Commentary on I Thessalonians Summary of I Thessalonians 1, 2(or 1:1 3:5) Paul Writes to the Thessalonians Reminding Them, in connection with his Thanksgiving for Them, How the Gospel Had Come to Thessalonica, as a Genuine Work of God and Not as a Product of Human Deception. This Section Comprises the Apostle's Thanksgiving and his Defence by means of Reminiscence. In Chapter 1 the Thanksgiving Predominates, but there is an Undertone of Defence against the Slander of the Adversaries. In Chapter 2 the Defence Predominates, although the Thanksgiving Continues. The Section, accordingly, may be summarized as follows: 1:1 Names of Senders and Addressee, Salutation 1:2–10 Thanksgiving with Undertone of Defence 1:2, 3 Immediate reason for thanksgiving the presence of fruits of the Spirit in the lives of the Thessalonian believers, their: work resulting from faith exertion prompted by love endurance inspired by hope 1:4–10 Ultimate reason for thanksgiving (in which an undertone of) defence can easily be detected their election from eternity. Proof: objectively, the trustworthiness of the message and of the messengers subjectively, the admirable manner in which this message and these messengers had been received and the new faith had been spread, a sign of the Spirit's operation in the midst of the church, which, in turn, is proof of divine election Let not the adversary deny either this trustworthiness or the genuine character of this operation. 2:1–20 (or 2:1 3:5) Defence with Continuing Thanksgiving 2:1–16 Apologia pro Vita Sua, that is, Paul's defence of his manner of life in Thessalonica, defence of his message, motive, and method (with note of thanksgiving to God for the way in which the message had been accepted by those who turned to God) 2:17–20 (or 2:17 3:5) Apologia pro Absentia Sua, that is, Paul's defence of his sudden departure and continued absence from Thessalonica CHAPTER I 1:1–10 1 1 Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ; grace to you and peace. 2 We give thanks to God always for you all, making mention (of you) in our prayers, 3 continually bearing in mind your work resulting from faith and (your) exertion prompted by love and (your) endurance inspired by hope^[21] in our Lord Jesus Christ in the presence of our God and Father; 4 knowing, brothers beloved by God, your election, 5 inasmuch as^[22] our gospel did not come to you in words only but also in power and in the Holy Spirit and full assurance, just as you (well) know what kind of men we became among you for your sake. 6 And you became imitators of us and of the Lord, when amid great tribulation you welcomed the word with joy imparted by the Holy Spirit, 7 so that you became an example to all the believers in Macedonia and Achaia. 8 For, from you the word of the Lord has echoed forth not only in Macedonia and Achaia, but in every place your faith (directed) toward God has gone forth, so that it is not necessary for us to say anything; 9 for they themselves are reporting about us, what kind of entering in we had among you, and how you turned to God from those idols (of yours), to serve God, the living and real One, 10 and to await his Son out of the heavens, whom he raised from the dead, Jesus, who rescues us from the wrath to come. 1:1. In our day when you write a letter, you first of all address the person to whom you are sending it; for example, Name of Addressee; then, Dear Friend: At the conclusion of the letter you write your own name; thus: Yours truly, John Brown In Paul's time, however, a letter would begin with the name of the sender. This would be followed by the name of the person(s) addressed, to which, in turn, would be appended the customary greeting. Examples are Acts 15:23and 23:36. So also this epistle: Paul and Silvanus and Timothy. Since the great apostle was mainly responsible for the present letter, he first of all writes his own name, then the names of those who had been associated with him in bringing the Gospel to the Thessalonians, and who were with him now in Corinth as this letter was being written. The apostle's Jewish name was Saul. This Hebrew name was very appropriate because its bearer belonged to the tribe of Benjamin from which centuries earlier king Saul had arisen (Phil. 3:5; cf. I Sam. 9:1, 2). Its meaning is asked of God. But as the apostle was a Roman citizen by birth (Acts 22:28), it is not strange that at the time of his circumcision (Lk. 1:59) he had been given a Roman (Latin) name (Paulus, cf. our: Paul) in addition to the Jewish name (Saul). Now the Roman name somewhat resembled the Jewish in sound, though not in meaning.^[23] The meaning of the Roman name Paul-us, also written Paullus, (for paurulus; cf. parvus), whence Greek Paul-os (cf. [Greek]) is little. There are those who see special significance in the meaning of this name, or make certain comments about it. Thus, for example, Augustine, playing on the apostle's Roman cognomen, styles him paullum modicum quid, and Chrysostom calls him, the man three cubits tall. The Acts of Paul and Thecla describe him as follows: baldheaded, bowlegged, strongly built, a man small in size, with meeting eyebrows, with a rather large nose, full of grace, for at times he looked like a man and at times he had the face of an angel. Others point out that whatever may have been Paul's physical stature (II Cor. 10:10), spiritually he was destined by God's sovereign grace to regard himself as very little or insignificant: less than the least of all saints (Eph. 3:8). Be that as it may and neither Paul in any of his epistles nor Luke gives definite indication of attaching any value to the meaning of the name, whether Hebrew or Latin, one fact at least is certain, and it is that fact upon which the emphasis should fall, namely, that although here in I Thess. 1:1Paul does not immediately add to his name the appositive an apostle (as he does when he writes to places where his office was in dispute), he is, nevertheless, writing in that capacity. As has already been pointed out (see p. 22), while he writes, he is conscious of his authority. Associated with him, fully endorsing everything he says, are Silvanus and Timothy. Silvanus is a Roman proper name. Originally it was the name of the god of the woods (cf. our adjective sylvan and cf. Pennsylvania: Penn's woods). The name as such bears no relation to the character or personality of this fellow-soldier nor to the place where he was born. It is merely a matter of sound-transposition. From what was probably originally an Aramaic name (with a meaning the same as Saul) comes the Greek Silas, and (without any similarity in meaning, only in sound) the Latin Silvan-us (though the Greek ending is, of course, -os). While Luke uses the name Silas, Paul very naturally refers to the same person as Silvan-us (-os), just as he calls himself Paul-us (-os). A comparison of the passages in Paul's letters with those in Acts makes it altogether probable that by Silas and Silvanus the same person is meant. He figures prominently in the proceedings of the council of Jerusalem (Acts 15:22, 27, 32), and was sent with Paul to Antioch to communicate the council's decision to that city. It has already been indicated (see pp. 5, 16) that after the argument between Paul and Barnabas with reference to John Mark, whom Paul refused to take with him on his second journey, the apostle chose Silas, that is, Silvanus, to accompany him and to carry out special missions; and that after the second journey the book of Acts contains no further reference to him. Also in the epistles of Paul the references to Silvanus always point to the second journey (II Cor. 1:19; I Thess. 1:1; II Thess. 2:1). The question whether the Silvanus mentioned by Peter (I Peter 5:12) was the same person, and in exactly what relation the former stood to the latter and to his letter need not detain us here. If the mention of Silas, as associated with Paul in the sending of the letter, is not surprising, the mention of Timothy is even less so. The reason for our belief that he as well as Silas had labored with Paul in Thessalonica has already been stated (p. 5). But in addition to laboring there with Paul, Timothy had been sent back to that field afterward and had just now reported his findings (I Thess. 3:1, 2, 6). We know much more about Timothy than about Silas. But the information furnished will be summarized in the proper place; see N.T.C. on the Pastorals. The order in which the three names are mentioned is the one which we would expect: first Paul, because he is, in the fullest sense of the term, the apostle. It is he who writes (i.e. dictates) the letter. Next mentioned is Silvanus, who in all probability was the older of the two companions and who had been with Paul from the very beginning of the journey during which the Thessalonians had received the Gospel. Last of all is Timothy, who seems to have been the youngest and who had been added to the little mission-band while the journey was already in progress (Acts 16:1 3). The three are writing (and in the immediate context are transmitting^[24] a salutation) to the church of the Thessalonians. The term translated church^[25] is ecclesia (cf. the adjective ecclesiastical). Originally it indicated the popular assembly, as for example in Athens, in which every free citizen could vote. In the LXX (Greek translation of the Old Testament) it refers to the community of Israel (whether or not viewed as assembled for any particular purpose). In the New Testament it refers to the company of those whom God has called out of darkness into his marvelous light (I Peter 2:9), whether, a. as here, they be viewed as constituting a local congregation, b. as in Eph. 1:22, the whole body of believers, or c. as in I Cor. 11:18, a gathering for worship. It is not clear just why Paul employs the expression of the^[26] Thessalonians instead of at (or in) Thessalonica (Rom. 1:7; I Cor. 1:2; II Cor. 1:1; Phil. 1:1; Col. 1:2). It is certain, however, that the expression the Thessalonians indicates all the members of the church which had very recently been established in (and was still in existence by virtue of its vital union with) God the Father and the Lord Jesus Christ. The combination of both terms (a. God the Father, b. the Lord Jesus Christ) after one preposition (in; that is grounded in) would seem to indicate that the two are entirely co-ordinate, that is, that the reference is to the first and to the second person of the Holy Trinity.^[27] Note also the trinitarian character of verses 3 5. Hence, the third person (Holy Spirit), mentioned in verse 5, is implied already in verse 1. Paul often mentions the three together in series of closely connected passages (II Thess. 2:13, 14; I Cor. 12:4–6; II Cor. 13:14; Eph. 2:18; 3:2–5; 3:14–17; 4:4–6; 5:18–20). In referring to the second person the full name is used here: the Lord Jesus Christ. In the LXX the name Lord ([Greek]) translates Jehovah, the God of Israel. It is more often the rendering of Jehovah than of anything else. (At times it is the equivalent of Adon, Adonai, Baal, etc.) Now the Jews were strict monotheists. Yet Paul, though himself a Jew, again and again gives to Jesus the title Lord. This shows that, in the thinking of the apostle, Jesus is just as fully divine as is God the Father: one and the same essence is possessed by the Father and by the Son (II Cor. 13:14). For Paul, Jesus is our Lord because: a. he is the second person in the Holy Trinity (I Cor. 13:3; Phil. 2:11), the highly exalted One, rightful object of worship, b. he has made us (Col. 1:3, 16), and c. he has bought (redeemed) us with his precious blood (Col. 1:3, 14); hence, we belong to him according to body and soul, in life and death and throughout all eternity. We owe him our full allegiance. This description of Jesus as Lord was not derived from the pagan world nor necessarily from the Christian communities in such cities as Antioch, Tarsus, and Damascus. No, Paul received it from the original disciples. The early church at Jerusalem (the Aramaic-speaking and then also the Greek-speaking believers) already used the title with reference to JesusGal. 1:18, 19; I Cor. 16:22: Maranatha, meaning Our Lord, come, or simply Lord, come;^[28] John 20:28. Acts 6:1shows that the early Jerusalem church was bilingual . To the title Lord Paul adds the name Jesus. Our English word Jesus is really Latin from the closely resembling Greek name ([Greek]). This, in turn, is the hellenized form of the late Hebrew Jeshua (Ezra 2:2), the contracted form of Jehoshua (Josh. 1:1; Zech. 3:1). This has been interpreted to mean Help of Jehovah. By another approach it has been explained as indicating: he will certainly save (Matt. 1:21). Accordingly, by giving this name to the Mediator, God meant to indicate that a. no one can save himself, b. salvation ever comes from God, c. this salvation is bestowed through the person and work of him who according to his divine nature is the Son of God, and according to his human nature, the son of Mary, d. it is he who saves, and he alone. No one else in all the wide world has been appointed to perform this task. Anyone can arrive at this meaning by carefully reading the following four passages: Matt. 1:21: You must call his name Jesus, for he will save his people from their sins. Matt. 11:27 30: &No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. Come to me, all who labor and are heavily burdened, and I will cause you to rest. John 14:6: I am the way and the truth and the life; no one comes to the Father but by me: Acts 4:12: And not by anyone else is there this salvation; for neither is there under heaven any other name that has been given among men by which we must be saved. Finally, to the title Lord and the personal name Jesus is added the official name Christ.^[29] This is the Greek equivalent of the Hebrew Messiah. It is clear, therefore, that for Paul the One here indicated was the fulfilment of prophecy, God's anointed (ordained and qualified by God to carry out the task of saving his people). By combining these three appellatives into one glorious designation, the Lord Jesus Christ, Paul indicates that the One thus named, together with God the Father, is able to be and actually is the source of the blessings contained in the salutation which is now pronounced: grace to you and peace. This form of salutation may have been suggested by the combination of the ordinary Greek and Hebrew greetings. Paul, however, deepens and spiritualizes both.^[30] The apostle uses the term grace ([Greek]) about a hundred times in his thirteen epistles. In the Old Testament it indicates gracefulness, beauty (Prov. 31:30), favor (Gen. 6:8). The various shades of meaning which this word acquires in Paul's epistles should be distinguished, somewhat as follows: (a) A quality or attribute of God or of the Lord Jesus Christ: his kindness. In this connection II Cor. 8:9is often referred to: For you know the grace of our Lord Jesus Christ. (However, in connection with this passage, meaning (b) might also be considered.) (b) The favor toward his people which results from this kindness of disposition and which manifests itself a. in their deliverance from the guilt and punishment of sin, b. in the dynamic, transforming operation of the Holy Spirit in their hearts, and finally, c. in their entrance into glory. On God's part, this favor is entirely sovereign and unconditional; on man's part, it is completely unmerited. Cf. Eph. 2:8; For by grace have you been saved through faith, and that not of yourselves; it is the gift of God. Salvation by grace stands in opposition to salvation by the works of the law. (c) The state of salvation, the sum-total of the blessings of salvation, or, at times, any particular blessing or endowment, viewed (in each case) as the free gift of God. Cf. Rom. 5:2: this grace wherein we stand. Eph. 4:7: But to each one of us was this grace given according to the measure of the gift of Christ. (d) The gratitude which is the believer's reaction when, led by the Spirit, he focusses his attention upon his own unworthiness and upon the greatness of God's goodness toward him. Cf. II Cor. 2:14: Thanks be to God & In the present passage (I Thess. 1:1) meaning (b) would seem to be the most fitting. Paul takes the greetings ([Greek]) of the ordinary letter in the Greek-speaking world (Acts 15:23; 23:26; Jas. 1:1), deepens it into grace ([Greek]): God's love for the undeserving, his unmerited favor in operation in the hearts and lives of his children, and then adds peace. This addition is natural, for when grace is received, there is peace ([Greek]) in the heart, the consciousness of having been reconciled with God through Christ. Grace is the fountain, and peace is the stream which issues from this fountain (Rom. 5:1). It can hardly be doubted that this peace is closely related to the Hebrew shalom (Judg. 19:20): wholeness, prosperity, welfare; here (I Thess. 1:1), spiritual welfare. It is the peace of which Jesus spoke in John 14:27(see on that passage). Paul uses the word more than forty times. This grace and this peace have their origin in God the Father, and have been merited for the believer by the Lord Jesus Christ. Just what is the character of this salutation? Is it an exclamation, a declaration, a mere wish? Some consider it to be an exclamation. They are of the opinion that no verb is even implied.^[31] Many, however, are not able to follow this reasoning. When a man says to his neighbor, More power to you! he is uttering an exclamation, and he does not use any verb. Yet, everyone immediately understands that a verb is implied, the sense being: May you receive more power! And so also in the present case. Paul, however, never uses a verb in his salutations. John employs the future indicativeII John 3: Grace, mercy, peace shall be with us . In a context which closely resembles Paul's style in Ephesians, Peter employs the optative (I Peter 1:2). Compare: Eph. 1:1 3I Peter 1:1–3 Paul, an apostle of Christ Jesus &to the saints.& Grace to you and peace from God our Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ.& Peter, an apostle of Jesus Christ &to the elect &Grace to you and peace be multiplied. Blessed be the God and Father of our Lord Jesus Christ.& From the similarity in the general structure and context of these salutations it may be safely inferred that Paul's implied verb resembles Peter's expressed verb. See also II Peter 1:2and Jude 2where the same form of the verb (optative mood) is used. Accordingly, A.V. is probably not in error when it inserts a verb and translates the salutation: Grace be unto you, and peace.^[32] However, exactly at this point a question arises. Is it not true then that those are right who contend that the salutation is a mere wish? And must we not, in all honesty, conclude that the traditional position of the church with respect to the salutation, as pronounced at the beginning of the service in public worship, is wrong; and that those authorities in Liturgics who contend that the salutation is an act of God whereby he bestows his grace and peace upon those who are ready to receive it by faith,^[33] are also wrong? We believe, however, that this conclusion by no means follows. The traditional position of the church is entirely correct. It has grammar on its side.^[34] The question, in the final analysis, is not: Does the traditional view with respect to the nature of the salutation (as being an actual declaration that God imparts his favor, and that he places his blessings upon the congregation) harmonize with my notion as to what a service of the Word should be? Does it tally with my opinion of the office of the minister? It is this: What is the real sense of Scripture? Then, if the teaching of the Bible happens to go contrary to my way of thinking, let me try to change not the teaching but the way of thinking. And if I am not willing to do this, I should say very plainly, I do not agree with the Bible. Now the fact that the traditional view is correct is clear both from the Old and from the New Testament. Note the following: Num. 6:24 26: Immediately after the words of the Aaronitic benediction we read, So shall they put my name upon the children of Israel; and I will bless them. Hence, the act of pronouncing the benediction was viewed as an effectual putting of the name of Jehovah upon Israel, sothat his blessing would actually result. Luke 10:5, 6: And when you enter into any house, first say, Peace to this house. And if a son of peace be there, your peace shall rest upon him; but if not, it shall turn back to you. II John 3: Grace, mercy, and peace will be with us &As was indicated earlier, the indicative mood is used. It is a declaration of something that will actually happen. This harmonizes completely with the idea of the expressed optative (Peter and Jude) or implied optative (Paul), when the latter is viewed as expressing an effective (not a mere) wish. What Paul, writing officially as Christ's apostle, meant here in I Thess. 1:1may, accordingly, be summed up as follows: May grace and peace rest upon you all. As God's official representative I (together with my associates Silas and Timothy) declare that this is what will actually happen. Two objections should be answered: (a) But is it not true that God's grace and his peace always rest on the church? True, indeed, but the effective wish or the declaration is that this grace and this peace shall be applied abundantly especially in connection with this particular service of public worship (for example, when this letter or any part of it is read). (b) Is not this a mechanical view? Indeed not! These blessings are bestowed upon those and only upon those who are ready to receive them by faith. Read Luke 10:5, 6quoted above. 2, 3. In letters written by men who were Paul's contemporaries the greeting is often followed by a statement which indicates that the person(s) addressed is being remembered in prayer to the gods. Hence, it is not surprising that Paul's epistles contain a similar item. (Rom. 1:8; I Cor. 1:4; Phil. 1:3; Col. 1:3; II Thess. 1:3; II Tim. 1:3; Philem. 4.) The resemblance, however, is in form but not in essence. The readers, many of whom were recent converts from the pagan world, must have been impressed by the fact that this letter is different. Paul and his companions have excluded the idol-gods from their letter as decisively as the Thessalonians had expelled them from their homes. The thanksgiving is here, but it is addressed to the one true God: We give thanks to God always for you all. The verb we give thanks ([Greek]) is related to the noun grace ([Greek]; see on 1:1, meaning d.). Paul and his companions thank God for the fruits of grace that were found in the hearts and lives of the church-members. They do this continually, never skipping a single day. They recognize the unity of faith, love, and hope which characterized the membership: for you all. The main clause, We give thanks, has three participial modifiers, as follows: verse 2b. making mention (of you) in our prayers verse 3. continually bearing in mind your work.& verse 4. knowing &your election & The first and the second of these clauses indicate the accompanying circumstances of the thanksgiving; that is, they show what Paul, Silas, and Timothy did when they gave thanks for the Thessalonians: how they would mention them by name, and would specify the spiritual fruits which adorned their lives (work resulting from faith, exertion prompted by love, endurance inspired by hope). The second clause, however, does more than this. It also begins to indicate the reason why the missionaries are so thankful. They express their gratitude because of these fruits! That is the immediate reason. But there is also an ultimate reason, which is expressed in the third participial modifier: knowing your election. Beginning with the first of these modifiers, Paul says: making mention (of you) in our prayers. It would seem that the missionaries prayed unitedly (in addition, of course, to praying individually). They may have taken turns in leading the devotions. These prayers were not marked by any vagueness. On the contrary, the needs of the various churches were mentioned one by one, as the occasion demanded. The thought is not excluded that individual members may have been mentioned by name. Now such prayers consisted not only in a series of petitions, but also in thanksgivings, praises, words of adoration. God was given the honor that was due to him in view of the marvelous things he had done. In fact, that is exactly the point which receives the emphasis here, as is indicated in the second participial modifier: continually bearing in mind your work resulting from faith and (your) exertion prompted by love and (your) endurance inspired by hope in our Lord Jesus Christ in the presence of our God and Father. With respect to the meaning of this beautiful passage commentators differ widely.^[35] This is the first time the series faith, hope, and love occurs in Paul's epistles. Here hope is mentioned last (faith &love &hope) in order to link it with in our Lord Jesus Christ in the presence of our God and Father. In an epistle which deals so extensively with the subject of the confident expectation of Christ's Return, it is natural that the term hope is placed in a climactic position; just as it is natural that in I Cor. 13love is stressed. Paul thanks God for the work accomplished by these recent converts to the Christian religion. He does not immediately reveal what is meant by this work. It is probably best not to restrict the meaning too rigidly. Caring for the sick, comforting the dying, instructing the ignorant, all this and much more occurs to the mind. Yet, in view of verses 6 10 of this chapter, it would seem that the apostle (and those with him) is thinking especially of the work of making propaganda for the gospel, and doing this even in the midst of bitter persecution. This, indeed, was work resulting from faith. In fact, it was exertion (labor) prompted by love. Had there been no love in return for the love of which they were the objects, these Thessalonians would never have been able to accomplish what they did. That they did accomplish the almost unbelievable will be pointed out in connection with verses 6 10. When we speak of love-labor, we are prone to look only for deeds that can be seen, weighed, and measured. But suffering for the name and sake of Christ also falls under the heading of exertion prompted by love. It implies endurance. A person who suffers such persecution is willing, if need be, to remain under (cf. the verb [Greek]) stress and strain, confidently expecting that in the very presence of the God who will one day judge all men he will find a safe shelter with his Lord Jesus Christ (on this designation see 1:1); in other words, his endurance is inspired by hope in our Lord Jesus Christ in the presence of our God and Father. (On God the Father here our God and Father see 1:1.) 4. knowing, brothers beloved by God, your election & In the final analysis, the reason for the joy and gratitude which fill the hearts of the missionaries is the fact that they know that (speaking by and large) the members of the Thessalonian church are God's chosen ones. Paul, Silas, and Timothy actually know this. They know (knowing [Greek], is the participle used) it because the facts speak so clearly that the conclusion is inevitable, direct, immediate. This passage is a most forceful repudiation of the position of those who say that one can never really know whether he or whether anybody else is included in God's eternal decree of election. The missionaries had become acquainted with the readers in the recent past. After a very brief stay among them, they had been forced to move on. Nevertheless, they do not hesitate to state, The ultimate reason why thanksgiving fills our hearts is that we know that you were chosen (from eternity). ^[36] The noun election also occurs in the following passages of Paul's epistles: (Rom. 9:11; 11:5, 7, 28II Peter 1:10). The apostle, who was himself an elect vessel (Acts 9:15), dwells on the theme of sovereign election in such passages as the following (in addition to those already mentioned): Rom. 8:33; 11:29; 16:13; I Cor. 1:27, 28; Eph. 1:4–6; Col. 3:12–17; II Tim. 2:10, 19; Titus 1:1. There are several additional passages which, though not containing the word elect, are of value for the study of this subject; e.g., Rom. 8:28–30; I Cor. 4:7; Eph. 2:8; Phil. 4:3.^[37] On the basis of all these passages, Paul's teaching on election can be summarized as follows: (1) It (election) is from eternity (Eph. 1:4, 5). (2) It becomes evident in life (I Thess. 1:4). This does not mean that anyone has the right to assign his neighbor to hell or to call him a reprobate: God sees the heart; we do not. Also, we are not infallibly inspired, as Paul's teaching was. There may be a death-bed conversion. (3) It is sovereign and unconditional; that is, it is not conditioned on foreseen works or foreseen faith (I Cor. 1:27, 28; 4:7; Eph. 1:4; 2:8). See also Canons of Dort, I, ix, x. (4) It is just (Rom. 9:14, 15). (5) It is not limited to Gentiles; in every age a remnant of the Jews is also included (Rom. 11:5). (6) It is immutable and effectual; the elect actually reach heaven at last. They obtain salvation (Rom. 11:7). God's chain cannot be broken (Rom. 8:28–30; cf. 11:29; II Tim. 2:19). (7) It affects life in all its phases, is not abstract. Although election belongs to God's decree from eternity, it becomes a dynamic force in the hearts and lives of God's children. That is clearly also the meaning here in (I Thess. 1:4; see verses 5 10. It produces such fruits as adoption as sons, calling, faith, justification, etc.Rom. 8:28–30, 33; Eph. 1:4, 5; Titus 1:1). The proposition: If a man has been elected, he will be saved regardless of how he lives (e.g., whether or not he believes in Christ, whether or not he gives evidence of possessing the fruits of the Holy Spirit), is wicked and absurd. No true and sane believer of any denomination, whether he be Methodist, Baptist, Calvinist, Lutheran, or whether he belongs to any other denomination or religious group, will ever subscribe to it. Everyone should read and reread the beautiful description of the truly elect person which is found in Col. 3:12–17. (8) It concerns individuals (Rom. 16:13; Phil. 4:3; cf. Acts 9:15). (9) It comprehends these individuals in Christ, sothat they are definitely viewed as one body (Eph. 1:4; II Tim. 2:10). (10) It is an election not only unto salvation but definitely also (as a link in the chain) unto service (Col. 3:12–17; cf. Acts 9:15, 16). (11) It is taught not only by Paul, but also by Jesus himself. See N.T.C. on John 6:39; 10:11, 14, 28; 17:2, 9, 11, 24. (12) It has as its final aim God's glory, and it is the work of his delight (Eph. 1:4–6). The elect are called brothers beloved by God. Paul loves the designation brothers, using it again and againI Thess. 1:4; 2:1, 9, 14, 17; 3:7; 4:1, 10, 13; 5:1, 4, 12, 14, 25, 26, 27; II Thess. 1:3; 2:1, 13, 15; 3:1, 6, 13; and many times in the other epistles . In the present instance he adds the beautiful description beloved of GodII Thess. 2:13; further also Rom. 1:7; 11:28; 12:19; 16:8, 9, 12; I Cor. 4:14, 17, etc. . Because of its combination with the word of God it would seem probable that the deepest and fullest sense must be ascribed to the participle (pl. mascul., perfect passive) beloved. See N.T.C. on John 21:15 17. This love of God extends backward to eternity, as the preceding context clearly implies. It also extends forward and is still continuing (as is implied in the tense of the participle). No one can ever separate believers from the love of God in Christ. Moreover, as the parallel passages indicate, God's beloved ones are also Paul's (and Silas and Timothy's) beloved ones. 5. But how is it to be explained that the missionaries have a right to be so convinced about the fact that these Thessalonians are God's elect? The reason is given in the verses which follow, which should be considered as a unit (verses 5 10); to begin with: inasmuch as our gospel did not come to you in words only but also in power and in the Holy Spirit and full assurance. The meaning is: that you were chosen (elected) we know from the fact that our gospel did not come to you in words only, etc. As we see it, the sense of the entire passage (verses 5 10) can be summarized as follows: Do not be deceived by the enemies of the faith who are trying, by means of an attack on our integrity, to undermine your faith and your assurance of salvation. Our behavior among you was proof of our integrity and of the reliability of our message. Your own joyful acceptance of the gospel which we preached, sothat you began to spread the news everywhere, and turned away from those idols of yours to serve the living God and to await his Son from heaven, clearly indicate that what happened (and is happening) in Thessalonica was (is) wrought by the Holy Spirit and was (is) the fruit of election. Any doubt about the genuine character of your faith was removed by Timothy. (See on 3:5.) So continue stedfastly. In order to confirm the faith of the Thessalonians Paul, accordingly, does two things: he shows: a. that the message which they had received and the messengers who brought it could be trusted. See verse 5. b. that the manner in which they received it was proof of the operation of the Spirit of God. See verses 6 10. Just as at Corinth (I Cor: 2:4), where Paul was carrying on his missionary activity while he was writing this letter, so also at Thessalonica, he was not interested in mere words (I Cor. 2:4) but in a genuine demonstration of the Spirit. To this the people addressed will readily testify. The original has the singular in word, in a mere discourse. There was spiritual dynamite ([Greek]) in the message, enough dynamite to demolish the idol-gods (verse 9). In fact, the dynamite of the Spirit was of a different kind than physical dynamite, for whereas the latter is limited to destructive operations, this dynamite was also constructive ( to serve God, the living and real One, etc.). Notice how the concepts Spirit and power go together here, as so often (Rom. 1:4; 15:13, 19; I Cor. 2:4; Gal. 3:5; and cf. Rom. 1:4, II Tim. 1:7, 8). This is in accordance with Christ's promise (Acts 1:8. Cf. also Luke 1:17, 35; 4:14; Acts 10:38). The reason why there was such power in the message was because when Paul (and those associated with him) spoke, God was speaking. This also accounts for the fact that the missionaries had spoken with full assuranceCol. 