Full text of "A commentary on the Greek text of the Epistles of Paul to the Thessalonians"

COMMENTARY

ON THE (JKKKK TKXT

KIMSTLKS OF PATL TO TH1&lt;

THES8ALON

JOHN EADIE, J).D., LL.D.,

DKV.SSOK OF IHHI.ICAI, I.ITKK A IT II K AM) FAK(JKSI3,
t NI l Kn 1 KKSnYTKIJl AN CHCKCH.

KIHTKH KY THK

KKV. WILLIAM Y(.)UX(K M.A..

I \KKIIKAII, ahASUoNV.

WITH I UKI ACK BY THK KKV. I UOPKSSOH OAIIIXS, IU&gt;.

X 1 on bou :
MAC MIL LAN AND CO.

IS 77.

ROBERT MACI-KIIOM-:, I lUXTl
GLASGOW.

4-5

II cli i calcb,

BY KIND rr.IIMISSION,
To

THOMAS 1JIGGART, ESQ.,

OF 1ULUY,

BY THE AUTHOR S WIDOW,
WITH GRATEFUL APPRECIATION OF HIS

PRACTICAL PROOF OF AFFECTION FOR HER HUSBAND S MEMORY,
AND DEVOTION TO THE INTERESTS OF THE

UXITKD PRESBYTERIAN CHURCH,

IN THE PURCHASE OF HER HUSBAND S LIBRARY
FOR THE THEOLOGICAL HALL.

PREFACE.

THE Lectures on First and Seeon&lt;l Thessalonians here puh-
lislied were designed by tlieir lamented author for the press ;
and they will be found to display in full measure his eminent
qualities as an expositor. There is the same extensive and
minute scholarship ; the same originality of research and
independence of judgment; the same penetration and saga
city in tracing the course of argument ; and the same un
failing sympathy with the deepest thoughts and lessons of
inspiration. Independently of his own understood purpose,
these rare excellencies would have required the issue of what
is likely to be his final contribution to exegetical literature.
Nor is it without interest that a career of exposition, devoted
to so many of Paul s epistles, returns upon itself to end with
the first that bear his name.

The author s manuscript, which presents every mark of
being complete, has been most carefully transcribed ; and the
quotations and references have been verified. Special thanks
are due to the Rev. William Young, M.A., of Parkhead Church.
Glasgow, who has kindly discharged the duties of editorship,
and striven in every way to carry the work through the press.
in as accurate a state as possible; and cordial acknowledgments^

v jji PEE FACE.

are also made to the Rev. Professor Dickson, of the University
of Glasgow, who has subjected the proof sheets to a final
revision.

Tt is not doubted that this commentary will be welcomed by
nil lovers of sacred learning, and will tend to foster that exact
study of the original Scriptures, the impulse given to which is
perhaps the greatest of its author s many services to the church
of Christ.

JOHN CAIRNS.

NOTE BY THE EDITOR.

\Vinu-; it is certain that Dr. Eadie regarded the following work
as ready for the press, it is much to be regretted that he did
not live to give it those final touches which would have
rendered it still more perfect and complete. It will be
observed that there is no separate Introduction to the Second
Epistle, though this will be found to some extent provided for
in the Introduction to the First, In the manuscript, too, there
are some indications that Dr. Eadie contemplated adding other
two Essays to that on the "Man of Sin/ -one on the -Re
surrection," and the other on the Second Advent." With
o exceptions, and that noted on page 96, the manuscript

coins in every respect complete, and carefully arranged for

publication. It is hoped that the work, though a posthumous

be found to have been well worth publishing- and

.hat the state in which it is issued from the press will not do

dishonour to so great and so dear a name.

INTRODUCTION.

I. THE CITY OF THESSALONICA.

IESSALONICA (Oeo-&lt;TaAo&gt; /o/) was formerly called Therma
e/o/x/y or Oe^/xa), and tlie gulf on which it stood was named
wrmaicus tiiuu*, on account of the hot salt springs which
ounded in the vicinity. Two earlier legendary names have
en handed down, Emathia and Halia. x The origin of
e present name has been variously accounted for. According
Strabo,~ Therma was rebuilt by Cassander, who added to
the population of three small towns near it, and called it
lessalonica, after his wife, a daughter of Philip. Stephen
Byzantium records, that Philip himself bestowed the new
pellation in honour of a victory gained by him over the
lessalonians; :] while in the Etymologicum Magnum* it is said
at Philip gave the name in honour of his daughter whose
3ther had died in childbirth. Xerxes, according to Hero-
tus, paused at Therma, while his fleet cruised in the gulf,
d his army lay at a short distance ; and the town is men-
&gt;ned by this early name twice at least in Greek history. 5
it the more ancient names have long passed out of view,

Zonaras Hist, xii, 26 ; Steph. Byz. , sub voce.
! Strabo, viii, p. 330.
1 GiTTuXous viKi icras.

TO TraiSiov tdwKt NI/CJ; Tpi&lt;f&gt;eiu Kftl ixaXtat QtcraaXoviK^v, n yap /UIJTIJO TUU
i&iov NiKao-tTroXis tKK\i)ro.

Herodotus, vii, 128 ; Thucydides, i, 61 ; .-Eschines de Falsa Leg.

. 7 INTEODUCTION.

while Thessalonica still survives in the corrupt forms S
Saloniki. The city came first into eminence during the Mac
donian period ; and the new name, from whatever cause, m;
have been imposed by Philip, his own name being found in t
neighbouring Philippi.

Thcssalonica, rebuilt about B.C. 315, is first mention
by Polybius and Livy as a great naval station. 1 Wh
Macedonia was divided into four parts under Paul
, Emilhis by the edicts of Amphipolis, it was made t
capital of the second, or that part which lay betwe
the Axius and the Strymon ; and when, eighteen ye;
afterwards, those four divisions were formed into one provin-
it became in course of time the metropolis.- At the period
the first Roman civil war it was occupied by the party
Pompey (Dion Cass., xli., 20), but during the second it sid
with Antony and Octavius, and was on that account ma
an urbs I tbera (Appian, B.C., iv, 118). As a seaport on t
inner bend or basin of the Thermaic Gulf, 3 and about ha
way between the Hellespont arid the Adriatic, Thessaloni
grew into great importance. It shared largely in the commei
of the /Egean and the Levant, and in the inland traffic of t
country, for behind it lay the great pass that led away to t
.Macedonian uplands, and it was closely connected with t
largo plain watered by the Axius. It was filled, according
Strabo, with a greater population than any other town in t
region. Lucian makes a similar statement. 4 Theodoret a
styles it TroAuaVOpcoTro?. 5 Thessalonica has passed through ma
vicissitudes, but it is still the second city in European^Turb
\Vith its history after apostolic times we have no immedii
concern. It may, however, be noted that in the third centu
t was made a Roman colony, and it was the great bulwark
the empire during the Gothic inroads and the six Sclavoni
Theodosius executed by barbarian troops a terril

1 Polyb. , xxxiii, 4, 4 ; Livy, xxxix, 27, xliv 10

(Thermaic;Sinug) H . nyjhr _ ifl s
o,,k&lt; ^XTO. Geog. viii l- j

INTRODUCTION. ,&gt;

nassacre of thousands of its citizens as a punishment for the
asassination of one of his generals; and for this atrocity he
iras obliged to do public penance at Milan under Ambrose,
rho, with a sublime and faithful audacity, refused the master
f the world admission into the great Church; and only after
ight months suspension, and a full confession in presence of
he congregation, was he readmitted into church-fellowship on
Christinas, 390 A.n. Thessalonica was three times taken by
he Saracens in . ( )()4, by Tancred and the Normans in 1185, arid
y the Turks under Amurath II, in 14o(). Numerous and im-
osing monuments of its earlier greatness are still to be found
i it. The old Roman road forms at the present day the main
horoughfare, and two of its arches may yet be seen. Frag-
lents of columns abound, the sculptures and inscriptions of
lany of which indicate their varying ages, and the purposes
f their original erection. The reader will find information on
11 points in Tafel (Histor. Thessalon. ).

II. THE APOSTLE S VISIT AND THE INTRODUCTION

OF THE GOSPEL.

In the course of his second missionary journey the Apostle,
long with Silas, and probably Timothy also, crossed over to
lurope. " Loosing from Troas," touching at Samothrace, land-
ig at Neapolis, he passed up to Philippi, where, as he says in
lis epistle, he had suffered and was shamefully entreated. In

Roman colony the majesty of the law was violated in his
erson; for, though he was a Roman citizen, he had been beaten

ith the lictor s rods a punishment forbidden by the Porcian
nd Valerian statutes ; and though he had not been convicted
r even tried, the flagellation had been public, which was held
) be an aggravation of the offence, and he had been also cast
ito prison. The terrified duumvirs, knowing at length what

crime they had committed, and what terrible vengeance
ould be inflicted on them, besought Paul and Silas to depart
iat the matter might be hushed up as speedily as possible,
he apostle and his colleague having taken farewell of Lydia,
t once left Philippi, as it presented no immediate prospect of
sefulness. He travelled south and west, along the Egnatian

4 INTRODUCTION.

road thirty-three miles to Amphipolis, on the Strymonic gulf
but did not stay there, advanced thirty miles farther tc
Apollonia, and did not halt there either, but journeyed onward*
other thirty-seven miles, and arrived at Thessalonica. Tim
Macedonian capital had special attractions for him, as it had
large heathen and Jewish population, and could become a centre
of missionary operations, as it was the chief station on th&lt;
Egnatian road which connected Rome with the regions to tin
north of the ^Egean. Cicero, who, when an exile, had foun&lt;
refuge in it, and had often tarried in it on his way to and fron
his Cilician province, describes it as posita in cjmnio Roman
imperil. The Jews in it and its neighbourhood were s&lt;
numerous as to have a synagogue ; for the correct reading o
Acts is, " where was the synagogue of the Jews" (Acts xvii, 1)
Fully a third of the population is supposed to be Jewish at th:
present moment; the Jewish quarter being in the south-easter]
section of the town. Allusions to the Thessalonian Jews
being numerous, and as forming an important section of th(
people, occur in several authors.

True to his heart s desire and prayer to God for Israel, thi
apostle commenced to labour in the synagogue. Though hi:
special function was the apostolate for the Gentiles, he neve
forgot his own people, but, as his manner was, " went in untx
them," and for three consecutive Sabbath days " preached t&lt;
them." He and they had common ground "when he reasonec
with them out of the Scriptures," the divine authority of whicl
they acknowledged equally with himself. His reasonings wer
of course based on the Old Testament and had for their them,
its central doctrine the Messiah to come. His argument tool
two shapes he " was opening," that is, he unfolded their sense
and "alleging," that is, he propounded or advanced the trutl
which the exposition had disclosed. The question at issue wa
what is the idea of the Messiah as portrayed in the 01 &lt;
Testament, and has it been realized ? Show from the law am
the prophets what He was to be and then tell what Jesus was!
depict what He was to do and then picture what Jesus did, am
thus it could be proved how minutely the living person cor
responded to the prophetic ideal. Now there was one point o
transcendent moment in their national prophecies which th

INTRODUCTION. 5

fewish people sadly misconceived the suffering and death of
he promised Messiah. The cross was a stumbling-block to
hem. They could not imagine that one who had been publicly
.xecuted could be the Messiah. So foreign was such a possi-
&gt;ility to all their imaginations and hopes that they could not
ntertain it; and so certain were they that they were right, that
hey refused to examine it. The bare statement was to them
ts own refutation. The inspired preacher therefore took the
ight course and showed them that the promised Messiah
vas depicted specially and characteristically as a suffering
lessiah "opening and alleging that Christ must needs have
uffered and risen again from the dead." So that if any one
rofessing to be the Christ did not encounter agony and death,
e must be an impostor ; for only one who had died and risen
gain fits into prophetic fore-announcement and has a right to
e regarded as Israel s hope and God s anointed servant. The
urden of the apostle s teaching therefore was that in order to
ulfil the Scriptures, the Christ must needs have suffered and
ave risen again from the dead ; it being a plain consequence
lat one who had met with no suffering and hostility, but had
een caressed on his triumphal car as he rode from victory to
ictory, could not be the Christ, for he did not embody in him-
ilf these old inspired predictions. The Christ promised was
.ot only to teach many things but to endure many things, was
o die while he conquered and rise from his tomb to universal
rnpire. A grave lay between Him and His throne ; for His
lingdom was to be won by His blood. In short, the leading
istinction of the Messiah to come was suffering and death.
"he first gospel in Eden dimly alluded to it. The typical dis-
ensation had long foreshadowed it in the blood of its victims ;
he paschal lamb had pointed to the Lamb of God which
aketh away the sin of the world " Even Christ our passover
acrificed for us." Isaiah had described it with graphic minute-
.ess; and in such a light the apostle accepted the fifty-third
hapter of his oracles "He was wounded for our transgres-
ions and bruised for our iniquities " " The Lord laid on Him
he iniquity of us all" "He is brought as a lamb to the
laughter " " Cut off out of the land of the living " " For the
ransgressions of my people was he stricken" "It pleased the

(; INTRODUCTION.

Lord to bruise Him" "His soul was made an offering for sin"-
u He hath poured out His soul unto death "--"He bare the sin
of many." The Psalmist had pictured Him as the great obla
tion for man in man s nature "a body hast Thou prepared Me.
Daniel had portrayed Messiah the Prince, not as clothed ir.
purple, but as one who " shall be cut off ." The prophetic de
lineations of His conquest and kingdom presuppose his resur
rection " He rose again the third day according to the scrip
tures." His reward was a "portion with the great and the
dividing of the spoil with the strong." The second psalm de
picts a conspiracy of the heathen and the people, Gentile and
Jew, kings and princes, Herod and Pontius Pilate, against Jesuf-
at His condemnation and death ; and yet his enemies are over
thrown, and He is installed as King upon God s holy Hill ol
Zion. In being put to a death of shame and agony He
"abolished death," and the words were heard, "The Lord said
unto my Lord, Sit thou at my right hand until I make thine
enemies thy footstool." By such a chain of passages could the
apostle out of the Scriptures open and allege that the Messiah
to come was signally fore-pictured as a Messiah to suffer and
die and rise again from the dead. An urisufferiug Christ such
as the nation dreamed of warlike as David and glorious as
Solomon could not be the promised Christ, for He wanted one
grand and prominent feature of similitude. Having shown that
the Messiah delineated in the Old Testament was to be noted
and known for His sufferings, the apostle then argued, " that
this one is the Christ Jesus whom I preach unto you," or " that
Jesus whom I preach unto you is this Christ." This Jesus having
suffered and risen again has fulfilled the necessary conditions oi
prophecy. The life and career of Jesus are in perfect harmony
with those prophecies which went before concerning Him.
The circumstances of that death had been foretold, and they
were quite peculiar. It was not to be the national mode of
execution by stoning, but by crucifixion hanging on a tree, a
mode unauthorized by the law of Moses ; for suspension from a
stake was only a posthumous degradation inflicted on some
criminals who had been already stoned to death. It was to be
preceded by treachery and an illegal condemnation suborned
witnesses not even agreeing in their testimony. Despised and

INTRODUCTION. 7

:jected was He to be "Not this man but Barabbas." Prepara-
ny to His execution He was to be stripped of His clothes
-"They part my raiment among them and cast lots upon my yes-
ire," and so it was, as the evangelist tells us. He was to die and
3t "not a bone of Him to be broken;" to be numbered with
ansgressors and yet to lie in a rich man s tomb. Not only was
e to suffer openly at the hands of men, but there was to be an
.ner mysterious element in His agony "He hath put Him to
ief" and so His mysterious complaint on the Cross was,
My God, my God, why hast thou forsaken me ?" The conclu-
on to which the apostle in this way strove to bring them was
tat this Jesus is the Christ, surrounded by so great a cloud of
itnesscs; for His sufferings, in their character and purpose, in
lemselves and their adjuncts, were in close harmony with old
ediction ; the law and the prophets fulfilled in the agony of
is Cross and humiliation of His sepulchre: the record of
is last hours being simply prophecy read as history Matthew
lating what David had sung, and the difference between
&gt;aiah and Luke being that between poetry and prose, between
le portrait and the original. The nature ami purpose of that
2ath must have been also illustrated, as at Corinth (1 Cor.
v, 3). Thus, in the first epistle, it is assumed that they knew
lat He had died and gone down to the tomb, and thus
elivered them from the wrath to come (1-10). The creed of
elievers, as he writes to the Thessalonians, is, " We believe
lat Jesus died and rose again." This death was not only an
spiation, but a conquest of death and the obtaimnerit of
bernal life " Them which sleep in Jesus will God bring with
tim" " \Vho died for us that, whether we wake or sleep, we
lould live together with Him" (ver. 10). These doctrines imply,
f course, some statement of the nature of that sin and bondage
Tom which the Christ came to free His people, and of that free
3rgiveriess bestowed through faith on all believers.

As may be learned from the political charge brought against
he apostle, he had also preached in Thessalonica the kingly
ower and prerogative of the Risen One " another king, one
; esus" that He has sole and supreme authority over men;
(hat His laws are to be obeyed at all hazards ; that loyalty to
lim is to be in uniform ascendency ; and that His claims 011

INTRODUCTION,

our suit and service are before those of every other mast&lt;
whatever be his human rank or position. For those who a;
ransomed by His blood consecrate to Him their lives. To Hi:
all power is given in heaven and in earth, to Him who is Loi
of all, crowned with glory and honour. To Him every kn&lt;
shall bow, and every tongue confess. His church is His kin;
dom, and He is its one Sovereign Head. His people are " calk
to His kingdom and glory" as their blessed and ultima!
inheritance.

When we pass from the brief records in the Acts to tl
Epistles, we may infer from many expressions in those epistl(
that another doctrine, which occupied some prominence in h
preaching, was the second Advent.

The Thessalonians on being converted, not only as we ai
told, turned from idols, but waited for " His Son from heaver
On delivering a solemn charge connected with the Aclven
he adjures u by the coming of our Lord Jesus Christ." I
reference to some allied supplementary topics, he says, " R(
member ye not that, while I was yet with you, I told you thes
things." The second Advent was the grand epoch to which tli
preacher ever pointed, and which he described as ever approacl
ing. They had been taught to wait for His Son, the Saviou
from heaven (1-10). They had been called to His kingdoi
and glory (ii, 12). His converts were " His crown and joy i
the presence of our Lord Jesus Christ at His coming" (ii, 19
His prayer was and had been that they should be ""perfect a
the coming of our Lord Jesus with all His saints" (iii, 13
The connection of the dead believers with the second comin
had been misunderstood by some, implying that the apostl
had also touched upon it. The Lord Himself shall descen-
from heaven with a shout, with the voice of the archangel an.

* trump of God." The period when the dead shall be raisec

the living changed, and the church completed in numbers an&lt;

m holiness, to be for ever with the Lord, yea, to live tocrethe

Iim, is the grand hope and the true soul of all felicifr

The suddenness of the second coming had also bee!

dwelt upon-" Yourselves know perfectly that the day of th

Lord cometh as a thief in the night;" and his final prayer i*

that then- spirit and soul and body may be preserved blame

INTRODUCTION. {)

less unto the coining of our Lord Jesus Christ." The recurrence
of this thought so often in the first epistle, and the more full
development of it in the second, are but an echo of his preach
ing on this momentous topic. Nay, so earnestly did he dwell
upon it, that its supposed nearness seems to have induced not
a few to forsake their ordinary habits of industry and threatened
to break up their social life. There is earnest warning against
the wrong impressions produced by his preaching on this point
in the first epistle, by unwarranted oral and written repetitions
of what was supposed to be his doctrine, as told in the second
epistle " That ye be not soon shaken in mind or be troubled,
neither by spirit, nor by word, nor by letter as from us, as that
the day of Christ is at hand," or rather " is arrived."

Such, as may be gathered from Acts and from the two
epistles, were some of the doctrines preached by Paul at
Thessalonica, and they were all closely connected. The Messiah
predicted was to be a suffering Messiah, and such He was, but
His sufferings terminated in His decease, for He rose again and
He ascended to the Throne, " because He became obedient unto
death." He reigns because He died, and from His throne He
comes again to gather all His subjects, waking or sleeping, to
Himself that they may live with Him for ever in blessed
fellowship.

It is also evident from the tenor of the epistle that the
apostle had very specially enjoined morality abstinence from
such sexual impurities as must have been too common in a mari
time and commercial city like Thessalonica " Ye know what
commandments we gave you by the Lord Jesus" (iv, 2).
"Abstain from every sort of evil." Brother-love had also
been inculcated by him " As touching brotherly love ye
need not that I write unto you" (iv, 9). From whatever
cause, there was, owing to the Apostle s visit, a perceptible ten
dency on the part of some, to leave honest industry and gad
about iii listless indolence, and the Apostle had studiously
reprimanded it "That ye study to be quiet, and to do your own
business, and to work with your own hands as we commanded
you." See Commentary under iv, 11, 12. More fully is this
injunction given in the second epistle, iii, 6-13, as in verse 10
" For even when we were with you, this we commanded you,

10 INTEODUCTION.

that if any would not work, neither should he eat." He had
also exhorted them to " walk worthy of God who had called
them."

And the style in which he had preached, and the general

tenor of his conduct are apparent also from the two epistles.

In the first half of the second chapter, the purity, simplicity,

fidelity, and power of his preaching, and his own earnest,

loving, and unselfish nature are specially declared by him to

have been visible to all around him (ii, 10). Nay, he wrought

with his own hands, because he would not be chargeable

to them; and he was doing the same at Corinth, where he

composed these letters (ii, 9). He wrought night and day

toiling by night, that he might have some leisure by day.

The handicraft which he practised was probably the weaving

of haircloth for tents. It is impossible for us to realize the

apostle as a tradesman, dressed in a humble garb, and handling

the implement of his calling, plying a shuttle or needle for

daily bread undistinguished in appearance from the operatives

round about him, either at their work or at their meals. He

who preached the unsearchable riches of Christ holds out his

hands to accept the humble wages which his industry had

earned. He who felt that in his highest function it was a

small thing to be judged of man s judgment, must submit to

have his work inspected and approved before he is paid for it.

The world s greatest benefactor, next to its Saviour, might be

found in a workshop found there on deliberate purpose, a

mechanic at Thessalonica, an orator at Athens. It must have

ecn a very hard thing for him with so many interruptions to

wvrn a scanty livelihood. He confesses it ; but tells that his

lends in Philippi had not forgotten him, and he joyfully

cords of them, No church communicated with me concerning

giving and receiving, but ye only, for even in Thessalonica ye

-sent once and again unto my necessity" (Phil, iv, 16) In fact

his whole demeanour in Thessalonica is laid bare by himself

at and continuous appeals to all who knew him Thus :

/ " ^ \ ~\T o / * J.V/JL y u u i

(i, 5); Yourselves, brethren, know our entrance in

ufflT; f * 7? "^ ^ Vai " : f r after that - -I
fered before, and been shamefully entreated, as ye know, at

INTKODUCTION. 11

Philip])!" (ii, 1, 2, 3j; " Ye remember, brethren, our labour and
travail" (ii, 9); "Neither at any time used we flattering words,
as ye know, nor a cloke of covetousness" (ii, .5); "Ye know how
we exhorted and comforted and charged every one of you "
(ii, 11); "Ye are witnesses . . . how holily and justly and un-
blameably we behaved ourselves among you that believe" (ii, 10) ;
"We told you before that we should sutler tribulation" (iii, 4);
"As ye have received of us how ye ought to walk and please
God" (iv, 1); "Ye know what commandments we gave you by
the Lord Jesus" (iv, 2) ; "To work with your hands as we com
manded you" (iv, 11); "Yourselves know how ye ought to
follow us: for we behaved not ourselves disorderly among you"
(2 Thess. iii, 7). If he wrought with his hands for six days,
what an outflow of feeling on the seventh as he reasoned out of
the Scriptures opened and alleged, or spoke of the life of
Christ within him, or the constraining love that lay upon him.
His nature with all its softness and sympathies poured itself out
at Thessalonica. He describes himself exhorting as a father, and
he was gentle among them as a mother nursing her own child ;
nay, he adds in the fulness of his heart, being " affectionately
desirous of you, we were willing to have imparted unto you,
not the gospel of God only, but also our own souls, because ye
became dear unto us." Yet while this affectionate fervour char
acterized the apostle, and all this yearning for the spiritual
good of his converts filled his bosom, he was maintaining a
heavy conflict. He had come from Philippi, where he had
been scourged ; and though he had borne it patiently, he must
have felt it to be an unspeakable ignominy. The treatment
was scandalous : TrpoTraOovre? Kal vfipia-Oevre? (ii, 2). But his
courage did not desert him, he was bold to speak the
gospel ev TToXXw aywvi in allusion to the dangers by which
he was still surrounded. He refers to the Jews and their
fanatical opposition to Christ and His followers. He must
have foreseen the ominous gathering of the clouds which pre
ceded the outbreak. Yet his heart never failed him, nor was
his spirit soured by ingratitude and hostility. Though he had
come to Thessalonica after persecution and subjection to
personal outrage, he remained in it at his work though
danger was thickening around him, and though he left the

] -2 INTRODUCTION.

city when the storm burst, yet on his arrival at Bercea, he
lost no time in beginning his work, but went at once into the
synao-oo ue of the Jews. But his Jewish antagonists from
Thessalonica, disappointed of their prey, followed him, and as
their exasperation appears to have deepened into ferocity, he
was obliged to depart, his journey leading him to Athens
by sea.

The results of the apostle s preaching in Thessalonica were
varied. Not a few were converted, and the unbelieving Jews
were enraged. The historian says, "some of the Jews," that is
only a small number, "believed and consorted with Paul and
Silas," or rather were allotted or granted by divine favour to Paul
and Silas for such is the meaning of the verb 7rpoa-K\rjpa)Ot]O av
(Winer, Harless, Meyer) ; "of the devout Greeks, a great multi
tude" that is to say, of persons who were proselytes persons
who had forsaken polytheistic heathenism, and attached them
selves to monotheistic Judaism. The insufficiently attested
reading K( u EAA&gt;/j/o&gt;j/ would distinguish two parties pro
selytes and heathen Greeks. "And of the chief women"
apparently also proselytes " not a few "ladies of high social
rank, who from their position as proselytes, or anxious in
quirers, were neither clouded with pagan darkness nor fettered
with^ Jewish prejudices. This was the fruit of three Sab
baths labours in the synagogue among Jews and proselytes of
both sexes. But the apostle speaks of the Thessalonian church
generally as turning "from idols to serve the living and true
an assertion which could be made of neither of the
parties referred to. It is remarkable that in neither of the
epistles does he quote the Scriptures of the Old Testament
The mam purpose of the historian in the Acts is simply to
record the offer of the gospel to the Jews, and how many of
3m rejected it and persecuted the preacher. He is silent as
o any work of the apostle among the Gentile population,
winch, however, as appears from the epistle, was successful to

my great extent. In fact, the majority of the Thessalonian
church appear to have been converted heathens. The apostle
may either have laboured among them on other days than
the Sabbath, when he went to the synagogue; or he may have
for a brief period continued in the city and preached, after the

INTRODUCTION.* 13

jynagogue had been shut to him. Still his residence at
Thessalonica cannot be well extended beyond six or eight
iveeks, and such is the view of Wieseler. His evangelistic
abours were abruptly terminated. The unbelieving Jews,
ealous of the influence of those wonderful strangers, and
inable to cope with them in argument afraid too that the
synagogue might be more and more deserted associated them
selves with " certain lewd fellows of the baser sort." These
ewd fellows are called ayopatot or market or Forum-loungers
i profligate rabble found in these Greek towns, and having a
lefined and well-known character, called dregs and mire by one
)ld author, lying and perjured by another, like the lax/aroni
)f Naples to whom they have been compared. With these
strange allies forward to any mischief, the Jews raised a mob,
ind set all the city on an uproar; assaulted the house of Jason,
with whom the apostle lived, and who may have been a
unsnian (Rom. xvi, 21), or may have wrought at the same
occupation. The purpose of the assault was to bring Paul and
Silas out to the people ei&lt;? TOV r)/}/xoi , the people in its corporate
capacity Thessalonica being a free city, with rulers who in
the Forum tried causes in the presence of the people. Dis
appointed in not finding Paul and Silas, and resolved to
accomplish their purpose in another way, they dragged Jason
and certain brethren, who probably were at the moment in his
house, before the rulers e-jrl rot&gt;? 7ro\Lrupx f ^- These rulers are
called (TTpart)"/o[ at Philippi, it being a Roman colony; but here,
in an arbs libera they were called politarchs ; and the title is
still seen graven on one of the arches of the city along with
the names of seven who held the office three of them having
the same names as those of Paul s Macedonian companions,
Sopater, Gaius, Secundus. The charge laid against them was
that " the men who have turned the world upside down have
come hither also," with the same purpose of revolution that, in
short, they were rebels guilty of treason, having broken the
Julian laws, disowning the authority of the Emperor, and
setting up another king, one Jesus. No doubt this was a
misconception of the apostle s doctrine, perhaps a wilful
perversion of it: for we cannot acquiesce in Davidson s supposi
tion, that the apostle preached a doctrine "which involved

] 4 INTRODUCTION.

.sensuous ideas respecting the nature of Christ s kingdom, which
was to be in some sort an earthly one." 1 A clear distinct
accusation of this nature could riot have been treated with
such lenience, nor is there any utterance of the apostle which
can justify such an insinuation.

But the mob cared nothing about a religious question, and
could not have been bribed to raise any disturbance about a
Jewish dogma. A political accusation was therefore forged.
The Jews, regarding their Messiah as a temporal sovereign,
transferred their conceptions to the Christian doctrine of
Christ s spiritual kingship, and charged the apostle with so
holding and proclaiming it. Under a similar charge was He
prosecuted Himself; the tablet on His cross bore the indict
ment, " Jesus of Nazareth, King of the Jews." On hearing such
a charge involving such consequences, the people and the
politarchs were alarmed the Jews having been at that time
banished from Rome by the Emperor Claudius as political
disturbers; 2 and not entering into any judicial examination in
the meantime, they took security of Jason and the others, and
let them go. The IKO.VOV or bail taken from Jason could
scarcely be that the apostle should appear; for he was sent
away from the city that very night, and the money pledged in
that case would be forfeited, for faith had not been kept." The
pledge may have been, not that Jason should refuse Paul and
Silas admission into his house, but that they should at once
leave the city Jason and his party being held bound for the
preservation of the peace. Fines may have been exacted
afterwards, for the Thessaloriians had suffered like the churches
m Judsea and one feature of that suffering was "the spoiling
of their goods." There was imminent clanger of another and
Tcer outbreak, and all hope of safety and usefulness beino-
:tmguished, the brethren immediately on the evenino- of the
ime day sent away Paul and Silas by night into Beroea a
the eastern slope of the Olympian range, and five miles

1 Davidson s Introduction, vol. I., p. 26 1868
S "" &lt;teC " Chresto&gt;assid - tumultuantes Roma

Wiesw

e ,

Tacitus, Annal ii 32 -** ttalia Pe lle m U, mentioned by

INTRODUCTION. 15

south-west of Thessalonica. The apostles, however, had a
strong hope of returning after the popular fury had subsided.
The phrase "by night" in verse 10 implies a suspicion of
danger and ambush ; for Jewish hostility was sly as well as
vindictive, as wily in its methods as unscrupulous in its ends.
Thus ended the apostle s brief visit to Thessalonica, but it has
borne memorable fruit. The city in subsequent centuries was
greatly instrumental in converting savage hordes of Sclavonians
and Bulgarians; and, in times of warring heresies, it was called
the orthodox city. The legends of Demetrius a martyr of
-the fourth century, and the patron saint of the city have, how
ever, superseded the fame of the apostle. The learned
Eustathius was archbishop in 11S"&gt;; and Theodore Gaza, who
came to Italy after the fall of Constantinople, and contributed
to the revival of letters in western Europe, belonged to
Thessalonica.

III. GENUINENESS OF THE EPISTLE.

The Church has been unanimous in holding the Pauline
authorship up till a very recent period, and the objections of
some German critics scarcely disturb the harmony. In the
patristic writings little use is made of this epistle, and the
reason is evident, for it is not distinctly doctrinal ; it does not
expose serious error ; it does not vindicate either the apostle s
office or defend the gospel which he proclaimed. It contains,
save on one point, none of those profound arguments which are
to be met with in the other epistles. It is a quiet and earnest
letter written to encourage a people recently converted by the
apostle, and exposed to such trial and persecution as might
endanger their firmness and constancy. There is, therefore,
little in it that could serve any of the polemical or practical
ends which the early church writers had in view. The
allusions in the Apostolic Fathers are few and faint. Some of
the words and phrases, however, sound like an echo of several
clauses in this epistle though Lardner and Kirchhofer lay too
much stress on them. Thus, in the Epistle of the Roman
Clement to the Corinthians, " We ought in all things to

o e&gt;

give thanks unto Him," compared with 1 Thess. v, 18,

1 (j INTRODUCTION.

there being some resemblance ; but the second quotation
usually given is quite indistinct, " let our whole body
therefore, be saved in Christ Jesus," compared with ]
Thess. v, 23. The quotations from the so-called Ignatiaii
Epistles are as unsatisfactory. " Devote yourselves to un
ceasing prayers " "Pray also for other men without ceasing,
compared with 1 Thess. v, 17 ; but the distinctive epithet
aSiaXetTrros w? is wanting in the Syriac version of these,
epistles. The language of Polycarp is more decided as ;s
reminiscence from this epistle "making intercessions without
ceasing for all," compared with v, 17; "abstaining from all
iniquity," compared with v, 22.

But the allusions in succeeding writers are definite and con
clusive. Irenaeus prefaces the quotation of v, 23, "and for
this reason, the apostle explaining himself, has set forth the
perfect and spiritual man of salvation, speaking thus in the:
First Epistle to the Thessalonians." Tertnllian quotes i, 9-10
with the remark, " knee tcmpom cum Thcssalonicensibus disce;"
and, in quoting v, 1-2, says, on that account the majesty of the
Holy Spirit . . . suggests de temporibus autem et tern-
porum spatiis, fratres, non est necessitas scribendi vobis, ipsi
enim certissime scitis, quod dies Domini quasi fur noctc ita
adveniet, quum dicent Pax, et tuta sunt omnia ; tune illis
repcntinus insistet interitus" (1 Thess. v, 1-3). Clement of
Alexandria writes, "This the blessed Paul plainly signified
saying," the citation being ii, 8. Such allusions occur often in
Origen, as when quoting ii, 14, "and Paul, in the First Epistle j
to the Thessalonians, says these things." Similar allusions occur
us treatise against Celsus. Eusebius placed the epistle
among the ^oXoyoJ/xei/a. It is found in the Syriac Peshito

*ion, in the old Latin version, and is named in the Mura- -
&gt;nan fragment ad Thessalonicenses sexto, It was admitted ;
into Marc.on s canon as the fifth of the ten Pauline Epistles

Against the genuineness of the epistle, Baur and Schrader
hrew out suspicions in 1835-36. Baur s first attack was
m his Dte Pastoral-briefe; but in his Paulus, 1845 he
has formally argued the point, and ten v ears after he ^ave
additional reasons in the Tkeolog. Jahrb., p. ii, 1 855 H is !
theory, however, has met nothing but opposition, even

Hilgenfeld deserts him in defence of this epistle. Baur has
been replied to by Koch, Grimm, Lange, Block, Reuss,
Liinemann, Hofmann. It is needless to reply to an argu
ment which has made no converts, and which Jowett and
Davidson have so successfully exposed. A few sentences
may suffice.

