and what comes through money is a κόλα ” προφάσειπλεονεξία . The “ cloke of covetousness” is literally “ pretext of greediness.” The point is that Paul did not use his message as a foil to cover selfish purposes (cf. ἐπικάλυμμ 1 Peter 2:16). As the appeal to God indicates, the motive is in question (cf. Chrys.). The genitive is subjective, “ a pretext which greediness (Lft.) uses or inspires.” πρόφασι here is not excuse but specious excuse (cf. Philippians 1:18, Psalms 140:4, Hosea 10:4). πλεονεξί is more general than φιλαργυρί and denotes the self-seeking, greedy, covetous character of the πλεονέκτη The context here does not allow a more specific meaning of πλεονεξί In the Lxx (Judges 5:19 (A) Ps. 118:36, Habakkuk 2:9, etc.), advantage in respect of money is sometimes intended, cupidity. In 4:6 below, it is joined with ἀκαθαρσί ; but it “ does not appear that πλεονεξί can be independently used in the sense of fleshly concupiscence” (Robinson on Ephesians 5:5; but see Hammond on Romans 1:29 and Abbott in ICC on Ephesians 5:5). Lft. (Colossians 3:5) translates: “ ‘ greediness,’ an entire disregard for the rights of others.” — On θεὸςμάρτυ (sc. ἐστί as Romans 1:9), cf. not only Paul (Philippians 1:8, 2 Corinthians 1:23) but Jewish usage (e. g. Genesis 31:44; Gen_1 Reg. 20:23. 42 Sap. 1:6 and especially Test. xii, Leviticus 19:3). 6. οὔτεζητοῦντεςκτλ . “ Nor did we ever come (v. 5) requiring honour,” etc. The participle of manner, in apposition to the subject of ἐγενήθημε (v. 5), introduces the third disclaimer, which, like the other two (v. 5) may reflect the language of the traducers (Zimmer). Paul denies not that he received honour from men, not that he had no right to receive it, but that he sought, that is, required honour from men either in Thessalonica or elsewhere. δυνάμενοιἐνβάρεικτλ . “ Although we were ever (sc. ποτε from v. 5) able to be in a position of weight (i. e. honour) as Christ’ s apostles.” This concessive clause, subordinated to ζητοῦντεςδόξα , qualifies the fact, “ we never came requiring honour,” by asserting the principle (cf. II 3:9) that the authority to demand honour inheres in their place of preponderance as Christ’ s apostles. δόξ = “ honour,” as in classic usage. There is no evidence that it is equivalent to honor in the later sense of honorarium. On the rare ζητεῖνἐ , cf. Genesis 43:8, Nahum 3:11, Ezekiel 22:30; and for the rarer ζητεῖνἀπο cf. Barn. 21:6.— Since βάρο may mean not only “ burden” (Galatians 6:2, 2 Corinthians 4:17, Sir. 13:2) but also “ importance” (as in later Gk.; cf. Soph. Lex sub voc. and βαρύ 2 Corinthians 10:10), it is possible to take ἐνβάρειεἶνα (a unique phrase in Gk. Bib.) as equivalent to ἐντιμῇεἶνα (Chrys.), in pondere esse (Calv.), the ἐ indicating the position in which they were able to stand and from which, if necessary, they were able to exercise authority; “ to take a preponderant place” (Ruther). On the other hand, ἐνβάρειεἷνα may = βαρὺςεἷνα “ to be burdensome.” In a letter to the present editor under date of March 15, 1910, Dr. Milligan writes that he “ is inclined to think the more literal idea of ‘ burden,’ ‘ trouble’ was certainly uppermost in the Apostle’ s thought and that the derived sense of ‘ gravitas,’ ‘ honor” was not prominent, if it existed at all.” He calls attention to P Oxy. 1062:14 (ii, a.d.) εἰδὲτοῦτόσοιβάροςφέρε ; and to BGU, 159:5 (a.d. 210) οὐδυνάμενοςὑποστῆναιτὸβάροςτῆςλειτουργία Assuming the translation “ to be burdensome,” expositors find a reference either (1) to the matter of a stipend ; so for example Theodoret, Beza , Grot., Flatt, Zim, Drummond, and Field (Otium Norv. III, 122); or (2) to both the stipend and the authority; so Chrys., Crocius (non tantum de ambitione sedet de avaritia), Lft., Find., Wohl., Moff. and others. The immediate context, however, does not distinctly suggest a reference to a stipend, unless δόξ =honorarium; furthermore the omission of ὑμῖ (Dob.). which Vulg reads (cum possemus vobis oneri esse), makes the translation “ to be burdensome” less likely than “ to be in honour,” “ in pondere esse” (cf. Erasmus, Hammond, Pelt, De W., Lü n., Ell., Schmidt, Schmiedel, Born, Dob.).— On Χριστοῦἀπόστολοι cf. 2 Corinthians 11:3. Paul uses ἀπόστολο not only of himself and the twelve, but also of Silvanus and Timothy (here), Junias and Andronicus (Romans 16:7), Apollos (1 Corinthians 4:9), Epaphroditus (Philippians 2:25). See further 2 Corinthians 8:23, 2 Corinthians 11:13, Acts 14:14 and McGiffert, Apostolic Age, 648. The word ἀπόστολο occurs once in Lxx ( 3 Reg.14:6 A). As after γέγονε (v. 1) and δόλῳ (v. 3), so after ἀπόστολο , a comma is to be placed. 7. ἀλλὰἐγενήθημεννήπιο . “ On the contrary, we became babes in the midst of you.” ἀλλα is parallel to ἀλλα in v. 4 and controls vv. 7-12, the γά (v. 9) resuming the ἀλλα here. A colon is to be put after ὑμῶ Although they were entitled to demand honour as Christ’ s apostles, yet they waived that right, choosing to be not apostles but babes in the midst of them. To contrast with ἀπόστολο and to fit ἐνμέσῳὑμῶ , we rather expect not an adjective but a noun. νήπιο (Galatians 4:1, Galatians 4:3, 1 Corinthians 13:11, Romans 2:20, etc.), with its implication of the unripe and undeveloped, far from being meaningless (Schmidt) is a capital antithesis of ἀπόστολο . Not only does νήπιο fit the immediate context admirably, it is also in keeping with the spirit of brotherly equality that characterises Paul’ s attitude to his readers not only in I but also in II. He is just one of them, ὡςεἷςἐξὑμῶ (Chrys.). Not only is νήπιο admirably adapted to the context, it is also the better attested reading (א BDCGF, Vulg, Boh, Ephr., Ambst, Orig. ad Matthew 19:14) as Tisch admits; and is accepted by WH., Zim, Baljon, Lft., Find., Wohl. Indeed WH. will not allow an alternative reading (cf. App.2 128). On the other hand, Weiss is equally insistent on ἤπιο as alone worthy of attention (AEKLP, Pesh Arm; Tisch, Ell. Schmiedel, Born, Dob., Moff.). While on purely transcriptional grounds ἤπιο may be accounted for by haplography or νήπιο by dittography, internal evidence favours νήπιο — Six of the ten cases of νήπιο in N. T. (including Ephesians 4:14, Hebrews 5:13) are found in Paul; ἤπιο is found in the Gk. Bib. only 2 Timothy 2:24. The objection (urged by Ell., Schmiedel, Born, and others) that νήπιο “ mars the metaphor” in the succeeding comparison (whose point, however, is not gentleness but unselfish love) is met by Lft. who observes that “ rhetorical rules were as nothing compared with the object which he had in view.” ἐνμέσῳ with gen. occurs only here in Paul; it is frequent elsewhere in Gk. Bib. 7-8. ὡςἐὰντροφό … οὕτωςκτλ “ As a nurse cherishes her own children so we yearning after you were glad to share not only the gospel of God but our very selves as well, because you had become dear to us.” The change from νήπιο to τροφό is due to a natural association of ideas. The point of the new metaphor is love, the love of a mother-nurse for her own children. Not only did the missionaries waive their right to demand honour, they waived it in motherly affection for their dear children . No punctuation is necessary before οὕτω (cf. v. 4 and Mark 4:26). The construction is similar to Mark 4:26 (AC) οὕτως … ὡςἐὰνβάλῃ On the difference between ὡςἐά = ὡςἅ (א A) with subjunctive indicating the contingency of the act and ὠ with the indicative, note with Viteau (I, 242) 2 Corinthians 8:12 καθὸἐὰνἔχῃ … χαθὸοὐκἔχει . τροφό here as elsewhere in Gk. Bib. (Genesis 35:8, Isaiah 49:23, Isaiah 49:4 Reg. 11:2 = 2 Chronicles 22:11) is feminine. θάλπει = “ to warm” is used of the mother-bird (Deuteronomy 22:6, Job 39:14) and of Abishag (3 Reg. 1:2, 4; cf. θερμαίνει 1:2 ff); here and Ephesians 5:29, the secondary sense “ to cherish” is appropriate (see Ell. on Ephesians 5:29). Neither τροφό nor θάλπει suggests that the τέκν are θηλάζοντ ; hence it is unnecessary to press the metaphor in the clause with οὕτω as some do (e. g. Lü n.). Grot. compares Numbers 11:22 λάβεαὐτὸνεἰςτὸνκόλπονσο (Moses) ὡσεὶἄραιτιθηνὸ (nurshing-father as Isaiah 49:23) τὸνθηλάζοντ , a passage, which, according to Zimmer, may have been in Paul’ s mind.— If ἑαυτῆ is emphatic, as in classic usage, the nurse is also the mother; if it is = αὐτῆ (Bloomfield apud Lillie; cf. Moult I, 87 ff.), the nurse may or may not be the mother. Zimmer, accepting ἑαυτῆ as emphatic (cf. v. 11), but finding difficulty with the idea of a mother-nurse in service, takes ἐαυτῆ metaphorically, understanding that the professional nurse treats the children of her mistress as if they were “ her own” ; cf. Chrys.: “ Are they (the nurses) not more kindly disposed to them than mothers?” — ἑαυτου in Paul, when used with the article and substantive, has regularly, as in classic Gk., the attributive position (2:8, 12, 4:4, II 3:12); the exceptions are Galatians 6:4, Galatians 6:8, 1 Corinthians 11:5 (B) 2 Corinthians 3:13 (א D), where the position is predicate. 8. ὀμειρόμενοιὑμῶνκτλ “ yearning after you” (Lillie; cf. ἐπιποθοῦντε 3:6). With the affection of a mother-nurse, they were eager to share not only what they had but what they were (Schmidt), because, as is frankly said, the converts had become dear to them, τέκναἀγαπητα (1 Corinthians 4:14, Ephesians 5:1). ὀμείρεσθα (the breathing is uncertain) is found also in Job 3:21 (Lxx) and Psalms 62:2 (Sym.). In meaning, it is similar to ἐπιποθεῖ and ἱμείρεσθα (see Wetstein, ad loc.); but the derivation is unknown (cf. WH. App. 151, 159; WS 16:6; Bl 6:4). Thackeray (Gram. O. T. Greek, I, 97, note 5), following Moult, thinks the ο “ comes from a derelict preposition ω There is therefore no connection between ὁ and ἱμείρεσθα ” — The usual reading εὐδοκοῦμε (B has ηὐδοκοῦμε ; so WH., Weiss) is not here a present (2 Corinthians 5:8) but an imperfect, as ἐγενήθημε (v. 7) and ἐγενήθητ (v. 8) demand (cf. Zim). εὐδοχεῖ is common in later Gk. (cf. Kennedy, Sources, 131). In Lxx θέλει is sometimes a variant of εὐδοκεῖ (Judges 11:17, Judges 11:19:10, Judges 11:25), sometimes a parallel (Psalms 50:18) to it. In papyri, εὐδοκεῖ is often used of consent to an agreement (P Oxy. 261:17 97:24; cf. Mill. ad loc.). In Paul, εὐδοκεῖ is frequent with infin. (3:1, Galatians 1:15, etc.), but rare with ἐ (1 Corinthians 10:5, 2 Corinthians 12:10; Lxx frequently) or with dative alone (II 2:12; cf. Sir. 18:31 A); the construction with accus., with ἐπι and dat. or accus., or with εἰ does not appear in Paul.— The construction μεταδιδόναιτίτιν is found also in Romans 1:11, Tob. 7:18 (B); the accusative is of the part shared; hence μεταδοῦναιψυχά is not a zeugma for δοῦναιψυχὰςὐπὲρὐμῶν . ψυχαι (2 Corinthians 12:15) is plural, for Paul and his associates are in mind. ψυχη like καρδί (v. 4) is the inner self. On ἑαυτῶ for ἡμῶναὐτῶ , cf. WS 22:10; on οὐμόνο … ἀλλὰκαι , see 1:5. διότ (2:18, 4:6) is regularly “ because” in Gk. Bib.; in 2 Mac. 7:37, it may mean “ that” (Mill.); cf. WS 5:7 d. After ἀγαπητό in Paul we expect a genitive (Romans 1:7) not a dative; but cf. Sir. 15:13 καίοὐχἔστινἀγαπητὸντοῖςφοβουμένοιςάὐτό 9. μνημονεύετεγάρκτλ . “ you remember of course brothers (v. 1).” The γά resumes ἀλλα (v. 7) and further illustrates οὔτεζητοῦντεςδόξα (v. 6). “ Instead of requiring honour of you, we worked hard and incessantly to support ourselves while we preached to you the gospel of God” (cf. II 3:8). μνημονεύετ is indicative as οἴδατ (vv. 1, 5, 11) suggests. The accus. with μνημονεύει occurs only here in Paul; Lxx has both gen. and accus. (cf. v. l. in Tob. 4:19). The phrase κόποςκαίμόχθο is Pauline (II 3:8, 2 Corinthians 11:27); cf. also Jeremiah 20:18 Test. xii, Jude 1:18:4. In fact in Paul μόχθο always appears with κόπο (cf. Hermas, Sim. V, 6:2). Beza, with Lillie’ s approval, makes labeur, peine, travail the equivalents respectively of πόνος , κόπο and μόχθο Grot. (cf. Lft. and Trench, Syn. 102) considers κόπο passive, in ferendo and μόχθο active, in gerendo. Lft. translates: “ toil and moil.” νυκτὸςκαὶἡμέραςκτλ Without connecting particle , the ceaselessness of the labour and the purpose of it as a “ labour of love” are indicated. They worked not through the whole night and day (accus.) but during the night and day (gen.). The purpose of this incessant labour (πρὸςτὸμη II 3:8, 2 Corinthians 3:13) was to avoid putting upon the converts individually or collectively a financial burden. ἐργαζόμενο marks the circumstances attending the preaching. As in Corinth (1 Corinthians 4:12, 1 Corinthians 9:6) where there were not many wise, mighty, or noble, so in Thessalonica (II 3:8 ff.) where the converts were mainly working people, Paul finds it necessary to work with his hands (4:11, 1 Corinthians 4:12, Ephesians 4:28) for wages. The phrase νυκτὸςκαὶἡμέρα occurs in Paul elsewhere only 3:10 and II 3:8; cf. 1 Timothy 5:5, 2 Timothy 1:3, Mark 5:5, Judith 11:17. In the Lxx the usual order is ἡμέραςκαὶνυκτό (e. g. Joshua 1:8, Joshua 1:3 Reg. 8:59, etc.; cf. Luke 18:7, Acts 9:24, Revelation 4:8, etc.). ἐπιβαρεῖ a late word, appears in Gk. Bib. elsewhere only in Paul (II 3:8, 2 Corinthians 2:5) and is “ nearly but not quite equivalent in meaning to καταβαρεῖ ” (Ell.), which is found in Gk. Bib. only 2 Corinthians 12:16 and Mark 14:10 (cf. καταβαρύνει 2 Reg. 13:25, etc.). With κηρύσσειν Paul uses ἐ (Galatians 2:2, 2 Corinthians 1:19, Colossians 1:23), εί (here, as Grot. notes, for dative), or the dative (1 Corinthians 9:27 and א here)— all permissible Attic constructions (Bl 39:4). The phrase κηρύσσειντὸεὐαγγέλιοντοῦθεου recurs in Mark 1:14; cf. Galatians 2:2, Colossians 1:23, Mark 13:10, Mark 14:9. 10. ὑμεῖςμάρτυρεςκτλ . As vv. 7-9 referred to the charge of ζητοῦντεςδόξα (v. 6), so this verse refers probably to the charge of πλεονεξί (v. 5), and vv. 11-12 to that of κολακί The ἀλλα of v. 7 still controls, as the asyndeton suggests. The fact that Paul and his associates carried themselves in a pious, righteous, and blameless manner (on the adverbs with ἐγενήθημε , cf. 1 Corinthians 16:10, Tob. 7:11) is evidence that they were not using the gospel as a foil to cover greedy ambition (v. 5). As witnesses of their behaviour, they invoke first, since the actual conduct not the motive is mainly in mind, the believers, and then to strengthen the appeal, God himself. A man is ὅσιο who is in general devoted to God’ s service; a man is δίκαιο who comes up to a specific standard of righteousness; and a man is ἄμεμπτο who in the light of a given norm is without reproach. All three designations are common in the Lxx and denote the attitude both to God and to men, the first two being positive, the third negative. ὡ = “ how” as in Philippians 1:8. ὅσιο (not in Paul and rare in N. T.) is common in Lxx (especially Ps. Prov. Sap. Ps. Sol.); ὁσιοῦ (not in N. T.) occurs in Sap. 6:10, Ps. 17:26, Psalms 17:2 Reg. 22:20; ὁσιότη (Ephesians 4:24, Luke 1:75) is found in Sap. and elsewhere in Lxx; ὀσίως in Gk. Bib. elsewhere only Sap. 6:10, 3 Reg. 8:61, is frequent in 1 Clem.; cf. also P Par. 63 (Deiss. BS 211) πρόςοὓςὁσίωςκαίδικαίωςπολιτευσάμενο — ὅσιο and δίκαιο are frequently parallel (Proverbs 17:26; cf. Sap. 9:3, Luke 1:75 I Clem. 48:4). For ὅσιο and ἄμεμπτος cf. Sap. 10:15. δικαίω is more frequent than ὁσίω in Gk. Bib., but ἀμέμπτω is found elsewhere only 5:23, 3:13 (BL) and Esther 3:13 (13:4); cf. I Clem. 44:3-63:3. The adjective ἄμεμπτο (3:13, Philippians 2:15, Philippians 3:6, Luke 1:6, Hebrews 8:7) is frequent in Job, sometimes (e. g. 1:1, 9:20, etc.) with δίκαιο — The addition of τοῖςπιστεύουσι to ὑμῖ is designed, if at all, not to contrast Paul’ s attitude to the non-Christians with his attitude to the Christians (so some older comm.), or his attitude to the converts as converts with that to the converts as pagans (Hofmann, Dob.), but simply to meet the charge that his attitude to the believers was influenced by selfish motives. 11-12. καθάπεροἴδατεκτλ . Not as a κόλαξ (v. 5 κολακία but as a πατή (1 Corinthians 4:15, Philippians 2:22), they urged the converts individually (ἕναἕκαστονὑμῶ ; cf. II 1:3, Ephesians 4:7, Colossians 4:6), each according to his specific need, as the added παραμυφούμενο and μαρτυρόμενο intimate. The faint-hearted, they encouraged ; to the idlers (5:14), they gave a solemn protest. παρακαλεῖ is general, παραμυθεῖσθα and μαρτύρεσθα specific. Hence εἰςτο is to be construed only with παρακαλοῦντε (cf. 2 Corinthians 1:4; also δέομα below 3:10 and ἐρωτά II 2:2). “ We were urging both by encouragement and by solemn protest, that you walk,” etc. καθάπε (3:6, 12, 4:5), found frequently in Paul and in Exodus, is equivalent to the less Attic καθώ — ὡ as in v. 10 = πῶ (GF).— παρακαλεῖ , a favourite word in Paul and susceptible of various translations, here means “ urge,” “ exhort.” — παραμυθεῖσθαι a rare word in Gk. Bib. (5:14, John 11:19, John 11:31, John 11:2 Mac. 15:9), means here and 5:14 not “ comfort” but “ encourage.” On παρακαλεῖ and παραμυθεῖσθα , cf. 1 Corinthians 14:3, Philippians 2:1, Philippians 2:2 Mac. 15:8-9. μαρτύρεσθα is stronger than παρακαλεῖ and means either “ to call to witness” or “ to protest solemnly” ; in later Gk. (cf. Mill. ad loc. and 1 Mac. 2:56), it approximates μαρτυρεῖ .— The participial construction is quite admissible (cf. 2 Corinthians 7:5 and Bl 79:10). Some comm. repeat ἐγενήθημε (v. 10), attaching the participle loosely; others supply a verb like ἐνουθετοῦμε (Lft.).— The ὑμᾶ (which א omits) after παρακαλοῦντε resumes ἕναἕκαστονὑμῶ περιπατεῖνἀξίωςτοῦθεοῦκτλ . The object of the fatherly exhortation is that the readers conduct themselves in a manner worthy of their relation to God who calls them, through the preaching of the gospel (II 2:14), into his own kingdom and his own glory. βασιλεί , an infrequent word in Paul compared with the Synoptic Gospels, denotes the redeemed society of the future over which God rules, the inheritance of believers (Galatians 5:21, 1 Corinthians 6:9, 1 Corinthians 6:10, 1 Corinthians 6:15:50; cf. Ephesians 5:5), and the consummation of salvation (II 1:5, 1 Corinthians 15:24). Foretastes of this sway of God (Romans 14:17 ἐνπνεύματιἁγίῳ cf. 1 Corinthians 4:20, Colossians 4:11) or of Christ (Colossians 1:13) are already enjoyed by believers in virtue of the indwelling power of Christ or the Spirit. δόξ is parallel with βασιλεί and suggests not only the radiant splendour of God or of Christ (II 2:14) but also the majesty of their perfection (cf. Psalms 96:6, Romans 3:23). περιπατεῖνἀξίωςτοῦθεου , found elsewhere in Gk. Bib. only Colossians 1:10 , is common in the Pergamon inscriptions (Deiss. NBS 75 f.), and appears also in the Magnesian inscriptions (Mill. ad loc.); cf. πολιτεύεσθαιἀξίωςαὐτου 1 Clem. 21:1 Polyc. 5:2.— περιπατεῖ like ἀναστρέφεσθα in the ethical sense is both a Hebrew and a Greek idiom, KL read here, as in Colossians 1:10, Ephesians 4:1, περιπατῆσα — τοῦκαλοῦντο (5:24, Galatians 5:8, Romans 9:11) is timeless like τὸνῥυόμενο (1:10). Paul prefers the present to the aorist participle (Galatians 1:6. Galatians 1:15 and א A here) of καλεῖ On εἰ after καλεῖν cf. II 2:14, 1 Corinthians 1:9, Colossians 3:15.— On βασιλείαθεου , cf. Sap. 10:10, 2 Chronicles 13:8 Ps. Sol. 17:4; on Christ’ s kingdom, cf. Colossians 1:13, Ephesians 5:5, 2 Timothy 4:1, 2 Timothy 4:18, John 18:36. ἑαυτου does not of necessity indicate a contrast with Satan’ s kingdom (Colossians 1:13, Mark 3:23 ff.). On the meaning of δόξ see Gray, HDB II, 183 ff.; Kennedy, Last Things, 299 ff.; Gunkel, Die Wirkungen des heiligen Geistes, 108 ff.; and SH on Romans 3:23. (3) Welcome in Persecutions; the Jews (2:13-16) After the defence of his visit (2:1-12), Paul turns again (cf. 1:6, 9) to the welcome received. Repeating in v. 13 the thanksgiving of 1:2 ff., he points out that just as he is conscious of preaching God’ s gospel (vv. 1-4) so the readers welcomed his word as God’ s word. That it is not a human word, as the Jews alleged, but a divine word, operating in the hearts of believers, is demonstrated by the fact that the readers welcomed it in spite of persecutions (v. 14 resuming 1:6 ff.), persecutions at the hands of Gentiles similar to those which the Jewish Christians in Judæ a experienced at the hands of Jews. Then remembering the constant opposition of the Jews to himself in Thessalonica, Berœ a, and Corinth, and their defamation of his character since he left Thessalonica, and the fact that though the Gentiles are the official persecutors yet the Jews are the prompting spirits, Paul, in a prophetic outburst (cf. Philippians 3:1 ff.), adds, neglecting negative instances, that the Jews have always opposed the true messengers of God, killing the prophets and the Lord Jesus, and persecuting Paul; and prophesies that this their constant defiance is bound to result, in accordance with the purpose of God, in the filling up of their sins always, and in judgment at the day of wrath. Indeed, to his prophetic vision, that day has come at last. 13And for this reason, we too as well as you thank God continually, namely, because when you had received from us the word which you heard, God’ s word, you welcomed it, not as a word of men but as it really is, as a word of God which also is operative in you who believe. 14For you, brothers, became imitators of the assemblies of God in Judæ a, those, namely, that are in Christ Jesus, in that you underwent the same sufferings at the hands of your own countrymen, as they themselves at the hands of the Jews— 15the men who killed both the Lord Jesus and the prophets, and persecuted us; who please not God and are against all mankind 16in that they hinder us from talking to the Gentiles with a view to their salvation,— in order that they might fill up the purposed measure of their sins always; but the wrath has come upon them at last. 13. καὶδιὰτοῦτοκαὶἡμεῖςκτλ . “ And for this reason we too as well as you give thanks.” διὰτοῦτ refers, as the resumptive ὅτ shows, not to the entire contents of vv. 1-12 but to the salient principle enounced in vv. 1-4, namely, that the gospel is not human, as the Jews alleged, but divine. The και in καὶἡμεῖ indicates a reciprocal relation between writers and readers. As the Thessalonians, in their letter to Paul, thanked God that they welcomed the gospel as a word from God, so now do the missionaries reciprocate that thanksgiving. διὰτοῦτ like διο is frequent in Paul, but καὶδιὰτοῦτ (Mark 6:14 = Matthew 14:2; Luke 14:20, Hebrews 9:15, John 5:16; Barn. 8:7 Ign. Mag. 9:2 Hermas, Sim. VII, 2, IX, 19:1 (καὶδιὰτοῦτοκαι as here)) occurs elsewhere in Paul only II 2:11; hence D here and II 2:11 omits και It is probable that in Paul this consecutive and subordinating διὰτοῦτ has always some reference to the preceding even when the primary reference, often general, is supplemented by a secondary, often specific, reference introduced by ὅτ as here and often in Jn. (cf. Genesis 11:9, Genesis 21:31, etc.; Diogn. 2:6 Hermas Vis. III, 6:1), by ἵν (2 Corinthians 13:10, Philemon 1:15), or by some other construction (II 2:11, 1 Corinthians 11:10, Hebrews 9:15). On διὰτοῦτοκαι cf. 3:5, Romans 13:6, Luke 11:49, Matthew 24:44, John 12:18; on ὅτ = “ because,” Romans 1:8.— και before ἡμεῖ , if it retains its classic force, is to be construed closely with ἡμεῖ Its precise significance here is somewhat uncertain. In a similar passage (Colossians 1:9), Lft. observes that “ και denotes the response of the apostle’ s personal feeling to the favourable character of the news” (so here Mill.). Wohl. thinks that, Paul tacitly refutes the insinuation that he is not thankful to God. More plausible here (as in Colossians 1:9, Ephesians 1:15) is the conjecture of Rendel Harris (op. cit.; cf. Bacon, Introd. 73 and McGiffert, EB 5038) that και presupposes a letter from the Thess. to Paul (cf. 4:9, 13, 5:1) in which they thanked God as Paul now thanks him. Dob. however, following the lead of Lietzmann (ad Romans 3:7), feels that και is not to be joined closely with ἡμεῖ , but serves to emphasise the εὐχαριστοῦμε with reference to εὐχαριστοῦμε in 1:2. In support of this usage, Dob. refers to καὶλαλοῦμε in 1 Corinthians 2:13, which goes back to the λαλοῦμε in 2:6. παραλαβόντε … ἐδέξασθ . The distinction between the external reception and the welcome given to the word, a welcome involving a favourable estimate of its worth, was early recognised (cf. Ephr.). That the diostinction is purposed, that Paul is tacitly answering the insinuation of the Jews that the word preached was not of divine but of human origin (vv. 1-4) is suggested by the striking position of τοῦθεου (which leads P to put παρ ʼ ἡμῶ before λόγονἀκοῆς and induces Schmiedel to consider τοῦθεου a gloss) and by the emphasis on the fact that this word, heard, received, and welcomed, also operates in the inner lives of believers. λόγονἀχοῆ = λόγονὃνἠκούσατ ; cf. Sir. 42:1 λόγονἀκοῆς = ד ב ר ת ש מ ע (Smend). Grot. notes Hebrews 4:2 ὁλόγοςτῆςἀκοῆ The gen. is appositive.