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           Title: Word Pictures in the New Testament - 1 Thessalonians
      Creator(s): Robertson, A. T. (1863-1934)
     Print Basis: 1930-1933
   CCEL Subjects: All; Reference;
      LC Call no: BS2341 .R6
     LC Subjects:

                  The Bible

                  New Testament

                  Works about the New Testament
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                       Word Pictures in the New Testament

  1 Thessalonians

A. T. Robertson
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Chapter 1

   1:1 Paul, and Silvanus, and Timothy [Paulos kai Silouanos kai
   Timotheos]. Nominative absolute as customary in letters. Paul
   associates with himself Silvanus (Silas of Acts, spelled [Silbanos] in
   D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish
   mother and Greek father, one of Paul's converts at Lystra on the first
   tour. They had both been with Paul at Thessalonica, though Timothy is
   not mentioned by Luke in Acts in Macedonia till Beroea (Ac 17:14f.).
   Timothy had joined Paul in Athens (1Th 3:1f.), had been sent back to
   Thessalonica, and with Silas had rejoined Paul in Corinth (1Th 3:5; Ac
   18:5, 2Co 1:19). Silas is the elder and is mentioned first, but neither
   is in any sense the author of the Epistle any more than Sosthenes is
   co-author of I Corinthians or Timothy of II Corinthians, though Paul
   may sometimes have them in mind when he uses "we" in the Epistle. Paul
   does not here call himself "apostle" as in the later Epistles, perhaps
   because his position has not been so vigorously attacked as it was
   later. Ellicott sees in the absence of the word here a mark of the
   affectionate relations existing between Paul and the Thessalonians.
   Unto the church of the Thessalonians [tei ekklesiai ThessalonikeOn].
   The dative case in address. Note absence of the article with
   [ThessalonikeOn] because a proper name and so definite without it. This
   is the common use of [ekklesia] for a local body (church). The word
   originally meant "assembly" as in Ac 19:39, but it came to mean an
   organization for worship whether assembled or unassembled (cf. Ac 8:3).
   The only superscription in the oldest Greek manuscripts (Aleph B A) is
   [Pros Thessalonikeis A] (To the Thessalonians First). But probably Paul
   wrote no superscription and certainly he would not write A to it before
   he had written II Thessalonians (B). His signature at the close was the
   proof of genuineness (2Th 3:17) against all spurious claimants (2Th
   2:2). Unfortunately the brittle papyrus on which he wrote easily
   perished outside of the sand heaps and tombs of Egypt or the lava
   covered ruins of Herculaneum. What a treasure that autograph would be!
   In God the Father and the Lord Jesus Christ [en theOi patri kai kuriOi
   Jesou ChristOi]. This church is grounded in [en], with the locative
   case) and exists in the sphere and power of God the Father and the Lord
   Jesus Christ. No article in the Greek, for both [theOi patri] and
   [kuriOi Jesou ChristOi] are treated as proper names. In the very
   beginning of this first Epistle of Paul we meet his Christology. He at
   once uses the full title, "Lord Jesus Christ," with all the theological
   content of each word. The name "Jesus" (Saviour, Mt 1:21) he knew, as
   the "Jesus of history," the personal name of the Man of Galilee, whom
   he had once persecuted (Ac 9:5), but whom he at once, after his
   conversion, proclaimed to be "the Messiah," [ho Christos], Ac 9:22).
   This position Paul never changed. In the great sermon at Antioch in
   Pisidia which Luke has preserved (Ac 13:23) Paul proved that God
   fulfilled his promise to Israel by raising up "Jesus as Saviour"
   [sOtera Iesoun]. Now Paul follows the Christian custom by adding
   [Christos] (verbal from [chriO], to anoint) as a proper name to Jesus
   (Jesus Christ) as later he will often say "Christ Jesus" (Col 1:1). And
   he dares also to apply [kurios] (Lord) to "Jesus Christ," the word
   appropriated by Claudius (Dominus, [Kurios] and other emperors in the
   emperor-worship, and also common in the Septuagint for God as in Ps
   32:1f. (quoted by Paul in Ro 4:8). Paul uses [Kurios] of God (1Co 3:5)
   or of Jesus Christ as here. In fact, he more frequently applies it to
   Christ when not quoting the Old Testament as in Ro 4:8. And here he
   places "the Lord Jesus Christ" in the same category and on the same
   plane with "God the father." There will be growth in Paul's Christology
   and he will never attain all the knowledge of Christ for which he longs
   (Php 3:10-12), but it is patent that here in his first Epistle there is
   no "reduced Christ" for Paul. He took Jesus as "Lord" when he
   surrendered to Jesus on the Damascus Road: "And I said, What shall I
   do, Lord? And the Lord said to me" (Ac 22:10). It is impossible to
   understand Paul without seeing clearly this first and final stand for
   the Lord Jesus Christ. Paul did not get this view of Jesus from current
   views of Mithra or of Isis or any other alien faith. The Risen Christ
   became at once for Paul the Lord of his life. Grace to you and peace
   [charis humin kai eirene]. These words, common in Paul's Epistles, bear
   "the stamp of Paul's experience" (Milligan). They are not commonplace
   salutations, but the old words "deepened and spiritualised" (Frame).
   The infinitive [chairein] so common in the papyri letters and seen in
   the New Testament also (Ac 15:23; 23:26; Jas 1:1) here gives place to
   [charis], one of the great words of the New Testament (cf. Joh 1:16f.)
   and particularly of the Pauline Epistles. Perhaps no one word carries
   more meaning for Paul's messages than this word [charis] (from
   [chairO], rejoice) from which [charizomai] comes. Peace [eirene] is
   more than the Hebrew shalOm so common in salutations. One recalls the
   "peace" that Christ leaves to us (Joh 14:27) and the peace of God that
   passes all understanding (Php 4:7). This introduction is brief, but
   rich and gracious and pitches the letter at once on a high plane.

   1:2 We give thanks [eucharistoumen]. Late denominative verb
   [eucharisteO] from [eucharistos] (grateful) and that from [eu], well
   and [charizomai], to show oneself kind. See [charis] in verse 1. "The
   plural implies that all three missionaries prayed together" (Moffatt).
   Always [pantote]. Late word, rare in LXX. So with [eucharisteO] in 2Th
   1:3; 2:13; 1Co 1:4; Eph 5:20; Php 1:3. Moffatt takes it to mean
   "whenever Paul was at his prayers." Of course, he did not make audible
   prayer always, but he was always in the spirit of prayer, "a constant
   attitude" (Milligan), "in tune with the Infinite." For you all [peri
   pantOn humOn]. Paul "encircled [peri], around) them all," including
   every one of them and the church as a whole. Distance lends enchantment
   to the memory of slight drawbacks. Paul is fond of this phrase "you
   all," particularly in Phil. (Php 1:3,7). Making mention [mneian
   poioumenoi]. Paul uses this very idiom in Rom 1:9; Eph 1:16; Phm 1:4.
   Milligan cites a papyrus example of [mneian poioumenoi] in prayer (B.
   Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian
   disciples which he read over with Silas and Timothy? In here is [epi] =
   "in the time of our prayers." "Each time that they are engaged in
   prayers the writers mention the names of the converts" (Frame).

   1:3 Remembering [mnemoneuontes]. Present active participle of old verb
   from adjective [mnemOn] (mindful) and so to call to mind, to be mindful
   of, used either with the accusative as in 1Th 2:9 or the genitive as
   here. Without ceasing [adialeiptOs]. Double compound adverb of the
   Koine (Polybius, Diodorus, Strabo, papyri) from the verbal adjective
   [a-dia-leiptos] [a] privative and [dia-leipO], to leave off). In the
   N.T. alone by Paul and always connected with prayer. Milligan prefers
   to connect this adverb (amphibolous in position) with the preceding
   participle [poioumenoi] rather than with [mnemoneuontes] as Revised
   Version and Westcott and Hort rightly do. Your work of faith [humOn tou
   ergou tes pisteOs]. Note article with both [ergou] and [pisteOs]
   (correlation of the article, both abstract substantives). [Ergou] is
   genitive case the object of [mnemoneuontes] as is common with verbs of
   emotion (Robertson, Grammar, pp. 508f.), though the accusative [kopon]
   occurs in 1Th 2:9 according to common Greek idiom allowing either case.
   [Ergou] is the general term for work or business, employment, task.
   Note two genitives with [ergou]. [HumOn] is the usual possessive
   genitive, your work, while [tes pisteOs] is the descriptive genitive,
   marked by, characterized by, faith, "the activity that faith inspires"
   (Frame). It is interesting to note this sharp conjunction of these two
   words by Paul. We are justified by faith, but faith produces works (Ro
   6-8) as the Baptist taught and as Jesus taught and as James does in Jas
   2. Labour of love [tou kopou tes agapes]. Note article with both
   substantives. Here again [tou kopou] is the genitive the object of
   [mnemoneuontes] while [tes agapes] is the descriptive genitive
   characterizing the "labour" or "toil" more exactly. [Kopos] is from
   [koptO], to cut, to lash, to beat the bread, to toil. In Re 14:13 the
   distinction is drawn between [kopou] (toil) from which the saints rest
   and [erga] (works, activities) which follow with them into heaven. So
   here it is the labour that love prompts, assuming gladly the toil.
   [Agape] is one of the great words of the N.T. (Milligan) and no certain
   example has yet been found in the early papyri or the inscriptions. It
   occurs in the Septuagint in the higher sense as with the sensuous
   associations. The Epistle of Aristeas calls love [agape] God's gift and
   Philo uses [agape] in describing love for God. "When Christianity first
   began to think and speak in Greek, it took up [agape] and its group of
   terms more freely, investing them with the new glow with which the N.T.
   writings make us familiar, a content which is invariably religious"
   (Moffatt, Love in the New Testament, p. 40). The New Testament never
   uses the word [erOs] (lust). Patience of hope [tes hupomones tes
   elpidos]. Note the two articles again and the descriptive genitive [tes
   elpidos]. It is patience marked by hope, "the endurance inspired by
   hope" (Frame), yes, and sustained by hope in spite of delays and
   set-backs. [Hupomone] is an old word [hupo, menO], to remain under),
   but it "has come like [agape] to be closely associated with a
   distinctively Christian virtue" (Milligan). The same order as here
   [ergou, kopos, hupomone] appears in Re 2:2 and Lightfoot considers it"
   an ascending scale as practical proofs of self-sacrifice." The church
   in Thessalonica was not old, but already they were called upon to
   exercise the sanctifying grace of hope (Denney). In our Lord Jesus
   Christ [tou Kuriou hemOn Iesou Christou]. The objective genitive with
   [elpidos] (hope) and so translated by "in" here (Robertson, Grammar,
   pp. 499f.). Jesus is the object of this hope, the hope of his second
   coming which is still open to us. Note "Lord Jesus Christ" as in verse
   1. Before our God and Father [emprosthen tou theou kai patros hemOn].
   The one article with both substantives precisely as in Ga 1:4, not
   "before God and our Father," both article and possessive genitive going
   with both substantives as in 2Pe 1:1, 11; Tit 2:13 (Robertson, Grammar,
   pp. 785f.). The phrase is probably connected with [elpidos].
   [Emprosthen] in the N.T. occurs only of place, but it is common in the
   papyri of time. The picture here is the day of judgment when all shall
   appear before God.