Baur s first objection, that the epistle is unimportant and
levoid of doctrinal discussion, is easily met by affirming
that the apostle did not discuss doctrines, save when they
were challenged or misunderstood; and that, even in this
epistle, there is one doctrine which occupies a prominent
place, because the state of the Thessalonian Church required

full statement of it. The contents of the apostle s letters
were suggested and moulded by the circumstances of the
churches which ho addressed, for they were not abstract
or didactic treatises, but living communications made with
immediate reference to wants, trials, errors, dangers, or in
quiries, in the churches to which he writes. Though the
apostle wrote for all times, he always wrote to meet some
present exigency. Profound dogma, chains of lofty reasoning
and illustrations of first principles, are not found in this epistle,
for they were uncalled for ; but it is full of those encouragements
to the believers which they needed, since, as they were recent,
converts, their courage was sorely tried. It abounds also in
practical counsels for Christians living in a heathen society so
full of temptations ; for it required no common caution, decision,
fortitude, and self-denial, to walk worthy of God who had called
them. Why should such an epistle be reckoned un-Pauline (
It is surely Pauline wisdom and love to write to a church
founded by himself in terms suited to its history and condition.
That his epistles vary as the state of the churches differed is
one great proof of his authorship ; and that this epistle falls, in
fulness and grandeur of material, behind those of the Romans,
Corinthians, and Galatians, is no proof whatever that it did not
come from his pen. Nor is the fact that the epistle contains
so many historical appeals and reminiscences any objection to
its Pauline authorship, since any one writing in the apostle s
name might find such materials in the Acts of the Apostles.
The reply is, that in the epistles there are allusions not found in

18 INTRODUCTION.

Acts, such as Timothy s coming to the apostle at Athens (M.
under iii, 2), and his labouring with his own hands for his
support. Nor would any forger venture to characterize the
Thessalonian Church as chiefly heathen, when the narrative in
Acts might lead us to infer that the members were principally
Jews and proselytes. The epistle, therefore, in its historical
element is no mere expansion of the narrative in Acts. The
apostle had recently been at Thessalonica, and the whole
circumstances of his sojourn being fresh in his remembrance, he
touches on several of them to show that they were cheering
memories, and to assure them of the affectionate interest which
he had still in them ever in the hope not only that this
relationship would not be disturbed, but also that their earlier
spirituality and fruitfulness, their joy and patience all the
blessed results of their conversion, might remain with them.
He appeals to their own knowledge of what they had been in
heart and life when he was among them ; and this is no aimless
thing, for it is a virtual charge not to let their first impressions
fade, l)ii t to continue steadfast, and to preserve what the
prophet calls "the kindness of thy youth, the love of thine
espousals" (Jer. ii, 2). Baur objects, too, that Paul, in
chap, ii, holds up Jewish believers as a pattern, which he never
elsewhere does. But the reader may compare Gal. i, 22-24.
Nor is the reference to the Jews (ii, 14-16) so decidedly out
of the apostle s style and manner as to wrest the authorship of
the epistle from him. The apostle does certainly stigmatize
the Jews with uncommon severity; but he is as unsparing
against the Judaists in passages where Baur at once recog
nizes his hand. The description of the Jews is true, as the
apostle had already felt at the Pisidian Antioch, at Iconium,
at Lystra, Thessalonica, and Bercea. The apostle saw his own
people ripening for judgment, and predicted it. In the clause
"wrath has come upon them," &lt;5 p y } } does not, as Jowett
supposes, mean judicial blindness, but divine punishment; and
the declaration is no narrative of a past event. See on the
In the Epistle to the Romans they are viewed under
another aspect, that of pride and unbelief, and there is expressed
a strong desire for their salvation. Another phrase at which
Baur stumbles, "to speak to the Gentiles that they mio-ht be

INTRODUCTION. 1 &lt;)

ived," has virtual parallels in Acts xiv, 1 ; xvi, G-32 ; xviii,
-9 ; 2 Cor. xi, 7.
The lano ua^c employed to describe the Thessalonian Church,

O O 1 &gt;

ccordiug to Baur, presupposes a longer time to have elapsed
ince its formation than the history warrants. How could
hey so soon he patterns to believers in Macedonia and Achaia,
ie report of their conversion being carried everywhere ? How
ould the apostle say, after so short an interval, that he longed
3 visit them, &c. ? \Ve will not reply that the difficulty is
jssened by assuming that the Second Epistle is really the
irst, and that thus we may elongate the interval. But
acre is nothing very startling in the language i, 7, 8, as
hessalonica was a great centre of maritime and commercial
nterprise. Strangers visiting it from all parts of the country,
rould, on their return, spread the report of that great novelty
diich had taken place in the city, the wondrous revolution in
elief and character which so many citizens had undergone at
tie bidding of two Hebrew strangers. Some six months might
uffice for this circulation of news. The apostle longed to see
liem, for he had been forced to leave them abruptly, when the
Christian community had not been fully consolidated. Baur
Bonders at members of the church becoming restless and
idolent at so early a period ; but the very earliness of the
eriod makes it all the more likely as the result of a mighty
hange of creed and opinion, which seems to have bewildered
hem ; not having had any long period of instruction, they had
lisunderstood the doctrine of the Second Advent. The para-
raph on the relation to the Second Advent of those who died
efore it, on the resurrection of the dead, the change of the
.ving, and the rapture of the saints, is surely not un-Pauline as
5aur contends, but is in harmony with 1 Cor. xv, 52. Nor
.oes the anxiety to which the apostle responds imply that a
irst generation of believers must have fallen asleep. On the
ther hand, though only one believer had died, or though none
lad died at all, each had the certainty of coming death ; and it
v r as therefore a natural question among a people who had
njoyed only a brief period of instruction, which on some
oints could be only fragmentary and partial, and which, being
o foreign to all previous thoughts and associations, might not

o () INTRODUCTION.

be fully comprehended without repeated illustration and argu
ment. * Further, if there are passages in this epistle like some
in the other epistle, why should the resemblance be called
imitation ? and if a phrase without parallel occurs, why should
it be styled un-Pauline ? This hypercriticism of Baur is quite
unsatisfactory, as it may be thought to serve either point,
for or against any document. Unstudied resemblances are
usual proofs of unity of authorship, and diction without
parallel is usually regarded as a token of originality. More
over, a forger writing after Paul s time would have called hin:
by his official title of Apostle and how could such make the
dead apostle write, " we who are alive and remain unto the
coming of the Lord " ? Nor would any one, getting his onh-
materials from the Acts, have ventured to say that Timothy
was sent from Athens to Thessalonica, the statement of the
Acts being, that Timothy and Silas having been left behind at
Bercea, joined the apostle at Corinth. The two statements are
not in conflict, but a forger would not have placed them in
even apparent contradiction. See under iii, 1.

The reference to church officers 1 in v, 12 is objected to by
Schrader, because, according to 1 Tim. iii, (1, no novices were to
be invested with office, whereas all ordained to pastoral work
in Thessalonica must have been in that category. There could
not, his conclusion is, have been elders in that church when
this epistle is ordinarily supposed to have been written. The
objection may be met in various ways. It is not necessary to
apply a general injunction given by Paul toward the end of
his life, and when churches had been organized for years, to a
special case occurring at a time so much earlier. The injunc
tion in the Epistle to Timothy may have been based on expe
rience. It was given to a fellow-labourer connected with a
church long established, and where many matured believero
could easily be found. In Crete all must have been novices,
and no such counsel is given to Titus. The apostle did not
himself always act on it (Acts xiv, 23). The neophyte in
general was one not trained, one as yet devoid of practical
adaptation to the work, on account of the recency of his
conversion. But in Thessalonica there had been decided and
1 Office-bearers. Davidson, page 449,

INTRODUCTION. *&gt;1

-peedy spiritual advancement, nay, Jason may have been a
)eliever of a date prior to the apostle s arrival. If the apostle
,et them apart himself, he must have had confidence in their
general character ; and if they were appointed after his depar-
-ure, and before the writing of this letter, then the term novice
vould scarcely apply to his first converts. A church could not
&gt;e permanently organized without an ordination of elders to
&gt;reserve the order essential to edification. And the elders are
lamed by no special title as presbyters, overseers, or deacons
but by the general appellation of presidents.

IV. TIME, PLACE, AND OCCASION UF THE EPISTLE.

After the abrupt departure of the apostle from Thessalonica,
le went to Benva, and there leaving Silas and Timothy, he pro
ceeded to Athens, his conductors being enjoined to send Timothy
ind Silas to him with all speed. After a brief period, he arrived
it Corinth where he remained for a considerable time. Timothy
ejoined him at Athens, but Silas seems to have sojourned
ionic time longer at Bera i a or elsewhere in the Macedonian pro
vince, for the absence of Timothy left the apostle " alone " at
Ythens. All the three were at Corinth when this epistle was
vritten, their names being in the opening salutation. After the
ipostle had left Thessalonica, he yearned after his converts
his stay with them being so brief, and their external condi-
ion, their exposure to outrage, being so trying. The apostle
nade also two attempts to visit them in person ; Satan, how-
jver, prevented him as he writes to them. But at Athens he
;ould no longer forbear, and from that city, though he was to be
eft in solitude Silas, if there, going perhaps on some other
mrecorded mission he despatched Timothy to visit the Thes-
ialonians, to stablish and comfort them concerning their faith,
ind to present such truths and hopes as should animate them
n the trying circumstances (iii, 1-5). Timothy accomplished
ills mission and came back to the apostle, now at Corinth (Acts
cviii, 5), with a report which gladdened him (iii, 6) ; and the
eception of such a report was the immediate occasion of
:he epistle. Some indeed, as Hug and Hemsen, suppose that
Timothy was sent by Paul from Beroea to visit the Thessalonians ;

92 INTRODUCTION.

but the supposition is distinctly opposed to the precise state-
ment in iii, 1,2, which speaks only of the mission of Timothy i
from Athens. This view is held by Theodoret, Hemming, Bui-
linger, and Aretius; and a modification of it is held by Calovius;
and Bottger, viz., that the epistle was written at Athens during;
a flying visit of the apostle, while his headquarters were at
Corinth. The epistle was written during the earlier period oi
the apostle s residence in Corinth, probably A.D. 52, perhaps 53,
so that it is the earliest of the extant Pauline epistles. Others,
however, contend for a later date, but on very insufficient
grounds. Wurrn supposes a later visit to Athens, from the
notion that 1 Thess. iii, 1, 2 ; 6, is opposed to Acts xvii, 15; xviii,
5 : the argument being that, according to the epistle, Timothy
and Silas were with Paul at Athens, while, according to Acts,
they joined him at Corinth. But there is perfect harmony in
the statements. In ii, 18 the apostle limits the plural to
himself, and the following plurals must have a parallel limita
tion. Kochler places the epistle in date near the fall of Jeru
salem from a misunderstanding of ii, 1G ; and Whiston assigns
it to A.D. 07, or a little before the apostle s death, because it is
seldom referred to in the "Apostolic Constitutions," and the
persecutions referred to in the second chapter were such as hap
pened under Nero. See Benson s reply. Schrader dates it at the
period indicated in Acts xx, 2, but many allusions in the epistle :
would be totally inapplicable to such an hypothesis. The argu
ment of Schrader, Bottger, and others is that i, 8, implies
itinerant evangelistic labours on the part of the apostle in
regions beyond Macedonia and Achaia. But the real meaning
of the verse simply is, not that that missionary work had been
extended, but that the reports of the success of the gospel in
Thessalonica had travelled through the provinces and beyond
them. Other arguments against the common view are inci
dentally referred to in our remarks on the genuineness of the
epistle.

Grotius, and after him Baur, Ewald, Benson, and Davidson,
invert the common order of the two epistles and assume
the shorter one as the earlier Grotius regarding the Man
of Sin as the Emperor Caligula who attempted to have his
statue erected in the temple, and, supposing that a^ a PX w (2

INTRODUCTION. -23

Thess. ii, 13) refers to Jewish Christians who had come from
Palestine, Jason being one of them, holds that to this party
.he epistle was written altcro anno Cajani principatus. The
heory chronologically and otherwise is wholly baseless. The
irgumcnts for a later date of the first epistle are taken from i, 8,
is to the report of their conversion being circulated everywhere ;
rom the injunction to submit to their church presidents, v, 12 ;
md from their doubts about the connection of departed breth-
en with the Second Advent. These arguments adduced by
jJwald and Davidson have been already referred to. It is
illeged, however, that the so-called first epistle is to some extent
correction or fuller explanation of what had already been
vritten in the so-called second one. The doctrine of the Ad-
rent had been misunderstood, and it is cleared up in 1 Thess.
v, 13. But the hypothesis is unnatural ; for the result of the
nisapprehensions referred to might be indeed tremor, indolence,
,nd dissatisfaction with present things ; but there is nothing
that can suggest the second point which the apostle takes up
the sorrow over the holy dead. Nothing is said in the so-
called second epistle which could have given rise to such anxiety
as the apostle describes and relieves.

Nor is there any real argument in the phrase " The saluta
tion of Paul with mine own hand, which is the token in every
epistle, so I write." For the words do not assert that in the
first epistle written by him he adopted a mark of authentica
tion which was to characterize all his epistles ; but the refer
ence is to epistles circulated in his name (2 Thess. ii, 2), and
his purpose is to guard against such fabrications. The allusion
to such forgeries does not prove that he had not written a first
epistle himself it rather presupposes it, and that some one had
imitated it. Ewald s admission that the second epistle had
been preceded by an earlier one which is now lost is a needless
conjecture. It is quite forced to take 2 Thess. i, 4, or iii, 2, as
referring to what happened in Bercea from which Ewald con
jectures that he wrote the epistle.

In a word, the two epistles, regarded in the order usually
assigned them, naturally fit in to one another. The second
epistle is supplementary to the first, and the first sprang
naturally out of the circumstances. It contains the fresh

L &gt;4 INTRODUCTION.

memories of his sojourn in Thessalonica; appeals to their own
knowledge and experience; exhorts them to be steadfast under
persecution, which, breaking out during his stay, had not yet
subsided; comforts them under bereavement; and enforces many
practical counsels. At the time of writing the second epistle
the circumstances were different. His doctrine had been mis
understood as affirming the near approach of the Advent; nay,
teaching had been given and letters published in his name
which he had not authorized. In 1 Thess. ii, 15, there is ail
allusion to the previous letter. The exhortations to industry
in the first epistle are general: " We beseech you ;" but in the
second the charge is more precise : " We command you." The
germs of the evil may have been discerned by him during his
personal ministry among them, but the mischief had ripened,
and being absent during its growth, he writes, " We hear that
there are among you some that walk disorderly." That evil
warned against in the first epistle, and borne with too, was no
longer to be tolerated; they were to withdraw themselves from
the disorderly, and in no way to countenance them. In the
first epistle his whole counsels presuppose that they may be
accepted, but in the second he is afraid that direct disobedience
may be manifested (iii, 14). The ordinary opinion as to the
order of the two epistles has highest probability in its favour ;
the other may be plausible on some points, but rests on
assumption and conjecture.

V. CONTEXTS OF THE KPISTLK.

The contents of the epistle are simple, but full of interest.
The details of his preaching and mode of life are given honestly
and with the perfect assurance that the Thessalonians would
sanction all his statements, and that every appeal would at once
meet an affirmative response. The first part of the epistle is
chiefly historical in outline. He touches on his entrance to
them, and his success among them, their conversion and its
wonderful results. Then he reminds them how pure humble
affectionate, and self-denying he had been among them as a
preacher of Christianity, and what persecutions in consequence
of their faith they had endured. He mentions also his own

INTRODUCTION. l&gt;5

nxiety about them, his yearnings after them, and his repeated
oiitless attempts to pay them a second visit. The mission of
"imothy in his room, and the good report with which he had
eturned, increased his desire to see them, tilled him with
mnkfulness for their steadfastness, and invited him to prayer
ur them. Next lie warns them against impurity a promi-
ent sin of heathenism ; and exhorts them to brotherly kiiul-
ess and modesty. Now, he opens up the doctrine of the
econd Advent: the certainty of the resurrection of the dead
nd its priority to the change which shall pass over the living,
ic period, however, being uncertain, and therefore laying
el levers under solemn obligation to watchfulness and prepara-
lon. The epistle concludes with detached counsels on social
uties connected with church membership, and with an earnest
rayer for them, and a desire to have an interest in their
rayers. It closes with the benediction.

Y.I. \Voitivs ON Tin-: EPISTLES.

The authors whose comments on the epistles are quoted or
eferred to are principally the following :

The Greek Fathers Chrysostom, Theodoret, Joannes Dainu-
cenus, Oecumenius, Theophylact, Theodore of Mopsuestia.

The Latin Writers Jerome, Augustine. Pelagius, Ambrosi-
ster, Tertullian, Hilary, Primasius.

The Postills of Nicolas de Lyra belong to the fourteenth
century.

Coming down to the period of the Reformation, we have the
names of Erasmus, Luther, Calvin, Zwingli, Beza, with those
of their followers, Hunnius, Camerarius, Hemming, Bullinger,
Hyperius, Zanchius, Victorinus, Marloratus, Bugenhagen.

Partly of the same period, and partly later, we have

Among the Catholics Estius, Vatablus, a-Lapide, Justiniani,
Harduin.

Among the Protestants of the Continent Piscator, Cocceius,
Crocius, Aretius, Clericus, Fromond, Cajetan, Grotius, Wet-
stein, Tarnovius, Er. Schmidius, Calixtus, Calovius, Bengel,
Wolf, Schottgen, Van Til, Musculus, Vorstius, Jaspis, Heumann,

INTRODUCTION.

Baumgarten, Koppe, Bolten, Rosenmuiler, Michaelis, Balduin,
Storr, Bouman, Reiche.

The following are the names of English expositors Jewell.
Cameron, Sclater, Hammond, Chandler, Whitby, Pierce, Ben
son, Macknight, Doddridge, Barnes.

The following collectors of annotations may also be named
Eisner, Kypke, Krebs, Loesner, Heinsius, Bos, Raphelius*
Knatchbull.

The following may be more specially noted

Tuvretin (1739); Krause (1790); Tychsen (1823); Flatt
(1829); Pelt (1830); Hemsen (1830); Schrader (1836); Hug
(1817); Usteri (1833); Schott (1834); Bloomfield, New
Testament, vol. II, 4th ed. (1841); Olshausen (1844); de
Wette (1845); Baumgarten-Crusius (1848); Koch (1849); Peile
(1849); Conybeare and Howson (1850); Ililgenfeld (1852);
Jowett (1855); Ewald (1857); Bispiug (1857); Wieseler (1859);
Wordsworth s Neiv Testament, p. Ill (1859); Webster and
Wilkinson s New Testament (1861); Hofmann (1862); Alford t
New Testament, vol. Ill, 4th ed. (1865); Ellicott, 3rd ed. (1866);
Riggenbach, Langes Bibelwerk (1867); Liinemann (Meyer)
1867; Lilly (1867).

]\ T OTE.

The Grammars referred to are those of A. Buttmann,
P. Buttmann, Matthiae, Kiihrier, Winer, Stuart, Green, Jelf,
Madvig, Scheuerlein, Kriiger, Schmalfeld, Schirlitz, Donald
son, Host, Alt. In addition to these may be named Hartung s
Lehre von den Partikeln der griechischen Sprache, 2 vols.,
Erlangen, 1832; and Bernhardy s Wissenschaftliche Syntax
der griechischen Sprache, Berlin, 1829.

The Lexicons referred to are those of Hesychius, Suidas,
Suicer, Passow (Host and Palm), Robinson, Pape, Wilke, Wahl,
Bretschneider, and Liddell and Scott.

COMMENTARY

FIEST THESSALONIANS.

FOIST Til ESSALONIANR.

CHAPTER F.

(Vcr. 1.) llt~/\ov KIU SfXovai/o? K&lt;U VtfjLoOcos " Paul, and Si 1 -
vanus, and Timotheus."

Silvanns, so named by the apostle here and elsewhere
(2 Thess. i, 1 ; 2 (\&gt;r. i, 1!)) ; and also l.y IVter (1 Pet. v, 12) ; is
called uniformly -//\u s - Silas, in the Acts, as in xv, 22, 27, ol,
4-0. He is lirst mentioned in connection with the church in
Jerusalem and the decrees of the convention, as "a chief man
among the nation" (xv, 22), and as being "a prophet" (xv, 32).
He became connected with Paul after he parted from Barnabas
at Antioch, and he left that city along with him on his second
missionary journey. Being the older man, of higher position as a
prophet, and as somewhat earlier associated with the apostle, he
is placed before Timothy, both by Luke and by Paul (Acts xvii,
14, 15; xviii, ."&gt;; 2 Thess. i, 1 ; 2 Cor. i, !&lt;),. That Timothy
requested his name to be last, on account of his humility, is the
suggestion of Chrysostom. Silas was probably his original or
Aramaic name, and Silvanus its Hellenistic or Roman form.
The possession of a double name was common one of them
sometimes Hellenic, or Roman, and sometimes only a con
traction : Saul, Paul ; Apollos, Apollo ; Alexas, Alexander ;
Ktesis, Ktesias ; Nymphas, Nymphodorus. For Timothy, see
under Col. i, 1. These two names are naturally associated by
the writer of this epistle with his own, not in any way to
authenticate the letter (Piseator, Pelt), or as if one of them had

COMMENTARY ON ST. PAUL S [CnAr. I

written it at the apostle s dictation (Olshausen), but because
they had laboured along with him in Thessalonica, and had!
co-operated in the founding of the church. He does not
appropriate all the honours, as lie had not monopolized the
labours. Neither in this, nor in the Second Epistle to the
Thessalonians, nor in that to the Philippians, does he name
himself "apostle," or servant, probably because no one in
these churches had called his official prerogative in question.
He had been so recently among them that lie needed not to
assume his distinctive title. This supposition is far more
natural than that of Chrysostom and his followers viz., that
the official term is omitted because the Thessalonians had been
recently instructed (Sia TO veoKa.Tt]X* l TOV $ n ai TOV$ ai ^pa^, and
had not yet had experience of him. As unlikely is the notion
of Cajetanand Pelt in which Zwingli and Estius. so far asunder
in so many things agree that lie withheld his title from regard
to Silas tie supra earn sc extollere r tilcrctur ( Estius). But he
specifies his apostleship in 1 Cor. i, 1, and in 2 (/or. i, 1, though
he names Sosthenes with himself in the first case and Timothy
in the second, as also in Col. i, 1. On this subject, and on the
various ways in which Paul names himself in the epistolary
addresses, see under Ephes. i, 1, and Philip, i, 1. The epistle
is addressed

TII eKK\rj(Tia TWV QecrcraXoviKtan , " to the church of the Thes
salonians," see Introduction. It may be noted that only in
this epistle and in the second addressed to the same church
does the apostle use this form of designation the church of
the population; in other places he writes to the church in the
city, as 1 Cor. i, 2; 2 Cor. i, 1; Ephes. i, 1; Col. i, 2; Philip, i, 1;
Rom. i, 7, and somewhat differently in Gal. i, 2, Galatia being
a province. Compare the addresses prefixed to the letters to
the seven churches in the Apocalypse. Why the apostle so
varied, it is impossible to say. It could scarcely be that he
writes "of the Thessalonians" and not "in Thessalonica,"
because he had laboured only for a brief period among them,
and a church could scarcely be said to be planted among them
(Wordsworth). But that a church existed among them the
phrase certainly implies; and a church of the Thessalonians
is surely a church in Thessalonica. In this early letter, the

ER. 1.] FIKST EPISTLE TO THE THESSALONIANS. 31

postle had not settled down into the use of such introductory
&gt;rmulae as afterwards characterized his style.

The KK\r]arla of the earlier epistles is changed in the later
aes of the Roman imprisonment into the epithet denotive of
haracter and consecration TOIS cty/o/? found in the address

the communities in Ephesns, Colosse, and Philippi. In the
rivate letter to Philemon e/c/cX^o-/a occurs, "the church in
house." But there is no ground for Jowett s conjecture
hat, as he docs not here prefix his official title, probably
term apostle was not allowed to him with the same special
leaning as to the twelve at Jerusalem, nor does his subse-
uent departure from the use of e/c/cA&gt;;o-/a arise from the fact
lat he more and more invested the church on earth with
le attributes of the church in heaven. Why then employ it
a one of his last epistles that to Philemon ? That church

described as

ev Bew Trarp} K&lt;U Kup/co L/cr ov Xpferrw "in God the Father
nd the Lord Jesus Christ." The full meaning is not
elief in God (Vatablus), nor is it simply connection with
lim (Storr, Flatt, Pelt), nor is it existence through Him
Grotius), nor subjection to Him (Macknight), nor does ev
nean per Dcum pcrductus ad finem, but it is in union
r ith the Father and Christ as the root and ground of their
piritual life and progress. It is not faith objectively which is
dduced to characterize them, but this inner fellowship with
Bather and Son " I in them and Thou in me that they all
nay be one in us." "Mark," says Chrysostom, " ev applied to
oth Father and Son," as a common vinculum. The phrase is

kind of tertiary predicate (Donaldson, 489, 490) specifying
n additional element of spiritual condition. Chrysostom s
emark is not without some force that the phrase specially marks
ut this KK\r](ria there being in the city TroAAca e/c/cA&gt;/cr/cu /cat
Kal EXXrjvtKai. The first part of the clause "in
the Father," according to De Wette and Lunemann, distin
guishes them from heathen, and the second " in our Lord Jesus
Christ" from Jewish assemblies. But the distinction cannot
&gt;e strictly maintained, for the phrase " in God the Father" is
n the apostle s view as truly and distinctively Christian as the
)ther " in our Lord Jesus Christ." Jowett robs the phrase of

o.&gt; COMMENTARY ON ST. PAUL S [CHAP. I.

all true significance by generalizing it, as when lie says "that
the actions, feelings, and words of men are in God and Christ,!
but that this "mode of expression is no longer in use among
us." But it is not men generally, it is only believing men,
whom the apostle describes as being in union with God and
Christ; and the phrase as conveying a truth of primary sig
ticance and of conscious and blessed experience has not fallen
into desuetude. There is no need to fill up the construction by
supplying ry, as Chrysostom T// ei&gt; Bew, or with others T?I Query
(Winer, 20, 2). As needless is the supplement proposed by
Schott, ^aipeiv \tyovcrtv, for the full apostolic benediction imme
diately follows. Worse is the attempt of Koppe to unite the
phrase with the y&lt;tpi&lt;j Ka\ eipijvi] of the next part of the verse
Xapis viJ.lv Kal eiph ij, " grace and peace/ For the salutation see
Gal. i, 3 ; Eph. i, 2.

The concluding words, UTTO Oeou Trarpo? &gt;;/xoV K&lt;U K vpiov Itjcrov
^ipio-Tou, are believed not to be genuine. They have certainly
good authority as A D K L N, but they are omitted in B F, in!
the Viilgate, and Syriac, and several of the Greek and Latin
fathers, as by Chrysostom in his commentary, and in the Latin
of Origen. The omission of the familiar words is striking and
not easily accounted for, if they are genuine. Boumnn and
Reiche vindicate the genuineness very much on account of the
similar wording of the previous clause ; but possibly on that
very account the usual formula was supplied bv copvists from
the other epistles.

( V er. 2.) Etvxapi(TTOV]u.ei&gt; T&lt;O Bcw TT^VTOTC Trepl TTUVTOW VJULWV,
jj.vet.av V/ULCOV Troiov/mevoi eTrl TWV irpovev^v tj/uw "We give
thanks to God always concerning you all, making mention
of you in our prayers."

The second v/mw has good authority, though A B N omit
it, for many MSS., versions, minusculi, and fathers are
in its favour. The UJULMV before jj.vei.av might induce the
omission of vfj.wv after it; similar variations occur in the!
text of Ephes. i, l(j. The apostle begins in a spirit of
devout thankfulness, so gladsome had been the good tidings
brought to him from Thessalonica. The causes of his
thankfulness he gradually unfolds : their election and the
proofs and fruits of it ; their hearty reception of the gospel, and

ER. 2.J FIRST EPISTLE TO THE THESSALONIANS. 33

s signal success among them, so visible in its living power ;
.eir exemplary stability in the midst of persecution ; and the
ofound impression made arid diffused far and near by their
inversion. In praising God for them, there is praise conferred
3on themselves. As these manifestations dwell in his mind,
i gives thanks, the grounds of them being joyously enumerated

sentences which, as Jowctt says, "grow under his hand."
\vx&lt;Lpia"rov /ULCV occurs, as in Col. i, 3 ; Philip, i, 3 ; Phile. 4,
id in the close parallels of Ephes. i, 10 ; 2 Tim. i, 3, and some-
hat differently 2 Thess. i, 3; ii, 13; compare also Rev. i, 3.

is not natural in such a context to narrow the plural verb to
e apostle himself, as is done by Pelt, Koch, and Jowett. The
ural does sometimes mean himself only, as in ii, 18, where
iere is a corrective clause: probably this idea suggested the
ngular TTOIOI /ULCI 09 in C 1 , and t\\Q faciens in the Claromontane
atin. But the mention in the address of Silas and Timothy,
ho had been recently and personally interested in the
liessalonian Church, makes it very natural that they should
} included with the apostle in the thanksgiving and the state-
ent; 2 Cor. i, 11), warrants it. If in the address in
hilippians, Philemon, and Corinthians, other persons besides
apostle are mentioned, and yet he says CVX^PKTT^, we may
fer that if after such names he says evxapto-Tov/ucv, they are
irposely included. The occurrence of the plural Kapolas (ii, 4)
id ^i/xa9(ii, 8) corroborates our opinion. The Greek fathers do
&gt;t formally pronounce on the point, though they speak of the
mstle as giving thanks, he being the primary thanksgiver a
itural mode of reference in their interpretation, which, how
ler, may not exclude the others mentioned in the first verse.
apiarrelv belonging specially to the later Greek (Lobeck
I Phrynich, p. 18), occurs often in Polybius and after his
me ; but is also found in Demosthenes (Pro Corona, 257, p.
34, vol. I, Opera ed. Schaefer). The classic phrase was x a p a/
Sevai ; Sovi&gt;ai x ( l P n&gt; * s ^ g ra tify&gt; and the apostle has X ( 1 P LV *X W
i 1 Tim. i, 12; 2 Tim. i, 3; Phile. 4, according to one read-
ig. The object of thanksgiving is He to whom all thanks are
ue for all spiritual change for all spiritual grace. As the
ther epistles show (Col. i, 3 ; 2 Thess. i, 3 ; 2 Tim. i, 3), by
ft) Oe&lt;o God the Father is referred to, since He is the living

34 COMMENTARY ON ST. PAUL S [CHAP. 1

and unwearied benefactor, "the Father of mercies and the GoJ
of all comfort." After mentioning Father and Son as source!
of blessing in the opening benediction of his epistles, the apostll
often and immediately turns himself to the Father with I
special thanksgiving (2 Cor. i, 2-3; Ephes. i, 2-3; Col. i, 2-31
In Rom. i, 7-8; 1 Cor. i, 4; Philip, i, 3; 2 Thess. i, 3 ; I
Tim. i, 3, the Father is simply named Oeo ?, as in this phrase!
and in some of the verses where Father is not used, the apostlj
adds the equivalent /ULOV-" my God," indicating that tender and
confiding relation which the apostle instinctively felt in looking
up to God, " whose 1 am, and whom I serve.

The thanksgiving was offered " concerning you all. Instead
of Trcpl, vTrep is found in similar phrases, as in I Join, i, &lt;S ; Ephea
vi, 19; 1 Tim. ii, 1. See under Ephos. vi, 11), and Gal. i, 4. J
is difficult to point out any substantial difference of send
between the two particles. See Ellicott on Philemon 7. Td
give thanks "about you" is apparently a wider or more com
prehensive phrase than to give thanks "for you, " and it is herl
so far emphatic from the position of irdvrwv, " all of you," thj
entire community, the fulness of the members deepening thj
thanksgiving which was at the same time TTUVTOTC, " always,]
continuous thanksgiving, there bein&lt;^ no intrusion of peri

O O* G I

plexities about them. This adverb is not, with Koppe, to bJ
diluted into 7roAA/a?, nor is the phrase to be explained awa\
as if it only meant won adu scd affect u. From its position
here the adverb is not connected with the verb, but is bound
up with the participle, as in Philip, i, 4, Col. i, 3. the first conj
nection being impossible, inasmuch as ^iav Troieia-Oai -rrepi rivo\
is not a Pauline formula. The parallel participial clause
V-veiav V/J.MV Troiou/mevoi cTrl TWV irpo(Tvj(wv ^JULWV, "making men]
tion of you in our prayers," is not a limiting assertion as in tH
alternative opinion of Jowett, and that of Baumgarten-CrusiiM
and Bisping, as if in effect the meaning were, " We give thanffl
so often as we make mention." But the sentence is modal, ancj
describes not when, but how, the thanksgiving was offered ; anq
that was by bearing them on his heart, and up before God if
his earnest prayers (Rom. i, 9 ; Ephes. i, 1(5 ; Phile. 4). The
phrase p.veiav TroieicrOai does not signify to remember (Joweti^
Koch, Ellicott), but to make mention of: "makino- mention oi

VER. 3.] FIRST EPISTLE TO THE THESSALONIANS. 35

you in our prayers we always give thanks for yon all." Such
mention was made ejrl TWV Trpoa-ev^v YI^MV, on occasion of my
prayers. EvrJ TWV OCLTTVWV (Dioclorns Sic., iv, 3). ForeTnsee
under Ephes. i, 1(1

(Ver. 8.) adiaXeiTTTto? fjLvtjjuLovevovre^ "without ceasing remem
bering." Not a few connect the participle with the preceding
clause, as if it referred to ceaseless mention of them in his prayers
(Balduin, Benson, Bengcl, Ewald, Hofmann, Alford). Alford
refers in proof to Rom. i, 9 ; but his admission that there the
order is slight!}" different destroys the validity of the reference.
That connection, too, would enfeeble the previous verse, by
throwing in a statement at the end of it which yet really
underlies it; but, taken with the present verse, it emphatically
resumes and carries on the thought. The continuous and un
exceptional thanksgiving found its utterance in his prayers,
and was sustained in its fervour and continuity by unceasing
remembrance. The participle may not be properly causal, or,
as Ellicott says, "it may define the temporal concomitants,"
yet these temporal concomitants imply a reason ; for, as he
admits, the thanksgiving owed its persistence to the necessary
continuance of the /ULV^JLJJ. The clause is thus an explanatory
aspect of the previous one, showing how natural this making
mention of them was ; for, as he had unfading memory of them,
he could not but make mention of them, so that his thanks
giving for them was unbroken. The adverb is used only by
Paul, and in reference to religious exercise (ii, 13 ; v, 17 ;
Rom. i, 9). The participle is sometimes followed by an accu
sative (Matt, xvi, 9 ; Madvig, 58) ; and sometimes by QTI, and
other particles. It sometimes means commemor antes (Liine-
mann, after Beza and Cocceius) ; but here it signifies as in the
Vulgate incmores. The following genitive implies this latter
sense, and, with the exception of Hebrews xi, 22, it is the
uniform signification of the verb in the New Testament, as
Gal. ii, 10 ; Col. iv, 18 ; Heb. xi, 13. Winer, 30, 10 c.

V/ULWV TOU epyov T&gt;/9 7r/&lt;rrea)?, KOI TOU KOTTOV TV? aya7n]&lt;;, KU\ r^9
VTTO/uiOvtjs TJ?? e\7rlSos TOU Kup/ou tjfjiwv Itjcrov XpicrTOu "your
work of faith, and labour of love, and patience of hope." The
genitive VJULWV is taken by some objectively, " remembering you,"
and eWa is supplied to the following genitives by QEcumenius,

COMMENTARY ON ST. PAUL S [CHAP. I.

Vatablus, Calvin, Zuingli, Hunnius, &c., but such a construction
is clumsy and unwarranted. Winer, S 22, 7, 1. For the geni
tive pronoun, placed emphatically, is governed by all the
three following nouns epyov, KOTTOV, VTTO^OI ^ each of them
emphatic and in turn governing another genitive. For the
order, see v, 8 ; Col. i, 4.

"Work of faith" is a work springing out of faith (Koch,
Schott, Jowett), or, rather, belonging to faith, and therefore
characterizing it your faith s work. It is not in contrast with
Xo yo?, as if signifying reality, t ftV&lt;?i vci itas; nor is it active, cures
thdtigen Glaubens ; epyov is not pleonastic (Koppe and Rosen-
vnuller) ; nor can the phrase be twisted to mean " faith wrought
by God" (Calvin, Calovius, and Wolf); nor is it epexegetical,
your work to wit, that you believe (Hofmann) ; nor can the
sense assigned by Chrysostom and his followers be sustained,
which limits it too much to the endurance of suffering cl
Trio-revei? TTUVTU Travyc.. Compare under Gal. v, 0. Their living
faith was clothed upon with work; it was not a belief dead,
barren, and alone. No principle of action is so powerful as
genuine faith, and these believing Thessaloniaris were noted as
active workers.