— Since παρα with gen. (rare in Paul) is used, apart from Romans 11:27 (Lxx), with verbs implying (II 3:8) or stating the idea of receiving (e. g. παραλαμβάνει 4:1, II 3:6, Galatians 1:12; δέχεσθχ Philippians 4:18; κομίζεσθα Ephesians 6:8), it is more natural to take παρ ʼ ἡμῶ with παραλαμβάνει than with ἀκοῆ , although, as Beza remarks, the sense is the same in either construction. On παραλαμβάνεινεὐαγγέλιο , cf. 1 Corinthians 15:1, Galatians 1:9. οὐλόγονἀνθρώπωνκτλ . “ Not as a word of men but, as it really is, as a word of God.” Since there is a distinction between παραλαμβάνει and δέχεσθα , the latter implying an estimate of worth, λόγονἀνθρώπω and λόγονθεου are to be taken predicatively. The precise point appears to be not that the word is true, for this is first stated in καθὼςἀληθῶςἐστί , not that the hearers welcomed the word as if it were true, for there is no ὡ (contrast Galatians 4:14), but that they welcomed the word as a word of God (cf. Ephr.). ὃςκαὶἐνεργεῖτα Since λόγο receives the emphasis, ὅ refers not to θεου but to λόγο The και indicates not only that the word is heard , received , and welcomed , but also that it is an active power (Romans 1:16) operating constantly (pres. tense) in (Colossians 1:29) the hearts of believers. The word is living, for the power of God is in the believers as it is in the missionaries . Eighteen of the twenty-one cases of ἐνεργεῖ in the N. T. occur in Paul. In the active, it is used of superhuman operations, usually divine but once (Ephesians 2:2) demonic. ἐνεργεῖσθα (II 2:7, 2 Corinthians 4:12, Colossians 1:29, Ephesians 3:20; cf. Romans 7:5, 2 Corinthians 1:6, Galatians 5:6) may be passive “ to remind us that the operation is not self-originated” (Robinson, Ephesians, 247) or middle, without such a reminder (Mayor on James 5:16). It happens that ὑπο is never expressed. “ In actual meaning ἐνεργεῖ and ἐνεργεῖσθα come nearly to the same thing” (Robinson, l.c.). Grot. remarks: ἐνεργεῖσθα sono Passivum sensu activum. See further Robinson (op. cit. 241-247).— The Old Latins and some comm. (Ephr., Th. Mops., Piscator, Bengel, Auberlen refer ὅ to θεό , an interpretation which is contextually improbable and which is precluded if ἐνεργεῖτα is passive. 14. ὑμεῖςγὰρμιμηται … ὅτιἐπάθετ . “ For you became imitators, brothers, of the Christian congregations in Judæ a in that you suffered.” γά connects the points of welcome and steadfastness under persecution, and at the same time illustrates and confirms the reality of the indwelling word of God. The ὑπομονὴἐνθλίψε of 1:6 is obviously resumed; but the persons imitated are not the missionaries and the Lord Jesus, but the Jewish Christians in Palestine, the analogy between them and the Thessalonians being that the former suffered at the hands of the Jews as the latter at the hands of the Gentiles. The reason for referring to the persecutions in Judæ a is unknown. It may be that the older churches are selected as pertinent examples of steadfastness to the younger communities; or that, and with greater probability (cf. Calv.), the Jews in Thessalonica had insinuated that Christianity was a false religion, inasmuch as the Jews, the holy people of God, were constrained to oppose it. If the latter surmise be correct, the force of Paul’ s allusion is that the Jews persecute the Christians because they always persecute the true followers of the divine will, and that it is the Jews who incite the Gentiles to harass the believers. ἐπάθετ may refer to a single event in the remoter (Galatians 1:13, 1 Corinthians 15:9) or nearer (Dob.) past, or to a series of persecutions, considered collectively (BMT 39c). In the latter case, the reference would include not only the case of Jason (Acts 17:9), but the persecutions which continued since Paul’ s departure (3:3), the Jews being the real cause of Gentile oppression in Thessalonica, as they were the actual persecutors in Judæ a. The defence of his failure to return (2:17-3:13), which follows immediately after the prophetic outburst against the Jews, confirms the probability that the Jews are at the bottom of Gentile persecutions in Thessalonica after Paul’ s departure, as well as during his visit, and makes unnecessary the rejection of vv. 15-16 (Schmiedel) or of vv. 14-16 (Holtzmann, Einl 214) as interpolation. τῶνἐκκλησιῶντοῦθεου This phrase, mainly Pauline (II 1:4, 1 Corinthians 11:16), might of itself denote Jewish assemblies or congregations; hence the distinctively Pauline ἐνΧριστῷἸησου (see on ἐνθεῷ 1:1) is added here, as in Galatians 1:22, to specify the communities as Christian. ἐκκλησί , the Greek term for the assembly of citizens (cf. Deiss. Light, 112 ff.), is used by Lxx regularly for ק ה ל and rarely for ע ד ה ; συναγωγη on the other hand usually renders the latter, and rarely the former. The terms are virtually synonymous in Jewish usage; cf. ἐκκλησίακυρίο 1 Chronicles 28:8); συναγωγὴκυρίο (Numbers 16:3, Numbers 20:4); also Proverbs 5:14: ἐνμέσῳἐκκλησίαςκαίσυναγωγῆ (see Toy, ad loc. in ICC) and I Mac. 3:13 ἄθροισμακαίἐκκλησίανπιστῶ How early the Christians began to restrict συναγωγη to the Jewish and ἐκκλησί to the Christian assembly is uncertain (cf. James 2:2 and Zahn, Introd. I, 94 f.). The plural αἱἐκκλησίαιτοῦΧριστου occurs once in N. T. (Romans 16:16), but the singular ἡἐκκλησίατοῦΧριστου does not appear, except Matthew 16:18 , before Ignatius (Trall. init. and 1:2). On τῶνοὔσωνἐ , cf. 1 Corinthians 1:2, 2 Corinthians 1:1. τὰαὐτάκτλ . “ In that you suffered from your own fellowcitizens the same as they did from the Jews.” The point of imitation, introduced by ὅτ , is obviously not the fact of παθεῖ but the steadfast endurance manifested under persecution. The comparison τὰαὐτὰκαι … καθὼςκαι is intended to express not identity but similarity. συμφυλέτα are Gentiles as Ἰουδαίω shows. After τὰαὐτα (Romans 2:1, 2 Corinthians 1:6, Philippians 3:1, Ephesians 6:9) we have not the expected α (2 Corinthians 1:6) but the looser καθώ Ell. cites Plato, Phaed. 86 A: τῷαὐτῷλόγῳὥσπερσυ ; cf. also Sap. 18:11 ὁμοίᾳδὲδίκῃδοῦλοςἅμαδεσπότηκολασθείς , καὶδημότηςβασιλεῖτὰαὐτὰπάσχω — For the correlative και in καίὑμεῖ … καὶαὐτοι , cf. Romans 1:13 and Bl 78:1.— αὐτοι is constructio ad sensum for αὐται ; cf. Galatians 1:23 ἐκκλησία … ἀκούοντε — πάσχει is a kind of passive of ποιεῖ (Bl 54:2); hence ὑπο (D ἀπο cf. Ep. Jer_33, Mark 5:26, Matthew 17:12— D omits καὶὑμεῖ Like φυλέτη , a classic word not found in Gk. Bib., συμφυλέτη , only here in Gk. Bib., means either “ tribesman” or “ countryman” ; it is similar to συνπολίτη (Ephesians 2:19). The tendency in later Gk. to prefix prepositions without adding to the original force was condemned, as Ell. remarks, by the second-century grammarian Herodianus: πολίτηςδημότηςφυλέτηςἅνευτῆςσύ Paul, however, is fond of such compounds with σύ even when they do not appear in the Lxx (e.g. Philippians 2:2, Philippians 2:3:10. Philippians 2:17, 2 Corinthians 6:15, Galatians 1:14, etc.).— ἴδιο , common in Gk. Bib., may in later Gk. mean either proprius (Vulg) or vester. The term Ἰουδαῖο (see Zahn, Introd. II, 306 ff.) is not of itself disparaging. It is frequently employed by Jews as a self-designation (Romans 2:17, Jeremiah 39:12, 45:19, etc.). Paul, however, while he speaks of himself as of the seed of Abraham, of the tribe of Benjamin, a Hebrew and an Israelite (Romans 11:1, 2 Corinthians 11:22, Philippians 3:5), rarely if ever employs Ἰουδαῖο as a self-designation (Galatians 2:15), but uses it of the Jew who finds in Christ the fulfilment of the law (Romans 2:28), of the Jew contrasted with the Greek (so regularly as here), and of Judaism in contrast with Christianity (1 Corinthians 10:32, Galatians 1:13 f.), no disparagement being intended by the word itself. 15-16. The past experiences in Thessalonica and Berœ a (Acts 17:1-15), the insinuations alluded to in vv. 1-12, and the present troubles in Corinth (3:7; cf. Acts 18:5 ff.) explain sufficiently this prophetic denunciation of the Jews (cf. Philippians 3:1 ff.). The counts are set forth in a series of five participles in close apposition with τῶνἸουδαίω . Of these, the first two are aorist and refer to the past: “ who put to death both the Lord Jesus and the prophets, and persecuted us,” that is, Paul, Silvanus, and Timothy (their experiences particularly in Thessalonica and Berœ a being looked at collectively). The next two participles are present and describe the constant attitude of the Jews, a description qualified by the fifth participle also present : “ and who oppose the will of God and the good of humanity in that they hinder us from speaking to the Gentiles with a view to their salvation.” For such obstinacy, judgment is prepared. In accordance with the purpose of God, the Jews are constantly filling up the measure of their sins; and to the prophetic outlook of Paul, the wrath of God has actually come upon them at last. The denunciation is unqualified; no hope for their future is expressed. The letters of Paul reveal not a machine but a man; his moods vary; now he is repressed , again he is outspokenly severe (Philippians 3:1 ff.), and still again he is grieved, but affectionate and hopeful (Romans 9:1 ff. Romans 9:11:25). καὶτὸνκύριονκαὶτοὺςπροφήτα . “ Both the Lord and the prophets.” και … και correlates the substantives. The “ prophets” are not Christian but Hebrew (Romans 1:2, Romans 3:21, Romans 11:3). By separating τὸνκύριο from Ἰησοῦ , Paul succeeds in emphasising that the Lord of glory whom the Jews crucified (1 Corinthians 2:8) is none other than the historical Jesus, their kinsman according to the flesh (Romans 9:5). That the first two και are correlative is the view of Ell., Lft., Dob. et al. and is confirmed by 1 Corinthians 10:32. Flatt, De W. Lillie, Auberlen, Lü n. Schmiedel, et al., interpret the first και to mean “ also.” Erasmus and Schmidt translate “ not only the Lord and the prophets but also us.” — Some comm. take τοὺςπροφήτα with ἐκδιωξάντω Since, however, ἀποκτείνει , a rare word in Paul, is used literally by him only here and Romans 11:3 = 3 Reg. 19:10 , the construction with ἀποκτεινάντω suggested by the και correlative is preferable, apart from the consideration that the argument would be weakened were προφήτα attached to ἐκδιωξάντω (cf. Luke 13:34 = Matthew 23:37).— For τῶνκαι with participle, we might have had οἳκαι with finite verb (Romans 8:34, Romans 16:7). On ἀποκτείνει of the death of Jesus, cf. Acts 3:15; also σταυροῦ (Acts 2:36, Acts 2:4:10, 1 Corinthians 2:8) and ἀναιρεῖ (Acts 2:23, etc.). On ὁκύριοςἸησοῦς cf. 4:2, II 1:7, 2:8, 1 Corinthians 16:23, 2 Corinthians 4:14, 2 Corinthians 11:31, Ephesians 1:15, Philemon 1:5. According to Tert. (adv. Marc. 5:15), Marcion prefixed ἰδίου to προφήτα (so KL, et al.), thus making the reference to the Hebrew prophets unmistakable. καὶἡμᾶςἐκδιωξάντω . “ And persecuted us.” It is uncertain whether ἐκδιώκει here means “ persecute” or “ banish” ; it is likewise uncertain whether the aorist indicates a single act of ἐκδιώκει or a series of acts taken collectively. The word would recall to the readers the harassing experiences of Paul and his associates in Thessalonica and perhaps also in Berœ a. Ell. emphasises the semi-local meaning of ἐ , and renders “ drive out” ; he sees a specific allusion to Acts 17:10. But ἐκδιώκει may be equivalent to διώκει , as the use of these words and of καταδιώκει in Lxx suggests (cf. Kennedy, Sources, 37). καὶθεῷμὴἀρεσκόντωνκτλ . This present participle and the succeeding ἐναντίων state the constant obstinate attitude of the Jews to God and men, a statement to be understood in the light of the explanatory κωλυόντωνκτλ (v. 16), added without και The Jews please not God by resisting his purpose to save the Gentiles; they oppose all men not, as Tacitus (Hist. 5:5) and others have it, in being adversus omnes alios hostile odium, but in being against the best interests of humanity, namely, their salvation. It is not talking to the Gentiles that the Jews are hindering but the talking to them with a view to their salvation (cf. Acts 17:6 ff.), the λαλεῖντὸεὐαγγέλιοντοῦθεοῦ (v. 2) εἰςπεριποίησινσωτηρία (5:9). On Tacitus and the Jews, cf. Th. Reinach, Textes Relatifs au Judaï sme, 1895, 295 ff. ἐναντίο is rarely used of persons in the Gk. Bib. (cf. Numbers 1:53 (AF) 2:2 and 1 Esd. 8:51 πρὸςτοὺςἐναντίουςἡμῖ ). On ἀρέσκειν , see v. 4; on πάντεςἄνθρωπο , cf. Romans 12:17 f. 1 Corinthians 15:19, 2 Corinthians 3:2, Philippians 4:5, etc.; κωλύει , 1 Corinthians 14:39; λαλεῖνἵν , 1 Corinthians 14:19; ἵνασωθῶσι , 1 Corinthians 10:33.— σώζει and σωτηρί (5:8-9, II 2:13) are Jewish terms borrowed by the early Christians to designate the blessings of the age to come under the rule of God the Father. To Paul this salvation is future, though near at hand (cf. Romans 13:11); but there are foretastes of the future glory in the present experience of those who possess the Spirit (Romans 8:23), and thus belong to the class “ the saved” . σώζει need not be negative except when ἀπὸτῆςὀργῆ (Romans 5:9) or the like is mentioned (see on 1:10). εἰςτὸἀναπληρῶσαικτλ . They killed both Jesus and the prophets, they persecuted Paul and his fellow-missionaries, they are hindering the Gentile mission, with the distinct purpose (εἰστο — not on their part but on God’ s part) of filling up the measure of their sins always. Grammatically, εἰςτο with infin. (see v. 12) may denote either purpose or conceived result; logically it may here denote purpose, for what is in result is to Paul also in purpose. The obstinacy of the Jews is viewed as an element in the divine plan. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/iccnt/ (5) The Sending of Timothy (3:1-5) Although Satan had frustrated the immediate realisation of their desire to return, he was unable either to quench that desire (3:11) or to prevent the sending at least of Timothy. It is probable, as Calvin has observed, that vv. 1-5 are apologetic, but precisely what the situation is to which Paul speaks is uncertain. We may suppose that the Jews had alleged not only that the missionaries, and Paul in particular (2:18, 3:5), had purposely left the converts in the lurch with no intention of returning, but also that the fact of Gentile persecution was evidence of the false character of the gospel preached (see on v. 14). Reports of these slanders may have reached Paul and stimulated his eagerness to return. Unable himself to go back at once, he, with Silvanus, determines to send Timothy, a trusted friend, in his stead, and that too at no small cost, for he himself needed Timothy. The purpose of the sending is to strengthen and encourage the converts in the matter of their faith and thus prevent their being beguiled in the midst of their persecutions. As Paul had been singled out by the Jews as the object of attack, he is at pains to add that he too as well as Silvanus had sent to get a knowledge of their faith, for he is apprehensive that the Tempter had tempted them and that his work among them would turn out to be in vain. To the insinuation that their sufferings proved that the gospel which they had welcomed was a delusion, he tacitly replies, with an appeal to their knowledge in confirmation of his words (οἴδατ vv. 3-4, as in 2:1-12), by saying that Christianity involves suffering, a principle to which he had already alluded when he predicted affliction for himself and his converts,— a prediction which, as they know, was fulfilled. 1Wherefore, since we intended no longer to endure the separation, we resolved to be left behind in Athens alone, 2and sent Timothy, our brother and God’ s co-worker in the gospel of Christ, to strengthen you and encourage you about your faith, 3to prevent any one of you from being beguiled in the midst of these your afflictions. For you yourselves know that we Christians are destined to this; 4for when we were with you we were wont to tell you beforehand: “ We Christians are certain to experience affliction,” as indeed it has turned out and as you know. 5Wherefore, I too, since I intended no longer to endure the separation, sent him to get a knowledge of your faith, fearing that the Tempter had tempted you and that our labour might prove to be in vain. 1. διὸμηκέτικτλ . Since, after the shortest interval, we were anxious to see you because of our love for you, and since the immediate accomplishment of our desire was frustrated by Satan, “ so then (διο summing up the main points of vv. 17-20), since we intended no longer to endure τὸἀπορφανίζεσθαιἀφ ʼ ὑμῶ , we resolved (ηὐδοκήσαμε being the climax of ἐσπουδάσαμε (v. 17) and ἠθελήσαμε (v. 18)) to be left behind in Athens alone.” The words καταλειφθῆνα … μόνο are emphatic, as Calvin observes. It was at some cost to Paul and Silvanus that they determined to be left behind, and that too alone, parting with so trusted and necessary a companion as Timothy. Such a sacrifice was an unmistakable testimony to their affection for the converts. “ It is a sign of rare affection and anxious desire that he is not unwilling to deprive himself of all comfort for the relief of the Thessalonians” (Calvin). διο (5:11), like διάτοῦτ (v. 5 which resumes διο here) and ὣστ (4:18), retains its consecutive force, even if it has lost its full subordinating force. B reads διότ , the only case in the N. T. epistles where διο is exchanged for διότ (Zim); the reading of B may be due to μηκέτ (Weiss) or to διότ in 2:18 (Zim).— On μηκέτ , cf. v. 5, Romans 6:6, 2 Corinthians 5:15, etc. If the classic force of μη with participles is here retained, then a subjective turn is to be given to μηκέτ : “ as those who” ; if not, μηκέτ = οὐκέτ For the usage of μη and ου in later Gk., see BMT 485, Bl 75:1, and Moult I, 231 f.— στέγει , a Pauline word used with the accus. expressed (πάντ 1 Corinthians 9:12, 1 Corinthians 13:7) or unexpressed (here and v. 5) occurs elsewhere in the Gk. Bib. only Sir. 8:17: οὐδυνήσεταιλόγονστέξα The classic sense “ cover” and derivatively “ shelter,” “ protect,” “ conceal” is found also in Polybius (e. g. IV, 82, VIII, 145); the meaning βαστάζειν , ὑπομένει (Hesychius), likewise in Polyb. (e. g. III, 532, XVIII, 184) fits all the N. T. instances better than “ ward off” (which Wohl. here suggests); see especially Lft. ad loc. From Kypke (II, 213) down, Philo (in Flac. 526, ed. Mangey) is usually cited: μηκέτιστέγεινδυνάμενοιτάςἐνδεία This passage has led many comm. to take στέγοντε here as = δυνάμενοιστέγει ; but the pres. part. probably represents an imperfect of intention (cf. GMT 38), and is equivalent to μέλλοντεςστέγει For ηὐδοκήσαμε (א BP; εὐδο ADGF) in the sense of “ resolve,” see above on 2:8. While it is not certain, it is probable that the resolve was made when Paul and his two companions were in Athens. In this case, the independent account of Acts must be supplemented by the inference that Silas and Timothy did come as quickly as possible to Athens (Acts 17:14 f.).— Except in quotations, Paul does not elsewhere use καταλείπει The similar ὑπολείπει occurs but once in Paul (Romans 11:3 cit.). The phrases καταλείπεσθα or ὑπολείπεσθαιμόνο are quite common in Lxx, being employed either in contrast with others who have departed . or who have perished (Genesis 7:23, Genesis 42:38, Isaiah 3:26, 49:21, Isaiah 3:1 Mac. 13:4 with κατα ; Genesis 44:20 with ὑπο ). The “ we” in vv. 1-5 is difficult (see on 1:1). Were it true that θλίψεσι (v. 3) refers solely to the persecutions that Paul experienced (Dob.), and that consequently the “ we” of v. 4 refers to Paul alone, then it would be natural to take the “ we” of v. 1 as also referring simply to Paul, and to urge the consideration that a μόνο which includes Silvanus weakens the argument. But it is by no means certain that θλίψεσι (v. 3) has in mind only Paul; furthermore, κείμεθ (v. 3) and μέλλομε (v. 4) may refer to Christians in general, while ἦμε and προελέγομε (v. 4) include not only Paul but Silvanus and Timothy. Above all, ἐγω (v. 5) is naturally explained (cf. 2:18) as purposely emphasising the fact that he as well as Silvanus had made the resolve to send Timothy, for the Jews obviously had directed their criticisms mainly against Paul. Hence the subject of ηὐδοκήσαμε and ἐπέμψαμε is Paul and Silvanus (cf. Mill.).— Failure to see the significance of the contrast between ἐγω (v. 5) and the subject of ἐπέμψαμε (v. 2) has led Hofmann and Spitta (Zur Geschichte und Litteratur des Urchristentums, 1893, I, 121 ff.), who rightly take the subject of ηὐδοκήσαμε (v. 1) to be Paul and Silvanus, to infer that Paul (v. 5) sent another person, unnamed, in addition to Timothy. But v. 6 speaks only of the return of Timothy, and the obvious object of ἔπεμψ here as of ἐπέμψαμε (v. 2) is Τιμόθεο 2. Τιμόθεο … συνεργὸντοῦθεοῦκτλ . Timothy, who has already been called an apostle (2:7), is here described not only as “ our brother” (cf. 2 Corinthians 1:1, Colossians 1:1) but also, if the reading of D d e Ambst be accepted, “ God’ s fellow-labourer.” The sphere in which (Romans 1:9, Philippians 4:3) he works with God is the gospel which Christ inspires (see on 1:4). The choice of such a representative honours the converts (Chrys.) and proves Paul’ s inclination to consult their welfare (Calv.). The reading of B , which Weiss and Find. prefer, yields excellent sense and attaches itself nicely to ἡμῶ (cf. Philippians 2:25, Romans 16:21). But if it is original, it is difficult to account for τοῦθεου in the other readings. If D is original, it is easy to understand (cf. Dob. 131) the suppression of the bold designation συνεργὸςτοῦθεου (elsewhere only 1 Corinthians 3:9) by the omission of τοῦθεου , the substitution of διάκονο for συνεργό in א AP, Vulg (διάκονοντοῦθεου ; fuld. domini), and the conflated readings of GF and DcKL, Pesh .— συνεργό , outside of Paul, appears in Gk. Bib. only 3 John 1:8, 3 John 1:2 Mac. 8:7, 14:5; in Paul it is used with μο (Romans 16:3, Romans 16:21, Philemon 1:24, Philippians 4:3) or ἡμῶ (Romans 16:9, Philemon 1:1; cf. 2 Corinthians 8:23), with a thing (2 Corinthians 1:24, Colossians 4:11), and with θεου (only here and 1 Corinthians 3:9). Timothy is thus not simply “ our fellow-worker” (Romans 16:21) but “ God’ s fellow-worker.” Apart from א APKL, et al., here, Paul does not call Timothy a διάκονοςτοῦθεου 2-3a. εἰςτὸστηρίξα … τὸμηδένασαίνεσθαικτλ . The primary purpose of Timothy’ s mission is to strengthen and encourage the converts in reference to their faith (1:8). The secondary purpose, dependent on the fulfilment of the primary, is to prevent any person from being beguiled in the midst of these their afflictions. Under the stress of persecutions, some of the converts might be coaxed away from the Christian faith by the insinuations of the Jews. In the phrase ἐνταῖςθλίψεσινταύταις , ἐ is primarily local, though a temporal force may also be felt. Since Paul says not ἡμῶ but ταύται it is evident that he is thinking not of his own but of his converts’ afflictions, as indeed ὑμᾶ and ὑμῶ (v. 2) intimate. Zahn (Introd. I, 218) observes: “ The Tempter, who was threatening to destroy the Apostle’ s entire work in Thessalonica (3:5), assumed not only the form of a roaring lion (1 Peter 5:8), but also that of a fawning dog (Philippians 3:2) and a hissing serpent (1 Corinthians 11:3).” Paul uses πέμπει with εἰςτο and infin. elsewhere v. 5, II 2:11, with infin. of purpose (1 Corinthians 16:3; cf. 1 Mac. 13:17 (א V) 2 Mac. 14:19), and with ἵν (2 Corinthians 9:3, Philippians 2:19, Philippians 2:28; cf. Colossians 4:8, Ephesians 6:22). It is a small matter who is the subject of στηρίξα (cf. γνῶνα v. 5), whether Paul or Timothy, for in the last resort Timothy is the agent of Paul’ s purpose.— The collocation στηρίζει and παρακαλεῖ occurs in the reverse order also in II 2:17; cf. Romans 1:11, Acts 14:22, Acts 15:32.— ὑπέ here and II 2:1 = περι (which DcL here read); on παρακαλεῖνὑπέ , cf. 2 Corinthians 12:8.— ὑμᾶ to be supplied after παρακαλέσα , is expressed by DcKL.— τὸμη with infin., a good Pauline construction, is used appositively (Romans 14:13, 2 Corinthians 2:1), predicatively (Romans 14:21 with adjective), and as the object of δεῖσθα (2 Corinthians 10:2). Here τὸμηδέν with infin. may be either in apposition with τὸστηρίξα (Lü n., Born, Find.), or the object of παρακαλέσα (Ell., Schmiedel, Wohl., Dob.), or the infin. of purpose (Bl 71:2), or better still, as in 4:6, the infin. after an unexpressed verb of hindering (GMT 811). The meaning of σαίνεσθα (only here in Gk. Bib.) is uncertain. (1) The usual view, that of the Fathers and Versions, interprets it to mean “ to be moved” or “ to be disturbed” ; for the latter rendering, cf. Dob. who contrasts στηρίζει (v. 2) and στήκει (v. 8). (2) Lachmann (see Thay sub voc.) conjectures from the reading of G ἀσαίνει = not λυπεῖ (Hesychius) but ἀσάει = ἄκθεσθα (3) Nestle (ZNW 1906, 361 f. and Exp. Times, July, 1907, 479) assumes σιένεσθα = σιαίνεσθα (cf. Mercati, ZNW 1907, 242) and notes in Butler’ s Lausiac Hist. of Palladius (TS VI,2 1904) the variant σχανδαλισθεί for σιανθεί The meaning “ to cause or feel loathing” fits all the passages noted by Nestle and Mercati (Dob.), but is not suitable to our passage. (4) Faber Stapulensis (apud Lillie: adulationi cederet) and others down to Zahn (Introd. I, 222 f.), starting from the Homeric literal sense of σαίνει “ to wag the tail,” interpret σαίνει in the derivative sense of “ flatter,” “ cajole,” “ beguile,” “ fawn upon” (cf. Æ schylus, Choeph. 