   1:4 Knowing [eidotes]. Second perfect active participle of [oida]
   [eidon], a so-called causal participle = since we know, the third
   participle with the principal verb [eucharistoumen], the Greek being
   fond of the circumstantial participle and lengthening sentences thereby
   (Robertson, Grammar, P. 1128). Beloved by God [egapemenoi hupo [tou]
   theou]. Perfect passive participle of [agapaO], the verb so common in
   the N.T. for the highest kind of love. Paul is not content with the use
   of [adelphoi] here (often in this Epistle as 2:1, 14, 17; 3:7; 4:1,
   10), but adds this affectionate phrase nowhere else in the N.T. in this
   form (cf. Jude 1:3) though in Sirach 45:1 and on the Rosetta Stone. But
   in 2Th 2:13 he quotes "beloved by the Lord" from De 33:12. The use of
   [adelphoi] for members of the same brotherhood can be derived from the
   Jewish custom (Ac 2:29,37) and the habit of Jesus (Mt 12:48) and is
   amply illustrated in the papyri for burial clubs and other orders and
   guilds (Moulton and Milligan's Vocabulary). Your election [ten eklogen
   humOn]. That is the election of you by God. It is an old word from
   [eklegomai] used by Jesus of his choice of the twelve disciples (Joh
   15:16) and by Paul of God's eternal selection (Eph 1:4). The word
   [ekloge] is not in the LXX and only seven times in the N.T. and always
   of God's choice of men (Ac 9:15; 1Th 1:4; Ro 9:11; 11:5, 7, 58; 2Pe
   1:10). The divine [ekloge] was manifested in the Christian qualities of
   verse 3 (Moffatt).

   1:5 How that [hoti]. It is not certain whether [hoti] here means
   "because" [quia] as in 2Th 3:7; 1Co 2:14; Ro 8:27 or declarative [hoti]
   "how that," knowing the circumstances of your election (Lightfoot) or
   explanatory, as in Ac 16:3; 1Th 2:1; 1Co 16:15; 2Co 12:3f.; Ro 13:11.
   Our gospel [to euaggelion hemOn]. The gospel (see on Mt 4:23; Mr 1:1,
   15 for [euaggelion] which we preach, Paul's phrase also in 2Th 2:14;
   2Co 4:3; Ro 2:16; 16:25; 2Ti 2:8. Paul had a definite, clear-cut
   message of grace that he preached everywhere including Thessalonica.
   This message is to be interpreted in the light of Paul's own sermons in
   Acts and Epistles, not by reading backward into them the later
   perversions of Gnostics and sacramentarians. This very word was later
   applied to the books about Jesus, but Paul is not so using the term
   here or anywhere else. In its origin Paul's gospel is of God (1Th
   2:2,8,9), in its substance it is Christ's (3:2; 2Th 1:8), and Paul is
   only the bearer of it (1Th 2:4,9; 2Th 2:14) as Milligan points out.
   Paul and his associates have been entrusted with this gospel (1Th 2:4)
   and preach it (Ga 2:2). Elsewhere Paul calls it God's gospel (2Co 11:7;
   Ro 1:1; 15:16) or Christs (1Co 9:12; 2Co 2:12; 9:13; 10:14; Ga 1:7; Ro
   15:19; Php 1:27). In both instances it is the subjective genitive. Came
   unto you [egenethe eis humas]. First aorist passive indicative of
   [ginomai] in practically same sense as [egeneto] (second aorist middle
   indicative as in the late Greek generally). So also [eis humas] like
   the Koine is little more than the dative [humin] (Robertson, Grammar,
   p. 594). Not only--but also [ouk--monon, alla kai]. Sharp contrast,
   negatively and positively. The contrast between [logos] (word) and
   [dunamis] (power) is seen also in 1Co 2:4; 4:20. Paul does not refer to
   miracles by [dunamis]. In the Holy Spirit and much assurance [en
   pneumati hagiOi kai plerophoriai pollei]. Preposition [en] repeated
   with [logOi, dunamei], but only once here thus uniting closely Holy
   Spirit and much assurance. No article with either word. The word
   [plerophoriai] is not found in ancient Greek or the LXX. It appears
   once in Clement of Rome and one broken papyrus example. For the verb
   [plerophoreO] see on Lu 1:1. The substantive in the N.T. only here and
   Col 2:2; Heb 6:11; 10:22. It means the full confidence which comes from
   the Holy Spirit. Even as ye know [kathOs oidate]. Paul appeals to the
   Thessalonians themselves as witnesses to the character of his preaching
   and life among them. What manner of men we showed ourselves toward you
   [hoioi egenethemen humin]. Literally, What sort of men we became to
   you. Qualitative relative [hoioi] and dative [humin] and first aorist
   passive indicative [egenethemen], (not [emetha], we were). An
   epexegetical comment with for your sake [di' humas] added. It was all
   in their interest and for their advantage, however it may have seemed
   otherwise at the time.

   1:6 Imitators of us and of the Lord [mimetai hemOn kai tou kuriou].
   [Mimetes] [-tes] expresses the agent) is from [mimeomai], to imitate
   and that from [mimos] [mimic], actor). Old word, more than "followers,"
   in the N.T. only six times (1Th 1:6; 2:14; 1Co 4:16; 11:1; Eph 5:1; Heb
   6:12). Again Paul uses [ginomai], to become, not [eimi], to be. It is a
   daring thing to expect people to "imitate" the preacher, but Paul adds
   "and of the Lord," for he only expected or desired "imitation" as he
   himself imitated the Lord Jesus, as he expressly says in 1Co 11:1. The
   peril of it all is that people so easily and so readily imitate the
   preacher when he does not imitate the Lord. The fact of the "election"
   of the Thessalonians was shown by the character of the message given
   them and by this sincere acceptance of it (Lightfoot). Having received
   the word [dexamenoi ton logon]. First aorist middle participle of
   [dechomai], probably simultaneous action (receiving), not antecedent.
   In much affliction [en thlipsei pollei]. Late word, pressure.
   Tribulation (Latin tribulum) from [thlibO], to press hard on.
   Christianity has glorified this word. It occurs in some Christian
   papyrus letters in this same sense. Runs all through the N.T. (2Th 1:4;
   Ro 5:3). Paul had his share of them (Col 1:24; 2Co 2:4) and so he
   understands how to sympathize with the Thessalonians (1Th 3:3f.). They
   suffered after Paul left Thessalonica (1Th 2:14). With joy of the Holy
   Spirit [meta charas pneumatos hagiou]. The Holy Spirit gives the joy in
   the midst of the tribulations as Paul learned (Ro 5:3). "This paradox
   of experience" (Moffatt) shines along the pathway of martyrs and saints
   of Christ.

   1:7 So that ye became [hOste genesthai humas]. Definite result
   expressed by [hOste] and the infinitive [genesthai] (second aorist
   middle of [ginomai] as is common in the Koine. An ensample [tupon]. So
   B D, but Aleph A C have [tupous] (plural). The singular looks at the
   church as a whole, the plural as individuals like [humas]. [Tupos] is
   an old word from [tuptO], to strike, and so the mark of a blow, print
   as in John 20:25. Then the figure formed by the blow, image as in Ac
   7:43. Then the mould or form (Ro 6:17; Ac 23:25). Then an example or
   pattern as in Ac 7:44, to be imitated as here, Php 3:17, etc. It was a
   great compliment for the church in Thessalonica to be already a model
   for believers in Macedonia and Achaia. Our word type for printers is
   this same word with one of its meanings. Note separate article with
   both Macedonia [tei Makedoniai] and Achaia [tei Achaiai] treated as
   separate provinces as they were.

   1:8 From you hath sounded forth [aph' humOn exechetai]. Perfect passive
   indicative of [execheO], late compound verb [ex, echos, echO, eche],
   our echo) to sound out of a trumpet or of thunder, to reverberate like
   our echo. Nowhere else in the N.T. So "from you" as a sounding board or
   radio transmitting station (to use a modern figure). It marks forcibly
   "both the clear and the persuasive nature of the [logos tou Kuriou]"
   (Ellicott). This phrase, the word of the Lord, may be subjective with
   the Lord as its author or objective with the Lord as the object. It is
   both. It is a graphic picture with a pardonable touch of hyperbole
   (Moffatt) for Thessalonica was a great commercial and political centre
   for disseminating the news of salvation (on the Egnation Way). But in
   every place [all' en panti topOi]. In contrast to Macedonia and Achaia.
   The sentence would naturally stop here, but Paul is dictating rapidly
   and earnestly and goes on. Your faith to God-ward [he pistis humOn he
   pros ton theon]. Literally, the faith of you that toward the God. The
   repeated article makes clear that their faith is now directed toward
   the true God and not toward the idols from which they had turned (verse
   10). Is gone forth [exeleluthen]. Second perfect active indicative of
   old verb [exerchomai], to go out, state of completion like [exechetai]
   above. So that we need not to speak anything [hOste me chreian echein
   hemas lalein ti]. [HOste] with the infinitive for actual result as in
   verse 7. No vital distinction between [lalein] (originally to chatter
   as of birds) and [legein], both being used in the Koine for speaking
   and preaching (in the N.T.).

   1:9 They themselves [autoi]. The men of Macedonia, voluntarily. Report
   [apaggellousin]. Linear present active indicative, keep on reporting.
   What manner of entering in [hopoian eisodon]. What sort of entrance,
   qualitative relative in an indirect question. We had [eschomen]. Second
   aorist active (ingressive) indicative of the common verb [echO]. And
   how [kai pOs]. Here the interrogative adverb [pOs] in this part of the
   indirect question. This part about "them" (you) as the first part about
   Paul. The verb [epistrephO] is an old verb for turning and is common in
   the Acts for Gentiles turning to God, as here from idols, though not by
   Paul again in this sense. In Ga 4:9 Paul uses it for turning to the
   weak and beggarly elements of Judaism. From idols [apo tOn eidolOn].
   Old word from [eidos] (figure) for image or likeness and then for the
   image of a heathen god (our idol). Common in the LXX in this sense. In
   Ac 14:15 Paul at Lystra urged the people to turn from these vain things
   to the living God [apo toutOn tOn mataiOn epistrephein epi theon
   zOnta], using the same verb [epistrephein]. Here also Paul has a like
   idea, to serve a living and true God [douleuein theOi zOnti kai
   alethinOi]. No article, it is true, but should be translated "the
   living and true God" (cf. Ac 14:15). Not "dead" like the idols from
   which they turned, but alive and genuine [alethinos], not [alethes].