KOI TOV KOTTOV T^? ayaTri]$, theforce of VJULWI being still recog
nized, "your love s labour," the relation expressed by the
genitive being, as in the previous clause, labour which belongs
to your love and characterizes it. KO TTO? is earnest and toilsome
service, into which the whole heart is thrown, travail of soul,
often self-denial and exhaustion. Ayavr;; is not specialty love
towards Christ, as if the following words "our Lord Jesus
Christ" belonged to it (a-Lapide) ; nor is it love to God or to
God and our neighbours, but love to fellow-Christians, as in
Col. i, 4, which is shown, not simply in overlooking errors and
weaknesses (Theodoret), or in doing the work of a Christian
pastor and teacher (De Wette), for such a meaning limits the
reference in Travrav VJULWV, which includes the entire community;
nor does K OTTOS expend itself merely in tending the sick or in
caring for strangers, which is only one sphere of its operation
(Acts xx, 35). The noun KO TTO? comprises all the labour which
belongs to Christian love. This love, the image of Christ s, is
no ordinary attachment, resting on the slender basis of mere

VER. 3.] FIRST EPISTLE TO THE THESSALONIANS. 37

professional fellowship, but is embodied in travail, and busies
itself in kindnesses of all shapes, in the doing of which it
spares no pains and grudges no sacrifice (2 Thess. i, 3).

The third element of their character ever remembered by
the apostle was

KOI T&gt;7? VTTOjULOl tjf Ttj$ \7TlSoS TUV KfjO/OU rjjULCOV T^CTOU XpffTTOU

"and your patience of hope in our Lord Jesus Christ." The
genitive e\7r/c)o?, not that of origin (Schott, De Wette), indicates
the same relation as the previous parallel one, "your hope s
patience," and cannot signify the cause & r&gt;V eXiriBa. (CEcu-
menius). vTrojuovij is not, bearing up under evil, or the resigned
endurance of it ; but is perseverance or constancy, trials and
sufferings being implied (Rom. ii, 4; xv, 4; Heb. xii, 1).
Cicero well .says, perseverantia ettt in ration? benc considerata
stabilis ct perpetiia permansio (Koch).

The following personal genitives, rov l\.vpiov JJ/UL^V Irjarov X/w-
(TTov, do not belong to the previous clauses, or to "faith and love,"
asa-Lapide, Wordsworth, Olshauscu, and Hofmanii suppose, but
under varying aspects, their special connection is with eA7r/$o?
as its complement, the Lord Jesus Christ being its object (Philip,
iii, 2, and i, 10). The hope of our Lord Jesus Christ is ever
connected in this epistle with His second Advent, the hope of
which He is the living centre and object, and which is realized
when He comes again according to His promise. Their hope
was no evanescent emotion, gleaming up fitfully and soon
fading out again. It was calm and steady amidst trials and
persecutions; it had, as inrofioi ti implies, a robust and noble
persistence, in spite of what Theodoret calls TU Trpoo-TTiTrrovra
The concluding phrase

TOU 0eou KOI TraTpos q/u.wv " before God and our
Father," is used by the apostle in this epistle only.

(1) Vatablus, without any plausibility, joins the phrase to
the words the Lord Jesus Christ, qui nunc wit id Dei et
patris nostri apparet. (2) Some connect it with the pre
vious clauses, as if it qualified them. Thus Theodoret, CTTOTTT^
$e TOVTWV &lt;j&gt;t]ariv (TTLV 6 TUV o\u&gt;v Geo?, and so Theophylact,
and OEcumenius in an alternative explanation, with a-Lapide,
Baumgarten-Crusius, Turretin, Wordsworth, and Jowett ; while
Doddridge apparently confines the connection to the last clause,

38 COMMENTABY ON ST. PAUL S [CHAP. I.

" the hope of our Lord Jesus Christ in the view of our God and
Father." But in such a case, a connective article would have
been necessary to give the phrase the power of an adjective,
asserting the genuineness of these Christian graces. The
exegesis, besides, is awkward and unnatural. (3) The phrase
rather belongs to /uLvtjfjLovevovre?, showing where the remembrance
of these graces was experienced, &lt;f in the presence of God and
our Father," in solemn prayer and in earnest thanksgiving.
Compare Rom. iii, 20; xii, 17; - Cur. viii, 21, where evwiriov is
used. The phrase occurs often in the Septuagint, representing
the Hebrew ^ ? (Frankel, Vorstudien zu dcr Sept., p. 159).
For the formula Geo? KCU Trarijp see under Ephes. i, 37; Gal. i, 4.
These three graces are placed together by the apostle in natural
order and development faith, the spring of all spiritual ex
cellence ; love, allied to it and vitalized by it, for it Avorketh by
love ; and hope, based on that faith which is the substance of
things hoped for, and stretching onward to the " glorious ap
pearing " of Jesus Christ. Faith respects especially one s own
salvation; love glows for the spiritual well-being of others;
while the future, containing so much in reserve for us, is firmly
grasped and realized by hope. When the apostle values these
three graces, he sets them in a different order. Thus, in 1 Cor.
xiii, 13, "Now abideth faith, hope, love, these three, but the
greatest of them is love." Compare v, 8 ; Heb. v, 10-12; Col.
i, 4, 5. Faith is child-like, hope is saint-like, but love is God
like.

(Ver. 4.) eloores, aSe\(pol ^yaiTtijUitvoi UTTO t)cov, Trjv eK\oyr]V
VIJLWV "knowing (as we do), brethren beloved by God, your
election," as in the margin of the English version. To apply
this participle to the Thcssaloiiians themselves mars the
harmony of thought, the thanksgiving being founded on
what the apostle knew of them, not on what they knew
of themselves. Some, however, take the participle as a kind
of nominative absolute, resolved into o tSare yap (Erasmus),
or elSdres ecrre (Theodoret, Homberg, and Baumgarteri-Cru-
sius). Grotius regards it as the beginning of a new sentence
stretching down to e-yevjjOrjre in verse 6; Pelt attaches it to
ftveiav Troiov/mevoi, which is a needless narrowing of the
connection.

TER. 4.] FIEST EPISTLE TO THE THESSALONIANS. 39

, like /uLvij/uLoveuovTe?, belongs to the first and leading verb
\v\upKTT ov;j.ev, which is followed by three participles, the first
llefining the occasion on which the thanksgiving was offered,
making mention of you in our prayers," the second specifying
Its manner and the immediate prompting motive, "remember-
ng your work of faith," and the third giving the ultimate
Wounds, " inasmuch as we know your election." The participle
ms a causal signification distinctly expressed in the Syriac.
[The translation of the Authorized Version "your election of
jod," which is found also in Theophylact and CEcumenius, in
Tustiniani and Zanchius is against the order of the Greek, and
[supposes an ellipse of the substantive verb (2 Thess. ii, 13;
Rom. i, 7). The connection then of VTTU Ocou is not, knowing of
pod your election, nor your election of God, but beloved of God ;
not, however, as Estius is inclined to suppose, contuict ca pars,
iilecti a Deo, causani sequent is, electionem vest-rain. They were
not only dear to the apostle and his colleagues, but he styles
them in the highest sense, beloved by God, the objects of divine
complacency, in silent contrast to the hatred and malignity of
their persecutors. Compare 2 Chron. xx, 7 ; Ps. Ix, 5, repeated in
Ps. cviii, G. E/cXoy?/ is not election simply to external privilege
(Whitby), but out of the world into eternal life by an eternal
purpose, 9 ararryplav, and is not to be identified with that K\tjcris
V 7Tpi7roi&gt;]&lt;Tiv $or]&lt;? (2 Thess. ii, 13-14), in which it realizes
itself, or with regeneration (Pelt). God is o KU\WV in the present,
but He is also o e/eAe^a/xevos always in the past. The grounds
of his knowledge of their election are given by the apostle in
the next paragraph, and they are historical in nature his own
experience of their changed character brightened by so many
Christian graces. He did not profess to know the Eternal Will
and Purpose in itself, or from having the pages of the Book of
Life thrown open to him ; but he came to a knowledge of it from
its results so visibly brought out in them. See under Ephes. i,
4-11 ; Kom. viii, 29 ; 2 Thess. ii, 13 ; 2 Tim. i, 9 ; ii, 10. The next
verse assigns the grounds on which the assertion begun with

rested.

(Ver. 5.) OTI TO cvayyeXiov /;/uo/ OVK eyev^Otj V v/u.a$ ev Ao yw
, " because our gospel came not unto you in word only."
For et9 ly/xa? we have B K L N and some of the Greek fathers ; for

40 COMMENTARY ON ST. PAUL S [CnAi&gt;. I

7rpo9 vfjLri? we have A O D F, and also some of the Greek fathers,
The words are so like in meaning that little stress can be laid,
on their quotation, so that the authorities being so nearly
balanced, the reading is doubtful. There could not be any
great temptation to change TT/OO? into a?; though, as the context
depicts not the mere arrival of the gospel to them, but the cir
cumstances in which it came among them, ei$ might be changed
into 777)09 or the words might appear so close in meaning that
careless copyists might unconsciously exchange them. Some
give on its demonstrative meaning " that," or to wit, class
ndmlich. Ewald lias wle, and some editors, as Lachmann and
Tischendorf, prefix a comma, to show the expository connection
and the grammatical dependence on eloores. Thus Bengel,
Schott, and Hofmann regard the following clauses as simply ex
planatory of the e/:Xoy?/, as pointing out its feature or wherein it
consisted. But these verses do not describe election in any view,
and are not in any real sense doctrinal, though they might apply
to effectual calling. They refer to past historical facts, to certain
elements of their history which assured the apostle of their
election. His object is not to show what it was, but to adduce
the grounds on which he and his colleagues were self-persuaded
of it. The conjunction is therefore rightly rendered quia in
the Vulgate and Claromontane, and in the Syriac by ?^\i
(Winer, 53, 8).

The objective OTI thus introduces recognized facts in proof oi
the previous statement (De Wette, Koch, Lunemann, &c.). And
he knew it on two grounds first, a subjective ground, from the
memory of his own consciousness in preaching ; his own recol
lections of divine assistance poured in upon him as he pro
claimed the truth a token to him that he was not labouring in
vain. Secondly, an objective ground, their immediate and cor
dial reception of the truth, "and ye became followers of us and
of the Lord, having received the word in much affliction and in
joy of the Holy Ghost."

The first ground is that " our gospel came not unto you in
word only." " Our gospel " is the gospel which we preach and
are known to preach, the genitive being vaguely that of posses
sion or of instrumental origin. They had it, and by them it was
published. The passive form eyevijOtjv, originally Doric, occur. 1 ?

VER. 5.J FIRST EPISTLE TO THE THESS A LONIANS. 41

often in this epistle in its middle sense, eytVero. Its passive
form has never the mere sense of eii/. (Lobeck ad Phrynich.,
p. 108; Kiihner ; Winer, $13). It is therefore rightly rendered
came." It means that something has been brought about or
has come to be "by divine grace, 1 as Liinemann gives it. The
word may not express this idea of itself, but it is really im
plied. If \ve adopt the reading eis it/nut , the meaning is simply
ad vos as in the Vulgate, the Claromontane having apad, which
is liker 717)09 and not unlike TTU/JU with a dative. Fritzsche in
Marc, vi, 3, p. 201-202 ; 1 Cor. ii, 3; 2 John, 12.

The gospel came not " in word only," cv denoting sphere,
and not simply that the gospel was a mere word. The gospel
was in the word, as ou /JLOVOV implies, but it did not remain in
it; it burst beyond it. Language was the vehicle of communi
cation, but the message passed beyond the mere vehicle. It
would have been a lifeless thing if it had been only ev Xo yw as
a kernel in an unopened husk; but vitality and power were in

e truth so spoken

aXXu K&lt;U ev cui d/mei Kat ei&gt; llyei^ucm aytip, KCU ei TrXtjpofiopla
7roXX&gt;; " but also in power and in the Holy Ghost, and
in much assurance." Ev points again to the medium or
manner in which the preaching was carried out. Now
first these terms are subjective, or they characterize the
emotions of the preachers, not those of the hearers (Ivoppe,
Pelt), or of speakers and hearers both (Vorstius and
Schott). How the hearers felt and acted under their
preacher is told in the next verse ; but this verse refers to the
apostle s own remembrance of his preaching, what it was in his
own consciousness, or when lie was engaged in it, appealing in
the next clause to themselves for the truth of his assertion " As
ye yourselves know what kind of persons we proved to be for
your sakes." In short, the verse tells how the gospel came, or
the manner of its advent, and not the results produced by it.
It came ev Swa/mci, " in power," on the part of the preachers.
AJi/ayu*9 does not mean here miraculous energy as is supposed
by the Greek fathers, followed by a-Lapide, Grotius, and Tur-
retin. The plural is usually employed when such is the
reference; but here, standing in contrast to ev \6yw, it denotes
the mighty eloquence and the overwhelming force with which

42 COMMENTARY ON ST. PAUL S [CHAP. I.

they preached (1 Cor. ii, 5), and not the external impression
made by accompanying miracles. There had been an unusual
outburst of mental and spiritual energy in the preaching; they
had been carried beyond themselves ; they argued, insisted, and
urged. The second KU] is not epexegetical, but in the phrase
KUI ev TLvevuuTi ay (&gt;) it has an ascensive force, and the second
clause says something fuller and higher than the first. They
preached in the Holy Ghost; no wonder that such power was
possessed by them and showed itself in their mighty utterances.
The power was inwrought by the Holy Spirit, and could from
its nature be ascribed only to Him. When Jowett explains the
phrase as the inspiration of the speaker wrought by the hearer,
the statement may not be a denial of the personality of the
Divine Agent, but it reduces the result to that of ordinary human
oratory in which no divine element is involved. It is slovenly
and inaccurate to take the clauses as a hendiadys, eV owa/mei
Hi evfjLUTo^ uylov, as Calvin, Piscator, and Conybearc. On the
want of the article with IL tvjmu, see under Ephes. i, 17. The
third conjunct characteristic of the preaching was

KU\ ev 7r\)]po(/)opi(i TroAA^ "and in much assurance." The
repetition of KUI and of ev gives a separate and distinct
prominence to each of the three clauses in succession.
l[\)]po(/)opi&lt;t, " assured persuasion," is a noun found only in
the New Testament and the ecclesiastical writers (Suicer,
.sv.6 voce; Rom. iv, 21; xiv, 5; Col. ii, 2; HeK vi, 11; x, 22).
It does not mean certainty of the truth and of its divine
original produced in the Thessalonians (Musculus, Mncknight,
Benson), nor fulness of spiritual gifts and instruction (a-Lapide,
Turret in), nor fulfilment of the apostolical office, ut plane apud
eos ojficio satisfecisse non dubitaretur (Estius). But the mean
ing is that they preached at once in the full persuasion of the
truth of the gospel, and that, in presenting it at the moment, they
were doing the Master s will. This inborn assurance, combined
with the Spirit s inworking and the powerful utterance vouch
safed to them, were to them a token that there were in their
audiences those whom they could soon recognize as God s elect,
and these characteristics of their early labours in Thessalonica,
showing that they were divinely owned and strengthened, are
now adduced as one ground of their knowledge that those ad-

!SB. 5.] FIRST EPISTLE TO THE THESSALONIANS. 43

essed in the epistle are the elect. Olshausen puts it somewhat
)gmatic;illy and sternly: "Paul means to show how from the
ay in which the Spirit operated in him at a certain place, he
*ew a conclusion as to the disposition of the persons there
here it manifested itself powerfully, there, he argued, there must
elect. Thus the Spirit suffered him not to travel through
ithyuia because there were no elect there." But there were
iristians in that province very soon afterwards (1 Pet. i, 1),
id what then of their election . Was it a divine act subse-
lent to the interdict laid on the apostle as told in Acts xvi, 7 \
And for the truth of what he had been writing he now ap-
jals to themselves

OuH? o id&lt;iT oioi eyewjOrj/ULev ev v/juv ()Y VJULUS " even as ye
low what manner of men we were found to be among you
your sakes." The rendering of the Authorized Version
were" does not give the full sense. Conybeare s trans-
tion is not correct, " behaved myself," nor yet is that of the
ulg&tiQ, quciles ftier nnus. The appeal is to themselves to
eir own knowledge; it corresponded (KU&O?) with the
ostle s statement in the previous part of the verse. It
itnessed that the gospel was preached to them " in power,
id in the Holy Ghost, and in much assurance;" and these
ilements of character and labour proved what manner of men
ihe apostle and his colleagues were really found to be. The
first part of the verse describes the preaching, what it was, and
this clause describes the preachers, what they were. As no one
who had heard such preaching would forget it, every one
would be eager to verify the apostle s statement from his own
recollection.

The olot yei&gt;) i6)][j.cv therefore includes alone what we have
just said, and to give it a reference to disinterestedness and
self-support by manual labour, is going wholly astray from the
text ; and an appeal, as by Estius, Macknight, and Pelt, to ii, 7-9,
is at this point wholly irrelevant. As remote from the
apostle s immediate purpose is any allusion to dangers and
persecutions KivSuvovs ov$ virep avrwv vTrea-rtjarav (Theodore t).
Ei/ V/ULIV is simply " among you," in your society ; and
Si v[j.as points to the final purpose of the whole procedure,
which was prompted and fashioned from a regard to their

44 COMMENTARY ON ST. PAUL S [CHAP. I

eternal interests KaGws o tGure, the appeal is honest, and he felt
that they would respond to it. It is no self-eulogy borr
of conceit no flattering self-drawn picture "ye yourselves
know."

This, then, is the tirst or subjective portion of the ground*
on which Paul and his colleagues knew the election of the
Thessalonian believers. " Our transcendent energy, earnestness
and confidence all inwrought by the Divine Spirit, and felt
and manifested in our preaching were proof to us that God
was by us doing His work among you and marking you out
to us as His own chosen ones."

To begin a new sentence, as Koppe does, with KaOws o ldart.
and to give it this meaning, qualem me vidistis qaam apuo
i. os &lt;v/ji. tdl&lt; at HI ni dpu.d rus -mine est tN, breaks the
coherence, gives a past sense to o tSare, and a wrong meaning
to eyewjOiHULev, and would need oiVw? i //9 to be expressed in th(
next verse.

Now follows the objective ground of his knowledge of thei;
election.

(Ver. (J.) KOI v/mets /ULI/ULIJTOI )j/uu.&gt;:i&gt; eyei &gt;/0&gt;/Te KOI TOU Kup/ou "an(
ye on your part came to be followers of us and of the Lord.
The connection is still unbroken, and hangs virtually on OTL be
ginning the fifth verse and signifying "for " or " because." Y/u
is emphatic and in contrast to I}JULO&gt;V in the previous verse ou
gospel on the one side your reception of it on the other. Thi
verb eyew jOijre has the same sense as in the previous verse-
not ye were, but ye came to be (1 Cor. iv, 16 ; Ephes. v, 1). Thi
additional idea durch die Ltiiv ny Gotten of Liinemaim is a theo
logical inference, for it does riot lie in the words. The apostl
brings out the result without touching the process, by his pre
ference of this compound formula to the simpler verb /mi/meio-Oai
The first /ecu is copulative, and the second is rather climactic
not exactly corrective, as Bullingcr, who says that we ought t
he followers of the apostles, catettus quatenus illi Christ
imitator es sunt.

Their imitation of the apostle and his colleagues was, in it
spirit and results, an imitation of Christ; for it was imitatio]
of the apostles in their connection with Christ, in His trutl
and His life (1 Cor. iv, 1(&gt;: xi. 1 : Philip, iii, 17). Koppe destroy

6.J FIRST EPISTLE TO THE THESSALONIANS. 4.5

e cogency of the argument altogether, by holding that the
ints of imitation on the part of the Thessalonians were the
wer, the Holy Ghost, and the great confidence mentioned in
e previous verse, as characterizing the preaching of Paul,
las, and Timothy. But the point of imitation is plainly not
e mere reception of the word, as that could not apply to

Ao yo?, but the spirit and circumstances in which they
ceived it " in much affliction with joy of the Holy Ghost,"

is now stated.

iov. The participle seems to denote inner conscious
ceptance (ii, \fy,amplexi e.xti* (Calvin), excipientes (Vulgate);
d it is in the same tense or point of time with the verb
.plying simultaneous action ye became followers at the
snient when, or in that, ye received the word. (.) Aoyo?
the gospel as preached (Luke viii, 13; Acts xvii, 11;
Jal. vi, (3) : rou Kup ou being adde 1 in verse 8. Other genitives
.re used in Ephes. i, 13; 2 Cor. ii, 17. The affliction in which
hey received it was great, as may be learned from Acts xvii,
, 9, compared with ii, 14, and from iii, 2, 3. These afflictions
.eem to have continued after the violent outburst at the first
reaching of the apostle. The Master had foretold tribulation
;o his followers, and the apostle had echoed the prediction
luring his residence in Thessalonica. The OXiifsi? is therefore
lot that of the apostles, praecones yroi itcr affligebantur, but
ihat of the Thessalonians themselves. Compare iii, 7. They
eceivcd the word, however, not only in affliction, but /u.eru
^a/oa? U.veufj.aTO$ ayiou, " with joy of the Holy Ghost," the
jenitive being that of origin, and as Ellicott calls it " origin-
iting agent" (Scheuerlein, 17, 1). The phrase does not mean
nerely spiritual joy (Jowett), but joy inwrought by the Holy
Spirit, and is therefore connected with the present conscious
possession of spiritual blessings and hopes (Rom. xiv, 17; Gal.
if, 22). See under Philip, iii, 1. This joy is no unnatural
imotion, as if in stoical apathy they did not feel their suffer
ings, or pray that they should cease ; but it is a grace of the
Divine Spirit which exists independently of them, though it
may be increased by means of them (Acts v, 41); the joy of
living in Christ and of loving Him, all that gladness of

40 COMMENTARY ON ST. PAUL S [CHAP.

position and prospects which faith in the gospel brings, ac
which in Christ and his apostle coexisted with the enduram
of great sufferings. The Lord "for the joy that was set befoi
Him endured the cross, despising the shame," and His earl
servants passed through a similar experience of outer suffering
and inner gladness, so that they who, in receiving and holdir
the truth, are yet supported under affliction by the joy of tl
Holy Ghost, are followers both of the apostles and of tl
Divine Master. Now the circumstances of the Thessaloniai
in receiving the word which are so briefly described, were *
striking and so Christlike, that they were typicnl

\ cr. 7.) (&lt;)TTe yeve&Qai ry/^ 1 ~ ~ K " " so that ye became an ei
sample." The reading is doubtful, the plural TI OV? being foun
in A C F K L tt and many fathers; but the singular in B T) 17, 6 !
in the Latin versions f Vulgate and Claromontane), as also in tl:
Syriac and (Coptic. Tho Syriac has 1ZoSo&gt;. D 3 and49ha\
rt ~o?, conjccturedby Mill to be a neuter form like TrAoPro?. -
is more likely that TVTTOV should be changed into TVTTOV? c
account of the VJULUS, than that the reverse should take plac
The singular is accepted by Lachmann and Tischendorf, and i
moreover, grammatically correct, the believers being taken as
collective unity, als fin Einkeit-begriff (Bernhardy, p. 5
Chrysostom in his exposition uses, in consecutive clauses, bot
the plural and singular form (Winer, 27 ; Kiihner, S 407).

They became an ensample. There is a binary process firs
they followed their preachers as a living pattern or exampl
fj.i/uLi]-(u, and then they became in turn an example, TI TTO?,
pattern for the imitation of other churches ; from being
they became TI TTO?.

Ol$ 7TL(TTVOV&lt;Tl\&gt; 1 ~\] .UKGOl ia K(U 1 Tt] ^ttct -

all the believers in Macedonia and in Achaia," the second ev ha^
ing preponderant authority. The present participle with tl:
article is used substantively, all idea of time being exclude
Compare Ephes. iv, 2S ; .Matt, iv, 3 ; Gal. i, 23. Winer, 45,
In his exposition Chrysostom virtually changes the tenses &lt;
the participle ye became an ensample rots ?jSi] Trio-revouan, "y
so shone that ye became instructors of them who received tl
gospel before you." Chrysostom is followed by (Ecumenii
and Theophylact, who has Tria-reva-acri TI/TTO?, and among man

VER. 8.] FIRST EPISTLE TO THE THESSALONIANS. 47

others by Pelt .and Schott. But the Philippian Church was
the only earlier church in Eastern Europe, as the apostle did
not tarry at Amphipolis or Apollonia, and the language is
scarcely applicable to it. Macedonia and Achaia, as two Roman
provinces, are equivalent to northern and southern Greece, the
entire territory. The Grecian churches could look upon the
Thessalonians as a typical or representative community, whose
example was worthy of universal imitation. But Theodoret s
addition that the apostolic encomium is the more expressive,
because the nations referred to were great and wise, e~} a-ot/na

v/aa^o/uLti OKf, is simply not in the text. The apostle now gives
the foundation for the previous eulogistic statement.

(Ver. 8.) u(}&gt; VJULWV yap e^t i \JJTCII o Xoyo? TOV Kvp ov "for from
you has sounded forth the word of the Lord." We cannot give
v/jiwv here a wider reference than the previous 17/^9, so that Baum-
garten-Crusius is wrong in including the Philippians under it.
The natural sense of a&lt;// vfj.wv is the local one, from you as the
point of departure (1 Cor. xiv, &gt;(&gt;). It cannot well mean i /0
VIULW, by you, as the preachers of it (Riiekert\ nor Si i\u.w, by
your means as having saved our lives (Storr), nor are the t\vo
meanings to be combined as by Schott and Bloomfield. The
"word of the Lord" is very plainly the gospel, as in the Gth
verse, and not, as De Wette makes it, the fame of their recep
tion of the gospel. Compare 2 Thess. iii, 1 ; and often and
naturally in the Acts, as viii, 2.~&gt; ; xiii, 48 ; xv, 35, 36 ; xvi, 32 ;
xix, 10, 20. A word having the Lord for its origin, its centre,
audits end; His life in its purity and sympathy; His death
in its atoning fulness told in man s language.

The verb ef&gt;/x ; 7 Ta/ ( nas been sounded out Mvirep &lt;rd\7riyyos
\a/u.TTpov Jxowr/9, Chrysostom) occurs only here in the New
Testament, but it is found in the Septuagint (Joel iii, 14:
Sirach xl, 13). The meaning is, that their conversion and its
circumstances were so noted, that they carried the gospel
through the province as if by the ringing peal of a trumpet.
The rumour of what had happened at Thessalonica sped its
way through Greece, and carried with it the gospel sounded
abroad loudly, fully, distinctly, the blessed message.

ov IAOVOV ev T&gt;] McucecSowa KU\ A^a/ a "not only in Macedonia
and Achaia." Before Axa / a, cv TT) is inserted by C DFRL K, 30

48 COMMENTARY ON ST. PAUL S [CHAP. I.

MSS., with the Vulgate and Claromontane Latin and the Syriac,
and it is admitted by Lachmann, while A B and the majority of
MSS. and some of the fathers omit it. It may have been re
peated from the previous verse, as if again to mark Achaia as
a distinct province, but the authority of MSS. in its favour
is great. Liinemann asserts that ev TJJ is necessary, and must
therefore be genuine; but, as Ellicott replies, the want of the
ev TII is not only permissible, but grammatically exact, as
Macedonia and Achaia are here regarded as a whole, and put
in antithesis to all the rest of the world (Winer, 19, 4).
Between grammatical nicety on the one hand, and diplomatic
authority on the other, the point cannot well be decided. The
difference of reading involves a difference of meaning, ov
fjLovov .... a\\d being used, ubi posterior wotio ut major
rel gravior rd laf/or in prioris notionis locum substituitur
quidem scd prior noil plane tollitur : Kiihner ad Xcnoph.
Memor. ii, G, 2, p. 159. See examples in Stallbaum s Plato,
vol. I, 210; PJundn, 107 1J ; and in ninth excursus of Bremi
ad Isocr., p. 212.

a\\a ev 7rai&gt;T\ TOTTCO ?; TT/OTf? U/ULWV &gt;} 7rpo&lt;? TOV Qcov ecX) i\v6ev
-"but in every place your faith which is toward God has gone
forth." The Ka\ of the Received Text has no proper authority.
The structure of these words is somewhat difficult. Were the
sentence thus " From you has sounded out the word of the
Lord ;" and were it to end thus, "not only in Macedonia and
Achaia, but also in every place," it would appear natural and
complete. But ev Travrl TOTTM, so far from concluding the clause,
is connected with a new subject and predicate, " in every place
your faith which is toward God has gone out." Some propose
a transposition of ov /movov, ov JULOVOV ei }x&gt;]Tai. Not only has the
word of the Lord been sounded out in Macedonia and Achaia,
but in every place your faith also has gone out. Such is the
violent proposal of Beza, Piscator, Zanchius, Grotius, Rosen-
muller, Storr, Schrader, Koppe, Schott, and others. It cannot
be entertained for a moment, for it is tantamount to rewriting
the verse.

Others, as Olshausen and De \Vette, hold that the two sub
jects and their predicates are equivalent in meaning the word
of the Lord, the report of your faith in the Lord has sounded

R. 8.] FIRST EPISTLE TO THE THESSALONIANS. 40

mt, very much the same as, your faith God ward has gone out
Olshausen). Liinemann proposes to put a colon after Kvpiov,
ind begin a clause with 01) IJLOVOV, the sentence then being thus

for from you has sounded out the word of the Lord." But
Iris punctuation gives the clause a feeble and spiritless aspect,
yhich is at the same time contradicted by the sonorous efqxijrat,
ile uAXu eV TTUVTI TOTHO stands in direct antithesis to m /JLOVOV
V rf] M., and is, apparently, the natural and necessary comple-
nent of the sentence. Ifc is probal)le that the apostle has
nixed two constructions. In writing the sentence, the thought
)f a stronger climax came into his mind, and he puts a whole
&gt;entence in antithesis to ov fj.oi&gt;ov ev T&gt;; Ma/teJoy/a K&lt;I\ A\a/a, in-
tead of, as h rst intended, a merely local phrase, such as ev TTUITI
o7r(t\ or, as he has said in Horn, i, 3, ei&gt; o\w TM KoarfjLW. The
ipostle, when he got to ei&gt; TTUVTI TOTTW, completing the compari-
on, felt that perhaps an explanatory statement was needed, and
jolosing sight of ou /mown , he at once and without breaking the
jonnection goes out into the additional statement, and, the first
lominative also passing out of view, ho inserts another and
nore directly personal one /; TT HTTL^ v^v // Trpos TOV 9cov. The

hrase is made distinct by the repetition of the article Trpo?
Deing used also in Phile. 5 (Winer, o(), i). The Trpos 1 for
;he more common e^ implies, perhaps, the change of creed and
worship referred to in the next verse, before which their faith
toward idols had vanished (Lunemann, Hofmann). For the
verb used for the spread of a rumour, compare Matt, ix, 20 ;
Mark i, 28. Observe, says Chrysostom, how he speaks of it as
of a living thing, Trepl C/JL^/V^OV. The phrase ev iravTi TOTTOJ is a
popular hyberbole, ev and not ? implying that the rumour was
still in every place (Winer, $ 50, 4 &lt;(). Chrysostom, however^
warns, " let no one regard these words as hyberbolical, for
Macedonians were not inferior in fame to the Romans " (John
xii, 19; Rom. i, 8; Col. i, G-23). Compare the use made of
Ps. xix in Rom. x, 17, 12. The report of their conversion to
Christianity had spread beyond Greece was known and talked
of every where. The words do not convey any impression that
Paul in his travels beyond Macedonia and Achaia had met the
report, and it is only conjecture to inquire how the report
obtained such wide and speedy currency. Christian merchants

COMMENTARY ON ST. PAUL S [CHAP. I.

might have carried it (De Wette, Zanchius, Grotius). Corinth,
in which he was writing, was a great trading city, with a per
petual influx of strangers. Thessalonica was a centre of busi
ness, and the heathen merchants coming from it might repeat
what would appear to them an unaccountable phenomenon.
Wieseler supposes that Aquila and Priscilla had arrived at
Corinth from Rome, and may have mentioned that the report
was known in the metropolis itself. It is not necessary on
this account, with Schrader and Baumgarten, to assign a longer
existence to the Thessalonian church, as a few months might
suffice to justify the apostle s statement.

The result was

wo-re M \peiav e\eiv ;/Jt9 \a\elv TL " so that we have no need
to speak anything " that is, on this point, or of your faith ; not,
" anything of moment " (Koch), or " of the gospel " (Michaelis).
H/xtt?,. standing after eyeiv on highest authority, was put before
the verb, perhaps for the sake of emphatic contrast with the
following avToi. What had happened in Thessalonica was so
notorious everywhere, that any further description of it might
well be spared, the reason being

(Ver. 9.) AUTO) yap Trepl q/uLwv a7rayye\\ov(nv oiroiav e njooov
earxofJLev 717)09 u//? " For they (on their part) report concern
ing us what manner of entrance we had among you." The
Received Text has exopev with no authority. By avroi are
understood the people alluded to in the previous verse, those
not in Macedonia and Achaia, but in every place, and the
construction is according to sense (Winer, 22, 3 ; Matt, iv,
23; 2 Cor. ii, 12-13). We have no need to speak; they
do it for us the two pronouns in emphatic contrast. The
persons comprised in Trepl JI/ULWV are Paul and his colleagues,
not Paul and the Thessalonians (Bisping), and the emphatic
position is in contrast to TT/OO? I /Wj while their change of
worship as the result of this entrance is told in the next clause.
Ero&&amp;gt;9 is not access to their heart, but simply and historically
ingress (ii, 1 ; Acts xiii, 24 ; Heb. x, 19 ; 2 Peter i, 11. Rost and
Palm sub voce). The kind of entrance, noi facilis (Pelt), is ex
plained in verse 5 by the apostle his proclamation of the
divine message in power and in the Holy Ghost and in much
assurance the external perils and persecutions not being ex-

r F.r, 0.] FIRST EPISTLE TO THE THESSALONIANS. r&gt;1

hided, though they arc not put into prominence, as by Chry-
ostom, (Ecumenius, and Theophylact. This clause then con
tains in brief what the general report was about the apostle and
is fellow-labourers that they had come and preached so
nightily and obtained such a welcome, or perhaps in phrase
earer what might be the form of the report in the mouth of a
vondering heathen "The other day three Jewish strangers
ame to Thessalonica, two of whom bore the scars of a terrible
courging they had got north at Philippi ; they began to hold
mblic meetings, and, so far from being opposed, they were
olerated, and the astounding doctrines which they taught with

superhuman earnestness made a deep and wide sensation
hrough the city, which cannot be accounted for and which is
iot subsiding." The next clause tells what the universal report
vas about the Thessalonians themselves. They themselves are
Diking about us and they themselves are at the same time
alking about you

7ra&gt;? 7r&lt;TTpt\/sftT Tr/oo? TO! ( W&gt;i uTTo Ton ci8u)\coi&gt; " how ye
urned from idols to God." 1 1&lt;?&gt;9 introduces an objective sentence,
,nd though it may not involve eiVoXw? (Chrysostom), or mit
velcJicr Frewdigkeit (Liinemann), still all notion of manner is not
)0 be excluded mode as characterizing the fact. They could not
eport the fact without some detail of the circumstances, TTW? to
ome extent corresponding to the modal adjective owolav of the
revious clause. The notion of return is not necessarily in-
olved in the compound verb, eTria-Tpe^ctv, for OTT/CTW and ? TO.

O-W are used with it. Compare Acts xiv, 15 ; xv, 19; Matt,
txiv, 18 ; Mark xiii, l(i : Luke xvii, 31 ; and see under Gal. iv,
But idolatry being apostasy from God, turning from idols
may be regarded as a return to God. The idea of return to God
n conversion, or from apostasy, is familiar to every reader of
rhe Old Testament, and it underlies the epithets " living and
,rue " applied to God, that these idols are dead and false
Heb. ii, 19). Idols are also called vanities (Dent, xxxii, 21 ;
?s. xxxi, 6; cvi, 28; cxv, 4; Jer. viii, 19; Acts xiv, 15;
L Cor. viii, 4). See under Gal. iv, 8.