194 (Dindorf): σαίνομαιδ ʼ ὑπ ʼ ἐλπίδο and Polyb. I, 806: οἱπλεῖστοισυνεσαίνοντοτῇδιαλέκτῳ ). This meaning is on the whole preferable; it fits admirably the attitude of the Jews (cf. also Mill. ad loc.). Parallels to σαίνεσθα were gathered by Elsner (II, 275 f.) and Wetstein (ad loc.). 3b-4. αὐτοὶγὰροἴδατεκτλ . “ I mention these persecutions of yours, for you yourselves are aware (cf. 2:1) that we Christians are destined to suffer persecution (κείμεθ ; Calv. ac si dixisset hac lege nos esse Christianos). And I say you are aware that suffering is a principle of our religion, for (καὶγά v. 4 resuming and further explaining γά v. 3) when we three missionaries were with you, we stated this principle in the form of a prediction repeatedly declared: “ We Christians are certain to be afflicted.” And the prophecy has proved true of us all as you know (2:5).” It is to be observed that Paul not only states the prophecy and its fulfilment, but also appeals to the knowledge of the readers in confirmation of his statement. This appeal, in the light of the similar appeals in 2:1-12, suggests that Paul is intending not only to encourage the converts but also at the same time to rebut the cajoling insinuations of the Jews who would coax the converts away from the new faith on the pretence that persecution is evidence that the gospel which they welcomed is a delusion. εἰςτοῦτ = εἰςτὸθλίβεσθακεῖμαιεἰ (Philippians 1:16, Luke 2:34) does not occur in Lxx (Joshua 4:6 is not a parallel); it is equivalent to τέθειμαιεἰ (Bl 23:7; cf. Luke 23:53 with John 19:41). Christians as such are “ set,” “ appointed,” “ destined” to suffer persecution (cf. Acts 14:22). In εἶναιπρό (II 2:5, 3:10) as in παρεῖναιπρό (Galatians 4:18, Galatians 4:20, 2 Corinthians 11:9), πρό = “ with,” “ bei,” “ chez” (cf. Bl 43:7). The phrase καὶγὰρὅτ … ἦμε recurs in II 3:10. The imperfect προελέγομε denotes repeated action; προ is predictive as μέλλομε shows; cf. Galatians 5:21, 2 Corinthians 13:2, Isaiah 41:26; and below 4:6. The ὅτ before μέλλομε may be recitative or may introduce indirect discourse unchanged. μέλλομε is followed by the present infin. here and Romans 4:24, Romans 8:13. It is uncertain whether μέλλομε = κείμεθ “ are certain to” or is a periphrasis for the future (Bl 62:4), “ are going to.” The construction καθὼςκαι … και is similar to that in 4:6; “ as also has happened,” corresponding to the prediction, “ and as you know,” corresponding to their knowledge. The και is implied in καθώ and is sometimes expressed (4:1, 6, 13, 5:11, II 3:1), sometimes not (1:5, 2:2, etc.). 5. διὰτοῦτοκἀγώκτλ Contrary to the slanders which you are hearing, “ I too, as well as Silvanus, intending to stand the separation no longer, sent Timothy to get a knowledge of your faith.” This verse obviously resumes v. 1, though the purpose of the sending of Timothy is put in different language. As in 2:18 , so here the change from the plural to the singular is due to the fact that the Jews had singled out Paul as especially the one who, indifferent to the sufferings of the converts, had left them in the lurch with no intention of returning. The και before ἐγω is emphatic, “ I too as well as Silvanus.” That the object of ἕπεμψ is Τιμόθεο is plain not only from v. 1 but from v. 6 which reports the return of Timothy only. μήπωςἐπείρασενκτλ . He sent to get a knowledge of their faith, “ fearing that” (sc φοβούμενο , and cf. Galatians 4:11) the Tempter had tempted them, that is, in the light of v. 3, that the Jews, taking advantage of the persecutions, had beguiled them from their faith; and fearing that, as the result of the temptation, the labour already expended might prove to be fruitless. The aorist indicative ἐπείρασε suggests that the tempting has taken place, though the issue of it is at the time of writing uncertain; the aorist subjunctive γένητα intimates that the work may turn out to be in vain, though that result has not yet been reached (cf. Galatians 2:2 μήπωςεἰςκενὸντρέχωἢἔδραμο . The designation of Satan (2:18) as ὁπειράζω is found elsewhere in the Gk. Bib. only Matthew 4:3; it is appropriate, for as Calvin remarks: proprium Satanae officium est tentare (cf. 1 Corinthians 7:5). The construction of μήπωςκτλ assumed above (cf. BMT 225 and Bl 65:3) is preferable to that which takes it as an indirect question (cf. Luke 3:15). The order of B τὴνὑμῶνπίστι puts an emphasis on ὑμῶ which is more suitable in v. 7. On the subject of γνῶνα , see on the subject of στηρίξα v. 2. εἰςκενό , found in N. T. only in Paul, is a common phrase in the Lxx e. g. with γίνεσθα (as here; Micah 1:14), τρέχει (Galatians 2:2, Philippians 2:16), δέχεσθα (2 Corinthians 6:1), εἶνα (Leviticus 26:20), and κοπιᾶ (Philippians 2:16; Job 2:9, Job 39:16, Isaiah 65:23, Jer. 28:58). For ὁκόποςἡμῶ , see 1:3 and cf. 1 Corinthians 15:58. The designation of Satan as ὁπειράζω does not appear in Lxx Test. xii, Ps. Sol. or in the Apostolic Fathers. (6) Timothy’ s Return and Report (3:6-10) The apprehension that induced Paul to send Timothy is allayed by the favourable report of the religious and moral status of the converts and of their personal regard for him. From their faith which still kept hardy in trials, Paul derived courage to face his own privations and persecutions: “ We live if you stand fast in the Lord.” Transported by the good news, he cannot find adequate words to express to God the joy he has, as he prays continually that he might see them and amend the shortcomings of their faith. The exuberance of joy, the references to the visit (vv. 6, 10), the insistence that the joy is δι ʼ ὑμᾶ (v. 9) and the thanksgiving περὶὑμῶ (v. 9) imply that the insinuations of the Jews are still in mind. The Tempter has tempted them but they have not succumbed. To be sure the exuberance of feeling; due not only to their personal affection for him, but also to their spiritual excellence, does not blind his mind to the fact that deficiencies exist, to which in 4:1 ff. he turns. 6But now that Timothy has just come to us from you and has brought us good news of your faith and love, and has told us that you have been having a kindly remembrance of us always and have been longing to see us as we too to see you,— 7 for this reason, brothers, we became encouraged in you to face all our privations and persecutions through your faith, 8for now we live if you stand fast in the Lord. 9Indeed, what adequate thanks can we return to God for you for all the joy we express for your sake in the presence of our God, 10begging night and day most earnestly to see your face and make up the deficiencies of your faith. 6. ἄρτιδὲἐλθόντοςκτλ . With δε (cf. 2:17), a new point in the apologetic historical review of Paul’ s acts and intentions since his departure from Thessalonica is introduced, the return and report of Timothy. The selection of material is still influenced by the criticisms directed by the Jews against Paul’ s character and conduct. It is first stated that Timothy has but now come from them to Paul and Silvanus, a fact that makes clear, as Grotius has observed, that our letter was written not in Athens but in Corinth, and that too under the fresh inspiration of the report of Timothy. Although ἐλθόντο may be simply temporal, it is probably also causal, as διὰτοῦτ (v. 7) which resumes the genitive absolute clause suggests. ἄρτ , which is to be joined with the gen. abs. (cf. 3 Mac. 6:16) and not with παρεκλήθημε , may refer either to the immediate present, “ just now,” “ modo” (cf. Matthew 9:18, Galatians 1:10, Galatians 1:4:20, Galatians 1:2 Mac. 9:18 (V) 3 Mac. 6:16) or to the more distant past, “ nuper” (cf. II 2:7, 1 Corinthians 13:12, 16:7; also Poole, ad loc.) The former sense is preferable here as no contrast between the now and a more distant past is evident in the context. δε is not in itself adversative, but introduces either a new section (2:17, 3:11, etc.) or a new point within a section (2:16, 3:12, etc.). ἀφ ʼ ὑμῶ may be emphatic (Find.); it is from the Thessalonians that Paul desires news, and Timothy comes directly from them, bringing with him a letter. That Silvanus is already with Paul is the intimation of ἡμᾶ (but cf. Acts 18:5). εὐαγγελισαμένονκτλ . The word itself reveals the character of the report; it is good news that the messenger brings. “ Do you see the exuberant joy of Paul? He does not say ἀπαγγείλαντο (1:9) but εὐαγγελισαμένο . So great a good did he think their steadfastness and love.” The first element in the good news is their excellence religiously ; “ in these two words, he indicates tersely totam pietatis summam” (Calvin). εὐαγγελίζεσθα “ to bring good news,” is a classic word (cf. Aristoph. Eq. 642 f.) found in Lxx (2 Reg. 1:20 parallel with ἀναγγέλλει , Psalms 39:9, Isaiah 40:9, Isaiah 52:7, Isaiah 60:6, Isaiah 61:1, etc.) and N. T. (chiefly in Pauline and Lukan writings; cf. Luke 1:19, Luke 2:20, Luke 3:18, etc.). Paul uses it either absolutely in the technical sense of preaching the gospel (1 Corinthians 1:17, etc.). or with εὐαγγέλνο (Galatians 1:11, 1 Corinthians 15:1, 2 Corinthians 11:7), πίστι (Galatians 1:23), πλοῦτοςΧριστου , or with Christ as the object (Galatians 1:16; cf. Acts 5:42, Acts 8:35, Acts 11:20, Acts 17:18). On the word, see Mill. 141 ff. and Harnack, Verfassung und Recht, 199 ff.— ἀγάπ for Paul as for Christ fulfils the law on the ethical side (Romans 13:10, Galatians 5:14). The comprehensiveness of its meaning is made clear in 1 Corinthians 13:1 ff. where the points emphasised are pretty much the same as those in Galatians 5:22-23 and Romans 12:6-21. Paul speaks regularly of divine love to men (ἀγάπητοῦθεου II 3:5, Romans 5:5, etc.; τοῦΧριστου Romans 8:35; τοῦπνεύματο Romans 15:30), but he rarely speaks of man’ s love to God (1 Corinthians 2:9, 1 Corinthians 8:3, Romans 8:28) or Christ (1 Corinthians 16:22, Ephesians 6:24). καὶὄτιἔχετεμνείανκτλ . The second element in the good news is personal; the Thessalonians have been having all along a kindly remembrance of Paul, “ notwithstanding the efforts of the hostile Jews” (Mill.). This constant remembrance is significantly revealed in the fact that they have been all the time longing to see the missionaries as the missionaries have been (sc. πάντοτεἐπιποθοῦμενἰδεῖ and cf. 2:17 ff.) to see them. ὅτ naturally goes with εὐαγγελισαμένο (cf. Acts 13:32); the change of construction is more felt in English than in Gk. But others supply εἰπόντο or λέγοντο (Jeremiah 20:15) before ὅτ — Although πάντοτ sometimes precedes (4:17, 5:15, 16) and sometimes follows the verb (1:2, 2:16, II 1:3, 11, 2:13), and hence could be here taken either with ἐπιποθοῦντε or with ἔχεινμνεία , yet the latter construction is to be preferred in the light of 1:2 and Romans 1:10 . In this case, the present ἔχετ , because of the adverb of duration , describes an action begun in the past and still continuing at the time of speaking; and is to be rendered: “ And that you have had always,” etc. (cf. BMT 17).— ἀγαθό (5:15, II 2:16, 17) means here as in Romans 5:7 (Lft.) “ kindly,” “ pleasant.” It is doubtful whether ἐπιποθεῖ (a characteristic word of Paul; cf. Romans 1:11, Philippians 2:26) differs greatly from ποθεῖ (a word not in Paul; cf. Sap. 15:5f. with 15:19). On καθάπε (2:11) with comparative και , cf. 3:12, 4:5, Romans 4:6, 2 Corinthians 1:14. 7. διὰτοῦτοπαρεκλήθημενκτλ . The good news dispelled the anxiety created by the situation in Thessalonica and gave him courage to face his own difficulties. “ Wherefore, because of the good news (διὰτοῦτ resuming ἐλθόντοςκτλ .) we became encouraged brothers (2:17) in you to face all our privation and persecution through your faith.” The first ἐπι denotes the basis of the encouragement; the second ἐπι the purpose for which it was welcome; and the δια the means by which it was conveyed, “ through this faith of yours” (ὑμῶ being emphatic; contrast vv. 2, 5). Grot. and Lillie take the first ἐπι = “ on your account” ; the second ἐπι local with a touch of purpose in it (cf. Bl 43:3). On παρακαλεῖσθαιἐπι , cf. 2 Corinthians 1:4, 2 Corinthians 1:7:7; Deuteronomy 32:36, Psalms 89:13, 134:14, Psalms 89:2 Mac. 7:6. θλίψι is not distress of mind but as in 1:6 “ persecution” (cf. 2 Corinthians 12:10); ἀνάγκ is here not carking care (2 Corinthians 9:7) but “ physical privation” (Lft.) as in 2 Corinthians 6:4: ἐνθλίψεσιν , ἐνἀνάγκαις , ἐνστενοχωρίαι ; see further Job 15:24, Zephaniah 1:15. ἐπὶπάσῃτῇ (v. 9, 2 Corinthians 1:4, 2 Corinthians 7:4, Philippians 1:3) is less frequent in Paul than ἐνπάσῃτῇ (II 2:9, 10; 3:17, 1 Corinthians 1:5, etc.). Here and v. 9, πάσῃ may be comprehensive, the instances of privation and persecution being regarded as a unit, or may express heightened intensity (Dob.). 8. ὅτινῦνζῶμενκτλ . “ Through your faith,” I say, “ for now we live, if you stand fast in the Lord.” Though at death’ s door constantly (Romans 8:36, 1 Corinthians 15:31, 2 Corinthians 6:9, 2 Corinthians 11:23), he feels that he has a new lease of life (recte valemus, Calv.), if their faith stands unwavering in virtue of the indwelling power of Christ (Philippians 4:1), notwithstanding their persecutions (cf. II 1:4) and the beguilement of the Jews. On the late Gk. στήκει , built on ἕστηκ , see Bl 17 and Kennedy, Sources, 158; and cf. Judges 16:26 (B), 3 Reg. 8:11 , Exodus 14:13 , Romans 14:4, etc. The phrase στήκετεἐνκυρίῳ recurs in Philippians 4:1; on ἐ , see 1:1. The reading στήκετ (BAGF) is more original than στήκητ (א D); on ἐά with indic., cf. 1 John 5:15, Mark 11:25. It is not the form (BMT 242, 247) but the fact of the condition that suggests that Paul here speaks “ with some hesitation. Their faith was not complete” (Lft. who notes ὑστερήματ v. 10). If this is so, νῦ is not temporal but logical: “ this being the case” (so Ell.). 9. τίναγὰρεὐχαριστίανκτλ . The faith of the converts gave Paul and his associates not only life but joy (Chrys.), as γά , parallel to ὅτ and introducing a second and unqualifed confirmation of διὰτῆςὑηῶνπίστεω , makes plain. This joy, which is not so much personal as religious, and which therefore finds its constant outlet ἔμπροσθεντοῦθεοῦἡμῶ (Dob.), is so excessive that Paul is unable to give God that adequate thanks which is his due. Although it is pointed out, over against the insinuations of the Jews, that it is none other than the converts for whom he renders thanks to God, none other than they who are the basis of his joy , and none other than they on whose account (δι ʼ ὑμᾶ ; cf. 1:5) he constantly expresses before the Christian God (ὁθεὸςἡμῶ ; cf. 2:2) his overwhelming feeling of joy, yet it is likewise indicated that it is God after all, not himself, not even the converts, that he must try to thank for their spiritual attainment. On the co-ordinating γά in interrogative sentences, see Bl 78:6. εὐχαριστί , a favourite word of Paul, denotes for him not “ gratitude” (Sir. 37:11, 2 Mac. 2:27) but the “ giving of thanks” . ἀνταποδιδόνα , common in Lxx and used by Paul either in a good sense as here and Psalms 115:3 (Grot.) or in a bad sense (cf. II 1:6, Romans 12:19, Deuteronomy 32:41), is probably stronger than ἀποδιδόνα (5:15), and “ expresses the idea of full, complete return” (Mill.). “ What sufficient thanks can we repay?” (Lft.). Instead of τῷθεῷ (ABEKL), א DFG read κυρίῳ , influenced doubtless by ἐνκυρίῳ (v. 8); similarly א reads at the end of v. 9 τοῦκυρίουἡμῶ — For περὶὑμῶ , B alone has περὶἡμῶ , which is “ sinnlos” (Weiss).— περι after δυνάμεθαἀνταποδοῦνα is like that with εὐχαριστεῖ (1:2, II 1:3, 2:13, etc.). ἐπι indicates that joy, full and intense (πάσῃ contrast ἐπὶπάσῃτῇἀνάγκῃ v. 8), is the basis of the thanksgiving; cf. 2 Corinthians 9:15. ᾖ before χαίρομε stands not for ἐφ ʼ ᾖ (cf. 2 Corinthians 7:13), but either for the cognate dative χαρᾷ (John 3:29, Isaiah 66:10 B) or for the congnate accus. ἥ (Matthew 2:10, Isaiah 39:2 א A, 66:10 A, Jonah 4:6). δι ʼ ὑμᾶ (John 3:29) is stronger than the expected ἐφ ʼ ὑμῖ (cf. χαίρεινἐπι Romans 16:19, 1 Corinthians 13:6, 16:17, 2 Corinthians 7:13; Isaiah 39:2, Habakkuk 3:18 and often in Lxx). ἔμπροσθε goes with χαίρομε 10. νυκτὸ … δεόμενο . It is in the atmosphere of intense joy that he prays unceasingly (νυκτὸςκαὶἡμέρα as 2:9) and exuberantly (ὑπερεκπερισσου as 5:13), not simply that he might see their face (as 2:17) but also that he might make up the deficencies of their faith (cf. v. 8). Both his desire to return which has been the point of his defence since 2:17 and his desire to amend the shortcomings of their faith are suffused by the spirit of joy. The converts are thus tactfully assured both of the genuineness of his longing to see them and of his confidence that their imperfections are not serious. In passing, it is worth nothing that the enthusiasm of his feeling does not prevent him from being aware of the existence of moral defects,— an interesting side-light on the ethical sondness of his religious feelings. δεόμενο , loosely attached to χαίρομε , prepares the way not only for the prayer (vv. 11-13), namely, that God and Christ may direct his way to them (v. 11), and that the Lord may increase their brotherly love and love in general (v. 12) and strengthen them to remove their defects, but also for the exhortations (4:1 ff.) in which there is a detailed and at the same time tactful treatment of the ὑστερήματ ὑπερεκπερισσου is found in 5:13 (א AP; BDGF read ὑπερεκπερισσῶ , a word occurring in 1 Clem. 20:11 but not in Lxx), Ephesians 3:20 and Test. xii, Joshua 17:5, but not in Lxx It is stronger than περισσοτέρω (2:17) and ὑπερπερισσῶ (in Gk. Bib. only Mark 7:37) and ἐκπερισσου (Dan. (Th.) 3:22; Mark 6:51 v. l.). See Ell. on Ephesians 3:20 and cf. Ambst abuntantissimo. εἰςτο introduces the object of δεόμενο (BMT 412). δεῖσθα (Romans 1:10, Galatians 4:12, etc.), like ἐρωτᾶ (4:1, 5:12, II 2:1, Philippians 4:3), is less frequent in Paul than παρακαλεῖ — ὑστέρημ is found six times in Lxx, eight times in Paul, and once in Luke (Luke 21:4); it indicates a lack and is opposed to περίσσευμ (2 Corinthians 8:13 f.). It is joined with ἀναπληροῦ (1 Corinthians 16:17, Philippians 2:30; cf. Test. xii, Benj. 11:5 1 Clem. 38:2), προσαναπληροῦ (2 Corinthians 9:12, 2 Corinthians 11:9) and ἀνταναπληροῦ (Colossians 1:24) but not elsewhere in Gk. Bib. with καταρτίζει This word (Galatians 6:1, Romans 9:22, etc.; cf. προκαταρτίζει 2 Corinthians 9:5), common in Lxx, means generally to render ἄρτιο , hence to “ adjust” differences, “ repair” things out of repair, “ set” bows, “ prepare” dishes, etc.; and here “ make up,” “ make good” that which is lacking to complete faith. Since, however, the sense “ das Fehlende” passes imperceptibly into that of “ Fehler” (Dob.), as indeed 1 Clem. 2:6 and Hermas Vis. III, 2:2 suggest, we may translate either “ make up the deficiencies of your faith” (Lillie) or “ amend the short-comings of your faith” (Ruther). III. PRAYER (3:11-13) With δε , introducing a new section in the epistolary disposition of the letter, Paul passes from the superscription (1:1) and the thanksgiving (1:2-3:10) to the prayer (3:11-13). But the desire to see them (v. 10) and the desire to amend the deficiencies of their faith (v. 10) are resumed as he turns in prayer to the supreme court of appeal, God and Christ; but the emphasis in (3:11-13 is put less on the longing to see them (v. 11), the apologetic interest underlying 2:17-3:10, than on the shortcomings of their faith (vv. 12-13), the ὑστερήματ of v. 10. This change of emphasis prepares the way for the exhortations (4:1 ff.); in fact, when he prays that Christ may make them abound in brotherly love as well as in love (v. 12) and may strengthen them inwardly so that they may become blameless in saintliness when they appear before God at the last day when Jesus comes attended by his glorious retinue of angels (v. 13), it is not improbable that he has more or less distinctly in mind the matter of φιλαδελφί (4:9-12) and ἁγιασμό (4:3-8), to which, with λοιπό (4:1), he forthwith addresses himself. 11Now may our God and Father and our Lord Jesus himself direct our way to you. 12And as for you, may the Lord make you to increase and abound in love toward one another and toward all men, just as we too toward you, 13in order that he may strengthen your hearts (so that they may be) blameless in holiness in the presence of our God and Father when our Lord Jesus comes with all his angels. 11. αὐτὸςδὲὁθεόςκτλ . Since δε introduces a new epistolary division, and is not of itself adversative, it is unnecessary to seek a contrast with the immediately preceding (v. 10) or with the remoter words: “ and Satan hindered us” (2:18). Indeed the prayer “ to see your face” (v. 10) is not contrasted with but is resumed by the prayer that God and Christ “ may open up and direct our way to you de medio eorum qui moram fecerunt verbo nostro” (Ephr.). While it is striking that in Paul’ s expressions of religious feeling, in superscriptions, thanksgivings, prayers, etc., the name of the Lord Jesus Christ stands next to the name of the Father (see on θεῷπατρι , 1:1), usually after but sometimes before (II 2:16, Galatians 1:1), it is even more striking that both names should be unitedly governed by a verb in the singular (αὐτὸ … κατευθύνα ; cf. II 2:16 f.). The estimate of the lordship of Christ, explicit in Colossians, is latent not only in 1 Corinthians 8:6 but here, a consideration that forbids (cf. Dob.) the taking of the ungrammatical step of denying that αὐτό here includes both God and Christ as the objects of prayer. Lillie, however, finds in δε the idea both of transition and of slight opposition: “ After all our own ineffectual attempts and ceaseless longings, may he himself, the hearer of our prayers (v. 10), direct our way unto you, and then will all Satan’ s hindrances be vain. (So Pelt, Schott, Lü n.).” Chracteristic of the prayers of I and II is the αὐτὸςδε instead of the simple ὁδε (θεό Romans 15:13). These phrases (cf. also αὐτὸςὁυἱό 1 Corinthians 15:28; αὐτὸτὸπνεῦμ Romans 8:16, Romans 8:26; αὐτὸςὁΣατανᾶ 2 Corinthians 11:14) are, except Revelation 21:3 , found in N. T. only in Paul. The αὐτό is either reflexive or an emphatic “ he” (cf. Moult I, 91). On ὁκύριοςἡμῶνἸησοῦ , see on 2:19. κατευθύνει , rare in the N.T. (II 3:5, Luke 1:79) but common in Lxx, means “ make straight,” “ make straight for” (cf. 1 Reg. 6:12), and “ guide,” “ direct,” “ prosper.” κατευθύνεινὁδό is likewise frequent in Lxx (Psalms 5:9, Judith 12:8, etc.). On the πρό , cf. 1 Chronicles 29:18, 2 Chronicles 20:23, Sir. 49:3. In Paul, apart from μὴγένοιτ (fourteen times), the optative of wishing with the third person is found only in our letters (vv. 11-12, 5:23, II 2:17, 3:5, 16), Romans 15:13 (followed by εἰςτο with infin.), and 15:5 ; see further Philemon 1:20 and BMT 176. 12. ὑμᾶςδὲὁκύριοςκτλ . The δε introduces a new point and is here adversative, as the emphatic position of ὑμᾶ makes clear: “ and as for you.” “ Such is our prayer for ourselves; but you, whether we come or not (Beng.: sive nos veniemus, sive minus), etc.” (Lillie). This second petition, directed to the Lord alone (that is, not θεό (A) but Christ, as DGF, which add Ἰησοῦ , interpret,— Christ who is the indwelling power unto love), has in view the ὑστερήματ (v. 10). The love in which Christ will make them to increase and abound is defined both as φιλαδελφί , a love which though present (4:9-10) needs to abound the more (4:10-12), and as ἀγάπ , love to all men everywhere (5:15, Galatians 6:10). As an example of love, he points to himself (1:6, II 3:9; cf. Calv.): “ As also (καθάπερκαι , v. 6) we increase and abound (sc. the intransitive πλεονάζομενκαὶπερισσεύομεντῇἀγάπῃ and cf. 2 Corinthians 9:8) toward you.” They are to love one another as he loves them. πλεονάζει , common in Lxx, is found in N. T. but once (2 Peter 1:8) outside of Paul (cf. II 1:3); it means “ increase,” “ multiply,” “ abound.” The transitive sense here is not infrequent in the Lxx (e. g. Numbers 26:54, 2 Chronicles 31:5, Psalms 49:19, 70:21, Sir. 20:8, (A) 32:1, Jeremiah 37:19). περισσεύει , frequent in N. T. and seven times in Lxx, is virtually synonymous with πλεονάζει The transitive occurs also in 2 Corinthians 9:8; cf. 2 Corinthians 4:15, Ephesians 1:8. “ Do you see the unchecked madness of love which is indicated by the words? He says πλεονάσα and περισσεύσα instead of αὐξήσα ” (Chrys.; cf. II 1:3). εἰ here, as in II 1:3, may be taken closely with ἀγάπῃ , the article being tacitly repeated and the verbs construed with the dative as in 2 Corinthians 3:9, Sir. 11:12; or εἰ may be joined with the verbs (cf. πλεονάζεινεἰ Philippians 4:17; περισσεύεινεἰ Romans 3:7, Romans 3:5:15, 2 Corinthians 1:5, etc.), the dative designating the sphere in which they are to increase and abound (cf. περισσεύεινἐ Romans 15:13, 1 Corinthians 15:58, etc.). 