   1:10 To wait for his Son from heaven [anamenein ton huion autou ek tOn
   ouranOn]. Present infinitive, like [douleuein], and so linear, to keep
   on waiting for. The hope of the second coming of Christ was real and
   powerful with Paul as it should be with us. It was subject to abuse
   then as now as Paul will have to show in this very letter. He alludes
   to this hope at the close of each chapter in this Epistle. Whom he
   raised from the dead [hon egeiren ek [tOn] nekrOn]. Paul gloried in the
   fact of the resurrection of Jesus from the dead of which fact he was
   himself a personal witness. This fact is the foundation stone for all
   his theology and it comes out in this first chapter. Jesus which
   delivereth us from the wrath to come [Iesoun ton ruomenon hemas ek tes
   orges tes erchomenes]. It is the historic, crucified, risen, and
   ascended Jesus Christ, God's Son, who delivers from the coming wrath.
   He is our Saviour (Mt 1:21) true to his name Jesus. He is our Rescuer
   (Ro 11:26, [ho ruomenos], from Isa 59:20). It is eschatological
   language, this coming wrath of God for sin (1Th 2:16; Ro 3:5; 5:9;
   9:22; 13:5). It was Paul's allusion to the day of judgment with Jesus
   as Judge whom God had raised from the dead that made the Athenians mock
   and leave him (Ac 17:31f.). But Paul did not change his belief or his
   preaching because of the conduct of the Athenians. He is certain that
   God's wrath in due time will punish sin. Surely this is a needed lesson
   for our day. It was coming then and it is coming now.
     __________________________________________________________________

Chapter 2

   2:1 For yourselves know [autoi gar oidate]. This explanatory [gar]
   takes up in verses 1-12 the allusion in 1:9 about the "report"
   concerning the entrance [eisodon], way in, [eis, hodon], unto you [ten
   pros humas]. Note repeated article to sharpen the point. This proleptic
   accusative is common enough. It is expanded by the epexegetic use of
   the [hoti] clause that it hath not been found vain [hoti ou kene
   gegonen]. Literally, that it has not become empty. Second perfect
   active (completed state) of [ginomai]. Every pastor watches wistfully
   to see what will be the outcome of his work. Bengel says: Non inanis,
   sed plena virtutis. Cf. 1:5. [Kenos] is hollow, empty, while [mataios]
   is fruitless, ineffective. In 1Co 15:14,17 Paul speaks of [kenon to
   kerugma] (empty the preaching) and [mataia he pistis] (vain the faith).
   One easily leads to the other.

   2:2 But having suffered before [alla propathontes]. Strong adversative
   [alla], antithesis to [kene]. Appeal to his personal experiences in
   Thessalonica known to them (as ye know, [kathOs oidate]. Second aorist
   active participle of [propaschO], old compound verb, but here alone in
   the N.T. The force of [pro-] (before) is carried over to the next verb.
   The participle may be regarded as temporal (Ellicott) or concessive
   (Moffatt). And been shamefully entreated in Philippi [kai hubristhentes
   en Philippois]. First aorist passive participle of [hubrizO], old verb,
   to treat insolently. "More than the bodily suffering it was the
   personal indignity that had been offered to him as a Roman citizen"
   (Milligan), for which account see Ac 16:16-40, an interesting example
   of how Acts and the Epistles throw light on each other. Luke tells how
   Paul resented the treatment accorded to him as a Roman citizen and here
   Paul shows that the memory still rankled in his bosom. We waxed bold in
   our God [eparresiasametha en tOi theOi hemOn]. Ingressive first aorist
   middle of [parresiazomai], old deponent verb from [parresia] (full
   story, [pan-, resia]. In his reply to Festus (Ac 26:26) Paul uses
   [parresiazomenos lalO], being bold I speak, while here he has we waxed
   bold to speak [eparresiasametha lalesai]. The insult in Philippi did
   not close Paul's mouth, but had precisely the opposite effect "in our
   God." It was not wild fanaticism, but determined courage and confidence
   in God that spurred Paul to still greater boldness in Thessalonica,
   unto you [pros humas], be the consequences what they might, the gospel
   of God in much conflict, [to euaggelion tou theou en pollOi agOni].
   This figure of the athletic games [agOn] may refer to outward conflict
   like Php 1:30 or inward anxiety (Col 2:1). He had both in Thessalonica.

   2:3 Exhortation [paraklesis]. Persuasive discourse, calling to one's
   side, for admonition, encouragement, or comfort. Not of error [ouk ek
   planes]. This word is same as [planaO], to lead astray (2Ti 3:13) like
   Latin errare. Passive idea of error here rather than deceit. That is
   seen in nor in guile [oude en dolOi] from [delO], to catch with bait.
   Paul is keenly sensitive against charges against the correctness of his
   message and the purity of his life. Nor of uncleanness [oude ex
   akatharsias]. "This disclaimer, startling as it may seem, was not
   unneeded amidst the impurities consecrated by the religions of the day"
   (Lightfoot). There was no necessary connection in the popular mind
   between religion and morals. The ecstatic initiations in some of the
   popular religions were grossly sensual.

   2:4 But even as we have been approved by God [alla kathOs
   dedokimasmetha hupo tou theou]. Perfect passive indicative of
   [dokimazO], old verb to put to the test, but here the tense for
   completed state means tested and proved and so approved by God. Paul
   here claims the call of God for his ministry and the seal of God's
   blessing on his work and also for that of Silas and Timothy. To be
   entrusted with the gospel [pisteuthenai to euaggelion]. First aorist
   passive infinitive of [pisteuO], common verb for believing, from
   [pistis] (faith), but here to entrust rather than to trust. The
   accusative of the thing is retained in the passive according to regular
   Greek idiom as in 1Co 9:17; Ga 2:7; Ro 3:2; 1Ti 1:11; Tit 1:3, though
   the active had the dative of the person. So we speak [houtOs laloumen].
   Simple, yet confident claim of loyalty to God's call and message.
   Surely this should be the ambition of every preacher of the gospel of
   God. Not as pleasing men [ouch hOs anthrOpois areskontes]. Dative case
   with [areskO] as in Ga 1:10. Few temptations assail the preacher more
   strongly than this one to please men, even if God is not pleased,
   though with the dim hope that God will after all condone or overlook.
   Nothing but experience will convince some preachers how fickle is
   popular favour and how often it is at the cost of failure to please
   God. And yet the preacher wishes to win men to Christ. It is all as
   subtle as it is deceptive. God tests our hearts (the very verb
   [dokimazO] used in the beginning of this verse) and he is the only one
   whose approval matters in the end of the day (1Co 4:5).

   2:5 Using words of flattery [en logOi kolakeias]. Literally, in speech
   of flattery or fawning. Old word, only here in N.T., from [kolaks], a
   flatterer. An Epicurean, Philodemus, wrote a work [Peri Kolakeias]
   (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of "the
   selfish conduct of too many of the rhetoricians of the day," conduct
   extremely repugnant to Paul. The third time (verses 1, 2, 5) he appeals
   to their knowledge of his work in Thessalonica. Frame suggests
   "cajolery." Nor a cloke of covetousness [oute prophasei pleonexias].
   Pretext [prophasis] from [prophainO], to show forth, or perhaps from
   [pro-phemi], to speak forth). This is the charge of self-interest
   rather than the mere desire to please people. Pretext of greediness is
   Frame's translation. [Pleonexia] is merely "having more" from
   [pleonektes], one eager for more, and [pleonekteO], to have more, then
   to over-reach, all old words, all with bad meaning as the result of the
   desire for more. In a preacher this sin is especially fatal. Paul feels
   so strongly his innocence of this charge that he calls God as witness
   as in 2Co 1:23; Ro 9:1; Php 1:8, a solemn oath for his own veracity.

   2:6 Nor seeking glory of men [oute zetountes ex anthrOpOn doxan]. "Upon
   the repudiation of covetousness follows naturally the repudiation of
   worldly ambition" (Milligan). See Ac 20:19; 2Co 4:5; Eph 4:2. This
   third disclaimer is as strong as the other two. Paul and his associates
   had not tried to extract praise or glory out of [ex] men. Neither from
   you nor from others [oute aph' humOn oute aph' allOn]. He widens the
   negation to include those outside of the church circles and changes the
   preposition from [ex] (out of) to [apo] (from). When we might have been
   burdensome, as apostles of Christ [dunamenoi en barei einai hOs
   Christou apostoloi]. Westcott and Hort put this clause in verse 7.
   Probably a concessive participle, though being able to be in a position
   of weight (either in matter of finance or of dignity, or a burden on
   your funds or "men of weight" as Moffatt suggests). Milligan suggests
   that Paul "plays here on the double sense of the phrase" like the Latin
   proverb: Honos propter onus. So he adds, including Silas and Timothy,
   as Christ's apostles, as missionaries clearly, whether in the technical
   sense or not (cf. Ac 14:4,14; 2Co 8:23; 11:13; Ro 16:7; Php 2:25; Re
   2:2). They were entitled to pay as "Christ's apostles" (cf. 1Co 9; 2Co
   11:7ff.), though they had not asked for it.

   2:7 But we were gentle in the midst of you [alla egenethemen nepioi en
   mesOi humOn]. Note [egenethemen] (became), not [emetha] (were). This
   rendering follows [epioi] instead of [nepioi] (Aleph B D C Vulg. Boh.)
   which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss
   prefer [epioi] as making better sense. Dibelius terms [nepioi]
   unmoglich (impossible), but surely that is too strong. Paul is fond of
   the word [nepioi] (babes). Lightfoot admits that he here works the
   metaphor to the limit in his passion, but does not mar it as Ellicott
   holds. As when a nurse cherishes her own children [hOs ean trophos
   thalpei ta heautes tekna]. This comparative clause with [hOs ean] (Mr
   4:26; Ga 6:10 without [ean] or [an] and the subjunctive (Robertson,
   Grammar, p. 968) has a sudden change of the metaphor, as is common with
   Paul (1Ti 5:24; 2Co 3:13ff.) from babes to nurse [trophos], old word,
   here only in the N.T., from [trephO], to nourish, [trophe],
   nourishment. It is really the mother-nurse "who suckles and nurses her
   own children" (Lightfoot), a use found in Sophocles, and a picture of
   Paul's tender affection for the Thessalonians. [ThalpO] is an old word
   to keep warm, to cherish with tender love, to foster. In N.T. only here
   and Eph 5:29.