Sov\veiv Be^ favri KUL a\t]0ivu&gt; " to serve the living and
arue God." On the absence of the article see Winer, 19, 1.
Pho infinitive is that of purpose, and needs neither the com-

52 COMMENTARY ON ST. PAUL S

plement of ? TO nor of coo-re (Winer, 44-, 1, and as in
Ephes. i, 4; Col. i, 22). The Divine Being is called fwj/ in
contrast with these dead inanities. He is Life and the
source and substance of all life. He is also u\ijOivd&lt;?, true
or real; not aXyOw, rerax, but a\rj9iv6s, verusthis latter
term becoming in old English very, as in the phrase of the
Nicene creed, " very God of very God " (Ocoi^ aXrjOivdv c/c Ocov
a\r]6ivov); or in Wycliffe s translation of John xv, 1, "I am
the verri vine." AXrjOw characterizes God ethically (John iii,
33 ; Rom. iii, 4) as He is true to Himself and all His promises,
a\[sevSw (Titus i, 2) ; but aXqOivo? characterizes His essence He
is what He professes to be (John i, 9 ; xvii, 3). See the epithet
with the same sense and a different reference, John vi, 32;
Heb. viii, 2 ; ix, 24; Sept., Isaiah Ixv, 10. Trench. Synon.,8.
The clause by itself might describe a departure from heathenism
ending simply in proselytism the change of a heathen from
polytheism to monotheism. But in this case it was more, it
was specifically a Christian conversion.

(Ver. 10.) Kal ava/meveiv rov viov avrou ei&lt; riov ovpavcov "and to
wait for His Son from heaven," or " from the heavens," as the
phrase is sometimes rendered in the English plural, but most fre
quently in the singular. The verb uvafjLevetv occurs only here in
the New Testament : ctTreKSex^o-Oai is used in 1 Cor. i, 7 ; Philip,
iii, 20 ; and TrepijuLeveiv is similarly found in Acts i, 4. The am
cannot give the additional sense of with joy (Flatt). Winer says
it does not mean rediturum exspectare (Bengel), nor avide ex
spectare. Natura suahabet admixtain . . . patientiae etfiduciae
notionem. (De verborum cum praepositionibus composltorum
usu. Partieula, iii). On the name " Son," see under Ephes. i,
3. The somewhat elliptical phrase, (i to wait for His Son from
heaven," implies that He is in heaven and that He is coming
from it. He, in the fulness of humanity, has gone up to plead,
to reign, to sympathize, to prepare a place, and He will
return, according to promise, to complete His work, to raise
His people, to invest them with spiritual bodies, and to
confer on them the crown and totality of redemption. This
distinctive Christian grace of hope is based on faith. There
must be faith in Him as Saviour ere there can be the
quiet and patient expectation of His advent. Compare Matt.

VKR. 10.] FIRST EPISTLE TO THE THESSALONIANS. 53

xvi, 27; xxvi, 04; Luke ix, 2(\ ; Acts i, 11 ; Kom. i, 7 ; 1 Cor.
xi, 2 9 .

ov iiyeipev CK rm&gt; veKpm&gt; "whom He raised from the dead."
The insertion of rwi 1 rests on preponderant authority both of MSS.
and fathers, B D F L N its omission being due probably to
the common form of the phrase without the article. The theo
logy of Paul is, that the Father raised the Son from the dead,
and this resurrection has an evidential connection with the
Sonship and the completion of His earthly work (Kom. i, 4).
See under Gal. i, 1. There could have been no faith, had He
still been one of the veKpoi, but He comes as a living man, who
has triumphed over death, and He is now o u&gt;v (Rev. i, 18). The
apostle emphatically names Him

L/crocj TOV pvo/mei ov //,ua9 (JLTTO TIJS opy&gt;j? T/79 ep^o/uevrj? " Jesus
who delivered us from the coming wrath." The first participle
is present, and is not on the one hand to lie rendered as aorist
(Vulgate qui eri^u it Grotius, Pelt, the English version:
Tyndale, Cranmer, and the Genevan preserving the present)
nor is it on the other hand to receive a future sense, as
in the Claromontane Latin, qul cripict, rcn ccrfo futura
(Schott ; Bernhardy, p. 371). Christ redeemed us once, says
Bengel, but He is always delivering us. "Jesus who is de
livering us " gives the full force of the present tense, and by
this work therefore He may be characterized. The combina
tion of the article and participle may point Him out as our De
liverer. So Lunemann, Alford, Ellicott, Koch, and Conybeare ;
Winer, 4.5, 7. Our deliverance was achieved by that act of self-
sacrifice which placed Him among the dead, and He the risen
Redeemer is ever applying its gifts and power. The present
participle ep^o/mtvy? maintains its proper meaning that wrath
is coming, certainly coming, at the period of the judgment.
But from it Christ delivers us, now, through faith in Him ; and
as the Deliverer is coming again from heaven believers wait for
Him, that He may raise their bodies from the dead and confer
upon them full and final blessedness. It is plain from this state
ment that these truths had occupied a prominent place in the
Apostle s preaching at Thessalonica. He had preached Christ
the Deliverer, a divine person, " the Son of God " who had given
Himself for them and gone down to the dead, but who had been

54 COMMENTARY ON ST. PAUL S [CiiAr. u -

raised again Christ who was now the Governor (Philip, iii, 20),
and who was to be the Judge and Re warder at His coining.
These primary and prominent doctrines had been proclaimed
to them " in power, in the Holy Ghost, and in much assurance,"
and their acceptance of them produced an immediate and cor
respondent revolution in their worship and life. Compare
1 Cor. xv ; 34:. See Introduction.

CHAPTER II.

(Ver. 1.) A.vrol yap o lSare, uSeX^ol, rrjv e iaro6ov ///XOM T&gt;]V
TT/OO? VJJLU?, OTL ou Kevtj ytyovcv " For ye yourselves know,
brethren, our entrance to you that it was not vain."

The yap is certainly something more than a mere particle of
transition auch as Krause, ja as Flatt and Pelt, " yea " as
Conybeare, "nay" as Peile, or simply "and" as in the Syriac
version, while others do not translate it at all. The connection
is not so difficult as these exceptional senses given to yap would
lead us to suppose. Bengel, Flatt, and Schott connect this verse
with i, 5, G ; the intermediate verses being taken as forming a
species of parenthesis. But such a connection is pointless and
obscure. Grotius joins it to the 10th verse, and witli this mean
ing, merito illam spem vitae aeternae rctincti* ; -era cn tui aunt
quite I obis annuntiavimus. But the following verses are not
doctrinal, they are merely historical in nature. They contain
no direct proof of the statement put forward by Grotius. The
phrase " ye yourselves " is in contrast to those beyond them
to the avrol in i, 9, who told of the entrance of the apostle to
them. This paragraph is thus connected with i, . ( ) : " not only
strangers in the province told about our entrance in to you ;
not only are such statements about your conversion current
everywhere; but you yourselves know what our entering in to
you was. We appeal not to such reports in universal circulation ;
we appeal now to yourselves, to your own personal know
ledge." The paragraph down to the end of the twelfth verse is
a detailed and confirmatory explanation of what is said in the
first half of i, 9 " the kind of entrance in to you which we
had," oiroiav elvoSov eo-^o/mev ; and verses 13, 1-i, 15, 10, of this

VEIL 1.] FIRST EPISTLE TO THE THESSALONIANS. 55

[chapter in a similar way take up at length the second half of
! i, 9 their instantaneous reception of the gospel, TTW? eTrea-rpt-
\jsaTe ?rpo? TOV Qeov UTTO TWV eiSu&gt;\u)v } and the mighty change
resulting from it which still endured in spite of persecution
and suffering. The yap thus introduces an explanatory vindi
cation (Hartung, p. 403). The form of the sentence is common
in Greek, in which, especially after olSa, there is an anticipation
of the object not, ye know that our entrance was not vain ;
but ye know our entrance that it was not vain (Kriiger, 61,
6, 2; Bernhardy, p. 4)66; Luke xii, 24; Acts xvi, 3 ; 1 Cor. iii, o;
vii, 17; 2 Cor. xii, 7. See under Gal. i. 11.)

Avrol expressed is emphatic a direct appeal to themselves.
"Brethren," a name of endearment. The epithet Keii has been
variously taken; some give it an ethical sense aaraia
(QEcumenius), mendax (Grotius), wm inanis, sad plena virtutis
(Beugel, Schott), vani honoris studio (Rosenmuller), nun otiose
(Koppe). The apostle does not say e*V KCVOV, as in iii, 5 ; and
the reference in the following verse is not to the fruit of his

labours for this idea does not come in till verse 13 but to the
character of them. The following a\\a is in contrast to
ou Kevt] and introduces an explanation : his entrance was not
vain ; it was, as already described, preceded by suffering, but it
was characterized by boldness of utterance, -Trapprjo-ia, by absence
of deceit, of uncleauness, and of guile ; by fidelity, by gentle
ness, and disinterested self-denying love, by continuous and
affectionate industry; all these features of his ministry explain
ou KWI I. Chrysostom says, ou Kevtj TOUTCO-TI, OTL OVK a.vQ pwirivri
ovoe /; Tvyova-a. Kei/&gt;/ refers then to the character of the en
trance, not to the fruits; to its fulness of power and purpose and
reality (Ellicott). This entering in was not empty or unsub
stantial, but was marked by a living reality, by power, con
fidence, and spiritual manifestation. And that character
remained (yiyovev) Some, however, combine both ideas, the
nature of the entrance with the results (a-Lapide, Pelt, Schott,
De Wette, and Benson); but the second reference is against the
context. Some of the Greek fathers suppose a special allusion
to persecution and dangers; but these come into view first in
the next verse, and are referred to also in i, 9, of which this is
an expansion.

5(J COMMENTARY ON ST. PAUL S. [CHAP. II.

(Ver. 2.) AXXa TrpOTruOovres KUL v/SpicrOevre?, Katfe otSare,
cv ^iXiTnroLs, eTTufiprjcriua-djULeOa ev TM Oew fawv XaXrjarai

7T/50? i /x? TO evuyyeXiov TOV Oeov ei&gt; iroXXw aywvi "But
after having suffered before and been injuriously treated,
as ye know, at Philippi, we were confident in our God
to speak unto you the gospel of God in much conflict."
The KUL of the Received Text after uXXu is a gloss with
out any authority. AXXa is opposed to Kevtj (1 Cor. xv, 10) ;
it was not vain ; on the other hand its reality was
manifested as follows. The participles might be taken
as concessive if the KUL had been genuine as Pelt sup
poses, "though we having suffered before" (Lunemann);
but the simple temporal sense is more in harmony with the
historical statement which follows. The reference is to the
sufferings already endured, and described in Acts xvi. The
participle TrpoTruOovres occurs only here in the New Testament,
but is found in Herodotus, vii, 11; Thucydides, iii, 67;
Plato, Rep., ii, 370. The apostle adds KUL vfipL&OevTe?, "and
injuriously treated," the treatment expressed by the verb being
insolent and wanton outrage such as the scourging to which,
though a Roman citizen, he had been subjected, a punishment
forbidden by the Porcian and Valerian laws (Matt, xxii, (I ;
Luke xviii, 32 ; Acts, xiv, 5 ; Trench, 29).

If the first compound verb might have a medial sense like
the simple one (Xenoph., Memor., ii, 2, 5), the second verb in
the clause effectually forbids it.

K(9a)? o tSure is repeated they knew it well, as they had
seen him immediately after the flagellation, and may have done
on him such a work of kindness as did the jailer. The verb
7rappr](Tiuo-(i/u.Oa means literally "we were bold of speech," as
its composition indicates (De Wette, Ellicott). But the word
signifies also to be confident (Job xxvii, 10; Ephes. iii, 12; vi,
20; 1 Tim. iii, 13; 1 John ii, 28; iii, 21).

The following XaX/ycrou would be somewhat tautological if we
give eTrappya-iaara^eOa its original meaning, though that mean
ing may be admitted after all. That Trappycrlu was in our God,
He being the sphere in which it existed, eVl being used in
Acts, xiv, 13, to denote the ground (Ellicott) ; fow v indicates
close relationship God of our choice, our service, whose

VKR. 2.] FIRST EPISTLE TO THE THESSALONIANS. .57

graces sustain, whose spirit cheers, whose presence is our
reward. The infinitive XaXya-ui may be either explanatory
Koch, Ellicott; Winer, 44, 1); or it may be taken as the
simple infinitive of object after the previous verb (Llinemann,
Hofmann). The meaning, however, is not to be dwindled into
uera Trapptjcrias e\a\ovju.ei&gt;.

The genitive Beou is not that of object, but of origin the
gospel which is from God (Kllicott, Koch). It adds weight to
;he statement, and vindicates alike the TrXtjpo^op a of i, 5 and
-he yrafiptjarla of this verse. He proclaimed the good news of
God s grace, no earthborn scheme, no human speculation or
conjecture as to the probabilities of the divine purpose in
tself or its results.

He spoke this gospel ei&gt; xoXX^ aywvi as referring chiefly, if
not solely, to outward circumstances, and not to inner care and
sorrow (Fritzsche). The former is the view of the Greek
atliers, and the subsequent verses confirm it. Compare Philip.
, 30 ; Col. i, 21). Some, as Schott, combine both ideas our
mtrance was not vain, and our history shows it. After we had
suffered indignity and cruelty for preaching the gospel at
Philippi, we still had confidence to preach the same gospel to
you in the midst of conflict. It was instigated by unbelieving
Tews, "who took unto them certain lewd fellows of the baser
sort and gathered a great company and set all the city in an
iproar." Such confident persistence in spite of past sufferings,
and in the midst of present perils among you, proves that our
entrance was not vain, but full of honest, hearty, and unfear-
ng energy. The conflict must have lasted some time, and its
culmination is told in Acts xvii, 0.

(Ver. 3.) H yap 7rapuK\t]&lt;ri$ t}/uLO)v OVK CK TrXur;;? "For our
exhortation was not of error." Yap explains and confirms. It
does not knit the verse to the mere phrase, gospel of God (Flatt),
nor simply to cTrapptja-iaa-a/uLeOa (Olshausen, De Wette, Koch),
nor yet to \a\tj&lt;rai (Liinemann), but to the whole clause.
We were bold to speak the gospel to you in much conflict,
:br our teaching has not its source in error; and ecrrii , not

/, is to be supplied on this negative side of the state
ment, as is evident from \a\ov/mev in verse 4 on its positive
side. He is not telling simply what he did, but what his

58 COMMENTARY ON ST PAUL S [CiiAr. II.

habit was. His preaching was characterized by none of
those qualities, and therefore he was not backward or cow
ardly ILL it. He was so assured of the truth of the gospel
and of the integrity of his own motives, that he proclaimed
it everywhere and at all hazards. TlapaK\r]&lt;ri$ is in effect
what the Greek fathers render it teaching, oiSax&gt; i ; but
specially it is rather persuasive than didactic instruction,
hortatory rather than expository preaching. It does not
mean here consolatio (Zuingli), nor is it doceiidi ratio, but
rather what Bengel calls tot am praeconium ecaityelictim,
passlonum dulcedine tinctum. It is the earnest practical
preaching of the apostle bringing every motive to bear upon
his audience, plying them with every argument, and working
on them by every kind of appeal, in order to win them over
to the gospel and to faith in Him who delivers from the wrath
to come.

HAcm; is probably not imposture (Erasmus, Calvin, Turre-
tin), for the following ev SoXco has that meaning; nor sedu-
ceiidi stadium (Grotius), Verfulirunys-lust (Baumgarten-
Orusius). Lunemann renders it Irrwahn, "delusion," and so
De Wette and Koch. We are not in error ourselves, neither
self-duped, nor the dupes of others. IIXai/i/, as Liinemann re
marks, is opposed to aXt fleia either subjectively (I John iv,
0) or objectively (Rom. i, 25). Compare Matt, xxvii, 0; Ephes.
iv, 14 (Ellicott.)

ovSe eg aKaOapa-las "nor of uncleanness," the genitive of
origin, and the word is used in its widest sense excluding
impurity of all kinds in motive, relation, and act. Whatever
could be deemed impurity in a public teacher selfishness,
lust of gain, insincerity, or craft of purpose all is expressly
denied or repudiated. The apostle may allude to charges
which his enemies may have been in the habit of preferring
against him, as in 2 Cor. xi, 8, where he rebuts a charge
of pecuniary interest; and perhaps the same inference may
be gathered from the counsels given to deacons (1 Tim. iii, 8)
and bishops (Titus i, 7).

ovSe ev 3o\u " nor in guile," the preposition marking the
sphere in which the exhortation is denied to have taken place,
has high diplomatic authority (A B C D F K), though

l/Eii. 4.] FIUST EPISTLE TO THE THESSALONIANS. 51)

|)i/re occurs in the Greek fathers, and is preferred by Tischen-
[lorf in his 7th edition. Compare 2 Cor. ii, 17; iv, -; xii, 10.
" We were not self-deceived or imposed upon ; our exhor
tation was not of error, but of truth ; it was not of impurity,
put of disinterested and holy motive ; nor was it carried on
I n or by means of guile, but in simplicity and godly sincerity.
Ifruth and truthfulness, light and purity, openness and in
tegrity characterized us."

(Ver. 4.) AXXa KaOco? Se8oKtfJi.acr/ui.e6a VTTO TOU Oeou Tncrrei/-
9/;i 6U TO evayycXiov, OVTWS XaXov/ULev " But according as Wf
have been approved of God to be put in trust with the gospel
I even so we speak."

The KaOcD? and OUTCD? correspond "according as "..."even
so," the speaking being quite in harmony with the divine
approval and the consequent trust, Ka&W is therefore not
causal quoniam (Flatt), nor "seeing that" (Conybeare), nor
"inasmuch" (Peile). The verb SoKi/u.aeiv is to test as metal
by fire (1 Cor. iii, 13; Ephes. v, 10; 1 Tim. iii, 10); then
to distinguish or select after testing (Philip, i, 10j; and then to
i approve what has been so tested (Rom. xiv, 2 2 ; 1 Cor. xvi,
13). The second and third meanings insensibly blend, so that
the rendering " have been thought fit" represents the general
meaning (&lt;\gioui&gt;, 2 Thess. i, 11), and it does not much differ
from e/cAfc ye&lt;r$af. Any idea of innate fitness in the men them
selves must be discarded. Theophylact puts Chrysostom s
notion into briefer phrase "He would not have chosen us
if he had known us to be unworthy." Nor is the idea ot
CEcumenius more tenable "that God foresaw their fidelity
to Himself, and so chose them " ///xu? /xj/Oey TT^O? Soav \a\eiv
uvOpwTTcov /xtAXot/ra? (1 Tim. i, 1-). Better is an explana
tory clause of Theodoret ai/rl TOU eTreitiij e8oev avrta Kai
\ eoo/a/xacre TricrTevcrai tj/mtv.

The phrase iria-TevOrjvai TO evayyeXiov is the leading
thought, that for which the SoKi/macrta prepares (Winer, ^ 44, 1).
For the idiom by which the passive verb retains the accusa
tive of the thing, see Winer, 32, 5. Compare 1 Cor. ix, 17 ;
Gal. ii. 7; 1 Tim. i, 11; Titus i, 3.

Our work as preachers is in unison with the divine
approval and choice of us. OL/TW? XaXovjULev, "so we speak,"

COMMENTARY ON ST. PAUL S [CHAP. I]

our speaking has been and is still thus characterized, no\
at Corinth, then in Thessalonica. And the proposition i
still further explained

ovx ft&gt;? avOpuirois apta-KOvre?, aXXa Oeo&gt; rw SoKipafrvri ra
KapS as j]/uLU)v " not as pleasing men, "but God which triet!
our hearts."

r !2? does not look back to ovrws, but characterizes th
action or the actors engaged in it as persons who are no
pleasing men. The present participle lias its widest sens*
Laying ourselves out, presenting as our work and aim not t
please men. See under Gal. i. 10; Stallbauin, Protag., p. 5(1
Scheuerlein, p. 313.

Their life s labour did not lie in pleasing men: they wer
too faithful to their trust, too noble in purpose to be men
pleasers. They had none of that mixed motive, astute sell
adaptation and versatility of address, discovered in men-pleas
ing. Their aim in preaching was to please God, to gain hi
approval by cordially and unfeignedly doing His work be
cause it was His work and the} 7 bore His commission (2 Coi
v, 9). They wrought so as to please Him in this specia
aspect

u\\a (3ea) TM SoKijULa^ovTi Ta? Kapti ias rj/maiv " but God tha
proveth our hearts." The TOO before Oew in the Received Tex
has good authority; but B C I) 1 N omit it, and it may hav
been inserted, as it often occurs before a noun when s&lt;
followed by an article and adjective or participle. The par
ticiple making a kind of paronomasia, has its literal meaning
and fowl/ is not to be generalized (Pelt and Koch), as ii
some general statements (Ps. vii, 10 ; Rom. viii, 27), but i
has the same reference as the leading nominative /Jyuef? Paul
Silas, and Timotheus as is also indicated by the plural /cap& a?
It is in vain to appear other than we are in motive or worl
before Him who tests not only outer actions, but knows am
tries the heart (Acts i, 24; xv, 8; Rom. viii, 27.) Ther&lt;
is in the clause a tacit appeal to God for the truth of what i:
uttered, as there is a direct and formal appeal in the end o
the following verse

(Ver. 5.) Oure yap Trore tv \6yu&gt; /coXci/ce/a? eyevi t 0r][j.ei&gt;, KaOa*
o tSare "For neither at anytime used we speech of flattery, as

ER. 5.] FIRST EPISTLE TO THE THESSALONIANS. (il

r e know," that is, in pleasing men. This is a further assertion,
probably expounding what is meant by ovtie ev oo X^. The
/erb, as already said, means to come to be, to turn out to be,
uid here, as followed by ev, " found to be in " or " to take part
n" or " to have our being in" (Hofmann) ; or it denotes
jharacterizing habit, hi ctHqutt re versurl. Jelf, (i 2 2. Com-
&gt;are Herod, ii, 82, o[ cv TTOD ITCI yevofjLevot ; Plato, Phacdo, p.
9 ci; ev (j&gt;iXo(ro&lt;f&gt;icjt, elvm ; 2 Cor. iii, 7, 8. See Kypke hi lot .
A.S Ellicott remarks, "When the Greek fathers render the
)hrase by the simple verb eKoXaKevcraimev, they do not express
.his full idiom, and fail to mark the entrance into and exis-
,ence in the given thing or condition.

Ao yo? /coXa/ce/a? is speech of Mattery the genitive not being
ihat of origin (Schott), but that of (juality or contents ( 2 ( 1 or.
vi, 7). lleinsius, Hammond, and Pelt wrongly take Xoyos 1 in the
lense of crlincn or imputation ; for the opinion of others docs
not come into the vindication. Nor do the two words stand for
Jie simple ev KoXa/ce/a, as Pelt takes them, resting on the like
ness of use in Ao yo? to -121. KoXa/ce/a occui s only here. It is
lescribed by Theophrastus, Ch&lt;i.r. 2, and the KoXdg is charac-
erized in Aristotle, ^ icom. Eth., iv, 1:2. The appeal suddenly
nterjected is made directly again to themselves, KaOw oica-e ;
vnd their knowledge was so complete and continuous as to
lover the declaration TTOTC , at any time.

OUTC ev 7rpo(/&gt;&lt;i(Ti TrXeove^ias " nor in a eloke of covetousness

eyevt iOtj/uiev). The Vulgate and Claroniontane render wrongly

n occctsionc ctvariticte. It is not species (Wolf), nor uccusatio

Heinsius, Ewald, and Hammond), nor is it used for the simple

rXeovefia, as Koppe, Rosenmiiller, Loesner, nor Scheinwerk

^Hofmann). Hp6&lt;j&gt;aari$ is prctcji t that which is put forward

&lt;o mask the real feeling, motive, or act as the act of the

sailors who wished to escape from the ship under the pretext

of preparing to let go an anchor (Acts xxvii, 30). See under

Philip, i, 18.

as, genitive of object, is that to conceal which the
is intended praetextii specioso quo teyeremus
amritiam (Bengel), neqiie u$i siunus praetextibus ad velan-
dam avaritiam (Grotius). This is more natural than to
take TrXeovela? as containing the motive of the Tr

OOMMENTABY ON ST. PAUL S [CHAP. II.

(Beza, Scbott, Olshausen). UXeovegla is avarice or covetous-
ness, the desire to have more and yet more (Trench).

Oe-o? jULuprvs "God is our witness." They knew the char
acter of the apostle s preaching, and could bear witness to it,
but God too was witness (Rom. i, 9; Philip, i, 8). The remark
of the Greek fathers is just in one aspect. In what features
of his work they could judge, he appeals to their own know
ledge; in what lay beyond their inspection, he appeals to
God. He used not speech of flattery of that they could
judge; he put forward no pretext to veil a TrXeovegia, which
might be hidden from them in his heart, and he makes appeal
to God.

(Ver. G.) QuTe t]TOvvres e~ dvOpwTrwv fioav, OUTC d(J&gt; VJULU&gt;V OUTC
air aX\o)v "neither seeking of men glory, neither of you,
nor of others" still a negative description of his ministerial
work, repeating more fully and pointedly what he had said in
verse 4, not as pleasing men." Glory from men, the apostle
did not covet; he knew it in its fickle worthlessness.

Z&gt;?TO!?rre? depends still on eyep^OrjjuLev. The emphasis lies on
dvOpwircov the sense being, not as Chrysostom explains, " not
that they did not obtain glory, that were to reproach them,
but that they did not seek it." CEcumenius puts it more
correctly "they sought not glory of men ; but the glory that
is from God they both sought and received." The difference if
any between e /c and Vo has been explained variously. The
notion of Ellicott after Koch is scarcely probable, that the two
prepositions are synonymous especially when we regard the
apostle s distinctive use of them even in an accumulated form.
The examples given by Winer, $ 50, 2, will not bear out such
an exegesis here; nor can the common distinction be adopted,
as by Schott and Olshausen, that e /c marks the primary source
and aVo the secondary or intermediate, for the clause describes
a uniformity of source, with this difference, that the first
general relation is separated in the next clause, into two
special ones. See under Gal. i, 1 ; Winer, ,50, G. But as
Lunemann suggests, after Bouman, Sdga eg dvOpwTrwv universe
est dvOpcoTTivrj quae humanam originem habet, ex hominibus
exmstit ; Soj~a &lt;^&gt; V/JLWV quae singulatim a vobis, vestro ab ore
maiwt (ic proficizciivr. Alford thus expresses it, "eV belongs

.n. 0.1 FTBST EPISTLE TO THE THESSALONIANR. fi3

nore to the abstract ground of the &lt;So, aVo to the concrete
bject from which it was in each case to accrue." E/c, we may
ay, is used with the more general, aVo with the more special-
zed sources. They were not seeking glory from men in any
Aspect, neither from you when we were with you, nor from any
thers among whom we happen to be labouring. Human
jlory is never, and in no sphere of our work, an object of
tmbition. And this

SwdfJievoi eV /3&lt;tpei civm, rv \pi&lt;TT(n&gt; u7TO(TTO\oi "when we
flight have been of weight as Christ s apostles/ The participle
s concessive and subordinate to {tjrovvre?. It is not natural to
&gt;egin a new sentence with this clause, supplying j^uey, as Flatt;
r making the clause a protasis to eyein /O^/aei in the following
, as Calvin and Koppc; or connecting it, as Hofmann, with
8 ; or, with Sehottgen and Griesbach, marking it as a
&gt;arenthesis.

Two very different interpretations have been given of e V
lapei en&gt;ai. The first which has been suggested by 7rAeorf/ is
idopted by the Vulgate, oncr i rx.sr, and by our English version,
when we might have been burdensome to yon," in the matter
&gt;f our temporal support that is, we might have demanded
carnal things in return for spiritual things, but we did not,
for we earned our sustenance by our manual labour. So
Wycliffe, "whanne we mygten haue bene in charge." A. good
deal may be said on behalf of this view, which is supported by
Theodoret, Estius, Beza, Grotius, Turretin, Koppo, Flatt,
Ewald, Hofmann, Webster and Wilkinson, and virtually
Jowett. Similar phraseology is used by the apostle of minis
terial support, eTn/3aprj&lt;rai in verse i), and in 2 Thess. iii, S;
Karafiapeiv, 2 (A&gt;r. xii, 10. Similarly too the simple verb
pupeia-Oai occurs in 1 Tim. v, 10, in reference to the support of
widows by the church, and we have a/3aptj e/mavrov n ]pi](ra in
2 Cor. xi,0. But the exegesis cannot be fully sustained. (1) For
why, had such been the meaning, did not the apostle use the
actual verb which he had employed in verse !), instead of this
idiomatic phrase ? (2) If the clause be a disclaimer of TrXeovegla,
it contains an admission that the gratification of it was possible,
under the plea of ministerial support a degradation of office
which the apostle would certainly not suppose for himself and

6 4 COMMENTARY ON ST. PAUL S [CHAP. II.,

his colleagues. (3) The apostle has passed from a disclaimer of
-jrXeovegia to a new and different subject, the non-reception of;
human honour " neither of men sought we glory, neither of
you nor of others." (4) This clause of the verse must, from the
participial connection dwdpevoi, be in immediate harmony with
the preceding one, and is meant to tell how in some way
human honour might have been secured that is, we do not
seek honour, though we might have stood upon our dignity
as Christ s apostles the English margin having also "used
authority." (5) fldpo? has the sense of dignity or authority.
The Claromontane Latin has In (jmritate. In Diodorus
Siculus, iv, 61, occurs the phrase Sia TO fiupo? T&gt;J$
xvi, 8, TW $ QXvi&gt;6i(Di&gt; /3(ipelav TrdXiv. . . . oia TO
KOI TO ai(tifj.a rfc TroXeco? ; in Polybius, iv, 3 2, 7, TT^OO? TO
TO TWV AaKeSaijuioi lwv ; xxx, 15, 1, KU\ TO fiapos Tfj? TCOV
Ajoye/coj Tro Xeco? Suidas nub vocc. Compare the phrase in
2 Cor. iv, 17, -fiupo? &lt;$6w, opposed to eXa&lt;ppov T&gt;}? 6Xi\f^eo3f.
Such in general seems to be the meaning of the term here.
The apostles did not seek glory from men, "from you or from
others," though they could have been of weight could have
pressed their claims and official importance, or demanded
honourable recognition as Christ s apostles. (6) The contrast
of the following verses supports this view we could have been
ev fidpei, but were not; on the contrary, so far from being
ev jBdpei we were gentle among you ; so far from our insisting
on the honour due to the apostolic office, we were "J-TTLOI
among you. This is the view of Chrysostom, Ambrosiaster,
Calvin, Hunnms, Pelt, Schott, Olshausen, De Wette, Koch,
Bisping, Liinemann, Baumgarten-Crusius. Chrysostom ex
plains, "not seeking honour nor boasting ourselves, nor
requiring attendance of guards. And yet, even if we had
done this, we had done nothing out of character; for if persons
sent by mere earthly kings are in honour, much more might
we be." CEcumenius and Theophylact give both interpreta
tions. Piscator, Heinsius, and Hammond understand the
phrases of church censures, severities apostolica : se quum scvc-
ritatem exercere apostolicam posset lenem fuisse. Compare I
Cor. iv, 21. But the notion is not vindicated in any way by
the context.

R. 7.J FIRST EPISTLE TO THE THESSALONIANS. 65

The last clause o&gt;? Xpforrou aTroerroXoi does not mean as
ther apostles (Grotius, Pelt), but as Christ s apostles, there
eing stress on Xpta-Tov, genitive of possession, and aTroerroXo*

not to be confined to Paul, for the term includes his col-
jagues. See under Ephes. i, 1; iv, 2; and for the plural

TotTToXoi, Gal. i, 17.

(Ver. 7.) aXX eyei&gt;) i0t)/uLv //TTIOI eV /xeVw VIJLWV "but we were
were found to be) gentle in the midst of you." The readings
TTIOI and W JTTIOI are nearly balanced in regard to authority
le last having perhaps the higher, B OD 1 * 1 tf, the Latin and
optic versions, and several of the fathers //TTIOI having
L C~ D 3 K L N :{ , and the majorityof manuscripts. But the v may
ave come from the last letter of the previous word. N&gt;/TT&lt;OS &gt;
[so is the more familiar term, and may for either reason
ave been inserted ; but its use here destroys the figure we
e first as " children," then " as a nurse." The negative
ascription is continued down to a\\a, which introduces a
-rong contrast to the entire preceding verse, and not merely
o the previous clause (Heinsius, Turretin), and begins the
ositive account of their deportment. The term //THO?, "mild, 1
ccurs only twice in the New Testament here and in 2 Tim.
24, connected probably with tVo), etiretv. It occurs in
assic writers with some frequency, and is applied in a variety
ways to persons and things. Thus it is opposed to ru
aXto-ra OV/ULW ^pw^evov in Pausanias, (Eliac., ii, IS, 2, p. 434,
ol. II, ed. Schubart) ; applied to a God t}iriurra.To&lt;i 6em&gt;
Euripides, Bacchae, 801) ; to a father (Odyssey, ii, 47) ; to a
uler and father (Herodian, iv, 1); to Cyrus, in contrast to
ambyses (Herodotus, iii, 89), jj-Tnomrro? 6 ev \o~yois TrpaoTaros 1
a) //cruxo?; we have also //Trm &lt;/&gt;ap/za/ca (Iliad, iv, 218). Ety-
vlogicum May., sub voce ; Tittmann, Synon., }). 140, ice.
o far from seeking human glory, so far from insisting on
ficial standing and prerogative, and exacting recognition
nd service, we were "gentle in the midst of you"; " we were
ach of us as one of yourselves;" and so (Ecumenius adds,
we T*]v ai corepco Xa/3oVre? rafiv. Our deportment was mild,
uiet, unassuming, and affectionate.

a)? euv rpo0of 9ft\7ru ru eavr^ TtKi&gt;a " as a nurse cherishes
er own children." The fuller edv has the authority of B C D

QQ COMMENTARY ON ST. PAUL S [CHAP. II i

F X*. f fi? is a particle of comparison, tanquam si; and the|
verb, akin to OaXXco, 9q\v?, denotes fostering warmth as,
applied to a bird (Deut. xxii, 6 ; Job xxxix, 14 ; Ephes. v, 29 ;
Josephus, viii, 14, 3). Tpor/&gt;o?, occurring only here in the!
New Testament, is a suckling mother or nurse, and is used)
in a figure, as here, often by Philo of which several examples
are given in Loesner s Observat. f p. 337; Gen. xxxv, 8. The!
nursing mother warms and fosters her own offspring, eairr??
the offspring which she recognizes as her own, and loves andj
cherishes with all that maternal fondness and tenderness
which has passed into a proverb (Is. xlix, 15.) The particle!
eav with the present subjunctive betokens something which
may have already taken place, or usually should have taken
place, or something still continued (Winer, 42, 3, 6, /3. See!
Peile s note).

(Ver.S.) QVTCOS 6jULeipd/m.evoiv/ui(Jov, evSoKovjmev "so yearning after
you, we were willing to impart to you." The owra&gt;? corresponds!
to the clause beginning with w$, which is at once illustratively
connected with what goes before, and also stands as protasis to
this verse "we were gentle among you as a nurse so .... we.";
The participle is read in the common text ijj.eipdfj.evot, but our
text is supported by A B C D F K L tt, 30 cursives, and several
of the fathers, and though the word is not found in the usual
lexicons, it occurs in old glossaries, in Job iii, 21 (Codd. AB), in
Ps. Ixii, 1 (Symmachus), but the MSS. vary as to the spelling.
Hesychius explains it ojuLelpovrat, e-TrtOv/uLova-iv. Photius in his
lexicon gives it as compounded of a^ov tjpimoa-Oai (p. 331, ed.
Person). Theophylact supposes it to be ojuoO el pen*. It is, how
ever, against this conjecture that the verb governs the genitive.
M.elpe&lt;r9ai occurs in Nicander, TJier., 402. If this be the original
form the prefix is added for euphony or strength, as Svpea-Oai and
6vpe&lt;r6ai ; or if it be, according to Rest and Palm, for the sake
of the metre, then ofj-eipo/aai is a different form found in the
later stage of the language (Winer, 16). Fritzsche supposes
that the i and the o were used as suited the writer s taste.
EvSoKOvpev is not present (Grotius, Pelt), but is in the imper-
fectcupide volcbamus (Vulgate) the imperfect, like the
aorist in the New Testament, without the augment, though
some codices have it (Winer, 12, 3). The verb has in it the

[VER. 8.] FIRST EPISTLE TO THE THESSALONTANS. 67

[idea of willing purpose, not bare resolve, but generous desire,
Spontaneous and hearty impulse. See under Ephes. i, 5.

jmcTaoovvai V/JAV ov /ULOVOV TO cvayyeXiov TOV Qeou uXXa KOI ra?
Isaurwj/ \fsuxa&lt;? " to impart not only the gospel of God but also
pur own souls." There is a species of zeugma in the clause, as
mtraSovvai does not strictly agree with the last words (Klihner,
h 853). This verb, like verbs of participation, is often followed
Iby a genitive and with the dative of person, but here by an
[accusative and dative, as the last clause does not admit of a
[partitive notion we were willing not only to share the gospel
with }"ou, but to give you our own souls or lives cavrw with
the first person (Winer, 22, 5). They proved this by their
cheerful and undaunted endurance of danger and toil: they
carried their lives in their hands and would have given them
up, when they so lovingly persisted in preaching the gospel to
them.