2:2; Heb. 6:11; 10:22; cf. the verb in Luke 1:1; Rom. 4:21; 14:5; Col. 4:12; II Tim. 4:5, 17which without even the addition of an article is linked immediately with the Holy Spirit, for the full assurance is an immediate effect of the Spirit's presence and power in the hearts of the ambassadors . Because of the immediately preceding and the immediately following context, it would seem that those commentators are wrong who confine this assurance to the Thessalonians. The reference here is (at least primarily) to the full assurance of the missionaries as they spoke the word. Paul appeals to the memory of those addressed when he adds: just as you (well) know what kind of men we became among you for your sake. All kinds of traveling philosophers were roving about in the world of that day. They plied their trade for their own sake, in their own interest. Paul, Silas, and Timothy were different. They carried on their difficult tasks for the sake of the people, that they might be saved. In that spirit and frame of mind they had entered Thessalonica, and the experiences which they had endured there had added to their spiritual vigor. The obverse side of the events that had recently transpired at Thessalonica (the side which shows how the good news had affected the Thessalonians) is shown in the verses which follow. 6, 7. And you became imitators of us and of the Lord. The genuine character of the religious experience of the Thessalonians is portrayed here. They had become imitators ([Greek], our word mimickers is from the same root), not merely talkers. Cf. (I Thess. 2:14; then also I Cor. 4:16; 11:1; Eph. 5:1; Heb. 6:12. Paul is not afraid to say, You must be imitators of meI Cor. 4:16). He dares to say this because, by sovereign grace, he is able to add, &as I also am of Christ (I Cor. 11:1). And those who are imitators of Paul and of Christ are also imitators of God (Eph. 5:1). Thus the arrow points back from Paul (and his associates), to Christ, to God. That is the logical order. That is also why here in I Thess. 1:6of us precedes of the Lord. The missionaries had been physically present with them. Even before any conversion had taken place, the earnestness, devotion, enthusiasm, willingness to suffer for Christ, etc., of the missionaries could be seen and watched. These missionaries, in turn, pointed to and spoke about the LordI Thess. 1:1for the title . Now it is not possible to imitate Christ in every respect. For example, in his capacity as the Savior of men he cannot be imitated. But the third of comparison (the point with reference to which both the missionaries and the Christ who commissioned them can be imitated) is clearly stated in the words: when amid great tribulation you welcomed the word with joy imparted by the Holy Spirit. Rejoicing amid tribulation (John 16:33) was something about which Paul and Silas could tell a very touching story! And the story had reference to an event that had occurred just before the missionaries had wended their way toward Thessalonica. At Philippi they had been cast into a dungeon, their feet fastened in the stocks. But about midnight Paul and Silas had been singing hymns to God! And this is only one illustration of their rejoicing amid tribulation. Jesus, too, had rejoiced in the midst of tribulation. See N.T.C. on (John 12:20 36and on 16:33. Hence, when amid similar pressure (see p. 9) those who are here addressed had welcomed the word (the gospel of salvation) with Spirit-wrought joy, they had given unmistakable evidence of being imitators of the missionaries and of Christ himself.Acts 5:41.) They had proved themselves to be God's elect. The connection with I Thess. 1:4must not be lost sight of. Now imitators become examples. There is a kind of circle here: first, God performs his works on earth: the Father elects; the Son (and also his special ambassadors) gives an example of rejoicing amid suffering; the Holy Spirit imparts joy. Then the Thessalonians believe, welcome the word, become imitators. They, in turn, carry the good news to others, whose praises (after also they have experienced the great change) glorify God in heaven. Thus the circle has been completed. The Thessalonians, as it were, stand in the middle: the word of the Lord came to them, and they, having accepted it by faith, have sounded it forth sothat others also might hear and believe. That this is the right interpretation is shown by what follows immediately: sothat you became an example to all the believers in Macedonia and in Achaia. One who is not an imitator cannot become an example ([Greek], derived from [Greek]; hence, the mark of a blow, the figure made by it; see N.T.C. on John 2:25; further, image, Acts 7:43; mould, Acts 23:25; and thus model or pattern for imitation, Acts 7:44; Phil. 3:17). To all believers in the two Roman provinces of Macedonia (here, besides Thessalonica itself, was Philippi and Berea) and Achaia (here was Athens and Corinth) the Thessalonian converts had become an example. The reason, in exact correspondence with the preceding, is set forth in the following words: 8. For, from you the word of the Lord has echoed forth. We repeat what was said in connection with verses 6 and 7: the Thessalonians stood in the middle. They are here compared to a parabolic arch or a sounding-board which re-inforces sounds and causes them to travel in various directions. The arch or the sounding-board does not of itself create the sounds. It occupies a middle-position, receiving them, re-inforcing them, and sending them on. Thus also the word of the Lord, having been received by those people in Thessalonica who are here addressed, had been re-inforced by their own joyful experience in accepting it, and, thus strengthened, had been echoed forth (the verb is [Greek]; our word echo is related to it), and this not only in Macedonia and Achaia^[38] but in every place your faith toward God has gone forth, sothat it is not necessary for us to say anything. When Paul says, in every place, he must mean also in regions outside of Macedonia and Achaia; hence, probably also at least in Palestine, Syria, and Asia Minor. It should be borne in mind that the populous trading-center, Thessalonica, was so located (on the Egnatian Highway, thus linking the East with the West, and at the head of the Thermaic Gulf, thus connecting it with harbors all over the then-known world) that news could spread very quickly to regions far and near. All the believers at Thessalonica had to do was avail themselves of the opportunities which their strategic location afforded. Now the point certainly is not that merely the rumor with reference to the great change at Thessalonica had been spreading, but rather that the believers there, in the enthusiasm of a great discovery, actively propagated their faith toward God. The preposition toward (John 1:1) prepares us for the preposition from in the next verse: they had turned from idols, toward God. There had been a complete turn-about in the direction of their lives. But how did Paul know all this? It must be assumed that he had by this time received messages from these various centers. That is not strange at all. Good highways connected the cities of the Roman world, and travel, though slow compared to our own day and age, was not nearly as retarded as some commentators (who reject Thessalonians because of the facts related here in verses 7 10) seem to think. Paul naturally was anxious to relate to all who came to him what great things God had accomplished in Thessalonica. But before he could even get started, the visitors were telling him what they had heard! Well, Paul did not mind that at all. He rather enjoyed it, as is clear from the words: 9. for they themselves are reporting about us, what kind of entering in we had among you, and how you turned to God from those idols (of yours), to serve God, the living and real One. Paul and his companions do not need to report. People are doing (note present continuative tense) this for them. The missionaries hear the report. Others also hear it. The missionaries hear that others hear it. It is the great news about Paul, Silas, and Timothy and what God has accomplished through them. The tidings, coming from all the regions which had been penetrated by the faith of the Thessalonians, are spreading far and wide. Now this report, circulated from mouth to mouth, contains two main topics, the second of which is again divided into two subordinate news-items, as follows: A. Paul, Silas, and Timothy entered in among the Thessalonians in such and such a manner. (As a result, through the operation of the Spirit) B. The Thessalonians turned to God from the idols (meaning: from those idols of theirs): 1 to serve a God living and real and 2 to await his Son out of the heavens, whom he raised from the dead, Jesus, who rescues us from the wrath to come. Various corroborative details are undoubtedly added: there is amplification and clarification. Naturally, Paul in writing to the Thessalonians changes the direct to the indirect form of discourse: in the present instance the pronoun they becomes we, the Thessalonians (or something similar) becomes you, and there is undoubtedly abbreviation. Hence, we read: A. &how we entered in among you, and B. how you turned to God from the idols: 1 to serve a God living and real and 2 to await his Son from heaven, whom he raised from the dead, Jesus, who rescues us from the wrath to come. The entering in (Acts 13:24; Heb. 10:19; II Peter 1:11) of which Paul speaks must not be viewed as a mere introduction, as is done by some. It has reference to whatever pertained to the coming of the missionaries to Thessalonica and to their work in and outside of the synagogue. The commentary is supplied by Paul himself in I Thess. 1:5and 2:1–12; see on these verses. What Paul means, therefore, is this: The charges that are being leveled against us by base opponents are vain. Our way of operating when we came to you and worked among you has become a matter of public knowledge. You yourselves remember it, and others far and wide have heard about it. And how you turned. A very significant verb is used ([Greek] from [Greek]): to turn, often to return, but here obviously not the latter but the former. The readers (many of whom must have been Gentiles, for they had been worshipping idols) had experienced a real, inner change which had become outwardly manifest: their whole active life was now moving in the opposite direction: away from ([Greek]) idols, to (John 1:1) God.^[39] When God converts a man, he changes the entire person, not only the emotions, sothat one regrets his former manner of life (cf. the idea which predominates in the verb [Greek]), but also the mind and will, with respect to which he experiences a complete change-over (cf. the thought that is placed in the foreground by [Greek]), and all of this becomes apparent in his outward conduct (I Thess. 1:9). It was from the^[41] idols (both the images themselves and the deities whom they represented) that the Thessalonians had turned away. The apostle and his companions had observed this idol-worship, and knew all about it. These idols were merely vain things (Acts 14:15). They were dead; hence, totally unable to render any assistance to anyone in time of need. Now it must have been a momentous change, this turning away from the idols. It is not easy to reject and eject gods which one has worshipped from the days of childhood, and which by one's ancestors, from hoary antiquity, have always been considered very real, sothat their names and individual peculiarities have become household-words. It amounts to nothing less than a religious revolution. The enemies were right when they said that the missionaries were men who turned the world upside down. Idol-worship affected life in all its phases. And we can well imagine that especially to the Thessalonians these deities had seemed very real, for it must be borne in mind that Mt. Olympus, whose celebrated summit was considered the home of the gods, was close by, only about fifty miles to the S.W. And according to tradition, when Zeus shook his ambrosial curls, that mighty mountain trembled! Nevertheless, as a result of the operation of God's grace whereby the message was applied to the hearts, the eyes of the Thessalonians had been opened, sothat they saw that their idols were vanities. They had turned from them to a God living and real. Here the true God is not so much pointed out as described. All the emphasis is on his character, which is the very opposite of the idols. They are dead, he is living. They are unreal, he is real, genuine. They are unable to help, he is almighty and eager to help. To this God the Thessalonians have turned to serve him continually, submitting themselves to him as completely as does a slave to his master, nay far more completely and far more willingly.^[42] Now, turning to a God living and real implies turning to his only begotten Son and salvation through him; hence, there follows: 10. and to await his Son out of the heavens. It seems that it was especially the teaching with reference to Christ's return upon the clouds of heaven that had captivated the minds and hearts of the readers. As they saw it and rightly so a man is not truly converted (or turned, verse 9) unless he glories in this doctrine and shores its force in his life. For them true conversion implied (at least) these two things: a. turning away from the idols, and b. turning to God and to his Son who is coming out of the heavens (Eph. 4:10for the plural; and for the idea of the descent see 4:16; II Thess. 1:7; then also Dan. 7:1; Matt. 24:30; 25:31–46; 26:64; Acts 3:21; and Rev. 1:7). From the heaven of heavens (where in a special sense dwells God surrounded by the redeemed and the angels), and the starry heaven, and the heaven of the clouds, Jesus will descend to take into his embrace his people. This coming they are awaiting. The force of the verb to await must not be lost sight of. It means to look forward to with patience and confidence. This awaiting means far more than merely saying, I believe in Jesus Christ, who ascended into heaven, and from thence he shall come to judge the living and the dead. It implies (both in Greek and in English) being ready for his return. When you await a visitor, you have prepared everything for his coming. You have arranged the guest-room, the program of activities, your time and your other duties, and all this in such a manner that the visitor will feel perfectly at home. So also, awaiting the very Son of God (John 1:14) who is coming out of the heavens implies the sanctified heart and life. This Son of God who is coming out of the heavens is none other than the historical Jesus (see on l:l), the very One whom God actually and physically raised from the dead (Rom. 4:24, 25; 8:11; I Cor. 15:15; Gal. 1:1; Eph. 1:20; Col. 2:12; II Tim. 2:8; and cf. N.T.C. on John 20:1 10). The thought of his coming does not spell terror for the believer. Rather, the lord is at hand &in nothing be anxious! (Phil. 4:5, 6), for it is this Jesus who rescues (is rescuing) us from the wrath to come (the coming wrath). Jesus, the Savior (see on 1:1) is ever true to his name: he saves, rescues. He does not rescue everybody but us (Paul, Silas, Timothy, believers at Thessalonica, all the elect). From the settled indignation ([Greek]) which by nature rests on the sinner (Eph. 2:3), and which by his idolatry and immorality and especially (in the case of those who have heard the good news) by his rejection of the gospel he daily increases, and which will be revealed most fully in the coming day of judgment, Jesus delivers all those who embrace him by living faith. For the concept wrath see also N.T.C. on John 3:36. In II Thess. 1:5 12(see on that passage) Paul amplifies the thought of 1:10. The Synthesis is found at the end of chapter 2. 21 Literally: your work of faith and exertion (or: labor) of love and endurance of hope; but such language conveys little meaning in English. 22 The sense of this statement is: for &that you were chosen (elected) we know from the fact that our gospel, etc. 23 The question might be asked, But why did not the apostle simply keep his Hebrew name with Grecianized ending to be used in a Greek-speaking environment? In other words, why was he not simply called Saul-os (instead of Paul-os)? This, however, would not have been very pleasant. Who likes to be called loose, wanton, straddling, waddling ([Greek])? N.T.C. W. Hendriksen, New Testament Commentary 24 [Greek] is sometimes called the dative of transmittance. 25 Our English word church (cf. German Kirche, Dutch kerk) is also, in all probability related to the Greek [Greek], and means that which is the Lord's. 26 It is probably best not to look for any profound reason why the article is omitted in the original. Some, nevertheless, suggest that the reason might be that not all but only some of the inhabitants of Thessalonica had been converted. Far more simple is the explanation given by A. T. Robertson and others, namely, that Thessalonians, being a proper name, is definite even without the article. In line with A.V., A.R.V., R.S.V., etc., we abide by the usual rendering of the Thessalonians. 27 Thus also in (II Thess. 1:2. If the idea were: from the triune God through Jesus Christ we would have expected two prepositions, namely, [Greek] and [Greek]. I agree with Lenski (op. cit., p. 219) and others that the expression God the FatherI Thess. 1:1; II Thess. 1:1, 2) refers here to the first person as such. Cf. A. M. Perry, Translating The Greek Article, JBL 68 (Dec., 1949) 329 334. 28 The latter, if the original meaning of the suffix had been obscured, which is possible. On the use, derivation, and meaning of the word [Greek] see especially J. Y. Campbell, art. Lord, in A Theological Word Book of the Bible (edited by Alan Richardson), New York, 1952; also J. G. Machen, The Origin of Paul's Religion, Grand Rapids, 1947 (reprint), chapter 8; and G. Vos, The Self-Disclosure of Jesus, New York, 1926, chapter 9. 29 On this name see G. Vos, op. cit., chapter 8. 30 See M.M., p. 685. 31 See R. C. H. Lenski, Interpretation of Galatians, Ephesians, Philippians, Columbus, Ohio, 1937, p. 27. A.V. Authorized Version (King James) 32 The addition from God our Father and the Lord Jesus Christ is not supported by the best texts (II Thess. 1:1). 33 Cf. Andrew W. Blackwood, The Fine Art of Public Worship, Nashville, 1939, p. 153. (He is referring to the benediction at the conclusion of the service, but with respect to the point at issue this makes no essential difference.) See also W. Heyns, Liturgiek, Holland, Mich., 1903, p. 150: It (the salutation) is a declaration of God that he dwells in the midst of the congregation in order to bless it with his grace and peace; and A. Kuyper, Onze Eeredienst, Kampen, 1911, p. 196: It is not the cordial wish of that man in the pulpit, who prays that whatever is good, including grace and peace, may come your way; but it is God Triune, who pronounces his grace and peace upon you, and who for that purpose uses his servant. 34 To say that an implied optative indicates that the salutation amounts to the expression of a mere wish is an indication of a superficial and altogether too limited view of the meaning of the optative mood in certain specific connections in Biblical (LXX and New Testament) Greek. A few examples will make this clear. According to Mark 11:14Jesus said to the fig tree that produced nothing but leaves: Forevermore may no one eat fruit from you again. The verb (may eat) is in the optative mood. But this optative did not express a mere wish. On the contrary, the wish was effective. It amounted to nothing less than pronouncing an effective curse upon that tree. As they passed by the next morning, the disciples saw the fig tree completely withered, to its very roots (Mark 11:20). More to the point, we have a similar use of the optative in connection with the Aaronitic benediction (Num. 6:24–26). The jussive of the verbal forms in the Old Testament passage very appropriately indicates effective impartation, not mere wishing but effective wishing. Note the optative mood in the LXX translation of this passage. See Gesenius-Kautzsch, Hebrew Grammar, Oxford, 1910, p. 321. 35 The main theories are best represented by the various renderings which have been suggested, of which we shall mention three: remembering without ceasing (or a similar clause): (1). your work of faith and labour of love and patience of hope. We reject this for the simple reason that it makes little or no sense. What is patience of hope anyway? (2). your work, namely, faith and labor, namely, love and patience, namely, hope. Aside from doctrinal objections, we reject this because, though it is grammatically possible, it can hardly be said to be true to the Pauline emphasis. Also, the concept, patience, namely, hope, is difficult. (3). your active faith and industrious love and tenacious hope. But this places the emphasis where, according to the original, it does not belong. The words stressed in the original are not faith, love and hope, but work, exertion (or labor), and endurance. As we see it, the grammatical construction of the clause is as follows: The nouns work, exertion, and endurance are object-genitives after the verb bearing in mind (being mindful of). The word your modifies all three, hence, your work, your exertion, your endurance. Each of these nouns has a modifier in the genitive. It matters little whether this is called adjectival or descriptive or subjective genitive or genitive of source. All four terms have been used, but basically the idea is the same (though with a slight variation in emphasis). The idea is that the work is definitely faith-work, that is, it is work which springs from, is accomplished by, and reveals faith. Were it not for the presence of living faith, this work would not be in evidence. And so with the other modifiers: the exertion is prompted by (and reveals) love; and the endurance is inspired by (and gives evidence of) hope. We construe Lord Jesus Christ to be objective genitive after the noun hope, which stands closest to it. That is the most natural construction, yields an excellent meaning, which, moreover, is in harmony with parallel passages (II Thess. 2:16). The fact that, thus construed, the third element in the series is of greater length than the other two does not worry us in the least. Paul is no lover of rigid symmetry. He frequently lengthens (or at least varies) the last of several elements in a series. That makes for progression in thought. Note, for example, how in this very letter when the series faith, love, hope is mentioned in 5:8, the apostle enlarges on hope. For the opposite view (according to which our Lord Jesus Christ belongs to all three items in the series, so that the meaning becomes: work &labor &hope, all three embracing him, or centering in him) see Lenski's diagram on p. 221 of his Commentary; and see Van Leeuwen (Kommentaar, p. 300; Korte Verklaring, pp. 15–17). We do not see any need of linking in the presence of ([Greek]) with the remote participle bearing in mind ([Greek]). Much more natural is the construction of this preposition with the immediately preceding words, just as in 2:19 and 3:13. 36 Excellent are the practical remarks with reference to this in the book by H. Veldkamp, In De Schemering Van Christus Wederkomst, Kampen, 1928, pp. 20–25. 37 See also N.T.C. on John 15:19; H. Bavinck, The Doctrine Of God (translated by W. Hendriksen), Grand Rapids, Mich., 1951, pp. 337–407; and L. Berkhof, Systematic Theology, Grand Rapids, Mich., 1949, pp. 109–125. The term elect does not always refer to the divine decree; see Luke 10:42; John 6:70; Acts 1:24; 6:5, cf. Deut. 4:37; 7:6–8; I Sam. 10:24, etc. 38 Perhaps here viewed as a unit; we might say: Greece, but the correct reading is somewhat uncertain: it cannot be established with certainty whether the definite article here in verse 8 also precedes Achaia. 39 For the various terms used in Scripture to indicate conversion, and a discussion of their meaning, see L. Berkhof, Systematic Theology, Grand Rapids, Mich., 1949, pp. 480–492; R. C. Trench, Synonyms of the New Testament, Grand Rapids, Mich., 1948 (reprint), par. lxix. On the synonym [Greek] see especially W. D. Chamberlain, The Meaning of Repentance, Philadelphia, 1943. 40 Though mind and will are in the foreground when [Greek] is used, the emotions are not excluded: complete transformation or conversion is meant. The word looks forward as well as backward; hence, repentance, a term which merely looks backward, is not the proper translation, and, of course, penance is even worse. An excellent study-passage in this connection is II Cor. 7:8–10, in the original. 41 Generic use of the article. This comprehends the class as a single whole, definitely present to the mind of the writer (and, of course, to the mind of the reader), especially from the point of view of this or that characteristic: the idols in all their helplessness! In such a case the article should not be omitted in the translation, for if this is done one loses the flavor of the original. I would suggest that in translating such a generic article, one either simply retain it in English or else in order to bring out its force even more clearly choose as its English equivalent the demonstrative. Cf. a similar use of the article in Matt. 8:20, and with a noun in the sing. Luke 10:7; I Tim. 3:2. In the use of the generic article (as well as the article with abstract nouns) German and Dutch usage more nearly approaches the Greek than does English usage. Here in I Thess. 1:9the German von den Abg�ttern and the Dutch van de afgoden is very normal. 42 For that reason I do not favor the translation to be slaves of. Although that rendering does bring out the idea of complete submission, it clashes with the voluntary and joyful character of the worship that is rendered to God. See also N.T.C. on John 15:15. CHAPTER II 2:1–12 2 1 Indeed, you yourselves know, brothers, our entering in among you, that it was not empty-handed. 2 On the contrary, though we had previously suffered and had been shamefully treated at Philippi as you know, still by the help of our God we summoned courage to tell you the good [Greek] -2 _ftnref1 [Greek] of God with profound [Greek] -2 _ftnref2 [Greek] 3 For our appeal (does) not (spring) from delusion or from impurity nor (does it come) with deceit. 4 On the contrary, as we have been approved by God to be entrusted with the good news, so we are accustomed to tell it, as pleasing not men but God who tests our hearts. 5 Indeed, we never came with flattering speech, as you (well) know, or with a pretext for greed God is witness! 6 or seeking honor from men, whether from yourselves or from others, although we were in a position to make ourselves formidable as apostles of Christ. 7 But we were gentle in the midst of you, as when a nurse cherishes her own children: 8 so, being affectionately desirous of you, we gladly shared with you not only the gospel of God but also our own souls, because you had become very dear to us. 9 For you remember, brothers, our toil and hardship: by night and by day (we were) working at a trade, in order not to be a burden to any of you while we proclaimed to you the gospel of God. 10 You (are) witness and (so is) God, how [Greek] -2 _ftnref3 [Greek] and righteously and blamelessly we conducted ourselves in the estimation of you, believers; 11 just as you know how, like a father (dealing) with his own children (so we were) admonishing each and all of you, and encouraging and testifying 12 that you should live lives worthy of God, who calls you into his own kingdom and glory. 2:1. Indeed, you yourselves know, brothers, our entering in among you, that it was not empty-handed. A careful study of Paul's Defence shows that the slander by means of which his enemies were trying to undermine the influence of his message amounted to this: Paul and his associates are deluded individuals who for selfish reasons and with trickery are trying to exploit the people. For the sake of the gospel this charge had to be answered, in order that suspicion might be swept aside. The opponents knew very well what they were doing. They reasoned thus: If we succeed in awakening distrust with respect to the messengers, the messagewill die a natural death. Accordingly, Paul had no choice: love for the gospel necessitated self-defence. For the meaning of the expression our entering in see on 1:9. It is the apostle's contention that this entering in had not been ([Greek]). The question is, Just what is meant by empty? Does Paul mean, Our entering in has not been futile;there were results? Thus the term is explained by some. However, no one denied this. Every one knew that the work of the missionaries had borne fruit. Besides, if that should be the meaning here, it is very difficult to establish any connection between this verse and those which immediately follow. But the word used in the original may also mean empty-handed;e.g., And they took him and beat him and sent him away empty-handedMark 12:3; cf. Luke 1:53; 20:10, 11). According to this meaning of the word, what Paul is saying is this: Far from aiming to take something away from you, we broughtyou something. When we came to you, our hands were not empty. We adopt this interpretation for the following reasons: (1) It harmonizes beautifully with the preceding context; see 1:5: our gospel did not come to you in words only but also in power and in the Holy Spirit and with full assurance. The message had not been empty: it was filled with divine meaning, being the good news which came from God. It was accompanied by power and the Holy Spirit, and it was presented with firm conviction. (2) It also matches the following context, in which Paul stresses the fact that he (and his associates) had come to Thessalonica with the good news from God, with courage, and with real, deep-seated concern for the people. Truly, the hands of the missionaries had not been empty! They had something to bring, something to give away. (3) It is in keeping with the general trend of Paul's defence against the malicious insinuations coming from the camp of the evil one. Throughout the apostle represents himself as one who did notcome to takebut to give(see especially 2:5, 8, 9). And what was true with respect to himself was true also with respect to Silas and Timothy. Once this interpretation of verse 1 is adopted, what follows is not difficult: 2. On the contrary, though we had previously suffered and had been shamefully treated at Philippi as you know, still by the help of God we summoned courage to tell you the good news of God with profound solicitude. For the treatment which the missionaries (especially Paul and Silas) had received at Philippi read (Acts 16:11 40; also see on 1:6, 7. We do not share the view of those who think that when Paul spoke of having been shamefully treated(insulted, abused), he was referring only to the fact that he and Silas, uncondemned men, had been beaten publicly though they were Roman citizens. That was partof the shameful treatment but not all of it: the men Roman citizens, yes; apostles of Jesus Christ besides! had been arrested, dragged into the market-place before the rulers, slandered, robbed of their clothing, thrown into a prison with their feet made fast in the stocks, etc. The verb employed in the originalActs 14:5; then Matt. 22:6and Luke 18:32) is comprehensive enough in meaning to include allthis insolent treatment to which the missionaries had been exposed and which had caused them much suffering. Nevertheless (i.e., in spite of this suffering and shameful treatment), by virtue of their union with God(� [Greek] ), hence, by his help, they had summoned [Greek] -2 _ftnref4 ([Greek] to continue the work. They had done what Jesus had enjoined, When they persecute you in this city, flee into the nextMatt. 10:23). Thus a journey of a hundred miles had brought them to Thessalonica. Their interest in this city did not spring from any selfish motive. They desired most eagerly to tell, in plain language and in a forthright manner, the good news of God, uttering (note the verb [Greek]) the message which God himself had given them, and doing this with profound solicitude (deep anxiety) for the people involved. The phrase [Greek] has been interpreted variously, as follows: a. in spite of heavy opposition -2 _ftnref5 A.V.with much contention; -2 _ftnref6 A.R.V.in much conflict, which may also be linked with b. b. in great anguish c. with strenuous exertion d. with profound solicitude (deep concern or anxiety) The term ([Greek]) refers first to a gathering, especially for games or contests; then the contest itself, and finally the agony(cf. the Greek word), anguish, or anxiety that is connected with it, or also any kind of agony, anguish, or anxiety, concern or solicitude. Hence, viewed by itself (apart from the context) it could have any of the four meanings listed above. The context, however, seems to favor c. and d. (there is not much difference between these two). The affectionate desireor yearningof the missionaries for the people of Thessalonica is mentioned also in verse 8 (and see verse 11). Paul and his companions had exerted themselves to the utmost, as an athlete who is aiming for the prize, in order that they might do the will of God (2:4) and might win these people for whom they yearned so earnestly. Now this profound solicitude or affectionate desire was, of course, the very opposite of the base selfishness of which their enemies accused them. Hence, Paul continues: 3. For our appeal (does) not (spring) from delusion or from impurity nor (does it come) with deceit. The noun and the verb appeal -2 _ftnref7 (N.T.C.on John 14:16), basically a calling to one's side, can have various meanings: appeal or entreat(y), exhort(ation), encourage(ment), comfort. The exact meaning depends on the context in each instance. Here (appealor entreatyII Cor. 5:20), fits as well as any. It was the message by means of which the missionaries, clothed with authority from God and with yearning sympathy, had pleaded with the hearers to forsake their wicked ways and to turn to God in Christ. Now in connection with this appeal, the slur from the side of the opponents probably amounted to this: a. Their appeal springs from error. They are self-deluded importers. b. Their motives are not pure. Did these opponents ascribe sexual uncleanliness to Paul, Silas, and Timothy? Pagan religions were characterized by immorality. Did they perhaps insinuate that it was strange that so many womenwere to be found among the converts? Cf. Acts 17:4. The context, however, does not point in that direction. Desire for moneyand a hankering after honor,rather than sexual abberation, seem to have been the vices of which they accused the missionaries. c. They use trickery (guile, deceit) to capture their audience. The world of that day was full of roaming philosophers, jugglers, sorcerers, fakers, swindlers. In order to impress their audiences many tricks were used. See on II Thess. 