1, 2. ‘ Nor do we only pray for you, we ask further that you, Brothers, should pray for us, and especially that the word of the Lord may have the same swift and glorious course everywhere that it has already had amongst you. To this end do you pray that we may he rescued from the perverse and evil men who are at present placing obstacles in our path— for it is not every one who has a true faith in Christ.’ 1. Τὸλοιπὸνπροσεύχεσθεκτλ.] The request is another proof of the closeness of the bond which the Apostles recognized as existing between their ‘ brethren’ and themselves (Intr. p. 44), while as regards its contents (for the sub-final ἵνα see note on 1 Thessalonians 4:1) it is significant that in the first instance it is of the furtherance of their work rather than of any ease or advantage to themselves that they think. For τὸλοιπόν cf. 1 Thessalonians 4:1 note, and for προσεύχεσθεπερί 1 Thessalonians 5:25 note. ὁλόγοςτ. κυρίου] ‘ the word of the Lord’ Jesus in accordance with the general practice of the Epp. (Add. Note D). The use of the title in the present section is very marked, occurring as it does four times in vv. 1– 5. τρέχῃ] ‘ may run’ emphasizing the living, active nature of the word in the Apostles’ eyes, and their ardent desire that it may speed ever onward on its victorious course: cf. 1 Thessalonians 1:8. The figure, which falls in with St Paul’ s well-known fondness for metaphorical language from the stadium (Romans 9:16, 1 Corinthians 9:24 ff., Galatians 2:2; Galatians 5:7, Philippians 2:16, 2 Timothy 4:7), is derived from the O.T., see especially Psalms 147:4 (146:15) ἕωςτάχουςδραμεῖταιὁλόγοςαὐτοῦ, and the splendid imagery of Psalms 18. (19.) directly cited in Romans 10:18. Findlay aptly recalls Vergil’ s lines on Fama beginning ‘ Mobilitate viget, viresque adquirit eundo’ (Aen. 4:175 ff.). καὶδοξάζηται] the inner recognition following on (καί consec.) the outward progress of the word: cf. Acts 13:48 ἀκούονταδὲτὰἔθνηἔχαιρονκαὶἐδόξαζοντὸνλόγοντοῦθεοῦ, and for the thought see Titus 2:10. On the deepened significance of δοξάζω in Bibl. Gk. see SH. p. 44, and for the slightly stronger ἐνδοξάζω cf. 1:10, 1:12. As illustrating the N.T. usage, the following invocation from the long magical papyrus P.Lond. 1. 121, 502 ff. (3./a.d.) is noteworthy: κυρία῏Ισις ... δόξασόνμε (μοι Pap.), ὡςἐδόξασατὸὄνοματοῦυἱοῦ(ς) σουὭρου (cf. Reitzenstein Poimandres p. 22 n.5). καθὼςκ. πρὸςὑμᾶς] For this use of πρός with acc. cf. 1 Thessalonians 3:4 note, and for the fact see 1 Thessalonians 1:5 ff; 1 Thessalonians 2:1; 1 Thessalonians 2:13.