OLOTL ayciTrrjTol fnu.iv cyevr iOrjTe "because ye became dear to
us/ " because ye grew to be dearly beloved to us," the verb
retaining its usual meaning, as in i, 5. The reading yeytW;cr$e
ihas little authority. They had listened to and accepted the
good tidings immediately and intelligently and decidedly, and
became followers of us and of the Lord, were not swayed off by
persecution, but so steadfastly adhered to their profession, that
they were everywhere spoken of. Becoming so dear to Paul
and his colleagues, these devoted men cherished them like a
nurse fostering her own children, did not lord it over them, but
(were gentle, affectionate, and self-imparting ; and not only with
enthusiastic fondness had they preached to them the blessed
gospel, but they would have willingly died a martyr s death
for them, had such a proof of heroic attachment been necessary.
Bengel s notion is foreign to the meaning, anima nostra
cupiebat quasi immeare in aniinam rest ram.

(Ver. 9.) ju.vti/movcveTe yap, afieX^o}, TOV KOTTOV qpcov KCII TOV p.o\-
Oov "for ye remember, brethren, our toil and travail." The apostle
appeals again to themselves to their recollection of his ardent
and self-sacrificing labours, The connection indicated by yap
has been looked at in various ways. Lunemann and Alford
connect the clause directly with the previous one, " because ye
became so dear to us," but this connection is limited to a mere

68 COMMENTARY ON ST. PAUL S [CHAP. II.

angle of the thought. Nor is it better to select an earlier clause,
Svvdjmevoi ev /3apei eivat, or eyevifiwev "JTTIOI, for in either the
reason alleged would be irrelevant. The chief thought of the
previous verse is " we were willing to impart to you our own
souls," urged by the subordinate thought, "for ye grew to be dear
to us," arid the present verse brings proof of it a proof, that is, of
actual hard labour, willingly undergone, and accompanied at
the same time with peril. They gave up their lives to daily
and nightly drudgery, which wholly absorbed all their physical
powers, and they would have given their lives in the highest
sense, if there had been a necessity for the sacrifice. The verb
jULvtumovevere followed by a genitive in i, 3, is here followed by
an accusative, the meaning, perhaps, being ye bear in mind,
or ye keep in remembrance (Matt, xvi, 9; Rev. xviii, 5).
KoVo? and ^0x^09, used together in 2 Thess. iii, 8, and in *1 Cor.
xi, 27, do not essentially differ in sense. Grotius, however,
distinguishes them thus /COTTON in ferevdo, [JLOX@OI&gt; in agendo.
Ellicott says that the first word marks the toil on the side of
the suffering it involves, and the latter on the side of the

magnitude of the obstacles it lias to overcome. Beza affirms
that " the second term means something more severe than the

first." But it is better, perhaps, to say that the repetition is
meant to intensify the meaning, for /mo^Oo? occurs in the New
Testament only in connection with KOTTO? the phrase being a
terse and familiar idiom. Comp. Sept., Num. xxxiii, 11 ; Wisdom
x, 10. It will therefore denote toil even to weariness, labour
even to utter exhaustion, comprising alike the work which he
did as our apostle and the fatigue endured by the effort to
support himself by manual industry. It is wrong, however,
in Balduin to make a distinction between the terms by under
standing the first de spirituali labore, and the second de
manuario labor e scenopegiae. The apostle adds

VVKTOS KOI foe pas epyabju.evoi, TT/QO? TO /my eTrifiaprjvai nva
vy.wv, eKrjpu^a^ev ? vfjLa? TO evayye\iov rou Qeou " night and
day working, in order not to burden any one of you, we
preached unto you the gospel of God."

Tap in the common text, after WKTO?, is rightly rejected as
a correction. The genitives are emphatically placed, and the
apostle always places VVKTOS first (Acts xx, 31 ; 1 Thess. iii, 10;

VBR. 9.] FIRST EPISTLE TO THE THESSALONIANS. 69

2 Tim. i, 3 ; 1 Tim. v, 5). Night may stand first, as the Jews
reckoned from sunset to sunset the evening preceding the
morning, as we speak yet of a fortnight; or the order may
depend on some suggestion of the apostle s own mind,, the
most striking part of the expression being put first, the
period of common rest becoming to him one of heavy toil.
The order is reversed in Luke xviii, 7; Acts ix, 24; and five
times in the Apocalypse, for Hebrew n^S DCV (Jer. viii, 23 ; xvi,
13; xxxiii, 25). It may be remarked that Luke places VUKTO.
first when he uses the accusative, but foe pa? first when he
uses the genitive. The temporal genitive is explained by
Donaldson (451) as "out of," "within the limit of;" and
examples of this and of other formul.e, with varying order,
may be seen in Lobeck s Paralip., p. 02. The participle epya-
foyueyo* here refers to manual labour (Acts xviii, 3 ; 1 Cor. ix, 6 ;
2 Thess. iii, 10; Xenoph., Mem., i, 2, 57). In 1 Cor. iv, 12, TUI?
idiui? x e P"^ i &gt;s added. Compare Ephcs. iv, 28. This continuous
physical toil was carried on 717)09 with this end in view (Winer,
44, G). The verb eTri/Sapetv is used only tropically in the New
Testament (2 Cor. ii, 5 ; 2 Thess. iii, 8). See Appian, B. C., 4, 15.
That we might not overburden any of you, by claiming tem
poral support from you, we supported ourselves by unremitting
labour. Ei? V/ULU? is neither among you nor in roll* (Vulgate),
but unto you. Ei? implies the direction of the preaching (Mark
xiii, 10 ; Luke xxiv, 47 ; 1 Peter i, 25), the kpya^o^evoi being
parallel in time to the cKiipvgaimev all the while they were
preaching they were winning wages by daily and nightly toil.
It is beyond proof in Balduin, Pelagius, and Aretius to make
VUKTO? the period of working, and ij/xe/oct? that of preaching.
For we have no means of making such a distinction, as probably
teaching and working might alternate at shorter intervals, as
opportunity ottered or necessity required. No anxious inquirers
would be put off during the day because the apostle was at
work, and the work laid aside for such a purpose would be
resumed during the watches of the night ; or disciples like
Nicodemus might visit him during the night, and the toil so
interrupted would be taken up during the day. Why the
apostle gave up his claim for pastoral maintenance, and lived
and wrought in this independent spirit in Thessalonica, we do

70 COMMENTARY ON ST. PAUL S [CHAP. II.

not know ; but the probability is, that he was anxious that he
might not be misinterpreted or the purity of his motives
challenged, and that he might not be likened to a selfish and
grasping sophist to whom hire was everything, and therefore
he would take nothing in compensation, but toiled to support
himself, that the gospel without hindrance, and in an unselfish
and disinterested form, might win its way among the Gentiles.
Chrysostom supposes that the Thessalonians were poor, and
that the apostle compassionated their poverty. We read, how
ever, of " honourable women not a few " among the converts,
and the abstinence of the apostle from support is to be ascribed
to a higher motive (Jowett ; Philip, iv, 15).

The apostle abruptly, and without any connecting particle,
now solemnly summarizes what ho had previously said in
detached clauses about the behaviour of himself and his col
leagues at Thessalonica.

(Ver. 10.) f Y/xeF? ^aprvpe? KUI o Oeo? "Ye are witnesses and
God is witness." Much they could judge of, and on such
points he appeals to them ; much they could not judge of,
and on such points l} 7 ing beyond their cognizance he appeals to
God. He submits himself unconditionally to their j udgment and
to that of God, and has no doubts of the decision which would
be given by them and ratified by Him who trieth the heart.

a)? ocr/w? KOI SiKaico? Kal a/uLe/ULTrrw? vfj.lv TOI? TriarTevovcriv cyevi j-
9}]/mi&gt; " how holily, and righteously, and unblameably we be
haved ourselves in the judgment of you who believe." The
apostle does not employ adjectives, for he is not bringing out the
elements of his own personal character, but is describing his
deportment or dealing toward believers (Luke i, 75 ; Ephes.
iv, 24; Titus i, 8 ; Jcsephus, Antiq., vi, 5, 5).

The accumulation of epithets intensifies the meaning. The
three words are not to be taken as adjectives (Schott), but they
are a species of secondary predicates (Donaldson, 436 ; Winer,
54, 2). The epithets are to be distinguished at the same
time, though not perhaps with decided discrimination of
meaning. The first two adverbs assert with a positive aspect,
and the third puts forward a negative statement. The first
epithet, ocr/co?, is defined in Plato, irepl Se 9eov? ocna (Gorg.,
57, A. B.), and so in Polybius, ru 777309 TOVS dvOpwTrov?

VEIL 10. J FIRST EPISTLE TO THE THESSALONIANS. 71

|(cai ra Trpo? Oeov? ocria (Hint., xxiii, 10 ; Host and Palm sub voce).
lit stands thirty times in the Septuagint for the Hebrew TDH, and
layzo? stands a hundred times for PT^, and the two are never
exchanged. Perhaps this meaning may not lie thoroughly
[sustained in the New Testament ; yet compare 1 Tim. ii, 8 ;
|Heb. vii, 26, where purity in its divine aspects is referred to.
The second term, &/ta/c09 y " righteously," means in all conscien
tiousness and integrity, with special reference to man. The
japostle has called God as well as themselves to witness, and
jfche ordinary classic reference of ocr/a&gt;9 may therefore be ad-
Jmitted (Tittmann s tiynoti., p. 25), while otKalws has a deeper
jrange of meaning than the classical quotations intimate, and
(does not merely characterize elements of human relationship
(Trench). Holiness in the New Testament is not restricted to
divine relation, but enters into the second table of the law; and
righteousness, though occupied with the duties of the second
table, has its root and life in piety. The third epithet,
la/me /ULTTTWS, is "blamelessly" if holily and righteously, then
I blamelessly. It is too restricted in Olshausen to make this
adverb the negative iteration of the positive CIKUICD?, and too
vague in Flacius to refer it to other graces, as castitas, sobrietas.
It is a rhetorical weakness in Turretin and Bengel to restrict
this third epithet to the apostle and his colleagues the first
having allusion to God, the second to the people, and the third
to themselves. Y/mtv is not specially connected with u/xtyx-
TTTCt)?, as CEcunicnius TO?? y/o aTT/orofs OVK u/u.e/u.7TTo? nor is
it probably the dative of interest (Ellicott), nor is the sense
"toward you" (Do \Vette). (Ecumenius and Theophylact make
it the dative of opinion (Bernhardy, p. 337) ; and so Koch,
Liinemann and Alford : Hofmann finds a contrast in the par
ticiple to the time when they first believed ; the Vulgate has
qui credidistis.

The apostle s appeal was to the believing Thessalonians, to
them, and to God ; and it was on account of their being be
lievers in God that he so confidently summoned them to witness
on his behalf. The ? Tria-revovanv is not pointless, as Jowett
supposes; it forms, in fact, the very point of the appeal.
Whatever impressions unbelievers formed of us, you who be
lieve concur in our description of our holy, righteous, and

72 COMMENTARY ON ST. PAUL S [CHAP. Ill

blameless conduct. When they wrought at a secular occupa-i
tion, fellow-workmen might form varying estimates of their
character; but those who had profited through their preaching
were better qualified to understand and judge them, and that;
because they believed. "How could we act otherwise to be
lievers?" ov yap a^e/uLTTTOi TTUCTLV u&gt;&lt;J)6ii/u.V. Still closer and 1
more individualizing appeal

(Ver. 11.) KuOaTrep aware, "even as ye know." Ka0o&gt;9 is
the term commonly employed ; KaOa occurs only once (Matt
xxvii, 10) ; in the word before us it is strengthened by Trep,
and is perhaps employed because KaOw immediately follows.

They had conducted themselves holily, righteously, and un-j
blameably, and all this in accordance with the universal anc|
the individual experience of the Thessalonian believers :

(09 Va CKaCTTOV 1&gt;/ULWI&gt;, 00$ TTUTiJp TtKl U CCIVTOV, 7Tap&lt;LKa\OVVTe$ VjU.a$\

KCU TrapajuLvOovjuLevoi. " how every one of you, as a father his own)
children, we were exhorting you and encouraging you." There
are two accusatives first, tW eKaa-rov, and then v/ma$ both
governed by the participles; "every one of you " placed em
phatically, "each one of you," individualized, and "you" collec-i
tively or in the mass, not a mere pleonasm. El? e/a/o-ro? is
found in Plato, Soph., 223 D ; Protay., 332 c ; Luke iv, 40 ; xvi,i
o; Acts ii, 3, 6; 1 Cor. xii, IS; Ephes. v, 7, corresponding to I
the Latin unus quixquc, ita ut nemo cxcltidatur (Pelt). Thej
two participles may either be a broken construction modal!
clauses with a finite verb omitted; "ye know how we did soi
exhorting you" D(e Wette, Eilicott). This is a common!
form of idiomatic construction with the apostle. The simpler!
way, however, is to supply eyen/0wxei/, which has been already!
employed (Lunemann, Alford, Hofmann). Other resolutions of
the difficulty have been proposed. Beza, Grotius, and Flattl
propose faev, which is not in the context. Schrader, Ewaldj
and Riggenbach make KuOd-Trep oUare a parenthesis, and con
nect the participles with eyev^Q^ev in ver. 10, an awkward!
connection. Others, perplexed with the double accusative % va
GKUCTTOV, v^a?, propose to connect i^u7? alone with the participles/
and supply a finite verb to eW e K a&lt;rrov. Thus, Vatablus, Er!
Schmid, Ostermann propose ny&lt;l&lt;nev. Whitby and others
propose that, or Wfafarw from ver. 7. Pelt introduces OVK

VEK. 11.] FlltST EPISTLE TO THE THESSALON1AXS. 73

u(/)i iKafjLVj and Schott prefers a verb in which is it otto curandi
ive tractandi sive educandi

The three participles are closely connected in sense and in
relation with the following 09

TrapaK(jL\ovvTes V/ULO.S K&lt;U Trapa/ULuOov/mevoi KUI /mapTvpo/mevoi
"exhorting yon and encouraging and adjuring you." The Re
ceived Text has fjLaprvpov/uLvoi,wiih D 1 ! 1 , and most manuscripts,
but the other reading has in its favour B D 3 K L N. A omits
KCU /u.apTupojuii&gt;oi altogether. The first is the more general,
appealing to you by every argument and motive; the second
is suggested by the peril and persecutions around them, on
account of which they needed to be animated and consoled
(v, 1-i; John xi, 10, 31; Philip, ii, 1; Plato, Let/., ii, (&gt;GT&gt; ; the
Syriac has ^QQ^iJxO ^-OO1 ^ &gt; vo) ; and the third is of special
strength, laying charge on them as if in presence of witnesses,
solemnly adjuring them to walk worthy of God (Gal. v, 3;
Ephes. iv, 17: Polybitis xiii, 8, 6; Thucydides, vi, 30 ; viii, 53;
Raphel. in loc.) As the three participles are connected with
et\ TO 7repi7T(LTdv as the purpose, it is wrong to give any of them
a special supplement, such as Chrysostom and Theophylact
give to the first, 737309 TO cjiepeiv avra, or such as (Ecumenius and
De Wette give to the second, to meet trials bravely, Treipuar/moi?
(1 Cor. xiv, 3). This work of the apostle was directed to every
one of them, to each individual by himself and for himself, and
also to the mass of believers ; so that Chrysostom exclaims,
fia/Bal ev TOCTOVTW 7r\) /9ci jmySeva irapaXtTreiv, /m.&gt;] /miKpoi 1 /-t;;
/utyar, ft.)) 7r\ov&lt;Tioi&gt; //// 7rtJ ;/Ta.

And the whole of this comprehensive and yet individualizing
pastoral work has as its model a father toward his children.
It was earnest and faithful, the yearning importunity of a
father s heart, and the fresh, familiar loving counsels breathed
from a father s lips. Compare verse 7 ; "{"2 9 TC Trartjp rT&gt; TTUIOI
Odijss., i, 308.

(Ver. 12.) KOI /uLapTupojmci Oi e&lt;9 TO 7repi7r&lt;iTeh f V/ULU$ aia)$ TOV
Qcov TOV Ka\ovvTO$ Vfj.a.&lt;s ei? T^V CUUTOV fidcrtXelav Kal Sogav
" and testifying that ye should walk worthily of God, who
is calling you into His own kingdom and glory." The present
TreptTrareiv has preponderant authority over the common
reading of the aorist TrepiTrarfjcrai, and the KftXta-av-o? of the

74 COMMENTARY ON ST. PAUL S [CHAP. II.

Received Text has only in its favour A N and eight manu
scripts, the Vulgate (qui roeavit), and some of the fathers.

E/9 TO with the iniinitive denotes the purpose of all their
exhorting, encouraging, and attesting (AYiner, 44, G), and does
not indicate merely direction or subject (Liinemann, Bisping;
1 Cor. ix, 1-2- 2 Cor. iv, 4).

The adverb -Ya&gt;9 is similarly used with the genitive (Rom.
xvi, 2; Ephes. iv, 1; Philip, i, 27; Col. i, 10; 3 John 6;
Demosth., Olynlh., i, 5, 2; Tlnicyd., iii, 30, 5). For the divine
K\&gt;J(TIS, see under Gal. i, (!. The present participle indi
cates the call as ever present, while it is reaching to the
future. The call is ever ascribed to God, whatever be the
instrumentality; e/V points to that into which they are being
called (Matt, xviii, 1): xix, 17; John iii, 5), "His own kingdom
and glory," the article rV being common to both nouns, though
omitted before the second one, on account of the pronoun
TOV (Winer, 1 ( .), 4). The Syriac reads OlkK^ak^O 7 O
His kingdom and glory is not His glorious kingdom, /3ua-i\eia
ei Sogot (Koppe, Olshatisen). Bacr*Ae/a TOV (h-ov is the king
dom \\hich God sets up in His grace and which is founded in
the merit and mediation of His Son, into which believers
enter now by a second birth, and which reaches its full and
final development at the Second Advent. His glorv is His
own perfection and happiness which He confers upon His
people, His own image reimpressed on the hearts of those who
have been made meet for beholding Him and enjoying fellow
ship with Him (Rom. v, ~ ; viii, 13; "1 Cor. iii, 7. See under
Ephes. v, 5; Col. i, 13). Ba&lt;r*Ae/a TOV Oeou is not the kingdom
in its earthly aspect, glory being its heavenly form (Baum-
garten-Crusius). To walk worthily of God, who is calling us
to His kingdom and glory, is to have one s whole course of life
preserved in harmony with God s gracious work upon the soul,
and with the high and hallowed destiny with which that work
is lovingly connected, and into which it is ever ripening. And
such being the propriety and necessity of this " worthy" walk,
the apostle and his fellow-labourers laid themselves out in
exhorting, encouraging, and conjuring the Thessalonian be
lievers all of them as a body, each of them by himself to
maintain it (1 Peter v, 10).

VER. 13.] FIRST EPISTLE TO THE THESSALONIANS. 75

(Ver. 13.) KaJ oia TOVTO " and on this account " the KCU is
Dmitted in DF K L and in the Latin lathers; but is found in
A. B, in the Syriac and Coptic Versions, and it is inserted by
lischendorf and Lachmann. The authority for /ecu is thus
good, but it may have been added for the sake of connec
tion.

KU.L f][JLl$ V^(lplfTTOVfJil T&lt;&gt;) 06ft) (jLOia,\CL7TT(t)$ " and IO1 til IS

cause we also thank God without ceasing." See under i, 2, 3.
The reference in via TOVTO has been debated. (1) Jowett refers
it to the verses both before and after an admitted tautology.
Pelt and Bloomfield connect it thus, quoniam lam fd tct
succcssu apud vox evangelium praedicavimus another form
af tautology : we preached with groat success, and we thank
God because ye received our preaching. (3j Schott and ])e
Wette join the clause to V TO TrcpiTraTeiv, and as connected
with the result; the former putting it thus, qiium luu C opera
in animis vesti is ad &gt; itani divinu, im tl&lt;i(t&lt;&gt;i&gt;.e dtf/ncim impcl-
lendis minime frustra fuent collocata. . . . ego vicissim cii m
sociis Deo yratiat* a&lt;jo a^iduats. But this connection also is
not free from tautology, even though Schott places K&lt;U ly/xcFs 1
in direct contrast to i f ;/xw? of the previous verse; and then e/\-
TO TrepLTrareiv is the purpose, not result of the exhortation for
which thanks might be rendered. The latter connects the
word with the purpose, that purpose being one of high moment ;
but of that momentousness, as Liinemaun remarks, the context
says nothing. (4) Another view is adopted by Auberlen, Balduin,
Zanchius, Olshausen, Bisping, and Alford. They join via TOVTO
to the immediately preceding clause who hath called you to
His kingdom and glory; as God is thus calling you, we
thank God that ye understood and followed the divine call.
But not only, as Ellicott objects, is oia TOVTO thus joined to a
mere appended clause, an objection by no means insuperable,
but the chief statements of the previous verse are in this way
overlooked. These statements as to the apostle s zeal and
assiduity occupy a special prominence, so much so that appeal
is made both to God and to themselves for the truth of them.
(5) Ellicott and others connect Sia TOVTO with the previous
verses, the reference being to the zeal and earnestness with
which the apostle and his colleagues laboured, and the thanks-

7(3 COMMENTARY ON ST. PAUL S. [CHAP. II.

giving being that in a similar spirit they had received the
gospel so proclaimed to them.

The apostle says KOI ^e??. Some, as Koch and De Wette,
join the KGU to the previous Sia TOVTO "for this cause also," as
in the Authorized Version. But such a connection is uncom
mon, though Lunemann s objection to it, that such a sense
would require Sia KOI TOVTO, cannot be borne out the insertion
of Kai between the preposition and the noun being very uncom
mon (Hartui)g, vol. I, 143). But if the KOI naturally belongs
to wet?, who are the persons referred to by it ? Some, as
Liinemann, give this sense, we also, i.e., we and all true Chris
tians, which is too vague; while Alford brings in, all who
believe in Macedonia and Achaia, "we and they give thanks";
but the reference is both too special and too remote, Auberlen
carrying the reference back to verse 1, and Ewald apparently
to the commencement of the epistle. So that we regard the
/i/xe?? as simply in contrast to the v/u.a$ of the previous verses
we too, as well as you, thank God for these spiritual blessings,
we too thank him; non solum vos propter hanc vocationem
debetis ageregratias, sed etiam nos (Zanchius, Balduin, Ellicott),
KOI insinuating a slight contrast in the connection. See under
Philip, i, 3; Col. i, 12.

OTL 7rapa\afi6vT? \oyov uKoys Trap r//uiwv TOV Oeoi", eSega&Oe
ov \6yov avOpwTTwv " that having received from us the word of
preaching itself of God ye accepted not the word of men."
Or. introduces the contents and reason of the thanksgiving.
The participle 7rapa\afi6vTe&lt;$ is temporal, describing the act
which was necessarily connected with eStgaa-Oe, and prior to
it, or all but coincident in time with it. The two verbs are
not synonymous (Baumgarten-Crusius), as the Vulgate in its
repetition of accipere would imply, or as the English Version,
which renders both words by the same term, " receive." The
verbs have been thus distinguished the first as being more ob
jective in its nature, and the second more subjective ; the first
describing the reception of the truth as external matter of fact,
and the second the inner acceptance of it as matter of faith.
Bengel distinguishes thus, 7rapa\aim/3ai&gt;w die-it simplicem ac-
ceptionem, Se^o/mai connotat prolubium in accipiendo. See
under Gal. i, 9, 12. Compare Luke viii, 13; Acts viii, 14; xi, 1;

VER. 13.] FIRST EPISTLE TO THE THESSALONIANS. 77

ixvii, 11; 1 Cor. ii, 14; xi, 23: xiii, 1; 2 Cor.viii, 17; Col. ii, (&gt; ;
iRaphelius in loc. ; Thucyd., i, 95. In the first act described
[they received it as a divine message orally conveyed to them.

\oyov u/coj/9 Trap fj/uLcov. Ao y9 * s the doctrine or the gospel,
and u/&lt;:o&gt;79 is used in the passive sense which it has so often in the
New Testament (John xii, 3S ; Rom. x, 1C ; Hob. iv, 2. Sec
under Gal. iii, 2).

A/coJ/9 may virtually be the genitive of apposition (Ellicott),
or it may be the characterizing genitive, the word distinguished
as being heard, not read, nor the result of mental discovery.
It was preached, and they on listening received it.

The notion of Theophylact adopted by Pelt is overstrained :
the word of hearing is /o/puy/ua co9 Sia, TOU aKOvcrOrjvat TTKTTCUO-
fuevov rerbum quod audiendo ci cdliur.

A/co?/ may mean actively, the hearing; or passively, that
which is heard. A/co&gt;/ Tr/orrco)? may mean the hearing or recep
tion of that doctrine of which faith is a distinctive principle;
or, in a passive sense, that which is heard of faith, that report
or message which holds out faith as its prominent and charac
teristic element. This passive sense is perhaps uniform in
the Septuagint.

The connection of Trap q/miev has been variously taken, as the
phrase may be joined either immediately to aKofa (Schott,
Olshausen, Liinemann, Hofmann, Bisping, Pelt), or to the parti
ciple TrapaXa/3oi&gt;Tt$ (Turretin, De Wctte, Koch, Baumgarten-
Crusius, Auberlen, Ellicott). The first construction is admis
sible, as in John i, 41, and as (Liinemann) substantives and
adjectives retain the force of the verbs from which they are
derived. It is no objection to the second connection that Trap
q/uLU)v is separated by some words the accusative of object
from the participle ; for it is a form of syntax by no means
uncommon, and such a sense would not necessitate the order
Trupa\a/3ovT? Trap rj/uLwv \6yov. Such is the connection indicated
by the Vulgate accepixtix a nobis, and so the Syriac
^.iio .bA\no.

Nor in this case is a/co//? superfluous, as is alleged by Liine
mann ; for not only does it characterize the mode of convey
ance as an oral communication, Trapa denoting the more im
mediate source, but it forms a contrast to the following rov

78 COMMENTARY ON ST. PAUL S [CHAP. II.

Beov from us the word of hearing, but that word in its
ultimate origin from God we preaching it, you hearing it, but
God the giver of it. Compare iv, 1 ; Gal. i, 12 ; 2 Thess. iii, 6.

This Xoyo? dico?]? is at the same time TOV Qeov, "of God," the
genitive of origin, as the contrast in the following avOpccnrwv
plainly indicates. It is not the genitive of possession, nor of
object (Yatablus, Hunnius, Balduin, Grotius). Gal. ii, 9 ; 2 Peter
iii, 1 ; Heb. vi, 1. The TOV Oeou, appended abnormally and on
purpose, qualifies the preceding clause, Xoyoi/ aKorjs Trap yfAwv, its |
human source near and immediate to them, as contrasted with i
its true divine origin. Chandler needlessly supplies 7re/ol before
TOV Qeoy.

eSegacrOe ov Xo yoi dvOp&Trcw, a\\ (/ca$609 eornv dXtfiw) Xo yoi/
Qeov "ye accepted not the word of men, but, as it is in truth,
the word of God." The difference between this verb and the
previous participle has been alread} 7 referred to, it being the
inner reception by faith which is now being described. The
genitive uvOpwTrcov is again that of origin. The English version
inserts a supplemental " as," and Pelt says ante \oyov vero quasi
(W supplendum csw, res ip*a ducct. But the res ipsa teaches
the opposite. AVere the apostle s thankfulness based not only
on the fact that the Thessalonians had accepted the message,
not from man but from God, but also on their estimate or
appreciation of this difference, and their consequent mode of
acceptance, then "as" might be more naturally interpolated.
But it is superfluous, for the apostle simply states the fact of
their acceptance, saying nothing about its manner (Kiihner,
560). The parenthetical clause also states the apostle s
opinion they accepted not the words of men, but the word of
God, which it really is, ftXtjOw? (Matt, xiv, 33; John i, 48). As
a rrcssage spoken to them and heard by them, it was a word
from men ; but when the} 7 accepted it, they accepted it in its
divine character, the word of God. Men were but the instru
ments, God was the primary author and origin. To accept a
human word is ordinary credence; to accept a divine word is
saving faith, accompanied in them that believe with joy in the
Holy Ghost. The first part of the process, the hearing and
comprehension of the message, may exist without the second;
but the second, the belief, ever implies the first (Rom. xi, 14).

VER. 13.] FIRST EPISTLE TO THE THESSALONIANS. 79

09 KOI evepyelTUL ev vjj.lv rof? Tncrrei oiATn " wliich worketh
also in you who believe." The Vulgate (by its verbnm Del
qui), a-Lapide, Bengel, Koppe, Auberlen, take Qcov as the
antecedent. Peile apparently understands by Ao yo? the Son
of God (John i, 1). Whitby, with the same antecedent, thinks
the reference is to the primitive gifts or ^apicr/mara, called
tvepytj/uLara (1 Cor. xii, (), 10), a far-fetched and groundless
explanation. But the reference to Xoyo? is decidedly to be
preferred. (1) For the "word" is the special theme, and their
acceptance of it the special ground of the apostle s continuous
thanksgiving. (2) Bco? is never used in the New Testament
with evepyei(r9cn, but uniformly with the active (1 Cor. xii, (J ;
Gal. ii, 3; iii, 5; E plies, i, 2; Philip, ii, 13). (3) Kou points
to the same conclusion the word of God which also, in ac
cordance with, or because of, its divine origin, worketh in you.
So the Claromontane Latin (quod ojwt dt ir), and the Syriac
(-Oi) Theophylact, (Ecumenius, and very many expositors.

KvepyciTdt is not to be taken as passive (Estius, Hammond,
Schott. Bloomfield). but as a kind of dynamic middle, cvolvin&lt;&gt;-

j e&gt;

energy out of itself (Kriiger, $ ."&gt;2, S), and is usually spoken of
things (Winer, $ 38, (5). The asccnsive KUL does not belong to
the relative (Dc Wette, Koch), but to the verb (Klotz, Do arivs,
vol. II, p. G0(i). That working is experienced

ev vfiiv TTta-Tevovanv -"in you who believe." The Latin
versions erroneously have the past tense, qui credidistis, The
meaning is not temporal, CM quo tempore rclh/loncin swscepistis
(Koppe), for that would retjuire the past tense; nor is it causal,
quum susceperitls (Pelt) ; nor is iiproptereti quod fid em liabdis,
for, as Ellicott remarks, that would necessitate the omission of
the article (Donaldson, ^ 492). Faith was the present char
acteristic of those to whom the apostle wrote, and only in them
did this working manifest itself, and not in those who heard
merely, or gave but an outer credence to the word in its
human medium and aspect. The word shows its power through
the believing acceptance of it as an enlightening, elevating,
guiding, sanctifying, comforting, and formative principle

(Ck FTV * * "I ** \

1 Iim. 111, lo).

(Ver. 14.) Y/xef? yap iu.i/uit)Tal eyevi /O^Te, aSeXffiol, TWV e/cvcA^-

TOP BfOU TOrH OVfTWV V Tf) lovSaiCt V X/O/fTTM L](TOV

COMMENTARY OX ST. PAUL S [CHAP. II.

" For ye became followers, brethren, of the churches of God

which are in Judaea, in Christ Jesus."

Tup gives a proof and illustration of the preceding clause,
11 which worketh in you that believe," vfj.et9 corresponding to
the previous v/miv. The divine word made its power to be
felt in their believing hearts ; for through it they imitated the
Judaean churches in patience and constancy under persecution.
Other references are remote and pointless. Olshauseii supposes
the allusion to be to their faith, i.e., ye are believers because
ye imitated the churches in Judaea ; but their faith is viewed
not in itself but in connection with the ei/tpyaa of the divine
word. Flatt, again, groimdlessly refers the yap to eSegacrOe
that ye received it willingly, is proved by your adherence to
it in spite of suffering. So (Ecumenius. But the proof of the
evepyeia lay in this, that they had become followers imitators
not in intention, but in fact. As the Judaean churches felt
and acted, so they felt and acted. See under i, 0.

The pointed meaning of the noun is diluted, however, in
Pelt s explanation, /JLIJULIJT ul hie -non tain ii sunt, qui sponie
imitantur, quam potius quibus simile quid contiiifjit. The
phrase TWV ova-wv describes the churches as existing at that
moment in Judaea. See under Gal. i, 22 ; and under 1 Thess.
i, 1. They were in Judaea as their locality, the sphere of their
outer existence, but they were in Christ Jesus as their sphere
of inner life and spiritual blessing ; in Him, in union with
Him, and in fellowship with Him, the source of their vitality
and strength. See under Gal. i, 22. The churches in Judaea
which had been so oppressed and persecuted had set an example
of patience and faith which the Thessalonian Church had fol
lowed, as they received the word "in much affliction, with joy
of the Holy Ghost." The apostle proceeds to explain the simil
arity of position-
on TO. avra eTraOere KCU VJULCI? VTTO TWV I Slav (rvjUi&lt;pv\eTcov,
KaOcos KUI avTol VTTO Tcov lovSaiwv " for ye also suftered the
same things of your own countrymen, even as they also did
from the Jews."