13. εἰςτὸστηρίξαικτλ . The purpose of the prayer (εἰςτο ; cf. Romans 15:13) for love is that Christ may strengthen not their faith (v. 2) but their hearts, their inward purposes and desires, with the result that these hearts may be blameless (cf. 2:10) in the realm of holiness. The point appears to be that without the strong foundation of love the will might exploit itself in conduct not becoming to the ἅγιο , that is, specifically, as 4:3-8 suggests, in impurity. ἁγιωσύν denotes not the quality , or the process , but the state of being ἅγιο , that is, separate from the world and consecrated to God both in body and in soul (5:23). Some comm. (e. g. Flatt, Pelt, Find., Dob.), influenced doubtless by v. 2, where, however, the στηρίξα is specifically stated to be ὑπὲρτῆςπίστεωςὑμῶ , are inclined to think of the strengthening of faith to meet trails, a strengthening resulting in holiness. στηρίζεινκαρδία (II 2:17, Psalms 111:8, Sir. 6:37, 22:16, James 5:8) differs from στηρίζεινὑμᾶ (v. 2) only in the expressed emphasis upon the inner life; cf. παρακαλεῖ with ὑμᾶ (v. 2) and with καρδία (II 2:17). There is no indication here of fear as the opposite of στηρίζεινκαρδία (sir. 22:16, Psalms 111:8) or of the thought of perfect love castig out fear (1 John 4:17 ff.). ἀμέμπτου agrees with καρδία ; to be supplied is either ὥστεαὐτὰςεἶνα or εἰςτὸεἶναιαὐτά ; cf. ὁλοτελεῖ (5:23), ἀνεγκλήτου (1 Corinthians 1:8) or σύμμορφο (Philippians 3:21). The reading ἀμέμπτω (Bl et al.; cf. 2:10, 5:23) is due either to the verb or to a difference of spelling (Zim). ἁγιότη is rare in Gk. Bib. (2 Corinthians 1:12, Hebrews 12:10, Hebrews 12:2 Mac. 15:2); ἁγιωσύν in more frequent (Romans 1:4, 2 Corinthians 7:1, 2 Corinthians 7:2 Malachi 3:12, Psalms 29:5, Psalms 95:6, Psalms 96:12, Psalms 144:5); and ἁγιασμό (4:3, 4, 7, II 2:13) is still more frequent (about ten times in Lxx and ten times in N. T.; cf. Romans 6:19, etc.). BDEGF read ἁγιοσύνῃ א and the corrected B ἁγιωσύνῃ , “ the usual change of and ” (Weiss); but A has δικαιοσύνῃ On the idea of holiness, see SH on Romans 1:7 and Skinner and Stevens in HDB II, respectively, 394 ff. and 399 ff. ἔμπροσθενκτλ . Only those whose love inspires purposes that are blameless in the sphere of holiness will find the day of the Lord a day not of warth (1:10, 2:16) but of salvation (5:9). In the light of v. 9, the reference might seem to be (cf. Chrys.) to a holiness not in the sight of men but “ before our God and Father” (see on 1:3); but in view of the next prepositional phrase, “ in the coming of our Lord Jesus” (cf. 2:19), it is evident that the day of the Lord is in mind when all must come before the βῆμ of Christ (2 Corinthians 5:10) or God (Romans 14:10) or both, when the same Father who demands holy love will test the hearts to see if they are free from blame in the realm of holiness. μετὰπάντωντῶνἁγίωναὐτου . “ With all his holy ones.” Whether ἅγιο refers to angels or to saints is uncertain. (1) In favour of “ angels” is the immediate connection with παρουσίᾳ , the time when Christ comes down from heaven at the voice of an archangel (4:16), μετ ʼ ἀγγέλωνδυνάμεωςαὐτου (II 1:7). The picture of the accompanying retinue of angels is similar to that in Mark 8:38, Matthew 25:31 and Jude 1:14 = Enoch (Gk.) 1:9. the αὐτου , as Matthew 16:27, Matthew 24:31 suggest, refers to Christ. Paul may have had in mind Zechariah 14:5: ἥξειὁκύριοςμουκαὶπάντεςοἱἅγιοιμετ ʼ αὐτου (2) In favour of “ saints” is the usage of the N. T. where, apart from this passage, ἅγιο = “ saints” ; the fact that πάντεςοἱἅγιο is a common turn in Paul (cf. οἱἅγιοιαὐτου Colossians 1:26); and possibly the fact that Did. 16:7 interprets Zechariah 14:5 of the saints. In this case, because of the difficulty of conceiving the surviving saints coming with the Lord at his Parousia, and because of the difficulty, due to πάντε , of contrasting the departed and the living saints, it is necessary to place the scene implied by μετὰπάντωνκτλ not immediately at the Parousia, as the present context seems to suggest, but later, namely, at the judgment, when Christ comes with all his consecrated ones, now glorified, ἔμπροσθεντοῦβήματο (1) In favour of “ angels” are Grot., Hammond, De W. Lü n., Edward Robinson (Lex. 1850), Schmiedel, Dob., Moff., Dibelius, and others; cf,. Ascen. Isa. 4:14 (with Charles’ s note) and Ps. Sol. 17:49 (with note of Ryle and James). (2) In favour of “ saints” are, in addition to those who unnaturally construe μετὰτῶνκτλ closely with στηρίξα (Estius, Flatt, Hofmann, Wohl., et al.), Calv., Find., Briggs (Messiah of the Apostles, 85), Vincent, and others. (3) Still others (e. g. Bengel, Ell., Lillie, Lft., Mill.) include both angels and glorified men.— It is uncertain whether ἀμή (א AD) is original (Zim) or a liturgical addition (cf. Weiss, 104). WH. retain it in Paul only Romans 15:33, Romans 16:27, Galatians 6:18; Romans 1:25, Romans 9:5, Romans 11:36, Galatians 1:5, Ephesians 3:21, Philippians 4:20. In the N. T., apart from the unique usage in the words of Jesus (where a single amen in the Synoptic Gospels and a double amen in John begins the utterance), ἀμή as in the O. T. is used at the end of a sentence. In the Lxx, however, ἀμή is rare (e.g. 1 Chronicles 16:36, 1 Chronicles 16:1 Esd. 9:47, Nehemiah 5:13, Nehemiah 8:6, Tob. 8:8, 14:15, 3 Mac. 7:23, 4 Mac. 18:24); γένοιτ and ἀληθῶ also translate א מ ן (cf. the various renderings of Luke, ἀληθῶς , ἐπ ʼ ἀληθείας , πλήν , ναι , etc.). On the meaning of amen, see Massie in HDB I, 80 f. and H. W. Hogg in EB 136 f. B B (e a p r). Cod. Vaticanus, saec. iv, now in the Vatican Library. Photographic reproduction by Cozza-Luzi, Rome, 1889, and by the Milan firm of Hoepli, 1904. Contains I and II complete. Zim F. Zimmer, Der Text der Thessalonicherbriefe (1893). Weiss B. Weiss in TU. XIV, 3 (1896). BMT E. D. Burton, Syntax of the Moods and Tenses in N. T. Greek (18983). Bl F. Blass, Grammatik des neutestamentlichen Griechisch (1896, 19022). Moult James Hope Moulton, A Grammar of N. T. Greek, I (1906). Wohl Wohlenberg. Lft Lightfoot. GMT W. W. Goodwin, Syntax of the Moods and Tenses of the Greek Verb (1890). א Ԡ א (e a p r). Cod. Sinaiticus, saec. iv, now at St. Petersburg. Edited by Tischendorf, its discoverer, in 1862. Photographic reproduction by H. and K. Lake, Oxford, 1911. Contains I and II complete. P P (a p r). Cod. Porphyrianus, saec. ix, now at St. Petersburg. Edited by Tischendorf (1865). Contains I and II except I 3:5 μηκετι — ημειςοι 4:17. A A (e a p r). Cod. Alexandrinus, saec. v, now in the British Museum. Edited by Woide in 1786. Facsimile by E. M. Thompson, 1879. Contains I and II complete. D D (p). Cod. Claromontanus, saec. vi, Graeco-Latin, now in the National library at Paris. Edited by Tischendorf in 1852. Contains I and II complete. G G (p). Cod. Boernerianus, saec. ix, now in the Royal Library at Dresden. “ It is closely related to F, according to some the archetype of F” (Souter). Edited by Matthaei, 1791. Im Lichtdruck nachgebildet, Leipzig (Hiersemann), 1909. Contains I and II complete. F F (p). Cod. Augiensis, saec. ix, Graeco-Latin, now in the Library of Trinity College, Cambridge. An exact transcript by Scrivener, 1859. Contains I and II complete. Lxx The Old Testament in Greek (ed. H. B. Swete, 1887-94). Dob Ernst von Dobschü tz, Mill George Milligan. Ambst Ambrosiaster. Chrys Chrysostom. Calv Calvin. Find G. G. Findlay. Vulg Vulgate. K K (a p). Cod. Mosquensis, saec. ix, now at Moscow. Collated by Matthaei, 1782. Contains I and II complete. L L (a p). Cod. Angelicus, saec. ix, now in the Angelican Library at Rome. Collated among others by Tischendorf (1843) and Tregelles (1845). Contains I and II complete. Pesh Syriac Vulgate. Lü n Lü nemann. Born Bornemann. Ell Ellicott. Thay Joseph Henry Thayer, Greek-English Lexicon of the N. T. (1889). ZNW Preuschen’ s Zeitschrift fü r die neutestamentliche Wissenschaft. Exp. Times The Expository Times (Edinburgh; ed. J. Hastings). TS Texts and Studies (Cambridge). Lillie John Lillie, Epistles of Paul to the Thessalonians, Translated from the Greek, with Notes (1856). Grot Hugo de Groot (Grotius). Kennedy, Sources of N. T. Greek (1895). E E Cod. Sangermanensis, saec. ix, now at St. Petersburg. A copy of D. Ruther W. G. Rutherford, St. Paul’ s Epistles to the Thess. and Corinthians. A New Translation (1908). Ephr Ephraem Syrus. SH Comm. on Romans in ICC. by W. Sanday an A. C. Headlam. HDB Hastings’ Dictionary of the Bible (1898-1904). De W De Wette. Moff James Moffatt. Vincent M. R. Vincent, Word Studies in the N. T., vol. IV, 1900. WH The New Testament in the Original Greek (1881; I, Text, II, Introduction and Appendix). EB The Encyclopæ dia Biblica (London, 1899-1903; ed. J. S. Black and T. K. Cheyne). IV. (4:1-5:22) Formally speaking, Paul passes from the superscription (1:1), thanksgiving (1:2-3:10), and prayer (3:11-13) to the exhortations (4:1-5:22); materially speaking, he passes from the defence of his visit (1:2-2:16) and of his failure to return (2:17-3:13) to a tactful (cf. 4:1, 10, 5:11) treatment of the shortcomings of the faith of the readers (3:10; cf. 3:8, 12-13). These exhortations are not haphazard, but are designed to meet the specific needs of the community made known to Paul by Timothy and by a letter which Timothy brought. In fact, it would appear from 4:9, 13, 5:1 (περὶδε ; cf. 1 Corinthians 7:1, 1 Corinthians 7:25, 1 Corinthians 7:8:1, 1 Corinthians 7:12:1, etc.) that the Thessalonians had written specifically for advice concerning love of the brethren, the dead in Christ, and the times and seasons. Three classes of persons are chiefly in mind in 4:1-5:22: (1) The weak (4:3-8; cf. οἱἀσθενεῖ 5:14); (2) the idlers (οἱἄτακτο 5:14) who have been the main instruments in disturbing the peace of the brotherhood (4:9-12, 5:12-13; cf. 5:19-22); and (3) the faint-hearted (οἱὀλιγόψυχο 5:14) who were anxious both about their dead (4:13-18) and about their own salvation (5:1-11). The only distinctly new point, not touched upon in the previous oral teaching of Paul, is the discussion of “ the dead in Christ” (4:13-18). For convenience, we may subdivide the Exhortations as follows: (1) Introduction (4:1-2); (2) True Consecration (4:3-8); (3) Brotherly Love (4:9-10a); (4) Idleness (4:10b-12); (5) The Dead in Christ (4:13-18); (6) Times and Seasons (5:1-11); (7) Spiritual Labourers (5:12-13); (8) The Idlers, The Faint-hearted, and The Weak (5:14a-c); (9) Love (5:14d-15); (10) Joy, Prayer, and Thanksgiving (5:16-18); and (II) Spiritual Gifts (5:19-22). (1) Introduction to the Exhortations (4:1-2) In his introductory words, Paul appeals, in justification of his exhortations, not to his own authority but to the authority which both he and his readers recognise as valid, the indwelling Christ . He insists that he is asking of them nothing new, and that what he urges conforms to the instructions which they have already received and which they know. Finally, in emphasising that they are living in a manner pleasing to God, he can only ask and urge them to abound the more. These opening verses are general; the meaning of τὸπῶςδει and τίναςπαραγγελία becomes specific in 4:3 ff. 1Finally brothers we ask you and urge in the Lord Jesus that, as you have received from us instructions as to how you ought to walk and please God, as in fact you are walking, that you abound the more. 2For you know what instructins we gave you, prompted by the Lord Jesus. 1. λοιπόν , ἀδελφοι With λοιπό , “ finally,” a particle of transition often found toward the end of a letter (Grot.: locutioest properantis ad finem), and with an affectionate ἀδελφοι , Paul turns from the epistolary thanksgiving and prayer to the epistolary exhortation, from the more personal considerations to what remains to be said (Ambst quod superest) about the deficiencies of the converts. The reading is uncertain. The prefixed το may be disregarded (Zim); but as P in 2 Corinthians 13:11 so most uncials here (א ADEGFKL; WH.mg. Tisch Zim Weiss, Dob.) read λοιπὸνοὖ Weiss (121) thinks that the omission of οὖ in B and in many minuscules and versions is due to a scribal error. Elsewhere, however, Paul uses both λοιπό (1 Corinthians 1:16, 1 Corinthians 1:4:2, 2 Corinthians 13:11) and τὸλοιπό (1 Corinthians 7:29; plus ἀδελφοι , II 3:1, Philippians 4:8; or plus ἀδελφοίμο , Philippians 3:1). Epictetus prefers λοιπό to τὸλοιπό (cf. Bultman, Der Stil der Paulinischen Predigt, 1910, 101). If οὖ is read, the reference may still be in general to what has preceded (Lft.; cf. Dob. who notes the οὖ in Romans 12:1, Ephesians 4:1, etc.) and not specifically to 3:13, as many prefer . For λοιπὸνοὖ in papyri, see Mill. ad loc. On the interpretation of vv. 1-12, see also Bahnsen, ZWT 1904, 332-358. ἐρωτῶμενὑμᾶςκτλ . “ In the Lord Jesus we ask and urge you.” On the analogy of παραγγέλλομενκαὶπαρακαλοῦμενἐνκυρίῳἸ . (II 3:12; cf. Romans 14:14, Ephesians 4:17), both verbs are to be construed with ἐνκυπίῳἸησου In fact, ἐρωτᾶ and παρακαλεῖ are virtually synonymous , as the usage in papyri shows (cf. also Philippians 4:2 f. Luke 7:3 f. Acts 16:39). The position of ὑμᾶ , after the first, not after the second verb, suggests not that the converts are in the Lord, which on other grounds is true, but that the apostles are in the Lord, the point being that the exhortation is based not on personal authority but on the authority of the indwelling Christ, which is reognised as valid by both readers and writers. On the phrase, cf. P. Oxy. 744 (Witk., 97): ἐρωτῶσεκαὶπαρακαλῶς ; and P Oxy. 294 (Mill. Greek Papyri, 36): ἐρωτῶδέσεκαὶπαρακαλω Like δεῖσθαι , παρακαλεῖ is used of prayer to Christ (2 Corinthians 12:8); cf. P. Leid. K (Witk., 89): παρακαλῶδὲκαὶαὐτὸςτοὺςθεούἐρωτᾶ like our “ ask” and the Hebrew ש א ל is used in later Gk. for both “ ask a question,” “ interrogare,” and “ ask a favour,” “ rogare” (cf. 2 Ezr 5:10, Psalms 136:3). The construction ἐρωτᾶνἵν , only here in Paul but quite common elsewhere (cf. Mark 7:26, Luke 7:36; P. Oxy. 744:13 f.), is analogous to παρακαλεῖνἵν (II 3:12, 1 Corinthians 1:10, 1 Corinthians 1:16:12, 2 Corinthians 9:5, 2 Corinthians 12:8). On the ἐ in ἐκυρίῳἸησου , cf. Romans 14:14, Philippians 2:19, Ephesians 1:15, and see on 1:1. ἵν … ἵν . With ἵν , Paul starts to introduce the object of the verbs of exhorting (BMT 201); but before he gets to the goal he reminds the readers tactfully (1) that what he has to say is conformable to what they received from him when he was with them; and (2) that they are in fact walking according to instructions received. When then he comes to the object of the verbs and repeats the ἵν , he can only ask and urge them to abound the more. Precisely what Paul intended to say when he began with the first ἵν , whether περιπατῆεκαὶἀρέσκητεθεῷ , we do not know. Dob. observes that the Clementine Vulgate and Pelagius (but Souter thinks not) read sic et ambuletis = οὕτωςκαὶπεριπατῆτ , and take the second ἵν in subordination to the first; a reading due to a corruption, within the Latin versions, of ambulatis. To avoid the pleonasm (Zim), א ;AKL, et al., omit the first ἵν ; KL, et al;, further soften by omitting καθὼςκαὶπεριπατεῖτε καθὼςπαρελάβετεκτλ The first καθώ clause reminds them tactfully that what he has to say is not new but strictly conformable to the traditions and instructions which they had received (παρελάβετ ; cf. Galatians 1:9, 1 Corinthians 15:1; II 3:6, Philippians 4:9, Colossians 2:6), those, namely, as v. 2 notes explicitly, that he had previously commanded διὰτοῦκυρίου The teachings are here referred to generally and in the form of an indirect question: “ As to how you ought to walk and so please God” (cf. Colossians 1:10). The και is consecutive and “ marks the ἀρέσκει as the result of the περιπατεῖ ” (Ell.; cf. Bl 77:6). Paul as a Pharisee (Galatians 1:14) and as a Christian has his παραδόσει (II 2:15, 3:6, 1 Corinthians 11:2) or τύποςδιδαχῆ (Romans 6:17; cf. 16:17, 1 Corinthians 4:17, Colossians 2:7, Ephesians 4:21). Although he attributes his gospel to the immediate inspiration of the indwelling Christ or Spirit, yet the contents of the gospel are mediated by the Old Testament (e.g. Romans 3:21, Romans 13:9), late Judaism, words of Jesus (4:15), and by the teaching of the primitive church (1 Corinthians 11:23, 1 Corinthians 15:3). On πῶ , see 1:9; on το introducing indirect questions, cf. Romans 8:26 and Bl 47:5; on τὸπῶ , Acts 4:21; on πῶςδει , II 3:7, Colossians 4:6. καθὼςΚαὶπεριπατεῖτ . This second tactful reminder, introduced by καθὼςκαι (cf. 3:4), is thoroughly in keeping with v. 10, 5:11, II 3:4, and indicates of itself that the actual exhortation can only be for more such conduct. Hence the object of ἐρωτῶμενκαὶπαρακαλοῦμε is, as expected: ἵναπερισσεύητεμᾶλλο , “ that you abound even more in walking according to the intsructions received.” On ἀρέσκει , see 2:4 and Deiss. NBS. 51; on περισσεύεινμᾶλλο , see v. 10 and cf. 2 Corinthians 3:9, Philippians 1:9. Paul uses regularly the present subj. of περισσεύει (1 Corinthians 14:12, 2 Corinthians 8:7, 2 Corinthians 9:8, Philippians 1:26); but B, et al., here and BD, et al., in Philippians 1:9 read the aorist subj. as in 2 Corinthians 4:15. 2. οἴδατεγάρκτλ . “ For you know what instructions we gave you.” γά strengthens and confirms the point already made in the first clause with καθώ (v. 1). This explicit appeal to the knowledge of the readers shows how concerned Paul is in insisting that he is making no new requests. “ The emphasis, as Lü nemann observes, rests on τίνα , and prepares the readers for the following τοῦτ , v. 3” (Ell.). Not until we come to ἀπέχεσθα do we learn the content of τὸπῶςδει (v. 1) and τίνα (v. 2).— For γά , cursive 33 reads δε (cf. Galatians 4:13). οἴδατεγά reminds us of the apologetic appeals in 1:5, 2:1, 2, 5, 11, 3:3, 4; here also the reference is apologetic, but in a different sense; Paul would have his converts feel that he is not issuing new and arbitrary orders, but orders already given and prompted by the indwelling Christ . παραγγελί is a military word occurring rarely in Gk. Bib. (literally in Acts 5:28, Acts 5:16:24; of ethical orders, 1 Timothy 1:5. 1 Timothy 1:18 1 Timothy 1:1 Clem. 42:3). διδόναιπαρα is a late Gk. periphrasis for παραγγέλλει (a common word in Gk. Bib.; cf. v. 11, II 3:4 ff.) similar to διδόναιἐντολή for ἐντέλλεσθα (cf., in John 14:31, Bl with א AD). διὰτοῦκυρίουἸησοῦ “ Prompted by the Lord Jesus” (Lft.); loquente in nobis Spiritu Christi (Vatablus, apud Poole). The δια designates the Lord “ as the causa medians through which the παραγγελία were declared; they were not the Apostle’ s own commands, but Christ’ s (οὐκἐμὰγάρ , φησίν , ἃπαρήγγειλα , ἀλλ ʼ ἐκείνουταῦτ Theophylact), by whose influence he was moved to deliver them” (Ell.). διὰκυρίο is grammatically different from but essentially identical with ἐνκυρίῳ the former is dynamic both in form and in meaning; the latter is static in form but dynamic in force (see on 1:1). Christians are “ in” Christ or the Spirit because Christ or the Spirit is in them as a permanent energising activity. Since the divine is in them, it is “ through” the divine as a mediating cause that they are empowered to do all things (Philippians 4:13). The presence of both ἐνκυρίῳ (v. 1) and διὰκυρίο is here designed not to emphasise the apostolic authority of the writers but to point the readers to the divine source of authority which both readers and writers recognise as legitimate, the indwelling Christ. To be sure, Paul recognises his apostolic authority (2:6, II 3:9); no doubt it had of itself immense weight with the Thessalonians; but here he insists that just as when he was with them (2:7) so now as he writes he is but one of them, relying as they do on Christ in them as the common source of divine authority. Schettler, Die paulinische Formel, “ Durch Christus,” 1907, gives an exhaustive study of δια with Χριστου and its synonyms, θεου and πνεύματο While pressing his point somewhat rigorously, he succeeds in showing that δια indicates causal agency, and that the phrase “ through Christ” denotes the activity of the spiritual Christ as agent in creation and salvation, and as an influence either in general or specifically in the life of prayer and the official legitimation of Paul (cf. AJT 1907, 690 f.). For this δια , cf. 4:14, 5:9, II 2:2. A few minuscules (69. 441-2. 462) read here ἐνχυρίῳἸ ; on this interchange of ἐ and δια , see further Romans 5:9 f. 2 Corinthians 1:20, 2 Corinthians 5:18 f. Colossians 1:16. Colossians 1:19 f. On ἐνὀνόματ (II 3:6, Colossians 3:17) and διὰτοῦὀνόματο (1 Corinthians 1:10), see below on II 3:6. (2) True Consecration (4:3-8) The divine exhortation (ἐνκυρίῳ v. 1) and the divine command (διὰκυρίο , v. 2) now becomes the divine will (θέληματοῦθεου , v. 3). The meaning of τὸπῶ (v. 1) and τίνα (v. 2) which are resumed by τοῦτ (v. 3) is first stated generally as “ your consecration,” that is, “ that you be consecrated.” This general statement is then rendered specific by two pairs of infinitives in apposition to ὁἁγιασμὸςὑμῶ , namely, ἀπέχεσθα and εἰδέναι , κτᾶσθα and ὑπερβαίνει The principle is that true consecration being moral as well as religious demands sexual purity. Along with the principle, a practical remedy is suggested: The prevention of fornication by having respect for one’ s wife; and the prevention of adultery by marrying not in lust but in the spirit of holiness and honour. As a sanction for obedience, Paul adds (vv. 6b-8) that Christ punishes impurity; that God calls Christians not for impurity but for holiness; and that the Spirit, the gift of God unto consecration, is a permanent divine power resident in the individual Christian (5:23) so that disobedience is directed not against the human but against the divine. The appeal to the Spirit as the highest sanction in every problem of the moral life is characteristic of Paul; cf. 1 Corinthians 6:19 and McGiffert. Apostolic Age, 263 ff. The reason for presenting the Christian view of consecration involving a Christian view of marriage is to be found not simply in the fact that the converts had as pagans looked upon sexual immorality as a matter of indifference, but also in the fact that such immorality had been sanctioned by their own religious rites (see on ἀχαθαρσί , 2:3). The temptation was thus particularly severe and some of the converts may have been on the point of yielding. The group as a whole, however, was pure, as 1:3, 3:6 and χαθὼςκαὶπεριπατεῖτ (v. 2) make plain. 3God’ s will is this, that you be consecrated, that is, that you abstain from fornication, 4that each of you respect his own wife; that each of you get his own wife in the spirit of consecration and honour 5not in the passion of lust, as is the case with the Gentiles who know not God, 6to prevent any one of you from disregarding or taking advantage of his brother in the matter. For the Lord is an avenger for all these matters, as indeed we have predicted and solemnly affirmed; 7for God has not called us Christians for impurity but to be consecrated; 8consequently the rejecter rejects not man but God who puts his Spirit, the consecrating Spirit, into you. 3. τοῦτογάρκτλ “ Well, to be explicit, God’ s will is this.” With the explanatory γάρ , τὸπῶ and τίνα (v. 2) are resumed by τοῦτ , a predicate probably, placed for emphasis before the subject θέληματοῦθεου ; and are further explained in ὁἁγιασμὸςὑμῶ By saying “ God’ s will,” Paul lays stress once more on the divine sanction already evident in the introduction (vv. 1-2), “ in” and “ through” the Lord Jesus. Though ἁγιασμὸςὑμῶ and ἀπέχεσθα are in apposition with τοῦτ , it is yet uncertain whether τοῦτ is subject (Lft. and most comm.) or predicate (De W., Dob.). Since τοῦτ resumes the objects τὸπῶ and τίνα , and since the prompting subject is Christ who expresses the will of God, it is perhaps better to take θέληματοῦθεου as subject and τοῦτ as predicate. On τοῦτογά , cf. especially 5:18; also 4:15, 2 Corinthians 8:10, Colossians 3:20, etc. In Paul regularly (except 1 Corinthians 7:37, Ephesians 2:3) and in Lxx frequently, θέλημ refers to the divine will. In Paul we have either τὸθέληματοῦθεου (Romans 12:2, Ephesians 6:6; with κατα , Galatians 1:4 (cf. 1 Ezr 8:16); or ἐ , Romans 1:10); or θέλημαθεου (5:18; with δια , Romans 15:32, 1 Corinthians 1:1, etc.) like εὐαγγέλιονθεου (Romans 1:1). We expect here either τὸθέληματοῦθεου (A) or θέλημαθεου . The omission of only one article here may be due to the influence of the Hebrew construct state (Bl 46:9). But neither here nor in 5:18 is the total will of God in mind; multae sunt voluntates (Bengel). Paul does not use θέλησι ; cf. ἡθέλησιςτοῦθεου (Tob. 12:18, 2 Mac. 12:16). ὁἁγιασμὸςὑμῶ = τὸὑμᾶςἁγιάζεσθα . God’ s will is “ your consecration” ; that is, either that you may be consecrated or better that you consecrate yourselves. The word ἁγιασμό denotes both the process of consecration (as here) and the state of the consecrated (as vv. 4. 