2:9; then also Matt. 24:24; Rev. 13:14. Now here in verse 3 Paul denies all three charges. Then he places the truth over against the lie. It is characteristic of Paul to employ this method of argumentation: direct refutation of the charge, followed by a positive assertion (see 1:5; 2:3, 4; 2:5 ff.). Paul is his own best commentator. Notice: Our appeal does not spring from delusion (error). Commentary: We have been approved by God to be entrusted with the good news (verse 4). & or from impurity (impure motives). Commentary: We never came with flattery &a disguise for greed &seeking honor from men (verses 5, 6). The very opposite is the truth. Our motives were wholly unselfish: being affectionately desirous of you, we gladly shared with you not only the gospel of God but also our own selves (verse 8). nor (does it come) with deceit. Commentary: You (are) witnesses and (so is) God, how piously and righteously and blamelessly we conducted ourselves (verse 10). 4. On the contrary, as we have been approved by God to be entrusted with the good news, so we are accustomed to tell it, as pleasing not men but God who tests our hearts. Not error but truth,the good news that comes from God, had been the objective source of Paul's appeal to the Thessalonians. These three official ambassadors had been approvedby God and therefore stand approvedto test;perfect tense, to have been tested,here: with favorable results; hence, approved;cf. II Macc. 4:3 . For the divine approbation entrusting Paul, Silas, and Timothy with the gospel of salvation, the following passages come into consideration: Acts 9:15; 13:1–4; 15:40; 16:1, 2; I Tim. 1:2, 12, 18; 6:12, 20; II Tim. 1:5, 13, 14. Now it was in strict accordance with God's directive, that these missionaries were always telling (note present continuative) the good news. Hence, their message was not an error, but truth springing from the highest source. And the motive in bringing it was not selfish for instance, pleasing men in order to gain favor; cf. (Gal. 1:10but most commendable: pleasing GodII Thess. 2:4), the One before whom nothing is hid, and who tests our hearts (Jer. 17:10; then 11:20; Ps. 7:9; Ps. 139). The human eye cannot discern the inner motive of his fellowman, whether good or bad; hence, Paul, as it were, appeals to God's omniscience. 5, 6. Indeed, we never came with flattering speech, as you (well) know, or with a pretext for greed God is witness! or seeking honor from men, whether from yourselves or from others, although we were in a position to make ourselves formidable as apostles of Christ. Not any impure but the purest possible motivehad been the subjective source of the entreaty. To prove this, Paul permits the facts to speak for themselves. By saying, as you (well) know, he appeals to the readers memory of these facts. Had the motive been impure and selfish (see verse 3), the missionaries would have copied the charlatans who roamed the country. Like these quacks they too would have made use of flattery. And their message would have amounted to nothing more than a pretext to cover up their [Greek] -2 _ftnref8 ([Greek] But with an appeal to God the writer of this epistle solemnly affirms that they have never made use of either flattery or disguise. Their aim, moreover, had never been to seek human fameJohn 5:41), whether from the Thessalonians or from anybody else; and this in spite of the fact that they were in a position to make weightyclaims with respect to themselves, being Christ's apostles (used in the broader sense) commissioned to represent him, and therefore invested with authority over life and doctrine. For apostlesee N.T.C. on John 13:16; 20:21–23. 7. But we were gentle in the midst of you. Over against formidablestands [Greek] -2 _ftnref9 ([Greek] The Thessalonians had discovered that these missionaries were affable, easy to speak to. They were mild, kind in their dealings. Paul's own commentary on this word gentleis found in verses 8, 9, 11, as well as in the remainder of verse 7: as when a nurse cherishes her own children.The sense, in all probability, is not as when a nurse takes care of the children of her mistress, namely, the children that had been entrusted to the care of this nurse; but as when a mother-nurse warms, fondles, cherishes the children that are her very own(because she gave birth to them). This interpretation is in line with the more usual sense of the original for her own,with Paul's language elsewhereGal. 4:19), and with the immediate context (verse 11): the missionaries, far from trying to promote their own interests, had become both father and mother to the Thessalonians! Their love had reached a glorious climax of tenderheartedness, as is clear from the words which follow: 8. So, being affectionately desirous of you, we gladly shared with you not only the gospel of God but also our own souls. What a powerful combination: here is the true gospel combined with the most affectionate presentation! And all this in the service of the Holy Spirit! How then can it cause surprise that these missionaries had been so successful? It is probably impossible (except for the spacing of the letters of the pronoun) to improve on the rendering being affectionately desirous of you -2 _ftnref10 (R.S.V.). Wyclif translates: desirynge you with greet loue. Others: yearning for (or yearning after) you. The word used in the original occurs only here in the New Testament. Cf. its use in Job 3:21: the bitter in soul long for death. In a sepulchral inscription the sorrowing parents are described as greatly desiring their son. [Greek] -2 _ftnref11 [Greek] It is very well possible that there is a bit of irony in this expression, as if Paul wanted to say, Those who slander us are saying that we were out to get you; well, they are right, we were indeed yearning for you, but the purpose was not to take something from you but to share something with you. And that something consisted of nothing less than these two treasures: the gospel of God and our very soulsselvesas in John 10:11; see N.T.C. on that passage , our talents, time, energies; see on the next verse; and all this because you had become very dear to us.Paul, Silas, and Timothy have a vivid recollection of their work in Thessalonica. All those scenes of joyful acceptance of the good news, and this in spite of bitter persecution, pass in review once more. They recall how close had been the fellowship and how the bond between themselves and these people had become more and more strong and enduring. These believers who were God's beloved had also become very dear to God's special envoys. An appeal is made to their own memory: 9. For you remember, brothers, our toil and hardship: by night and by day (we were) working at a trade, in order not to be a burden to any of you while we proclaimed to you the gospel of God. The trend of the connection between this passage and what precedes is: What we have just now affirmed with respect to the fact that we were not trying to receive anything from you (see verse 5 above) but rather to impart something to you, who had become very dear to us (see verse 8), is true, forour toil and hardship in order not to burden any of you while we were with you proves it. The word of endearment brothersis very fitting especially in the present connection: Paul, Silas, and Timothy had placed themselves on one level with the laborers of Thessalonica: they all worked for a living! See also on I Thess. 1:4. Yet, moreis implied: the bond is spiritual! They are brothers in Christ!The expression toil and hardshipor toil and moil (the words used in the original rhyme: [Greek] ) refers not so much to the labor and weariness connected with tent-making as to the entire thought expressed in the sentence, namely, that the missionaries had been working by night and by [Greek] -2 _ftnref12 [Greek] (part of the night, part of the day; note the genitive), and had been preaching besides! It must have been very hard, indeed, to find time for all this, and not to break down under the load. Yet, for the sake of the gospel of God and out of love for the Thessalonians, most of whom were ordinary laborers, the burden had been gladly borne. Note: the gospel of God. Had it been from men,for example from traveling philosophers, the Thessalonians would not have been treated with such consideration. Paul and his companions must have reflected very carefully on the question, Shall we accept financial remuneration for the work of bringing the gospel; particularly, shall we accept it from the converts themselves? Paul's stand may be summarized in the following ten propositions: (1) Titus 1:11: He definitely does not want to give any occasion for being placed in a class with vain talkers who are interested in filthy lucre. (2) I Cor. 9:6 15: He, nevertheless, emphatically asserts the rightto receive remuneration from the church for performing spiritual work, and to receive it even from the converts themselves (see especially verse 11). Nevertheless, as far as the latter group is concerned (the converts), he has decided not to make use of that right(see verse 15). (3) Acts 20:33: He will now be able to say, I coveted no man's silver, gold, or apparel. (4) II Cor. 11:8: He does at times take wages from already established churches, while he is working in a new field. (5) Phil. 4:10 20: He accepts gifts from an already established church (Philippi). (6) Acts 20:34, 35; I Thess. 2:9and II Thess. 3:8: Most of all, he provides for his own needs (and even for the needs of others) by laboring with his own hands. (7) Acts 18:3: He is tent-maker by trade. (8) I Cor. 6:12; 8:9, 13; 9:12; 10:23: The principle on which he insists again and again (applying it to various questions) is this: All things are lawful, but not all things are helpful: there are a good many things which I have a right to do, but that does not mean that I should therefore do them! The real question is always: What course of action will be most useful in promoting the work of the kingdom and the glory of God? (9) II Cor. 11:7: Even so, in spite of this carefully worked out plan with respect to work and wages, he does not escape criticism. If he takes money, or if his enemies suspect that he does, they are ready to charge him with selfishness, greed; if he does not, they accuse him of making a show of his humility. (10) I Cor. 4:12; Eph. 4:28; I Thess. 2:9; II Thess. 3:8, 10: He (and the Holy Spirit through him!) dignifies labor, and proclaims the great principle: If any man will not work neither let him eat. Now in his day and age, laboring with the hands is not always and everywhere being held in honor. Cicero (Roman orator and writer, 106 43 b.c.) states that the general opinion was as follows: The callings of hired laborers, and of all that are paid for their mere work and not for their skill, are unworthy of a free man and vulgar; for their wages are given for menial service.& All mechanics are engaged in vulgar business; for a workshop can have nothing respectable about it.& Commerce, if on a small scale, is to be regarded as vulgar; but if large and rich &it is not so very discreditableDe OfficiisI. xlii . In sharp contrast with all this stands the gospel of God, the teaching of Paul and his companions! 10. You (are) witnesses and (so is) God, how piously and righteously and blamelessly we conducted ourselves in the estimation of you, believers. The writers appeal to the believersto bear witness that in the latter's own estimation had some of them openly expressed it on occasion? Paul and Silas and Timothy had carried on their [Greek]) among them with devotion to Godpiously, holily, as men separated unto God and his service , ever striving to do what is rightaccording to his law; hence, in an irreproachablemanner. But inasmuch as man's judgment is, after all, fallible, for, Man looks on the outward appearance, but Jehovah looks on the heart the statement, Youare witnesses, is immediately followed by: and (so is) God. The idea here begun is amplified in verses 11, 12: 11, 12. just as you know how, like a father (dealing) with his own children, (so we were) admonishing each and all of you, and encouraging and testifying that you should live lives worthy of God, who calls you into his own kingdom and [Greek] -2 _ftnref13 [Greek] Paul, Silas, and Timothy, while in Thessalonica, had loved these people like a mother loves and cherishes her own children (verse 7), and had admonished them as does a father. As Bengal points out, they had admonishedthem so that they would act freely, encouragedthem, sothat they would act gladly,and testified,sothat they would act reverently(with a proper sense of respect for the will of God as expressed in his Word; hence, with fear). They had dealt with each one of them,having done individual pastoral work among them. (The stay in Thessalonica must have lasted more than three weeks.) They had also dealt with allof them as a group, addressing them collectively, teaching them, explaining the Word of God to them, and exhorting them to accept it by faith and to live in accordance with [Greek] -2 _ftnref14 [Greek] They had figured with the immaturity of these people, and had loved them dearly. Both of these ideas (immaturity, love) are implied in the term children. Now the object of all this fatherly exhortation was that the readers would (walk(pass their lives) in a manner worthy of(in harmony with) their relation to God, who, by means of preaching and pastoral care, was calling them into that future realmII Thess. 1:5; I Cor. 6:9, 10; Gal. 5:21; Eph. 5:5; II Tim. 4:1, 18) where his kingship is fully recognized and his (gloryJohn 1:14) is reflected in the hearts and lives of all his subjects. 2:13–6 13 And for this reason we also thank God constantly, that when you had received from us the word which you heard, namely, God's word, you accepted it not as a word of men but as it really is, a word of God, which is also at work in you who believe. 14 For you, brothers, became imitators of the churches of God in Christ Jesus which are in Judea; for you suffered the same things from your own countrymen as they did from the Jews, 15 who killed both the Lord, namely, Jesus, and the prophets, and drove us out, and please not God, and we are contrary to all men 16 in that they try to prevent us from speaking to the Gentiles in order that they may be saved, so as always to fill up the measure of their sins. But upon them the wrath has come to the [Greek] -2 _ftnref15 [Greek] 2:13. And for this reason we also thank God constantly, that when you had received from us the word which you heard, namely, God's word, you accepted it not as a word of men but as it really is, a word of God, which is also at work in you who believe. That in this section the Defence continues will become clear, the main point being, The enemy is trying to undermine your faith, but your willingness to suffer persecution for the sake of Christ proves that your faith is genuine, and that the foe will not succeed. In order to bring home this idea Paul states that not only the Thessalonians are grateful for the spiritual blessings which they have received, but so are the missionaries. Without ceasing they thank God for the manner in which the Thessalonians have accepted the message and for the influence which this word of God has exerted upon their lives. In other words, we have here a further elucidation and amplification of 1:6, just as 2:1–12 is an expatiation of the thought begun in 1:5. For that very reason we do not agree with those who would interpret the present passage as if it meant: We thank God that when you received our message, you actually obtained the Word of God, and not merely the word of men. The sense is: when you received(external reception) from us the word of hearing (meaning: the word which you heard), which was nothing less than God's own word, you accepted(inward welcoming) it as such,that is, as a word of God and not as a word of men. The genuine character of this acceptance was proved by the fact that this divine word was actually bearing fruit in the lives of the people, as the passage 1:6–10 has already shown (they had turned away from idols toward God and toward the coming of his Son, and even amid much affliction they were joyfully proclaiming the new faith); and as verse 14 is going to show. The word, accordingly, was operating; it was at work, [Greek] -2 _ftnref16 ([Greek] effective in the lives of believers. And the reason why the word was at work, and this in a favorable sense, was that it was the word of God:by means of that word, God himself was workingPhil. 2:13). To substantiate this fact, namely, that the word was really at work, and that it was God sword, Paul continues: 14. For you, brothers, became imitators of the churches of God in Christ Jesus which are in Judea; for you suffered the same things from your own countrymen as they did from the Jews. Willingness to suffer for Christ is proof of discipleship. It shows that the word of God is at work in the heart. It unites believers, sothat they constitute a true brotherhoodbrothers;see on 1:4 , to which no one belongs who is not willing thus to suffer. Now the Thessalonians were not only willing to suffer but had actually experienced persecution. Hence, they had become imitators of other believers. The story is ever the same. It is repeated in every age and in every clime (II Tim. 3:12and N.T.C. on John 15:20; 16:33). For a true believer not to suffer persecution in some form is impossible. The readers had become imitators of the missionaries and of Christ himself (see on 1:6). Now another thought is added, namely, that they had also become imitators of the Judean believers. Now in Judea there were various assemblies(see on 1:1), by no means all of them Christian. To indicate clearly that the assemblies here meant are Christianassemblies or churchesassemblyor churchis the same word in the original: [Greek] there is added: of God in Christ Jesus (inin spiritual union with Christ Jesus, cf. Gal. 1:22). These Judean churches had suffered (from the Jews. Paul knew all about it, for he himself, while still unconverted, had taken part in itGal. 1:13; cf. Acts 9:1, 13) at the behest of the Jewish authorities. Moreover, think of Stephen, of James (the brother of the apostle John), and of Peter (Acts 6and 7; 12:1–9; note especially 12:3, it pleased the Jews ). Again and again persecution from the side of the Jews had flared up in Judea (Acts 8:1; 11:19). And it was going to flare up again, as Paul himself was going to discover (Acts 21:27 36; 23:12; 24:1–9). Believers in Thessalonica had been similarly persecuted. However, the persecution which Paul has immediately in mind here in verse 14 is not (at least not primarily) the one recorded in (Acts 17:5 8but the one which just now had been reported by Timothy. This later persecution had taken place after the departure of the missionaries. That the Gentiles had taken a prominent part in it is clear. On any different interpretation the comparison: You suffered the same things from your fellow-countrymen as they did from the Jews would make no sense. Is it not altogether probable that the husbands of those many women who had become ChristiansActs 17:4) these husbands being themselves leading men were making life hard for their wives? And is it not logical that these men and their friends would also subject other believers (both men and women) to scorn, ridicule, physical suffering, and even death? Two important lessons are clearly implied: (1) Whether the persecution comes from the Jews or from the Gentiles, it is ever the samein character, because at bottom it is the age-old warfare of the devil against the Christ, the woman, and the rest of her seed. See my book More Than Conquerors(Interpretation of the book of Revelation), Grand Rapids, Mich., seventh edition, 1954, pp. 162–188. This conflict goes back to Gen. 3:15. (2) Willingness to suffer such persecution reflects honor on the one who experiences it. It is as if Paul and his companions are saying, The church in Jerusalem is generally thought of as an example for others. Now you, Thessalonians, by your willingness to suffer as the mother-church suffered, have shown that you are equal to her in honor. When Paul mentions the Jews and the havoc which they had wrought in (Judea,he realizes, of course, that they, too, as well as the Gentiles, had tried and were trying to destroy the faith of the Thessalonianbelievers. It was as a result of theirinstigation that the missionaries had been forced to leave the cityActs 17:5 9). In the beginning the Jews had aroused the Gentiles, including the magistrates, to take a stand against the Gospel and its messengers. There is no good reason to believe that their hostile attitude had ceased since that time (Acts 17:13). It is for this reason that the apostle, having made specific mention of the persecution carried on by the Jews in Judea, and mindful of their sinister plotting in Thessalonica and elsewhere, continues: 15. who killed both the Lord, namely, Jesus, and the prophets, and drove us out, and please not God, and are contrary to all men. In the original the words Lordand Jesusare separated, thus stressing the fact that it was no one less than the exalted Lord whom the Jews had killed, the one who as to his earthly manifestation was Jesus, the Savior. For both names see on 1:1. All attempts (also modern attempts) to mitigate the guilt of the Jews in killing Jesus (by saying that not they but the Gentiles particularly Pilate committed this crime) are crushed by this passage: I Thess. 2:15. Just as at Thessalonica the Jews had aroused the Gentile rabble, so also before this in Jerusalem the Jews had used Pilate as their tool in bringing about the crucifixion of the Lord (see N.T.C. on the Gospel of John, chapters 18 and 19). Note how Paul, having mentioned Jesus, reaches back in time to the Old Testament prophetsand then forward to the New Testament apostles,particularly to himself, Silas, and Timothy. Thus it becomes apparent that at bottom the hostility is ever directed against the central figure, namely, the Lord, even Jesus (see on 2:14). As will be indicated in connection with verse 16, it is probable that the apostle was thinking of the actual words of Jesus with respect to the Jews, for example, such words as those which are recorded in (Matt. 23:37 39(for similar passages see under verse 16). If this is correct, it also becomes evident that the prophets are not those of the New Testament but those of the OldMatt. 23:34, 35). For the meaning of and drove us out see Acts 17:5 9Acts 17:10 15; then 9:29, 30 . The clause and please not God is, of course, a typical understatement. To glorify God and (to pleasehim is the purpose of man's existenceRom. 8:8; I Cor. 7:32; 10:31). These Jews not only displease Godbut are also contrary to all men, and this not only in the sense that they are filled with terrible hatred against all othersHistoryV. v , but in the sense indicated in verse 16: 16. in that they try to prevent us from speaking to the Gentiles in order that they may be saved, & The Jews are constantly interfering, hindering,though they cannot actually preventthe progress of the Gospel. They are obstructionists, and their constant opposition marks them as the enemies of all men, for the more the Gospel spreads, the more are all men benefited. Right here in Corinth, the place where this epistle was being written, the work of the missionaries was being impeded, as is indicated very vividly in Acts 18:6. And this in spite of the fact that Paul, Silas, and Timothy were trying to be the means in God's hand for bestowing upon the Corinthians the greatest gift of all, namely, salvation full and free. With respect to the Jews, the old story was being repeated: the story of rebellion against God. Again and again in times past this spirit of obstinacy had revealed itself: e.g., in the wilderness-journey from Egypt to Canaan, during the period of the judges, during the reigns of several kings, just before the Babylonian Captivity. In the ministry of Christ (especially on Golgotha) and in the period immediately following this it had risen to a climax. Hence, Paul is able to write so as always to fill up the measure of their sins.Note that adverb always. However, God's wrath had over-taken the mass of the Jews. We read: but upon them the wrath has come.We immediately understand that thewrath is God's wrath. (It is not necessary nor even advisable to adopt the weakly attested reading which would add these words: of God ). The explanation offered by several commentators, to the effect that when Paul wrote these words he was in a bad mood because his work at Corinth was being hampered by the Jews, is without any foundation. The theory which finds in events unfavorable to the Jews which had happened during the reign of Caligula and that of Claudius (who at first was kindly disposed to them) a complete commentary of Paul's statement about the arrival of God's wrath, is equally objectionable. Worst of all is the position of those who hold that I Thess. 2:16must refer to the fall of Jerusalem in the year a.d. 70, and that, accordingly, Paul cannot have written this epistle or at least that he cannot have written this passage, it being an interpolation. The true explanation is simple: Paul was well acquainted with the words which Jesus had spoken while still on earth. In very emphatic language the Lord had revealed that, as a punishment for the sin of rejecting him, God's displeasure (vengeance) was now resting upon the Jewish people, and that this wrath would manifest itself in woes to be visited upon them (which woes, in turn, would foreshadow those immediately preceding the end of the world). Anyone can see this for himself by reading such passages as the following: Matt. 21:43; 23:38; 24:15–28; 27:25; Mark 11:14, 20(in its context); Luke 21:5 24; 23:27–31. In this connection it must not be overlooked that the apostle does not say that God's wrath has even now been fully poured out, or that it has become outwardly manifest in punishments. All he says is that the wrath itself has come!The woes will follow. This wrath, moreover, has come (to the uttermost.While previously,whenever Israel sinned grievously it had been punished, this timeit is not only punished but rejected. This time God himself hardens Israel with a hardening which lasts until the fulness of the Gentiles be come inRom. 11:25). Hence, this time God's wrath has come upon them to the [Greek] -2 _ftnref17 [Greek] What Paul teaches is in full harmony with Rom. 9 11. (See also p. 19.) However, in Romans there is additional revelation. He there shows that though this wrath to the uttermost has reached the Jewish masses,there is, nevertheless, in every period of history, a remnant according to the election of grace. These remnants of all the ages, taken together, constitute all Israel which shall be savedRom. 11:26a [Greek] -2 _ftnref18 ([Greek] Hence, no one has a right to say, God is through with the Jews. Anti-Semitism, moreover, is very definitely anti-scriptural! In the present passageI Thess. 2:16), however, all the emphasis is on the curse which the Jews have called down upon themselves by rejecting the Christ and his ambassadors. 2:17–20 17 Now we, brothers, having been torn away from you for a short time out of sight but not out of [Greek] -2 _ftnref19 [Greek] endeavored all the more eagerly to see your face with intense longing; 18 for we did wish to come to you, I, Paul, myself once and again, but Satan stopped us. 19 For who is our hope or joy or glory-wreath or are not also you in the presence of our Lord Jesus Christ at his coming? 20 Indeed, it is you who are our glory and (our) joy! 2:17. Now we, brothers, having been torn away from you for a short time out of sight but not out of heart endeavored all the more eagerly to see your face with intense longing. The Defence continues. Not inaptly what precedes verse 17 has been called Paul's apologia pro vita sua; while 2:17 3:5 (see also on 3:1) has been called apologia pro absentia sua. Not only was it true that during their stay in Thessalonica the missionaries had conducted themselves in a most unselfish manner, as has now been shown, but also after the enforced departure from that city their loving concern for the brothers(note that word in verse 17; and see on 1:4) whom they had left behind had asserted itself. At this point Paul's style becomes intensely emotional. The very words seem to tremble. The reason for the depth of feeling which comes to expression here is probably that the enemies of the faith were insinuating that the sudden departure of the missionaries proved lack of genuine concern for the people whom they had misled. Over against that charge Paul stresses the fact that by the missionaries the separation which had taken place was felt as being nothing less than a being torn away fromthose whom they loved so dearly. The verb ([Greek]) occurs only here in the New TestamentChoephori249; cf. for the form without prefix Theocritus, EpigrammataV. vi . Literally, the meaning is, first, (to be orphaned;then, to be bereaved. However, the meaning of the prefixfrom, away from) of the composite verb is brought out better in the rendering which we favor, namely, to be torn away [Greek] -2 _ftnref20 [Greek] The clause having been torn away from you a short time, (may(but does not necessarily) convey the idea that Paul was convinced that he would soon revisit the Thessalonians. In all probability he actually revisited them on the third missionary journeyActs 20:1, 2). However, the meaning might also be, When (though) we had been torn away from you for a short time only, we already endeavored all the more eagerly to return to you. According to this second view the short [Greek] -2 _ftnref21 ([Greek] is wholly antecedant to the action of the main verb. The attempt to revisit those left behind was given an added impetus by the enforced character of the separation. It is as if Paul were saying, The more Satan tried to effect a separation the harder we tried to effect a reunion.Phil. 1:14.) With this interpretation agrees the final phrase: (with intense longingdesire). The parenthetical in face not in heart [Greek] -2 _ftnref22 ([Greek] Cor. 5:12; Col. 2:5) must probably also be viewed as a refutation of the slander that the missionaries did not really care for those whom they had duped; that they would know better than to try to return to them; in short, that for Paul and company out of sight meant out of heart. Thus interpreted, we can also understand what immediately follows, namely, 18. for we did [Greek] -2 _ftnref23 [Greek] to come to you, I, Paul, myself once and again, but Satan stopped us. We endeavored (verse 17), for we wished (verse 18): this sequence is logical. Far from being glad that we had an excuse to get away from Thessalonica, we Paul, Silas, and Timothy having been driven out, longed to come back. In view of the fact that the sinister attack of the enemy was directed against Paul more than against anyone else, the apostle adds, I, Paul, (once and again Phil. 4:16), that is, repeatedly. Satan, however, had prevented the missionaries from carrying out their ardent wish to return to Thessalonica. Just how did Satan do this? By influencing the minds of the politarchs at Thessalonica, sothat they would have caused Jason to forfeit his bond (Acts 17:9) in case the missionaries had returned? By bringing about a sufficient amount of trouble elsewhere sothat neither Paul alone nor all three were able to return? We just do not know. Moreover, it does not matter. The fact as such that Satan exerts a powerful influence over the affairs of men, especially when they endeavor to promote the interests of the kingdom of God, is sufficiently clear from other passagesJob 1:6 12; Zech. 3:1; cf. Daniel, chapter 10 . Nevertheless, God ever reigns supreme, over-ruling evil for goodII Cor. 12:7–9; the book of Job . Even when the devil tries to chop upthe road that lies ahead, thus apparently blocking our advance, God's hidden plan is never wrecked. Satan may cut in onus, preventing us from doing what, for the moment, seems best to us,God's ways are always better than ours. The reason why Paul and his companions were so eager to revisit the Thessalonians is now stated: 19, 20. For who is our hope or joy or glory-wreath or are not also you in the presence of our Lord Jesus Christ at his coming? Indeed, it is you who are our glory and (our) joy! Paul and his companions love these Thessalonians, and are proud of them. It must be borne in mind that amid severe persecution these people had turned away from their idols and had turned to God, the living and true One, and that they are now waiting for the glorious coming of the Lord. At this comingof the Lord Jesus Christ(for this full title see on 1:1) for the purpose of blessing his people with his abiding presencethe missionaries will see the ultimate realization of their hope,and will experience supreme joywhen they behold the fruits of their missionary efforts standing there, with gladness, thanksgiving, and praise, at Christ's right hand. For these missionaries this will be the glory-wreath,the prided victor's [Greek] -2 _ftnref24 [Greek] The term (comingat his coming) is Parousia ([Greek]). This word is sometimes used in the non-technical sense of a. presence;for the use of the term in that sense the following passages come in for consideration: I Cor. 16:17; II Cor. 10:10; Phil. 1:26(?); 2:12; or of b. a coming, advent,or arrival:II Cor. 7:6, 7; Phil. 1:26(?); II Thess. 2:9. In other passages and I Thess. 2:19is one of them it definitely refers to the Returnor Advent of the Lord,his coming in order to bless his people with his presence. See Zech. 9:9. In addition to I Thess. 2:19to illustrate this meaning, the following should be studied: I Thess. 3:13; 4:15; 5:23; II Thess. 