Tttura is a form of reading which is without authority, and
some few codices of no great value have UTTO for VTTO in both
clauses where it occurs : VTTO being found after neuter verbs

VER. 14.] FIRST EPISTLE TO THE THESSALONIANS. SI

used as passives and indicating the efficient cause. Compare
waOelv (\TTO (Matt. xvi. 21). Winer, 47 ; Ellendt, Lex. Soph.,
mb voce, II, p. 880. The phrase ra avrd is emphatic in posi
tion, " the same thins " in sufferin warrantin the use of

(contribulis, Vulgate) is defined by Hesychius
is 6/moeOvy if. Herodian remarks that the word ^uXen;?, like
jome others, was used avev r//? a-vv, since they indicated a con
tinuous relation, while other terms, like O-V/U.TTOTW, are used
vith it, as indicating a temporary connection. See the note
n Phryuichus, ed. Lobeck, 4-71. The compound word is
bund only here in the New Testament, though it occurs in
socrates (2C3 A), where, however, some codices read the simple
loun (p. 540, vol. Ill, Orat. Attlci, ed. Dobson). It belongs to
he decaying stage of the language, which was marked by a
requent use of compounds, as Thiersch says, id commune liit-
luarum ci prisco viyore degenerantium, ut verba cum praepo-
itionibus composite invalescant loco verborum ximplicium
De Pent., p. 83). Their own fellow-countrymen are plainly
lot Jews (a-Lapide, Hammond), nor Jews and Gentiles (Calvin,
iscator, Bengel), but heathens, for they are here placed in direct
entrust to the Jews ; and as the Thessalonian Church was
nade up chiefly of heathen (i, J)), and as the emphatic term
Slaw implies, " their own fellow-countrymen " must refer to
.hem (Matt, ix, 1 ; John i, 11). The statement is verified in
\.cts xvii, 5-9.

cos Kal W TO) VTTO TWV lovSaiwv " even as they also from
he Jews." The phrase KaOw? KU} CWTOI forms an imperfect
podosis ; TO. avra a or dircp, as Alford remarks, would have
&gt;een grammatically more exact. Compare Philip, i, 30. But
he inaccuracy is not uncommon, a comparative adverbial
;entence standing for an adjectival one : TOV avrov rpoTrov,
xnrep...ouT(ty icul (Demosth., Phil., p. 34, vol. I, ed. Schaefer) ; e/V
avro a-xwa, wcrirep (Xenoph., Ainib., i, 10, 10; Plato, Phaedo,
). 86 A; Kiihner, 830, 2 ; Lobeck ad Phrynich., p. 42G). In
cu aurol there is a reciprocal reference to the previous Kal
(Ephes. v, 23), the double Kal giving it prominence. A VTO\
s not Paul and his colleagues (Erasmus, Musculus, Er. Schmid),
vhich would altogether destroy the point of the comparison; but

82 COMMENTARY ON ST. PAUL S [CHAP. II.

avro

is construed according to sense, the antecedent being rwv
v TV lovSuin, the believers in Palestine (Winer,
22, 3). See "especially Gal. i, 22, 23. That the Judaean
churches suffered no little persecution from their fanatical
unbelieving brethren, is plain from several sections of the Acts.
The apostle Paul at an earlier period of his life had himself a
prominent hand in it. They who stoned Stephen " laid down
their clothes at a young man s feet whose name was Saul."
" Saul yet breathing out threatenings and slaughter against the
disciples of the Lord." " Saul made havock of the church, and
entering into every house, and haling men and women, he
committed them to prison." " I have heard by many of this
man, how much evil he has done to thy saints at Jerusalem,"
was the reply of Ananias. He himself says, " Many of the
saints did I shut up in prison, and when they were put to
death I gave my voice against them." " I punished them oft
in every synagogue, and compelled them to blaspheme, being
exceedingly mad against them." Saul was but a prominent
and resolute associate or leader of the persecuting Jews, not
doing the work of ferocity and blood single-handed, but having
hosts of coadjutors and sympathizers in the Sanhedrim and
among the popular masses. Many must have felt as he felt,
though they might not have his daring and enthusiasm, and
their malignant hostility did not cease with his conversion.
The martyrdom of Stephen led to a more general onslaught,
which scattered abroad the disciples. Herod slew James and
imprisoned Peter, because he saw it " pleased the Jews." The
apostle himself was in danger from the Jewish mob; and forty
of them banded together, and bound themselves under a curse
to kill him, as a representative of Christian zeal and enterprise.
Compare Acts viii, ix, xi, xii, &c. These indications of feeling
prove the profound enmity which the Jews cherished toward
believers in Christ among them. Paul was only an intensified
type of them, and their conduct toward him indicates their
hatred of all who, though in humbler position and in a nar
rower sphere, held his doctrines and stood by them. In Thes-
salonica the unbelieving leaders took to them that excitable
and profligate rabble which in such towns lounge about the
market place, and with these worthless allies easily creat-

VER. 14.] FIRST EPISTLE TO THE THESSALONIANS. S3

ing a tumult, assaulted the house of Jason, with whom the
apostle was living, hoping to find Paul and Silas, and bring
them before the people in their corporate capacity (y TOV
tirjfjLov). Disappointed in not getting the apostles into their
grasp, they dragged Jason before the rulers, CTT] rovs TTO\I-
rapx a&lt;f Thessalonica being a free city, arid not a Roman
colony governed by o-rpar^yoi The charge against the
strangers was that they had broken the Julian laws and dis
owned the authority of the emperor, saying that there is
another king, one Jesus. Jason was admitted to bail, security
for the peace being taken from him. Perhaps he was bound
over not to accommodate the apostles any longer. A fine may
have been exacted too something amounting to spoiling of
goo Is and this was one way of resemblance to the churches
of Judaea, who endured similar wrong (Heb. x, 32-34-). The
first outbreak at Thessalonica did not exhaust the heathen
animosity, and wrongs of various kinds must have been inflicted
on the Christian brotherhood. What had happened to the
Judaean churches had happened to them, as the apostle so fully
intimates.

The reason why the apostle here breaks out so strongly
upon the Jews lies in the context. As he thought of the
churches in Judaea and their native persecutors, this com
plaint was wrung from him. Olshausen s remark is far
fetched, that the apostle " in this diatribe wished to draw
the attention of the Thessalonians to the intrigues of those

men with whom the Judaizing Christians stood quite on
a level, as if it were to be foreseen that they would not
leave this church undisturbed either." But Judaizing is no
way referred to in the context ; the enemies are unbelieving
Jews, and it would be premature to censure the Jews on
account of the possibility of a future form of hostility. Calvin s
remark, which is virtually accepted by Auberlen, though he
points out some blunders in it, is ingenious, but quite foreign to
the course of thought. " The apostle," he says, " introduces
this topic because this difficulty might occur if this be the true
religion, why do the Jews, who are the sacred people of God,
oppose it with such inveterate hostility ? To remove the
stumbling block he asserts first, that they had this in common

84 COMMENTARY ON ST. PAUL S [CHAP. II.

with the Judaeau churches ; and, secondly, that the Jews are
determined enemies of God and of all sound doctrine." The
statement does not solve the difficulty which he proposes,
it only reasserts the fact contained in it. Hofmann s sug
gestion is similar in its remoteness from the context that the
object of the apostle was to free the Thessalonians from the
error that the gospel was a mere Jewish thing ; for their
heathen neighbours might suppose that their conversion was
but falling into the net of Jewish error. But the Jews " which
believed not " were the instigators of the first outbreak at
Thessalonica, and they were from their position the persecutors
of the Judaean churches the earliest in origin and the earliest
in suffering. At the moment of his writing, too, the apostle in
Corinth was in intense conflict with the Jewish population
" who opposed themselves and blasphemed," so that he was
obliged to say to them, " your blood be on your own heads ! I
am clean : from henceforth I will go unto the Gentiles." At
this period the Jews in Corinth, whose number may have been
increased because of their banishment from Rome, made insur
rection with one accord against Paul and brought him to Gal-
lio s judgment-seat. One need not wonder that the apostle,
so circumstanced at the moment of his writing, and remembering
what had happened at Thessalonica, opened his mind on the
subject. His own position and recollections, their experience
and his own, naturally led him to portray some unlovely
elements of Jewish character.

(Ver. 15.) TU&gt;V Kal TOV Hvpiov airoKTeivavTMv L/croi/j/ K&lt;U TOU$
7r/)o&lt;//Ta9, KCU r]ij.a$ KSi(advT(av "who killed both the Lord
Jesus (or, Jesus the Lord) and the prophets, and drave out us :"
marginal rendering, " chased us out."

The ISiov? of the Received Text before Trpo&lt;/rra9 has not
great authority, and was probably suggested by I8lwv in the
previous verse. Tertullian affirms that it wasMarcion who
interpolated it into the text: licet " suos" adjectio sit haereti-ci
(Adver. Mar., v, 15, p. 318-19, vol. II, Op., ed. Oehler). De
Wette suggests that it may have been dropped on account of
the repetition (Reiche). The K ai is not to be joined to the
participle who both killed the Lord Jesus and also persecuted
us qid ut et Dominum occiderunt . . . it a et nos (Erasmus,

VEU. 15.] FIRST EPISTLE TO THE THESSALOKIANS. 85

Vatablus). Nor is KU.\ asceusive, ip8umDominum,BS in the Claro-
montane, for such a climactic beginning enfeebles the remainder.
Liinemann, De Wette, and Auberlen assign it to TWV, wdclie
auch, who also, impelled by the same spirit, or, who besides
persecuting the Judaean churches, killed a meaning not very
different from the first given. This connection is not required,
and the position of /ecu . . . KU\ indicates a different arrange
ment. The one KU\ is correlative to the other in the enuncia
tion, " who killed both the Lord Jesus and the prophets," both
objects being presented in one simultaneous predication (Winer,
53, 4; Donaldson s Cmtylus, 189, 195). Still, rov llvpiov,
emphatic from its position, and separated from the human
name Iqarovv, points out the notoriety or heinousness of the
deed, which is described by the aorist as an act in the indefi
nite past. Jesus the Lord, as Alford suggests, is the proper
translation.

K(ti roP? TrpofajTus or, adopting i&lt;tiov$, "their own pro
phets." Chrysostom brings out this emphasis whose books
even they carry about, &v K&lt;U TU ra x&gt;; Trepupepoviri. De
Wette and Koch join 7rpo&lt;j iTas to e/c&o&gt;fanro)v, but without
reason. The majority of expositors naturally connect it with
the previous aTTOKreivavrcw. De Wette s objection that all the
prophets were not killed is met by a similar statement that all
the prophets were not persecuted. The phrase is used in a
popular sense. The Jewish nation, by an act of its high court
in which the people acquiesced, put to death the Son of God,
but it was only the culmination of many previous similar acts,
as is portrayed in the parable, Matt, xxi, o-i, 39. Compare
Jer ii, 30; Matt. v. 12; xxiii, 31-37; Luke xiii, 33, 34-; Acts
vii, 51, 52. Chrysostom brings forward the second state
ment to destroy the excuse of ignorance on the part of the
Jews, for they could not but know their own prophets, and
yet they put to death those messengers who came to them in
God s name. The apostle adds

K&lt;ii was eKSHagdvTwv "and drave us out." The CK is not
without force in the verb (Koppe and De Wette), and it does
not so much strengthen the meaning (Liinemann) as retain a
sublocal signification (Luke xi, 4-9; and in the Sept., Deut. vi,
19 ; 1 Chron. viii, 13; xii, 15; Ps. cxix, 157; Dan. iv, 22, 29,

86 OOMMENTAEY ON ST. PAUL S [CHAP. II.

30 ; Joel ii, 20 ; Thueyd., i, 24). The jj/aa?, as foimd in the con
text, is naturally Paul, Silas, and Timothy the fj/uLets through
out the previous verses. To restrict the reference to Paul
(with Calvin) is wrong; and to stretch it so as to include all the
apostles (with Lunemann. and Ellicott, Pelt and Schott) is true
in fact, but not warranted by the immediate narrative before
us. Does the apostle mean " drave us out " of Palestine or out
of Jewish society ? or is it not simply out of the city in which
dwelt those whom he was addressing and who were aware of
his expulsion ? (Acts xvii, 5.)

/ecu Gew /uLt] apzvKovruov " and please not God," not iwn
placuenmt, as the Claromontane for, though the preceding
participles are aorists referring to past acts, this is present
marking out a continued condition (Winer, 45, 1). Nor is the
sense placer e non quaerentium(~Bei\gQl and others), or Gotlnioht
zn Gefallen leben (Hofmann). See under Gal. i, 10. Lunernaim
makes it a meiosis for Oeocrrvyct?. The subjective ^ is not
to be unduly pressed, as it is the usual combination with par
ticiples in the New Testament, and the shade of subjectivity
is to be found in the aspect under which facts are presented by
the writer and regarded by the reader (Winer, 55, 5 ; Her
mann ad Viger, No. 267, p. ii, p. 640, Londini, 1824 ; Gay lor,
p. 274). What they did to the Son of God, to the prophets,
and to the apostles representing Jesus, was of such a nature
that it brought them into this position they were not pleas
ing Him, and therefore a terrible penalty was to fall upon them.
Still further they are characterized as

teal TravLv avfipwirois evavrlutv "and are contrary to all men."
It is natural at first sight to find in this clause a description of
the sullen and anti-social elements of character ascribed to the
Jewish race. Such is the view of Grotius, Turretin, Olshausen,
De Wette, Baumgarten-Crusius, Koch, Jowett, &c. They were
regarded as haughty and heartless bigots, who looked down
with insolence and scorn on all other nations. The Gentiles
repaid their hatred with indignant and contemptuous disdain.
Haman in his day when he wished to destroy the Jews
impeached them as a " strange people, whose laws are diverse
from all people " (Esther iii, 8). Tacitus writes, " Moyses quo
sibi in posterum gentem jirmaret, novos ritus contrariosque

VKR. 15.] FIKST EPISTLE TO THE THESSALONlANS. 87

ceteris mortalibus indidit, . . . Profana illic omnia
pud nos sacra; cetera instituta sinistra foeda, praritate
valuere . . . apud ipsos fides obstinata, sed advcrsus omncs
alios hostile odium (Hist., v, 4, 5). Diodorus Siculus records,
. . . KOil voju.i/u.a TravTeXw? e^/XXay/xe^a . . . Mawcrea)? vv/u.o9tT) ,-

ce?^). Photii, xxxiv, 1). Josephus Cunt. Apion, ii, 11. The
sneer of Horace is

Memini bene, scd mcliore

Tempore dicam ; hodie tricesima sabbata : i-in tu
Curtis Judaeis oppedere? Nulla mi/u , ittquaiii,
Reliyio est (Lib. i, Sat. ix, 70).

Juvenal s account is

Quidcwn sortiti metuentcm sabbatct patrem,
Nil pnteter nubes, et cocli numen adorant ;
Nee distarc putant humana carne suillam (Sat xiv. !)G).

He complains too,

Nunc sacrifontis ncmus, et delubra locantur

Judaeis, quorum cophinus, foenumque supellex (Sat. iii, 1^).

Martial deals out scornful vituperation (iv, 4 ; vii, 30, 35, 82 ;
Statins, S dvae, i, 14, 72). But the isolation enjoined on the
Jew by the Mosaic institutes, his fierce hostility to other na
tions, intensified by disasters, persecution, and gross idolatries,
cannot be the reference of the apostle. For, first, much of this
spirit of particularism originated in and was cherished by their
monotheism and by their observance of their national statutes;
and this opposedness to all men, in so far as it did not deepen
into morose malignity, the apostle could not condemn. See the
tract Aboda Sara in the Talmud (Milman, II, p. 400).
Secondly, the apostle observed " the customs " and great feasts
himself, and, as a consistent though enlightened Jew, he was
in this state of separation from polytheism, with its impurities,
and from the characteristic elements of heathen society.
Thirdly, the clause is to be taken in a more pointed and speci
fic sense, for it is explained by the following assertion or rather
identified with it, KU&gt;\VOVTOCIV ^/xa? TO?? eOveariv \a.\ij&lt;rai. No
additional fact is brought out by it, as no /ecu connects the two
clauses as it does the previous ones; so that the anarthrous

88 COMMENT AEY ON ST. PAUL S [CHAP. II.

explains the evavrlcw. They are contrary to all men
in that they are hindering us from speaking to the Gentiles
(Donaldson, 492). This obstruction of the apostle in preach
ing to other races was on the part of the Jews a special mani
festation of contrariness to all men the result of a selfish and
haughty exclusiveness. Such is the view of the Greek fathers.
Thus Chrysostom, " if we ought to speak to the world and
they forbid us, they are the common enemies of the world."

(Ver. 16.) KuiXvovTwv ij/xas 1 TOI$ eOvetriv AaA^crca /a vwQuxriv
" hindering," or " in that they are hindering us to speak to the
Gentiles, that they may be saved."

Pelt, De Wette, Schott, and Koch find in the verb what does
not belong to it the idea of endeavour, conatus. They were
not simply striving to hinder, but, as the participle expresses
it, they were outwardly hindering so far as they were able,
though they could not stop it altogether. The pronoun has
the same reference as in the previous verses. To?? eOvecriv, the
same in meaning with " all men " of the previous verse, or noii-
Jewish men, has the stress, as it was not preaching, but
preaching to the heathen preaching under this special aspect
and to this special class, which they prevented. Compare
Acts xi, 3; xiii, 45; xvii, 5; xviii, 6; xxii, 22; xxvi, 21. See
the Martyrdom of Polycarp, xii, xiii, xiv.

The \a\tjarai "iva arcoOaxriv forms one combined idea, the last
words giving virtually an objective case to AaXiJcrcu, and
defining it as speaking the gospel ; salvation being the end, the
gospel must be the means. To give XaXtjcrai the meaning of
docere (Koppe, Flatt) is as wrong as it is needless to supply
TOV \oyov. The conjunction a/a is telic, but the end merges
so far into result or object. See under Ephes. i, 17. Not
instruction nor social betterment, but salvation was the object
of the apostle s labours and preaching; and the speaking which
does not effect this falls short of its true and mighty purpose.

a? TO ava.7r\ripw&lt;Tai CIVTWV TGC? ajmapTias TTCLVTOTC " to fill up
their sins at all times." El? TO (see verse 12). The clause, con
nected closely with the whole accusation, and not merely with
Ku)\v6vTu&gt;v (Hofmann), denotes the final purpose or object. Not
that they had this purpose in definite view and strove to
realize it: TOVTZCTTL ySeiarav OTI aimapTdvovtri /cal y^dpTuvov (QEcu-

VER. 10.] FIRST EPISTLE TO THE TBESSALONIANS. 89

menius). The purpose of God accomplished itself in their con
tinuous perversity. They acted freely and from selfish motive
when with wicked hands they crucified the Son of God, and
yet they were unconsciously carrying out the divine purpose :
" Him being delivered up by the determinate counsel and fore
knowledge of God, with wicked hands they put to death."
Acting from conscious impulse and wicked resolve, they were
unconscious actors in the great drama. Their sin was tilling,
but was not tilled up (avaTrXrjpuxrat being more than the simple
verb) till that awful period when they slew Jesus, and in the
same spirit drove out His servants (Matt, xxiii, 32). Compare
Gen. xv, 16 ; 2 Mace, vi, 14. It is best to preserve the tem
poral sense of mim-ore, which, as the last word of the clause,
has a special moment on it, and not to give it the meaning of
7rarreX(T&gt;9 (Olshausen, Bretsclmeider) ; 2 Cor. ix, 8. At all
times in their history, eVf TW 7r/xK//T(Tn , when they killed
God s messengers to them, they were rilling up their sin, though
it was far from reaching its fulness; but vvv c~rr\ TQV \pirrrov
Ka\ (/&gt; tjfjLtov in Christ s time and ours, by putting Him to
death and chasing out His apostles, the measure of their iniquity
was at length filled up.

&lt;pQaarev Se etr avrovs &gt;/ opyq ei$ re Ao^ " but the wrath is
come on them to the utmost."

The reading fyOurrev has preponderant authority over er/tQctKei;
a probable emendation of the more idiomatic aorist; and TOV
Qcov added to opyi) in D F, the Latin versions and fathers, and
the Gothic version, gives the true sense, but the reading is
unsupported by diplomatic authority. Ae points to the con
trast between their past disobedience to God and hostility to
man s highest interest, on the one hand (i a7rX//woov Train-ore);
and their certain and awful punishment on the other. It is not
enim (Vulgate followed by Luther and Be/a), but &lt;iutcm, as in
the Claromontane. By &gt;/ o/&gt;y&gt;;, the wrath is characterized in
its prominence and terribleness, either as merited or predes
tined and foretold (Clnysostom). The noun does not mean
punishment (Lapide, Schott, De Wette, Ewald), but wrath,
the opposite of x a p^- ^ n &lt;/Odveiv the idea of anticipation is
not to be thought of, for it has this meaning in later Greek
only when followed by an accusative of person, as in iv, 15.

90 COMMENTARY ON ST. PAUL S [CHAP. II.

It signifies " to come to," " to reach to," with el? TI (Rom. ix,
31 ; Philip, iii, 16), or ewl TLVCJL (Matt, xii, 28; Luke xi, 20), or
cixpi TIVOS ( 2 Gor. x, 14). The construction with a 9 occurs in
Dan. ii. 17, 18; with e-n-l in Dan. iv, 21; Xenophon, Cyr.,
v, 4, 9. The meaning of the verb therefore is not poena divina
Judaeos vel citius quam exspectaverint, vel omnino praeter
opinionem eorum super i entente, for the verb is not praevenit,
as the Claromontane, Beza, Schott, Pelt. See Fritzsche ad
Rom. ix, 31. The aorist is idiomatic and cannot stand for the
present (Grotius, Pelt), nor yet is it used as a prophetic term
(Koppe), nor does it mark of itself the certainty of the event.
It has its proper sense, which cannot be wholly transferred
into English. The apostle places himself close by the divine
purpose which foreappointed that wrath in the indefinite past,
and he uses the aorist, identifying that divine purpose with its
fulfilment. The wrath reached them at the past period when
they had filled up their sins ; the aorist does not say that it is
over, for its most awful manifestations were still to come. E/V
Tt Xo? does not me&npenitus, ganz und gar (Koch, Hofmann),
as if it were reXew? ; nor is it postremo (Wahl), or tandem
(Bengel). In this sense it occurs by itself in Herodotus, i, 30 ;
/Eschylus, Prom., G6-5. Nor is the meaning, to the end of the
Jews, i.e., to their final destruction (De Wette, Ewald, Peile) in
contrast to Jer. iv, 27; v, 10. In that case CWTWV would
need to be supplied, and De Wette s quotation of cco$ V
re Xo?, from 2 Chron. xxxi, 1, is not to the point. Nor does the
phrase qualify r\ opyi], wrath which shall continue to its end, or
to the end of the world. Thus the Greek fathers (Ecumenius
and Theophylact explain ? re Xo? as a x pi re Xou?, an inadmis
sible explanation. This defining connection would require the
repetition of the article before ? WXoy. Grotius, Flatt,
Olshausen, refer to the full magnitude of the divine chastise
ment the wrath will work on to its full manifestation. The
phrase ei$ re Xo? is connected with the verb and by its usual
construction ; it had reached its end and would exhaust itself
in palpable infliction. The coming miseries of the Jewish
people are plainly alluded to in this verse : the destruction of
their capital and their dispersion; the slaughter of myriads
and the 1 subjection of many others to servitude, blood, bonds;

VEU. 17.] FIRST EPISTLE TO THE THESSALONIANS. 91

and long and weary exile. Because the iniquity ot the
Amorites was not full in Abraham s time, four hundred years
passed away before the promise was realized; but when it
grew and ripened into fulness, they were dispossessed. So now
by the time that the iniquities of the Jews had culminated
to their fulness, the anger of God reached them to its end
or utmost.

(Ver. 17.) H/xef? tie, aSe\(f&gt;ol, aTropifx/LVKrOtvTes ac/&gt; V/JLWV irpos
Kaipov /&gt;?, Tr/ooo-ftjTTft) ov KapSia " But we, brethren, being be
reaved in separation from you for the space of an hour, in face not
in heart." The three verses 14, 15, 16, are a species of digression,
though the first of them naturally springs out of verse 13. One
illustration of the efficacy of the word in them was given by
their patient endurance of sufferings inflicted on them, specially
by the Jews, against whom, when so referred to, the apostle is
at once led to bring these awful charges. At now resumes the
&gt;J/xe?9 of verse 15 under a somewhat different aspect, and the
apostle places himself at the same time in contrast with the
Jewish persecutors. " We, on the other hand" (Klotz, ])ei (tr tn#,
vol. II, p. 353 ; Winer, $ 53, 7, b).

A&X00/, his usual term of affectionate address. According
to De Wette, Koch, Hofmann, ///ua? is in contrast to the
v/mei? of verse 1-i, but this connection is rendered exceedingly
doubtful by the structure and course of thought in the verses.
Nor is there any ground for the idea of Calvin, followed i.y
Hunnius, Piscator, Vorstius, and Benson, and more recently
acquiesced in by Pelt, Hofmann, and Auberlen, that the verse
is an apology for the apostle s absence, lest they should think
that he had deserted them while so momentous a crisis de
manded his presence. " It is not the part of a father to desert
his children in the midst of such distresses." But the apostle
was forced to leave Thessalonica, as the city and church well
knew, and needed not therefore to offer any explanation of his
involuntary absence (Acts xvii, 9, 19). He had said that he
thanked God unceasingly for their willing reception of the
divine word, and he now expresses his profound interest in
them and his yearning once more to visit them. Those feel
ings he would have uttered immediately after the record of his
thanksgiving, but his mind was taken off in an allusion to the

f)-2 COMMENTAEY ON ST. PAUL S [CHAP. II.

Jews, their great sins for ages, and their accumulated penalty.
He keenly felt his enforced separation from them, though he
does not need to make any excuse for it. This state of heart
is described by a very expressive participle, a7rop&lt;/&gt;ctwo-$eVre?,
dcsolati (Vulgate). Op&lt;pavo$ is defined by Hesychius o yovecov
e.Trep&gt;;/xeVo? Kai TCKVWV. Thus it is properly a child bereaved of
its parents, a word often occurring ; reversely, it is also followed
by a genitive of parents bereaved of their children optyavos
TraiSos (Euripides, Hecuba, 150); dpcpavol yeveas (Pindar, Olym.,
ix, 92). It is employed in the sense of "bereaved," in reference
to relationship still more remote opcfiavo? eTatpwv (Plato, Leg.,
v, 130, D) ; and then in a sense more tropical, rwv &lt;/&gt;* Ararat
KTIJIULUTCOV opcpavov (Plato, Phaedo, p. 239, E) ; optyavol v/3pio$
(Pindar, Isthm., 4, 14) ; op^avos evacm///^? (Plato, Alcib., ii, p.
147). The verb is similarly employed with its ordinary natural
sense, to make, or to be made an orphan ; or, more generally, to
bereave, as yX^o-o-uv op^avi^ei (Pindar, Pyth., 504) ; faas, VTTVOV
(Antholog., 7, 483, 2). The bereavement of some one or some
tiling, the being reft from one, clings to the passive verb
through all its modes of use, with the pain and loss consequent
on a forced or violent separation. The compound verb of the
text is found in the Choephorae of J^schylus, 249, Tot/? &lt;$
aTr(jdp&lt;pavLa iJ,vovs vrjcrTis Tril^ti Af/xo? " on them (the brood of
the parent eagle killed in the folds and coils of a terrible
serpent) bereaved is hungry famine pressing." The a0 in
composition with the verb, followed also by a-Tro before the
pronoun V/ULWI^, expresses strongly the idea of separation (Winer,
47). The idea of local severance as the source or concomitant
of bereavement is thus expressed b}^ the participle, implying
his deep attachment to them and his strong desire to be among
them again. It is not in good taste to press the figure, and
a^eA&lt;/&gt;oi also forbids it. Thus (Ecumenius, Opffravol Kara\ei-
0$eVre? &lt;/&gt; V/ULWV, and the Syriac iQTnk) "JkjAu, Chrysostom
explains, " as children after an untimely bereavement are in
great regret for their parents, so really do we feel." But this
reverses the meaning and application of the words. This
orphaning separation had been 777509 Kaipov w/oa? " for the
season of an hour " only, when that strong desire filled his
heart. The temporal participle expresses a time before that of

R. 17.] FIRST EPISTLE- TO THE THESSALONIANS. 1)3

ihe verb. When we had been bereaved and separate:! only for
i briefest period, we were the more abundantly longing to see,
ou again. IIpo? icatpov wpu? belongs to the participle, and
ix presses a very brief space of time, more vividly and dis-
jinctly than TT/OO? Kaipov or Trpns wptiv, of which phrases it is
made up. Compare 2 Cor. vii, S; Gal. ii, 5; Luke viii, 13.
Horae momentum occurs in Latin (Horace, Sat. I, i, 7, S ; Pliny,
Hist. Nat, vii, 52). ll/)o? means " motion " toward a point of
:ime which is before the subject (Donaldson s New C-ratylus,
\ 177), as in the phrase Trpo? eonrepuv (Luke xxiv, 29; Bernhardy,
3. 564). It has been usually explained as denoting the time
luring which anything lasts (Luke viii, 13 ; Heb. xii, 11 ; James
iv, 14). It does not mean sulrito ct quafti liorae moment o
yreptus (Turretin, Balduin). Nor is the meaning that the time
separation would be very short, and that still he hoped soon
to return (Flatt, De Wette, Koch), for the use of the past parti-
iiple and its connection with the following past verb disallow
it. The general sense then is that the separation was imme
diately followed by an intense desire of reunion. The sever
ance was, however, Tr/oocrwTno ov Kuptiiu, " in face, not in heart,"
the dative of relation to neither instrumental nor modal
limiting the separation to this special point or element
(Donaldson, 45cS ; Winer, 31, (I; 2 Cor. i, 12; Gal. i, 22;
l. ii, 5). While the severance was only in person, his heart
was ever knitted to them in indissoluble bonds. And he
adds

7re/o*crcroTe/oa&gt;9 e&lt;T7rof(5u&lt;Ta/zo TO irpoa WTrov v/j.wv iSeiv ev TroAA/y
Ovfjiia " we were the more abundantly zealous to see your
face with great desire." The comparative Trepia-a-oTepw?, a form
veiy rare in classic Greek, occasions some difficulty. It can
scarcely be a species of strong positive ; nor, more abundantly
than usual, that is, very abundantly (Turretin, Pelt, Conybeare,
Olshausen). But this comparative seems always to retain its
proper signification in the apostle s usage (Winer, 35, 4).
Fromond and Hofmann interpolate this idea, which is not in the
context, that he longed to see them the more, on account of the
danger to which, as new converts, they were exposed. Nor is
the notion of Calvin to be fully accepted, that it was the sepa
ration which intensified his regret ; nor the similar one of Winer,

94 COMMENTARY ON ST. PAUL S. [CHAP. II.

that the bereavement made his regret stronger than it would
have been, but for the Christian affection by which they were
united ( 35, 4). Two other interpretations are at opposite
poles ; that on the one hand of the Greek fathers, that his long
ing for them was more than was to be expected from persons
so recently separated, // 00? CIKOS *iv rov&lt;? 777)09 copav a7ro\ei-
&lt;/&gt;(9eWa?. But regrets and longings are all the keener soon after
the separation. On the other hand the view of Liinemann,
adopted by Alford, is that the regrets were the more bitter just
on account of the very recency of the bereavement, the com
parative referring to 717)09 Kaipov wpa? ; or, as Schott had given
it, ca ipsa de causa, quod temporis inter txdlo hand it a lonyo
al&gt; amicis Thessal. sejunctas fuerat. This statement would
imply that the apostle was conscious that mere lapse of
time would diminish his love for his converts and his interest
in them. But the apostle would surely not base the greater
abundance of his zeal either on the more or fewer weeks of the
interval. The reference then seems to be to ov KapSia to the
fact that the separation was one only of person, not of heart ;
and on account of this unbroken affection, the desire to see
them again was the more ardent. Liinemann objects that if
the separation had been in heart there would have been no
cnrovSdfeiv at all. Granted; but that does not hinder the apostle
from saying that his unbroken oneness of heart with them, in
spite of his personal absence, made him all the more desirous to
revisit them ; had there been less of love, there would have
been proportionately less endeavour to be present again with
them. So Musculus, Zanchius, De Wette, Baumgarten-Crusius,
Koch, Ellicott. But as aTropcpavia-OevTe? is also closely con
nected with KapSla, the violent mode of the severance mio-ht
mingle itself with his thoughts and help to intensify the desire
again to see those from whom he had been so rudely torn
away. The ecnrovSdcra/ULev implies that he had put forth actual
effort to return to them had taken measures to bring it about.
The more abundant endeavour was

TO irpoa-wTrov vpwv iSetv " to see your face," not simply your
selves (Schott), but yourselves in person "face to face " (iii, 10 ;
Col. ii, 1). Compare 2 John 12 ; 3 John 14.

The last clause ev TroXXg eTriOvimla, " with much desire," points

VER. 18.] FIRST EPISTLE TO THE THESSALONIANS. 05

to the sphere in which the action of the verb showed itself.
In no listless spirit did he make the endeavour to reach them ;
the desire to return to them was little less than a passion.
The noun is generally used in a bad sense, sometimes with a
qualifying epithet or genitive attached to it, and is usually
translated lust or concupiscence. It bears a good sense here,
as in Luke xxii, 15 ; Philip, i, 23 ; Sept., Ps. cii, 5 ; Prov.
x, 24.

(Ver. 18.) Aam J/(9eA)/cra / uei e\6eiv 7rpo&lt;? u/ua?, eyw JU.GV TIav\o$,
K(U ci-Traf KO.I Sl$ " Wherefore we wished to come to you even
I, Paul both once and twice." The Sio of the Received Text,
which is also read by some of the Greek fathers, has insufficient
authority, Ston being found in A B D 1 F N. " Wherefore," that
is, because we so longed to see your face, rjOeXi /aa/uev being
parallel to eo-TrovSaaajUiei . It has been remarked that the
apostle does not use tjftovXt iOtj/uLev, as the latter would indicate
merely disposition (Tittmann, Syn-on., p. 124). It is, however, to
be borne in mind, as Ellicott cautions, that $t Ao) is used by the
apostle far more frequently than flouXoimat, in the proportion,
indeed, of seven to one, the latter occurring oftenest in the
Acts of the Apostles. The apostle singles out himself, the /uev
solitarium giving prominence to eyu* by the sudden severance
of himself from the others (Hartung, vol. II, p. 413 ; A. Butt-
maun, p. 313). On the word itself, see Donaldson s Oratylu8,
154. The contrast is not so strong as Chrysostom makes it.
Grotius, laying stress on the contrast of the suppressed ^e, joins
eyu) /ULCV Hav\o$ to the next clause KOI ajraf Kai tits, I, Paul,
once and again ; and brings out this sense, that Paul made the
effort to revisit them more than once, Silas and Timothy only
once. So Cocceius, Rosenmuller, Conybeare, Hofmann, and
the text of Lachmann and Tischendorf. But the eyw ij.lv
IIcwAo? is parenthetic, and for a moment distinguishes the
apostle from his colleagues, we I, Paul a special reference
to himself, alone in the midst of his trials and labours. The
period so referred to may have been that after his hasty de
parture from Beroea by himself, Timothy and Silas remaining
behind him, and while he was for some time in Athens
alone waiting for them to rejoin him. The phrase KOL aVaf
KOI (5/9 is precise, and means, on two several occasions,

90 COMMENTARY ON ST. PAUL S [CHAP. II.

literally "both once and a second time," KOI... KOI giving this
distinct enumeration, and the clause is not to be taken in
a general way, as if it meant only several times (Turretin,
Koppe, Pelt), which would require the omission of the first KUI.
"A.7rag KCU (5/9 occurs in Nehem. xiii, 20; 1 Mace, iii, 30; Philip.
iv, 16 (Raphel. in loc) ; Herodotus ii, 121, 37; iii, 148. The
opposite phrase is found in Plato, Clitopli., 410 B; o^x aVaf
ovSe 5/9. Twice, then, did the apostle make an earnest effort to
revisit Thessalonica

/ecu eveKo^sev rj/ma? 6 Saraya? u and Satan hindered us." Kcu
must not be identified in meaning with 5e, as is done by Benson,
Schott, Olshausen, De Wette, Koch. It simply states the result,
the clauses being placed in simple contiguity, while the context
exhibits that result as in contrast to the intention (Winer,
53, 3 b; Philip, iv, 12). 1

(Ver. 19.) T/9 yup tjuwv eAvn? t] X a P a *1 (TT&lt;j)CK.vo$ Kav^rjcrecof \
&gt;y OLX ical vjuiei9 e/uLTrpovOev TOU "Kvpiov t/imcov I^&lt;roi/ ev T&gt;; UVTOU
irapovaria] "For what is our hope or joy or crown of rejoicing ?
or is it not also you in the presence of our Lord Jesus at his

after L/o-ou, on the slender authority of F L and
some of the Greek fathers, is to be rejected, the omission of the
word being supported by A B D K tf, &:c. The connection is with
the previous verse, and not with verse 17 ; and it gives, in the
form of a question, the reason (yap) of his desire once and
again to see them viz., because they stood in such a relation
to him and his spiritual honour and happiness. They were
his " hope," not that he expected a future reward for their
conversion (Estius, Fromond, Hofmann), or pardon for his
earlier life, and the injury he had done to the church as Saul
the persecutor; for, as Liinemann remarks, the emphasis is not
on rj/mo)v, but on e\7rl$, and the other predicates. His hope was
that he and they, in spite of trials and difficulties, would be.
kept by divine power, so as to meet before the Master, and
enjoy His acceptance and welcome. Not only eX?r/9 but -^apa,
"joy" in them as the trophies of his toil and warfare, not only
Xa/oa, but higher still, arre&lt;f&gt;avo$ Kavx^o-eco^. The phrase is very

1 A blank page in Dr. Eadie s manuscript here would probably have
been filled with an exposition of the words " Satan hindered us."

VER. 19.] FIRST EPISTLE TO THE THESSALONIANS. 07

expressive ; it is a chaplet of triumph worn by the victor, the
genitive not being that of apposition (Koch), but either of
material, or, rather, of what Winer calls remote internal rela
tion ( 30, 2 ft). The Hebrew phrase is rn^n rnay_, " crown of
glory" (Sept., Ezck. xvi, 12; xxiii, 42; also Prov. xvi, 31,
referring to the " hoary head"; Philip, iv, 1). Compare
2 Tim. iv, 8; Rev. ii, 10. As the victor boasts of his crown,
the apostle might rejoice in the salvation of his converts
through God s grace and by his preaching.