7; see SH on Romans 6:19). The consecrating power is God (5:23), Christ (1 Corinthians 1:2, 1 Corinthians 1:30), or the Spirit (v. 8, II 2:13; cf. Romans 15:16). Though in itself, as Vorstius (apud Poole) observes, ἁγιασμό is a general term, yet the immediate context, ἀπέχεσθα … πορνεία , and the contrasts between αγιασμό and πάθοςἐπιθυμία (vv. 4-5) and between ἁγιασμό and ἀκαθαρσί (v. 7) suggest the restriction to impurity. In the N. T. ἁγιασμό is chiefly in Paul; but only here do we have the article or the personal pronoun (cf. Ezekiel 45:4). On ἐνἁγιασμῷ , cf. vv. 4, 7 Test. xii, Benj. 10:11 Ps. Sol. 17:33 1 Clem. 35:2; on ἐνἁγιασμῷπνεύματο II 2:13, 1 Peter 1:2; on εἰςἁγιασμό , Romans 6:19. Romans 6:22, Amos 2:11. For ἁγιασμό = ἁγιωσύν , cf. Test. xii, Leviticus 18:7 with 18:11 and Romans 1:4 . ἀπέχεσθα … πορνεία “ That you hold aloof from fornication” ; for true consecration to God is moral as well as religious. Every kind of impurity is a sin not simply against man but against God . What was unclear in τὸπῶ (v. 1), τία (v. 2), and τοῦτ (v. 3) and what was still general in ὁἁγιασμὸςὑμῶ , now (vv. 3b-6a) becomes clear and specific in the two pairs of infinitives, ἀπέχεσθα and εἰδένα , κτᾶσθα and ὑπερβαίνει , placed in asyndetical apposition with ὁἁγιασμὸςὑμῶ Dibelius thinks it unnecessary to take the infin. as appositive, “ since the infinitive often appears in such hortatory enumerations (see Pseudophokylides)” ; on such infinitives, but without subject, cf. Romans 12:15, Philippians 3:16 and Bl 69:1. In the Lxx ἀπέχεσθα takes either the genitive alone or the gen, with ἁπο , (both constructions in Sap. 2:16); classic Gk. prefers the former, Paul the latter (5:22). Paul uses the plural πορνεία (1 Corinthians 7:2) but not πᾶσαπορνεί (so F here); the word itself suggests all forms of sexual immorality. On the generic τῆ , cf. 1 Corinthians 6:13, 1 Corinthians 6:18. 4. εἰδένα … σκεῦο . “ That each of you respect his own wife.” Usually εἰδένα is understood in the sense of “ learn how to,” “ savoir” (Philippians 4:12) and so is construed with κτᾶσθα as its complement: “ that each one of you learn how to get his own vessel in holiness and honour” ; in the light, however, of 5:12 where εἰδένα = “ respect,” it is tempting to take it also here = “ regard,” “ appreciate the worth of.” In this case a comma is to be put after σκεῦο to indicate the separation of κτᾶσθα from εἰδένα With this punctuation, the parallelism of ἀπέχεσθα and εἰδέναι , κτᾶσθα and τὸμὴὑπερβαίνει becomes at once obvious. εἰδένα here and 5:12, like ἐπιγινώσκει in 1 Corinthians 16:18, Matthew 17:12, is employed in a sense akin to that in the common Lxx phrase εἰδένα (v. 5, II 1:8, Galatians 4:8) or γινώσκει (Galatians 4:9) θεό , the knowledge involving intelligent reverence and obedience; cf. Ign. Smyr. 9:1: θεὸνκαὶἐπίσκοπονεἰδένα For ἕκαστο , B2 or B3, the Latins, et al. read ἕναἕκαστο as 2:11, II 1:3.— (1) In the usual view which takes εἰδένα with κτᾶσθα and which rightly sees in vv. 3b-8 a reference solely to ἀκαθαρσί , the point is that “ first πορνεί is prohibited; then a holy use of its natural remedy affirmatively inculcated; and lastly the heinous sin of μοιχεί , especially as regarded in its social aspects, formally denounced” (Ell.). (2) In favour of the alternative view which takes εἰδένα = “ respect” and so separates it from κτᾶσθα is the position of κτᾶσθα not before τὸεἁυτοῦσκεῦο as we should expect from Philippians 4:12, and as DG, et al., here actually have it, but after; the apparent parallelism of the four infinitives; the fact that εἰδέα … σκεῦο is complete in itself, balancing ἀπέχεσθα … πορνεία ; and the fact that εἰδένα in 5:12 = “ to respect,” “ appreciate.” In this alternative view we have two pairs of parallel infinitives, ἀπέχεσθα and εἰδέναι , κτᾶσθα and τὸμὴὑπερβαίνει In the first pair, ἀπέχεσθα , though first in order, is really subordinate to εἰδένα , the point being: “ abstain from fornication by appreciating the worth of your wife.” In the second pair, ὑπερβαίνει , as τὸμη (v. infra) intimates, is explicitly subordinate to κτᾶσθα , the thought being: “ marry in the spirit of holiness and thus prevent adultery with a brother’ s wife.” The arrangement of the four infinitives is chaiastic; in each pair a practical remedy for temptation is provided. Spitta (Zur Geschichte und Litteratur, I, 1893, 131:2) was evidently the first to suggest the separation of κτᾶσθα from εἰδένα ; but his own view that εἰδένα = י ר ע (Genesis 4:17, etc.) is apparently untenable, for י ר ע = “ know carnally” is rendered in Lxx not by εἰδένα but by γινώσκει (Judges 21:11 is not an exception). Born and Vincent rightly take εἰδένα here as in 5:12 to mean “ respect,” but assume for κτᾶσθα the improbable sense (v. infra): “ to do business.” Wohl., after taking the position that both impurity and dishonesty in business are discussed in vv. 3b-8, suggests for consideration in a foot-note (90:2) an interpretation similar to the alternative view here proposed, but does not elaborate it. τὸἑαντοῦσκεῦο . “ His own vessel,” that is, “ his own wife.” Paul has in mind married men and the temptation to unholy and dishonourable relations with women. The ἑαυτου intimates a contrast between a σκεῦοςπορνεία and a σκεῦοςγάμοντιμίο As εἰδέναικτλ , parallel to and explanatory of ἀπέχεσθαικτλ shows, the way of escape from πορνεί is the appreciation of the worth of the wife. This estimate of marriage is essential to true consecration and is God’ s will. σκεῦο is rare in Paul; it is used literally of a utensil in the household (Romans 9:21), and metaphorically, with some qualifying description, of an implement for some purpose (e.g. Romans 9:22 f. σκεύηὀργῆς , ἐλέου ; 2 Corinthians 4:7 ὀστράκινασκεύ — “ a metaphor from money stored in earthen jars,” as Bigg (ICC on 1 Peter 3:7) notes). The absolute τὸσκεῦο in a metaphorical sense appears to be unique in the Gk. Bib. (1) On the analogy of the other Pauline passages, the reference here is to a vessel adapted to a purpose; and the emphasis on ἑαυτου and the contrast with πορνεί suggest the woman as the vessel, not, however, for fornication but for honourable marriage. This meaning for σκεῦο has a parallel not in 1 Peter 3:7 (where both the man and the woman are vessels), but in rabbinical literature (cf. Schö ttgen, Horae Hebraicae, I, 827), where כ ל י = σκεῦο = woman. This interpretation of σκεῦο is taken by the Greek Th. Mops. as well as by Augustine and most modern commentators. (2) On the other hand, many commentators (e.g. Tertullian, Chrys., Theodoret, Calv., Grot., Mill., Dibelius) understand σκεῦο as = “ body.” In support of this opinion, passages are frequently adduced (see Lü n. and cf. Barn. 7:3, 11:19) in which the context rather than the word itself (σκεῦος , ἀγγεῖο , vas) indicates that the vessel of the spirit or soul is the body. But even if σκεῦο of itself is a metaphor for body (cf. Barn. 21:8), it is difficult so to understand it here, if κτᾶσθα and ἑαυτου have their usual meaning. (1) κτᾶσθα in the Gk. Bib. as in classic Gk. means “ to get” a wife (Sir. 36:29), children (Genesis 4:1), friends (Sir. 6:7), enemies (Sir. 20:23, 29:6), gold (Matthew 10:19), etc.; also “ to buy” (Acts 1:18, Acts 8:20, Acts 22:28). The sense “ dem Erwerb nachgehen” (Born), “ pursue gain-getting” (Vincent) is doubtful, although we have the absolute ὁκτώμενο “ the buyer” (Deuteronomy 28:68, Ezekiel 7:12 f., Ezekiel 8:3); κέκτησθα (not in N. T.) in Lxx as in classic Gk. means “ to have gotten” (a wife, Rth 4:10), “ possess” (Proverbs 16:22), “ own” (ὁκεκτημένο , “ the owner,” Ep. Jer. 58***). “ Cum κτᾶσθα significat acquirere non potest σκεῦο significare corpus suum sed uxorem” (Wetstein). This conclusion, however, is bereft of its force if in Hellenistic Gk. κτᾶσθα = κέκτησθα (so Mill. who quotes P. Tebt. 5:241 ff. and P. Oxy. 259:6; and, following him Dibelius). (2) But the difficulty with ἑαυτου remains: “ to possess his own body.” This may be obviated by assuming that here, as often in later Gk., ἑαυτου like ἴδιο (cf. 1 Corinthians 7:2) has “ lost much of its emphatic force” (Mill. on ἑαυτῆ , 2:7; and Moult I, 87 ff.). If, however, κτᾶσθα and ἑαυτου retain here their normal meaning, then σκεῦο probably = “ woman,” “ wife.” κτᾶσθα . “ That each of you get in marriage his own wife” . Wetstein notes Sir. 36:29: ὁκτώμενοςγυναῖκαἐνάρχεταικτήσεω (cf. also Rth 4:10). Paul has now in mind unmarried men and the temptation especially to adultery. The ἑαυτου is contrasted with the brother’ s wife implied in v. 6. True consecration, which is God’ s will, is not simply that a man should marry in order to avoid adultery , but, as the ἐνἁγιασμῷκαὶτιμῇ prescribes, should marry in purity and respect for his wife, and not in the passion of lust. As the clause with εἰδένα explained that the married man is to appreciate his wife and so be kept from fornication, so the clause with τὸμὴὑπερβαίνει indicates that the unmarried man is to marry in holiness and honour and so be kept from invading the sanctity of his brother’ s home. The subject ἕκαστο and the object τὸἑαυτοῦσκεῦο hold over; cf. Sir. 51:25 , where αὐτή is to be supplied. ἐνἁγιασμῷκαὶτιμῇ . “ In holiness and honour.” The ἐ designates the atmosphere in which the union of the man and woman takes place (Ell.). ἁγιασμό is here equivalent to ἁγιωσύν , the state of those who are consecrated to God. Religious feeling is to pervade marriage; but whether this feeling is to be expressed in prayer is not stated. Wohl. notes Ignatius to Polycarp 5:2: “ It is fitting for men who marry and women who are married to unite themselves with the consent of the bishop ἵναὁγάμοςᾖκατὰκύριονκαὶμὴκατ ʼ ἐπιθυμία ” The marriage is likewise to be “ in honour” ; that is, the woman is not a σκεῦοςπορνεία but a σκεῦοςγάμουτιμίο , and honour is due her as a person of worth . Paul’ s statement touches only the principles; Tobit 8:1 ff. is more specific. “ Even were κτᾶσθα taken as = ‘ possess,’ a usage not quite impossible for later Greek, it would only extend the idea to the duties of a Christian husband” (Moff.). 5. μὴἐνπάθειἐπιθυμίαςκτλ . Without connecting particle, the positive statement is further elucidated by a negative and the contrast between Pauline and pagan ideals of marriage sharply set forth: “ not in the passion of lust as is the case with the Gentiles who do not recognise and obey the moral requirements of God.” That pagan marriage was marked by the absence of holiness and respect for the wife and by the presence of passionate lust is the testimony of one familiar with the facts, one who is “ as good a source for the life of the people as any satirist” (Dob.). πάθο signifies any feeling; to 4 Mac. it consists of ἡδονη and πόνο ; in Paul it is always used in a bad sense (Romans 1:26, Colossians 3:5). ἐπιθυμί in Paul has usually a bad sense, but sometimes a good sense (2:17, Philippians 1:23; cf. κακὴἐπιθυμί , Colossians 3:5). On καθάπερκαι , see 3:6. Ellicott, with his wonted exactness, notes the και as having here “ its comparative force and instituting a comparison between the Gentiles and the class implied in ἕκαστονὑμῶ ” On τὰμἠεἰδότατὸνθεό , a Lxx phrase (Jeremiah 10:25, Psalms 78:6), cf. II 1:8, Galatians 4:8, 1 Corinthians 1:21, and contrast Romans 1:21. If the Thessalonians in their pagan state had held πορνεί to be sanctioned by religion, and had also considered πάθοςἐπιθυμία to be compatible with honourable marriage, the clause with καθάπε would be particularly telling. See Jowett, II, 70 ff. “ On the Connexion of Immorality and Idolatry.” 6. τὸμὴὑπερβαίνεινκαὶπλεονεκτεῖ . “ To prevent any one of you (sc. τινὰὑμῶ from ἕκαστονὑμῶ , v. 4) from disregarding and taking advantage of his brother in the matter.” Just as appreciation of the wife is tacitly regarded as a preventive of fornication , so pure and honourable marriage is expressly regarded as preventing the invasion of the sanctity of the brother’ s home. The meaning of τὸμη is uncertain. Many take it as final in the sense of τοῦμη (Schmiedel) or ὥστ (Lft.); others regard it as not merely parallel to the anarthrous είδένα but as reverting “ to the preceding ἁγιασμό , of which it presents a specific exemplification more immediately suggested by the second part of v. 4” (Ell.); Dob., who inclines to the view of Ell., concludes that the article indicates the beginning of a new and second main point, the matter of dishonesty in business; Dibelius suggests that the article is merely a cæ sura in delivery, designed to show that the μη is not parallel to the μη in v. 5, but the beginning of a new clause. On the other hand, τὸμη (cf. 3:3) may be due to the idea of hindering implied in the clause with κτᾶσθα , a clause thus to be closely connected with τὸμὴὑπερβαίνεινκτλ , as indeed the asyndetical construction itself suggests. In classical Greek, τὸμη is used with many verbs and expressions which denote or even imply hindrance or prevention (GMT 811, where inter alia the following are noted: Æ schylus, Agam. 15: φόβοςπαραστατεῖτὸμὴβλέγφαρασυμβαλεῖνὕπνῳ ; and Soph. Antig. 544: μήτοι , μ ʼ ἀτιμάσηςτὸμὴοὐθανεῖ ). In this case there is no reason for assuming a change of subject in v. 6.— ὑπερβαίνει , only here in N. T., is used in the Lxx literally, “ cross over” (2 Reg. 22:30, Proverbs 9:18 A), “ pass by” (2 Reg. 18:23, Job 9:11); and metaphorically “ surpass” (3 Mac. 6:24), “ leave unnoticed,” “ disregard” . Since the meaning “ disregard” suits perfectly here (cf. Ell. who notes Isæ us 38:6 43:34 and other passages), it is unnecessary to take ὑπερβαίνει absolutely, or to supply, instead of the natural object τὸνἀδελφὸναὐτου , either ὅριο or νόμο or (see Wetstein, who also quotes Jerome: concessos fines praetergrediens nuptiarum). πλεονεκτεῖ occurs elsewhere in Gk. Bib. apart from Paul (2 Corinthians 2:11, 2 Corinthians 7:2, 2 Corinthians 12:17 f.) only Judges 4:11, Ezekiel 22:27, Habakkuk 2:9; it means “ get the advantage of,” “ defraud,” the context not the word itself indicating the nature of the advantage taken, whether in money, as usually in Paul, or not (2 Corinthians 2:11). Here the object of greediness (cf. πλεονεξί , 2:5) is the brother’ s wife as the context as a whole and ἐντῷπράγματ particularly suggest. ἐντῷπράγματ . “ In the matter,” “ the meaning of which is sufficiently defined by the context” (Lft.), as in 2 Corinthians 7:11. It is probable that the phrase is not a specific reference either to πορνεί , as if the article were anaphoristic, or to μοιχεί , as if the article referred to the matter immediately in hand, but is “ a euphemistic generalisation for all sorts of uncleanness” (Lillie), as περὶπάντωντούτω in this clause and ἀκαθαρσί in v. 7 suggest. τῷ not the enclitic τῳ , which is without parallel in the N. T., is to be read.— πρᾶγμ like res and ו ב ר is a euphemism for anything abominable. Wetstein cites in point not only 2 Corinthians 7:11, but also Æ schines, Timarch, 132 ff. and Isæ us, de haered. Cironis, 44; cf. also Pirque Aboth 5:23 and Taylor’ s note.— In this connection it may be noted that many commentators (e. g. Calv., Grot., De W., Lü n., Born, Vincent, Wohl., Dob.) deny the view of Chrys., Th. Mops., Bengel, and most English interpreters (see the names in Lillie) that Paul in vv. 3b-8 is referring solely to impurity, and assert, either on the ground that Vulg translates ἐντῷπράγματ by in negotio or that Paul frequently associates uncleanness with avarice , that with τὸμη a new point begins, dishonesty in business (cf. especially Dob. Die urchristlichen Gemeinden, 1902, 283). In this view, πρᾶγμ = “ business” ; and the article is either anaphoristic, if with Born and Vincent κτᾶσθα = “ to do business,” or generic, business in general. Against this opinion is the consideration that “ no other adequate example of πρᾶγμ in this sense in the singular has been produced” (Mill.). To obviate this consideration, Dibelius looks beyond 1 Corinthians 6:1 to the papyri for πρᾶγμ in the sense of “ case” at court, without explaining τῷ , and refers v. 6 to disputes: “ nicht Uebergriffe machen und beim Zwist den Bruder ü bervorteilen.” — To interpret v. 6 of sexual immorality is considered forced exegesis by Calv. and Dob. On the other hand, Ell. pertinently remarks: “ To regard the verse as referring to fraud and covetousness in the general affairs of life is to infringe on the plain meaning of τῷπράγματ ; to obscure the reference to the key-word of the paragraph ἀκαθαρσί (v. 7); to mar the contextual symmetry of the verses; and to introduce an exegesis so frigid and unnatural as to make us wonder that such good names should be associated with an interpretation seemingly so improbable.” τὸνἀδελφὸναὐτου . Not neighbour in general, not both neighbour and Christian brother, but simply the Christian brother is meant. Obviously the point is not that it is permissible thus to wrong an outsider, but that it is unspeakable thus to wrong a brother in Christ. Zanchius (apud Poole) compares aptly 1 Corinthians 6:8: ἀδικεῖτεκαὶτοῦτοἀδελφού 6b-8. With διότι , γάρ (v. 7) and τοιγαροῦ (v. 8), Paul passes to motives for obeying these commands, not his but God’ s commands. First he appeals, as he had done before when he was with them, to the sanction of the judgment when Christ will punish all these sins of the flesh (v. 6b). Next he reminds them that God’ s call had a moral end in view, holiness (v. 7). Finally he points out that the indwelling, consecrating Spirit, the gift of God, is the resident divine power in the individual, so that disobedience strikes not at the human but at the divine (v. 8). διότιἔκδικοςκτλ . διότ = “ because” as in 2:8. As a sanction for present obedience to the will of God as specified in vv. 3b-6a, Paul points to the future judgment (2 Corinthians 5:10, Romans 14:10). κύριο is not θεό (GF) but Christ (3:12), as the emphatic ὁθεό (vv. 7-8) intimates. He is the one who inflicts punishment directly or indirectly (cf. II 1:8), the avenger “ for all these things,” that is, for fornication, adultery, and all such uncleanness. ἔκδικο means here, as always in Gk. Bib. (Romans 13:4, Sir. 30:6 Sap. 12:12, 4 Mac. 15:29; cf. ἐκδικητή Psalms 8:3), “ avenger.” This characterisation of God is so common in the Lxx (ἐκδικῶ or ποιῶνἐκδίκησι , Psalms 98:8, Nahum 1:2, Micah 5:15, etc.), that the phrase ἔκδικοςκύριο here need not be a literary allusion to Psalms 93:1: ὁθεὸςἐκδικήσεωνκύριος , ὁθεὸςἐκδικήσεω καθὼςκαὶπροείπαμενκτλ . Paul tactfully reminds them, as in vv. 1-2, that this eschatological sanction is not new to them. When he was with them he had “ predicted” and “ solemnly affirmed” that Christ would avenge all manner of unchastity. Apparently neither the temptation nor the exhortation was new. But whether Timothy had brought news of the yielding to temptation in some case or cases, since Paul’ s departure, as ὁἀθετῶ (v. 8) rather strongly intimates, or whether the exhortation is simply prophylactic, is uncertain. On the comparative και (A omits) after καθώς see 3:4; the και after ὑμῖ is the simple copula; on the position of ὑμῖ , cf. v. 1 ἐρωτῶμενὑμᾶπροείπαμε , is predictive as in 3:4; on the mixed aorist see Bl 21:1. διαμαρτύρεσθαι only here in Paul but common elsewhere in Gk. Bib., is possibly stronger than μαρτύρεσθα (2:12; but cf. Kennedy, Sources, 37); it means either “ call to witness” (Jeremiah 39:10, 44, Deuteronomy 4:26, Deuteronomy 31:28) or “ solemnly affirm or protest” ; etiam apud Att. notio testes invocandi evanescit (Blass on Acts 2:40). 7. οὐγὰρἐκάλεσενκτλ . The γά , parallel to διότ (v. 6), introduces a second motive for obedience, the moral goal of God’ s call. “ For God called us Christians not that we should be impure (ἐπί denoting the purpose or object) but that we should be holy” (ἐ indicating the state of holiness resulting from the calling). Such being the moral purpose of the call, it would be sin to disregard these commands which express God’ s will. On καλεῖ , which is mediated by the preaching of the gospel (II 2:14), see 2:12; on ἀκαθαρσί , which sums up περὶπάντωντούτων see 2:3. ἁγιασμό is here, as in v. 4, holiness, the state of those whom God consecrates to himself through the Spirit. ἐπι indicates either the condition or basis on which, or the “ object or purpose for which, they were (not) called” (Ell.); cf. Galatians 5:13, Ephesians 2:10 and Bl 43:3; also Sap. 2:23 ὁθεὸςἔκτισεντὸνἄνθρωπονἐπ ʼ ἀφθαρσίᾳ (Mill.). ἐ is not for εἰ (Piscator) but is a “ natural abbreviation for ὥστεεἶναιἐνἁγιασμῷ as the sense requires” (Lft. who notes Ephesians 4:4). For ἐ introducing the result of καλεῖ , Colossians 3:15 is pertinent. Other expositors (e. g. Bengel, Hofmann, Riggenbach, Wohl. Dob.) understand ἁγιασμό as an act of God and ἐ as indicating the essential character of the call. 8. τοιγαροῦ . With τοιγαροῦ , “ therefore,” “ consequently,” Paul draws a sharp inference from vv. 3-7. Since the specific commands, making for a consecration that is moral, are the express will of God who not only judges but calls unto holiness, he that sets aside these injunctions sets aside not man but God, the God who through his Spirit is the energising, consecrating power in the hearts of the believers. As in Isaiah 21:2 , so here the present participle is timeless and equivalent to a substantive, “ the rejecter,” “ the despiser.” The omission of the object (Vulg qui haec spernit) serves to “ call attention not so much to what is set at naught as to the person who sets at naught” (Ell.). The omission of the article before ἄνθρωπο suggests a reference not to man generically nor to some particular man (e. g. τὸνἀδελφό who has been wronged), but to any individual, with perhaps a “ latent reference to the Apostle” (Ell.; cf. Dob. who compares 2 Corinthians 12:2) who was God’ s spokesman. The contrast between man and God is unqualified (cf. 2:13, Galatians 1:10, Exodus 16:8, Exodus 16:1 Reg. 8:7); it is not a man’ s will but God’ s will that is here in question. τοιγαροῦ , elsewhere in N. T. only Hebrews 12:1 and a dozen times in Lxx, is similar to but stronger than διὰτοῦτ (2:13), διο (3:1) or ὥστ (4:18), and like these introduces a logical conclusion from a preceding discussion. Usually it begins the sentence (Hebrews 12:1, Job 22:10; cf. Epictetus); sometimes it is the second word (4 Mac. 13:16, 17:4, Job 24:22, etc.). ἀθετεῖ (cf. Soph. Lex. sub voc.) is a late Gk. word common in Lxx; it signifies “ put away,” “ set aside” ; hence “ reject,” “ spurn,” “ despise” (cf. Jude 1:8 with 2 Peter 2:10). τὸνδιδόντακτλ . “ Who puts his Spirit, the holy, consecrating Spirit into you,” that is, εἰςτὰςκαρδίαςὑμῶ (Galatians 4:6). This addition, phrased in language reminiscent of the Lxx , is a tacit reminder that they as well as Paul are ἐνκυρίῳ (v. 1) and as such responsible for their conduct not to Paul but to God who dwells in them by Christ or the Spirit. Three points are evident in this appended characterisation of God, each of them intimating a motive for obedience. (1) Not only is God the one who calls and judges, he is also the one who graciously puts into their hearts his Spirit whose presence insures their blamelessness in holiness when the Lord comes (3:13). In gratitude for this divine gift, they should be loyally obedient. (2) This indwelling Spirit is a power unto holiness, a consecrating Spirit. Devotion to God must consequently be ethical. (3) The Spirit is put not εἰςἡμᾶ (A) “ into us Christians” collectively, but εἰςὑμᾶ “ into you” Thessalonians, specifically. Hence each of them is individually responsible to God who by the Spirit is resident in them. In despising, the individual despises not a man but God. διδόντ (Bא DEGFI) is a general present participle and timeless; it describes God as the giver of the Spirit (cf. ὁκαλῶνὑμᾶ , 2:12). δόντ (AKL, Vulg) is due to ἐκάλεσε ; the aorist points to the time when God gave (Romans 5:5, 2 Corinthians 1:22, 2 Corinthians 5:5) or sent (Galatians 4:6) the Spirit into their hearts. The new point emphasised by τὸνδιδόντ is made explicit by א DGFKL, Vulg et al., which insert και after τό (cf. א GP in II 2:14 which read και before ἐκάλεσεν and A in II 3:3 which inserts και before στηρίξο ). Here BAEI omit και , as do BADKL in II 2:14 and א BD and most in 3:8. In our passage, most textual critics including Weiss (112) insert και ; but WH. do not allow it even as an alternative reading. The phrase διόόναιπνεῦμαεἴςτιν is apparently found elsewhere in Gk. Bib. only Ezekiel 37:6, Ezekiel 37:14. For διδόναιπνεῦμάτιν , cf. Romans 5:5, Romans 5:11:8, 2 Corinthians 5:5, Ephesians 1:17; Isaiah 42:5; for διδόναιπνεῦμαἔντιν , cf. 2 Corinthians 1:22, 2 Corinthians 1:3 Reg. 22:23, Ezekiel 36:26 ff., Ezekiel 36:4 Reg. 19:7, 2 Chronicles 18:22; for διδόναιπνεῦμαἐπίτιν , cf. Numbers 11:29, Isaiah 42:1. The εἰ is for dative or for ἐ ; “ give to be in,” “ put in.” — The whole phrase τὸπνεῦμααὐτοῦτὸἅγιο is unusual in Paul; he uses, indeed, τὸπνεῦμααὐτου (Romans 8:11), τὸἅγιονπνεῦμ (2 Corinthians 13:13), and τὸπνεῦματὸἅγιοντοῦθεου (Ephesians 4:30; cf. 1:13 and Isaiah 63:11); but more often he has simply πνεῦμαἅγιο (1:5 f., etc.; Ps. Sol. 17:42). On the phrase here, cf. Ps. 142:10; τὸπνεῦμάσουτὸἅγιο , and Isaiah 63:10: αὐτοὶδὲἠπείθησανκαὶπαρώξυναντὸπνεῦματὸἅγιοναὐτου Paul’ s emphasis on τὸἅγιο is especially appropriate to the theme ἁγιασμό , consecration which is ethical as well as religious. Some codices (AI) put αὐτου before πνεῦμ (3) Love to the Brothers (4:9-10a) As the exhortation to ethical consecration (vv. 3-8) recalls ἀμέμπτουςἐνἁγιωσύνῃ (3:13), so the new point “ concerning love to the brothers” recalls περισσεύσαιτῇἀγάπῃεἰςἀλλήλου (3:12). The form in which the new section is introduced, περὶδὶτῆςφιλαδελφία , suggests (cf. 1 Corinthians 7:25, 1 Corinthians 8:1, 1 Corinthians 12:1, 1 Corinthians 16:1 (2 Corinthians 9:1) 16:12) that the Thessalonians had written Paul expressly for advice in this matter. They would scarcely have done so, if there had been no disturbing elements in the brotherhood, namely, as vv. 10b-12 intimate, idleness on the part of some leading to poverty and meddlesomeness in the affairs of the brotherhood. In his reply, Paul at first says (vv. 9-10a) that it is unnecessary for him to write anything about the matter because they have been taught of God to love one another and are, moreover, practising this love among the brethren not only at home but throughout all Macedonia. This excellent practice, however, does not prohibit his exhorting them not simply in general to abound the more in brotherly love but also in particular to be tranquil in mind, to attend to their own affairs, and work with their hands (vv. 11-12), any more than the fact that they were walking so as to please God (v. 1) prevented his urging them not simply in general to abound the more in such walking but also in particular to abstain from fornication, etc. (vv. 3-8). To affirm, as some do, that although vv. 10b-12 are closely joined syntactically with vv. 9-10a yet exegesis is not justified in joining them materially appears to miss not only the obvious connection of the two sections but also the parallelism of approach already observed between vv. 9-11 and vv. 1-3. It is for convenience only that we subdivide into Love to Brothers (4:9-10a) and Idleness (4:10b-12). 