2:1, 8; Matt. 24:3, 27, 37, 39; I Cor. 15:23; Jas. 5:7, 8; II Peter 1:16; 3:4, 12; and I John 2:28. This meaning may be viewed as a modification of the sense: the arrival or the visit of the king or [Greek] -2 _ftnref25 [Greek] Paul and his companions, stirred by the slanders of those who insinuate that the missionaries are people who do not care a whit about their converts, express the deepest conviction of their hearts in the form of a question, but that question requires an affirmative answer. It may be paraphrased as follows: For who is our hope or joy or glory-wreath? Others only? Or are not also you (Phil. 4:1) in the presence of our Lord Jesus Christ at his coming? And that there may be no doubt about it, Paul himself supplies the answer: Indeed (this is the meaning of [Greek] here) it is you (note the emphatic position of [Greek]) who are our glory(that is, our reason for glorying in the Lord) and (our) joy! Synthesis of Chapters 1 and 2 See p. 36. Defence. Paul writes to the Thessalonians, reminding them how the Gospel had come to Thessalonica, as a genuine work of God and not as a product of human deception. chapter 1 This chapter contains the names of the senders (Paul and his companions Silvanus and Timothy) and of the addressee (the church of the Thessalonians), the salutation, and the thanksgiving together with its grounds. The reasons why Silvanus (or Silas) and Timothy are mentioned in one breath with Paul as authors and senders is that they have been associated with the great apostle in bringing the gospel to Thessalonica and are with him now in Corinth where this letter is written. Upon the readers the missionaries pronounce grace(God's unmerited favor in operation) and its result, peace(the conviction of reconciliation through the blood of the cross, spiritual prosperity). They inform the Thessalonians that they never allow a day to go by without giving thanks for them, in view of their work resulting from faith, exertion prompted by love, and endurance inspired by hope in our Lord Jesus Christ. The ultimate reason for this thanksgiving is the conviction that the readers have been chosen from eternity unto salvation. The writers base this conviction on two facts: a. the message which the readers had received and the messengers who had brought it are trustworthy. b. the manner in which the readers had responded is proof positive of the operation of the Spirit of God in their hearts. They had welcomed God's word with Spirit-imparted joy even in the midst of great tribulation. They had cast away their idols, to serve God, the living and real One, and to await his Son out of the heavens. From imitatorsthey had become examples. Their faith was being broadcast and was having its blessed effect everywhere. Paul (i.e., Paul, Silvanus and Timothy, but Paul is chiefly responsible) gives evidence of deep concern for his readers. Probably as an answer to malicious slander he declares, You well know what kind of men we became among you for your sake. Thus, even in the first chapter there is an undertone of defence. This gains strength in the next chapter. chapter 2 The apologetic tone continues and becomes predominant. First, the missionaries defend their manner of lifewhile still at Thessalonica (verses 1 16); then, their departure and continued absencefrom Thessalonica (2:17–20, or even 2:17 3:5). As the charges were hurled especially against Paul,this may be considered hisdefence even more than theirs. Accordingly, we have: Apologia pro vita sua The key-passage is verse 3, For our appeal does not spring from delusion or from impurity nor does it come with deceit. It may probably be inferred from this that the slanderers had directed their attack against Paul's message, motive, and method. Accordingly, in this section Paul points out that his messagewas the good news which had come directly from God; that the motivein presenting it was most unselfish, even the motive of self-sacrificing love, the attitude of a father or of a mother toward his (her) own children; and that the methodwas above reproach ( You are witnesses and so is God, how piously and righteously and blamelessly we conducted ourselves in the estimation of you, believers ). Paul shows that the willingness of the readers to suffer persecution for the sake of Christ proves that the word is at work in them, and that they are equal in honor with the mother-church in Judea. In a passage filled with deep emotion he reveals that upon the Jewish instigators of persecution God's wrath has come to the uttermost. Apologia pro absentia sua The enemy seems also to have insinuated that Paul's departure from Thessalonica and his failure to return had not been entirely unplanned, or that, while he complained about tribulation, he had not been entirely unhappy about finding an excuse to get away. The apostle definitely and with much feeling denies this, ardently and unequivocally avowing his love for the readers, whom he calls our hope or joy or glory-wreath in the presence of our Lord Jesus Christ at his coming. He states that he and his companions had been torn away from the readers, and had repeatedly endeavored all the more eagerly to see their face with intense longing, but had been stopped by Satan. -2 _ftn1 43 We generally speak of proclaiming (or preaching) the gospel and of telling good news. As the verb which is used here in the original is tellingrather than proclaiming,I have here given as the English equivalent: to tell you the good news. -2 _ftn2 44 Or with deep anxiety (concern) or with strenuous exertion. Not, however, in spite of heavy opposition. -2 _ftn3 45 (Or holily) -2 _ftn4 46 In this context the ingressive or inceptive aorist seems the most natural. -2 _ftn5 A.V. Authorized Version (King James) -2 _ftn6 A.R.V. American Standard Revised Version -2 _ftn7 N.T.C. (W. Hendriksen, New Testament Commentary) -2 _ftn8 47 (It makes little difference whether of greed is viewed as objective genitive: a pretext for greed(to cover up greed) or as subjective genitive: a pretext of greed(produced by greed, used by greed as a cover-up). The resultant idea is about the same. The rendering a cloke (cloak) of covetousnessa cloak for greed) is also excellent, though (pretextin front) or (pretensein front) hence, a disguisebrings out more precisely the meaning of the prefix in the Greek word. Note also that while the older Dutch rendering is bedeksel(i.e., cloak or cover), the new translation, Amsterdam, 1951, has voorwendsel(pretext). -2 _ftn9 48 This is the correct word, not infants,though that has considerable textual support. But the change from gentleto infants(the difference is just one letter in the original: [Greek] to [Greek]) may have arisen from the fact that gentleis rareII Tim. 2:24. See also M.M., p. 281 . This is better than to say (infants) that the first letter of [Greek] was omitted by scribal error because the same letter ends the preceding word. After all, the context very definitely argues for (gentle: gentlestands over against in weightformidable, weighty); it also matches the description which immediately follows: as when a nurse cherishes her own children. -2 _ftn10 R.S.V. Revised Standard Version -2 _ftn11 49 (See [Greek] in M.M., p. 447. Cf. the use of the word in Symm. Ps. 62:2. ) -2 _ftn12 50 Night and day (instead of day and night) is the order also in 3:10; II Thess. 3:8; I Tim. 5:5; II Tim. 1:3; cf. Jer. 14:17; contrast 16:13. -2 _ftn13 51 The attempts at constructing this difficult sentence are legion. The one which looks the best to us is as follows: (1) Literal translation: just as you know how each one of you as a father his own children admonishing you and encouraging and testifying for you to walk worthy of God, the One calling you into his own kingdom and glory. (2) The statement beginning with just as you know runs parallel with the one beginning with you are witness and (so is) God (verse 10); hence, how each one of you is co-ordinate in thought with how piously, etc. The thought with reference to the holy, righteous, and blameless manner in which these three had carried on their work (verse 10) is elaborated in the statement that they had dealt with the Thessalonians as does a father with his children, admonishing them, encouraging and testifying that they should live lives worthy of God, etc. (3) The participles (admonishing, encouraging, and testifyingshould be combined with the imperfect of the verb to be(understood), forming the imperfect periphrastic. The use of the periphrastic has the effect of making the sentence more vivid, as if to say, We were doingso and so; don't you remember? The omission of the copula in such cases is not at all unusualII Cor. 7:5) and may be due to Aramaic influence. (4) The words his own children are to be considered the object of the main idea in the participles. Had the sentence been more fully expressed, the participles would have been repeated. (5) The pronoun youafter admonishing(see literal translation above, under 1) is resumptive, resuming the idea expressed in each one of you. This repetition of the pronoun may also be due, in part, to Aramaic influence. However, in Koine Greek (as well as in other languages, even today) such redundance is not rare. It should not be viewed as superfluous repetition: the missionaries, while in Thessalonica, had administered to each person individually,and had also dealt with the people collectively. (6) More fully expressed, the sentence, accordingly, would run somewhat as follows: (after verse 10: You are witnesses and so is God, how piously, etc., verse 11 continues) just as you know how, like a father admonishing his own children, and encouraging and testifying, so we were admonishing each and all of you, and encouraging and testifying that you should live lives worthy of God, who calls you into his own kingdom and glory. In slightly abbreviated form this is the rendering which we have adopted in the text. -2 _ftn14 52 As Calvin says so strikinglyCorpus Reformatorum, vol. LXXX, Brunsvigae, 1895, p. 150 : Et certe nemo unquam bonus erit pastor, nisi qui patrem se ecclesiae sibi creditae praestabit. Nec vero se universo modo corpori talem fuisse asserit, sed etiam singulis. Neque enim satis est, si pastor omnes pro suggestu in commune doceat, nisi particularem quoque adiungat doctrinam, prout vel necessitas postulat, vel occasio se offert. -2 _ftn15 53 (Or at last;or to the end. ) -2 _ftn16 54 (Paul is fond of this verb is at [Greek]). He uses it again and againRom. 7:5; I Cor. 12:6, 11; II Cor. 1:6; 4:12; Gal. 2:8twice; 3:5; 5:6; Eph. 1:11, 20; 2:2; 3:20; Phil. 2:13twice; Col. 1:29; I Thess. 2:13; II Thess. 2:7). Of the twenty-one instances in which this verb occurs in the N.T., no less than eighteen are to be found in Paul. In addition to this he alone employs the corresponding nouns (energy). In Paul's way of thinking principles are never dead; they are always doing something; though not always something good (Rom. 7:5; II Cor. 4:12; II Thess. 2:7). -2 _ftn17 55 (Though to the uttermostJohn 13:1) would seem to be the meaning that best suits the context, it is not certain. The phrase [Greek] can also mean at lastLuke 18:5; here in I Thess. 2:16it is so rendered by R.S.V., Berkeley Version, Williams, Robertson, Frame ; or to the endDan. 9:27; see the use of the phrase in Matt. 10:22; 24:13; Mark 13:13; here in I Thess. 2:16it is so rendered by the New Dutch Version, by Van Leeuwen in Korte Verklaring, etc. . -2 _ftn18 56 See my booklet And So All Israel Shall be Saved, Grand Rapids, Mich. (Baker Book House), 1945. -2 _ftn19 57 (Literally in face not in heart. ) -2 _ftn20 58 For this translation of the verb as used here in I Thess. 2:17we are indebted to H. G. Liddell and R. Scott, A Greek-English Lexicon, Oxford, 1940, Vol. I, p. 216. Words, in the course of their history, often acquire a slightly modified meaning. Thus the word orphanin John 14:18tends in the direction of friendless. Even in English the adjective orphanmay have the wider meaning bereaved. So also here in 2:17 the basic element of the verb has attained a somewhat modified meaning. -2 _ftn21 59 (The expression [Greek] combines [Greek] href="/bible/parallel/LUK/8/13" class="green-link">Luke 8:13</a>; I Cor. 7:5) and [Greek] (II Cor. 7:8; Gal. 2:5). -2 _ftn22 60 (Wesay out of sight out of mind, but the Greek has heart;cf. the Dutch: uit het oog, uit het hart. ) -2 _ftn23 61 Those who favor the rendering, We made deliberate plans, fail to show a solid reason why the verb [Greek] rather than [Greek] was used. The enemy denied that Paul and his companionsespeciallyPaul ever even wishedto return to Thessalonica! -2 _ftn24 62 We take the genitive [Greek] to be adjectival in nature. This is in harmony with similar expressions in other passages: Prov. 16:31; Is. 28:5; Jer. 13:8; Ezek. 16:12; 23:42. Besides, the New Testament has many genitives of this kind, the frequency of their occurrence being due, perhaps, to Aramaic influence (see also on 1:3). Hence, the main concept here is not boasting(or glorifying) but wreath. The new Dutch translation has erekrans; cf, roemkrans. That is correct. -2 _ftn25 63 See A. Deissmann, Light From The Ancient East, fourth edition, New York, 1922, p. 368; G. Milligan, St. Paul's Epistles to the Thessalonians, London, 1908, p. 145 ff. CHAPTER III Summary of I Thessalonians 3(or 3:6–13) Paul Writes to the Thessalonians Informing Them How He Rejoices over Timothy's Report of Their Continued Spiritual Progress Even in the Midst of Persecution. This section comprises the Apostle's Expression of Joy over Timothy's Report. It may be divided as follows: 3:1–5 What moved Paul to send Timothy 3:6–10 What reason for rejoicing Timothy's report had brought 3:11–13 A fervent wish 3:1–13 3 1 Therefore when we could not stand it any longer, we thought it best to be left behind in Athens alone; 2 and we sent Timothy, our brother and God's minister in the gospel of Christ, in order to strengthen you and to encourage (you) with respect to your faith; 3 to prevent any one of you from being deceived in the midst of these afflictions. For you yourselves know that we are appointed for this; 4 for when we were with you, we kept telling you in advance that we were about to be afflicted, just as you know that it (actually) happened. 5 For this reason I, too, when I could stand it no longer, sent to learn about your faith, (fearing) lest by any means the tempter might have tempted you, and our toil might turn out to have been useless. 6 But now that Timothy has just come to us from you, and has brought us the glad tidings of your faith and love, and that you cherish an affectionate recollection of us at all times, longing to see us, just as we also (long to see) you, 7 for this reason, brothers, in all our distress and affliction, we were comforted about you, through your faith; 8 for now we (really) live if you stand fast in the Lord. 9 For what thanksgiving can we offer to God concerning you in return for all the joy by means of which we rejoice on account of you in the presence of our God, 10 by night and by day praying with intense earnestness that we may see your faces and may supply the deficiencies of your faith? 11 Now may he, our God and Father and our Lord Jesus, direct our way to you; 12 and as for you, may the Lord cause you to abound and overflow in love toward one another and toward all, just as also we (do) toward you, 13 in order that he may strengthen your hearts so that they may be blameless in holiness in the presence of our God and Father at the coming of our Lord Jesus with all his saints! The transition between Defence and Expression of joy is very gradual. In fact, the information which Paul supplies with respect to the decision to send Timothy is, in a sense, a part of the Defence, for it shows that far from being indifferent to the needs of the Thessalonians (as the enemies charged), the apostle was willing to make a real sacrifice in their interest. Hence, there can be no great objection to extending the first main division sothat it ends at 3:5 (see also on 2:17). The reason why, nevertheless, this entire chaptermay be considered as a unitis that even the first five verses, as well as the rest, concern Timothy:what moved Paul (or Paul after consultation with the others) to send him (verses 1 5), and what comfort his report had brought (verses 6 10, closing with a fervent wish which almost amounts to a prayer, verses 11 13). 3:1. Therefore when we could not stand it any longer, we thought it best to be left behind in Athens alone. The sense of verse 1 is: in view of the fact that our immediate attempt to return to you was frustrated by Satan, and that, nevertheless, we could not (standor endureI Cor. 9:12; 13:7) the separation any longer, we (decidedthought it good;cf. the noun [Greek], good pleasure,Lk. 2:14; Eph. 1:5, 9; Phil. 1:15; 2:13; see on II Thess. 1:11) to deprive ourselves of the valued presence of one of our number, even though that meant that we would be left alone in the very worldly and idolatrous city of [Greek] -2 _ftnref1 [Greek] The position of the clause to be left behind at Athens alone shows that the emphasis falls on this decision, which disclosed so beautifully Paul's love for the Thessalonians. The problem which arises at this point is, Just what is meant by alone(the plural [Greek] used, but that, demanded by concord, does not decide the issue either way); does this have reference to Paul only or to Paul and Silas? Commentators are sharply divided, as follows: a. Some conveniently skip the problem, or treat it as if it did not exist; b. some, while expressing a preference, leave room for the possibility that the truth might be on the other side; c. some are certain that what Paul meant was that hehad decided to remain all aloneat Athens; and finally, d. some are of the opinion that Paul, Silas, and Timothy had consulted together, sothat the we is not a (literaryeditorialor author's) [Greek] -2 _ftnref2 ([Greek] but a realplural. To this it is sometimes added that while the departure of Timothy left Paul and Silasbehind in Athens, Silas too must have departed very soonActs 18:5), sothat for a while, at least, Paul must have been all alonein Athens. The information which can be gleaned from the book of Acts and from I Thessalonians does not (definitelysettle the question, so as to leave no inkling of doubt. Surely, if Silas (for any length of time) was with Paul in Athens, the wehere in I Thess. 3:1could include him. But washe actually with Paul in Athens? A probable view is that Timothyhad left Berea and had found Paul while the latter was still in Athens; that Paul, anxious about the affairs of the church at Thessalonica, sent him back to that congregation in order to establish and comfort it, and that sometime laterboth Silas and Timothy rejoined the apostle at CorinthI Thess. 3:1, 2, 6; Acts 18:5). However, this still leaves open the question, Did Silas rejoin Paul twice,not only subsequently at Corinth, when also Timothy rejoined the group, but even before this (though for only a very short time), when Paul was still in Athens? As far as the book of Acts is concerned, the only hint in the direction of a possible answer is found in Acts 17:15, 16according to which Paul, arriving in Athens, tells the brothers, who had accompanied him to this city and are now departing, that they must tell Silas and Timothy to come to him with all speed. Paul, accordingly, waited for themat Athens, that is, for both of them. As to I Thessalonians, the idea that there was a joint consultation and that here in 3:1 the phrase at Athens alonerefers to both Paul and Silas would seem to have at least this in its favor, that the reader, perhaps half consciously, has been including Silas and Timothy in all the we sections so far. Thus, not only Paul, but Paul, Silvanus, and Timothy pronounce the salutation (1:1). Not only Paul but also Silvanus and Timothy give thanks (1:2). Not only Paul but also Silvanus and (very probably) Timothy had been involved in the entering in of which 2:1 speaks. Also, we know that not only Paul had suffered and had been shamefully treated at Philippi (2:2). Not only Paul but also the others had been entrusted with the gospel (2:4). And not only Paul but also Silvanus and Timothy had been torn away from the brothers at Thessalonica (2:17). On that basis when now once more the reader meets a we (namely, here in 3:1) he is hardly prepared to think only of Paul. We &alone accordingly, in the light of the context, probablymeans: Silvanus and I without the brothers who had accompanied us to Athens and without the valued presence of Timothy. That this was a sacrifice of love follows not only from the fact that by and by Silvanus too would be sent to Macedonia, but also from the high esteem in which Paul held his young companion Timothy, as is clear from the next verse: 2. and we sent Timothy, our brother and God's minister in the gospel of Christ in order to strengthen you and to encourage (you) with respect to your faith. Timothy is called a (brotherII Cor. 1:1; Col. 1:1), that is, a fellow-believer (see on 1:4), one who by sovereign grace belongs to the family of God in Christ. He is ourbrother, the word ourbeing probably inclusive: brother of the Thessalonian believers as well as of the missionaries. But while he is ourbrother, he is at the same time God [Greek] -2 _ftnref3 [Greek] The term [Greek]) indicates a servant, attendant -2 _ftnref4 N.T.C.on John, vol. I, p. 119 . It is the same term as our (deacon,and is at times employed in that technical sensePhil. 1:1; I Tim. 3:8, 12). On Timothy see N.T.C. on the Pastoral Epistles. The particular sphere in which Timothy ministers is the gospel of Christ,the glad tidings (good news) of salvation through him. The purpose for which Timothy was sent was (in order to strengthenII Thess. 2:17; 3:3; further, in Rom. 1:11; 16:25) and to encourage(see on 2:11; then also on 2:3). An additional purpose is stated in verse 5, namely, to know your faith. In view of fierce persecution and a sinister slander-campaign from without and also in view of the immature intellectual, moral, and spiritual development of the Thessalonian believers, the mission of Timothy was altogether proper, though it meant a real sacrifice for those who were left behind at Athens. Timothy, then, must tell these recent converts to the Christian faith, You re doing fine. Continue to do so. But do so more and more. That this encouragementwas proper is shown by the following passages: 1:3, 4, 6 10; 2:13–14; 3:6–8; 4:1, 9, 10; 5:11. That strengtheningwas likewise needed follows from 3:5, 10; 4:1, 3, 4 8, 10; 5:23. It is true, of course, that the two terms overlap: when one is encouraged, he is also strengthened! 3, 4.The hoped for result of Timothy's mission of encouragement and strengthening is now stated: to prevent anyone of you from being deceived in the midst of these afflictions. The enemy of the faith does not always come (onlywith the sword. Sometimes he appears with horns like a lambRev. 13:11), with soft words and flattery, like a dog wagging his tail(which is the primary meaning of the verb deceived used in the original). The danger was very real that those who were already being of oppressed might be beguiled (either for the time being, if their faith was genuine, or permanently if it was merely historical or temporal) by language such as this: We can fully understand how it was that you were led astray by these enthusiastic foreigners who came from Philippi. You were led to believe that they had your interest at heart. But their sudden departure and failure to return clearly proves that they are not concerned about you at all. Moreover, the things that have happened to you since their coming shows that the gods are not pleased with you. Why exchange that which is tried and tested for something novel? Rejoin our ranks, the ranks of those who have always admired and respected you, and we'll promise you that we'll never mention the subject again. [Greek] -2 _ftnref5 [Greek] To prevent such fawning amid the stress of persecution from being successful, Timothy was sent. For you yourselves know that we(inclusive: the missionaries and the believers at Thessalonica; in a sense, all believers) are appointed for this.Some of the reasons why believers are set for this (tribulation) and/or why they should rejoice in it may be found in passages such as the following: John 16:33; Acts 14:22; Rom. 5:3; 8:35–39; 12:12; II Cor. 1:4; 7:4; II Tim. 3:12. The Thessalonians are reminded of the fact that these afflictions should not take them by surprise. After all, they have been warned: for when we were with you, we kept telling you in advance that we were to about to be afflicted, just as you know that it (actually) happened.How these words resemble those of the Master himself, spoken on the eve of his most bitter suffering! See N.T.C. on John 16:1, 4. Afflictions that have been predicted,and that take place in accordance with this prediction, serve to strengthen faith. 5. For this reason I, too, when I could stand it no longer, sent to learn about your faith. (For this reason, then, that is, in view of the fact that Paul had been frustrated once and again by Satan in his ardent desire to return to the believers at Thessalonica (who were his hope, joy, and glory-wreath), in view of the fact that his love for them was genuine, and also in view of the fact that on the basis of what he himself had seen and experienced in the pastActs 17:5 9, 13) he was convinced that they must be suffering severe persecution and was wondering how they were faring under it, in view therefore of all that is stated and implied in 2:17 3:4, the apostle, no longer able to stand the suspense, sent (to learnto get to know) about their faith. It is clear that verse 5 resumes the thought of verses 1, 2, with these differences: a. that another reason is now added to the two stated previously, and b. that the apostle stresses the fact that he himself no less than the others was responsible for the sending of Timothy. Since the slander of maligners must have been directed especially against Paul, this additional statement was altogether proper. The purpose of the mission as now expressed was in order that Paul might get to know their faith, (fearing) lest by any means the tempter might have tempted you, and our toil would turn out to have been [Greek] -2 _ftnref6 [Greek] Such fear on the part of Paul was altogether reasonable, and does not contradict 1:4 in any way. The sequence was as follows: a. Paul and his companions carry on their evangelistic activity in Thessalonica but are soon forced to leave. While still there, the Thessalonians (that is, many of them) appear to accept the gospel with enthusiasm. But was this a merely emotional reaction or was it genuine faith? b. In their absence, the missionaries wonder about this. Meanwhile persecution continues. Will the genuine character of the faith of the Thessalonians be proved by their willingness to endure tribulation for the sake of Christ? Will they understand that this tribulation is not contrary to God's plan but in accordance with it? c. So Timothy is sent in order to learn about this. He returns with a glowing report, praising the Thessalonians for their work, exertion, and endurance under persecution. d. Being now thoroughly convinced that the conversion of the Thessalonians had been genuine (that their acceptance of the Gospel with joy had been a work of the Spirit) and not merely outward, Paul sits down at once to write I Thessalonians. He now writes about their work resulting from faith,their exertion prompted by love,and their endurance inspired by hope,and he derives all this from their electionby God. If we view the order of events in this light, justice is done both to the fearexpressed here in 3:5 and the convictionexpressed in 1:3–6. In no sense whatever is it true that 3:5 teaches that God's truly chosen ones can, after all, perish everlastingly. Here, in close connection with verse 3, the prince of evil is called (the tempter. His meanness consists especially in this, that he first tempts a man into sin and then accuses him of it! Moreover, he will even continue to accuse the man after the latter's sin has been forgiven. He is, accordingly, the devilor slandererEph. 4:27; 6:11; II Tim. 2:26); he is (Satan,the wicked adversaryI Cor. 5:5; II Cor. 2:11; II Thess. 2:9). He is, moreover, (the god of this worldII Cor. 4:3), (the prince of the powers of the airEph. 2:2) and of (the world-rulers of this darkness, spiritual hosts of wickedness in the heavenlies, seducing spirits and demonsI Tim. 4:1). Indeed, for Paul the devil was real, an actually existing, very powerful and very terrible opponent! Those who deny the real and personal existence of Satan should be honest enough to admit that they do not believe in the Bible! The fears of the missionaries were banished by Timothy's return and gladdening report: 6, 7. But now that Timothy has just come to us from you, and has brought us the glad tidings of your faith and love, and that you cherish an affectionate recollection of us at all times, longing to see us, just as we also (long to see) you, for this reason, brothers, in all our distress and affliction, we were comforted about you through your faith; & Here at least (if not even before; see on 3:1) the emphasis shifts from Defence to Expression of Joy, though consciousness of opposition in Thessalonica is never completely absent. The expression Timothy has come to us from you is much more cordial and intimate than the formal Timothy returned would have been. It is as if Paul were writing, Timothy was our representative to you. Now he has become your representative to us, revealing to us your very heart. As disclosed in verses 6 and 7, the report which Timothy brought was twofold. It was somewhat as follows: a. The faith and the love of the Thessalonians endure even in the midst of persecution; hence, they are genuine; and b. the yearning to see one another is mutual. On the side of the Thessalonians it is an evidence of the loving remembrance in which they constantly retain you (Paul and Silas). Note the expression &has justcome to us. Hence, Paul must have replied immediately. A hint for all those who tend to postpone answering important letters! For the term of endearment brotherssee on 1:4 and on 2:17. From the side of Paul and SilasprobablySilas; see on 3:1 it was not only (absencebut also distress and afflictionJob 15:24; Zeph. 1:15) which had made the heart grow fonder. For afflictionor tribulationsee on 1:6. The original term which is correctly rendered distress -2 _ftnref7 (A.V., ) -2 _ftnref8 (A.R.V.) is related to our (anguishI Cor. 7:26; II Cor. 6:4; 12:10). The expression allour affliction and distress shows that the difficulties which Paul and Silas had been (and, to a certain extent, were still) experiencing were considerable. We can hardly agree that opposition from the side of the Jews here in Corinth where I Thessalonians was being written was not included. It is true, of course, that the particular (and probably most vehement) flare-up recorded in Acts 18:5 17followedthe return of Silas and Timothy, but it would be strange if the underlying hostile attitude had been wholly dormant before that time. Among other afflictions and distresses which Paul may have had in mind are, perhaps, all or some of the following (and maybe others besides): doubt with respect to the effectiveness of the work in Thessalonica, concern about the safety of Timothy (these distresses were now removed), bad news from Galatia, and the physical strain due to the double load: on the one hand, carrying on an important and time-consuming gospel-ministry here at Corinth, and on the other hand, making good tents! And see also II Cor. 11:28. But amid all these afflictions and distresses Paul and Silas were immeasurably (comfortedJohn 14:16) by the report which Timothy brought. It is not at all surprising that Paul, in reply, comments on the loveand on the faithof the Thessaloniansfaith,as the most basic, being repeated and viewed here as the agency that produced comfort , that is, on the work resulting from faith, and the exertion prompted by love, and the endurance inspired by hope (see on 1:3). 8.Paul continues: for now we (really) live if you stand fast in the Lord. This is the utterance of profound and overpowering emotion. Paul's heart is on fire for the Lord (see on 1:1), and at the same time is filled with tender affection for the believers at Thessalonica who have made possible Timothy's favorable report. The thoughts crowd each other, sothat verse 8 is actually a combination of two ideas: a. We live if you stand fast in the Lord and b. Now we live seeing that you are standing fast in the Lord. Paul is saying, therefore, that whenever the Thessalonians (stand fastII Thess. 2:15; also I Cor. 16:13; Gal. 5:1; Phil. 1:27) inmetaphoricaluse of this preposition, derived from the local sense the Lord, rooted in him, trusting in him, loving him, hoping in him, those who brought them the gospel really live, being filled with joy and gratitude (livein Deut. 8:3and Is. 38:16); and that such a climax of blessedness has now arrived. That such livingdoes, indeed, include thanksgiving is indicated in the next two verses: 9, 10. For what thanksgiving can we offer to God concerning you in return for all the joy by means of which we rejoice on account of you in the presence of our God, by night and by day praying with intense earnestness that we may see your faces and may supply the deficiencies of your faith? This is a rhetorical question. Paul's soul is flooded with gratitude to God, and this to such an extent that the consciousness of his own inability to make an adequate returnto God grieves him. What has been received by the Thessalonians has also been received, in a different form, and on account of them,by him and his companions. The report of Timothy has given Paul and Silas a new lease on life. It has caused them to revive. They are deeply convinced of the fact that anything they can bring to God in return [Greek] -2 _ftnref9 [Greek] all the joy by means of which they rejoice is as nothing. See N.T.C. on John 3:29: the cup of joy is running over; cf. Is. 66:10. But even though Paul is still struggling with the problem how to make an adequate return for blessings already received, this does not deter him from asking for still more! In fact, the very manner in which previous petitions have been answered makes him all the more earnest (over-abundantlyor with intense earnestness) in praying for something in addition to what has already been received. Hence, thanksgiving is accompanied by prayer. Note how Paul, though working at a trade by night and by day(see on 2:9), still finds time to pray, and this also by night and by day! The content of the prayer or petition is stated in (twoinfinitive-clauses, but the two really express oneidea, namely, that God's providence may permit the missionaries to return sothat they may once more see the face(s) of (that is, be present among, and rejoice in the fellowship of) the Thessalonian believers in order to supply the deficienciesI Cor. 16:17; Phil. 2:30; Col. 1:24; then II Cor. 8:13, 14; 9:12; 11:9) of their faith. The verb (to supplyhas the primary meaning to knit together, to uniteI Cor. 1:10). The idea of knitting togetherartisan,which is related to the Greek verb , by an easy transition, has become (to make whole, to round outGal. 