The epithets are natural, and arc found in Greek and Latin
writers r&gt;]v TTO\\&gt;]I&gt; eXirlSa NiKoreXrjv (Antholog., vol. T, p. 225,
Lips. 1704); x^cs Tcllqua nostra (Cicero, ~Ep. Fam., xiv, 4); C.
Marium, sitcm subsidiumque patriae (Pro Sc^l to, 17, 58);
vitae mild paritcr dulcedo ct yloria (Macrob., Mown. &gt;SV //)., I,
1); Scipionrm, spcm omnem salutemqiic noxtmm (Livy, ]H*1.,
xxviii,30) ; crrfyavov evic\ia$ /xt yw (Soph., A jay, 460); and the
same phrase occurs in Eurip., &gt;S N/&gt;/)., 325. Lobeck in his note
refers to similar not identical phrases from other authors.

3y ouxi K(U !&gt;]u.cts "or is it not also you?" The particle
// is sometimes treated in the English version as if it were a
mere particle of interrogation, as in Matt, xxiv, 2o; Horn,
iii, 29; v, 1, 3; but it retains its real disjunctive souse as
referring to a previous interrogation, not iwnne (Erasmus,
Schott), but an non. It introduces the second member of a
double question (Klotz, Denu ius, vol. I, 101 ; Winer, &gt;! 57, 1 ;
Hand, T-iuwll. on the particle an, vol. I, p. 3 tO). While some
erroneously take // as a mere mark of interrogation, Pelt regards
3y ou\t as meaning nisi. The Kal with its ascensivc force is
"also," not "even," as in our version, reference being to his
other converts, who were also at the same time his hope and
joy Kca v/mets /mera rwv u\\wv, as Chrysostom explains it, and
CEcumenius after him. The Vulgate and the Pcshito omit KUI ;
the Claromontane has etiam.

c/uLirpocrOev TOU Kvpiov tj/jiwv L/crou cv Tfl avrou Trapoucria
" in the presence of our Lord Jesus at His coming." \pi&lt;Trou of
the Received Text has little authority, and is rightly rejected.
Some propose a close connection with the previous clause, as in
the English version, "are not even ye in the presence of our
Lord Jesus Christ." Thus Olshausen says that this expresses a

98 COMMENTARY ON ST. PAUI/S [CHAP. II.

doubt which is plainly put an end to in the last verse, and his
meaning is, or " do not ye also (as I myself and all the rest of
the faithful) appear before Christ at His second coming " (Bis-
ping)? But such an exegesis mars the full sense of the double
question. It is also partial to connect the clause immediately
with the first part of the verse, " for what is our hope and joy
and crown of boasting in the presence of the Lord Jesus?"
For the clause belongs to both questions, and characterizes
place and time. "What is our hope, joy, and crown of gloria-
tion? or are not ye also in the presence of the Lord Jesus?" and
the period is at His coming. The two clauses are not very
different in meaning : irapova-ia is presence, or a being present
(/Eschylus, Persae, 107; Sophocles, Elcctra, 1232; 2 Cor. x,
10; Philip, i, 20; ii, 12). Appearance often implies advent or
arrival as preceding or producing it, so that advent is a
frequent meaning (1 Cor. xvi, 17; 2 Cor. vii, 0, 7 ; 2 Mace, xv,
21; Diodor. Sic., i, 29). The term is often, as here, employed
to denote the appearance or coming of Christ, which are iden
tical, as in Matt, xxiv ; 1 Cor. xv, 23; 2 Pet. iii, 4; 1 John ii,
28, &:c. Instances in Abdiel s Essays, p. 160.

In presence of His glorified humanity, seated on His throne,
the work of redemption being finished on earth, the human
species no longer, at least in present organization, living on
it, but having completed its cycle of existence, specially and
formally are believers accepted by Him. His coming per
sonal, public, and glorious is the great hope of the church,
which it ever cherishes as the epoch when it shall be full
in numbers and perfect in felicity. The apostle s hope was
that when he and they stood in the Master s presence, they
would not be "ashamed at His coming," and he anticipated
a "joy and crown of rejoicing" in their final salvation, in their
rescue from temptation and suffering and death, and in their
spiritual change which had ripened into glory a change of
which he by God s blessing had been the human instrument
(2 Cor. i, 14 ; Philip, ii, 16).

(Ver 20.) Y//e?9 yap ecrre rj Sdga fam* K a\ rj x a P a " ^ or J e
are our glory and joy." Lunemann and many others take yap,
not as causal, but confirmatory, beJcrdftigend ye*, or indeed,
ye are our glory and joy the ye element of the word, according

VER. 20.] FIRST EPISTLE TO THE TIIESSALONIANS. 99

to Ellicott, having the predominance. Winer, 53, 8; Hartung,
vol. I, p. 473. But yap may have its usual meaning. If the
apostle virtually repeats what he had just said, the repetition
must have something special, either additional or intensive,
about it. " What is our hope and joy and crown of boasting ?
Are not ye also in the presence of the Lord Jesus ? Certainly,
at that future period, for ye are now in every sense our glory
and joy" y/xef? etrre being emphatic from position, KUI vvv ea-re
l rore t creo-Oe (Theophylact). Hartung, vol. I, 473. The sense
is not different whichever of these meanings of yap be adopted.
At the same time the temporal distinction of Flatt and Hof-
mann cannot be sustained that verse 10 refers to the future,
and verse 20, in contrast, to the present time. Such a distinc
tion is not marked out by the words. The 19th verse is not
expressed in the future, there being no verb written, and,
though the reference is virtually to the future, the apostle
views it under a present aspect, and presents it as the source of
lis ardent desire to revisit his converts. Chrysostom says, in
reference to these epithets as applied to the Thessalonian
3elievers, "These words are those of women inflamed with
tenderness and talking to their little children. The

name of crown is not sufficient to express the splendour, but
has added of boasting. Of what fiery warmth is thu !
. For reflect how great a thing it is that an entire
church should be present planted and rooted by Paul. Who
would not rejoice in such a multitude of children, and in the
goodness of those children ?" The book Siphra records Gloria
est discipulo, xi pmcc.eptd mayistri sui observat ; cjlorla e*t
films Acironis, quod praecepta Moris observdrunt (Schottgen,
Home, vol. I, p. 824).

The practical improvement of two very old commentators
may be quoted "Certainly the gaining of souls to God s
Bngdome is no small pillar to support our hope of salvation,
and a pledge to us of our glory, so runnes the promise they
that turne others to righteousnesse shall shine as starres,
Dan. xii, 3, Prov. xi, 30 " (Sclater s Exposition of Tkessaloniant*,
London, 1627). Bishop Jewel s reflection is " This ought to
be the case of all such which are ministers, that they should
seek above all things to bring the people to such perfection of

100

COMMENTAKY ON ST. PAUL S [CHAP. III.

understanding, and to such godliness of life, that they may ,
rejoice in their behalf, and so cheerfully wait for the coming of
our

r Lord Jesus Christ" (Exposition of Thessalonians, 1583).

CHAPTER III.

(Ver. 1.) A/o uLtjKeTi (TTeyovre?" Wherefore being no longer

able to bear." A&lt;o, "for which reason," refers back naturally,

not to the last clauses expressive of the apostle s hopeful and

joyous interest in his converts (Lunemann, Hofmann), but to

his intense desire to visit them and the failure of a double

effort; the connection being, "because I could not come to you,

Satan having hindered me, and because I was still filled with

profound anxiety to hear about you, as I could not see you,

I resolved to send Timothy to cheer and encourage you." The

" we," as formerly limited in ii, 18, means apparently here the

apostle only. The verb (rreyeiv is defined by Hesy chins

as /3aa-raeiv , V7ro/ui.evcii&gt;. Its original meaning (connected

with arreytj) is to cover, so as to keep out or off, as in Thucy-

dides, iv, 37. See Poppo s note, vol. Ill, part iii, p. 121.

The verb is used in 1 Cor. ix, 12; xiii, 7, in both cases with

Travra. It does not mean, as sometimes in the classics,

occultantes (Wolf, Baumgarten, and Robinson), nor that he was

no longer able to cover up his yearnings in silence ; but the

sense is, when I was no longer able to control my longing for

you without doing something to gratify it (Polyb., iii, 53, 2).

See Kypke in loc. The use of the subjective ^Kert implies

the writer s own feeling, being in such a state that I could not

master my desire to see you. Winer, 55, 5. See under ii, 15.

evSoKSjara/Jiev KaToXeic^Ojjvai ev A&Jj/cu? JULOVOI "we thought it

good to be left behind at Athens alone." The verb belongs tc

the later Greek, the spelling being ev or vjv. Sturrz, p. 1G8. The

idea of pleasing is not in the verb, though it signifies "it wa,&lt;

our pleasure," but only that of libera voluntas, a resolution

freely come to, not prompta, inclinatio (Calvin), and the aorist

is not to be taken as an imperfect (Grotius, Pelt), the latter o:i

whom speaks confidently, res ipsa docet. Not a few refer th(

plural to Paul and Silas ; but the limitation in ii, 18, govern*

VEIL 1.] FIRST EPISTLE TO THE THESSALONIANS. 101

this plural and the following eire/m^sa/mei ; the singular occurring
again more precisely in verse 5. There is stress from its position
on fjiovoi, not simply, alone in Athens, In urbe videlicet &lt;t Deo
alienissimd,\)nt perhaps also the feeling of solitude was deepened
from his intense craving for human sympathy and fellowship.
The statement is supposed to clash with Acts xvii, 14, 15. Jowett
accuses the writer of the Acts of ignorance that only Silas was
left behind, and Schrader supposes two visits to Athens. One-
theory is, that the apostle sent Timothy away prior to his own
arrival in Athens that is, as Alford expresses it, " the apostle
seems to have determined during the hasty consultation
previous to his departure from Bcroea to be left alone at
Athens, which was the destination fixed for him by his
brethren, and to send Timothy back to Thessalonica to ascer
tain the state of their faith" (Prulegom.). Such is also the view
of Wieseler (Chronol. de* Ayoxt. Zeitalt., p. 240), and of Koppo,
Hug, and Hcmscn. But the natural view is that Timothy was
despatched to Thessalonica from Athens. (1) For this verse
plainly implies that Paul in Athens had Timothy with him,
and, sending him off from Athens to Thessalonica, became
himself "alone," Silas being probably absent somewhere else.
The order of thought and the verbs KaTa\i&lt;j&gt;6rjvat, eTn /A^Mti ,
lead without doubt to such a conclusion ; the two verbs indi
cate a mission personally enjoined by the apostle himself, and
that Timothy was with him in Athens. (2) "When Paul left
Beroea he went away alone, but left commandment for Silas
and Timothy to rejoin him, and he waited for them at Athens.
Is there, then, any improbability in the supposition that
Timothy obeyed the order with all speed, and that oil his
arrival at Athens the apostle deprived himself of his company
and sent him off at once to Thessalonica ? (3) The apostle,
before the return of Timothy and Silas from Macedonia,
had gone to Corinth, where his colleagues at length joined
him, so that he writes in the beginning of the letter from
the same city, " Paul and Silvanus and Timotheus." (4)
The apostle could not say that it was his pleasure to be
left alone at Athens, if he had been always alone during his
sojourn in that city and no other had been in his company.
The phrase, therefore, implies the arrival and presence of

102 COMMENTARY ON ST. PAUL S [CHAP. III.

Timothy prior to his departure to Thessalonica. There is
really nothing in the narrative of the Acts, which omits this
mission of Timothy altogether, to contradict this view, which
is held by Schott, Koch, De Wette, Lunemann, and Ellicott.

(Ver. 2.) Kal eTre/ULi/sajULev Ti]U.69eov TOV aoe\(pov JI/ULWV Kal
o-vvepyov TOV Oeov " and sent Timothy our brother and fellow-
worker with God." There is a confusing variety of readings,
showing that the copyists stumbled at some word or phrase.
Though crvvepyov TOV Oeov, which has been conjectured by
Lunemann and Alford as furnishing the occasion, is a Pauline
phrase (1 Cor. iii, 9), yet perhaps the application of the phrase
to one not an apostle might originate some difficulty. So B
omits TOV Beoi/, and D 3 E K L supplant it by /J/xwi/, " our fellow-
labourer," with the Syriac and Chrysostom ; TOV Oeov is placed
after TOV OH LKOVOV, which supersedes crvvepydv in A N and G7 2 ;
the Vulgate has et ministrum Dei, and so the Coptic ; F has
SiaKovov Kal uvvepyov TOV Oeov ; the Received Text having
OLUKOVOV TOV Qeov Kal (7vvpyov rj/mwv, which is vindicated by
Bouman and Reiche. Amidst all this variety it is hard to come
to a decided conclusion.

The text as we have given it is found in DU7, in the Claro-
montane, Sangerm., and Ambrosiaster, fratrem nostrum ct
udjutorem Dei. It may be said that OLUKOVOV is an emendation
for o-vvepyov more humbly fitting to TOV GeoJ, and if this be
admitted, then the reading of Lachmann, Tischendorf, and
many modern editors may be safely preferred. The phrase
crvvepyov TOV Beov does not mean, one who wrought as a fellow
with the apostle, while both belonged to God, as Flatt, Hey-
denreich., and Olshausen contend on 1 Cor. iii, 9; but is a fellow-
worker with God, as &lt;rvv distinctly belongs to the following
genitive, He being the chief and primal worker himself. Bern-
hardy, p. 171. Compare Rom. xvi, 3, 9, 21 ; Philip, ii, 25 ; iv,
3, in all of which cases o-w is connected with the associated
genitive (2 Cor. i, 24; Demosth., 08, 27; 884, 2). It has been
supposed by some that the apostle so eulogized Timothy to
make the Thessalonians aware of the sacrifice which he made
in sending such a colleague to them, and in deciding to remain
in Athens alone (Theophylact, Musculus). Such a purpose is
not in the context, nor can it be safely ascribed to" the lame-

VEIL 2.] FIRST EPISTLE TO THE THESSALONIANS. KM

hearted apostle. As little can (Jhrysostom s idea be adopted,
that the object of the apostle in so eulogizing his representative
was to show them the honour which in this way he put upon
them, lest they should be tempted to depreciate him (Hofinann).
It is probable that the apostle wrote simply in the fulness of
his heart, Timothy being specially dear to him, and specially
useful in promoting the great work. Compare Philip, ii, 19-
25. See under Col. i, 1 ; v, 7. Timothy was a brother beloved
in many ways the child of a pious ancestry on the female
side ; a convert of the apostle ; an active, sympathizing, and
indefatigable colleague " working the work of the Lord, as 1
also do " ; a fellow-worker with God himself, for the sphere
was

ev TW eJayyeX/o) rou Xpi&lt;rrov "in the gospel of Christ" God s
great sphere of operation among men. Timothy preached it,
and God rendered it efficacious (Rom. i, 1) ; 2 Cor. x, 14; Philip.
iv, 3). And Timothy was sent for this purpose

e9 TO (TTtjpai v/ULa$ KUI irapUKaco CLi vircp T&gt;/? TTKTTCOIS
vfjiwv "to establish you, and to exhort you on behalf of your
faith."

The Received Text has V/ULU? after TrapaKuXetrai, but it is
rejected on greatly preponderant authority; and v cp in the
last clause is to be preferred to Trep], being found in A B D 1 F
Iv N\ The meaning, then, is not that Paul through Timothy
(a-Lapide, Grotius), but that Timothy himself should confirm
them. The infinitive with $ TO, as in ii, 10, points out the
special purpose of the mission, and tmiptgai is often similarly
employed (Rom. i, 11 ; xvi, 25 ; James v, cS ; 1 Peter v, 10). The
next infinitive, 7r/o/eAeov, is plainly not to comfort, for an
objective sentence dependent on it begins the next verse
(Acts xiv, 22; xv, 32 ; 2 Thess. ii, 17), but to exhort, the ex
hortation being on behalf of, or in furtherance of, the faith ;
whereas wepl would refer rather to the object or theme of the
exhortation, which is distinctly put in the following verse.
Winer, 47, /. The afflictions which made this confirmation
necessary are not those of the apostle only, as (Kcumeiiius,
Theophylact, Estius, Fromond, Macknight ; but the whole con
text points to the persecution which had fallen out at Thessa-
lonica, and in which the apostle had participated.

104 COMMENTARY ON ST. PAUL S [CHAP. III.

The next words are so closely connected with this verse that
there should be no division of verses.

(Ver. 3.) TO {JLySeva craivecrOai ev rca? 6Xi\jsea-iv ravrais
that no one be disquieted in these afflictions."

The common text has TM for the first word, which is not
admissible (Winer, 44, 5), and in its place F G have u/a. The
text as given has highest uncial authority. Compare, however,
2 Cor. ii, 12; Koch in loc. The verb a-aiveiv from cre/co, used
only here in the New Testament, means physically to move
backwards and forwards, or hither and thither, as a dog docs
his tail ^Elian, Hist. Var., xiii, 42 ; Homer, Odyss., xvi, 4 ;
Aristoph., Eq., 1031. It then signifies to fawn upon to
flatter (TEschylus, Choepli., 191) ; and in this sense some take it
here (Eisner, Koch, Riickert). Thus Hcsychius defines cruivct
by KoXaKevei. Faber Stap. has adidationi cedcrct. Beza gives
adblandiri. Bengel says the verb is applied c/ 1 ? roi/? vtrouXovs
KUL KoXaKiKov?. See also Tittmann s 8ynon. } p. 189; Suidas s^6
voce; and Wetstein in loc. But the sense is not congruous, for
such blandishment is not the result or accompaniment of per
secution, which induces terror, and shakes men s constancy.
Such is apparently the meaning.

The verb in later Greek signifies, to be moved in mind, to
be disturbed; or, as Chrysostom explains it, 6opv/3eiar6cu KUI
rapaTTeo-Oai TOUTO yap e&lt;rri craivearOai. Diogenes Laertius,
viii, 41 ; Sophocles, Antiy., 1214. Hesychius gives as synonyms
KiveiarOai, aaXeuea-Oai. The meaning of deluded or infatuated
given by Hof inarm has no support. The connection has been
regarded in various ways.

1. Schott, Koch, and Bisping take TO wSeva craivea-Oai as
an accusative absolute, quod attinet ad, or, as Cocceius, ad
vos confirmandum hoc ucrljo. The construction is admissible,
but very rai e. Bernhardy, 132; Kriiger, 50, G, 8. Luneinann
objects that Schott s appeal to Philip, iv, 10, cannot be sustained
in proof, because the phrase on which the stress is laid, TO vTrep
e^ov (f&gt;poveiv, is the usual object accusative to the transitively
employed verb aveOdXere. But another interpretation of that
verse is as probable. See under Philip, iv, 10.

2. Luneniann and Alford take the clause as dependent on
c/?, in opposition to the entire sentence preceding, and as

VEB. 3.] FI11ST EPISTLE TO THE THESSALONIANS. 105

repeating in a negative and sharper form the same thought
to stablish you and exhort you on behalf of your faith that
is, that no one of you be shaken by these afflictions. But, as
Ellicott remarks, " the regimen is remote, and the course of
thought is broken." Liinemann s suggestion that rouTecm
might have been written for TO, and Alford s, which is almost
equivalent to it, are more than doubtful, and are at variance
with the asserted connection e*V in the previous verse for
an explanatory thought is interpolated.

3. The better exegesis is that which makes TO /x;dei/&lt;{
(ruivcffOai an objective sentence, dependent on TrapaKuXecrut,
and explaining the theme of exhortation. Winer, 44, 5. The
meaning, then, is to stablish you and to exhort you on behalf of
your faith the exhortation being that no one be shaken. So
De Wette, lleiche, Ilofmann, Ellicott, and Riggenbach ; A.
Buttmann, p. 22(&gt;. The objection, that in this case TrapuKoXevut
would govern only an accusative of the thing, is not formidable.
See 1 Tim. vi, 2, though Liinemann gives another explanation ;
Luke iii, 18, and Mark v, 2 2, which, however, contains an
accusative of person. But, as has been stated, such infinitives
have not the same immediate dependence on the verb that
substantives have. On such usage see Matthiae, $ 54"), 2, ,",
and his numerous examples. The proposal of Matthaei to insert
a second a? before TO ^u;oew is a desperate solution. Compare
Rom. iv, 11. The sense is not materially different under any
of these principal forms of exegesis. To stablish you and
exhort you on behalf of your faith that is, to the end that
ye be not moved is not very different from saying, to stablish
you and exhort you on behalf of your faith the theme of the
exhortation being that ye be not shaken

ev rats 6\l\lscriv ravrats " in these afflictions." Ey is not
purely temporal (Liinemann), nor is it strictly instrumental,
but it points out the condition in which they were placed ;
these afflictions so surrounded them that they were in them
(Winer, 48, a) ; these afflictions" being certainly not those
special to the apostle, but common to him and to the Thessa-
lonians. See under previous verse.

avrol ~yup o iSuTe OTI V TOUTO Kiju.e0&lt;.t "for yourselves know
that we are appointed thereunto." l\\p introduces the reason

106 COMMENTARY ON ST. PAUL S [CHAP III.

for which they should not be troubled in these afflictions, and
that reason, generally, is their knowledge that their subjection
to them was the divine will. The verb Kei/mai is passively used,
putsiti 8umu,8 (Vulgate). Luke ii, 34 ; Philip, i, 17. TOVTO refers
to OXli/sea-iv, and not to the injunction, not to be shaken or
perturbed. The plural verb does not refer to Paul alone
(CEcumeiiius, Estius), but immediately to Paul and the Thessa-
lonians, representing at the same time all believers. Those
afflictions are not accidental on the one hand, and we do not
court them or merit them on the other hand, but our position
brings them on us, and God by his grace has set us in that
position. Why then be shaken by them, for we cannot avoid
them, and when with you we forewarned you of them (Matt.
x ; 2 2 John xv, 20)

(Ver. 4.) Kal yap, ore TT/JO? V/ULU? tj/uev, TrpoeXeyo/xci/ u/u.iv on
[j.t\\oimev 0\l/3ea-6aL " For verily when we were with you, we
told (or, were telling) you before that we were to be afflicted."

Tup assigns the reason for the avTol -yap o lSure Kal laying
moment upon it : for ye know because we tolcl you before
when we were with you. Winer, 53, 8. In the phrase
TTyoo? U/ULOLS, the original notion of direction disappears after
verbs implying rest, and the sense is not different from wupd
with the dative or the Latin apud. Fritzsche on Mark i, 18.

The phrase /xe XXcyxey 0\ij3eo-0ai is no mere dilution of the
simple future, but repeats the idea on the divine side of etV
TOVTO Ke ueOa that these sufferings are a portion of God s
allotment which we cannot escape, as they are the characteristic
and inevitable lot of believers. MeXXo/xej/ expresses the cer
tainty, and implies the soonness of the sufferings.

KU0C0? Kal eyeVero Kal o lSare " as also it came to pass arid ye
know." It turned out as the apostle had foretold the pre
diction had been verified, and in their history or from their
experience they knew it. The words from avrol yap oiSarc to
the end of this verse are very unnecessarily marked by Griesbach
and Knapp in a parenthesis.

(Ver. 5.) Am TOVTO /cayw atjKCTt vTtywv "For this cause when
I too could no longer forbear." &lt; For this cause," that is,
because those predicted sufferings had really broken out among
them,and they had had actual experience of them. In the relative

VER. 5.] FIRST EPISTLE TO THE THESSALONIANS. 107

/cyo&gt; the icat, belonging simply to the pronoun, may refer either
to Timothy, " I as well as lie," or to the V/ULCIS of the previous
verse, "I as well as you," that is, "I longing to see you and
you longing to see me" (Schott, Olshausen), or to those who
were along with him, as in ii, 13. It is difficult to say which
of these references was in the apostle s mind. The first is
natural, the second is rather an anticipation of the latter part
of v. 0, and the third has a historical vindication in Acts xvii,
lo, that there were brethren with him for a period at Athens.

The phrase /xijKeTJ arreywi , "no longer forbearing," is explained
under the first verse.

tVe/xx/ra V TO yvo wit Tt]i&gt; TTICTTII vfjiwv "1 sent Timothy to
know your faith." K&lt;V TO yvwvm, the infinitive of purpose,
specifies the design of evre/xx/ra, and the meaning plain])- is not,
that Timothy the sent one, but that Paul the sender, might
know the subject being the same in both verbs. The theme
of information was rV IT KTTIV V/ULW, "your faith," what its
aspects and stability were, and if it had passed through the
ordeal in safety. The apostle s anxiety was

fju lTTd^ eTreipucrei jyxu9 o Treipa^w Kin ci$ Kcioi 1 y-.i ijTui o /COTTO?
t lfjiw " lest perchance the tempter have tempted you, and our
labour might prove or turn out to be in vain." M?/7r9 depends
naturally on yvwvai, and not on tVe/xi/m, and introduces an
indirect question, as Lunemann states. Not a few connect it
with the idea of fearing (&lt;/)o/3ou/u.i&gt;o$}, fearing lest the tempter,
&c. Beza, Pelt, Turretin. The aorist indicative eTreipavev
specifies the tempting as having actually taken place, while the
subjunctive yevtjrat represents the results of the temptation as
conditional or doubtful, it being a possible thing that the
apostle s labours should, as the result of the temptation, turn
out to be fruitless. As the apprehension might be verified, or
might prove groundless, the apostle s anxiety was to ascertain
the actual state of things, or whether the temptation which
was intended to shake them had done so. Winer, 56, 2 ; Gayler,
p. 323. Winer justly objects to the harsh view of Fritzsche in
taking ^O/TTW? in the first clause as an forte an forte tiatami*
vos tentastset and in the second clause as ne forte nc forte
labores mei irriti cssent making it in the first clause an
interrogative particle, and in the second an expression of fear

108 COMMENTAEY ON ST. PAUL S [CiiAr. III.

or apprehension. See also Ellicott ; Matthiae, 519, 7. The
verb e-jreipavev, as the following clause shows, does not mean
" may have succeeded in tempting you," the cause for the
effect (Macknight),or, mitErfolg versuc/^(Baumgarten-Crusius).
The tempter s purpose was obvious, and the apostle was only
in doubt as to the result. The agent of the temptation
is named in harmony with his work, as expressed by the verb
eirelpacrev o jreipafav (Matt, iv, 3 ; 1 Cor. vii, 5). All notion of
time is excluded from the present participle used as a sub
stantive. Winer, 45, 7 ; Berrihardy, p. 316. For a? KZVOV
ycvijrai, see the similar phrase under Gal. ii, 2.

(Ver. G.) J/ Aprf tie eAOoVro? r i/u.o6eou Trpos )}/uLa$ cup? v/mwv "But
Timothy having just now come unto us from you." The
adverb of time is most naturally connected with the participle
e\6oi&gt;To$, which in itself implies time, and not with a verb so
remote as Trape/cA^^ei/ of the following verse, which has its
ground prefixed to it in 8ia TOVTO. Limemann s arguments for
the last connection are of little weight. Not only did the
return of Timothy bring comfort and that comfort prompt the
writing of the epistle, but he wishes specially to connect the
two things. Timothy had been sent away his good tidings
on his return cleared up perplexities, and that at once. The
apostle reverts to his position in the mission of Timothy, and
virtually affirms by the apn e\6oi&gt;To$ that no sooner had he
come back than all doubts were cleared up, and at once his
relieved and rejoicing heart gave utterance to its emotions in
the epistle. The adverb apn, though originally different from
vuv, often in the later Greek represents present time. Sec under
Gal. i, 9.

KU.I vdyy\KTajUiVOV I1fj.lv T&gt;]V TTICTTLV KdLl Tr]V ayaTTtfV V/JiWV

"and having brought good news to us of your faith and love."
The participle is used in its original meaning ayaObv rjyeiro
(Chrysostom), and has its common construction, dative of
person and accusative of thing (Luke i, 19; Lobeck ad
Phrynich, 26G-8). The subjects of the good news, 7mm 9 and
aydirrj, are both specified by the articles. For their meaning, &c.,
see under Ephes. i, 15. Their faith had remained firm in spite
of trial and suffering. Chrysostom explains by using /3e/3aiu)criv,
and Theodoret r/7? evare/Selas TO /3e/3aiov. Their love was

VER. 7.] FIRST EPISTLE TO THE THESSALONIANS. 1()0

evincing itself had not waxed cold because of abounding
iniquity ;} oe ayaTry T*]V 7rpaKTiK)]v apeTtjv. Their condition
delighted him, as it proved the continued existence of unshaken
faith and active love among them, and he was no less rejoiced
with a third clement of their character, their unfa Jed remem
brance of himself rpia reOetKev (igicpaarra (Theodoret). For
he adds

K(U OTI e\6Tc fJLvelav ij/j-wv ayaOrjv TTUVTOTC " and that ye
have good remembrance of us always." For /mvdu see under i, 2 ;
its meaning differs according as the verb by which it is fol
lowed is TTOieia-Oa, or t xciv. IlaVrore belongs more naturally to
the clause before it than to the participle after it (Koch and
Hofmann). i, 2; 1 Cor. i, 4; xv, 58; Gal. iv, 18; Ephes. v, 20;
2 Thess. i, 3. Not only was the remembrance good, but it was
continuous, the result being that they were

CTTlTToOoVVTCS ////US tSciV KuQuTTCp K(U )j/U.Ct&lt;&gt; l /UL&lt;l^ " longing to

see us as we also (ideiv eTriTroOovimei ) to see } ou." Tlie simple verb
7To$t)does not occur in the New Testament, and CTTI in the com
pound is not intensive, greatly desiring, but retains its primary
directive meaning. \\Tri7roQeiv n, as Fritzsche says, idem valcf
quod TrdOov e x^a 7rl n (&lt;id Rom., i, 11 ; Sept., Ps. xli, 1). For
KOL see Klotz, Devarius, vol. II, 033 ; Winer, ^ 53, 5. They
longed to see the apostle just as the apostle longed to see them.
The longing was therefore mutual, for there was earnest attach
ment on both sides.

(Ver. 7.) Am TOVTO TrapeK\y i6rnuLv } aScXQol "On this account
were we comforted, brethren." Am TOVTO compacts into one
argument the three preceding statements their unshaken faith,
their fervent love, and their continuous desire to see the apos
tle. The verb in the perfect tense is found in A and 3, 23, 57;
and such a reading may have arisen from connecting aprt with
it, as Koch does, though the aorist forms one of Lunemann s
reasons against joining the adverb to cXQdvros. The aorist
simple expresses the past fact that Timothy s return brought
comfort, and that this comfort still existed is implied in the
context

$ VfJiLV 7Tt 7rd&lt;TH Ttf UvdyKtj KCU 9\t\ffl tJ/UL^V Old Ttj? V/ULlln

TnWeo)? comforted "over you in all our necessity and afflic
tion through your faith." The first c?n has virtually its literal

COMMENTAEY ON ST. PAUL S [CHAP. III.

sense of "on" you being the foundation on which the com
fort rested (Winer, 48, r). Alford, after LUnemann and Pelt,
renders the preposition " with reference to you," but this is
somewhat inexact. It is far wrong on the part of Koppe and
Pelt to regard e&lt; VJJLIV as superfluous (proprie redundat),
because of the following Sia TJJ? v&lt;j.wv Tr/crrew?. For the first
phrase points out the persons on whom the apostle s comfort
rested (2 Cor. vii, 7), and the second points out that element of
their condition by the instrumentality of which his comfort
was realized ; yourselves were the basis, your faith the medium
of our comfort. The second CTT) docs not distinctly differ in
meaning from the first- "overall our necessity and tribulation"
comfort was so thrown over it that it ceased to vex us and
fill us with sorrow. Such is the semi-local image, the preposition,
as Ellicott says, "marking that with which the comfort stands
in immediate contact and connection ;" you afford the comfort,
and that exists over or in connection with our necessity and
distress, so that these do not fill us with despondency. Some
make eiri causal, others temporal. Alford suggests "in spite
of" as the translation, and that is indeed the ultimate sense.
To find the image it is best to adhere to the primary sense of
superposition. Donaldson, Omtyl a*, 172. Compare 2 Cor.
vi, 4. The Received Text reads 6\i\Jsei KU] ai/ayjq?, but only on
the authority of K L and some of the Greek fathers. It is not
easy to say what this affliction and necessity were, but the
probability is that they were external in nature. The notion
of Koch and De Wette that they were internal anxiety about
the Thessalonians cannot be entertained, for in that case the
report of Timothy would have removed them, but the expres
sion implies that they continued still, though countervailing
comfort was enjoyed. It is needless to distinguish the substan
tives nicely, as when Bouman regards the first as generic and
the second as specific.

Ai/ay/q? is the- unavoidable (Wunder; Sophocles, Trachrn.,
823) as the result of constraint or circumstances (1 Cor. vii, 37 ;
ix, 17; Matt, xviii, 7), and the distress therefrom arising (Luke
xxi, 23 ; 2 Cor. vi,4; Xenoph.^TVmo/ ., iii, 12, 2). BAn/"?, allied
to rpifia), tribulatio, is pressure ( 2 Cor. ii, 4; Matt, xiii, 21).
Compare Rom. ii, 9, 0\i\/si&lt;? KCU arevox^pla ; 2 Cor. vi, 4,

VER. 8.] FIRST EPISTLE TO THE THESSALONIANS. 1 1 1

Ko.1 avdyKt]. It is probably wrong to restrict avayKjn to disease,
or scantiness of means, or hardness of manual labour (Schott),
though these may not be excluded. The apostle may refer to
his entire condition at Corinth, in the midst of peril and perse
cution from the Jews, " who opposed themselves and blas
phemed." The words of the Lord in a vision, "no man shall
set on thce to hurt thee," implies that attempts against him
had been made, and these culminated at length in the insurrec
tion against him when he was dragged before Gallio. Sur
rounding circumstances seemed so dark and forbidding that the
apostle began to despond and was tempted to form the purpose
of leaving Corinth, or at least of moderating his labours so that
the enmity against him might die down. But the divine voice
met him with the words quoted, and Christ s words are ever
fitted to the condition of him to whom they are spoken. " lc
not afraid, but speak and hold not thy peace, . . for I

have much people in this city." Compare 1 Cor. ii, .*&gt;. The
comfort came

Sin r^s 1 v/mtaif Tr/crreo)? "through your faith," the faith of
whose stability Timothy had brought so favourable a report.
Grotius would very tastelessly place the phrase before e/ vra rr//,
&c., and Hofmann would join it with the following clause on rci
a)/u.v, with this meaning well cucr Glciube c$ i*t do.dvrcli fi r
jetzt lebcn a connection which Lunemann correctly calls so
monstrous as to need no contradiction. Thus the apostle lias
in the verse e0 , eV/, 3n\, bringing out, as his manner is, vary
ing but closely connected aspects of relation. See also under
verse 0. The result is

(Ver. 8.) OTI vvv (*)/uii&gt;, eu.v u/u.t$ CTT&gt; iK)]T [cTTJ/ATere] ev Kup/fd
"for now we live if ye stand fast in the Lord." The spelling of
the verb in the last clause is doubtful. The received text, with
DM 1 , and some minuscules, have O-TJ/VJ/TC. Ellicott quotes B,
but wrongly, for though Mai s reprint so spells it, Alford asserts
e cocUce that it reads o-r&gt;//cere, and his reason is confirmed by
Tischendorf s edition ex ipso cod ice. The solecistic cm//:eTc is
found in A B F H L N 3 , and has therefore good authority.
Scrivener s remark as to the permutation of vowels in the best
MSS. is met by Alford s assertion from personal inspection that,
with certain specified exceptions, it is not so in the Vatican

112 COMMENTARY ON ST. PAUL S [CHAP. III.

Codex, in any ordinary occurrences of long and short vowels.
"On gives the reason of the statement which has just preceded.
The language is strong. Necessity and distress had brought a
species of death over the apostle, but he came out of it as soon
as he heard of their firmness in the faith. Zw/mcv is not to be
explained away by the phrase dum vivimus vivamus (Pelt),
nor is it to be exaggerated into eternal life, fatp TJJV /weXAoueraii
(Chrysostom). The adverb is probably not used with a purely
temporal meaning lie had been as one having the sentence of
death in himself, but now in their life he lives (Jowett, Marlor-
atus). The particle has rather somewhat of a logical sense
referring to and implying the fulfilment of the condition intro
duced by eui&gt;. Hartung gives as an example of the transfer of
this time-particle auf Umxtande und Bedingung /ULIJTPOKTOVOS
i&gt;vv (pvo/u.ai, ToO* uyvos wv (Euripides, Elect., 970). Kiihner,
$ G90.