9Now concerning love to the brothers, you have no need of our writing to you, for you yourselves are taught of God to love another; 10in fact you are also doing it toward all the brothers who are in the whole of Macedonia. 9. φιλαδελφία . The brother who is the object of love is not the brother by birth, nationality, or alliance, but the brother ἐνΧριστῷ . Affection for the brotherhood (1 Peter 2:17) does not exclude ἀγάπηεἰςπάντα (3:12). In the Lxx (4 Mac. 13:23. 26, 14:1) as in classical Gk. φιλαδελφί (cf. also φιλάδελφο 2 Mac. 15:14) designates love of the brother by birth (cf. ἀδελφότη of the brotherhood by alliance in 1 Mac. 12:10. 17); in the N. T. it denotes always love of the Christian brother (Romans 12:10, Hebrews 13:1, 1 Peter 1:22, 2 Peter 1:7; cf. 1 Clem. 47:5 48:1). See Kennedy, Sources 95 f. οὐχρείανἔχετεκτλ . “ You have no need that we write to you.” The explanation of this “ simple statement of fact” (Mill.) is then introduced by γά But instead of saying, “ for you yourselves know how to love one another” (cf. 5:1) or “ for we know that you are loving one another” (cf. 2 Corinthians 9:1), he says “ for you yourselves are taught of God to love one another,” thus resuming the point made in v. 8 that it is not the apostles who teach but God speaking by the indwelling Spirit or Christ. In virtue of this divine inspiration, they are θεοδίδακτο (Barn. 21:6), that is, διδακτοὶθεου (Isaiah 54:13) or ὑπὸτοῦθεου (Ps. Sol. 17:35). ἡμᾶ (Riggenbach) not τινα or ἐμε is to be supplied before γράφει The difficulty created by γράφει instead of γράφεσθα (5:1) may account for the reading ἔχετεγράφεσθα (H, et al.; cf. 5:1) and ἔχομενγράφει (DGF, et al.; cf. 1:8). B (cf. am habuimus) has εἴχομεν which may suggest (Dob.) that Paul had already written a letter, and that he now justifies his failure to mention therein φιλαδελφί If εἴχομεν however interpreted, is original (so Weiss), then ἔχομε is a correction and ἔχετ a conformation to 5:1 as H shows. I seems to read ειχ [τεγρ ] φι Most editors read ἔχετ with א AHKL, et al., and γράφει with most uncials. θεοδίδακτο occurs only here in Gk. Bib.; Lft. notes it in the later Barn. 21:6, Athenag. Leg. 11 and Theoph. ad Autol. 2:9. On compounds with θε -, cf. Romans 1:30, 2 Timothy 3:16, 2 Timothy 3:2 Mac. 6:23 and Ignatius. For the idea, see Isaiah 54:13, John 6:45, Jeremiah 31:33 ff. εἰςτο limits θεοδίδακτο (cf. Philippians 1:23 and BMT 413). On the characteristic Johannine ἀγαπᾷνἀλλήλου , cf. Romans 13:8, 1 Peter 1:22. 10. καὶγὰρποιεῖτεκτλ . “ For you are also doing it,” that is, τὸἀγαπᾷνἀλλήλου . With καὶγά (3:4), Paul “ confirms the statement that they had already been divinely instructed in regard to it” (Lillie) and strengthens the reason for οὐχρείανἔχετ (v. 9). Two points are in mind (cf. 1:8): (1) not only are they taught it, they also practise it; (2) they practise it not only at home but also throughout all Macedonia. These two points are so combined that the proof of love at home is found in the love exhibited toward all the Macedonian Christians, an argument from the greater to the less (Calvin). On ποιεῖνεἰ , cf. 1 Corinthians 10:31. B alone puts a και before εἰ , marking the advance from ἀλλήλου to πάντα BKLH (?) repeat τού after ἀδελφού (cf. 1:8, 2:1); א ADGF, et al., omit; it is hard to tell whether it has been inserted as an improvement of style (Zim Dob.) or whether it is original, the omission being due to partial haplography; cf. Philemon 1:6 ἀγαθοῦτου . ὅλῃ may be enthusiastic (cf. 1:7-8), but Thessalonica as well as Philippi and Berœ a may have been a centre of influence for Macedonia as a whole; cf. 2 Corinthians 1:1 τοῖςοὖσινἐνὅλῃτῇἈχαίᾳ The disposition to love all the Macedonian Christians may have expressed itself both in hospitality to visiting brothers, Philippians, Berœ ans, and others (Dob.), and “ in ministering to the necessity of other churches” (McGiffert, EB 5041). Mill. (XLVII) quotes a remark of Jerome, in his commentary on Galatians (Migne, PL. 26, 356), that reveals the charitable disposition of the Macedonians of his day: Macedones in charitate laudantur et hospitalite ac susceptione fratrum. (4) Idleness (4:10b.12) Though the readers are practising brotherly love, yet Paul urges them both generally “ to abound the more” (cf. v. 1) in that virtue, and specifically “ to strive to be calm, and to mind their own business, and to work with their hands.” This last injunction at least is not new (cf. II 3:10), as he forthwith proceeds to add (καθὼςὑμῖνπαρηγγείλαμε ; cf. v. 2); it is repeated here (v. 12) to the end (1) that the readers may behave themselves becomingly, having in mind the opinion of non-Christians, and (2) that they may be dependent on no one for support. Precisely what the situation is to which Paul speaks, beyond the fact that it has to do with brotherly love, is not clear. It may be assumed that the belief in the coming of the Lord had created in the minds of some of the converts a feeling of restlessness and excitement which manifested itself outwardly in idleness and meddlesomeness in the affairs of the brotherhood. The idlers, we may imagine, being in want, had asked support from the church, and being refused on the ground that they were able to support themselves, had attempted to interfere in the affairs of the group. The peace of the brotherhood was disturbed and Christianity was falling into disrepute with unbelievers. Being in doubt as to how brotherly love was to be exhibited in such a case, the leaders wrote Paul for advice. The clue to the interpretation of vv. 10b-12 is given in II 3:6-15 without which our verses would remain obscure. But neither I nor II tells us precisely wherein the meddlesomeness, alluded to in πράσσειντὰἴδι and expressed in περιεργάζεσθα (II 3:11), consists. For idleness, while it naturally leads to poverty and to demands upon the brotherhood for support (Theodoret, Estius, Lft.), does not of itself involve interference with the affairs of the church. But as the position of πράσσειντὰἴδι before ἐργάζεσθα intimates, meddlesomeness, the result of idleness, is the disturbing factor. Some light may be thrown on the situation by hints given in 5:12 ff. In 5:12-13, for example, the readers are urged to appreciate the worth of (εἰδένα as v. 4) “ those who labour among you,” those, namely, who act as leaders and function as νουθετοῦντε ; and to regard them highly in love on account of their work. Furthermore, the readers are commanded to be at peace not with them, but among themselves; and also to warn the idlers (5:14). In 5:19-22 they are exhorted not to quench the operations of the Spirit, not to despise the gift of prophecy; and again are bidden to test all sorts of charismata, holding fast to such as make for edification and holding aloof from every evil kind of charismata. In 5:23 the God of peace is invoked; and in 5:27 this letter is ordered read to all the brethren. From these statements we may surmise that the idlers (οἱἄτακτο , 5:14) are the disturbing element in the brotherhood, their idleness being due to a religious cause, namely, the excitement occasioned by the expectancy of the coming of the Lord. They became poor and asked “ the workers among them” for assistance, only to be refused on the ground that the applicants were able but unwilling to support themselves, and were thus acting in direct violation of what Paul had taught (II 3:10: εἴτιςοὐθέλειἐργάζεσθαιμηδὲἐσθιέτ , a passage which suggests that καθὼςὑμῖνπαρηγγείλαμε (I 4:11) is to be restricted to ἐργάζεσθα ). The leaders were probably not tactful, as εἰρηνεύετεἐνἑαυτοῖ (5:13) implies and II 3:13, 15 confirms. Possibly the demand of the idlers was made “ in the Spirit,” on the analogy of Did. 11:12: ὅςδ ʼ ἂνεἴπῃἐνπνεύματι · Δόςμοιἀργύριαἢἕτεράτινα , οὐκἀκούσεσθεαὐτου Such a misuse of spiritual gifts may well have led “ the workers among you” to distrust the validity of the χαρίσματ ; in which case the exhortation in 5:19-22 is ad hoc. The invocation of the God of peace in 5:23 is pertinent; the solemn adjuration that the letter be read to all the brethren intimates that some of the idlers had asserted that they would give no heed to the epistolary injunctions of Paul, a suggestion confirmed by II 3:14, 17. 10bWe urge you, however, brothers to abound the more, 11and to strive to be calm and to mind your own business, and to work with your hands as we charged you, 12in order that you may behave yourselves becomingly in reference to the unbelievers and may have need of no one to support you. 11. φιλοτιμεῖσθαιἡσυχάζει . “ Strive to be calm.” Paul recognises that the source of meddlesomeness and idleness is inward, the excitement created in the minds of some by the expectation that the day of the Lord was at hand. With Lamentations 3:26 he might have said: “ It is good that a man should hope and quietly wait for the salvation of the Lord” . Inward tranquillity once restored, outward idleness and meddlesomeness would cease. ἡσυχάζει , only here in Paul, is used elsewhere in Gk. Bib. to denote silence after speech (Acts 11:18), rest after labour (Luke 23:56), peace after war (Judges 3:11, etc.), and the like; also tranquillity or peace of mind, the antithesis being expressed (Job 3:26, Proverbs 1:32, Isaiah 7:4) or implied (Exodus 24:14, Lamentations 3:26 and here); cf. II 3:12: μετὰἡσυχίαςἐργαζόμενο Many commentators, influenced doubtless by Plato’ s Rep. VI, 496 D, where the philosopher retires from public life and pursues his studies in retirement ἡσυχίανἔχωνκαὶτὰαὑτοῦπράττω , find the opposite of ἡσυχάζει implied in the opposite of πράσσειντὰἴδι and interpret ἡσυχάζει objectively as leading the quiet life after busying themselves with affairs not their own, as, for example, entering into public life, discussing the Parousia in the market-place and elsewhere, and thus bringing the Christian circle into discredit with the Gentiles (Zwingli, Koppe, Schott, Dob. and others). But the Thessalonians are not philosophers but working people, and the context points to church rather than to public affairs. φιλοτιμεῖσθα occurs elsewhere in Gk. Bib. only Romans 15:20, 2 Corinthians 5:9 and 4 Mac. 1:32 (A). In later Gk. it is used absolutely in the sense “ love honour,” “ be ambitious,” or “ act with public spirit” (Mill.); and with a complementary infinitive in the sense of “ strive,” “ be eager,” “ try” (so in papyri (Mill.); cf. Polyb. I, 83:2, where φιλοτιμεῖσθα is balanced by ποιεῖσθαιμεγάληνσπουδή ). The meaning here = σπουδάζει in 2:17; see Wetstein, ad loc. and SH on Romans 15:20. On the Pauline phrase παρακαλοῦμε … ἀδελφοί cf. 5:14, Romans 15:30, Romans 15:16:17, 1 Corinthians 1:10, 1 Corinthians 1:16:15; also I 5:12, II 2:1 (where ἐρωτῶμε (v. 1) takes the place of παρακαλοῦμε ). With παρακαλεῖ , Paul uses the ἵν clause (v. 1, II 3:12); or the infinitive, either alone or with εἰςτο (2:11) or τὸμη (3:2); or the imperative (5:14, 1 Corinthians 4:16). πράσσειντὰἴδιακαὶἐργάζεσθαικτλ . The outward expression of inward restlessness was meddlesomeness and idleness. Paul refers first not to idleness but to meddlesomeness (περιεργάζεσθα II 3:11) because in this case the disturbing element in the peace of the brotherhood was not simply that some were idle and in their want had asked support from the church, but also that, being refused, they had attempted to interfere in the management of its affairs. Furthermore, in putting second ἐργάζεσθα , the cause of meddlesomeness, he seems to intimate that καθὼςὑμῖνπαρηγγείλαμε is to be taken not with all three preceding infinitives but solely with the last, as indeed the clause of purpose v. 12 and the parallel II 3:10 suggest. To meet this situation, he urges first that they attend to their own affairs and not interfere with the affairs of the church; and second, repeating an injunction already given, that they work with their hands, that is, support themselves instead of begging assistance from the church (μηδενὸςχρείανἔχητε v. 12). πράσσειντὰἴδι is unique in the Gk. Bib. but common in the classics (see Wetstein); cf. μὴπολυπραγμονεῖ (Plato, Rep. IV, 433 A) and ἰδιοπραγεῖ (Soph. Lex.). GF. read πράττειἐργάζεσθαιταῖςχερσί (1 Corinthians 4:12, Ephesians 4:28; cf. Sap. 15:17) denotes manual labour; but whether skilled or unskilled is not certain. Influenced by ἴδι (Weiss, 91), א AKL, et al., prefix ἰδίαι to χερσί , an unnecessary insertion in view of ὑμῶ In 1 Corinthians 4:12, Ephesians 4:28, where ὑμῶ fails, ἰδίαι is to be read, though B omits it in Ephesians 4:28. 12. ἵναπεριπατῆτεκτλ . The purpose of παρακαλοῦμε is twofold, (1) that the converts may behave themselves becomingly with a view to the opinion of non-Christians the point being that the idleness of some of the Christians tended to bring Christianity into discredit with the unbelievers; and (2) that they may have need of no one to support them, the point being that they should support themselves instead of trespassing on the hospitality of the church. Ell. thinks that ἵναπεριπατῆτεεὐσχημόνω refers mainly to ἡσυχάζει and πράσσει , and μηδενὸςχρείανἔχητ refers to ἐργάζεσθα This reference is due to the fact that ἡσυχάζει is interpreted as leading a quiet life after a bustling interest in public affairs. Ewald and Dob. take the clause with ἵν as the object of παρηγγείλαμε ; but the change from the infinitives to ἵν after παρακαλοῦμε strongly intimates that Paul is passing from the object to the purpose of the exhortation cf. 1 Corinthians 10:32 f.: γίνεσθ … καθὼ … ἵν ). εὐσχημόνω , which is used elsewhere in the Gk. Bib. only Romans 13:13 and 1 Corinthians 14:40 , denotes “ becomingly,” “ honestly” in the sense of honeste, so that no exception can be taken; cf. Epictetus, Diss. II, 5:23 εὐσχημόνωςἀνεστράφηοἱἔξ in Paul (1 Corinthians 5:12 f. Colossians 4:5) indicates non-Christians, irrespective of race (contrast οἱἔς , 1 Corinthians 5:12). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/iccnt/ (6) Times and Seasons (5:1-11) The written request for information “ concerning times and seasons” (cf. 4:9, 13) appears to have been made at the suggestion of the faint-hearted who were concerned not only about their friends who had died (4:13-18; cf. 5:10) but also about their own salvation. In doubt about Paul’ s teaching in reference to the nearness of the advent and in fear that the day might catch them morally unprepared, they ask him, in their discouragement, for further instruction about the times and seasons. Paul, however, is convinced that they require not further instruction but encouragement (5:11). Accordingly, while reminding them that the day is to come suddenly and is to be a day of judgment on unbelievers (vv. 1-3), he is careful to assure them that the day will not take them by surprise, for they, one and all of them, are sons of light and sons of day, that is, believers (vv. 4-5a). Furthermore, recognising that they need to be exhorted to moral alertness, an exhortation which not only they but all Christians require (hence the tactful change from “ you” to “ we” in v. 5), he urges that since they are sons of light and sons of day, they must be morally alert and sober, arming themselves with that faith and love, and especially that hope for future salvation, without which they cannot realise their destiny (vv. 5b-8). There is, however, no cause for anxiety, he assures the faint-hearted, for God has appointed them unto salvation, the indwelling Christ enables them to acquire it, and Christ died for their sins in order that all believers, whether surviving until the Parousia, or dying before it, might at the same time have life with Christ (vv. 9-10). Hence they are to encourage and build up one another, as in fact they are doing (v. 11). 1Now as to the times and seasons, brothers, you have no need that anything be written you; 2for you yourselves know accurately that the day of the Lord so comes as a thief at night. 3When people are saying: “ All is well and safe,” then sudden destruction comes on them as travail on her that is with child, and they shall in no wise escape. 4But you, brothers, are not in darkness that the day should surprise you as thieves are surprised; 5for you are all sons of light and sons of day. We Christians do not belong to night or to darkness. 6So then let us not sleep as do the unbelievers, but let us watch and be sober. 7For it is at night that sleepers sleep and at night that drunkards are drunk. 8But we, since we belong to day— let us be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation. 9For God has not appointed us to wrath but to the winning of salvation through our Lord Jesus Christ, 10who died for us, that whether we are watching or whether we are sleeping, we might together have life with him. 11So then encourage one another and build up one the other, as in fact you are doing. 1. περὶδέτῶνχρόνωνκτλ . With δε , the second (cf. 4:13) eschatological question about which the Thessalonians had written (cf. 4:9, 13) for information is stated: “ Concerning the times and seasons.” Perceiving, however, that they really need not instruction but encouragement, he tells them, following the precedent of 4:9 (contrast 4:13-18) but varying the language: “ you have no need that anything be written you.” The plural (cf. καιροὺςχαὶχρόνου Daniel 2:21, Daniel 4:34 (Lxx); contrast the singular ἕωςχρόνουχαὶχαιρου Daniel 7:12) does not here refer to a future cycle of times and seasons, or to a past cycle now ending (cf. 1 Corinthians 10:11), but indicates in traditional language the time of the Parousia. The question put to Paul was an old one (cf. Jeremiah 25:11, Jeremiah 36:10, Daniel 9:25 ff.) and was prevalent not only in Christian but in Jewish circles of the time (see Charles, Eschat. 168-175; Volz, Eschat 162 ff.). Notwithstanding the warning of the Lord: οὐχὑμῶνγνῶναιχρόνουςἢχαιρού (Acts 1:7; cf. Mark 13:32, Matthew 24:36), it was impossible to quell curiosity as to the exact day and hour. Doubtless the converts particularly in mind in 5:1-11 were wondering what Paul’ s teaching meant, especially since they feared lest the day might find them morally unprepared. Though as Ammonius (apud Ell.) says: ὁμὲνχαιπὸςδηλοῖποιότηταχρόνοςδὲποσότητ , yet in Jewish usage the terms are interchangeable (cf. Daniel 7:12 Sap. 7:18). א inserts του before γράφεσθα ; GF smooth χρείανἔχετ to χρείαἐστί 2. αὐτοὶγὰρἀκριβῶςκτλ . The reason why (γά as in 4:9) it is unnecessary to write is not that he is unable to teach them anything new (Th. Mops.), but that, in view of the purpose of encouragement, it is inexpedient and superfluous (cf. Chrys.) to do any more than call attention to the facts which they already know accurately, namely (1), that the day of the Lord comes “ as a thief at night comes” , that is, suddenly and unexpectedly; and (2) that, as the explanation (vv. 3-5) indicates, although the day comes suddenly for both believers and unbelievers alike, it is only the latter (v. 3) and not the former (vv. 4-5a) who are taken by surprise. On αὐτοὶγὰροἴδατ , see 2:1. ἁχριβῶ (Acts 24:22) occurs elsewhere in Paul only Ephesians 5:15 and elsewhere in Gk. Bib. about a dozen times. Findlay thinks that ἀχριβῶ is quoted from the letter sent to Paul. The O. T. ἡμέραχυρίο , which appears first in Amos 5:18 (see Robertson Smith, Prophets, 396, and Davidson, HDB I, 736) is retained by Paul, though χύριο is Christ, as the context here and elsewhere (e. g. Philippians 1:10, Philippians 1:2:16, 1 Corinthians 1:8, 2 Corinthians 1:14) attests. The omission of the articles (here and Philippians 1:6, Philippians 1:10, Philippians 1:2:16; cf. Isaiah 2:12, Isaiah 2:13:6, Isaiah 2:9, etc.) indicates a fixed formula (cf. θεὸςπατή , 1:1). A reads with Amos 5:18a ἡἡμέραχυρίο The mention of νύ , literal here and v. 7, prepares the way for the metaphors in the contrasts between darkness and daylight (v. 4), darkness and light (v. 5), and night time and daytime (v. 5; cf. v. 8). On ὡ … οὕτω , cf. 1 Corinthians 7:17 (οὕτωςχαι , Romans 5:15, Romans 5:18, etc.). As the emphasis is on ὡσχλέπτη not on ἔρχετα , the present tense is general or gnomic (BMT 12), not present for future, or prophetic. For the early belief that the Lord would come at night, expecially Easter eve, see Lü n. ad loc. who quotes Lactantius, Inst. 719, and Jerome on Mat_25: Paul does not tell us (contrast 4:15) whence he derived the information assumed to be possessed by the readers. The comparison to a thief is in itself natural enough (cf. Jeremiah 29:10 ὡςχλέπταιἐννυκτὶἐπιθήσουσινχεῖρααὐτῶ ; also Job 24:14, Joe 2:9); but the first extant comparison of the coming of the Lord to a thief appears to be the word of Jesus in Luke 12:39 = Matthew 24:43: εἰἤδειὁοἰκοδεσπότηςποίᾳὥρᾳὁχλέπτηςἔρχετα To be sure ἐννυχτι does not appear in the logion, and it is the Lord himself (by context) not the day of the Lord that is compared to a thief. But despite these differences, it is better to see in our passage an allusion to that word of the Lord than to postulate an agraphon or a citation from an unknown Jewish apocalypse (as Brü ckner does in his Entstehung der paulinischen Christologie, 179 ff.). Ephr. (who wrongly takes ὅτ as = quia) remarks on οἴδατ : “ sicut didicistis etiam haec a nobis; quoniam et nos ex ipso evangelio Domini nostri didicimus. 2 Peter 3:10 is evidently based on our passage. 