   2:8 Even so, being affectionately desirous of you [houtOs omeiromenoi
   humOn]. Clearly the correct text rather than [himeiromenoi] from
   [himeirO], old verb to long for. But the verb [homeiromai] (Westcott
   and Hort om., smooth breathing) occurs nowhere else except MSS. in Job
   3:21; Ps 62:2 (Symmachus) and the Lycaonian sepulchral inscription (4th
   cent. A.D.) about the sorrowing parents [homeiromenoi peri paidos],
   greatly desiring their son (Moulton and Milligan, Vocabulary). Moulton
   suggests that it comes from a root [smer], remember, and that [o-] is a
   derelict preposition [o] like [o-duromai, o-kellO, O-keanos].
   Wohlenberg (Zahn, Kommentar) calls the word "a term of endearment,"
   "derived from the language of the nursery" (Milligan). We were well
   pleased [eudokoumen]. Imperfect active of [eudokeO], common verb in
   later Greek and in N.T. (see on Mt 3:17), picturing Paul's idea of
   their attitude while in Thessalonica. Paul often has it with the
   infinitive as here. To impart [metadounai]. Second aorist active
   infinitive of [metadidOmi], old verb to share with (see on Lu 3:11).
   Possible zeugma with souls [psuchas], though Lightfoot renders "lives."
   Paul and his associates held nothing back. Because ye were become very
   dear to us [dioti agapetoi hemin egenethete]. Note [dioti] (double
   cause, [dia, hoti], for that), use of [ginomai] again for become, and
   dative [hemin] with verbal [agapetoi], beloved and so dear. A beautiful
   picture of the growth of Paul's affection for them as should be true
   with every pastor.

   2:9 Travail [mochthon]. Old word for difficult labour, harder than
   [kopos] (toil). In the N.T. only here, 2Th 3:8; 2Co 11:27. Note
   accusative case here though genitive with [mnemoneuO] in 1:3. Night and
   day [nuktos kai hemeras]. Genitive case, both by day and by night,
   perhaps beginning before dawn and working after dark. So in 3:10. That
   we might not burden any of you [pros to me epibaresai tina humOn]. Use
   of [pros] with the articular infinitive to express purpose (only four
   times by Paul). The verb [epibareO] is late, but in the papyri and
   inscriptions for laying a burden [baros] on [epi-] one. In N.T. only
   here and 2Th 3:8; 2Co 2:5. Paul boasted of his financial independence
   where he was misunderstood as in Thessalonica and Corinth (2Co 9-12),
   though he vindicated his right to remuneration. We preached
   [ekeruxamen]. We heralded (from [kerux], herald) to you, common verb
   for preach.

   2:10 How holily and righteously and unblameably [hOs hosiOs kai dikaiOs
   kai amemptOs]. Paul calls the Thessalonians and God as witnesses
   [martures] to his life toward you the believers [humin tois
   pisteuousin] dative of personal interest. He employs three common
   adverbs that show how holily toward God and how righteously toward men
   so that they did not blame him and his associates in either respect. So
   there is a reason for each adverb. All this argues that Paul spent a
   considerable time in Thessalonica, more than the three sabbaths
   mentioned by Luke. The pastor ought to live so that his life will bear
   close inspection.

   2:11 As a father with his own children [hOs pater tekna heautou].
   Change from the figure of the mother-nurse in verse 7. There is ellipse
   of a principal verb with the participles [parakalountes,
   paramuthoumenoi, marturoumenoi]. Lightfoot suggests [enouthetoumen] (we
   admonished) or [egenethemen] (we became). The three participles give
   three phases of the minister's preaching (exhorting, encouraging or
   consoling, witnessing or testifying). They are all old verbs, but only
   the first [parakaleO] is common in the N.T.

   2:12 To the end that [eis to]. Final use of [eis] and the articular
   infinitive, common idiom in the papyri and Paul uses [eis] to and the
   infinitive fifty times (see again in 3:2), some final, some sub-final,
   some result (Robertson, Grammar, pp. 989-91). Walk worthily of God
   [peripatein axiOs tou theou]. Present infinitive (linear action), and
   genitive case with adverb [axiOs] as in Col 1:10 (cf. Php 1:27; Eph
   4:1), like a preposition. Calleth [kalountos]. Present active
   participle, keeps on calling. Some MSS. have [kalesantos], called.
   Kingdom [basileian] here is the future consummation because of glory
   [doxan] as in 2Th 1:5; 1Co 6:9; 15:50; Ga 5:21; 2Ti 4:1, 18), but Paul
   uses it for the present kingdom of grace also as in 1Co 4:20; Ro 14:17;
   Col 1:13.

   2:13 And for this cause we also [kai dia touto kai hemeis]. Note [kai]
   twice. We as well as you are grateful for the way the gospel was
   received in Thessalonica. Without ceasing [adialeiptOs]. Late adverb
   for which see on 1:2 and for [eucharistoumen] see on 1:2. The word of
   the message [logon akoes]. Literally, the word of hearing, as in Sir.
   42:1 and Heb 4:2 [ho logos tes akoes], the word marked by hearing
   (genitive case), the word which you heard. Here with [tou theou] (of
   God) added as a second descriptive genitive which Paul expands and
   justifies. Ye received it so [paralabontes] and accepted or welcomed it
   [edexasthe] so, not as the word of men [ou logou anthrOpOn], but as the
   word of God [alla logon theou], as it is in truth [kathOs alethOs
   estin]. This last clause is literally, as it truly is. Paul had not a
   doubt that he was proclaiming God's message. Should any preacher preach
   his doubts if he has any? God's message can be found and Paul found it.
   Worketh in you [energeitai en humin]. Perhaps middle voice of [energeO]
   [en, ergon], work) late verb, not in ancient Greek or LXX, but in
   papyri and late writers (Polybius, etc.) and in N.T. only by Paul and
   James. If it is passive, as Milligan thinks, it means "is set in
   operation," as Polybius has it. The idea then is that the word of God
   is set in operation in you that believe.

   2:14 Imitators of the churches of God which are in Judea [mimetai tOn
   ekklesiOn tou theou tOn ousOn en tei Ioudaiai]. On [mimetai] see on
   1:5. "This passage, implying an affectionate admiration of the Jewish
   churches on the part of St. Paul, and thus entirely bearing out the
   impression produced by the narrative in the Acts, is entirely
   subversive of the theory maintained by some and based on a
   misconception of Ga 2, and by the fiction of the Pseudo-Clementines, of
   the feud existing between St. Paul and the Twelve" (Lightfoot). In
   Christ Jesus [en ChristOi Iesou]. It takes this to make a Christian
   church of God. Note order here Christ Jesus as compared with Jesus
   Christ in 1:1, 3. Ye also--even as they [kai humeis--kai autoi]. Note
   [kai] twice (correlative use of [kai]. Countrymen [sumphuletOn].
   Fellow-countrymen or tribesmen. Late word that refers primarily to
   Gentiles who no doubt joined the Jews in Thessalonica who instigated
   the attacks on Paul and Silas so that it "was taken up by the native
   population, without whose co-operation it would have been powerless"
   (Lightfoot). Own [idiOn] here has apparently a weakened force. Note
   [hupo] here with the ablative both with [sumphuletOn] and [IoudaiOn]
   after the intransitive [epathete] (suffered). The persecution of the
   Christians by the Jews in Judea was known everywhere.

   2:15 Who both killed the Lord Jesus and the prophets [tOn kai ton
   Kurion apokteinantOn Iesoun kai tous prophetas]. First aorist active
   participle of [apokteinO]. Vivid justification of his praise of the
   churches in Judea. The Jews killed the prophets before the Lord Jesus
   who reminded them of their guilt (Mt 23:29). Paul, as Peter (Ac 2:23),
   lays the guilt of the death of Christ on the Jews. And drove us out
   [kai hemas ekdiOxantOn]. An old verb to drive out or banish, to chase
   out as if a wild beast. Only here in N.T. It is Paul's vivid
   description of the scene told in Ac 17:5ff. when the rabbis and the
   hoodlums from the agora chased him out of Thessalonica by the help of
   the politarchs. Please not God [TheOi me areskontOn]. The rabbis and
   Jews thought that they were pleasing God by so doing as Paul did when
   he ravaged the young church in Jerusalem. But Paul knows better now.
   And are contrary to all men [kai pasin anthrOpois enantiOn]. Dative
   case with the adjective [enantiOn] (old and common word, face to face,
   opposite). It seems like a bitter word about Paul's countrymen whom he
   really loved (Ro 9:1-5; 10:1-6), but Paul knew only too well the middle
   wall of partition between Jew and Gentile as he shows in Eph 2 and
   which only the Cross of Christ can break down. Tacitus (Hist. V. 5)
   says that the Jews are adversus omnes alios hostile odium.

   2:16 Forbidding us [kOluontOn hemas]. Explanatory participle of the
   idea in [enantiOn]. They show their hostility to Paul at every turn.
   Right here in Corinth, where Paul is when he writes, they had already
   shown venomous hostility toward Paul as Luke makes plain (Ac 18:6ff.).
   They not simply oppose his work among the Jews, but also to the
   Gentiles [ethnesi], nations outside of the Abrahamic covenant as they
   understood it). That they may be saved [hina sOthOsin]. Final use of
   [hina] with first aorist passive subjunctive of [sOzO] old verb to
   save. It was the only hope of the Gentiles, Christ alone and not the
   mystery-religions offered any real hope. To fill up their sins alway
   [eis to anaplerOsai autOn tas hamartias pantote]. Another example of
   [eis to] and the infinitive as in verse 12. It may either be God's
   conceived plan to allow the Jews to go on and fill up [anaplerOsai],
   note [ana], fill up full, old verb) or it may be the natural result
   from the continual [pantote] sins of the Jews. Is come [ephthasen].
   First aorist (timeless aorist) active indicative of [phthanO] which no
   longer means to come before as in 1Th 4:15 where alone in the N.T. it
   retains the old idea of coming before. Some MSS. have the perfect
   active [ephthaken], prophetic perfect of realization already. Frame
   translates it: "But the wrath has come upon them at last." This is the
   most likely meaning of [eis telos]. Paul vividly foresees and foretells
   the final outcome of this attitude of hate on the part of the Jews.
   Tristis exitus, Bengel calls it. Paul speaks out of a sad experience.

   2:17 Being bereaved of you [aporphanisthentes aph' humOn]. First aorist
   passive participle of the rare compound verb [aporphanizO], in
   Aeschylus, but nowhere else in N.T.). Literally, being orphaned from
   you [aph' humOn], ablative case). Paul changes the figure again
   [trophos] or mother nurse in verse 7, [nepios] or babe in verse 7,
   [pater] or father in verse 11) to orphan [orphanos]. He refers to the
   period of separation from them, for a short season [pros kairon hOras]
   for a season of an hour. This idiom only here in N.T., but [pros
   kairon] in Lu 8:13 and [pros hOran] in 2Co 7:8. But it has seemed long
   to Paul. Precisely how long he had been gone we do not know, some
   months at any rate. In presence, not in heart [prosOpOi ou kardiai].
   Locative case. [ProsOpon], old word [pros, ops], in front of the eye,
   face) for face, look, person. Literally, in face or person. His heart
   was with them, though they no longer saw his face. Heart, originally
   [kardia], is the inner man, the seat of the affections and purposes,
   not always in contrast with intellect [nous]. "Out of sight, not out of
   mind" (Rutherford). Endeavoured the more exceedingly [perissoterOs
   espoudasamen]. Ingressive aorist active indicative of [spoudazO], old
   word to hasten (from [spoude, speudO]. We became zealous. Comparative
   adverb [perissoterOs] from [perisson], more abundantly than before
   being orphaned from you. Your face [to prosOpon humOn]. Cf. his face
   above. With great desire [en pollei epithumiai]. In much longing
   [epithumia] from [epi] and [thumos], [epithumeO], to run after, to
   yearn after, whether good or bad).