6:1to re-instateor restore) or, as here, to supplywhat is still lacking. Deficiencies have to be supplied or made up. Although the nature of these deficiencies is not pointed out in the present passage, the epistle contains the following hints: a. The Thessalonians are somewhat confused with respect to the doctrine of Christ's return. Hence, by speaking about deficiencies Paul is already preparing for what he is going to say in 4:13 5:3. b. Though these recent converts have been blessed with many a spiritual grace, there is room for improvement. The virtues already present must begin to abound more and more(4:1, 10). c. Some of the members of the congregation are disorderly, some fainthearted, some weak (5:14). If this exposition of the term deficienciesbe correct, it is clear that the word faith is used in a sense which includes both the subjectiveexercise of trust in the Lord and the objectiverevelation of God with respect to the work of redemption. Having informed the readers about the constant prayer which both Paul and Silas are constantly uttering a prayer that we may see your faces, the ardent wish is now expressed that this petition may be granted (verse 11), and that additional spiritual blessings may be bestowed upon the Thessalonians (verses 12 and 13): 11. Now may he, our God and Father and our Lord Jesus, direct our way to you. Although with respect to its solemn tone this statement approaches a prayer, we cannot agree with those commentators who call it a prayer. In a prayer God is addressed, and the second person is (generallyused; here the exalted names or titles are entirelyin the third personhe). This, then, is not quite a prayer but rather the devout utterance of a wish that the petition of verse 10 may be fulfilled. For the names of the exalted persons mentioned here see on 1:1. Nevertheless, there are a few points of difference between the titles of 1:1 and those here in 3:1. Note (ourhere in 3:11 (cf. 1:3). Also the official name Christis here omitted. The intensive pronoun heprecedes. Moreover, the essential unity (hence, unity of work and purpose) of the Father and the Son is stressed, the pronoun hereferring to the combination, and the singular verb (third person singular aorist optative) being employed. We consider the pronoun [Greek] intensivehe), not reflexive (himself), as if the thought had ever occurred either to Paul or to Silas that theymight wish to direct their own way. The context here is very clear: note verse 9: thanksgiving was offered to God,the rejoicing was in hispresence; and verse 10: the accompanying prayer was, of course, also uttered to God. Hence, very logically, there follows in verse 11, Now may he,our God and Father and our Lord Jesus, etc. It is comforting to know that the Father and the Son are, indeed one. We never need to be afraid that the Father is less loving than the Son or that the two work at cross-purposes. The wish, so touchingly expressed here, is that (our(inclusive sense) God and Father and our(again inclusive, of course) Lord Jesus may directmake straight;then direct, prosper) our way to you. It is obvious that the verb is used here in a more literal sense than in II Thess. 3:5or in Luke 1:79. The question may be asked, Did God really grant this petition? If we bear in mind that the prayer had been offered in complete submission to the divine will, the answer is, Yes. See N.T.C. on (John 14:13; 15:7; 15:16; and 16:23. Besides, there is Acts 20:1, 2, which indicates that Paul, on his third Missionary Journey, gave much encouragement to those in Macedonia. See also Acts 20:3, 4. The possibility of a still later visit (between the first and the second Roman imprisonment) must not be excludedI Tim. 1:3). Of course, the time and the manner in which God answers prayer is not determined by us but by him. 12.Paul, however, also realizes that the spiritual progress of the Thessalonians can be considered even apart from any visit which he (or he and his companions) might make. Hence, there follows: and as for you, may the Lord cause you to abound and overflow in love toward one another and toward all, just as also we (do) toward you. As for ourselves, (we ardently hope that God may direct our way to you; andbut) as for you,whether or not God permits us to revisit you, may the Lordthe Lord Jesusin closest possible connection with our God and Father;see on verse 11 cause you to abound and overflow in love. That expresses the sense of the passage in the light of its preceding context. Note the emphatic position of as for you at the very beginning of the sentence. The verbs (to aboundand (to)overfloware close synonyms. Together they express oneidea, namely, that the Thessalonian believers may not merely increasein that most eminent virtue, namely, love as the outward evidence of their living faith, but may actually aboundII Thess. 1:3; then Rom. 5:20; 6:1; II Cor. 4:15; 8:15; Phil. 4:17); yes, that they may (aboundin such a manner that this ocean of love, being full, reaches to the top edge of its borders round [Greek], a very descriptive verb of which Paul is fond, using it also in 4:1, 10; and frequently elsewhere), and even overflows (for the sense of [Greek] is probably not far removed from that of [Greek], as in Rom. 5:20; II Cor. 7:4), sothat it reaches not only fellow-Christians, in fulfilment of Christ's new commandmentJohn 13:34), but even outsiders (Gal. 6:10; cf. Matt. 5:43–48), being a love toward one another and toward all. For the meaning of the noun loveand of the verb to lovesee N.T.C. on John 13:35and 21:15–17. The addition just as we also (do) toward you finds its commentary in preceding passages (see on 2:7–12; 2:17 3:1; 3:7–11; see also on 1:6). 13.The purpose(cf. 3:2) of this abounding and overflowing in love is expressed as follows: in order that he may [Greek] -2 _ftnref10 [Greek] your hearts, sothat they may be blameless in holiness in the presence of our God and Father. The Lord by means of love (strengthens(see on 3:2) the inner purposes and desires. Hearts thus strengthened will be less prone to crave the unseparatedlife, the life of the world. Rather, they will tend in the direction of the wholly separatedlife, sothat, trusting entirely in Christ and in his redemption and having experienced the transforming influences of his Spirit, they will be blamelessI Thess. 2:10), in a state and condition of (holiness(separation from sin, consecration to God), and this in the very presence of our God and Father,that is, before his judgment-seatRom. 14:10). This immediately introduces the thought of Christ's second coming unto judgment, as is evident both from the parallel passage (5:23) and from the immediately following phrase at the coming of our Lord Jesus with all his saints. With respect to this compound phrase there is wide disagreement among commentators. There is first of all a difference of opinion with respect to the term comingor Parousia,which we have defined as being the return of the Lord in order to bless his people with his presence (see on [Greek] -2 _ftnref11 [Greek] But the main point of controversy has to do with the modifier with all his saints. And here again there are two problems that require solution: a. What does this phrase modify? b. What is the meaning of the word saints? As to the first question, many commentators (for example, Van Leeuwen and Lenski) make this phrase dependent upon in order that he may strengthen, or connect it loosely with the entire first part of verse 13. The sense then would be somewhat on this order (starting with verse 12): And as for you, may the Lord cause you to abound and to overflow in love &in order that he may strengthen your hearts sothat they with all his saintsmay be blameless in holiness in the presence of our God and Father at the coming of our Lord Jesus. We doubt, however, whether any reader (either of the Greek original or of the English translation) will mentally so construe the phrase. The translations -2 _ftnref12 R.S.V., Weymouth, etc., etc. , in strict accordance with the original, place the words with all his saintsimmediately after at the coming of our Lord Jesus. In fact, though Lenski says that these two phrases should be separated by a comma, even in his own rendering he does not so separate them!op. cit.,p. 301, then p. 296. Other versions indicate the right connection by translating: when our Lord Jesus appears (comes back) with all his people (with all his consecrated ones). Thus, for example, Goodspeed and Williams. The reason we agree with the translators and not with some commentators (Van Leeuwen, Lenski) is that we regard the construction favored by the latter to be unnaturalop. cit.,p. 140 . Surely, unless there is a sound reason for an exception, we should not depart from the rule that a phrase should be construed with the words nearest (near) to it. One sometimes wonders whether the difficulty of conceiving the saints as coming withthe Lord has led to the unnatural construction. Whether or not one happens to belong to the camp of the Premillennialists, in all fairness to them one must admit that when they link with all his saintswith the immediately preceding words, sothat we get, at the coming of our Lord Jesus with all his saints, they are entirely correct! As we see it, they (as well as others who do not share their millennial views) are also correct in interpreting the term [Greek]) as referring to the redeemed, and not to the angels. This introduces problem b. mentioned above. On this point we are in complete agreement with those commentators (like Van Leeuwen and Lenski) whose view with respect to the construction of the sentence we have just criticized. And, on the other hand, we are in complete disagreement here with Frame, who boldly translates with all his angelsop. cit.,p. 136 . Reasons for our position: (1) Paul loves this word saints,using it again and again in his epistles, Not once does he employ it to indicate the angels, always the redeemed. Why then introduce an exception here in I Thess. 3:13? (2) Paul in this same passage mentions the terms [Greek]) and [Greek]). In the original the two words are from the same root, just as are our words consecrationand consecrated ones. Hence, those who at Christ's coming will be blameless in holiness most likely resemble the redeemed saints. (3) In the parallel passage (4:14), these saints are defined as those who have fallen asleep in Jesus. See on that verse. It is certainly true that the angels will accompany Christ at his return (II Thess. 1:7; Matt. 25:31), but that is not taught here in I Thess. 3:13. Here the thought is that when the Lord Jesus (see on 1:1) returns, God will bring with him(exactly as is stated in 4:14) those who, throughout the ages, have lived the life of Christian separation from the world and of devotion to God. By God they had been set apart to his worship and service sothat, through the sanctifying power of the Holy Spirit, they had become saints in experience as well as positionGolden Nuggets, p. 72 , and at death had entered the kingdom above. Not a single one of them will be left behind in heaven: allthose who at death went to heaven and therefore are now with him in heaven will leave their celestial abodes at the very moment when the Lord begins his descent. Very quickly they will reunite with their bodies, which now become gloriously resurrectedbodies, and will then immediately (together with those children of God who still survive on earth, and who will be changed in a moment, in the twinkling of an eye ) ascend in order to meet the Lord. This interpretation brings 3:13 into complete harmony with 4:13–18; see on that passage. It also shows that there is no need nor good reason to accept the theory, held by many(but not by all of our brothers in Christ, the) Premillennialists, according to which Christ comes first forhis saints, and seven years later withhis saints. The coming is one;but it is a coming both withand forhis saints. Synthesis of Chapter 3 See p. 80. Expression of Joy. Paul writes to the Thessalonians, informing them how he rejoices over Timothy's report with respect to their continued spiritual progress even in the midst of persecution. Verses 1 5. What moved Paul (or Paul after consultation with the others) to send Timothy Paul informs the Thessalonians that the continued separation had at length become unbearable. Hence the decision had been reached to be left behind in Athens (aloneall aloneor, perhaps preferably, alone with Silas), and to send Timothy to them, with this threefold purpose: a. in order to strengthen the Thessalonians b. in order to encourage them c. in order to learn (and bring back information) about their faith. In view of the fact that Thessalonica counted among its members some that were disorderly, some that were faint-hearted, and some that were weak (perhaps, prone to fall back into the immorality of heathendom), strengtheningwas necessary. In view of oppression and the valiant resolution to stand up under it encouragementwas in order. In view of the constant and sinister attempt of the tempter to lure away God's children from the faith, by striving to entice them with words of flattery, informationabout the state of their faith was desired. In connection with this last point, one of the older commentators points out that the devil is often more dangerous when he fawns than when he roars: David won the victory over Satan in the field of battle (I Sam. 17:49), but in the cool of the evening on the housetop Satan won the victory over David. Paul reminds the Thessalonians that, while the missionaries were still with them, the tribulation under which they were now suffering had been predicted again and again. Forewarned is fore-armed. Persecution that has been planned by God in his love and that happens according to plan should strengthen faith. Verses 6 10. What comfort (or reason for rejoicing) Timothy's report had brought Timothy had returned and had brought tidings concerning the readers faith and love, their deficiencies, and their yearning to see Paul and Silas. On the whole the report had been very encouraging. It had given Paul and Silas a new lease on life. The great apostle gives expression to his feeling of inadequacy in attempting to bring a proper thank-offering to God. He informs the readers of his constant, intense, and earnest prayer for the privilege of returning to them in order to see them face to face and to supply the deficiencies of their faith. Verses 11 13. The fervent wish He expresses the fervent wish that his prayer may be heard and that, whether or not it be granted, the Lord may fill them with such an overflowing measure of love that their hearts may be strengthened, sothat there may be fruit for the day of judgment, when Jesus comes with all his saints. -2 _ftn1 64 As we see it, the idea of Lenski, op. cit.,p. 281 that Timothy was chosen because he had not been driven out of Thessalonica, finds no support in the text. See also above, p. 5. -2 _ftn2 65 See Gram.N.T., p. 407 for a discussion of the literaryplural. Those who believe that Paul at times makes use of this plural refer to such passages as the following: I Thess. 2:18(see, however, our explanation); then also Rom. 1:5; I Cor. 9:11, 12, 15; II Cor. 2:14; 10:1 11:6; Col. 4:3. Very interesting is also the article by W. R. Hutton, Who Are We? in BTr, Vol. 4, Number 2 (April, 1953) 86 90. -2 _ftn3 66 The external evidence in favor of the reading God's co-workeris not any stronger than that in favor of the reading God's minister. The assumed scribal substitution of ministerfor co-worker,a substitution supposed to have been made because of the boldcharacter of the latter designation, is answered by I Cor. 3:9. Frame is among those who favor God's co-worker, op. cit.,pp. 126, 127. -2 _ftn4 N.T.C. (W. Hendriksen, New Testament Commentary) -2 _ftn5 67 (We cannot agree here with those commentators (for example, Van Leeuwen) who are of the opinion that here in 3:3, 4 Paul is thinking only of the tribulations suffered by the missionaries themselves. Passages such as 1:6 and 2:14Acts 17:5 10) clearly indicate that the reference is to the afflictions borne alike by Paul, Silas, Timothy, the Thessalonian believers, and, in a sense, by all true believers. -2 _ftn6 68 The past (aorist) indicative ([Greek] after [Greek] ) is best explained as that which expresses unfulfilled purpose: the tempter actually failed in his endeavor to lead the Thessalonians astray. Cf. Gal. 2:2: actually Paul had not run in vain. The use of the past indicative in such clauses may be compared to its use in contrary-to-fact conditional sentences. The subjunctive ([Greek] and in vain would get to be our toil, that is, and our toil would turn out to have been useless ) is regular in such clauses of negative purpose or fearI Cor. 9:27; II Cor. 9:3; and see Gram.N.T., pp. 987, 988 . -2 _ftn7 A.V. Authorized Version (King James) -2 _ftn8 A.R.V. American Standard Revised Version -2 _ftn9 69 The verb [Greek] occurs in a favorable sense in Luke 14:14; Rom. 11:35; I Thess. 3:9; in an unfavorable sense in Rom. 12:19; II Thess. 1:6; and Heb. 10:30. In Luke 14:12 14it is used in connection with [Greek]. In that same passage we also find [Greek], which occurs there in the favorable sense; in Rom. 11:9, unfavorable. Note also the slightly different form of the noun in Col. 3:24. The fact that the prefix [Greek] in all these cases must mean in returnis immediately clear from the vivid passage Luke 14:12 14. No other meaning would give a comprehensible sense to the entire passage. See W. Hendriksen, The Meaning of the [Greek] in New Testament, doctoral dissertation submitted to the Faculty of Princeton Seminary, 1948, Princeton Seminary Library, pp. 78, 79. -2 _ftn10 70 As to form, the verb can be either aorist infinitive active or third person singular aorist optative active, but in harmony with the verbs which precede, the latter is probably intended. -2 _ftn11 71 We disagree with the view of Lenski, according to which the Parousia is the Lord's presence and not his coming out of heaven; op. cit.,p. 301. -2 _ftn12 R.S.V. Revised Standard Version CHAPTER IV Summary of I Thessalonians 4:1–12 Paul Writes to the Thessalonians Exhorting Them How They Should Conduct Themselves This Section Comprises the Apostle's Exhortation: 4:1–8 with respect to sex and marriage sex in general: immorality condemned, sanctification urged in particular, the taking of a wife in sanctification and honor and the duty with respect to the brother, namely, not to defraud him in this matter 4:9–12 with respect to love of the brotherhood and diligence in daily conduct commendation of love toward the brotherhood commendation of diligence in daily conduct: fanatics, busybodies, and loafers are reprimanded 4:1–12 4 1 For the rest, brothers, we request you and urge you in the Lord Jesus, that as you received from us (instructions) as to how you ought to conduct yourselves^[72] and to please God as in fact you are conducting yourselves that you abound the more. 2 For you know what instructions we gave you through the Lord Jesus. 3 For this is God's will, your sanctification, that you abstain from immorality, 4 that each one of you know how to take a wife^[73] for himself in sanctification and honor, 5 not in the passion of lust like also the heathen who do not know God; 6 that no one go beyond what is proper and defraud his brother in this matter, because an Avenger is the Lord in all these things, as previously we told you and solemnly testified. 7 For God did not call us for uncleanness but in sanctification. 8 Therefore, he who rejects (this instruction), rejects not man but God who even gives his Holy Spirit to you. 9 Now concerning love to the brothers you have no need to (have anyone) write to you, for you yourselves have been taught by God to love each other; 10 and in fact you are also doing this to all the brothers in the whole of Macedonia. But we urge you, brothers, to abound the more, 11 and to be ambitious about living calmly, and to be engaged in your own affairs, and to work with your hands, just as we charged you, 12 in order that you may conduct yourselves properly with respect to outsiders and be dependent on nobody. 4:1. For the rest, brothers, we request you and urge you in the Lord Jesus, that as you received from us (instructions) as to how you ought to conduct yourselves and to please God as in fact you are conducting yourselves, that you abound the more. Both the phrase of introduction and the subject-matter makes it clear that a new section begins here. This is neither Defence nor Expression of Joy but Exhortation to live sanctified lives with respect to all classes and at all times. This Exhortation extends from verse 1 through verse 12 of the fourth chapter, and is resumed in chapter 5. The first 11 verses of that chapter form a transition, and may be classified either as Exhortation (see especially verses 6, 8, 11) or (together with 4:13–18) as Instruction with respect to the return of Christ. From 5:12 on the Exhortation has been fully resumed, as is clear from all the instructions found in that section. It is evident then that the section with reference to Christ's return is wedged in between two Exhortation-paragraphs dealing with the affairs of daily life and conduct. This is significant. It indicates that Paul was neither an ascetic nor an ecstatic or dreamer. He wanted his readers to have a healthy outlook upon life, sothat in meditating upon events on the other side (of death) they would not forget about their duties on this side. Nevertheless, he did not want them to separate these two. On the contrary, he desired that on this side they would arrange everything sothat they would be ready for the other side. Or, stating it differently, he wanted them to set their house in order with a view to the earnestly awaited coming of the glorious Visitor from the other side, even the Lord Jesus. They must ever be ready to receive him. In a sense there is a difference between the present section (4:1–12) and the resumption of admonitions (5:12–28). The present section emphasizes the duty of living sanctified lives and of giving evidence of this both to fellow-Christians (by loving them, particularly by not trespassing the bounds of propriety in matters pertaining to sex) and to outsiders (by proper conduct). The section at the close of the epistle is far more specific. It contains a good many detailed directions with respect to various matters (see especially 5:12–22, 24 27). In another sense, however, there is a close resemblance between the two sections, as the following comparison will show: 4:1–12 5:12–28 verses 1, 2, 3, 4, 7: your sanctification verse 23: Now may he, the God of peace, sanctify you completely. verse 3: &that you abstain from immorality. verse 22: Abstain from every form of evil. verse 6: An Avenger is the Lord. verse 15: Take care that none of you repays evil for evil. verse 8: &who even gives his Holy Spirit to you. verse 19: Quench not the Spirit. verse 9: &love each other. verse 14: Admonish the disorderly, encourage the fainthearted, help the weak, have patience with all. verse 11: &be ambitious about living calmly. verse 13: Be at peace among yourselves. verse 12: &conduct yourselves properly with respect to outsiders. verse 15: Always aim at doing good to each other and to all. Note how here in 4:1 (and also in what follows) Paul is dealing with the Thessalonian believers as a nurse cherishes (and as a father admonishes) her (his) own children (2:7, 11). For the meaning of brothers see on 1:4. The apostle (supported by his companions, of course) requests (John 11:22; 14:16) and admonishes or urges (see on 2:11; 3:2, 7) in the Lord Jesus (see on 1:1) that is, by virtue of union with the Lord whom he represents and whose spirit inspires him that they will overflow or excel or abound ([Greek] see on 3:12) more and more in the business of conducting themselves properly, thus pleasing God. It is evident that what he desires so ardently is that the Thessalonians, in keeping God's law, shall be prompted by gratitude for their deliverance. With wonderful tact he injects the parenthetical clause: as in fact you are conducting yourselves. What the apostle really desires, therefore, is that the branches that bear fruit shall bear more fruit (John 15:2). That was necessary not only in view of the immaturity of these recent converts from paganism and of the deficiencies of faith which had to be supplied in their particular case (3:10), but also in view of the more general consideration, namely, that the believer never attains to complete spiritual perfection in this life. For the concept pleasing God see on 2:15. 2. For you know what instructions we gave you through the Lord Jesus. In order to preclude the charge of being guilty of issuing arbitrary orders, hence, in order to add weight to his exhortation, the apostle stresses two matters: a. That those instructions or directives (Acts 5:28; 16:24; I Tim. 1:5, 18) are not new. They are orders given previously, while Paul was with them. b. That they are given through the Lord Jesus; that is, at his command; hence, with his authority. Though commentators differ with respect to the interpretation of the preposition through as here used, the explanation which we have just given has the context in its favor (see below on verse 8). The readers must be made aware of the fact that whoever rejects the instructions here given rejects not man but God. When this interpretation is adopted, the logic of the statement which immediately follows is clear at once. Note the connection: through the Lord Jesus Christ. For this is God's will. It is not merely Paul writing but God directing. 3 8. Because of the exegetical problem involved in verses 3 8, and in order to show the relationship of the several parts to each other and to the whole, it was necessary to print these six verses together as one unit, and to print them in such a manner that these relationships are at once apparent. For this is God's will, your sanctification, (a). that you abstain from immorality, (b). that each one of you know how to take a wife for himself in sanctification and honor, not in the passion of lust like also the heathen who do not know God; (c). that (no one) go beyond what is proper and defraud his brother in this matter, because an Avenger is the Lord in all these things, as previously we told you, and solemnly testified. For God did not call us for uncleanness but man but God who even gives his Holy Spirit to you. Thus, it becomes apparent at once that, according to the most simple construction (also the most logical, it seems to us), the words This &God's will &your sanctification are in apposition. The three co-ordinate clauses (a, b, and c) are added for further elucidation (in other words, they are epexegetical) of the concept your sanctification. (See also on verse 9.) They are in apposition with it and give it a somewhat restricted application. Also (b) sheds light on (a), (a) on (b), (c) on (b), and (b) on (c). Though (b) and (c) are parallel to each other and in a sense also to (a), yet they may be viewed as presenting a specific exemplification of (a). The clause because an Avenger is the Lord in all these things &modifies (a), (b), and (c), as the very words all these things indicate. The sense of that clause is: God avenges immorality, and in particular the taking of a wife in the passion of lust, and the evil of going beyond what is proper and defrauding the brother in the matter of marital relationships. God punishes the man who refuses to tread the path of sanctification. This is true, for God did not call us for uncleanness but in sanctification. The final sentence Therefore, he who rejects (this instruction) rejects not man but God who even gives his Holy Spirit to you shows that because it was God himself who called in connection with sanctification, the man who disregards this admonition squarely opposes him (John 13:20; cf. I Sam. 8:7; Luke 10:16), and that this is all the more reprehensible because the Author of sanctification is God's great gift to the Church. From the preceding it is clear that Paul is discussing one matter, not two. He is discussing sanctification, and here in verses 3 8 in particular the duty of everyone to abstain from immorality, such as is practiced, for example, by those who, instead of taking a wife and doing this in a manner that is in keeping with the requirement of sanctification, are motivated by lust; or, disregarding the bounds of decency, enter into illicit, clandestine relationships with their brother's wife or daughter. Though the brother, who has thus been outwitted and defrauded, may never discover the wrong that was done against him, there is, nevertheless, an Avenger, even God (Lev. 25:14, 17; Ps. 94:1), just as Paul had solemnly declared while he was still with them. Let the believers in Thessalonica, so recently converted from a world in which such sinful practices prevail, bear in mind that they have been called out of this world, and this not for the purpose of committing uncleanness, but in connection with the great work of sanctification^[74] which the Holy Spirit, God's gift to the Church, is performing in their hearts. For the name, character, coming, and work of the Holy Spirit see N.T.C. on John 14:16, 17, 26; 15:26; 16:7, 8, 13 15. That, in brief, seems to be the plain import of the entire passage (verses 3 8). There are, however, certain translators and commentators who adhere to a view which, in one important respect, differs radically from ours. Their view amounts to this, that Paul in this brief paragraph is condemning two heathen vices, namely, sexual immorality and dishonest business practices. Verse 6 is then translated as follows (or on this order): that no one go too far and cheat his brother in business. We believe, however, that those translators are correct who have: that no one go beyond what is proper and defraud his brother in this matter. ^[75] Our reasons for adopting the rendering, that no one go beyond what is proper and defraud his brother in this matter are as follows: (1) When a subject is introduced with so much feeling, an abrupt change to something quite different is not to be expected. Paul is speaking about sanctification, and in that connection, about abstaining from immorality and uncleanness. Sanctification, immorality, uncleanness, are the key-words of the entire paragraph (verses 3 8). (2) The injunction, that each one of you know how to take ([Greek] present infinitive; hence, not to possess, for which we would rather expect the perfect tense) a wife (literally vessel, a term used also by the rabbis for wife) for himself in sanctification and honor certainly supports the idea that the [Greek] about which Paul is speaking in verse 6 is that of purity in sex and marital relationships. One should choose a wife for himself, and in this choice the sanctifying power of God, which causes one to hold his wife in honor, should come to expression. The evil of shamefully defrauding a brother (by practicing immorality with his wife or daughter) instead of honorably taking a wife is here condemned. (3) Our interpretation is also supported by what Paul says in a somewhat parallel passage: I Cor. 7:2, and cf. verse 39: in order not to fall into the temptation of committing immorality a man should have a wife of his own. Marriage, moreover, must ever be in the Lord. (4) The verbs a. go beyond or step over or over-reach ([Greek], occurring only here in the New Testament), whether used intransitively (to go beyond what is proper) or transitively (to over-reach or outwit the brother), and b. have more than, take advantage of, defraud ([Greek]), are very fitting in connection with immoral practices in sex-relationships. (It is not true that they can apply only to business-transactions.) Such sins are often practised in secret: the father or the husband does not know what is going on and his rights are being denied; he is being defrauded. But God knows, and he will prove to be the Avenger! (5) In the New Testament the word: [Greek] nowhere else means business, but always means thing, matter (sometimes deed, practice). See footnote 76. Objections to this explanation are answered in the same footnote.^[76] 9. A new admonition is now added. Nevertheless, it is not entirely new. Love to the brothers is another illustration of sanctification, mentioned in verse 3. Moreover, in verse 6 defrauding the brother was prohibited. Hence, it is not surprising that something is now said with reference to loving the brother(s): Now concerning love to the brothers you have no need to (have anyone) write to you, for you yourselves leave been taught by God to love each other. The question whether Paul is here reflecting on a letter from the Thessalonians has been discussed in footnote 4. No such letter is required to explain the present passage. As has already been indicated, the transition from verses 3 8 to verse 9 is not abrupt. And the expression You have no need to (have anyone) write to you, does not necessarily indicate reluctance on Paul's part. Rather, it is accounted for as follows: (1) Paul has just said that the Holy Spirit had been given to the Church (in this case specifically to the brothers at Thessalonica); see verse 8. In this very connection he now adds that this indwelling Spirit (in connection with the message from the missionaries) has already taught them to love each other. Hence, writing about this at length is not now considered necessary. The mere mention ought to suffice. (2) The Thessalonians see the next verse (10) are actually showing this love, and this on a very wide scale (cf. 1:3). Why then should Paul write about it at length? (3) Paul was probably the most tactful missionary who ever walked the earth. He wishes to avoid giving offence, and he desires to give credit where credit is due. By stating that, broadly speaking, it is not even necessary to write about love to the brothers, inasmuch as the readers have been taught by God and are showing the effects of this teaching in their lives, he is the better prepared to point out certain deficiencies. Let it be borne in mind that the man who is writing is the one who told others that their speech should ever be gracious, seasoned with salt (Col. 4:6). He never flatters (I Thess. 2:5), but he is gentle as when a nurse cherishes (or as when a father deals with) her (his) own children (see on 2:7, 11). The term philadelphia ([Greek]) or love to the brother(s), which in classical Greek means love to the brother by birth, in the New Testament always denotes love to the brother in Christ (Rom. 12:10; Heb. 13:1; I Peter 1:22; II Peter 1:7). The Thessalonians had been taught by God thus to love one another. The passive verbal adjective [Greek] occurs only here in the New Testament, but cf. Is. 54:13; 60:2, 3; Jer. 31:33, 34; Joel 2:28; Mic. 5:2; Zeph. 3:9; Mal. 1:11; and see N.T.C. on John 6:45. For loving one another see N.T.C. on John 13:34; 15:12. On the verb to love see N.T.C. on John 21:15 17. 10. The effectiveness of this divine teaching is now indicated: And in fact you are also doing this to all the brothers in the whole of Macedonia. To the industrial, political, and social connections between the people of the large city of Thessalonica and those of other places in Macedonia (for example, Philippi, Berea) the faith-in-Christ relationship had now been added. To all the brothers in Christ with whom the Thessalonians came into contact, throughout the whole of Macedonia, genuine brotherly love was being revealed. Cf. 1:7, 8. Hence, Paul can only add: But we urge (see on 2:11) you, brothers, to abound the more. See on 4:1. Perfection had not yet been reached. This admonition is always timely, for in this life no Christian ever reaches the ideal of ethical perfection. Besides, in this case there were special reasons why the admonition was necessary, as is clearly intimated in such passages as 3:10; 4:3–8, 11; 5:13–15. 