3. ὅτανλέγωσινκτλ . “ When people are saying: There is security and safety,” etc. Starting from ἡμέρακυρίο as a day of judgment, and from the idea of moral indifference suggested by ἐννυκτι , Paul proceeds, without connecting particle (cf. v. 5 οὐκἐσμέ ; 1 Corinthians 14:26, Colossians 3:4) to explain the bearing first on unbelievers of the sudden coming of the Lord (v. 2). Though λέγωσι is impersonal (cf. 1 Corinthians 10:20 and Bl 30:4) and αὐτοῖ is undefined, yet clearly unbelievers alone are in mind, as the sharply contrasted ὑμεῖςδὲἀδελφοι (v. 4) makes plain. By the phrase εἰρήνηκαὶἀσφάλει , we are reminded with Grot. of Ezekiel 13:10, λέγοντεςεἰρήνηκαὶοὐκἦνεἰρήν (cf. Jeremiah 6:14 = 8:11); and of the false repose and safety of the people described in the word of the Lord (Luke 17:26 f. = Matthew 24:37 f.) to which Ephr. alludes: “ istud est quod dixit Dominus noster: sicut fuit in diebus Noë et Loth, etc. The asyndeton (א AGF, et al.) is corrected by BD, et al., which insert δε , and by KLP, Vulg (enim), et al., which insert γά For ὅτανδε , cf. 1 Corinthians 13:10, 1 Corinthians 15:27, etc; ἕτανγά , 1 Corinthians 3:4, 2 Corinthians 12:10, etc. GF, et al., read λέγουσι (cf. στήκετ 3:8). On ὅτα … τότ , cf. 1 Corinthians 15:28, 1 Corinthians 15:54, Colossians 3:4. For the present general condition, see BMT 260, 312. εἰρήν and ἀσφάλει , united only here in Gk. Bib., are virtually synonymous (cf. Leviticus 26:5 f.); but Ell. would distinguish them: “ εἰρήν betokens an inward repose and security; ἀσγάλει a sureness and safety that is not interfered with or compromised by outward obstacles.” αἰφνίδιοςὄλεθρο . That is, either “ all of a sudden” (adjective for adverb; Bl 44:2) or “ sudden” (adjective) “ destruction comes on them.” It is probable that ὄλεθρο , like θάνατο (2 Corinthians 2:15, 2 Corinthians 7:10) and ἀπώλει (II 2:10, 1 Corinthians 1:18, 2 Corinthians 2:15, Philippians 1:28) is the opposite of σωτηρί ; and that the point is not annihilation of existence but separation from the presence of Christ; hence ὄλεθρο may be αἰώνιο (II 1:9) as well as αἰφνίδιο On the idea, see Kennedy, Last Things, 314. In 1 Corinthians 5:5, ὄλεθροςτῆςσαρκό is contrasted with the salvation of τὸπνεῦμ ; in 1 Timothy 6:9, we have εἰςὄλεθρονκαὶἀπώλειαν . αἰφνίδιο is rare in Gk. Bib. (Luke 21:34 Sap. 17:15, 2 Mac. 14:17, 3 Mac. 3:24); WH. edit here αἰφνίδιο , but in Luke 21:34 ἐγφνίδιο (so here, ADFLP, et al.). ἐφιστάνα , frequent in Lxx appears in N. T. only here and 2 Timothy 4:2, 2 Timothy 4:6, apart from Lk. Acts. It is construed with dat. (here and Sap. 6:5. 8, Luke 2:9, Luke 24:4, etc.), or with ἐπι and accus. (Sir. 41:22, Jeremiah 21:2, etc.; Luke 21:34, Acts 10:17, Acts 11:11). On ἐπίστατα (Bא L, etc.) for ἐφίστατα (DEKP, et al.), see Bl 6:7. GF, read φανήσετα ; B puts αὐτοῖ after ἐπίστατα ὥσπερἡὠδίνκτλ . “ As travail comes upon her that is with child.” The point of the comparison is not ὁπόνοςτῶνὠδίνω (cf. Isaiah 66:7), as the common Lxx phrase ὠδῖνεςὡςτικτούση might suggest (so Th. Mops.); not the certainty (an interpretation which Chrys. combats); but the suddenness as αἰφνίδιο indicates. The idea of inevitableness, brought out by οὐμὴἐκφύγωσι , arises probably not from the comparison but from ὄλεθρο For ὠδῖνεςὠςτιχτούση , cf. Psalms 47:6, Hosea 13:3, Micah 4:9, Jeremiah 6:24, Jeremiah 6:8:21, Jeremiah 6:22:33, Jeremiah 6:27:43; also Jeremiah 13:21, Isaiah 13:8; and Isaiah 26:17 Eth. En. 62:4. The singular is rare in Gk. Bib.; but even if the plural were read with GF, there would be here no reference to the dolores Messiae (Mark 13:8 = Matthew 24:8; cf. Volz, Eschat 173 and Bousset, Relig 2 286). On ἐκφεύγει (Romans 2:3, 2 Corinthians 11:33), cf. Luke 21:36; on οὐμη with aor. subj. instead of fut. indic. (which DGF here read; cf. Galatians 4:30), see 4:15 and cf. Romans 4:8, 1 Corinthians 8:13, Galatians 5:16. It is unnecessary to supply an object with ἐχφύγωσι ; contrast 2 Mac. 6:26: τὰςτοῦπαντοχράτοποςχεῖραςοὔτεζῶνοὔτεἀποθανὼνἐχφεύξομα Here only does Paul use γαστή ; elsewhere in N. T. apart from Titus 1:12, Luke 1:31, it is used in the common Lxx phrase, as here, ἔχεινἐνγαστρι = εἶναιἔγχυο Lft. remarks on v. 3: “ The dissimilarity which this verse presents to the ordinary style of St. Paul is striking.” To be sure, ὅτα … τότεὥσπερ , ἐκφεύγειν , ὄλεθρος or οὐμη with aor. subj. need excite no wonder; but the use of εἰρήν = “ security,” of ἀσφάλεια , αἰφνίδιος , ἐφιστάνα and ὠδίν and of the impersonal λέγωσι might suggest that Paul (a) is citing from a Jewish apocalypse, or (b) from an agraphon, or is writing under the influence either (c) of a Jewish apocalypse or (d) a word of the Lord (as in v. 2). In the light of v. 2, (a) is improbable. In favour of (d) rather than (c) is to be urged not Mark 13:8 = Matthew 24:8, or Mark 13:17 and par., but Luke 21:34-36: “ Take heed to yourselves that your hearts be not dulled by debauches and μέθῃ and the distractions of life; and take heed lest ἐπιστῇἐφ ʼ ὑμᾶςἐφνίδιοςἡἡμέρ as a trap (ὡςπαγί ; cf. Jeremiah 5:27). For it will surely come upon all those who sit on the face of all the earth. ἀγρυπνεῖτ at every season, praying that ye may be able ἐκφυγεῖ all these things which are going to happen, and to stand before the Son of Man.” This passage may have affected vv. 4-8 below; cf. Romans 13:11 ff. In favour of (b) is not the concrete and definite character of the utterance (cf. 4:16), but the indefinite αὐτοῖς “ If, as seems not unlikely, the sentence is a direct quotation from our Lord’ s words, the reference implied in the word αὐτοῖ is to be sought for in the context of the saying from which St. Paul quotes” (Lft.). 4. ὑμεῖςδέκτλ . The δε is adversative by context and contrasts the brethren with the αὐτοῖ (v. 3) who are now seen to be unbelievers. The latter are in the realm of night, as ἐννυκτι (v. 2) suggests, that is, of wickedness; and the day of the Lord with its inevitable destruction comes on them suddenly and finds them unprepared. The brethren on the other hand are not in darkness , that is, in the realm of wickedness, and the day of the Lord, now designated as the daylight in contrast with the dark, while it comes suddenly for them also, does not (and this is the point of the new comparison) surprise them as thieves are surprised by the coming of the dawn. “ Christians are on the alert, open-eyed; they do not know when it is to come, but they are alive to any signs of its coming. Thus there is no incompatibility between the emphasis on the instantaneous character of the advent and the emphasis in II 2:3 f. on the preliminary conditions” (Moff.). On σκότο , cf. Romans 13:12, 1 Corinthians 4:5, 2 Corinthians 6:14, etc.; cf. ἡἐξουσίατοῦσκότου Colossians 1:13, Luke 22:53. The clause with ἵν is not of purpose but of conceived result (cf. 2 Corinthians 1:17 and BMT 218 f.). The daylight is a metaphor for “ the day,” that is, ἡἡμέραἐκείν (GF; cf. II 1:10); on ἡἡμέρ , cf. 1 Corinthians 3:13, Romans 13:12; also Romans 2:16, Ezekiel 36:33. καταλαμβάνει is here not “ attain” (Romans 9:30, 1 Corinthians 9:24, Philippians 3:12 f.), or “ understand” (Ephesians 3:18), but “ overtake” (Genesis 19:19, Sir. 7:1:John 12:35), with a touch of surprise and detection. GF read καταλάβο ADGF place ὑμᾶ before ἡἡμέρ Romans 13:11-14, where the time before the Parousia is designated as ὕπνος , σκότος and νύξ affords a striking parallel to vv. 4-7. The advent is ἡἡμέρ and Christians are to put on τὰὅπλατοῦφωτό and to conduct themselves ὡςἐνἡμέρᾳ , that is, are to avoid κώμοις , μἐθαιςκτλ . for ἡνὺξπροέκοψενἡδὲἡμέραἤγγικεν ὡςκλέπτας “ That the day should surprise you as thieves are surprised.” As Grotius has observed, the comparison here is not the same as in v. 2, though it follows naturally from it. In v. 2, “ the day of the Lord comes as a thief at night,” suddenly and unexpectedly; here the day of the Lord (compared to the daylight) does not surprise the believers as it does the unbelievers , that is, does not catch the Christians unawares and unprepared. κλέπτα , read by BA Boh, is accepted by Lachmann, WH., De W., Ewald, Koch, Lft., Moff. and Field (Otium Norv. III, 123). Most commentators, however, prefer the numerically better attested κλέπτη (see Souter, ad loc.). In this case, the same comparison is used as in v. 2, but here the point is not “ suddenness” but “ surprise.” The usual objection to κλέπτα , that it spoils the metaphor (see on νήπιο 2:7), is too incisive, in view of the inversion of metaphors in Paul, especially in this section (cf. καθεύδει and γρηγορεῖ in vv. 6, 10); see Lft. on 2:7 and ad loc. Weiss (17) thinks that κλέπτα is a mechanical conformation to ὑμᾶ (cf. τὑπου 1:7). Zim (cf. Mill. and Dibelius) suggests that κλέπτα involves a change of sense that overlooks the reference to Luke 12:39 = Matthew 24:43. 5. πάντεςγὰρὑμεῖςκτλ . The γά explains why “ the day” should not surprise them; and the πάντε (cf. πᾶσι II 1:10) singles out the faint-hearted for special encouragement. The readers, one and all, are not “ in darkness” but are “ sons of light,” that is, belong to Christ; and, with a slight advance of meaning, are “ sons of day,” that is, belong to the realm of future light and salvation, the unexpressed reason being that the indwelling Christ or Spirit guarantees their ability so to live a blameless life that they may even now, if they are vigilant and sober, be assured of the rescue from the wrath that comes (1:10), and of an entrance into God’ s own kingdom and glory (2:12; v. infra, vv. 9-10). υἱὸςφωτό suggests the possible influence of the word of the Lord in Luke 16:8; cf. John 12:36, Ephesians 5:8 ; the phrase does not occur in Lxx υἱὸςἡμέρα is not found elsewhere in Gk. Bib. The use of υἱό with a gen. to denote the intimate relation of a person with a thing or person appears to be Semitic in origin (see on II 2:3 and cf. Deiss. BS 161-166); the idiom is common in the Gk. Bib. οὐκἐσμένκτλ . The change from ὑμεῖ (vv. 4-5a) to ἡμεῖ (vv. 5b-10) should not be overlooked. In saying that all the brethren are sons of light and sons of day, Paul seems already to be preparing the way tactfully for an exhortation that they conduct themselves as such, especially since blamelessness of life (3:13) alone assures them of escape from judgment (cf. 2 Corinthians 5:10, Romans 14:10). Not wishing to discourage the faint-hearted but at the same time recognising that they need the warning, he includes in the exhortation not only them but himself and all other Christians, and proceeds (v. 5b) asyndetically: “ We Christians, all of us, do not belong to night or to darkness.” He thus prepares for the exhortation to sobriety and vigilance (vv. 6-7), and for the encouraging assurance of future salvation (vv. 9-10). This done, the ὑμεῖ of v. 5 a (cf. v. 4) is resumed in v. 11. It is obvious that οὐκἑσμὲννυκτὸςοὐδὲσκότου forms the transition to the exhortation. εἷναινυκτός , σκότους , ἡμέρα (v. 8) is logically equivalent to υἱοὶνυκτός etc. In view of 1 Corinthians 3:23, 2 Corinthians 10:7, Romans 14:8, etc., it is unnecessary to supply υἱοι The arrangement of φωτός , ἡμέρας , νυκτός , σκότου is chiastic. Day and night are the periods; light and darkness the characteristics of the periods. GF put και before οὐκἐσμέ to relieve the asyndeton. On οὐ … οὐδε , see 2:3 and II 3:8. 6. ἄραοὖνμὴκαθεύδωμενκτλ “ So then let us not sleep as do the rest (οἱλοιποι as 4:13) but let us watch and be sober.” The figurative use of καθεύδει and νήφει is suggested, as v. 7 intimates, by the fact that sleepers sleep at night and drunkards get drunk at night. καθεύδει covers all sorts of moral laxity; γρηγορεῖ , its opposite, denotes watchfulness, moral alertness, vigilance against the assaults of unrighteousness. The point of νήφει is less certain; for since drunkenness may suggest either stupid unconsciousness or abnormal exaltation (B. Weiss, Dob.), νήφωμε may be an exhortation either to perfect control of the senses without which vigilance is impossible or to quietness of mind (4:11) without which the peaceable fruits of righteousness essential to future salvation are unattainable. Since καθεύδωμε and γρηγορῶμε are metaphorical, it is unlikely that νήφωμε here (and v. 8) is literal, as if some of the converts were intemperate; or that it is both literal and metaphorical (Find.). At the same time, as v. 7 intimates, the sons of day and the sons of light in Thessalonica as elsewhere may have been tempted to indulge in habits characteristic of those who belong not to day but to night. ἄραοὗ , found in Gk. Bib, only in Paul, is followed by the hortatory subj. (here and Galatians 6:10, Romans 14:19); or by the imperative (II 2:15). KLP read καθεύδομε and GF νήφομε ; cf. Romans 14:19 (א BAG). — καθεύδει is used by Paul only in this section and in the fragment of a hymn cited in Ephesians 5:14. In v. 7 it is literal; in v. 10 it is = κοιμᾶσθα = ἀποθνήσκειν . ὡςκαί which DGF read here for the simple ὡ , is rare in Paul (Romans 9:25, 1 Corinthians 7:7 f. 1 Corinthians 7:9:5, Ephesians 2:3, Ephesians 5:23), and is perhaps a reminiscence of Eph 2:3 ὡςκαὶοἱλοιποί . γρηγορεῖ is infrequent in Paul (1 Corinthians 16:13, Colossians 4:2) and the Lxx (cf. 1 Mac. 12:27: γρηγορεῖνκαὶεἶναιἐπὶτοῖςὅπλοις , ἑτοιμάζεσθαιεἰςπόλεμονδι ʼ ὅληςτῆςνυκτό ). It is employed in the eschatological passages Mark 13:33 ff. Luke 12:37 ff. and Matthew 24:43 ff.; but in Luke 21:36 and Mark 13:33 we have ἀγρυπνεῖν — νήφει , rare in Gk. Bib., is used metaphorically in the N. T. ; cf. ἐκνήφει (1 Corinthians 15:34, Joe 1:5, etc.) and ἀνανήφει (2 Timothy 2:26). 7. οἱγὰρκαθεύδοντεςκτλ The exhortation to vigilance and sobriety is illustrated by a fact of observation familiar to the readers (cf. Romans 13:11 ff). “ Those who sleep (usually) sleep at night (νυκτό ; cf. 2:9) and those who get drunk (usually) are drunk at night.” These habits, characteristic of those who are not sons of day and sons of light, are mentioned, not without reference to the temptations to which all Christians, including the readers, are exposed. The distinction between μεθύσκεσθα “ get drunk” (Ephesians 5:18, Luke 12:45, Proverbs 23:31) and μεθύει “ be drunk” (1 Corinthians 11:21, cf. ὁμεθύω Job 12:25, Isaiah 19:14, Isaiah 24:20, etc.) is doubted by Ell. Lft. and others. Since Paul does not say οἱκαθεύδοντεςνυκτόςεἰσινκτλ . “ the sleepers belong to night,” etc., it is improbable that v. 7 is figurative (see Lü n.). Schmiedel would exscind v. 7 as a marginal note, and v. 8a as a connecting link inserted by a later reader. 8. ἡμεῖςδὲἡμέραςκτλ The emphasis on νυκτό (v. 7), already implied in vv. 2, 4-6, prepares for the contrast here, δε being adversative by context, and for the exhortation. Sleep and drunkenness are the affairs of those who belong to the night; “ but let us, since we belong not to night (the realm of evil), but to day (the future glory; cf. v. 5), be sober.” ἐνδυσάμενοικτλ “ It is not sufficient to watch and be sober, we must also be armed” (Chrys.). “ Perhaps the mention of vigilance suggested the idea of a sentry armed and on duty” (Lft. who compares Romans 13:11 ff.). As in 1:3, Paul describes the Christian life on the religious side as faith and on the ethical side as love, and singles out for special remark the moral quality of hope; hence to the breastplate he adds the helmet, the hope for future salvation, thus giving to conduct an eschatological sanction. One is reminded here and even more strongly in Ephesians 6:14 of Isaiah 59:17: καὶἐνεδύσατοδικαιοσύνη (cf. Job 29:14) ὡςθώρακ (cf. Sap. 5:18) καὶπεριέθετοπερικεφάλαιανοωτηρίουἐπὶτῆ The figure, however, is natural to Paul . The purpose of the armour, tacit here but expressed in Ephesians 6:11, is probably: πρὸςτὸδύνασθαιὑμᾶςστῆναιπρὸςτὰςμεθοδίαςτοῦδιαβόλο , the Satan who, as an angel of darkness, transforms himself into an ἄγγελοςφωτό (2 Corinthians 11:14). ἐνδύεσθα , a common word in Lxx, is used metaphorically by Paul with various objects (cf. Galatians 3:27, 1 Corinthians 15:53 ff. Romans 13:14, Colossians 3:12, Ephesians 4:24). The aorist part. is of identical action (BMT 139). θώραξ here and Ephesians 6:14 in Paul, is quite frequent in Gk. Bib. (cf. ἐνδύεσθαιθώρακ 1 Reg. 17:5, Jeremiah 26:4, Ezekiel 38:4, Ezekiel 38:1 Malachi 3:3). περικεφάλαι , in N. T. only here and Ephesians 6:17, is literal in Lxx except Isaiah 59:17. On the complete armour of the hastati, see Polyb. VI, 23. The gen. πίστεω and ἀγάπη are appositional. ἐλπίδασωτηρία . Salvation is both negatively freedom from wrath (cf. 1:10) and positively fellowship with Christ, as vv. 9-10 declare. Since σωτηρί is an eschatological conception (cf. Romans 13:11), something to be acquired (v. 9), Paul says not σωτηρία but ἐλπίδασωτηρία (objective gen. as 1:3, Romans 5:2, Colossians 1:27). The significance of this exhortation to hope lies in the conviction that without blamelessness of life (3:13) even believers cannot escape the judgment (cf. Romans 14:10, 2 Corinthians 5:10). To be sure, as Paul forthwith encourages the faint-hearted to remember (vv. 9-10), this hope is virtually certain of realisation. Here and v. 9, he speaks generally of σωτηπία In Romans 8:23, he singles out the redemption of the body as the object of hope; “ for by that hope we have been (proleptically) saved” ; and in Philippians 3:20 f., Jesus Christ as σωτή is to transform the body of our humiliation that it may be conformable to the body of his glory (note ἀπεκδεχόμεθ in both passages and cf. Galatians 5:5). Though Paul here may have this specific hope also in mind, he contents himself with a general statement, ἐλπὶςσωτηρία . 9-10. ὅτιοὐκἔθετοκτλ With ὅτ “ because,” he confirms the propriety of the exhortation to the ἐλπίδασωτηρία by encouraging the faint-hearted to be assured that that hope is bound to be fulfilled. The ground of assurance is stated, first, negatively, “ God did not appoint us Christians for wrath,” that is, for condemnation at the day of judgment (cf. 1:10, 2:16); and then positively, “ but to gain salvation.” Since, however, it is impossible to work out one’ s own salvation (Philippians 2:13) unless the divine power operates in the believer, Paul next recalls the means by which salvation is to be acquired, namely, “ through” the causal activity of the indwelling “ Jesus Christ our Lord.” Furthermore, since death and resurrection are inseparable factors in the redemptive work of Christ (cf. 4:14), he adds: “ who died for us,” that is, for our sins, “ in order that we might live, have life with him,” the future life in fellowship with Christ, which is the consummation of Christian hope. The construction τιθέναιτινάεἴςτ , only here in Paul, but frequent in Lxx, is not the equivalent of Act 13:47 = Isaiah 49:6 (τέθεικάσεεἰςφῶ ; contrast Romans 4:17 = Genesis 17:5), but nevertheless “ appears to have a partially Hebraistic tinge” (Ell.; cf. Psalms 65:9, Hosea 4:7, Micah 1:7, Jeremiah 25:12, etc.). ἔθετ (= ἔθηκεν Bl 55:1) indicates the purpose of God, but like εἵλατ (II 2:13) is less specific than ἐκλογη (1:4); περιποίησις rare in Gk. Bib., is used absolutely in the passive sense of “ possession,” “ remnant,” in 2 Chronicles 14:13, Malachi 3:17, Haggai 2:9, Ephesians 1:14, 1 Peter 2:9; here, however, and II 2:14, Hebrews 10:39, where a genitive follows, it is active, acquisitio (Vulg, Ell., Mill. and most), “ gaining,” “ winning,” as indeed γρηγορῶμε and νήφωμε (Find.) and the clause with δια (Dob.) intimate. B and some minuscules invert the order to read ὁθεὸςἡμᾶ (cf. 2:16). διὰτοῦκυρίουἡμῶνἸ . Χ This clause is to be construed not with ἔθετ but with the adjacent εἰςπεριποίησινσωτηρίας The δια indicates the causal activity of the risen Lord conceived of as a spiritual power resident in the hearts of believers, enabling them to bring forth the fruits of righteousness essential to salvation and guaranteeing their resurrection from the dead and eternal fellowship with himself. The phrase is the logical but not grammatical equivalent of ἐντῷκυρίῳ : see on 4:2, 14. On the divine name, see 1:3; B Eth. omit Χριστου (cf. 2:19). 10. τοῦἀποθανόντοςκτλ The risen Lord through whose indwelling power the believer gains salvation is also he who died for us, that is, for our sins (Galatians 1:3, 1 Corinthians 15:3; cf. Romans 5:8, Romans 4:25). Bא read περι , but most have ὑπέ (cf. Romans 5:8); the distinction between these prepositions is becoming enfeebled (Moult I, 105). By the phrases ἀποθνήσκεινὑπέ (Romans 5:6 ff. Romans 5:14:15, 1 Corinthians 15:3, 2 Corinthians 5:15), διδόναιπερι (Galatians 1:3), and παραδιδόναιὑπέ (Galatians 2:20, Romans 8:32), Paul indicates his belief in the sufferings and especially the death of Christ, the righteous for the unrighteous, as an atonement (cf. Moore, EB 4229 ff.). In speaking of the death of Christ for us, Paul uses regularly the category not of forgiveness (Romans 4:7, Colossians 1:14, Ephesians 1:7; cf Colossians 2:13, Colossians 3:13, Ephesians 4:32) but of reconciliation (Romans 5:10 ff. 2 Corinthians 5:18 ff. Colossians 1:20 ff.) and especially justification. “ Forgiveness he calls justification. It is the same thing as atonement, or reconciliation, terms in which somewhat different aspects of the same process are emphasised” (Ropes, Apostolic Age, 156). The absence of these terms in I, II, and the fact that this is the only passage in I, II in which the death of Christ for us is mentioned, suggests not that the significance of that death was not preached prominently in Thessalonica, but that the purpose of these letters did not call for a discussion of justification, law, works, etc. Nothing is here said explicitly of Christ’ s death “ to sin” (Romans 6:10) or of the believers’ dying and rising with Christ (Galatians 2:19 f. Romans 6:3 ff. Colossians 2:12, Colossians 2:20, Colossians 2:3:1), but this conception may underlie both the passage (4:14), “ if we believe that Jesus died and rose,” etc., and διὰτοῦκυρίο and ἐνκυρίῳ ἵν … ζήσωμεν The purpose of the death, stated in the light of the cognate discussion (4:13-18), is: “ that whether we are watching (living) or whether we are sleeping (dead), we might together live with him.” γρηγορῶμε and καθεύδωμε are to be taken figuratively for ζῶμε and ἀποθνησκωμε (Romans 14:8), as, indeed, Th. Mops. Chrys. Ephr. (sive vivi simus sive mortui), and most affirm. For survivors and dead, salvation comes simultaneously at the Parousia, as ἄξεισὺναὐτῷ (4:14) and πάντοτεσὺνκυρίῳἐσόμεθ (4:17) prepare us to expect. It is noteworthy that even in a casual statement about the significance of salvation, three distinctive points in Paul’ s conception are touched upon, forgiveness of sins through the death of Christ, moral renewal through the indwelling power of the spiritual Christ, and the final consummation of future fellowship with him. Ell. is again right in insisting that as in 4:17 so here ἅμ and σύ be separated; “ the ζῆνσὺνΧριστῷ forms the principal idea, while the ἅμ subjoins the further notion of aggregation” ; Vulg, however, joins simul cum (contrast 4:17). On καθεύδει = “ to die” ; see 4:13; but “ to this particular use of γρηγορέ no Biblical parallel can be adduced” (Mill.). There seems to be no sharp difference in meaning between ει with the subjunctive (common in later Gk.; cf. Mill. and 1 Corinthians 14:5) and the expected ἐά (Romans 14:8). Burton (BMT 253), contrary to the opinion of many (e. g. Bl 65:4) thinks that the subjunctive “ can hardly be explained as attraction since the nature of the thought (in our passage) calls for a subjunctive.” A few minuscules read γρηγοροῦμε and also with KLP καθεύδομεν . εἴτ , a favourite particle in Paul (cf. II 2:15), is rare elsewhere in Gk. Bib. (1 Peter 2:13 f. Joshua 24:15, Isaiah 30:21, Sir. 41:4, etc.).— A reads ζήσομε ; DE ζῶμε ; the aorist ζήσωμε (א B, et al.) indicates the future living as a fact without reference to progress or completion, “ that we might have life.” 11. διὸπαρακαλεῖτεκτλ “ Wherefore” (3:1; cf. ὥστ 4:17), since the day of the Lord, though it comes suddenly on all, believers and unbelievers, will not surprise you believers; and since the power of Christ makes possible that blamelessness of life which is necessary to salvation and so guarantees the realisation of your hope; do not be faint-hearted but “ encourage one another” (παρακαλεῖτεἀλλήλους as was just said in 4:18) “ and build up one another.” Then remembering the actual practice of the converts, and justifying, as it were, his writing when there was no need to write (v. 1; cf. 4:9), he adds tactfully as in 4:10 (cf. 4:1): “ as in fact (καθὼςκαι ; see 3:4, 4:1) you are doing.” οἰκοδομεῖν , οἰκοδαμη and ἐποικοδομεῖ are frequent words in Paul, especially in his letters to Corinth. From the figure of the church or the individual (1 Corinthians 6:19) as a temple of the Spirit, the further metaphor of “ building up,” “ constructing” a character would naturally develop (see Lft. on 1 Corinthians 3:12). The parallelism with ἀλλήλου demands for ειςτονεν a sense similar to ἀλλήλου and the accentuation εἶςτὸνἕν , “ each one of you build up the other one.” Lillie observes: “ no edition has εἰςτὸνἕνα the construction adopted by Faber Stapulensis (ad unum usque, to a man), whitby (into one body), Rü ckert (who understands by τὸνἕν Christ).” Blass (45:2) remarks on the phrase: “ quite unclassic but Semitic for ἀλλήου ” Of the many parallels cited by Kypke (II, 339), the closest is Theoc. 