   2:18 Because [dioti]. As in 2:8. We would fain have come to you
   [ethelesamen elthein pros humas]. First aorist active indicative of
   [thelO]. Literally, we desired to come to you. I Paul [egO men Paulos].
   Clear example of literary plural [ethelesamen] with singular pronoun
   [egO]. Paul uses his own name elsewhere also as in 2Co 10:1; Ga 5:2;
   Col 1:23; Eph 3:1; Phm 1:19. Once and again [kai hapax kai dis]. Both
   once and twice as in Php 4:16. Old idiom in Plato. And Satan hindered
   us [kai enekopsen hemas ho Satanas]. Adversative use of [kai = ] but or
   and yet. First aorist active indicative of [enkoptO], late word to cut
   in, to hinder. Milligan quotes papyrus example of third century, B.C.
   Verb used to cut in a road, to make a road impassable. So Paul charges
   Satan with cutting in on his path. Used by Paul in Ac 24:4; Ga 5:7 and
   passive [enekoptomen] in Ro 15:22; 1Pe 3:7. This hindrance may have
   been illness, opposition of the Jews in Corinth, what not.

   2:19 Crown of glorying [stephanos kaucheseOs]. When a king or conqueror
   came on a visit he was given a chaplet of glorying. Paul is answering
   the insinuation that he did not really wish to come. At his coming [en
   tei autou parousiai]. This word [parousia] is untechnical (just
   presence from [pareimi] in 2Th 2:9; 1Co 16:17; 2Co 7:6f.; 10:10; Php
   1:26; 2:12. But here (also 1Th 3:13; 4:15; 5:23; 2Th 2:1, 8; 1Co 15:23)
   we have the technical sense of the second coming of Christ. Deissmann
   (Light from the Ancient East, pp. 372ff.) notes that the word in the
   papyri is almost technical for the arrival of a king or ruler who
   expects to receive his "crown of coming." The Thessalonians, Paul says,
   will be his crown, glory, joy when Jesus comes.
     __________________________________________________________________

Chapter 3

   3:1 When we could no longer forbear [meketi stegontes]. [StegO] is old
   verb to cover from [stege], roof (Mr 2:4), to cover with silence, to
   conceal, to keep off, to endure as here and 1Co 9:12; 13:7. In the
   papyri in this sense (Moulton and Milligan's Vocabulary). [Meketi]
   usual negative with participle in the Koine rather than [ouketi]. We
   thought it good [eudokesamen]. Either literary plural as in 2:18 or
   Paul and Silas as more likely. If so, both Timothy and Silas came to
   Athens (Ac 17:15f.), but Timothy was sent (we sent, [epempsamen], verse
   2) right back to Thessalonica and later Paul sent Silas on to Beroea or
   Thessalonica (verse 5, I sent, [epempsa]. Then both Silas and Timothy
   came from Macedonia to Corinth (Ac 18:5). Alone [monoi]. Including
   Silas. God's minister [diakonon tou theou]. See on Mt 22:13 for this
   interesting word, here in general sense not technical sense of deacon.
   Some MSS. have fellow-worker [sunergon]. Already apostle in 2:7 and now
   brother, minister (and possibly fellow-worker).

   3:3 That no man be moved [to medena sainesthai]. Epexegetical articular
   infinitive in accusative case of general reference. [SainO] is old word
   to wag the tail, to flatter, beguile and this sense suits here (only
   N.T. example). The sense of "moved" or troubled or disheartened is from
   [siainesthai] the reading of F G and found in the papyri. We are
   appointed [keimetha]. Present middle, used here as passive of
   [tithemi]. We Christians are set hereunto [eis touto] to be beguiled by
   tribulations. We must resist.

   3:4 We told you beforehand [proelegomen humin]. Imperfect active, we
   used to tell you beforehand. Old verb, rare in N.T. (only in Paul).
   That we are to suffer persecution [hoti mellomen thlibesthai]. [MellO]
   and present passive infinitive. Not mere prediction, but God's
   appointed will as it turned out in Thessalonica.

   3:5 That I might know [eis to gnOnai]. Paul's common idiom (verse 2),
   [eis to] and the infinitive of purpose (second aorist ingressive active
   of [ginOskO], come to know). Lest by any means the tempter had tempted
   you [me pOs epeirasen humas ho peirazOn]. Findlay takes this as a
   question with negative answer, but most likely negative final clause
   with [me pOs] about a past action with aorist indicative according to
   the classic idiom as in Ga 2:2 [me pOs--edramon] and Ga 4:11 after verb
   of fearing (Robertson, Grammar, p. 988). It is a fear that the thing
   may turn out to be so about the past. Should be [genetai]. Here the
   usual construction appears (aorist subjunctive with [me pOs] about the
   future.

   3:6 Even now [arti]. Just now, Timothy having come [elthontos
   Timotheou], genitive absolute). Why Silas is not named is not clear,
   unless he had come from Beroea or elsewhere in Macedonia. Glad tidings
   of [euaggelisamenou]. First aorist middle participle of the verb for
   evangelizing (gospelizing). Good remembrance [mneian]. Same word used
   by Paul 1:2. Longing to see us [epipothountes hemas idein]. Old and
   strong verb, [epi-], directive, to long after. Mutual longing that
   pleased Paul ("we also you").

   3:7 Over you [eph' humin]. [Epi] with the locative, the basis on which
   the "comfort" rests. In [epi]. Locative case again with [epi]. Distress
   [anagkei]. Physical necessity, common sense in late Greek, choking
   [agchO, angor], and crushing trouble [thlipsis, thlibO].

   3:8 If ye stand fast [ean humeis stekete]. Condition of first class,
   [ean] and present active indicative (correct text, not [stekete] subj.)
   of [stekO], late form from perfect [hesteka] of [histemi], to place.

   3:9 Render again unto God [tOi theOi antapodounai]. Second aorist
   active infinitive of double compound verb [ant-apodidOmi], to give back
   [apo] in return for [anti]. Old verb rare in N.T., but again in 2Th
   1:6. For you [peri humOn]. Around (concerning) you, while in verse 2
   [huper] (over is used for "concerning your faith.")For [epi]. Basis
   again as cause or ground for the joy. Wherewith we joy [hei chairomen].
   Probably cognate accusative [hen] with [chairomen] attracted to
   locative [charai] (Mt 2:10).

   3:10 Exceedingly [huperekperissou]. Double compound adverb, only in 1Th
   3:10; 5:13 (some MSS. [-Os]. Like piling Ossa on Pelion, [perissOs],
   abundantly, [ek perissou], out of bounds, [huperekperissou], more than
   out of bounds (overflowing all bounds). And perfect [kai katartisai].
   First aorist active articular infinitive of purpose [eis to idein--kai]
   of [katartizO], to mend nets (Mt 4:21) or men (Ga 6:1) repair. Chiefly
   late. That which is lacking in [ta husteremata]. The shortcomings, the
   lacks or left-overs (Col 1:24). From [hustereO] [husteron], to be late.

   3:11 Our God and Father himself [autos ho theos kai pater hemOn]. Note
   one article with both substantives for one person. And our Lord Jesus
   [kai ho Kurios hemOn Iesous]. Separate article here with [Iesous]. In
   Tit 2:13; 2Pe 1:1 only one article (not two) treating "our God and
   Saviour Jesus Christ" as one just like "our Lord and Saviour Jesus
   Christ" in 2Pe 1:11; 2:20; 3:18. Direct our way [kateuthunai ten hodon
   hemOn]. First aorist optative (acute accent on penult, not circumflex
   first aorist active infinitive) of [kateuthunO], old verb to make
   straight path. Singular verb also, though both God and Christ mentioned
   as subject (unity in the Godhead). Apart from [me genoito] (may it not
   come to pass) the optative in a wish of the third person is found in
   N.T. only in 1Th 3:11, 12; 5:23; 2Th 2:17; 3:5, 16; Ro 15:5, 13.

   3:12 The Lord [ho Kurios]. The Lord Jesus. Paul prays to Christ. Make
   you to increase [humas pleonasai]. First aorist active optative (wish
   for future) of [pleonazO], late verb from [pleon] (more), to
   superabound. And abound [perisseusai]. First aorist active optative
   (wish for future) of [perisseuO] from [perissos], old verb, to be over
   (common in N.T.). It is hard to see much difference between the two
   verbs.

   3:13 To the end he may stablish [eis to sterixai]. Another example of
   [eis] and the articular infinitive of purpose. Same idiom in 3:2. From
   [sterizO], from [sterigx], a support. Unblameable [amemptous]. Old
   compound adjective [a] privative and verbal of [memphomai], to blame).
   Rare in N.T. Predicate position here. Second coming of Christ again.
     __________________________________________________________________

Chapter 4

   4:1 Finally [loipon]. Accusative of general reference of [loipos], as
   for the rest. It does not mean actual conclusion, but merely a
   colloquial expression pointing towards the end (Milligan) as in 2Co
   13:11; 2Ti 4:8. So [to loipon] in 2Th 3:1; Php 3:1; 4:8. We beseech
   [erOtOmen]. Not "question" as in ancient Greek, but as often in N.T.
   (1Th 5:12; 2Th 2:1; Php 4:3) and also in papyri to make urgent request
   of one. How ye ought [to pOs dei humas]. Literally, explanatory
   articular indirect question [to pOs] after [parelabete] according to
   common classic idiom in Luke (Lu 1:62; 22:2,4,23,24) and Paul (Ro
   8:26). That ye abound [hina perisseuete]. Loose construction of the
   [hina] clause with present subjunctive after two subordinate clauses
   with [kathOs] (as, even as) to be connected with "beseech and exhort."
   More and more [mallon]. Simply more, but added to same idea in
   [perisseuete]. See also verse 11.

   4:2 What charge [tinas paraggelias]. Plural, charges or precepts,
   command (Ac 16:24), prohibition (Ac 5:28), right living (1Ti 1:5).
   Military term in Xenophon and Polybius.

   4:3 Your sanctification [ho hagiasmos humOn]. Found only in the Greek
   Bible and ecclesiastical writers from [hagiazO] and both to take the
   place of the old words [hagizO, hagismos] with their technical ideas of
   consecration to a god or goddess that did not include holiness in life.
   So Paul makes a sharp and pointed stand here for the Christian idea of
   sanctification as being "the will of God" (apposition) and as further
   explained by the epexegetic infinitive that ye abstain from fornication
   [apechesthai humas apo tes porneias]. Pagan religion did not demand
   sexual purity of its devotees, the gods and goddesses being grossly
   immoral. Priestesses were in the temples for the service of the men who
   came.