11. A few brief admonitions are added. Also with respect to the matters here mentioned the work of sanctification (see verse 3) must become evident: a. and to be ambitious about living calmly b. and to be engaged in your own affairs c. and to work with your hands, just as we charged you, Fanatics, busybodies, and loafers, nearly every church has them! Often one and the same person is all three. Hence, the three admonitions do not concern three separate classes of people, but in a sense the entire congregation, for the seed of every sin is embedded in every heart. The attempt to find in the second and the third admonition a reference to two distinct groups businessmen and laborers must be rejected. Certain commentators favor this idea, probably in order to add a touch of realism to the businessmen whom they have introduced in verse 6 ( in business?). The admonitions concern the membership in general, though naturally they concern some far more than others. Also, the first admonition was particularly adapted to one person, the second to another, etc. Although there is nothing here that proves a connection between conditions in the church and excitement about Christ's expected return, such a connection is, nevertheless, probable. See on II Thess. 2:1, 2. Note also that here in I Thess. 4the three admonitions are immediately followed by instruction with reference to the second coming. Some people had become restless. Paul now urges that this restlessness be turned into the proper channel. With that admirable ability to express himself paradoxically which again and again becomes evident in his epistles, Paul admonishes the Thessalonians to become all stirred up about being quiet (living calmly)! Let the restless one be ambitious about attaining this goal. The original has here the verb [Greek]. The primary meaning is to love honor, then to be ambitious, to aspire, to strive (Rom. 5:20; II Cor. 5:9).^[77] Glorying in the doctrine of Christ's Return is proper. Awaiting this blessed coming is natural for the genuine believer. But being so excited about it that one becomes arrogant, thinking that he he alone! has discovered the light, sothat as a result one begins to meddle in the affairs of other people, particularly with the affairs of the leaders of the church, is all wrong. Hence, to the first admonition a second is added: &to be engaged in your own affairs ([Greek] ). It seems that the busybodies did not take this admonition to heart. Their meddling grew worse instead of better (II Thess. 3:11). The tendency of such people to leave their workshop or other form of manual labor evoked the third admonition: &to work with your own hands, just as we charged you. See on 2:9. Manual labor was even more common in those days than it is now. There were slaves, hired laborers, independent artisans (Acts 19:24) each having his own workshop, farmers or helpers on farms. Of course, a harbor-city like Thessalonica also had its ship-owners and its leaders in commercial enterprises. And there were the men who owned or worked in bazaars. It is certainly within the realm of possibility that some of the men in control of business, whether big or small, belonged to the church. In many cases, no doubt, manual labor was combined with business on a small scale. But in the present passage, at any rate, the emphasis is not on doing business but on working with the hands. The bulk of the membership must have consisted of manual laborers, skilled or unskilled. See also p. 11. Paul knew what this meant. Perhaps he himself, just before writing this letter, had been working on a tent! The intent then of the present admonition is that the members of the recently established congregation, instead of seeking to be supported by the church and of interfering with the leaders if they did not get their way, should continue at their daily occupation, earning their own living. The gospel of salvation is intensely practical. It dignifies labor. All these things had been made perfectly plain to the Thessalonians when the missionaries first visited them. Definite orders had been given. Hence, fanatics, busybodies, and loafers could not offer any reasonable excuse for their misconduct. 12. The purpose of these admonitions is stated in the following words: in order that^[78] you may conduct yourselves properly with respect to outsiders and be dependent on nobody.^[79] To walk (same verb as in 2:12; 4:1) or behave according to good fashion or in good formI Cor. 14:40; then Rom. 13:18 , becomingly, with respect to outsiders, that is, non-Christians (I Cor. 5:12; Col. 4:5), sothat the Gospel would not be brought into discredit; and to be dependent on (literally to have need of) nobody, is a worthy aim. Thus, one is able even to help support those worthy persons who are really in need (Acts 20:34, 35). Synthesis of 4:1–12 See p. 96. Exhortation. Paul writes to the Thessalonians exhorting them how they should conduct themselves verses 1 8 with respect to sex and marriage Very tactfully the apostle points out that he is not issuing new commands, that his precepts are given through the Lord Jesus Christ (in harmony with Christ's will and by his authority), and that to a certain extent the readers are already pleasing God by their conduct in harmony with his will. They should, however, abound the more. Now, the will of God is their sanctification. Applying this to the sphere of sex and marriage, Paul insists that each man, far from clinging to or falling back into heathen vice, for example, defrauding a brother by means of dishonorable conduct with that brother's wife or daughter, should take a wife for himself in sanctification and honor, not in the passion of lust. He points out, moreover: a. that God is an Avenger, b. that the readers must bear in mind that they have been called not for uncleanness but in sanctification, c. that anyone who rejects this instruction rejects not man but God, and d. that this God, in order to help them in their struggle against sin, even gives his Holy Spirit to them. verses 9 12 with respect to love of the brotherhood and diligence in daily conduct With respect to love toward brothers in Christ, Paul can be brief, for God's indwelling Spirit has taught the brothers to love each other; besides, they are already doing this on a wide scale. Let them abound in this virtue, however. With respect to diligence, fanatics afflicted probably with Parousia hysteria (II Thess. 2:1, 2) should become ambitious to be calm; busybodies (II Thess. 3:11, but the idea is implied here in I Thess. 4:11) should begin to mind their own affairs; and loafers should start working with their hands. (In all probability the same persons were all three: fanatics, busybodies, and loafers.) No offence should be given to outsiders. Besides, by working diligently a person develops the art of being dependent on nobody. Summary of I Thessalonians 4:13 5:11 Paul Writes to the Thessalonians Instructing Them How Christ Will Come Again This Section Comprises the Apostle's Instruction, showing that the Lord's Return will be 4:13–18 with impartiality toward all believers, sothat survivors will have no advantage over those who have fallen asleep 5:1–11 with suddenness, taking people by surprise, though believers will be (and ever should exert themselves to be) fully prepared 4:13–18 13 Now we do not wish you to be in ignorance, brothers, concerning those who fall asleep, in order that you do not grieve as do the rest, who have no hope. 14 For if we believe that Jesus died and rose again, so also those who fell asleep through Jesus God will bring with him.^[80] 15 For this we say to you by the word of the Lord that we, those who remain alive, who are left until the coming of the Lord, shall have no advantage at all over those who fell asleep. 16 For with a shouted command, with a voice of an archangel and with a trumpet of God the Lord himself will descend from heaven, and the dead in Christ will rise first; 17 then we who are alive, who are left, shall be caught up together with them in clouds to meet the Lord in the air. 18 And so we shall always be with the Lord. Therefore encourage one another with these words. A new section begins here. This is neither Defence nor Expression of Joy nor Exhortation but Instruction, though these four are never entirely separated. Note, for example, the exhortation in verse 18. This section shows how Christ will come again. It has two subdivisions, showing first, that he will come with impartiality toward all believers, sothat survivors will have no advantage over those who have fallen asleep (4:13–18), and secondly, that his arrival will be sudden, taking people by surprise (5:1–11). 4:13. Now we do not wish you to be in ignorance, brothers, concerning those who are falling asleep. The introductory clause, Now we do not wish you to be in ignorance, has its analogies in many letters that have come down to us from the ancient world. Paul often uses this formula (Rom. 1:13; 11:25; I Cor. 10:1; 12:1; II Cor. 1:8; cf. Phil. 1:12; Col. 2:1). But in Paul's epistles words are never mere empty forms. They are divinely inspired. There is a special reason for them. So also in the present case. Ignorance concerning spiritual realities is always bad for the believer. It leads to lack of comfort. That was particularly true in this case. The brothers (note affectionate form of address; see on 1:4) are worrying about those who fall (an inferior reading has had fallen) asleep. The death of believers is often compared to sleep (Matt. 27:52; John 11:11 13; Acts 7:60; I Cor. 7:39; 15:6, 18; cf. rest from their labors, Rev. 14:13). The expression is based on Old Testament terminology with reference to death (Gen. 47:30; II Sam. 7:12). The comparison of death to sleep is particularly appropriate in implying not only rest from labor but also the glorious awakening which believers expect on the other side. This falling asleep does not indicate an intermediate state of unconscious repose (soul-sleep). Though the soul is asleep to the world which it has left (Job 7:9, 10; Is. 63:16; Eccl. 9:6), it is awake with respect to its own world (Luke 16:19 31; 23:43; II Cor. 5:8; Phil. 1:21–23; Rev. 7:15–17; 20:4). For other beautiful and comforting words and phrases describing the death of believers see N.T.C. on John 11:11 13. A fair inference from the present passage is that during the short period which had elapsed since the Thessalonians first heard the Gospel some believers had passed from this earthly scene. It was with reference to them that friends and relatives were deeply disturbed. In fact, they were so alarmed that Paul adds: in order that you do not grieve as do the rest, who have no hope. The reason for this perturbation is not stated in so many words, though a safe but very general inference can be drawn from the following verses. That these friends and relatives actually thought that the departed ones were lost ^[81] does not necessarily follow from anything in the present paragraph. It is possible, especially in view of the immediately following context, that they had given up all hope for the future glory of the bodies of the deceased. See on verse 15. However, verse 13 does not even state in so many words that believers were actually grieving as the rest who have no hope. It may simply mean that there was that definite danger, that tendency. If so, then in order to prevent wrong beliefs and wrong reasons for sadness from deteriorating into pagan grief Paul writes as he does. The Greek and Roman world of Paul's day was, indeed, a hopeless world (Eph. 2:12). According to the Greek (and afterward also the Roman) conception, there was no future for the body, which came to be regarded as the soul's prison-house. As for the soul of man, it reluctantly departs from the body with the dying breath or by means of open wounds. This soul, in its separate existence, is not entirely immaterial. Its texture, however, is very thin. It retains many of the characteristics of its former body and is therefore immediately recognized when it appears in the other world. It enters Hades, a very dismal realm of shades. Compared to its former life on the sunny earth, sunless Hades where the dead bemoan their existence, failed to inspire any comfort. The modification of this pagan myth of the Hereafter, sothat Elysian fields were introduced as the special abode for a few favorites of the gods, the creation of Tartarus (for the condemned) and of Erebus (for the unsentenced), all this did not furnish any reliable ground for confidence. The pagan world was without real hope. The Iliad ends with funeral-rites! Philosophers, at least by implication, rejected the highly colored descriptions transmitted from generation to generation by illustrious poets, and began to interpret them allegorically. They taught the immaterial nature of the soul and based arguments upon it in favor of its indestructibility and immortality. For the body they held out no hope whatsoever. In public plays the fancies accepted by the more unsophisticated were at times subjected to open ridicule. The Stoics expressed grave doubts with respect to man's future state. Conditional survival was the best they could offer, but even this was temporary. At length the soul is swallowed up in the fiery substance which is identical with deity. The Epicurians adopted a position which amounted to this: The punishments of Tartarus are not to be feared, for the soul, being material, will share the fate of the body. As long as we are alive, death does not exist for us, and when death appears, we no longer exist. The Mystery religions (even assuming that our main sources are trustworthy and not too late), with their weird stories of resurrections which are hardly deserving of the name hair that begins to grow, a little finger that begins to move, sections of a dead body that are reunited and become alive, and with, at best, a promise to make one happy but not to make one holy, could not give lasting satisfaction. Indeed, apart from Christianity there was no solid basis for hope in connection with the after-life. In the second century a.d. a certain Irene, an Egyptian, writes a letter to a family in mourning. She writes that she is sorry and that she weeps over her friend's departed one just as she had previously wept over the loss of her own dear one. She concludes her letter by saying: But, nevertheless, against such things one can do nothing. Therefore, comfort one another. Farewell. It is clear that such an expression Comfort one another, when every ground for comfort was lacking, is, to put it mildly, very insufficient!^[82] 14. For (i.e., such ignorance and hopelessness is inexcusable, for) if we believe that Jesus died and rose again, so also those who fell asleep through Jesus God will bring with him. Over against pagan hopelessness Paul now proceeds to lay a solid foundation for Christian hope with reference to believers who have departed from this life. Verse 14 has been interpreted in various ways. It is necessary to say something with reference to its grammatical structure, its logic, and its meaning. With respect to a. grammatical structure, the main question for controversy is, Just where does the phrase through Jesus belong? Should we place a comma before or after this phrase? Either is possible, and the difference is really rather unimportant. Those who maintain that the sense is, For if we believe that Jesus died and rose again, so also through Jesus God will bring with him those who are fallen asleep ^[83] are willing to admit that it is also through the mediation of Christ that believers are able to fall asleep in him. In other words, they (with few exceptions) have no real objection to the expression those who fall asleep through Jesus, but they do not believe that in the text as we have it Paul says this. They often assert that if the apostle had meant to write anything of the kind, he would have written those who fall asleep in Jesus (I Cor. 15:18), not through Jesus. On the other hand, those who favor the rendering &even so them also which sleep in Jesus (or: who fell asleep through Jesus) will God bring with him ^[84] gladly confess that not only the falling asleep is in (or through) Jesus, but so is also the act whereby God brings with Jesus those believers who have already departed from this life. Cf. I Cor. 15:21. In favor of reading fell asleep through Jesus are the following arguments: (1) thus we get a logical and sharply expressed grouping: on the one hand, Jesus; on the other, those who fell asleep through Jesus; cf. I Cor. 15:23: Christ, the firstfruits, then they that are Christ's; and (2) the expression God will bring already has a modifier, namely, with him (that is, with Jesus). It is doubtful whether in such a case it must be loaded down with still another modifier, especially with one which also makes excellent sense if construed with fell asleep. But either construction is possible and makes good sense. With respect to b. logic, it is immediately evident that something must be mentally inserted if the statement is to be made intelligible. As it stands, the conclusion does not fit the condition. The implied words, however, are readily supplied. Were the thought fully expressed, the sentence would read somewhat as follows: For if we believe that Jesus died and rose again, we should also believe that God will bring with him those who fell asleep through Jesus. If we are right in believing this, we must also believe that. Finally, with respect to c. meaning, the main question which divides commentators is, Just what is meant by the clause God will bring with him? Some maintain that the meaning is sufficiently clear from verses 15 17, and that the logic of the entire passage is as follows: For if we believe that Jesus died and rose again, we should also believe that the same God who raised Jesus will raise believers who have fallen asleep, and will cause them, together with such believers as are still left on earth, to be caught up in the clouds, to meet the Lord in the air, and to remain always with him. This raising, catching up in the clouds to meet the Lord in the air, and remaining ever with him, is what Paul meant by saying, God will bring them with Jesus. As proof for this position they usually state that the conjunction for, at the beginning of verse 15, shows that all that which is stated in verses 15 17 is simply the expanded form of the clause, God will bring them with Jesus. Others, however, while by no means denying that there is a considerable element of truth in the above representation, have felt that it is not entirely adequate: (1) The clause God will bring with him (verse 14) refers directly only to the departed ones; but the passage 15 17 refers clearly to two groups: the already departed and the survivors. Hence, it will not do to carry all that is said in these verses into the final clause of verse 14. (2) This interpretation hardly does full justice to the meaning of the expression bring with. It will hardly do to say that the clause God will bring them with Jesus means simply this: by raising their bodies and causing them to ascend, God will bring them up to Jesus, sothat they meet him in the air. It is for this reason that several commentators, without in any way doing injustice to the very clear connection between verse 14 and the following verses, have felt, nevertheless, that the expression God will bring them with him (Jesus) has a meaning which in a sense is more restricted and in another sense broader than what is stated in verses 15 17. It is more restricted, for it refers only to those who have already departed, not to the others. It is broader, for it refers to these departed ones not only after but even before they have been raised. To Paul and his companions (as well as to the readers, of course) the departed ones are very real. They are persons! They are definitely alive and active! They are persons, moreover, whom Jesus will bring with him from heaven at his coming. However, Paul does not say that Jesus will bring them (though this is implied in the phrase with him), but that God will bring them. The characteristically Pauline (Rom. 8:11) reasoning seems to be this: The same God who raised Jesus from the dead will also raise from the dead those who belong to Jesus. He will cause them to come along with Jesus, from heaven, that is, he will bring their souls along from heaven, sothat these maybe reunited quickly (in a flash) with their bodies, in which they go forth to meet the Lord in the air, to remain with him forever. The bringing with him, then, includes everything that happens to these departed ones, from the moment of their departure from heaven until in their raised and glorified bodies they meet the Lord in the air, nevermore to be separated from him in any sense whatever.^[85] It is in that full sense that 3:13 mentions the coming of our Lord Jesus with all his saints. See also on that passage. 15. Verse 14 has made clear that Christ, at his coming, will think of the departed ones, and not only of the survivors. Verse 15 carries this thought a little farther, and shows that in no sense whatever will those who are still on earth at the return have any advantage over those who have fallen asleep in Jesus. The inspired writer expresses it this way: For this we say to you by the word of the Lord that we, those who remain alive, who are left until the coming of the Lord, shall have no advantage at all over those who fall asleep. This passage comes closer than any other in suggesting the nature of the difficulty in Thessalonica regarding the doctrine of the second coming. But even this states the problem only in a general way. So much is clear, namely, that the readers wondered whether, in some way or other, at the Parousia, the believers who had departed from this life would be at a disadvantage in comparison with those still living on earth. Did they believe that for those that had been previously translated to heaven there would be no rapture in any sense? Did they suppose (at least, were they in danger of supposing) that though the souls of these departed ones would be in glory, yet their bodies would remain buried, and is that why Paul in verse 13 compares their attitude (or their fear) to that of the heathen (who also had no hope with respect to the body)? Did they suppose that while both as to soul and body all believers (departed and survivors) would share in the glory of Christ's Return, yet in the rapture the already departed saints would receive a lesser degree of glory or would have to follow the others in going forth to meet the Lord in the air? Or were they thinking of some other disadvantage for those who had fallen asleep? Scripture does not reveal the answer. It is enough to know that Paul, by a word of the Lord (whether directly to Paul or through oral tradition, but not by means of any passage recorded in the Gospels), assures the readers that they can dismiss their fears. At Christ's coming the most absolute impartiality will be shown. One group of believers will have no advantage over another. This thought receives further elaboration in verses 16, 17. 16, 17. For^[86] with a shouted command, with a voice of an archangel and with a trumpet of God, the Lord himself^[87] will descend from heaven, and the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in clouds to meet the Lord in the air. By separating these two verses 16 and 17 many readers have failed to see the true meaning. By printing and reading them together we see at once that here are the same two groups of believers whom we met in verse 15.^[88] One might present this graphically as follows: Verse 15 Verses 16, 17 we, those who remain alive, who are left until the coming of the Lord we who are alive, who are left those who fell asleep the dead in Christ It is clear also that both groups the survivors and the dead (or those fallen asleep) are believers. Anyone can see at once that the apostle is not drawing a contrast between believers and unbelievers, as if, for example, believers would rise first, and unbelievers a thousand years later. He states: And the dead in Christ will rise first; then we who are alive, who are left shall be caught up together with them in clouds & Both groups ascend to meet the Lord. Both consist of nothing but believers. The various elements in this vivid description of Christ's descent and the rapture of the saints are as follows: a. With a shouted command This is the first of three phrases showing the two circumstances that will attend the Lord's glorious return. He returns as Conqueror.^[89] The shouted commandProv. 30:27in the LXX is originally the order which an officer shouts to his troops, a hunter to his dogs, a charioteer to his horses, or a ship-master to his rowers. In the present connection it is clearly the command of the Lord, as he leaves heaven, for the dead to arise. Note the context: those who have fallen asleep shall not be at a disadvantage (verse 15), for with a shout &the Lord himself will descend from heaven, and the dead in Christ will rise &(verse 16). Just as even here and now the voice of the Son of God is life-giving, causing those who are spiritually dead to be quickened (John 5:25), so also when he comes back all who are in the tombs will hear his voice and will come out (John 5:28). The command, therefore, is definitely his own, proceeding from his lips. It is not a command issued to him, but an order given by him. Leaving heaven in his human nature, he utters his voice, and immediately the souls of the redeemed also leave, and are quickly reunited with their bodies, which, thus restored to life, arise gloriously. b. With a voice of an archangel and with a trumpet of God These two phrases, united by the conjunction and, probably belong together, sothat the archangel is represented as sounding God's trumpet. The term archangel or chief angel occurs only here and in Jude 9. In the latter passage Michael is the archangel. On Michael see also Rev. 12:7; then Dan. 10:13, 21; 12:1. He is represented as leader of good angels and as defender of God's people.^[90] With respect to the question whether Michael is the only archangel Dr. A. Kuyper expressed himself as follows: This question cannot be answered, because Scripture says nothing about it. It is possible that Michael is the archangel, that is, the only archangel, but it is also possible that he is one of the archangels (one of the seven angels that stand before God's throne), as in (Daniel 10:13he is called one of the chief princes, sothat Gabriel as well as Michael might be an archangel. ^[91] With that opinion we are in hearty agreement. The fact that the article (the) is not used here sothat we have translated an archangel does not definitely decide the matter. It may indicate that he is one of several, but it is also possible that the term archangel was felt to be definite (a proper name, as it were) even without a preceding article. However that may be, one fact at least is well-nigh certain: a shouted command and an archangel's voice are two different things. The former proceeds from the Christ, the latter from his archangel. Nevertheless, the two sounds have this in common, that they are the signal for the dead to be raisedI Cor. 15:52).Josh. 6:5and Judg. 7:21, 22the shout and the trumpet-blast go together. At the sound of the trumpet the surviving believers are changed, in a moment, in the twinkling of an eye (I Cor. 15:52). The trumpet-blast, in this connection, is certainly very fitting. In the old dispensation, when God came down, as it were, to meet with his people, this meeting was announced by a trumpet-blast (Ex. 19:16, 17: and the sound of a trumpet exceeding loud &and Moses brought the people out of the camp to meet God; cf. Ex. 19:19). Hence, when the marriage of the Lamb with his bride reaches its culmination (Rev. 19:7), this trumpet-blast is most appropriate. Also, the trumpet was used as a signal of Jehovah's coming to rescue his people from hostile oppression (Zeph. 1:16; Zech. 9:14). It was the signal for their deliverance. So also this final trumpet-blast, the signal for the dead to arise, for the living to be changed, and for all the elect to be gathered from the four winds (Matt. 24:31) to meet the Lord, may well be interpreted as being also the fulfilment of the trumpet-ordinance found in Lev. 25, and, accordingly, as proclaiming liberty throughout the universe for all the children of God, their everlasting jubilee! From all this it becomes abundantly clear that the Lord's coming will be open, public, not only visible but also audible. There are, indeed, interpreters, who, in view of the fact that the Bible at times employs figurative language, take the position that we can know nothing about these eschatological events. To them these precious paragraphs in which the Holy Spirit reveals the future convey no meaning at all. But this is absurd. Scripture was written to be understood, and when it tells us that the Lord will descend from heaven with a shout, with a voice of an archangel and a trumpet of God, it certainly must mean at least this: that in addition to the shouted command of our LordJohn 11:43; see N.T.C. on that passage , a reverberating sound will actually pervade the universe.^[92] What forces of nature will be employed to produce this sound has not been revealed. One fact has now become evident: for believers this sound will be full of cheer. This is God's trumpet! It is his signal, for the archangel is his angel. It is sounded to proclaim his deliverance for his people. Cf. (Rev. 15:2. It announces the coming of his SonRev. 19:16) for the deliverance of his people! c. The Lord himself (or he, the Lord) will descend from heaven This descent is visible (Rev. 1:7), audible (as has just been shown), majestic (II Thess. 1:7), unto judgment and deliverance (Matt. 25:31–46). If the words, He shall so come in like manner as you beheld him going into heaven may be interpreted somewhat broadly, it would seem that the actual descent (as distinguished now from the suddenness and unexpectedness of Christ's appearance, and from the suddenness and finality that characterizes the entire return) will be characterized by a kind of majestic leisureliness. Note the description of the ascension in Acts 1:9, 10. At any rate, it will not be an instantaneous change of location from heaven to earth. There will be timeRev. 10:6, correctly interpreted, is not in conflict with this^[93] for the souls of those who had fallen asleep to leave their heavenly abodes, to be reunited with their bodies, and then in these gloriously raised bodies to ascend to meet the Lord in the air! d. And the dead in Christ will rise first See what has been said about this in the preceding. The meaning here is very clearly that those who departed from this life in Christ, and are here viewed as having remained in Christ, shall not be at a disadvantage. They will rise before the believers who survive on earth will ascend to meet the Lord. The survivors will have to wait a moment, as it were. e. Then we who are alive, who are left, shall be caught up together with them in clouds to meet the Lord in the air In addition to what has already been said, note the following: the fact that Paul says we does not necessarily mean that he expected to be among those who would still be living at Christ's return. He says we because right now he, Silas, Timothy, the readers, are among those believers still living on earth. He immediately modifies this by interpreting it to mean: those who are left (when the Lord comes), in order to indicate that only God knows who they may be. Paul knows that the second coming will not take place immediately (II Thess. 2:2); and while he was in Thessalonica, this element in his teaching regarding the last things was not neglected (II Thess. 2:5). Moreover, the saying of Jesus recorded in (Matt. 24:36was certainly not unknown to PaulI Thess. 5:1). Of course, it is also true that Paul never taught that the Lord would definitely not come during this apostle's life-time. He probably hoped that he might live to see it. He wanted everyone to conduct himself in such a manner as to be always ready. But he does not set any date. Note: we, together with them. There is complete impartiality: survivors have no advantage. The predicate is shall be caught upActs 8:39Philip the evangelist was caught away by the Spirit of the Lord; II Cor. 12:2 4a man in Christ was caught up to the third heaven; and Rev. 12:5the Christ-child is caught up, snatched away, from the power of the dragon . The suddenness, the swiftness, and the divine character of the power which is operative in this being snatched up are here emphasized. The survivors have been changed in a moment, in the twinkling of an eye (I Cor. 15:52). The heavens and the earth, in their present form, are put to flight (Rev. 20:11; cf. 6:14). Now while figurative language abounds in this vivid description, one fact remains: the dramatic suddenness and swiftness of the series of events is stressed. Once the Lord appears upon the clouds of heaven and begins to descend, there will be no opportunity for conversion. His coming is absolutely decisive. He comes not to convert but to judge. See also on II Thess. 2:8; cf. Matt. 25:31ff; II Cor. 6:2; and II Peter 3:9. Now is the acceptable time; now is the day of salvation. The raised and the changed are caught up together in clouds to meet the Lord in the air. Although these clouds may well be taken literally, nevertheless, they also have a symbolical meaning. They are associated with the coming of the Lord in majesty, for the punishment of the enemies of his saints, hence for the salvation of his people (Dan. 7:13; then Matt. 26:64; finally, Ex. 19:16, 20; Ps. 97:2; Nah. 1:3). According to M.M. (p. 53) the expression to meet ([Greek] ) was used in connection with an official welcome accorded to a newly arrived dignitary. No doubt the welcoming idea is also included in the expression as used here in I Thess. 4:17. That all believers, the raised as well as (and together with) the changed, shall ascend to meet the Lord in the air is clearly taught here. Whether such passages as Job 19:25; Acts 1:11actually teach that the judgment is going to take place on earth is debatable. At any rate, nothing with respect to this is taught in the present passage. However, the main thrust of I Thess. 4:17is not that we shall meet the Lord in the air, but that all believers together shall meet the Lord, never to be separated from him: 18. And so shall we always be with the Lord. Therefore encourage one another with these words. In these words is stated the conclusion of the entire paragraph. Since it has become clear that those who fell asleep in Christ are not at a disadvantage as compared with those who survive, there is solid ground for encouragement. For the verb here used (encourage) see on 2:11. See also on 5:14. Naturally such encouragement is meant not only for the close relatives of bereaved ones, but for all. It must be borne in mind that the members of this very young church were closely united by the bond of love. Hence, when one sorrowed, all sorrowed; when one rejoiced, all rejoiced. The encouragement, then, is for all. The members must encourage one another. The Synthesis is found after the explanation of 5:11. 