22:65: εἷςἑνὶχεῖραςἄειρο The exact phrase, however, recurs later in the Greek Legend of Isa 2:8 (in Charles’ s Ascen. Isaiah, 143); Testament Job, 27 (in James’ s Apocrypha Anecdota); and in Pseudo-Cyrill. Alex. X, 1055 A, εἷςτῷἑνι = ἀλλήλοι (noted by Soph. Lex 427). (7) Spiritual Labourers (5:12-13) There are still some ὑστερήματ (3:12) which need to be adjusted. Hence the exhortations (4:1-5:11) are now continued, as δε introducing a new point and ἐρωτῶμε (cf. 4:1) intimate. The brethren as a whole are first urged to appreciate those who labour among them, two special functions of these labourers being selected for emphasis, that of leading and that of admonishing. But not only are they to appreciate the labourers, they are to do so very highly, and that too not from fear and distrust but from love, because of their work. Then changing from infinitive to imperative, he commands them to be at peace not “ with them” but “ among yourselves.” 12Furthermore, we ask you, brothers, to appreciate those who labour among you both acting as your leaders in the Lord and warning you; 13:and to rate them very highly in love for the sake of their work. Be at peace among yourselves. There must be a reason for specifying two of the functions of “ the workers” and for observing that in acting as leaders they do so in the Lord. Precisely what the reason is escapes our knowledge. It may be conjectured, however (see on 4:11), that the idlers in their want had appealed for assistance to those who laboured among them, managing the external affairs of the group including money matters and acting as spiritual advisers, and had been refused rather tactlessly with an admonition on the ground that the idle brothers though able were unwilling to support themselves, thus violating Paul’ s express command (4:11, II 3:10). The result was friction between the idlers and “ the workers” and the disturbance of the peace of the church. Paul recognises that there was blame on both sides; and so, addressing the brethren as a whole, for the matter concerned the entire brotherhood, he urges first, with the idlers in mind, that the workers be appreciated, that it be remembered that they manage the affairs of the church not on their own authority but on that of the indwelling Christ, and that they be highly esteemed because of the excellence of their services. He urges next, still addressing the church as a whole, but having in mind the attitude of the workers in admonishing, that they be at peace among themselves. The arrangement of the exhortations in 5:12-22 is not perfectly obvious. To be sure, παρακαλοῦμενδε (v. 14) is a fresh start, and vv. 16-18 and vv. 19-22 are distinct in themselves; but the division of the material in vv. 14-15 is uncertain. In the light, however, of the triplet in vv. 16-18, it is tempting to divide the six exhortations in vv. 14-15 into two groups of three each, putting a period after ἀσθενῶ and beginning afresh with μακροθυμεῖτεπρὸςπάντα In this case, we may subdivide as follows: The Spiritual Labourers (vv. 12-13); The Idlers, The Faint-hearted, and The Weak (v. 14 a-c); Love (vv. 14 d-15); Joy, Prayer, and Thanksgiving (vv. 16-18); and Spiritual Gifts (vv. 19-22). 12. ἐρωτῶμενδέκτλ . As already noted, the exhortations begun in 4:1 are here renewed. The phrase ἐρωτῶμε … ἀδελφοι recurs in II 2:1. Here as in 4:4 εἱδένα means “ respect,” “ appreciate the worth of.” In τοὺςκοπιῶνταςἐνὑμῖνκαὶπροϊσταμένουςκαὶνουθετοῦντα , we have not three nouns designating the official titles of the class of persons to be appreciated, but three participles describing these persons as exercising certain functions. Furthermore, the omission of the article before the last two participles indicates that only one set of persons is intended, “ those who labour among you.” Finally, the correlative και … και suggests that of the various activities involved in τοὺςκοπιῶνταςἐνὑμῖ , two are purposely emphasised, leadership in practical affairs and the function of spiritual admonition. Whether the two functions of “ those who labour among you” “ were executed by the same or different persons cannot be determined; at this early period of the existence of the church of Thess. the first supposition seems much the most probable” (Ell.). Though it is likely that the older or more gifted men would be conspicuous as workers, it does not follow that the class described not by title but by function is that of the official πρεσβύτερο , a word found not in Paul, but in the Pastorals. Nor must we infer from the fact that later we have traces in another Macedonian church of ἐπίσκοπο and διάκονο (Philippians 1:1) that such officials are in existence in Thess. at the time of writing I and II. Rather we are in the period of informal and voluntary leadership, the success of which depended upon the love of the brethren as well as upon the recognition that the leadership is ἐνκυρίῳ Hence Paul exhorts the converts not only to esteem the workers but to esteem them very highly in love because of their work. See McGiffert, Apostolic Age, 666. τοὺςκοπιῶνταςἐνὑμῖ . In the light of ὁκόποςτῆςἀγάπη (1:3), of Paul’ s habit of incessant work (2:9 f.), and of the exhortation to work (4:11), this quite untechnical designation of the persons in question as “ those who work among you” is conspicuously appropriate. While such a designation is natural to Paul, the artisan missionary (cf. Deiss. Light, 316 f.), the choice of it here may have been prompted by the existing situation. It was “ the idlers” (οἱἄτακτο v. 14) who were fretting “ the workers,” as both 4:11 and the exhortation “ be at peace among yourselves” make probable. κοπιᾶ , “ grow weary,” “ labour,” with body or mind, is common in Gk. Bib. and frequent in Paul. With this word, he describes the activities of the women in Romans 16:6, Romans 16:12; the missionary toil of himself (Galatians 4:11, 1 Corinthians 15:10, Philippians 2:16, Colossians 1:29) and others (1 Corinthians 16:16); and the manual labour incident thereto (1 Corinthians 4:12, Ephesians 4:28). The ἐ with ὑμῖ designates the sphere of the labour, inter vos (Vulg); cf. 2 Reg. 23:7. καὶπροϊσταμένουςκαὶνουθετοῦντα . “ Both leading you in the Lord and warning you” . Though these participles may introduce functions different from but co-ordinate with τοὺςκοπιῶνταςἐνὑμῖ (Dob.), yet it is more probable (so most) that they explain and specify τοὺςκοπιῶνταςἐνὑμῖ , but without exhausting the departments of labour (cf. Lillie). Since such a phrase as ὁκόποςτῆςἀγάπη (1:3) should seem to preclude any restriction whatever of the labour prompted by love, it is evident that the specifications here made are advanced not because they “ were likeliest to awaken jealousy and resistance” (Lillie) but because they had actually awakened them. προϊσταμένουςὑμῶνἐνκυρίῳ . “ Act as your leaders in the Lord.” Attention is first called to the fact that the workers are leaders, that is, not simply rulers or chairmen but men who look after the general welfare of the group, especially the external matters, including the administration of the funds. That ἐνκυρίῳ is placed only after προϊσταμένου indicates not that the working (cf. Romans 16:12) and the warning are not in the Lord, but that it is necessary to remind the brethren, the idlers in particular, that the workers in taking the lead in temporal things are acting at the promptings not of personal interest but of the indwelling Christ. προΐστασθα , here and Romans 12:8 in Paul, is used in 1 Timothy 3:4, 1 Timothy 3:12 (cf. 3:5, 2 aor. act.) of managing the household; in Titus 3:8, Titus 3:14 of attending to good works; and in 1 Timothy 5:17 (perf. act.) of the ruling πρεσβύτερο (cf. Hermas Vis. II, 4:3). The word occurs also in Lxx (e. g. 2 Reg. 13:17, Amos 6:10 Bel. (Lxx) 8) and papyri (Mill.). Besides the basal meaning “ be over,” “ rule,” “ act as leader,” there are derived meanings such as “ protect,” “ guard,” “ care for” (cf. Test. xii, Joshua 2:6). In the light of 1 Timothy 3:5 and of προστατεῖντινό = praesidio sum curam gero (Witk., 16), Dob. inclines to insist both here and in Romans 12:8 on the derived meaning, “ fü rsorgen.” — א A read προϊστανομένου νουθετοῦνταςὑμᾶ . Apparently some of the brethren, presumably the idlers (see on 4:11), had refused to give heed to the spiritual counsels of the workers, with the result that relations between them were strained and the peace of the brotherhood disturbed. Hence the appropriateness of calling attention to the fact that the workers were not only leaders in things temporal but also spiritual advisers. νουθετεῖ denotes brotherly warning or admonition, as II 3:15 makes plain. νουθετεῖ appears in N. T., apart from Acts 20:31, only in Paul; it is connected with διδάσκει in Colossians 1:28, Colossians 1:3:16; cf. also νουθεσί 1 Corinthians 10:11, Ephesians 6:4 and Titus 3:10. These words along with νουθέτημ are in the Lxx found chiefly in the wisdom literature . 13. καὶἡγεῖσθαικτλ . It is not enough that the brethren appreciate the workers; they are to esteem them very highly , and that too not from fear or distrust but from love ; for the workers, because of their work of faith (1:3), deserve not only esteem but high and loving esteem. “ Those who labour among you,” like Paul and Timothy in 1 Corinthians 16:10, τὸἔργονκυρίουἐργάζοντα . As the parallel with εἰδένα demands, ἡγεῖσθα is here not “ consider” (II 3:15, 2 Corinthians 9:5) but “ esteem,” a meaning, however, not elsewhere attested (Mill., Dob.). For this reason, some comm. find the expected notion of esteem in the adverb and support their finding by such phrases as περὶπολλου (Herod. II, 115) or περὶπλείστο (Thucy. II, 89) ἡγεῖσθα But these adverbial expressions are not identical with ὑπερεκπερισσῶ Other comm. (from Chrys. to Wohl.), on the analogy of ποιεῖσθαιἐνὀλιγωρίᾳ (Thucy. IV, 5:1, VII, 3:2) = ὀλιγωρεῖ , take ἡγεῖσθαιἐνἀγάπῃ = ἀγαπᾷ , a meaning not sufficiently attested and unlikely here because of the distance between ἐνἀγάπῃ and ἡγεῖσθα Schmiedel compares ἐνὀργῇεἶχο (Thucy. II, 18:3 21:3 65:2); and Schott notes even Job 35:2 τίτοῦτοἡγήσωἐνκρίσε The unusual meaning “ esteem” is contextually preferable; cf. εἷςτὸνἕν (v. 11) and εἰδένα (v. 12, 4:4). On ὑπερεκπερισσῶ (BDGF; ὑπερεκπερισσου א AP), see 3:10. GF read ὥστ (Vulg ut) before ἡγεῖσθα B has ἡγεῖσθ . P omits αὐτῶ as if ἡγεῖσθα = “ to rule.” F has διο for δια εἰρηνεύετεἐνἑαυτοῖ . “ Be at peace among yourselves,” one with the other, ἑαυτοῖ for ἀλλήλοι (cf. Mark 9:50). This striking command, separated grammatically (note the change from infinitive to imperative) but not logically from the preceding, suggests that the workers, in functioning both as managers of the funds and as spiritual advisers, had been opposed by some of the converts, presumably the idlers (4:11; cf. v. 14 νουθετεῖτετοὺςἀτάκτου and II 3:15), with the result that friction between them arose and the peace of the group was ruffled. The fact that Paul says not μετ ʼ αὐτῶ but ἐνἑαυτοῖ further suggests that the workers are in part to blame for the situation, in that their admonitions to the idlers who had asked for aid had not been altogether tactful (cf. II 3:13, 15). ἑαυτοῖ is read by BAKL, et al.; the tactfulness of Paul who includes both the workers and the idlers in the exhortation, to peace is lost sight of in the reading ἐναὐτοῖ (א DP; cf. GF and Vulg cum eis), followed by Chrys., Th. Mops. (in eos), and most of the Greek comm., and by Erasmus, Calvin, and most recently Dibelius. Furthermore, on the analogy of Rom 12:8 (cf. 3 Reg. 22:45), we should have expected not ἐναὐτοῖ but μετ ʼ αὐτῶ (cf. Zim). Swete (op. cit. ad loc.) remarks: “ Ambst who reads inter vos thinks only of mutual forbearance amongst the faithful: pacificos eos esse hortatur.” Hermas has both εἰρηνεύετεἐναὑτοῖ (Vis. III, 9:10) and ἐνἑαυτοῖ (12:3; 9:2 parallel with ἀλλήλοι ; cf. 5:1). (8) The Idlers, the Faint-hearted, and the Weak (5:14 a-c) From the beginning of his exhortations (4:1), Paul seems to have had in mind the needs of three classes, the meddlesome idlers (4:11-12; 5:12-13), those who were anxious both about their friends who had died (4:13-18) and about their own salvation (5:1-11), and those who were tempted to unchastity (4:3-8). To the same three classes he now refers once more (cf. Th. Mops.), specifying them respectively as “ the idlers” , who as most troublesome need to be warned; “ the faint-hearted” , who were losing the assurance of salvation and need to be encouraged; and “ the weak” , who being tempted to impurity are to be clung to and tenderly but firmly supported. 14Further we urge you, brothers, warn the idlers, encourage the faint-hearted, cling to the weak. 14. παρακαλοῦμε … ἀδελφοι . With δε new point in the exhortation is introduced. The similarity of the phrase (4:10) to ἐρωτῶμε … ἀδελφοι (v. 12) and the repetition of ἀδελφοι make probable that the persons addressed are the same as in vv. 12-13, that is, not the workers only (Chrys.; Th. Mops. who says: “ vertit suum sermonem ad doctores” ; and Born, Find.) but the brethren as a whole. The only individuals obviously excluded are the recipients of the warning, encouragement, and support. “ Those who labour among you,” though they take the lead in practical affairs and admonish, have no monopoly of the functions of νουθετεῖν , παραμυθεῖσθα and ἀντέχεσθα . On νουθετεῖ , see v. 12. D omits ὑμᾶ Instead of the expected infinitives after παρακαλοῦμε (4:10), we have imperatives . GF, indeed, read νουθετεῖν , παραμυθεῖσθα , and ἀντέχεσθα (so D), perhaps intimating (and if so, correctly; cf. Wohl.) that with the imperative μακροθυμεῖτ , Paul turns from brotherly love (cf. 4:10-12) to love (πρὸςπάντα ; cf. εἰςπάντα , v. 15; εἰςἀλλήλου v. 15 is of course included). τοὺςἀτάκτου . “ The idlers.” Since in 4:11-12, to which these words evidently refer, people of unquiet mind, meddlesome, and idle are mentioned, most commentators content themselves here with a general translation, the “ disorderly,” “ unquiet,” “ unruly,” even when they admit that idleness is the main count in the disorder . The certainty that the specific sense “ the idlers” is here intended is given in II 3:6 ff. where the context demands that ἀτακτεῖ and περιπατεῖνἀτάκτω be rendered as Rutherford translates and the usage in papyri allows, “ to be a loafer,” “ to behave as a loafer” . In the N. T., ἄτακτο occurs only here, ἀτακτεῖ only in II 3:7, and ἀτάκτω only in II 3:6, 11. Chrys. notes that they are originally military words, the τάξι being that of troops in battle array, or of soldiers at their post of duty. By a natural extension of usage, they come to describe various types of irregularity such as “ intermittent” fevers, “ disorderly” crowds, and “ unrestrained” pleasures; and, by a still further extension, “ disorderly” life in general (cf. 3 Mac. 1:19; Deuteronomy 32:10, Ezekiel 12:20, Ezekiel 12:4 Reg. 9:20 (Sym.); Test. xii, Naph. 2:9; 1 Clem. 40:2 Diogn. 9:1). In an exhaustive note, Milligan (152-154) has called attention to several papyri concerned with contracts of apprenticeship (e. g. P. Oxy. 275, 724-5) where ἀτακτεῖ and ἀργεῖ are used interchangeably. In a letter to the present editor under date of February 12, 19:10, Dr. Milligan refers “ to a still more striking instance of ἀτακτέ = ‘ to be idle’ than the Oxyrhyncus passages. In BGU, 1125:8 (13 b.c.)— a contract— the words occur ἃςδὲἐὰνἀρτα̣κ̣τήσηιἠὶἀρρωστήση Evidently ἀτακτήση is to be read, with a confusion in the writer’ s mind with ἀργήση (Schubart).” In a paper in the volume entitled Essays in Modern Theology (in honour of Dr. Briggs), 1911, 191-206, reasons are advanced in some detail for concluding that ἀτακτεῖ and its cognates, as employed by Paul, are to be translated not “ to be idle,” etc. (cf. AJT 1904, 614 ff.) but “ to loaf,” etc. In II 3:10, the idleness is a refusal to work, a direct violation of instructions orally given (παράδοσι 3:6), of Paul’ s own example (3:7 f.), and of the gospel utterance (τῷλόγῳἡμῶ 3:14). To express this notion of neglect, Paul chooses not σχολάζει (cf. Exodus 5:8, Exodus 5:17), a word he prefers to use in the sense “ to have leisure for” (1 Corinthians 7:5; cf. Psalms 45:11); not ἀργεῖ (cf. *Sir. 30:36; also ἀργό Sir. 37:11, Matthew 12:36, Matthew 12:20:3, Matthew 12:6, 1 Timothy 5:13, Titus 1:12), a word which Paul does not use; but ἀτακτεῖ , a word which distinctly implies the wilful neglect of the “ golden rule of labour” (Dob.). In English, this notion of neglect is conveyed best not by “ to be idle,” etc., but by “ to be a loafer,” etc. as Rutherford saw in II 3:6, 7 but not in I 5:14. τοὺςὀλιγοψύχου . “ The faint-hearted.” These “ men of little heart” (Wiclif) were worried not only about their dead (4:13-18) but also about their own salvation (5:1-11). They are not troublesome like the idlers; hence they require not warning but encouragement (παραμυθεῖσθ ; cf. 2:11; see also παρακαλεῖτ 4:18, 5:11 and the discussion in II 1:3-2:17). Theodoret (cf. Chrys.) explains τοὺςὀλιγοψύχου both as τοὺςἐπὶτοῖςτεθνεῶσινἀμετρίωςἀθυμοῦντα (cf. Colossians 3:21) and as τοὺςμὴἀνδρείωςφέρονταςτῶνἐναντίωντὰςπροσβολά The first reference is probable; but in place of the second reference, namely, to persecution, an allusion to the lack of assurance of salvation (5:1-11) is more probable. In the prayer of 1 Clem. 59:4 there is an interesting parallel: ἐξανάστησοντοὺςἀσθενοῦντας , παρακάλεσο (cf. παρακαλεῖτ 4:18, 5:11) τοὺςὀλιγοψυχοῦντα In the Lxx, ὀλιγόψυχο (only here in N. T.; cf. Proverbs 14:29, Proverbs 18:14, Isaiah 25:5, Isaiah 35:4, Isaiah 54:6, Isaiah 57:15), ὀλιγοψυχεῖ (not in N. T.), and ὀλιγοψυχί (not in N. T.) are regularly used, with the exception of Jon 4:8 (where physical faintness is meant; cf. Isoc. 19:39), of the depressed and the despondent in whom little spirit is left; so Isaiah 57:15: ὀλιγοψύχοιςδιδοὺςμακροθυμίανκαὶδιδοὺςζωὴντοῖςτὴνκαρδίανσυντετριμμένοι ἀντέχεσθετῶνἀσθενῶ . “ Cling to the weak.” In this connection, the reference is to the weak not physically (1 Corinthians 11:30) but morally. Furthermore, since “ the idlers” and “ the faint-hearted” refer to classes already exhorted (4:11-12; 4:13-5:11), it is probable that “ the weak” are not generally the weak in faith (Chrys., Ephr. and others) but specifically those who are tempted to impurity (4:3-8; so Th. Mops.: de illis qui fornicatione deturpabantur). Being persons of worth, they are not to be despised (cf. Matthew 6:24 = Luke 16:13) but are to be held to and tenderly but firmly supported. ἀντέχεσθα , always middle in Gk. Bib. except 4 Mac. 7:4, is construed with the gen. either of persons (Matthew 6:24 = Luke 16:13, Proverbs 4:6, Zephaniah 1:6, Isaiah 57:13) or of things (Titus 1:9, Isaiah 56:4, etc.). For a different connotation of οἱἀσθενεῖ , cf. 1 Corinthians 8:9, 1 Corinthians 9:22. (9) Love (5:14 d-15) With μακροθυμεῖτεπρὸςπάντα , Paul seems to turn from the specific needs of the three classes just named to a need of the group as a whole in reference to one another and especially to all men, namely, not simply brotherly love but also love. The exhortation, directed to all the converts, that they be slow to anger, and that they see to it that no one of their number retaliate a wrong done but that they rather seek earnestly the good toward one another and toward all, suggests, though the exhortation is general and characteristic of Paul, a specific situation, namely, that the friction between workers and idlers within, and chiefly the persecutions from without at the hands of Gentiles directly and Jews indirectly, had stirred up a spirit of impatience destined to express itself, if it had not done so already, in revenge. To prevent this violation of the moral ideal, τὸἀγαθό , that is, love in which Paul had previously prayed (3:12) that the Lord would make them abound εἰςἀλλήλουςκαὶεἰςπάντα the present injunction is apparently intended. πρὸςπάντα includes all men (Galatians 6:10), the Thessalonians (vv. 26-27) and their fellow-Christians (4:10) and the Gentiles and Jews (εἰςἀλλήλουςκαὶεἰςπάντα v. 15, 3:12). It is probable, therefore, that μακροθυμεῖτ goes not with the preceding which has to do solely with brotherly love (so most) but with the following (so Wohl.). It is perhaps not accidental that, as in vv. 16-18 , and in vv. 12-13 , so now in v. 14 a-c and vv. 14 d-15 we have the arrangement in triplets. 14dBe patient with all men; 15see to it that no one pays back to any one evil for evil, but do you always follow the good toward one another and toward all. 14d. μακροθυμεῖτ . “ Be patient with all men,” literally, “ long-tempered,” slow to anger and retaliation, as opposed to the disposition of the ὀξύθυμο who, unable to endure much, acts ill-advisedly (Proverbs 14:17) and stirs up strife (cf. Proverbs 26:20 (A): ὅπουδὲοὐκἔστινὀξύθυμος , ἡσυχάζειμάχ ). Patience is a fruit of the Spirit (Galatians 5:22) and a characteristic of love . In Paul μακροθυμί is several times closely joined with χρηστότη (Galatians 5:22, 2 Corinthians 6:6; cf. 1 Corinthians 13:4); it is used not only of men but of God (Romans 2:4, Romans 2:9:22; cf. μακρόθυμοςκαὶπολυέλεο Exodus 34:6, Ps. 85:15, Psalms 102:8, etc.). In Gk. Bib. μακροθυμεῖ is regularly construed with ἐπι (Sir. 18:11, James 5:7, etc.), once with εἰ (2 Peter 3:9); cf. μετα Ign. Polyc. 6:2. 15. ὁρᾶτεκτλ . The group as a whole are held responsible for any single member whose patience is exhausted and who is ready to retaliate an injury done him by brother or outsider (τινι includes both as the parallel εἰςἀλλήλουςκαὶεἰςπάντα indicates). The ancient principle of retaliation (cf. Exodus 21:23 f., Deuteronomy 19:21, Leviticus 24:19 f.) had undergone modifications in keeping with the advancing moral insight of Israel (cf. Proverbs 20:12, 24:44, Proverbs 25:21 f., Sir. 28:1-7), but it was left to the Master to put the case against it in the unqualified injunction beginning ἀγαπᾶτετοῦςἐχθροὺςὑμῶ (Matthew 5:44 = Luke 6:27). It was perhaps the difficulty of living up to such an imperative in the present circumstances that prompted Paul to write not simply “ render not evil for evil” (Romans 12:17) but, evoking the responsibility of the Christian society for the individual, “ see you to it that no one pay back to any one evil for evil.” ὁρᾶτεμη occurs only here in Paul (cf. Matthew 18:10, Joshua 9:13) who prefers βλέπετεμη (Galatians 5:15, 1 Corinthians 8:9, 1 Corinthians 10:12, Colossians 2:8). On ἀποδιδόνα , cf. Romans 12:17, 1 Peter 3:9, Proverbs 17:13. א GF read ἀποδοι ; D reads ἀποδοί The opposite of κακό in Paul is both ἀγαθό (Romans 7:19, Romans 12:21, etc.) and καλό (Romans 7:21, Romans 12:17, etc.). ἀντι is rare in Paul . ἀλλα … διώκετεκτλ . “ But,” on the contrary, “ always,” on matter how trying the circumstances, “ follow,” that is, strive earnestly after “ the good.” It is difficult to avoid the conviction that τὸἀγαθό , the moral ideal is for Paul love, seeing that ἡἀγάπητῷπλησίονκακὸνοὐκἐργάζετα (Romans 13:10), the neighbour including both the believer and the unbeliever (εἰςἀλλήλουςκαὶεἰςπάντα , as in 3:12). He might have said διώκετετὴνἀγάπη (1 Corinthians 14:1). It is questionable whether in Paul’ s usage τὸἀγαθό and τὸκαλό (v. 21) can be sharply differentiated (see Ell. on Galatians 6:10). Both terms represent the ethical ideal of Paul, which, as a comparison of Rom 12:6 ff. and Galatians 5:22 with 1Co_13 makes plain, can be described as ἡἀγάπ On τὸἀγαθό , cf. Romans 7:13, Romans 12:9, Romans 13:4, Galatians 6:10, etc.; τὸκαλό Romans 7:18, Romans 7:21, Galatians 6:9, 2 Corinthians 13:7, etc. For διώκει in a similar metaphorical sense, cf. Romans 9:30, Sir. 27:8; Romans 12:13, Romans 14:19, Psalms 33:15 ζήτησονεἰρήνηνκαὶδίωξοναὐτή See also Epict. IV, 5:30 διώκειντὸἀγαθὸνφεύγειντὸκακό The και which BKLP (cf. Weiss, 114) insert before εἰςἀλλήλου is to be omitted with א ADEGF, et al.; cf. 3:12, 4:10. (10) Joy, Prayer, Thanksgiving (5:16-18) The injunction to constant joy and prayer and to thanksgiving in every circumstance is characteristic of Paul (cf. 3:9 f.). The fact, however, that he notes, as in 4:3, that this exhortation is God’ s will makes probable that the special circumstances of persecution from without and friction within are here in mind as in vv. 14-15. In adding that this will of God operates in Christ Jesus, he designates that will as distinctively Christian, the will of the indwelling Christ who is the personal and immediately accessible authority behind the injunction (cf. 4:7f.). In adding still further εἰςὑμᾶ , he intimates that the will of God in Christ is for their advantage, and implies that the Christ in them, the source of joy (1:6, Philippians 4:4), prayer (Ephesians 6:18, Romans 8:26), and thanksgiving (cf. διὰΧριστου Romans 1:8, Romans 7:25, Colossians 3:17) is the power that enables them to carry out the difficult imperative. 16Always rejoice; 17continually pray; 18in everything give thanks; for this is God’ s will operating in Christ Jesus for you. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/iccnt/