   4:4 That each one of you know how [eidenai hekaston humOn]. Further
   epexegetic infinitive (second perfect active), learn how and so know
   how (learn the habit of purity). To possess himself of his own vessel
   [to heautou skeuos ktasthai]. Present middle infinitive of [ktaomai],
   to acquire, not [kektesthai], to possess. But what does Paul mean by
   "his own vessel"? It can only mean his own body or his own wife.
   Objections are raised against either view, but perhaps he means that
   the man shall acquire his own wife "in sanctification and honour,"
   words that elevate the wife and make it plain that Paul demands sexual
   purity on the part of men (married as well as unmarried). There is no
   double standard here. When the husband comes to the marriage bed, he
   should come as a chaste man to a chaste wife.

   4:5 Not in the passion of lust [me en pathei epithumias]. Plain picture
   of the wrong way for the husband to come to marriage. That know not God
   [ta me eidota ton theon]. Second perfect participle of [oida]. The
   heathen knew gods as licentious as they are themselves, but not God.
   One of the reasons for the revival of paganism in modern life is
   professedly this very thing that men wish to get rid of the inhibitions
   against licentiousness by God.

   4:6 That no man transgress [to me huperbainein]. Old verb to go beyond.
   Final use of [to] (accusative of general reference) and the infinitive
   (negative [me], parallel to [apechesthai] and [eidenai ktasthai] above.
   And wrong his brother [kai pleonektein ton adelphon autou]. To take
   more, to overreach, to take advantage of, to defraud. In the matter [en
   tOi pragmati]. The delicacy of Paul makes him refrain from plainer
   terms and the context makes it clear enough as in 2Co 7:11 [tOi
   pragmati]. An avenger [ekdikos]. Regular term in the papyri for legal
   avenger. Modern men and women need to remember that God is the avenger
   for sexual wrongs both in this life and the next.

   4:7 Not for uncleanness, but in sanctification [epi akatharsiai all' en
   hagiasmOi]. Sharp contrast made still sharper by the two prepositions
   [epi] (on the basis of) and [en] (in the sphere of). God has "called"
   us all for a decent sex life consonant with his aims and purposes. It
   was necessary for Paul to place this lofty ideal before the
   Thessalonian Christians living in a pagan world. It is equally
   important now.

   4:8 Therefore [toigaroun]. This old triple compound particle [toi, gar,
   oun] is in the N.T. only here and Heb 12:1. Paul applies the logic of
   the case. He that rejecteth [ho athetOn]. This late verb (Polybius and
   LXX) is from [a-thetos] [a] privative and verbal of [tithemi], to
   proscribe a thing, to annul it.) But God [alla ton theon]. Paul sees
   this clearly and modern atheists see it also. In order to justify their
   licentiousness they do not hesitate to set aside God.

   4:9 Concerning love of the brethren [peri tes philadelphias]. Late
   word, love of brothers or sisters. In profane Greek (one papyrus
   example) and LXX the word means love of those actually kin by blood,
   but in the N.T. it is the kinship in the love of Christ as here. Are
   taught by God [theodidaktoi este]. Only here and ecclesiastical
   writers. Passive verbal adjective in [-tos] from [didaskO] as if
   [theo-] in ablative case like [didaktoi theou] (Joh 6:45). To love one
   another [eis to agapain allelous]. Another example of [eis to] and the
   infinitive. Only those taught of God keep on loving one another, love
   neighbours and even enemies as Jesus taught (Mt 5:44). Note the use of
   [agapaO], not [phileO].

   4:10 Ye do it [poieite auto]. The [auto] refers to [to agapain
   allelous] (to love one another). Delicate praise.

   4:11 That ye study to be quiet [philotimeisthai hesuchazein]. First
   infinitive dependent on [parakaloumen] (verse 10, we exhort you), the
   second on [philotimeisthai] (old verb from [philotimos], fond of
   honour, [philos, time]. The notion of ambition appears in each of the
   three N.T. examples (1Th 4:11; 2Co 5:9; Ro 5:20), but it is ambition to
   do good, not evil. The word ambition is Latin (ambitio from ambo, ire),
   to go on both sides to accomplish one's aims and often evil). A
   preacher devoid of ambition lacks power. There was a restless spirit in
   Thessalonica because of the misapprehension of the second coming. So
   Paul urges an ambition to be quiet or calm, to lead a quiet life,
   including silence (Ac 11:18). To do your own business [prassein ta
   idia]. Present infinitive like the others, to have the habit of
   attending to their own affairs [ta idia]. This restless meddlesomeness
   here condemned Paul alludes to again in 2Th 3:11 in plainer terms. It
   is amazing how much wisdom people have about other people's affairs and
   so little interest in their own. To work with your own hands
   [ergazesthai tais chersin humOn]. Instrumental case [chersin]. Paul
   gave a new dignity to manual labour by precept and example. There were
   "pious" idlers in the church in Thessalonica who were promoting
   trouble. He had commanded them when with them.

   4:12 That ye may walk honestly [hina peripatete euschemonOs]. Present
   subjunctive (linear action). Old adverb from [euschemOn] [eu, schema],
   Latin habitus, graceful figure), becomingly, decently. In N.T. only
   here and Ro 13:13. This idea includes honest financial transactions,
   but a good deal more. People outside the churches have a right to watch
   the conduct of professing Christians in business, domestic life, social
   life, politics.

   4:13 We would not have [ou thelomen]. We do not wish. You ignorant
   [humas agnoein]. Old word, not to know [a] privative, [gno-], root of
   [ginOskO]. No advantage in ignorance of itself. Concerning them that
   fall asleep [peri tOn koimOmenOn]. Present passive (or middle)
   participle (Aleph B) rather than the perfect passive [kekoimemenOn] of
   many later MSS. From old [koimaO], to put to sleep. Present tense gives
   idea of repetition, from time to time fall asleep. Greeks and Romans
   used this figure of sleep for death as Jesus does (Joh 11:11) and N.T.
   generally (cf. our word cemetery). Somehow the Thessalonians had a
   false notion about the dead in relation to the second coming. Even as
   the rest which have no hope [kathOs hoi loipoi hoi me echontes elpida].
   This picture of the hopelessness of the pagan world about the future
   life is amply illustrated in ancient writings and particularly by
   inscriptions on tombs (Milligan). Some few pagans clung to this hope,
   but most had none.

   4:14 For if we believe [ei gar pisteuomen]. Condition of first class,
   assuming the death and resurrection of Jesus to be true. In Jesus [dia
   tou Iesou]. Literally, through or by means of Jesus. It is amphibolous
   in position and can be taken either with [tous koimethentas] (that are
   fallen asleep in or through Jesus) like [hoi koimethentes en ChristOi]
   in 1Co 15:18 and probably correct or with [axei] (through Jesus with
   God). With him [sun autOi]. Together with Jesus. Jesus is the
   connecting link [dia] for those that sleep [koimethentas] first aorist
   passive, but with middle sense) and their resurrection.

   4:15 By the word of the Lord [en logOi Kuriou]. We do not know to what
   word of the Lord Jesus Paul refers, probably Paul meaning only the
   point in the teaching of Christ rather than a quotation. He may be
   claiming a direct revelation on this important matter as about the
   Lord's Supper in 1Co 11:23. Jesus may have spoken on this subject
   though it has not been preserved to us (cf. Mr 9:1). Ye that are alive
   [hemeis hoi zOntes]. Paul here includes himself, but this by no means
   shows that Paul knew that he would be alive at the Parousia of Christ.
   He was alive, not dead, when he wrote. Shall in no wise precede [ou me
   phthasOmen]. Second aorist active subjunctive of [phthanO], to come
   before, to anticipate. This strong negative with [ou me] (double
   negative) and the subjunctive is the regular idiom (Robertson, Grammar,
   p. 929). Hence there was no ground for uneasiness about the dead in
   Christ.

   4:16 With a shout [en keleusmati]. Note this so-called instrumental use
   of [en]. Old word, here only in N.T., from [keleuO], to order, command
   (military command). Christ will come as Conqueror. With the voice of
   the archangel [en phOnei archaggelou]. Further explanation of
   [keleusmati] (command). The only archangel mentioned in N.T. is Michael
   in Jude 1:9. But note absence of article with both [phOnei] and
   [archaggelou]. The reference may be thus indefinite. With the trump of
   God [en salpiggi theou]. Trumpet. See same figure in 1Co 15:52. The
   dead in Christ shall rise first [hoi nekroi en ChristOi anastesontai
   prOton]. First here refers plainly to the fact that, so far from the
   dead in Christ having no share in the Parousia, they will rise before
   those still alive are changed.

   4:17 Then [epeita]. The next step, not the identical time [tote], but
   immediately afterwards. Together with them [hama sun autois]. Note both
   [hama] (at the same time) and [sun] (together with) with the
   associative instrumental case [autois] (the risen saints). Shall be
   caught up [harpagesometha]. Second future passive indicative of
   [harpazO], old verb to seize, to carry off like Latin rapio. To meet
   the Lord in the air [eis apantesin tou Kuriou eis aera]. This special
   Greek idiom is common in the LXX like the Hebrew, but Polybius has it
   also and it occurs in the papyri (Moulton, Proleg., p. 14, n. 3). This
   rapture of the saints (both risen and changed) is a glorious climax to
   Paul's argument of consolation. And so [kai houtOs]. This is the
   outcome, to be forever with the Lord, whether with a return to earth or
   with an immediate departure for heaven Paul does not say. To be with
   Christ is the chief hope of Paul's life (1Th 5:10; Php 1:23; Col 3:4;
   2Co 5:8).

   4:18 With these words [en tois logois toutois]. In these words. They
   were a comfort to the Thessalonians as they still comfort the people of
   God.
     __________________________________________________________________

Chapter 5

   5:1 But concerning the times and the seasons [peri de tOn chronOn kai
   tOn kairOn]. See both words used also in Tit 1:2f. [Chronos] is rather
   an extended period and [kairos] a definite space of time.

   5:2 Know perfectly [akribOs oidate]. Accurately know, not "the times
   and the seasons," but their own ignorance. As a thief in the night [hOs
   kleptes en nukti]. As a thief at night, suddenly and unexpectedly.
   Reminiscence of the word of Jesus (Mt 24:43; Lu 12:39), used also in
   2Pe 3:10; Re 3:3; 16:15. Cometh [erchetai]. Prophetic or futuristic
   present tense.