72 Or: how you ought to live (literally walk); so also in verse 12; cf. 2:12. 73 Literally vessel. N.T.C. W. Hendriksen, New Testament Commentary 74 The active verbal noun [Greek] is here used, also in I Thess. 4:7; II Thess. 2:13; then Rom. 6:19, 22; I Cor. 1:30: Heb. 12:14; I Peter 1:2. The verbal idea is probably not entirely absent either in I Thess. 4:4(in choosing a wife the principle of sanctification should make itself manifest) or in I Tim. 2:15. The resultant state or quality is expressed by the term [Greek] as the ending suggests. 75 In favor of the rendering in this matter (or something similar) and of interpreting the admonition as a warning against sins of the flesh, especially the sin of illicit sexual relationships (for example, of a man with his fellow believer's wife or daughter) are the following: A.R.V., R.S.V., Goodspeed, Weymouth, Williams, the new Dutch rendering, the French (Version d Ostervald); also: Alford, Bengel, Denney (in The Expositor's Bible), Ellicott, Erdman, Frame, Fausset (in Jamieson, Fausset, Brown Commentary), George Milligan, Moffatt (in Expositor's Greek Testament), and Robertson (in Word Pictures), these in addition to many other commentators among whom there are some whose works are probably less well known or less easily accessible. In favor of the rendering in business (or something similar) are the following: Wyclif. Tyndale, Cranmer, Rheims, the Berkeley Version (by Verkuyl), the older German versions, Frisian, South African; also: Auberlen-Riggenbach (in Lange's Commentary), Calvin, Grotius, Lenski, Veldkamp, and several others. Barnes is among those who accept the position that the injunction is against defrauding in any sense, shape, or manner, whether in business or otherwise. Cf. in any matter of the Geneva Version and of the A.V. 76 The main objections are as follows: a. The majority of commentators favor the translation in business. Answer: When so many scholars of high rank are to be found on each side of a question, this argument (which is never strong) has very little value. b. The clause, An Avenger is the Lord in all these things indicates that at least two different sins must have been mentioned in the preceding. (Answer: Strictly speaking, even two is not enough to account fully for the expression all these things. But on our own explanation the three co-ordinate clauses, mentioning the sin of immorality, the taking of a wife in the passion of lust, and the going beyond what is proper and defrauding the brother, are all that is needed, especially if it be borne in mind that this is not a little problem in addition, and that similar sins, though not actually mentioned, are implied.) c. The omission of a subject in connection with go beyond what is proper and defraud his brother in this matter shows that a new sin, not yet thought of before, is mentioned here. Answer: The omission of the subject, so that it has to be supplied (perhaps from the preceding clause; hence, that each one of you &not or that no one &) does not in and by itself settle the question in either direction. In arriving at a conclusion it is the predicate, far more than the subject, that is of importance. d. The articular infinitive in verse 6 ([Greek] ), by its very contrast with the anarthrous infinitives in the two preceding clauses ([Greek] and [Greek]) proves that a new sin is introduced here, namely, that of dishonesty in business. Answer: The use of the article with the infinitive in verse 6 (so that [Greek] results) may be explained as an attempt to indicate that this [Greek] is not parallel to the [Greek] at the beginning (and again toward the end) of verse 5, but introduces a new clause. (There are other explanations.) It is not true that the article proves that a new sin is introduced here. e. [Greek] is a regular commercial term, meaning business. Hence, that must be the meaning here in I Thess. 4:6. Answer: The simple fact is that nowhere else in the entire New Testament does the word have that meaning. Matt. 18:19: as touching any thing Luke 1:1: a narrative concerning those matters. Acts 5:4: &this thing (perhaps deed) in thy heart Rom. 16:2: assist her in whatever matter I Cor. 6:1& having a matter (or grievance or law-suit) against his neighbor II Cor. 7:11: &to be pure in the matter Heb. 6:18: by two immutable things Heb. 10:1: not the very image of the things Heb. 11:1: a conviction of things not seen Jas. 3:16: and every vile deed (or practice) 77 See the article by J. S. M. Hooper Translation of Biblical Terms: An Illustration, in BTr, Vol. 4, Number 3 (July, 1953), 126 129. 78 The change from infinitives to [Greek] would seem to imply purpose here (perhaps result: so that; the difference being very trivial in this case), not an object-clause after We urge you. It is entirely true, of course, that [Greek] frequently introduces an object-clause, but for the reason stated that is not probable here. 79 Of course, [Greek] can also mean on nothing, but in view of the immediately preceding [Greek], the translation on nobody is probably better. 80 We have tried to retain in the translation the amphibolous position of the phrase [Greek]. See on verse 14. 81 As Lenski seems to think, op. cit., p. 325. 82 For thoughts regarding the after-life in Greek and Roman literature see The Loeb Classical Library, especially such Latin-English volumes as Vergil (Aeneid, the sixth book), The Letters of Pliny the Younger, Lucretius, Horace; also: Greek-English: Homer (Iliad and Odyssey), Aeschylus, Diogenes Laertius, Epictetus, Euripedes, and Plato (Apology, Crito, Cheaedo). W. R. Alger, A Critical History of the Doctrine of the Future Life, New York, 1866, contains much worthwhile material. For the letter of Irene see A. Deissmann, Light from the Ancient East, English translation, New York, 1927, pp. 176–178. 83 So, for example, the following: A.R.V. (margin), R.S.V., Dutch (the new version), Bavinck, Denney, De Wette, Goodspeed, Lenski, L�nemann, Moffatt, Van Leeuwen, and Williams. 84 So, for example, the following: A.V., A.R.V. (text), Auberlen-Riggenback, Barnes, Bengel, Berkeley (Verkuyl), Calvin, Chrysostom, Frame, Grotius, Hilgenfeld, Luther, and Robertson (though he leaves room for either construction). 85 This interpretation is in line with a remark by A. Kuyper, Dictaten Dogmatiek, second edition, Grand Rapids, Mich., 1910, Locus de Consummatione, p. 244 and also meets an objection which he raises. See also B. B. Warfield, Biblical and Theological Studies, Philadelphia, 1952, p. 467: The rising of Christ's dead is secured before he reaches the earth. That is correct. 86 Not that. Had this been the meaning [Greek] would have been replaced or preceded by [Greek]. 87 Or he, the Lord. 88 Note, however, that verse 15 is negation, verses 16 and 17 affirmation. This too is characteristically Pauline. Also, note the chiastic order: verse 15: survivors, sleepers; verses 16, 17: sleepers, survivors (the latter, however, together with the former). 89 The idea of the Conquering Christ is as a thread running through the book of Revelation. Christ has conquered, is conquering, is going to return as Conqueror. See my More Than Conquerors (Interpretation of the book of Revelation), Grand Rapids, Mich., seventh edition, 1954, p. 116. Paul's presentation is in complete harmony with this. 90 See More Than Conquerors, p. 170. 91 A. Kuyper, De Engelen Gods, Kampen, 1923, p. 189. 92 Cf. J. J. Knap, The Resurrection and Life Eternal, Grand Rapids, Mich., 1928, p. 48. Also my Lectures on the Last Things, Grand Rapids, 1951, p. 34. 93 See More Than Conquerors, p. 150. M.M. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan (edition Grand Rapids, 1952) CHAPTER V 5:1–11 5 1 Now concerning the duration-periods and the appropriate seasons, brothers, you have no need that anything be written to you. 2 For you yourselves know very well that the day of the Lord comes like a thief in the night. 3 When they are saying, Peace and Safety, then a sudden (thing) comes upon them, namely, destruction,^[94] like a birth-pang upon the pregnant woman, and by no means will they escape. 4 But you, brothers, are not in darkness, so that that day should seize you as a thief. 5 For you are all sons of light and sons of day. We belong neither to night nor to darkness. 6 Accordingly, let us not sleep as do the rest, but let us remain watchful and sober. 7 For it is at night that sleepers sleep, and at night that drunkards are drunk. 8 But since we belong to the day, let us be sober, putting on a breastplate of faith and love, and for a helmet (the) hope of salvation; 9 for God did not appoint us for wrath but for the obtaining of salvation through our Lord Jesus Christ, 10 who died for us, in order that^[95] whether we wake or whether we sleep we may live in fellowship with him. 11 Therefore encourage one another, and build up one the other, as in fact you are doing. 5:1. Now concerning the duration-periods and the appropriate seasons,^[96] brothers, you have no need that anything be written to you. The relation of this paragraph to the rest has been shown (see on 4:13). The question whether Paul is here replying to a written question has been discussed (see footnote 4 above). It would seem that in addition to worry with respect to a possible disadvantage which departed believers might suffer at Christ's return (4:13–18), there was also curiosity with respect to the exact time when this great event would take place. How long do the readers still have to wait? Just when is the Lord going to arrive? It was for them a question of times or duration-periods ([Greek]) and appropriate seasons ([Greek]). See also N.T.C. on John 7:6, and see on Titus 1:2, 3. With an obvious reference to: a. a saying of the Lord spoken when he was about to ascend to heaven (Acts 1:7); b. the truth, also clearly revealed by the Lord, that no man knows the day and the hour of the coming of the Son of man (Matt. 24:36), which, accordingly, will be as a thief in the night (Matt. 24:43); and c. the fact that these facts had previously been made clear to the readers, Paul informs them affectionately addressing them as brothers (see on 1:4) You have no need that anything be written to you. Cf. 4:9. 2. For, says Paul, you yourselves know very well that the day of the Lord comes^[97] like a thief in the night. The thief takes the owner of the house by surprise. He does not send a warning letter to this effect, Tomorrow, at such and such a time, I'll pay you a visit. Be sure to hide all your valuables: He comes suddenly and unexpectedly. So also will be the coming of the day of the Lord (that is, the day of his arrival unto judgment). Hence, it is foolish to inquire about the how long and the when. However, the comparison holds also in another, closely related, respect: the thief generally finds people unprepared. But here the comparison is true only with respect to unbelievers, not with respect to believers (see on verse 4). Several passages immediately occur to the mind: (Matt. 24:43Luke 12:39); II Peter 3:10; Rev. 3:3; 16:15. These matters had been so clearly presented to the Thessalonians while the missionaries were still with them that, if they will only reflect on them, they will realize that the things about which they are wondering are really very well (Luke 1:3) known to them. Sometimes men wonder about facts which, deep down in their hearts, they really know accurately! 3. Turning now to the second application with respect to the figure of the thief at night (namely, that he not only arrives suddenly, but that his victim is totally unprepared), Paul continues: When they are saying Peace and Safety, then a sudden (thing) comes upon them, namely, destruction, like a birth-pang upon the pregnant woman, and by no means will they escape. Note the combination of suddenness and unpreparedness. Note also the striking sentence-order, retained in our translation, making both the adjective sudden and the noun destruction very emphatic. The world in general will be eating and drinking, buying and selling, building and planting, marrying and giving into marriage, when Jesus comes again. Of course, in themselves not any of these things is wicked. What could be wrong with receiving physical nourishment, carrying on commerce and industry, being engaged in agriculture, or planning a wedding? By means of these things God can even be glorified (I Cor. 10:31). But when the soul becomes entirely wrapped up in them, sothat they become ends in themselves, and sothat the higher, spiritual needs are neglected, they are a curse and no longer a blessing. All for the body and its enjoyments, nothing for the soul, was the slogan of the wicked contemporaries of Noah and of Lot; and that too will be the outstanding characteristic of the human race in the evil days to come. Cf. (Ezek. 13:10; Amos 6:1; Matt. 24:37–44; Luke 17:26 30. Meanwhile, like the artist on top of the ocean-rock, painting the beauty of the village upon the shore, and so completely absorbed in his painting that he sees no danger and pays no attention to the returning tide, though the waves lash higher and higher against the pedestal of his very temporary throne, so also these foolish and wicked people, fascinated with earthly charms, will not realize that judgment is creeping in upon them, coming closer and closer, until very suddenly it overtakes them, catching them wholly unprepared. They will be saying Peace and Safety. Some will even ridicule the very idea of Christ's returnII Peter 3:1–10). However, they will by no means escape, no more than the pregnant woman who is seized by a very sharp and sudden birth-pang while she is helpless. Cf. Ex. 15:14; Is. 13:8; Jer. 4:31; 6:24; 13:21; 22:23; 49:24; 50:43; Hos. 13:13; Mic. 4:9, 10; see also Matt. 24:8; Mark 13:8. (The figure and the third of comparison is, however, not always exactly the same. Sometimes the point of resemblance is entirely different; cf. N.T.C. on John 16:21, 22.) The desperate attempt of the wicked to escape is also vividly portrayed in Rev. 6:12–17. No one escapes. 4. A contrast is now drawn: But you, brothers, are not in darkness, sothat that day should seize you as a thief. What Paul desires is that the readers, instead of being filled with vain curiosity or getting all excited, shall be prepared. He again uses the term of affectionate address, brothers (see on 1:4). These brothers form a sharp antithesis with the people of the world. The latter are in darkness, surrounded by it and embedded in it. The darkness has penetrated their hearts and minds, their whole being. This is the darkness of sin and unbelief. It is on account of this darkness that unbelievers are not sober and watchful (hence, not prepared). It is because of this that they lack faith, love, and hope. As has been stated repeatedly in the present series of Commentaries, in order to grasp the meaning of a word one must read on and on. In the present instance the meaning of darkness becomes plain by reading verses 5 8. See also N.T.C. on John 1:5for the concepts darkness (which in that passage is personal) and seize ([Greek]). The day is, of course, the day of Christ's return unto judgment, as is clear from the entire preceding context, beginning at 4:13. That day, here personified, will seize unbelievers, catching them unprepared, just as a thief seizes^[98] the owner of the house. Believers, however, are not in darkness. They are not seized, for they are prepared. 5. For you are all sons of light and sons of day. We belong neither to night nor to darkness. By means of this truly striking Hebraism, Paul stresses the fact that all the brothers at Thessalonica (for you &all refers back to brothers in the preceding verse), that is, all those who by sovereign grace have been adopted into the family of Jesus Christ, are lights. See N.T.C. on (John 12:36. Cf. Rom. 13:11, 12. The idea is one: the light of day has already arisen in their hearts, and they are destined for the realm of everlasting light. They belong to it, for it has taken possession of them. They have faith, love, hope, etc. They are light in the LordEph. 5:9). And because he is the light of the world (John 8:12), they too are the light of the world (Matt. 5:14). As sons of light and of day (lights shining in the day) they form a sharp contrast with the sons of this age (Luke 16:8). They belong neither to night nor to darkness, that is, sin no longer has dominion over them. Wrath is not in store for them. A great change has taken place. Cf. Eph. 5:8; 2:1–10. Note the tactful transition from you to we: You are all sons of light &we (the readers, Paul, Silas, Timothy, all other believers) belong neither to night nor to darkness. The reason for this transition is that Paul is about to convey a solemn warning. By including himself (hence, not you but we) he makes the following exhortation more palatable and effective: 6 8a. Accordingly, let us not sleep as do the rest, but let us remain watchful and sober. For it is at night that sleepers sleep, and at night that drunkards (or that those who get drunk) are drunk. But since we belong to the day, let us be sober. In view of the fact, then, that the writers and the readers (together with all Christians everywhere) are sons of light and not of darkness, belonging to the day and not to the night (see on verse 5), they are exhorted not to sleep but to remain watchful and sober. It is clear that the terms to sleep, to be watchful, and to be sober are used metaphorically here. Thus used, their meaning is as follows: To sleep (Mark 13:36; Eph. 5:14) means to live as if there will never be a judgment-day. Spiritual and moral laxity is indicated. (Luke 12:45pictures this condition vividly. So does the description of the foolish virgins, who had taken no oil in their vessels with their lampsMatt. 25:3, 8). It means not to be prepared. To be watchful means to live a sanctified life, in the consciousness of the coming judgment-day. Spiritual and moral alertness is indicated. The watchful individual has his lamps burning and his loins girded, and it is in that condition that he looks forward to the return of the Bridegroom. On this read Luke 12:35 40. The watchful person is prepared. A study of this verb to be watchful ([Greek], whence the proper name Gregory), as used elsewhere, is rewarding. In addition to I Thess. 5:6the passages in which the verb indisputably has a figurative sense are the following: Matt. 24:42; 25:13; Mark 13:35, 37; Acts 20:31; I Cor. 16:13; Col. 4:2; I Peter 5:8; Rev. 3:2, 3; 16:15.^[99] These passages lead to the following conclusions: a. The uncertainty (on our part) of the day and the hour of Christ's return is a reason for watchfulness (Matt. 24:42; 25:13; Mark 13:35, 37). b. Another reason for constant vigilance is the presence of enemies, seen and unseen, who threaten the flock (Acts 20:31; I Peter 5:8). c. To be watchful means to be spiritually awake (Rev. 3:2, 3; 16:15). d. It implies the habit of regular prayer, including thanksgiving (Col. 4:2). e. What is probably the fullest description of watchfulness is given in I Cor. 16:13, 14: Be watchful, stand fast in the faith, acquit yourselves like men, be strong. Let all that you do be done in love. To be sober means to be filled with spiritual and moral earnestness, being neither overly excited on the one hand, nor indifferent on the other, but calm, steady, and sane (I Peter 4:7), doing one's duty and fulfilling one's ministry (II Tim. 4:5). The sober person lives deeply. His pleasures are not primarily those of the senses, like the pleasures of the drunkard for instance, but those of the soul. He is by no means a Stoic. On the contrary, with a full measure of joyful anticipation he looks forward to the return of the Lord (I Peter 1:13). But he does not run away from his task! Note how both here and also in I Peter 5:8the two verbs to be watchful and to be sober are used as synonyms. The apostle's exhortation, then, amounts to this: Let us not be lax and unprepared, but let us be prepared, being spiritually alert, firm in the faith, courageous, strong, calmly but with glad anticipation looking forward to the future day. Let us, moreover, do all this because we belong to the day and not to the night. The opposite course of action, namely, to be asleep spiritually and morally (instead of being on guard), and to be drunk spiritually and morally (instead of being sober), befits people who belong to the night (the realm of darkness and sin), just as even in the natural realm it is generally at night that sleepers sleep and that drunkards are drunk. (It is clear, of course, that here in verse 7 the words sleepers, sleep, drunkards, and are drunk are used in their primary, literal sense.) 8b. It befits the man who is of the day to be watchful and sober: putting on a breastplate of faith and love, and for a helmet (the) hope of salvation. The question may be asked, How is it that Paul suddenly and somewhat unexpectedly comes up with these articles of defensive armor: breastplate and helmet? The answer given by A. T. Robertson (Word Pictures, Vol. IV, p. 35) may well be correct: The idea of watchfulness brings the figure of a sentry, on guard and armed, to Paul's mind.& By the exercise of calm and stedfast faith in and love for God in Christ which in the midst of a wicked world becomes an aggressive testimony the watchful and sober person wards off the poisonous arrows of temptation. He puts on faith ( a certain knowledge of God and of his promises &and a hearty confidence that all his sins are forgiven him for Christ's sake ) and love (the yielding of the self to God, the object of his delight, in the spirit of joy and gratitude) just like a warrior would put on his breastplate. Faith and love (genitives of apposition) constitute the Christian's coat of mail. The readers understood this illustration. The breastplate protected the sentry's breast, shoulders, and back. It was made of various materials, for instance, leather, quilted cloth, linen (Herodotus III. xlvii), brass, iron (I Sam. 17:5; Rev. 9:9) or at times even gold (I Macc. 6:2). The warrior Goliath wore a scale-armor coat (I Sam. 17:5). The soldiers of Antiochus Eupator had chain coats (I Macc. 6:35). Compare today's bulletproof vest. What is important to note, in this connection (yet, is generally overlooked) is that Paul calls active faith and love a piece of defensive armor, a breastplate! How perfectly true is this comparison, for in matters of religion (and often also in so-called secular matters) the best defence is an offense; the most positive protection is an attack. The believer's spontaneous and aggressive testimony of faith in and love for God in Christ keeps him from the dissolute habits of the world. The work resulting from faith and the exertion prompted by love the walking by faith keep one from fulfilling the lust of the flesh (Gal. 5:16). To faith and love, Paul adds hope, just as he did in 1:3. Here too, just like in 1:3, he expands the third element in the series; hence, and for a helmet the hope of salvation (objective genitive), etc. To be sure, in principle believers in Thessalonica were already in possession of salvation. But this is full salvation, the salvation which was going to be theirs at the coming of the Lord Jesus Christ. Paul is fond of this word salvation ([Greek]). He uses it again and again (II Thess. 2:13; II Tim. 2:10; 3:15; then Rom. 1:16; 10:1, 10; 11:11; 13:11; II Cor. 1:6; 6:2twice; 7:10; Eph. 1:13; Phil. 1:19, 28; 2:12). This salvation is a. negatively: rescue from the guilt, pollution, and punishment of sin (specifically, it is often represented as a deliverance from the wrath of God which rests upon sin and which will one day be revealed; cf. 1:10; II Thess. 1:8, 9; Eph. 2:3, 5; Phil. 1:28) this rescue being a result of Christ's objective substitutionary atonement; and b. positively: that sum-total of every spiritual endowment which God grants to his people on the basis of the redemptive work of his Son. Both the negative aspect of this salvation (deliverance from wrath) and the positive aspect are mentioned here in the immediately following context (see on verses 9 and 10). Since salvation is here an eschatological concept, it is understandable that the apostle speaks about the hope of salvation, for hope ever looks to the future. It is the confident and firmly anchored assurance that the full inheritance will one day be ours. This hope is the Christian's helmet. The helmet of iron and brassI Sam. 17:5, 38; II Chron. 26:14; cf. I Macc. 6:35 afforded a measure of protection for the head, as did the breastplate for the heart. Much more did hope and the endurance inspired by hope, cf. 1:3 preserve the believer in safety over against the seduction of the world. Here too the assault upon the fortress of darkness by those Christians who endured to the very end, ever ready to testify, was their best defence. On the entire armor of the Christian read Eph. 6:10–20. 9, 10. As already remarked, Paul expands the concept salvation in the following two verses: For God did not appoint us for wrath but for the obtaining of salvation through our Lord Jesus Christ, who died for us, in order that whether we wake or whether we sleep we may live in fellowship with him. This passage indicates the reasonable character of the aforementioned hope. This hope is not visionary. It will be fulfilled, as is clear from the fact that God did not appoint (this verb combines duty and destination) us for wrath (II Thess. 1:8–10), but for the obtaining^[100] of salvation (see on verse 8 above) through our Lord Jesus Christ (see on 1:1). While the expression the obtaining places the emphasis on that which, according to God's purpose, is our duty, the immediately added phrase through our Lord Jesus Christ indicates that it is only through him (his death for us, his power operating in us) that we are able to carry this out. Paul is fond of this juxtaposition of the divine and the human element in the acquisition of salvation (Eph. 2:8; 2:10; Phil. 2:12, 13). When the apostle mentions the Lord Jesus Christ as the cause of our salvation, he immediately thinks of the Savior's death for us, inasmuch as that is basic. This death concerns us. Literally we read, &who died with reference to ([Greek]) us (though there is also some textual support for another preposition, [Greek], for the meaning of which see N.T.C. on (John 10:11. The Good Shepherd gave his life for the benefit of the sheep). Paul says for us. In this us he includes all believers, whether they be readers or writers or anyone else who can lay claim to the name believer. Specifically, he is thinking here of the same two groups which he has mentioned before (see on 4:13–18): the survivors and the departed ones. The purpose (or the result, it makes little difference in this connection) of Christ's death for his own is that whether at his coming we be waking or sleeping the sleep of deathMark 5:39), we may together live in fellowship with him. Compare and see on 4:17. This is the simplest explanation. Those who are awake are those who are alive, the survivors, the ones who according to 4:15 are left until the coming of the Lord. And those who are sleeping are the dead, the departed, the ones who according to 4:15 fell asleep (namely, in or through Jesus Christ).^[101] 11. The relation between 5:10 and 11 is a close parallel to that between 4:17 and 18. Just as in chapter 4 the clause, And so shall we always be with the Lord was followed by Therefore encourage one another with these words, so here in chapter 5 the clause In order that &we may live in fellowship with him is followed by Therefore encourage one another and build up one the other, as in fact you are doing. That last expression, as in fact you are doing has been explained in connection with 4:10. By instructing one another and by encouraging one another with the comfort which is found in the preceding paragraph (such comfort as is contained in assurances like You are not in darkness, You are all sons of day, For God did not appoint us for wrath but for the obtaining of salvation through our Lord Jesus Christ &in order that we may live in fellowship with him ), believers at Thessalonica will be doing very valuable personal work: building up one the other; for the church and also the individual believer is God's edifice, God's temple, I Cor. 6:19. Synthesis of 4:13 5:11 See p. 108. Instruction. Paul writes to the Thessalonians instructing them how Christ will come again 4:13–18 with impartiality toward all believers, sothat survivors will have no advantage over those who have fallen asleep The conversion of the Thessalonians was of very recent date. The danger of a relapse, be it ever so temporary, into pagan customs was not imaginary. One of these was the manner of grieving for the dead. As most pagans saw it, there was no hope at all for the dead body and no substantial hope for the departed soul. Moreover, whatever flickering expectation there may have been of a happy life hereafter and the inscriptions on tombstones, the letters of condolence, etc., voice despair rather than confidence there was no solid foundation for it. And in this latter sense it was absolutely true that the heathen had no hope! But surely the man who believes in a Jesus who died and arose again should not grieve as do the rest, who have no hope. He should accept the precious truth that there is a glorious future in store for every Christian, and this not only for the soul but also for the body. Those who fell asleep (entered upon their rest from labor, with the certainty of a glorious awakening) through Jesus God will bring with him. In no sense whatever will those who remain alive, who are left until the coming of the Lord, have any advantage over them. When Christ at his descent from heaven shouts the command for the dead to arise and when the archangel by sounding God's trumpet issues a similar order, and proclaims the final and everlasting meeting of God with his people, then first of all the spirits of the already departed believers will rejoin their bodies which will arise gloriously, and not until this has happened will those children of God who at Christ's coming are still living on earth begin to rise to worlds unknown. The survivors shall be caught up together with those who previously fell asleep. Together there is here no favoritism or partiality of any kind! they shall ascend in clouds to meet the Lord in the air. And so that is, glorious in soul and body, as one Church Universal and Triumphant shall they always be with the Lord. The readers should encourage each other with these words. 5:1–11 with suddenness, taking people by surprise, though believers will be (and should ever exert themselves to be) fully prepared In addition to worry with respect to a possible disadvantage which departed believers might suffer at Christ's return, there was also curiosity anent the exact time when that coming again would take place. How long did God's children still have to wait? Just when was Jesus going to arrive? Basing his answer on previous teaching which had come straight from the mouth of the Lord, Paul states that the readers have no need of further information on this subject. If they will but reflect, they will recall that they have been repeatedly shown that, according to the word of the Lord (Matt. 24:43), the day of his return will be like a thief in the night. He will come very suddenly, taking people by surprise. As to the wicked, the Lord will come upon them while they are saying, Peace and safety. They will be wholly unprepared. Hence, sudden destruction will come upon them. In this respect believers are different. Moreover, they should endeavor to be different, for by God's grace they are filled with the light of salvation. Says Paul, We belong neither to night nor to darkness, the night and the darkness of sin and unbelief. He continues, Accordingly, let us not sleep as do the rest, but let us remain watchful and sober. He means, Let us be prepared, spiritually alert, firm in faith, courageous, strong, calmly and with glad anticipation looking forward to the future day. Thus, believers will be putting on the breastplate of faith and love, and for a helmet the hope of salvation. They must never hesitate to keep alive this glorious hope, ever bearing in mind that God did not appoint us for wrath but for the obtaining of salvation through our Lord Jesus Christ, who died for us, in order that whether at his return we are still living on earth or have fallen asleep in the Lord, we may live forever in fellowship with him. Summary of I Thessalonians 5:12–28 Paul Writes to the Thessalonians Exhorting Them How They Should Conduct Themselves This Section comprises the Apostle's Exhortation. Proper Behavior: 5:12; 13 with respect to the elders of the church 5:14 with respect to: the disorderly the fainthearted the weak everyone 5:15 with respect to those who have injured them 5:16–18 with respect to God 5:19–22 with respect to the Holy Spirit and his gifts (also: with respect to would-be prophets) This is followed by 5:23, 24 a solemn wish for sanctification and preservation, the wish being immediately followed by the promise; Next comes: 5:25–28 a trio of urgent requests: for intercessory prayer for extending greetings by means of the holy kiss, and for the public reading of this letter. The Benediction. 5:12–28 12 Now we request you, brothers, to appreciate those who labor among you and are over you in the Lord and admonish you, 13 and to esteem them very highly in love because of their work. Be at peace among yourselves. 14 And we urge you, brothers, admonish the disorderly, encourage the faint-hearted, help the weak, exercise patience toward everyone. 15 See to it that no one renders to anyone evil for evil, but always pursue that which is good with reference to one another and with reference to all. 16 Always be joyful. 17 Ceaselessly pray. 18 In all circumstances give thanks, for this is the will of God in Christ Jesus for you. 19 The Spirit do not quench. 20 Prophetic utterances do not despise, 21 but test all things: to the good hold on; 22 from every form of evil hold off. 23 And may he, the God of peace, sanctify you through and through, and without flaw may be your spirit, and your soul-and-body without blame at the coming of our Lord Jesus Christ may it be kept. 24 Reliable is the One who calls you, who will also do it. 25 Brothers, do pray for us. 26 Greet all the brothers with a holy kiss. 27 I solemnly charge you before the Lord to have this epistle read to all the brothers. 