   5:3 When they are saying [hotan legOsin]. Present active subjunctive
   picturing these false prophets of peace and safety like Eze 13:10
   (Peace, and there is no peace). [Asphaleia] only in N.T. in Lu 1:4
   (which see); Ac 5:23 and here. Sudden destruction [aiphnidios
   olethros]. [Olethros] old word from [ollumi], to destroy. See also 2Th
   1:9. [Aiphnidios], old adjective akin to [aphnO] and in N.T. only here
   and Lu 21:34 where Westcott and Hort spell it [ephnidios]. Cometh upon
   them [autois epistatai]. Unaspirated form instead of the usual
   [ephistatai] (present middle indicative) from [ephistemi] perhaps due
   to confusion with [epistamai]. As travail upon a woman with child
   [hOsper he Odin tei en gastri echousei]. Earlier form [Odis] for
   birth-pang used also by Jesus (Mr 13:8; Mt 24:8). Technical phrase for
   pregnancy, to the one who has it in belly (cf. Mt 1:18 of Mary). They
   shall in no wise escape [ou me ekphugOsin]. Strong negative like that
   in 4:15 [ou me] (double negative) and the second aorist active
   subjunctive.

   5:4 As a thief [hOs kleptes]. As in verse 2, but A B Bohairic have
   [kleptas] (thieves), turning the metaphor round.

   5:5 Sons of light [huioi phOtos], sons of day [huioi hemeras]. Chiefly
   a translation Hebraism (Deissmann, Bible Studies, pp. 161ff.). Cf.
   words of Jesus in Lu 16:8 and Paul in Eph 5:9. He repeats the same idea
   in turning from "ye" to "we" and using [nuktos] (night) and [skotous]
   (darkness), predicate genitives.

   5:6 So then [ara oun]. Two inferential particles, accordingly
   therefore, as in 2Th 2:15 and only in Paul in N.T. Let us not sleep [me
   katheudOmen]. Present active subjunctive (volitive), let us not go on
   sleeping. Let us watch [gregorOmen]. Present active subj. (volitive)
   again, let us keep awake (late verb [gregoreO] from perfect [egregora].
   Be sober [nephOmen]. Present active subjunctive (volitive). Old verb
   not to be drunk. In N.T. only in figurative sense, to be calm,
   sober-minded. Also in verse 8 with the metaphor of drunkenness in
   contrast.

   5:7 They that be drunken are drunken in the night [hoi methuskomenoi
   nuktos methuousin]. No need of "be" here, they that are drunken. No
   real difference in meaning between [methuskO] and [methuO], to be
   drunk, except that [methuskO] (inceptive verb in [-skO] means to get
   drunk. Night [nuktos], genitive by night) is the favourite time for
   drunken revelries.

   5:8 Putting on the breastplate of faith and love [endusamenoi thOraka
   pisteOs kai agapes]. First aorist (ingressive) middle participle of
   [enduO]. The same figure of breastplate in Eph 6:14, only there "of
   righteousness." The idea of watchfulness brings the figure of a sentry
   on guard and armed to Paul's mind as in Ro 13:12 "the weapons of
   light." The word [thOrax] (breastplate) is common in the LXX. For a
   helmet, the hope of salvation [perikephalaian elpida sOterias]. Same
   figure in Eph 6:17 and both like Isa 59:17. Late word meaning around
   [peri] the head [kephale] and in Polybius, LXX, and in the papyri.
   [SOterias] is objective genitive.

   5:9 But unto the obtaining of salvation through our Lord Jesus Christ
   [alla eis peripoiesin sOterias dia tou Kuriou hemOn Iesou Christou].
   The difficult word here is [peripoiesin] which may be passive, God's
   possession as in 1Pe 2:9, or active, obtaining, as in 2Th 2:14. The
   latter is probably the idea here. We are to keep awake so as to fulfil
   God's purpose [etheto], appointed, second aorist middle indicative of
   [tithemi] in calling us. That is our hope of final victory (salvation
   in this sense).

   5:10 For us [peri hemOn]. Around us. So Westcott and Hort, but [huper]
   (over, in behalf of) as in many MSS. These prepositions often
   interchanged in N.T. MSS. Whether we wake or sleep [eite gregorOmen
   eite katheudOmen]. Alternative condition of third class with present
   subjunctive, though [eante--eante] more usual conjunction (Robertson,
   Grammar, P. 1017). Used here of life and death, not as metaphor. That
   we should live together with him [hina hama sun autOi zesOmen]. First
   aorist active subjunctive constative aorist covering all life (now and
   hereafter) together with [hama sun] as in 5:17) Jesus.

   5:11 Build each other up [oikodomeite heis ton hena]. Literally, build
   ye, one the one [heis] nominative in partitive apposition with
   unexpressed [humeis] subject of [oikodomeite].) Then [ton hena] the
   accusative in partitive apposition with the unexpressed [heautous] or
   [allelous]. See the same idiom in 1Co 4:6 one in behalf of the one,
   [heis huper tou henos]. Build is a favourite Pauline metaphor.

   5:12 Them that labour among you [tous kopiOntas en humin]. Old word for
   toil even if weary. And are over you in the Lord [kai proistamenous
   humOn en KuriOi]. Same article with this participle. Literally, those
   who stand in front of you, your leaders in the Lord, the presbyters or
   bishops and deacons. Get acquainted with them and follow them. And
   admonish you [kai nouthetountas humas]. Old verb from [nouthetes] and
   this from [nous] (mind) and [tithemi], to put. Putting sense into the
   heads of people. A thankless, but a necessary, task. The same article
   connects all three participles, different functions of the same leaders
   in the church.

   5:13 And to esteem them [kai hegeisthai]. Get acquainted with them and
   esteem the leaders. The idlers in Thessalonica had evidently refused to
   follow their leaders in church activities. We need wise leadership
   today, but still more wise following. An army of captains and colonels
   never won a battle.

   5:14 Admonish the disorderly [noutheteite tous ataktous]. Put sense
   into the unruly mob who break ranks [a] privative and [taktos], verbal
   adjective of [tassO], to keep military order). Recall the idlers from
   the market-place used against Paul (Ac 17:5). This is a challenging
   task for any leader. Encourage the fainthearted [paramutheisthe tous
   oligopsuchous]. Old verb to encourage or console as in Joh 11:31,
   though not so common in N.T. as [parakaleO], the compound adjective
   [oligos], little or small, [psuche], soul), small-souled,
   little-souled, late word in LXX. The verb [oligopsucheO] occurs in the
   papyri. Local conditions often cause some to lose heart and wish to
   drop out, be quitters. These must be held in line. Support the weak
   [antechesthe tOn asthenOn]. Middle voice with genitive of [antechO],
   old verb, in N.T. only in middle, to cling to, to hold on to (with
   genitive). The weak are those tempted to sin (immorality, for
   instance). Be long-suffering toward all [makrothumeite pros pantas].
   These disorderly elements try the patience of the leaders. Hold out
   with them. What a wonderful ideal Paul here holds up for church
   leaders!

   5:15 See to it that no one render unto any one evil for evil [horate me
   tis kakon anti kakou apodOi]. Note [me] with the aorist subjunctive
   (negative purpose) [apodOi] from [apodidOmi], to give back.
   Retaliation, condemned by Jesus (Mt 5:38-42) and by Paul in Ro 12:17,
   usually takes the form of "evil for evil," rather than "good for good"
   [kalon anti kalou]. Note idea of exchange in [anti]. Follow after
   [diOkete]. Keep up the chase [diOkO] after the good.

   5:18 In everything give thanks [en panti eucharisteite]. There is a
   silver lining to every cloud. God is with us whatever befalls us. It is
   God's will that we find joy in prayer in Christ Jesus in every
   condition of life.

   5:19 Quench not the spirit [to pneuma me sbennute]. [Me] with the
   present imperative means to stop doing it or not to have the habit of
   doing it. It is a bold figure. Some of them were trying to put out the
   fire of the Holy Spirit, probably the special gifts of the Holy Spirit
   as verse 20 means. But even so the exercise of these special gifts (1Co
   12-14; 2Co 12:2-4; Ro 12:6-9) was to be decently [euschemonOs], 1Th
   4:12) and in order [kata taxin], 1Co 14:40) and for edification [pros
   oikodomen], 1Co 14:26). Today, as then, there are two extremes about
   spiritual gifts (cold indifference or wild excess). It is not hard to
   put out the fire of spiritual fervor and power.

   5:20 Despise not prophesyings [propheteias me exoutheneite]. Same
   construction, stop counting as nothing [exoutheneO], [outhen = ouden],
   late form in LXX. Plutarch has [exoudenizO]. Plural form [propheteias]
   (accusative). Word means forth-telling [pro-phemi] rather than
   fore-telling and is the chief of the spiritual gifts (1Co 14) and
   evidently depreciated in Thessalonica as in Corinth later.

   5:21 Prove all things [panta [de] dokimazete]. Probably [de] (but) is
   genuine. Even the gift of prophecy has to be tested (1Co 12:10; 14:29)
   to avoid error. Paul shows fine balance here. Hold fast that which is
   good [to kalon katechete]. Keep on holding down the beautiful (noble,
   morally beautiful). Present imperative [kat-echO] (perfective use of
   [kata-] here).

   5:22 Abstain from every form of evil [apo pantos eidous ponerou
   apechesthe]. Present middle (direct) imperative of [ap-echO] (contrast
   with [kat-echO] and preposition [apo] repeated with ablative as in 1Th
   4:3. Note use of [ponerou] here for evil without the article, common
   enough idiom. [Eidos] (from [eidon] naturally means look or appearance
   as in Lu 3:23; 9:29; Joh 5:37; 2Co 5:7. But, if so taken, it is not
   semblance as opposed to reality (Milligan). The papyri give several
   examples of [eidos] in the sense of class or kind and that idea suits
   best here. Evil had a way of showing itself even in the spiritual gifts
   including prophecy.

   5:23 The God of peace [ho theos tes eirenes]. The God characterized by
   peace in his nature, who gladly bestows it also. Common phrase
   (Milligan) at close of Paul's Epistles (2Co 13:11; Ro 15:33; 16:20; Php
   4:9) and the Lord of peace in 2Th 3:6. Sanctify you [hagiasai humas].
   First aorist active optative in a wish for the future. New verb in LXX
   and N.T. for the old [hagizO], to render or to declare holy [hagios],
   to consecrate, to separate from things profane. Wholly [holoteleis].
   Predicate adjective in plural [holos], whole, [telos], end), not adverb
   [holotelOs]. Late word in Plutarch, Hexapla, and in inscription A.D. 67
   (Moulton and Milligan, Vocabulary). Here alone in N.T. Here it means
   the whole of each of you, every part of each of you, "through and
   through" (Luther), qualitatively rather than quantitatively. Your
   spirit and soul and body [humOn to pneuma kai he psuche kai to sOma].
   Not necessarily trichotomy as opposed to dichotomy as elsewhere in
   Paul's Epistles. Both believers and unbelievers have an inner man (soul
   [psuche], mind [nous], heart [kardia], the inward man [ho esO
   anthrOpos] and the outer man [sOma, ho exO anthrOpos]. But the believer
   has the Holy Spirit of God, the renewed spirit of man (1Co 2:11; Ro
   8:9-11). Be preserved entire [holokleron teretheie]. First aorist
   passive optative in wish for the future. Note singular verb and
   singular adjective (neuter) showing that Paul conceives of the man as
   "an undivided whole" (Frame), prayer for the consecration of both body
   and soul (cf. 1Co 6). The adjective [holokleron] is in predicate and is
   an old form and means complete in all its parts [holos], whole,
   [kleros], lot or part). There is to be no deficiency in any part.
   [Teleios] (from [telos], end) means final perfection. Without blame
   [amemptOs]. Old adverb [a] privative, [memptos], verbal of [memphomai],
   to blame) only in I Thess. in N.T. (2:10; 3:13; 5:23). Milligan notes
   it in certain sepulchral inscriptions discovered in Thessalonica. At
   the coming [en tei parousiai]. The Second Coming which was a sustaining
   hope to Paul as it should be to us and mentioned often in this Epistle
   (see on 2:19).