28 The grace of our Lord Jesus Christ be with you. 5:12, 13. Now we request you brothers, to appreciate those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. For the relation of 5:12–28 to 4:1–12; 4:13–18; and 5:1–11 see on 4:1. The watchfulness and soberness enjoined in the immediately preceding paragraph (5:1–11) must become evident in every walk of life. That is the gist of the present section. Detailed directions follow. They are striking because of their brevity. Paul knows how to say much in few words. Though it is, perhaps, impossible to separate the church as an organization from the church as an organism, and to say: this instruction pertains to the former and that to the latter, yet it may be safely affirmed that at least in verses 12 and 13 it is the church viewed as an organization that receives special attention. The opening words, We request you, brothers, are similar to what is found in 4:1; see on that verse. In order to understand what follows it must be borne in mind that Timothy had just returned (3:6) and had given a detailed report on The Thessalonian Situation. It has already be come clear that most of what he reported was very favorable. However, it has also been shown that some of the news was of a different nature. See on 4:1–8, 11. Moreover, also here in chapter 5 the immediate context speaks about disorderly persons (verse 14). Evidently some of them were loathe to obey the rules laid down by the religious authorities (see also on 4:8). This is the reason why Paul writes, We request you, brothers, to appreciate^[102] those who labor among you, etc. It is clear that the two verbs to appreciate and to esteem (very highly) are used synonymously. When Paul speaks about those who labor among you and are over you in the Lord and admonish you he has in mind not three different kinds of leaders but one and the same group. The use of only one article preceding all three participles points in this direction. These leaders are characterized as: a. laborers or toilers, that is, men who exert themselves in the interest of their brothers, performing much spiritual labor (explaining the gospel, applying it to concrete situations, warning, admonishing, helping, encouraging, etc.) for their benefit and amid great difficulty. Paul often used this verb ([Greek]) when he was thinking of work that required strenuous effort and resulted in weariness. He used it in connection with manual labor (I Cor. 4:12; Eph. 4:28; II Tim. 2:6; cf. the noun in I Thess. 1:3; 2:9; II Thess. 3:8) and also with reference to religious work (Rom. 16:12twice; I Cor. 5:10; Gal. 4:11; Phil. 2:16; 16:16; I Tim. 4:10; 5:17). In the Pauline phraseology not only the church-officer but also the voluntary worker, Col. 1:29, and in a sense every wide-awake member, is a laborer. His exertion is prompted by love. b. superintendents or managers, and this in the Lord, that is, by virtue of appointment by him and qualifications derived from him. Cf. I Tim. 3:4, 12for an analogous use. c. admonishers, that is, those who put (their brothers) in mind ([Greek] from [Greek] and [Greek]) to obey God's ordinances. In the New Testament Paul is the only one who uses this word (II Thess. 3:15also Acts 20:31; Rom. 15:14; I Cor. 4:14; Col. 1:28; 3:16). The admonisher may be Paul himself (Acts 20:31) or any member of the church (Rom. 15:14; Col. 3:16). Although, as has become evident, the first and the third participles (that is, laborers and admonishers) apply not only to men who have been invested with an office in the church but also to any other wide-awake member, yet the use of the second participle together with its modifier would seem to point in the direction of officers. We seem to have a parallel passage in (I Tim. 5:17, where those who rule well (perfect participle of the same verb) are the elders. Note also how in that passageI Thess. 5:12) these elders are Further described as those who labor, namely, in the word and in teaching. It will not do to say that (I Tim. 5:17cannot be adduced as proof because the system of church-organization by then had reached a much higher and more complicated development. To offset that argument it should be borne in mind that Paul was a great organizerActs 20:17; Phil. 1:1; Titus 1:5), and that even on his First Missionary Journey he was already appointing elders in every church (Acts 14:23). Certainly, if there were elders in the church at Thessalonica and it is highly probable that there were! these are meant here in I Thess. 5:12; at least they are included. Paul requests that because of their work (and not solely because they are divinely appointed leaders) these men be esteemed very highly,^[103] and this in the spirit of love. Be at peace among yourselves,^[104] Paul continues. In connection with what immediately precedes, this must mean, Stop your carping. Instead of continually criticizing the leaders, follow their directions, sothat peace (here: absence of dissension) results. 14. In view of the fact that in urging the Thessalonians to show respect for their leaders Paul was thinking especially about the disorderly persons who had made this admonition necessary, it is not surprising that the next instruction begins as it does: And we urge you brothers, admonish the disorderly, encourage the fainthearted, help the weak, exercise patience toward everyone. In the congregation at Thessalonica there were three groups that needed special attention: the disorderly, the fainthearted, and the weak. The words disorderly ([Greek], III Macc. 1:19 in the LXX) and faintheartedIs. 35:4in the LXX occur nowhere else in the New Testament. The word weak ([Greek], i.e., without strength) occurs frequently, and is used with respect to both physical debility (Matt. 25:39, 43, 44; Luke 10:9; Acts 4:9; 5:15, 16) and moral and spiritual illnessRom. 5:6; 14:1; I Cor. 8:7, 9, 10; 9:22; 11:30; etc. . We have met each group before. Thus, the disorderly persons that is, those who are out of step, like soldiers who do not keep the ranks are the fanatics, meddlers, and loafers (II Thess. 3:10). The fainthearted are probably those who worried about their departed friends and relatives and/or about their own spiritual condition (4:13–18; 5:4, 5, 9). And the weak could well be those who were characterized by a tendency toward immorality (4:1–8). Thus interpreted, each passage is explained in the light of others within the same epistle, and no novelties are introduced. It is, of course, readily admitted that this representation may not be exact. Thus, for example, the third group may also have included individuals who, though spiritually immature, were not particularly in danger of trespassing the bounds of propriety in matters pertaining to sex. Besides, the three groups may overlap to some extent. It is clear as day that these admonitions are addressed to the entire congregation note the word brothers (see on 1:4) that is, in each case, to all the members except those specifically mentioned in the admonition. Thus, all except the disorderly must admonish the disorderly; all except the fainthearted must encourage the fainthearted, etc. Mutual discipline must be exercised by all the members. It is wrong to leave all this to pastors and elders. As to the present imperatives^[106] here employed, first of all Paul bids the brothers to admonish the disorderly. For the verb see on verse 12 above. The admonition might take the form suggested by Paul himself in 4:11, 12; 5:12, 19. It stands to reason that the faint-hearted must be encouraged (see on 2:11 and N.T.C. on John 11:91). The weak must be helped, that is, must not be abandoned. The brothers should cling to ^[107] them, rendering all the necessary spiritual and moral assistance. Thus instead of quickly rejecting anyone, whether he be disorderly, faint-hearted, or weak, patience (or longsuffering, [Greek]) should be shown to everyone. Cf. Gal. 5:22; Eph. 4:2.^[108] 15. Not only is it the duty of the entire membership to exercise this virtue, patience or longsuffering, but the brotherhood must also see to it that each individual member cultivates it and manifests this grace toward everyone. Hence, there follows: See to it that no one render to anyone evil for evil, but always pursue that which is good with reference to one another and with reference to all. The impatient person retaliates when he is injured. He renders ([Greek]: gives back) evil for^[109] evil. Paul condemns this practice (Rom. 12:17, 19; cf. I Cor. 4:12; 6:7) and so does Peter (I Peter 3:9), in complete harmony with the injunction of Jesus: to love not only those who love us but even those who hate us and who are, in that sense, our enemies (Matt. 5:44). It is not true, however, that in forbidding the exercise of personal vengeance Jesus laid down a principle that was entirely new and in striking contrast with the spirit and teaching of the Old Testament. The commandment eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe (Ex. 21:24, 25; cf. Lev. 24:20; Deut. 19:21) relates to the public administration of criminal law (Lev. 24:14), and was issued in order that the practice of seeking personal revenge might be discouraged. What Jesus is opposing in (Matt. 5:38 42was not the Old Testament law but its Pharisaic misinterpretation. What the Lord taught, and what Paul in substance repeats, is entirely in line with (is a further development of) such Old Testament passages as Lev. 19:18; Deut. 32:35; Prov. 20:22; and 24:20. To be sure, there is an advance hereMatt. 5:43–48). Revelation also in this respect is progressive. The idea that one should never render evil for evil, no not to anyone, was never as strikingly expressed as it was by Jesus when he said, Love your enemies. Also in this respect Jesus came to fulfil the law (Matt. 5:17), and also in this respect Paul (I Thess. 5:15) enforces a principle which he derived from the Lord. Instead of rendering evil for evil it is the believer's duty to pursue that which is good that is, beneficial, and this not only with reference to one another (fellow-believers) but even with reference to all (believers and unbelievers alike; cf. 3:12). This good which the believers must pursue (eagerly seek after) is love, as is clear from a comparison of the present passage with 3:12; Rom. 13:10; and I Cor. 14:1. 16 18. While in verses 12 15 Paul has shown what should be the attitude of the Thessalonians toward their leaders, to fellow-members characterized by particular shortcomings, to those who have injured them, and finally to one another and to all, in verses 16 18 he sets forth what should be their inner attitude and how this inner attitude should express itself with reference to God. Hence, we now have the following three beautiful, closely related, and tersely expressed admonitions: Always be joyful. Ceaselessly pray. In all circumstances give thanks. The Thessalonians were no strangers (see on 1:6) to the joy unspeakable and full of glory (I Peter 1:8), the great joy which resulted from the incarnation of Christ and from the redemption wrought through his cross. Yet with persecution from without and disturbances within, there was a danger (humanly speaking, of course!) that this joy would disappear. Hence, Paul, who himself again and again rejoiced in the midst of persecution and hardship (Phil. 3:1; 4:4, 10), urges his readers to always be joyful. Of course, in seasons of distress and grief he alone is able to find relief and even be joyful (Rom. 8:28, 35 39) who at the Father's throne makes all his wants and wishes known. Hence, the directive Always be joyful is immediately followed by Ceaselessly pray. The most comprehensive word for prayer (Phil. 4:6. What Paul means is: there must be no decline in the regularity of the habit of taking hold on God in the midst of all circumstances of life. Cf. Rom. 12:12; Eph. 6:18; Col. 4:2. The apostle could afford to say this, for he himself gave the exampleII Thess. 1:11; Eph. 1:16; 3:14). When a person prays without giving thanks, he has clipped the wings of prayer, sothat it cannot rise. Hence, the trio of admonitions concludes with, In all circumstances give thanks. This phrase in everything ([Greek] probably with [Greek] understood) includes affliction, for even in the midst of all these things believers are not merely conquerors but more than conquerors (super-invincibles), inasmuch as all these things actually help them to reach their predestined goal! See Rom. 8:35–37. For this is the will of God (not merely the word of Paul, Silas, and Timothy) is in Christ Jesus for you. The will of God, as clearly set forth by means of the redemptive work and revelation of Jesus Christ, is this very thing, namely, that believers should always be joyful, should ceaselessly pray, and should in all circumstances give thanks. 19 22. The next little series of admonitions has to do with the Holy Spirit and his gifts: The Spirit do not quench. Prophetic utterances do not despise, but test all things: to the good hold on; from every form of evil hold off. Upon the early church the Holy Spirit had bestowed certain special gifts or charismata. Among them were: ability to perform miracles of healing, speaking in tongues, and prophesying. Although according to some interpreters there was nothing miraculous about the latter, we do not share this opinion?^[110] The Church in its infancy had no complete Bible (Old and New Testament). It had no extensive body of Christian literature, such as we have today. Christian hymnology, too, was still in its infancy. Numerically also, the Church was rather insignificant. It was, moreover, the object of scorn and derision from every side. In that situation God graciously provided special supports or endowments, until the time would arrive when these were no longer needed. One of these gifts was that of prophesying. As the term and its derivatives implies (for in this case the etymological sense continues to cling to it), a prophet ([Greek] from [Greek] forth, and [Greek] to speak) is a person who speaks forth. And what he speaks forth or openly declares is the will and mind of God. He is^[111] a forth-teller, and not necessarily (though sometimes also) a fore-teller. Now, although this particular gift of prophesying was one of the greatest of the charismata, ranking even above that of the ability to speak in tongues for, the prophet's message as contrasted with the utterance of the man who spoke in a tongue, was readily understandable (I Cor. 14:1, 2, 4, 5, 6), yet it was held in low esteem by some of the members of the Thessalonian church. This was deplorable in view of the fact that by making light of prophetic utterances these members missed the edification, encouragement, and consolation (I Cor. 14:3) brought by the prophet. Moreover, by means of despising the prophetic utterances, their Giver, the Holy Spirit, was being dishonored. In the early Church the gift of prophesying was like a brightly burning flame. It must not be quenched or extinguished! (Matt. 12:20; 25:8; Mark 9:48; Eph. 6:16; Heb. 11:34). Hence, we read, The Spirit do not quench. Prophetic utterances do not despise. The objects are placed first for the sake of emphasis. It is as if Paul were saying, By making light of the utterances of the prophets among you, you are belittling the work of no One less than the Holy Spirit. The reason for this disparagement of prophetical utterances can readily be surmised. Wherever God plants wheat, Satan sows his tares. Wherever God establishes a church, the devil erects a chapel. And so, too, wherever the Holy Spirit enables certain men to perform miracles of healing, the evil one distributes his lying wonders. And wherever the Paraclete brings a true prophet upon the scene, the deceiver presents his false prophet. The easiest but not the wisest reaction to this state of affairs is to despise all prophesying. Add to this the fact that the fanatics, the meddlers, and the loafers at Thessalonica may not have appreciated some of the utterances of the true prophets, and it is readily understood why by some in the congregation prophetic utterances had fallen into disfavor. Paul, therefore, states what course of action the congregation should take: Prophetic utterances do not despise, but test (I Thess. 2:4) all things. The standard by which the true prophet can be distinguished from the false is that the former will declare nothing that is contrary to what God has made known previously, in his special revelation.^[112] Cf. Deut. 13:1–5; Rom. 12:6. In the new dispensation the criterion would be the revelation of God through the testimony of Christ and of the apostles. Besides, in the early Church some men seem to have been gifted with rare proficiency in separating genuine from false prophesyingI Cor. 12:10: and to another the ability to distinguish between spirits . Once a true verdict has been reached, the practical rule must apply: to the good hold on ([Greek]); from every form (or kind, not appearance here) of evil hold off ([Greek]). Note: every form, whether the wicked and uninspired utterance concerns doctrine or life. It is probable that this every is even broader, to be taken absolutely. When verses 19 22 are studied together, as a unit, it becomes apparent immediately that the rule Test all things cannot mean Try everything once, or Enter every place of wickedness and find out for yourselves what it is. In the given context it simply means that, instead of despising each and every prophetical utterance, one should test whatever presents itself as such. The good should be accepted; every kind of evil (without any exception; hence, whether it be evil advice given by a false prophet or any other form of evil) must be avoided. What follows is a concluding wish and a few urgent requests, such as one expects to find at the close of this letter; then the benediction. 23. And may he, the God of peace, sanctify you through and through, and without flaw may be your spirit, and your soul-and-body without blame at the coming of our Lord Jesus Christ may it be kept. In this passage the author points to the source of power for the believer. It is as if he wished to say, In your own strength you cannot fulfil the precepts which I have just issued. You need God, the God of peace (Rom. 15:33; 16:20; II Cor. 13:11; Phil. 4:9; II Thess. 3:16; Heb. 13:20), a peace established through the cross, a peace which implies spiritual prosperity in the fullest sense (see on 1:1). May this God sanctify you, that is, may he separate you from the life of sin and cause you to be dedicated to him (Rom. 15:16; I Cor. 1:2; 6:11; 7:14; Rev. 22:11; and see above on 3:13; 4:3, 7; also N.T.C. on John 17:17, 19) through and through. This through and through ([Greek], from [Greek] whole, and [Greek] end) is a rare word, occurring only here in the New Testament. It is a plural adjective, sothat the literal meaning of the word in connection with the noun which it modifies is you whole, that is, the whole of each of you, every part of each of you (A. T. Robertson, Word Pictures, Vol. IV, p. 38).I Thess. 5:23and in a decree of Epaminondas the adjective has adverbial force. Now this process of sanctification occurs during the present life, the life here on earth. Paul expresses a closely related wish which pertains to the judgment day. The two thoughts constitute a unit. He expresses the wish which has the solemnity of a prayer that also at the coming of our Lord Jesus Christ (see on 2:19), when others will be sentenced to everlasting damnation for both soul and body (the entire person), the spirit of the believers at Thessalonica (together with all other believers, of course) may be without flaw; indeed that their soul-and-body may be preserved from this terrible condemnation, that is, may be kept blamelessly (2:10; cf. 3:13). So far there is no great difficulty. The main idea is clear. The problem arises in interpreting the details. See grammatical footnote^[113] which because of its length has been placed at the end of this chapter (on pp. 146–150). If one wishes an answer to the question, Was Paul a trichotomist? Does I Thess. 5:23teach that man consists of three parts, spirit, soul, and body? he should read that note. The entirety-idea is stressed throughout the passage. This is shown by the forward position of the word entire or without flaw, and also by such expressions as through and through and your soul and body. Though certain people in Greece and Macedonia might hold the body in low esteem and might consider it to be merely a prison from which the soul must be liberated, and though the Thessalonian believers, mourning the loss of dear ones, might be wondering whether the buried bodies would in any way come to share in the glory of Christ's return (see on 4:13–18), Paul assures the readers that God in Christ is a perfect Savior. 24. A wonderful expression of assurance follows. What Paul has expressed so strikingly is a wish, indeed, but not a mere wish. It is a wish which, by God's sovereign grace, will attain certain fulfilment: Faithful is he who calls you, who will also do it. The Thessalonians need have no fear. The One who calls (A [Greek] timeless present participle) them (II Thess. 2:14) will also certainly complete what he has begun with respect to them (Phil. 1:16). He will surely sanctify and preserve them. He is faithful ([Greek]), to be trusted (I Cor. 1:9; 10:13; II Cor. 1:18; II Thess. 3:3; II Tim. 2:13). What he promises he does. 25. The man who, in the midst of his herculean labors, in II Cor. 11:29exclaims, Who is weak, that I am not weak? and who prefaces that remark with a long list of sufferings and hardships which he had to endure, feels the need of prayer. The circumstances which surround him at Corinth are by no means easy. See on 3:7. Besides, he (together with Silas and Timothy, of course) believes in the efficacy of prayer. It is, therefore, not surprising that here (and in several of the epistles) we find this stirring request, Brothers, do pray for us. Cf. II Thess. 3:1; Rom. 15:30; Eph. 6:19; Col. 4:3. The emphatic position of the word Brothers (see on 1:4) sothat the propriety of the request is based, as it were, upon the love which obtains between those who are members of the same spiritual family adds to its earnest and urgent character. 26. Greet all the brothers with a holy kiss. Just as someone living today will write, Tender my kindest greetings to this or that person, so Paul, Silas, and Timothy ask that they be remembered to all the brothers, that is, to every member of the congregation, including even those who were displaying tendencies in the direction of fanaticism or of meddlesomeness or of idleness. None is to be skipped. The form of this greeting is the holy kiss (Rom. 16:16; I Cor. 16:20; II Cor. 13:12). This was the kiss of love (I Peter 5:14) and of peace (see Constitutions, quoted below). It was holy because it was a symbol of spiritual oneness in Christ. It was, moreover, a seal of Christian affection, the feeling which members of one and the same spiritual household cherish for one another. Among the early references to this kind of kiss are the following: As many as are convinced and believe that what we teach and say is true, and pledge themselves to be able to live accordingly, are instructed to pray and to entreat God with fasting for the remission of their past sins, while we pray and fast with them. Then they are brought by us to a place where there is water, and they are regenerated in the same manner in which we ourselves were regenerated. For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water.& After we have thus baptized the one who has been convinced and has given his assent to our teaching, we bring him to the place where those who are called brothers are gathered, in order that we may offer hearty prayers in common for ourselves, for the baptized person, and for all others in every place.& Having ended the prayers, we salute one another with a holy kiss. Then bread and a cup containing wine mixed with water are presented to that one of the brothers who was presiding (Justin Martyr about the middle of the second century a.d. First Apology. LXI. LXV). Who [i.e., what unbelieving husband] will, without some suspicion, dismiss her [i.e., his wife who is a believer] to attend that Lord's Supper which they defame? Who will permit her to creep into prison, to kiss a martyr's bonds? nay, indeed, to meet any one of the brothers to exchange the kiss? (Tertullian about 207 a.d. To His Wife II. iv). Let the younger women also sit by themselves, if there be a place for them; otherwise, let them stand behind the women. Let married women who have children be placed by themselves; but let the virgins and the widows and the old women stand or sit before all the rest. And let the deacon be the disposer of the places, that every one who enters may go to his proper place, and may not sit at the entrance. In like manner, let the deacon watch the people, that nobody whispers or sleeps or laughs or nods.& After this let all arise together, and looking toward the east &pray to God eastward.& After the prayer is over, let some of the deacons attend upon the oblation of the Eucharist.& Let other deacons watch the multitude and keep them silent. But let that deacon who is at the highpriest's right hand say to the people, Let no one have any dispute with another; let no one come in hypocrisy. Then let the men give the men, and the women give the women, the Lord's kiss (Constitutions of the Holy Apostles about the third century a.d. II. vii). And after this [prayer for the faithful] let the deacon say, Let us attend. And let the bishop salute the church, and say, The peace of God be with you all. And let the people answer, And with thy spirit. And let the deacon say to all, Salute one another with a holy kiss. And let the clergy salute the bishop, the men of the laity salute the men, the women (salute) the women. And let the children stand by the reading-desk. And let another deacon stand by them, that they may not be disorderly (Constitutions of the Holy Apostles, VIII. xi). Let us salute one another with a holy kiss. Let us bow our heads to the Lord ( The-Divine Liturgy of James, the Holy Apostle and Brother of the Lord date, origin, and authorship disputed, II). Of interest, in this connection, is also the remark of Augustine: People complain about being led out of the dark night of ruinous unbelief into the light of life-giving faith. Held fast by the evil spirit, they grumble because other people stream into the church to render a pure worship to God, where, for the sake of modesty, men are on one side and women on the other (Concerning the City of God written 413 426 a.d., II. xxviii). 27. I solemnly charge you before the Lord to have this epistle read to all the brothers. This solemn charge or adjuration is not surprising. The contents of the epistle is important, both with respect to teaching (for example, anent the Second Coming) and with respect to admonition. It is very well possible that some of the disorderly persons, upon hearing that a letter from the missionaries had arrived and suspecting that it contained some admonitions intended especially for them, might wish to be absent when it was read aloud to the congregation. So Paul stresses the fact that by all means every person in the church must hear the letter! The adjuration implies a threat of divine punishment if this be not done. Yet, the charge contains no bitterness, note the term of endearment: brothers. 28. The grace of our Lord Jesus Christ be with you. With variations this benediction occurs at or near the close of all of Paul's epistlesRom. 16:20is authentic . It is entirely in harmony with the spiritual character of the salutation at the beginning. For the various concepts and for the force of both see on 1:1. Synthesis of 5:12–28 See p. 132. Exhortation. Paul writes to the Thessalonians, exhorting them how they should conduct themselves with respect to all classes and at all times. A close study of I Thessalonians reveals the fact that a mighty conflict between the forces of light and those of darkness is presupposed throughout. At times (in certain words and phrases) it arises to the surface. Arrayed on one side are, first of all, God the Father, the Lord Jesus Christ, and the Holy Spirit; then Paul, Silvanus, and Timothy, who are carrying on their spiritual labors by means of this letter and also through the elders of the church. Finally, there is the brotherhood in general. Here again a distinction is made between those whose faith, love, and hope are bearing much fruit (and who are therefore examples to others), and those who, though regarded as brothers, are characterized by shortcomings that call for special consideration. Thus, there are the disorderly persons (fanatics, meddlers, and loafers), the fainthearted, and the weak. But there are also those who had been endowed with special gifts, for example, that of prophesying, and as could be expected there were the would-be prophets. Furthermore, reference is made to those who believe in Macedonia and Achaia and to the churches of God that are in Judea. From this it is clear that the various local churches, though autonomous, do not stand entirely by themselves. There is an organic bond between them, the bond of faith, love, and hope. The idea of the one, holy, catholic Church (the theme of Ephesians) begins to emerge already in I Thessalonians! See especially 1:7–9; 2:14; 2:19; 4:10. The Thessalonian believers love (and have become an example to) those in Macedonia and Achaia. They have become imitators of those in Judea and are enduring the same hardships. Along with others, moreover, they constitute Paul's glory-wreath. Here is the idea of the Church Militant. But the Church Militant, in turn, stands in the closest possible relation to the Church Triumphant. At Christ's Return those who previously fell asleep, together with those who are then still living on earth will be caught up in clouds to meet the Lord in the air, and to remain with him forever. On the other side are Satan, the idols, the pagans who afflict believers, and those who instigate the pagans. These pagans do not know God, are living in darkness, are morally and spiritually asleep, have no firmly-anchored hope, and are destined for sudden destruction (everlasting punishment). The wicked instigators are the impenitent Jews, who are contrary to all men and on whom the wrath of God has come to the uttermost. Such are the two armies. Again and again believers receive the bracing assurance of complete victory at the coming of the Lord Jesus Christ. Now the present, closing section of I Thessalonians contains specific exhortations showing what should be the attitude of the Thessalonians with respect to several of the groups and persons mentioned in the preceding, namely, towards: verses 12, 13 the elders of the church verse 14 the disorderly the fainthearted the weak everyone verse 15 those who have injured them verses 16 18 God verses 19 22 the Holy Spirit and his gifts (also: would-be prophets). This is followed by verses 23, 24 a solemn wish for sanctification and preservation, the wish being immediately followed by the promise; by verses 25 28 a trio of urgent requests (for intercessory prayer, for extending greetings by means of the holy kiss, and for the public reading of this letter); and finally by the benediction. 94 Or then suddenly there comes upon them destruction. That is the correct rendering if the adjective sudden is here used for the adverb suddenly. 95 Or so that. 96 A trifle less exact but, perhaps, more understandable would be the rendering, Now concerning the How long? and the When? & N.T.C. W. Hendriksen, New Testament Commentary 97 Gnomic not prophetic present. Yet the reference is here to the coming day, as the context shows. 98 We disagree here with Frame, op. cit., p. 179. The illustration of the thief in the night, both here and elsewhere, is that the thief surprises (or at least tries to surprise) the owner of the house, not that the thief is himself taken by surprise. The meaning is not: so that the day should seize (or surprise) you as a thief (or as thieves) is (are) seized (or surprised), but so that the day should seize you as a thief seizes the owner of the house, in order to rob him of his goods. Cf. Matt. 12:29. 99 This is not the proper place to discuss the question whether or not this verb is used in its literal or in its metaphorical sense (or perhaps a combination of the two) in Matt. 26:41and Mark 14:38. 100 As this noun (Eph. 1:14; I Peter 2:9) is clearly used in the active sense in (II Thess. 2:14Heb. 10:39) and as both there and also here it occurs in a context of exhortations, I see no good reason to depart from the translation favored by most of the versions. 101 It is simply impossible to interpret the verb to sleep here in 5:10 as in verses 6 and 7. Clearly, here in verse 10 the verb has reference to believers, but in verse 6 it refers to the lost condition of unbelievers, that is, of the rest, those who are not watchful and sober; and in verse 7 it has reference to the natural repose of sleep. It is also true, of course, that the verb here used for to sleep (first pers. pl. pres. subj. of [Greek]) is not the same as the one used in 4:13–15 (gen. pl. pres. pass. part., and acc. pl. aor. pass. part. of [Greek]). The latter verb has reference to blessed departure, falling asleep in and through Jesus. In distinction from it, the verb used here in 5:10 refers merely to being physically dead at Christ's return. And similarly for it stands to reason that the two verbs must correspond it will not do to derive the meaning of the verb to wake (first pers. pl. pres. subj. of [Greek] from verse 6 (to be watchful morally and spiritually). Here in 5:10 the meaning is simply to be physically alive when Jesus comes. Cf. Rom. 14:8. The translators have caught the distinction in the use of these verbs. Hence, for example, in verse 6 they translate let us watch but in verse 10 (the same verb) whether we wake (thus A.V., A.R.V., and somewhat similarly most modern translators). Though some interpreters find fault with this, we cannot join them. 102 The meaning to appreciate (for [Greek]) is paralleled in extra-canonical literature (see. M.M. p. 440), though this is not what the verb generally signifies. It most frequently indicates to know by reflection, based on intuition or information; in distinction from [Greek] which means to know by observation or experience. See also N.T.C. on John 8:28. However, it is easy to see how the meaning to appreciate developed from the basic connotation. 103 The Greek adverb is very picturesque: [Greek] over-abundant (Eph. 3:20). Note the piling up of prefixes in this word: the ocean of esteem having reached its outermost perimeter, reaches even higher and begins to flow outward, overflowing its banks. 104 That the reading, Be at peace with them (i.e., with the leaders) is better than the one preferred by N.N. has not been proved. 105 Cf. German die Kleinm�thigen, Dutch de kleinmoedigen. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/