   5:24 Faithful [pistos]. God, he means, who calls and will carry through
   (Php 1:6).

   5:25 Pray for us [proseuchesthe [kai] peri hemOn]. He has made his
   prayer for them. He adds this "human touch" (Frame) and pleads for the
   prayers of his converts (2Th 3:1; Col 4:2f.). Probably [kai] also is
   genuine (B D).

   5:26 With a holy kiss [en philemati hagiOi]. With a kiss that is holy
   (Milligan) a token of friendship and brotherly love (1Co 16:20; 2Co
   13:12; Ro 16:16). In 1Pe 5:14 it is "with a kiss of love." This was the
   customary salutation for rabbis.

   5:27 I adjure you by the Lord [enorkizO humas ton Kurion]. Late
   compound for old [horkizO] (Mr 5:7), to put one on oath, with two
   accusatives (Robertson, Grammar, pp. 483f.). Occurs in inscriptions.
   That this epistle be read unto all the brethren [anagnOsthenai ten
   epistolen pasin tois adelphois]. First aorist passive infinitive of
   [anaginOskO] with accusative of general reference in an indirect
   command. Clearly Paul wrote for the church as a whole and wished the
   epistles read aloud at a public meeting. In this first epistle we see
   the importance that he attaches to his epistles.

   5:28 The grace [he charis]. Paul prefers this noble word to the
   customary [errOsthe] (Farewell, Be strong). See 2Th 3:18 for identical
   close save added [pantOn] (all). A bit shorter form in 1Co 16:23; Ro
   16:20 and still shorter in Col 4:18; 1Ti 6:21; Tit 3:15; 2Ti 4:22. The
   full Trinitarian benediction we find in 2Co 13:13.
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Deuteronomy

   [1]33:12

   Job

   [2]3:21

   Psalms

   [3]32:1   [4]62:2

   Isaiah

   [5]59:17   [6]59:20

   Ezekiel

   [7]13:10

   Matthew

   [8]1:18   [9]1:21   [10]1:21   [11]2:10   [12]3:17   [13]4:21
   [14]4:23   [15]5:38-42   [16]5:44   [17]12:48   [18]22:13   [19]23:29
   [20]24:8   [21]24:43

   Mark

   [22]1:1   [23]1:15   [24]2:4   [25]4:26   [26]5:7   [27]9:1   [28]13:8

   Luke

   [29]1:1   [30]1:4   [31]1:62   [32]3:11   [33]3:23   [34]8:13
   [35]9:29   [36]12:39   [37]16:8   [38]21:34   [39]22:2   [40]22:4
   [41]22:23   [42]22:24

   John

   [43]1:16   [44]5:37   [45]6:45   [46]11:11   [47]11:31   [48]14:27
   [49]15:16   [50]20:25

   Acts

   [51]2:23   [52]2:29   [53]2:37   [54]5:23   [55]5:28   [56]7:43
   [57]7:44   [58]8:3   [59]9:5   [60]9:15   [61]9:22   [62]11:18
   [63]13:23   [64]14:4   [65]14:14   [66]14:15   [67]14:15   [68]15:23
   [69]16:3   [70]16:16-40   [71]16:24   [72]17:5   [73]17:5   [74]17:14
   [75]17:15   [76]17:31   [77]18:5   [78]18:5   [79]18:6   [80]19:39
   [81]20:19   [82]22:10   [83]23:25   [84]23:26   [85]24:4   [86]26:26

   Romans

   [87]1:1   [88]1:9   [89]2:16   [90]3:2   [91]3:5   [92]4:8   [93]4:8
   [94]5:3   [95]5:3   [96]5:9   [97]5:20   [98]6   [99]6:17
   [100]8:9-11   [101]8:26   [102]8:27   [103]9:1   [104]9:1-5
   [105]9:11   [106]9:22   [107]10:1-6   [108]11:5   [109]11:7
   [110]11:26   [111]11:58   [112]12:6-9   [113]12:17   [114]13:5
   [115]13:11   [116]13:12   [117]13:13   [118]14:17   [119]15:5
   [120]15:13   [121]15:16   [122]15:19   [123]15:22   [124]15:33
   [125]16:7   [126]16:16   [127]16:20   [128]16:20   [129]16:25

   1 Corinthians

   [130]1:4   [131]2:4   [132]2:11   [133]2:14   [134]3:5   [135]4:5
   [136]4:6   [137]4:16   [138]4:20   [139]4:20   [140]6:1-20   [141]6:9
   [142]9   [143]9:12   [144]9:12   [145]9:17   [146]11:1   [147]11:1
   [148]11:23   [149]12   [150]12:10   [151]13:7   [152]14:1-40
   [153]14:26   [154]14:29   [155]14:40   [156]15:14   [157]15:17
   [158]15:18   [159]15:23   [160]15:50   [161]15:52   [162]16:15
   [163]16:17   [164]16:20   [165]16:23

   2 Corinthians

   [166]1:19   [167]1:23   [168]2:4   [169]2:5   [170]2:12   [171]3:13
   [172]4:3   [173]4:5   [174]5:7   [175]5:8   [176]5:9   [177]7:6
   [178]7:8   [179]7:11   [180]8:23   [181]9   [182]9:13   [183]10:1
   [184]10:10   [185]10:14   [186]11:7   [187]11:7   [188]11:13
   [189]11:27   [190]12:2-4   [191]12:3   [192]13:11   [193]13:11
   [194]13:12   [195]13:13

   Galatians

   [196]1:4   [197]1:7   [198]1:10   [199]2:1-21   [200]2:2   [201]2:2
   [202]2:7   [203]4:9   [204]4:11   [205]5:2   [206]5:7   [207]5:21
   [208]6:1   [209]6:10

   Ephesians

   [210]1:4   [211]1:16   [212]2   [213]3:1   [214]4:1   [215]4:2
   [216]5:1   [217]5:9   [218]5:20   [219]5:29   [220]6:14   [221]6:17

   Philippians

   [222]1:3   [223]1:3   [224]1:6   [225]1:7   [226]1:8   [227]1:23
   [228]1:26   [229]1:27   [230]1:27   [231]1:30   [232]2:12   [233]2:25
   [234]3:1   [235]3:10-12   [236]3:17   [237]4:3   [238]4:7   [239]4:8
   [240]4:9   [241]4:16

   Colossians

   [242]1:1   [243]1:10   [244]1:13   [245]1:23   [246]1:24   [247]1:24
   [248]2:1   [249]2:2   [250]3:4   [251]4:2   [252]4:18

   1 Thessalonians

   [253]1:1   [254]1:1   [255]1:1   [256]1:2   [257]1:2   [258]1:2
   [259]1:3   [260]1:3   [261]1:3   [262]1:4   [263]1:5   [264]1:5
   [265]1:6   [266]1:7   [267]1:10   [268]1:19   [269]2:1   [270]2:1
   [271]2:1   [272]2:1-12   [273]2:2   [274]2:2   [275]2:4   [276]2:4
   [277]2:5   [278]2:7   [279]2:7   [280]2:7   [281]2:7   [282]2:7
   [283]2:8   [284]2:8   [285]2:9   [286]2:9   [287]2:9   [288]2:9
   [289]2:10   [290]2:11   [291]2:12   [292]2:14   [293]2:14   [294]2:14
   [295]2:16   [296]2:17   [297]2:18   [298]2:19   [299]3:1   [300]3:2
   [301]3:2   [302]3:2   [303]3:2   [304]3:2   [305]3:2   [306]3:3
   [307]3:5   [308]3:5   [309]3:7   [310]3:10   [311]3:10   [312]3:11
   [313]3:12   [314]3:13   [315]3:13   [316]4:1   [317]4:3   [318]4:10
   [319]4:10   [320]4:11   [321]4:11   [322]4:12   [323]4:15   [324]4:15
   [325]4:15   [326]5:2   [327]5:8   [328]5:10   [329]5:12   [330]5:13
   [331]5:17   [332]5:20   [333]5:23   [334]5:23   [335]5:23

   2 Thessalonians

   [336]1:3   [337]1:4   [338]1:5   [339]1:6   [340]1:8   [341]1:9
   [342]2:1   [343]2:1   [344]2:2   [345]2:8   [346]2:9   [347]2:13
   [348]2:13   [349]2:14   [350]2:14   [351]2:14   [352]2:15   [353]2:17
   [354]3:1   [355]3:1   [356]3:5   [357]3:6   [358]3:7   [359]3:8
   [360]3:8   [361]3:11   [362]3:16   [363]3:17   [364]3:18

   1 Timothy

   [365]1:5   [366]1:11   [367]5:24   [368]6:21

   2 Timothy

   [369]2:8   [370]3:13   [371]4:1   [372]4:8   [373]4:18   [374]4:22

   Titus

   [375]1:2   [376]1:3   [377]2:13   [378]2:13   [379]3:15

   Philemon

   [380]1:4   [381]1:19

   Hebrews

   [382]4:2   [383]6:11   [384]6:12   [385]10:22   [386]12:1

   James

   [387]1:1   [388]2

   1 Peter

   [389]2:9   [390]3:7   [391]5:14

   2 Peter

   [392]1:1   [393]1:1   [394]1:10   [395]1:11   [396]1:11   [397]2:20
   [398]3:10   [399]3:18

   Jude

   [400]1:3   [401]1:9

   Revelation

   [402]2:2   [403]2:2   [404]3:3   [405]14:13   [406]16:15

   Sirach

   [407]42:1   [408]45:1
     __________________________________________________________________

Index of Scripture Commentary

   1 Thessalonians

   [409]1   [410]2   [411]3   [412]4   [413]5
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

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  66. file:///ccel/r/robertson_at/wp_1thes/cache/wp_1thes.html3?scrBook=Acts&scrCh=14&scrV=15#ii-p9.2
  67. file:///ccel/r/robertson_at/wp_1thes/cache/wp_1thes.html3?scrBook=Acts&scrCh=14&scrV=15#ii-p9.3
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