The next clause is conditional eav a-n iKere. If the subjunc
tive form be adopted, the meaning is that he did not know
after all whether they would stand fast ; and he states the
matter hypothetically assumes the possibility; whereas, if the
indicative crr^Kere be adopted, the apostle assumes as a fact
that they would stand fast. Donaldson, 502 ; Klotz, Dev.rhi8 t
ii, 455. See under Gal. i, 8, 9; Winer, 41. The verb cr-n//cai&gt;
is used in Mark xi, 25 in the literal sense of to stand; and
tropically in Rom. xiv, 4; Gal. v, 1 ; Philip, iv, 1 ; and it
derives its specialty of sense from the context, " stand fast."
\Ey Kup/o) describes the element of their stability, in union
with the Lord and in fellowship with Him. The apostle had
been in hard and heavy circumstances, which weighed him down
to death. Opposition, unbelief, peril, disappointment, physical
labour, and debility so preyed upon him that he felt as one
enveloped in the shadow of death ; but Timothy s news from
Thessalonica so revived him, so lifted him out of the gloom,
that he lived again; his soul was so joyful over the stability
of his converts, that he triumphed at once over surrounding
clangers and persecutions. And that conditional sentence was
a warning to them for the future ; the continuance of that life
depended on their continuous stability.

(Ver. 9.) Tiva yup ev^api(mav Swaju-eOa TW Gc&lt;p

KER. 9.] FIRST EPISTLE TO THE THESSALONIANS.

\iouvai Trepi VJULWV ex) " for what thanksgiving can we render
pod for you in return for." Some MSS. D 1 F N 1 insert Kv/cwV
Lap, not a mere particle of transition (Pelt), confirms what
las been said, and brings out one special manifestation of the
power and fulness of the fa)//. T/j/a, interrogative, implies what
mflieient thanks; or, as Theophylact quaintly paraphrases, Siu

piarriav. The apostle had given thanks for their conversion,
had given thanks for the manner in which they had received
,he word ; and now he knows not what amount of thanks to
[jive for their stability under persecution and suffering.

The double compound avTcnroSovvai is properly to give in
[return (UVTI), u-rro, as Ellicott says, hinting at the debt pre-
|/iously incurred. Winer s explanation is, "ubt d r ndo tc &lt;\&gt; -
debltOf dclrituini ciilui e$t onerix inshn 1 nobis Iviipoxitl
uuo lennntir emu .Wr/m/ *" (Dc Vci l). Prcp. (\nnp. in iY. T.
\lfsu, iv, p. l^). The verb is used in the sense of penal retribu-
pion (2 Thess. i, (! ; Rom. xii, ID). It occurs also with a good
sense (Luke xiv, 14; Rom. xi, o."&gt;; Ecclus. iii, .31. ( Vmpare Ps.
hxvi, 12). It has likewise a neutral sense, TO o/moioi UITUTTOOI-
(Herod, i, IS; Plato, Parmenidex, 1^8, r.), and is
followed both l&gt;y dyaOd and KUKU in 1 Sam. xxiv, 18. This
gift of life in the midst of death, and this fulness of joy were
bf God ; and therefore to Him thanks of no common depth and
fervour are due in return.

l V/ULWV is "about you" (for you), you being the objects for
Iwhom thanks are given; and the following words state the
I ground

cn; TV/ X a P ! L fl x a // xe y ( ^ V^? fj.7rpo&lt;T0v TOV ()co7
"for all the joy which we joy on your account in the
presence of our God." E?r/, "over, "on," gives the "ethical
basis." Winer, 48, &lt;\ See under verse 7. That basis is
nraara ;/ x a /^ a ^ ^he joy," the joy regarded in its whole
extent Truer/; being extensive, not intensive save by inference
I (Pelt, Schott), in ihrer Summc und Totalitdt Winer, 18,
4. The attraction ?/ for i}v xa.ipofj.ev&gt; found also in Matt.
ii, 10, gives the sentence a kind of periodic compactness.
Winer, 24, 1. The use of the correlative noun extends the
meaning of the verb. Winer, 8 82, 2; Bernhardy, p. IOC;

11-t COMMENTARY ON ST. PAUL S [CHAP. 111.

Lobeck, PaTCtlipowi., p. 501. Many examples are found in
the Septuagint, New Testament, and classics. Jelf, ^ 548-0.
The apostle has written jrepl VJU.MV, " concerning you " ; and to
be more specific he adds &lt;V I juay, the first connected with the
return of thanks, and the second with ^a/po/xc^, on your
account (John iii, 29). Compare Fritzsche in Marc, 205. It
is his usage to distinguish varying but connected relations by
varying prepositions ; and he fondly dwells on the different
sides of the connection of the Thessaloniaiis with his thanks
giving and his joy. The concluding words e/uLTrpoa-Qei* rov Beou
, used only in this epistle, are not synonymous with e-rrl
Trporrevxwv J JJULUIV, as if he meant that the emotion of joy
ever brought him into the divine presence (Webster and
Wilkinson); nor are they to be joined with what succeeds
l i ]\vald, Hofmann, and the Peshito); nor is the connection with
Xrifxi (Koppc, P&lt; lt), but with x/ pojmei , we joy in the presence
of God; our gladness is pure and unselfish; it bears ( loci s
inspection, and has His approval. The reference is not to God
as the author of that joy, ai/ros 1 Kal TGWTJ/? ij/u.tv TJ/V \&lt;tpu^
(urio^ ((Ecumenius).

(Ver. 10.) WKTO9 KOI J7/iep9 VTrepeKurepirrrrov OCO/ULCVOI ei? TO
i&lt;-,etv vfjiwv TO TrpowTro} " night and day praying very abund
antly, in order to see your face." The participle OCOJULCI&gt;OI is not
absolute " we pray " (a-Lapide, Baunigarten-Crusiusj, l&gt;ut is
closely connected with the preceding verb what thanks can
we return for the joy which you give us in our separation,
praying as we do night and day to see your face ( The inten
sity of the prayer to revisit them and perfect their faith was in
proportion to the thanksgiving for the gladness which in the
interval Timothy s report had produced. Schott, De Wette,
Koch, and Riggenbach take oeojmevoi in apposition with x a L P~
imev, which is only a subordinate thought in the verse. Luther
and Yon Gerlach regard the verse as an answer to the question
in verse 9 ; but the connection is artificial, and might require
a finite verb instead of the participle. The double compound
virepeKTrepKrcrov, " more than abundantly," expresses the fulness
of the apostle s emotion. Compare 1 Thess. v, 13; Ephes. iii,
20 ; Sept., Dan. iii, 23. See under Ephes. iii, 20. It belongs to
C)!-d/uLei&gt;oi } and not by a trajection to ifoiv (Clericus). Night and

VKR. 10.] FIRST EPISTLE TO THE THESSALONIANS. H5

day is an idiom not to be so measured as if night were specially
referred to for its solitude and silence as the most fitting season
for prayer (Fromond); but " night arid day praying more than
abundantly " is the utterance of profoundest love and longing.
The purpose or object of the prayer is then given

y TO itieiv VJULWV TO TrpocrwTrov " in order to see your face,"
ut videamus (Vulgate), the prayer being heard, that end would
be obtained See under ii, 12, 1(&gt;, 17. Not only to see them
but in seeing them

K&lt;tl KOLTOLprlcrcn TI\ v&lt;TTp) i/u.aT(i Tj&lt;f 7rl(TTo)&lt;f v/ui(t)v " and to
supply the lackings of your faith ;" ct compleamus ca, quae dr-
snnt (Vulgate), et suppleamus quae desunt (Claromontane) ;
TU eXXtiTTovru TrXtipwfTdi (Theodoret). The verb KaTaprlfa
signifies to refit or readjust literally (Matt, iv, 21 ; Mark i, 10
Wetstein in loc. ; and Polybius, i, 1, 24} ; then, ethically, to
restore (Gal. vi, 1 ; Herodotus, v, 100) ; then to fill up, to sup
ply, or to finish thoroughly ; the meaning of the simple apTto?
being distinctly preserved, and KUTU being intensive in force
(Eisner in 1 Cor. i, 10). Philip, ii, .30; Col. i, 24.

Their faith was not perfect, it was lacking in some elements.
It needed to grow in compass, to embrace yet more elements
of doctrine, and have a firmer and more harmonious hold of
truths already taught, such as the Second Advent. Their faith
was also lacking in power; it had not led them to a universal
obedience, or given them strength to surmount all heathen
propensities and impurities, as is implied in the following
chapter. Nor had its influence descended to every-day life in
its secular aspects, enforcing honest industry and ennobling it.
The visit which he so longed to make would have been im
proved for this purpose to give them careful and earnest
teaching and guidance on all points in which their faith needed
invigoration or enlargement. Confirmation was a work which
the apostle loved, it was so necessary and so beneficial. Thus
he longed to visit the church in Rome, that he might impart
to its members "some spiritual gift," to the end that they might
be established (Rom. 5, 10, 11).

In a similar spirit he writes to the church of Corinth,
" I was minded to come to you before that ye might have a
second benefit" (2 Cor. i, !"&gt;). Calvin s practical reflection is,

IK; COMMENTARY OX ST. PAUL S [CHAP. III.

Hlnc etiam paM qaam -luce^aria nobis sit Joctrinae
a-nsiduita-s: iif-que cnirn in hoc tantum ordinati #unt doctor?*,
(&gt;t un&gt; (i&lt;V tv 7 niense homine* adduc-ini ad fidem Christi,sed

\ ( t ri- 7t // ( i ncli oa ta m pe rnc ia n t.

^ el*. 11.) ArToo oe 6 Oeoc KO.I Trartjp ijiucr KOI o Ivrpio? tjuca
I //TO ic KaTcuOui Cu T&gt;;r 6001 i/uuci Trpoc i uac " Xo\v may God
Himself and our Father and our Lord Jesus direct our way
unto you." The Received Tt-xt lias XpiTroc after "L;Tofc on
the authority of D 3 F K L. the Vulirate. Svriac. Coptic, and
Gothic versions, and several fathers: but the \v.rd is omitted in
A B D- tf D 1 omitting Itjyoi? also , and in the Olaromontane
Latin, the insertion being probably a conformation to the more
common and familiar formula.

By c he passes to another aspect of the same subject, and
urro o. emphatic in position, is not in contrast with the persons
characterized as ceoueioi &lt; De Wette. Koch. Bispinu r &gt;. but it
mean- G"d himself He and none other for He alone can
fulfil such a prayer. The apostle had proposed to visit them
once and again, and Satan had hindered him : but if God
Himself would be pleased to direct the way to them, no hind
rance would be permitted. Huan may belong to Oeoc KCU
-ar;;p H-jfinann, Riggenbach . or simply to ~ar&gt; /p. That
i;ao?j is connected with -:IT&gt;;/O is probable. Heoc being absolute
and 7raT;/3 relative, the relation being indicated by the pronoun,
and -aT&gt;;/j is often followed by a genitive (Rom. i. 7 : 1 Cur. i. 3;
2 Cor. i. 2. &lt;\o Heoi- a-rpo? /Jud i . God our Father believers
have a community of Fatherhood in Him. as they are Hi*
children, bearing His image, enjoying His guardianship, and
being prepared for His house of many mansions. The words
Kfu KI /MO? iiuwi I/3-of ? are in direct apposition with 6 Oeos- val
-arr/p, and fonn with it the nominative to Ka-revOi iai. For
the meaning and use of the names see under Ephes. i, 2. The
verb KarevOvvai is the aorist optative, not the infinitive,, as such
usage, though found in epic and other poets, and also in prose
authors, is not found in the Xew Testament. Winer. 43, 5 :
Jelf, 071. It means literally to make straight so that one -
may pass, then to guide or direct po? vua? the preposition
indicating the direction.

It is plain that o &eu? KO.I TraTtjp and o Ki//3io? i/uan 1 IJ/CTOIY ar-

VKH. 12.] FIRST EPLSTLE TO THE THESSALONIANS. 11

parallel in thought, both being related to the emphatic
and both being nominative to the singular verb KareuOvvai,

To the mind of the apostle, therefore, God the Father and
the Lord Jesus were so one that the same prayer is presented
to both without distinction there being, as the singular
implies, equality of power and oneness of operation, or what
Lunemann calls unity of will. But equality of power and
unity of will imply a higher unity even unity of essence ;
for only to one possessed of divinity can the worship of
prayer be presented, ft is superficial in Koch to say that the
apostle here " regards Christ as the Wisdom and Power of
God," for the language is directly personal in nature the
Lord Jesus is addressed as God, and the thing prayed for is to
he done by Him and God as one divine arid indivisible work
KarevOvvai. See under Ephes. i, 2. The Lord Jesus, though
man, as the name Jesus indicates, is also Lord at the right
hand of the Father and Governor of the universe ; but this
government is proof of His possession of supreme divinity, as
it .necessitates the possession of omnipotence and omniscience,
attributes with which no creature can possibly be endowed.
Who but God can roll on the mighty and mysterious wheels
of a universal providence without halting or confusion ? who
but He can know all hearts in their complex variety of motive
and purpose, so as to be their Judge ( Athanasius presses the
argument derived from the singular form of the verb. After
quoting the verse, he says, TV/I/ evortjTa. rov TTCIT/OO? KU\ rou viov
e&lt;f&gt;v\aei&gt;. ov "yap CLTTC KCLTevOvvoiev o&gt;? irapa Svo SiSofAevtjf,
jrapa TOVTOV Kal TOVTOV, &7rA//9 xapiTos, a\\a KcnrevOvvat
(Orath, iii, It, cotttra Arianos, p. S-ili; Opera, vol. II, Migne).

(Ver. 12.) Y/mas c)e 6 \\vpio? TrXeovatrai Kal Trepicrvevcrai Tfl
e&lt;V uAA)/Aou9 Kal e/? TTUVTCI? KaOaTrep Kal ij/mei? e/9
" You may the Lord cause to enlarge and abound in
love to one another and to all, even as we also to you." For
A reads Beo9; o KV/MO? lycrou? is found in D 1 F, and
the Claromontane Latin; but there is no nominative in the
Syriac, nor in the Vulgate in the Codex Amiatinus. The
omission is approved by Mill, Griesbach, Eichhorn.

By Se he passes to another thought suggested by the previous
prayer " but you may He enlarge " ; whether this prayer be

US COMMENTARY ON ST. PAUL S [CHAP. III.

heard or not as to guidance in our way to you, or whether
we are privileged to revisit you or not, you may He enlarge
with or without our instrumentality. May He grant this
petition on your behalf. He had spoken in verse 10 of defects
in their faith, and this prayer implies that their love was also
in need of enlargement. The two verbs here used in a
transitive sense are in the optative in continuation of the
construction of the previous verse. Bretschneider wrongly
takes them to be infinitives, and would supply Swrj vfj.lv
(Lex. sub voce TrAeorafw). Compare Sept., Num. xxvi, 54 ; Ps.
Ixx, 21 ; 2 Cor. iv, 15; ix, 8; Ephes. i, 8. Both verbs, similar
in meaning, seem to refer to eV uya-TDj. (Ecumenius weakens
the sense by giving the first a reference to number, TM
dpiOjut-f). Fromond similarly refers the one to extensio, and the
other to intensio. Olshausen takes the one as cause and the
other as effect, but the distinction is not warranted. If one is
enlarged in any Christian grace, he abounds in it, enlargement
and abundance being varying aspects of the same blessing.
His prayer had been that defects in their faith might be filled
up (verse 10), and now it is specially that their love may be
augmented first, to one another, in the same believing com
munity, and then to all men not to all Christians (O//OTT/O--
TOU?) of the places beyond Thessalonica (Theodoret). See under
Gal. vi, 10. Men made in the image of Gocl are to be loved
as God has loved them. Our love to men, as children of a
common Father, should be a likeness of His (friXavOpwirla
(Titus iii, 4), man-love, having its wider circle of objects
in mankind, irrespective of creed or character ; while Christian
love (f&gt;i\aSe\(j)ia, brother-love has its immediate objects of
attachment in the Church. Love is the fulfilment of the law.
See under Gal. v, 14, and Philip, i, 9-10. In the last clause
the two verbs must be supplied KaOajrep KOL fact? 9 upas
cv ayaTTU Tr\OvaojULev Kal Trepura-evoiuLev riot repeating the
optative which would necessitate ^5?. This filling up changes
the verbs from a transitive to an intransitive sense a change
from an unusual to the more common signification. Such
verbs are usually supplied from the context (Kuhner, 852),
and such a supplement, although it appears clumsy, is in
natural harmony with the context. Other methods are weak

VKII. i:j.] F11IST EPISTLE TO THE THESSALON1AXS. 1 \&lt;)

or artificial, as e xoyuei , or TTO\\I}V ayaTnjv e\op.v (Pelt, Sehott),
affecti ftamu-s (Calvin), or simply eor^ev (Urotius). Thcophylact
explains, "ye have us as the measure and example of love,"
fj.Tpov KU\ TrapdSeiy/j.a. The prayer is directed to the Lord o
Kupio?. The name may refer either to the Father or the Son
(Alford). That it refers to the latter in this place is extremely
probable. For (1) it is the common usage of the New Testa
ment in Paul s Epistles. ( 2) The reader will naturally take
the Ki ,0/0? of this verse to be the Kvptos of the previous verse
(3) The Ki /o/o9&lt;)f this verse is also naturally the same with the
Kvpiou of the following verse. (4) In the paragraph the Father
is twice called o Oeo? K&lt;U TTT///&gt; ///a^r. The very distinctness
of this appellation would lead one to suppose that Kt /wos by
itself does not refer to the Father, but to Jesus, who is twiee
mentioned bvthe same epithet in connection with Him. Basil,
in his Treatise &lt;/e Spirit c. tiando, cap. xxi, affirms that \\vpun
means in this place the Holy Spirit, referring in proof to 1
Cor. iii, 17, with which it has no analogy (Ojwrit, vol. II, p. 01,
Migne).

The last purpose of this prayer is next given
(Ver. 13.) ? TO crTtjpigai u/mcov ru9 /atpoYu? ayae/xTTTOu? i&gt;
ayitixrvvfl e/uLTrpocrOtv TOU &eov KUI Trarpo? ryu-wi* "in order to con
firm your hearts unblamable in holiness before God and our
Father." K/? TO is not for the more simple K&lt;JU (Kiihner), but
with the following infinitive indicates purpose the purpose
of the prayer that they might grow and abound in love. Love
tends to confirm for it is the bond of perfectness. When the
heart is filled with this love to brethren and to mankind, it
becomes established ; it rises beyond the sphere of doubts and
oscillations, for it is fulfilling the law, and growing in that
holiness which such love sustains and develops (Matt, v, 44-48).
The author of this spiritual confirmation, which lias its root in
enlarging love, is K^o? to whom the prayer is addressed, not
Oeo? ; the subject of the verb is not ayujrtjv (CEcumenius), and
certainly not ^? the apostles (a-Lapide). Chrysostom takes
notice that he says, " not you, but your hearts for out of the
heart proceed evil thoughts." The adjective a/xe/x7rToi/9 is used
proleptically, " so that you may be blameless." The property
expressed by the adjective does not exist in the substantive till

COMMENTAKY ON ST. PAUL S [CHAP. III.

after the action of the accompanying verb is completed. Jelf,
439, 2; Winer, 06, 3; 1 Cor. i, 8 ; Philip, iii, 21 ; Jude 24. The
usage is not uncommon in classical writers, both in prose and
poetry. Lobeck, Soph., Ajax, p. 230, 3rd ed., Berlin, 1860 ; Soph.,
(Ed. 6W.,1084,Wunder s note ; Matting, 440, 2, where numerous
examples are given. The adverb yue/x7rTa&gt;9 is found in B L,
The prayer then is that He may confirm them so as to be
unblamable, not vaguely, but ev ayicocrvvfl the more correct
spelling, ayiocrvvfl being found in B 1 D F (Rom. i, 4 ; 2 Cor.
vii, 1). The noun denotes neither the process (dy/aoyxo?) nor
the quality (ayibrtjs), but the condition (Lobeck ad Phrynich,
p. 350), or the sphere in which blamelessness was to evince
its power as the result of the divine confirmation. It is a
holy disposition or state in which the soul is freed from all
disturbing and opposing elements of evil, possessing a purity
which is the image of God s, and every element of which will
stand His inspection and meet His approval, for it is
e/uLTrpoa-Oev rov Oeou Kal warpos i]/mwv, " before God and our
Father." See under i, 3 ; iii, 0. The phrase brings out the
genuineness of the holiness and the final acceptance of him
who possesses it, and in whom this prayer is fulfilled. On the
relation of JHULWV to the two preceding nouns, see under Gal. i, 4-.
The phrase is not to be connected solely with the word ayiaocrvvu
(Koppe, Pelt), nor solely with a/mefjLTrrov^ (De Wette, Koch), but
with the entire verse.

ev 777 Trapovcrta TOV Kvpiov JI/ULWV [tjtrou JULCTO. TTUVTCOV TWI&gt; ayitov
IWTOV " at the coming of our Lord Jesus with all His saints."
XpicrTou, occurring after J Iq&lt;rov in the Received Text, has in its
favour F L, the Vulgate, Syriac, Coptic, and Gothic versions.
But A B D K tf, and 20 mss. omit it, as also the Claromontane
and some of the fathers ; and it is therefore rightly rejected
by Lachmann and Tischendorf. For the first part of the clause
see under ii, 10.

The main question is, who are included under the oi tiyioi,
with whom or in whose company the Lord comes 1 (1) Some
restrict them to the saints or earlier believers, sanctified and
perfected (iv, 14 ; 1 Cor. vi, 4). So Flatt, Olshausen, Hofmanii.
The word is often employed in this narrower sense. See under
Ephes. i, 1. (2) Others understand by the term the holy angels.

VKR. i:3.j FIRST EPLSTLE TO THE THESSALONIANS. 121

That these are to accompany Christ is evident from many pas
sages (Matt, xvi, 27 , xxv, 31; Mark viii, 38; Luke ix, 20;
2 Thess. i, 7). So Musculus, Benson, De Wette, Olshauseu, Mae-
knight, Bisping, and Lunemann. But oi uynn never by itself
alone in the New Testament signifies angels ; and the word
here cannot denote them exclusively, lor it is continually or
uniformly applied to human believers. ^3) Some take the
noun as signifying both holy men and holy angels, " with all
His holy ones." In favour of this supposition there are several
arguments : (a) For, as a fact, saints will be there iiv, 14), and
angels too, as is fully told in the passage already quoted, (h) It
the apostle had wished to exclude the angels to whom he makes
special reference in the second epistle, he would have employed
some unmistakeable epithet. But he uses a term that may
comprehend both, according to the usage of the Hebrew and
Septuagint (l)eut. xxxiii, 2, 3: l*s. Ixxxix, 7); C 7T.&gt; aiu ^ &lt;
(iyiot, without any addition, denote angels in Dan. iv, 10; vii,
13 ; Zech, xiv, 5. Compare Heb. xii, 22, 23. (c) The addition
ui Twv gives some weight to this opinion. (4) Angels as
well as saints are called His ; for the nirov refers to Him
and not to Oeof/ (Lunemann) : Matt, xiii, 41 ; xvi, 27 ; xxv, 31 ;
2 Thess. i, 7. So Bengel, Baumgarten-Crusius, Riggenbach,
AHbrd, and Kllicott. True, indeed, some raise an objection
from TTUITW. Musculus objects that Jesus does not come with
all His saints ; or, in the words of Conybeare, " our Lord will
not come with all His people, since some of His people will be
on earth." But Trarrwi embraces the angels too; and iv, 14,
tells us that both the dead who are raised and the living who
are changed will together meet the Lord in the air. Angels,
the unfallen ones so near God and so like Him, and saints
redeemed and perfected, and made equal to the angels, \&lt;ruy-
yeXoi, are with Him when He comes those who owe to Him
existence and glory, and those who owe to Him restoration
and blessedness. Matt proposed to join the clause d^^-irrov^
. . . with ju.T(\ TTUVTWV ..." that he may stablish you blameless
in holiness, along with all His saints at the coming of the Lord
Jesus" ; as Peile paraphrases, that "you may take part in"; or as
Conybeare translates, " and so may He keep your hearts stead-
last and unblameable in holiness and present you before our

122 COMMENTARY ON ST. PAUL S [CHAP. IV.

God and Father with all His people at His appearing." So
also Musculus and Flatt, Aretius, Estius. Hofmann adopted
this connection in his ftchriftbeuvis, II, 2, 1st ed. ; but in the
second edition and in his H. Sckr. X. T. he has abandoned it.
The connection is unnatural, and of course restricts ol U.JLOL
to the saints.

The word A^o/j/, found at the end of the chapter in some
codices and versions, is apparently an addition from some
church lectionary, the lesson for the day ending at the place ;
or it may be a liturgical response.

CHAPTER IV.

THE apostle commences now the practical part of the Epistle.
He introduces exhortations to personal and sexual purity and
to industry, in order that the believers should present a salutary
and an impressive contrast to the heathen round about them.

(Ver. 1.) A.OLTTOV our., (i8e\&lt;f&gt;oi, epWTWjmev UJUL(I&lt;? Kai 7rap&lt;i-
KfiXov/mev ev Kvpiw Ytjarou "Finally, therefore, brethren, we be
seech you and exhort in the Lord Jesus." The TO before
XOITTOV in the Received Text has no uncial authority save B- ;
on the other hand, the ovi&gt; is omitted by B 1 , a few manuscripts,
the Syriac and Coptic versions, with Chrysostom and Theo-
phylact, but it is certainly to be retained. \OITTOV, de caeteru,
Vulgate, denotes that what follows is not only additional to
what has been said (furthermore, Ellicott), but is at the
same time the concluding portion of the epistle ( 2 Cor. xiii, 11;
Philip, iv, 8; Ephes. vi, 10; 2 Thess. iii, 1). It does not signify
iiberUau.pt (Baumgarten-Crusius). Chrysostom lays undue
stress upon it when he paraphrases it, ael JJ.GV KOI ei$ TO
Sirjveices ; and Theodoret errs too in writing TO \OITTOV avT\
TOV aTrox/cwi/Tft)? VJULIV Ti]v t]jUiTpai 7rapaK\t](nv. See under
Philip, iii, 1. The alternative explanation of (Ecumenius
gives the sense, though not the exact meaning TO y TrapaivetrLv
e\6eh&gt;. The ovv introduces a conclusion based on the statement
of the previous verse. As the apostle had prayed for them that
they might be so confirmed as to be found spiritually perfect at

VEIL l.J FIRST EPISTLE TO THE THESSALON1ANS. | ^

Christ s coming, on this account he sought and exhorted them
to live in harmony with the divine will, or so as to please
God. They should strive that their life might be in unison
with his prayer. It restricts the sense unnecessarily to refer
ovv simply to the second coming (Calixtus); and it takes away
from the point to give it a vaguer and remoter allusion to the
report carried by Timothy to the apostle (Musculus). The
Hrst of the two verbs, epwriii , is used by classical writers only
in the sense of asking a question. Here, however, as also in
v, 12; 2 Thess. ii, 1 : Philip, iv, 3, it means to entreat. The
Hebrew TNC I though often rendered in the Scptuagint by &lt;urtii ,
as when followed by nx^ or j" applied to a person (1 Sam.
viii, 10; Ps. ii, Sj, is sometimes also rendered by ty&gt;o&gt;- U &gt;. In
the New Testament the verb has both a classical and a Hellen
istic sense. Compare Matt, xvi, 13, " He asked them, saying,"
(ijpurru) , John i, 10, 7i*u e/oom/craxrii , on the one hand: and on
the other, in addition to the texts already ({noted, Matt, xv,
23; Luke xiv, IS, 11); John xii, 21. With the second sense
it is followed by Trepi or uirep, and sometimes by the con
junctions li d and OTTWS\ This verb, according to Liinemann,
is the entreaty of a friend; while the second, TrapaKuXovfjicv,
is more official in its nature the charge enjoined by an apostle.
The exhortation is ev \\vpltp \t]&lt;rov, in the Lord Jesus: not by
Him (&lt;)t&lt;\, /" /), as a formula of adjuration (Beza, Estius, Grotius,
Pelt, Schott), but in Him, in fellowship with Him He being
not the source only, but also the element of our exhor
tation ; in Him it is formed, in Him it is tendered in
Him lies its vitality and power. What the charge was is
now told

retv Kal apetrKCtv Hero " that as ye received from us how
ye ought to walk and please God." "Ira is omitted in the
Received Text, and is not found in A D a K L tf, and in some
of the Greek fathers; but it is found in B D 1 F, in both Latin
versions, and in the Syriac Peshito. The repetition of 7r in
the next clause has probably originated the omission. See
Reiche on the verse. If the 7i be genuine, it blends the
purpose of the charge with its contents. See under Ephes. i,
17; and for the verb, sec under ii, 13: Gal. i. !:&gt;: the refer-

124 COMMENTARY ON ST. PAUL S [CHAP. IV.

ence being to the personal teaching of the apostle during his
brief sojourn among them. The verb refers simply to oral
instruction, and not, as the Greek fathers, to example also.
What they received is specified under one aspect by TO TTW?,
the Jioio; and thus the entire clause has given to it a substan
tival character. Winer, 18, 3. Rom. iv, 13 ; viii, 20 ; Gal. v,
14 ; Philip, iv, 10. For TrepiTrareii , see under Ephes. ii, 2.
Kai has a common consecutive force how ye ought to walk,
and by this walking as its medium to please God. The pleas
ing is the result of the walking. To walk so as to please God
is to act according to His will, to live the life of His Son on
the earth ; and, though one may come far short of the divine
ideal, yet the perfect and paramount desire so to live will
enjoy the divine acceptance. The charge is not that they-
should begin so to walk, for he adds

KaOws Ka\ TreptTrareire " as ye also are walking." The
clause, though omitted in the Received Text and also in
J) :{ K L, the Syriac version, and the Greek fathers, is found in
A B D 1 F N, the Vulgate, and some other versions, and has
therefore high authority, besides being a naturally interjected
thought in unison with the following Trepirra-ev^re. They had
been already so walking, and in such walking they are exhorted
to abound *

f iva 7rcpi&lt;T&lt;Tvt]Te /maXXoi " in order that ye would abound
still more." KaOwy wit implies for its supplement a OVTCOS in
this clause, ei&gt; TW ovrws TreptTraren (Col. ii, 0). The second or
repeated /a comes in naturally, after so long an intervening
clause. This use of //aXXoi characterizes the apostle s style
(iv, 10; 2 Cor. vii, lo; Philip, i, 23), but it does not mean that
they were to go beyond the divine commandments ((Jhrysos-
tom). They had been walking so as to please God ; and the
charge is that they would still grow in this conformity to the
precepts delivered by the apostle. It is not a bare command
so to walk, but a recognition at the same time of their begun
sanctification, combined with an earnest injunction to con
tinue and make rapid progress in this holy and blessed
course.

(Ver. 2.) O tSare yap rivas vrctpayyeX/a? eScoKa/mev VJULIV Sia TOV
\\vpiov ^)](TOU "For ye know what commandments we gave

V Kit. 3. 1 FIRST EPISTLE TO THE THESSALONI ANS. !:&gt;;&gt;

you by the Lord Jesus." Yap gives the ground of the exhor
tation, introducing an appeal to their present knowledge
they had not forgotten what they had received they know it
TrapeXapere of the previous verse corresponding to e8wKa/uLci&gt;
v/jiiv of this verse. Compare Gal. iv, 13; 1 Cor. xv, 1. The
plural TrapuyyeXiai is not "preaching of the gospel," but
means precepts (Acts v, 28; xvi, 24; 1 Tim. i, /&gt;, 18; Polybius,
vi, 27). These ethical commands were based on the gospel,
and are in harmony with its spirit, true obedience being
prompted by those motives which it alone supplies. Un
stress is on r/fuf, to which the specific TOVTO in the next
clause corresponds. The preposition OK\ in the last clause is
not to be confounded Avith ei&gt; (Pelt), but means through the
Lord Jesus, as the living medium through whom the apostle
was enabled to deliver them, the precepts being in origin not
his own, but Christ s. Bernhardy, p. 2o(&gt; ; Winer, 47, 1.
Before Sta Grotius needlessly inserts the participle TrupuAa/x/Su-
i&gt;o/jiva&lt;? , and Sid has not so loose a signification as Schott gives
it, aiidiHo .sr?t bcncjicto Clu txfi, as if it referred to the revela
tions connected with the apostleship, oY a.7roKa\v\lstco9 Xptcrrof.
Nor is the immediate purpose of the words that which Olshausen
gives, to maintain his investment as an apostle with full
powers to issue moral commandments; for its object is rather
to turn attention to the momentous character and obligation
of the precepts so enjoined.

(Ver. J.) Tof To y&lt;ip CCTTIV 9t\i]/ma TOV Heor/, o aymo"/uo9 v/uLan 1
"For this is God s will your sanctitication." r t \p intro
duces an illustrative reason; and TOVTO, emphatic in position,
is not the predicate (De Wette), but the subject, and refers
back to -nYtt?, it being specially included among them ; for
this, about to be uttered, is the will of God to wit, your
sanctitication. The omission of the article before OeX^/md has
been accounted for in various ways; either because what
follows as a special injunction does not exhaust the whole
will of God (Liinemann), or because after verbs substantive
and nuncupative it is frequently omitted (Ellicott). Narn
pronomen ubi pro subiecto habendum est, substantivum aut&nt
praedlcati locum obtinct, articulus omittitur (Stallbaum,
Plato, Apolog., p. 57). What comes 81 u TOV \\vpiov is in true

126 COMMENTARY ON ST. PAUL S [CHAP. IV.

and ultimate source and authority the will of God.
in apposition to TOVTO, preserves, according to its derivation,
its active force (see under iii, 13) ; and V/ULW is the genitive of
object the sanctification of you. Estius, Koppe, Usteri,
Olshausen, and Hofmanri take it wrongly, with a passive
meaning, as equivalent to aytoxrvvijt which, however, does not
mean &lt;rwf&gt;po&lt;rvvn, as G^cunienius and Theophylact give it.
But " the termination /xo? is generally found with a class of
nouns which represent the action of the verb proceeding from
the subject, and may be expressed by the infinitive active used
as a noun" (Donaldson, C ratylii.-s, S 253). On account of the
TO iu.ij before vTrepfiaiveiv of ver. (j, taken as parallel to TOVTO,
some give aytaorimd? the more limited meaning, which that
verse would suggest, of purity from sexual sin : " this is the
will of God " a.Tre^eo Ocn . ci Seven e/cacrroy . . . TO /u.rj vjrep-
/Saiveiv. So Turretin, Pelt, Schott, OLshausen, Liinemann.
But there is another and better method of explanation. (1)
The explanatory infinitive uTrex^Oat, without the article, de
fines negatively the ayiacrimd^, or, at least, a portion of it
requiring immediate enforcement. (2) Then eidtvai, also with
out the article, gives a positive explanation in continuance
of the negative statement. (3) But in TO vTrepfialvetv, the
article brings it into a line with o ayiaarjuLos, and as a dis
tinct exemplification suggested by the second clause of ver. 4.

aTrt xea-Oui v/u.a$ airo T&gt;/? Tropvela? " that ye abstain fi om
fornication." The infinitive is explanatory of the more general
ayiaa-fjids. Winer, ^ 44, 1. Your sanctification is God s will;
and His will for you under this aspect, and in your present
position in Thessalonica, is that you abstain from fornication,
which the heathen around you scarcely reckon a sin, and to
which previous habits, beliefs, and surrounding temptations
may be ever tempting you. The preposition TTO is repeated
after the compound verb with which it is incorporated, as in
v. 22, though it is sometimes omitted, as in 1 Tim. iv, 3. In
Acts xv, 20 the preposition is inserted, and in v, 29 it is
omitted, with the same construction and references. There is
therefore no substantial difference of meaning, though with
UTTO, according to Tittmann (De Synon., I, p. 225), the separa
tion looks more cid rem. Ilopveia may be taken in a wide

VKR. 4.] FIRST EPISTLE TO THE THESSALONIANS. j 07

sense ; ami, indeed, some manuscripts and fathers read 7rurr&gt;/v
T//S-. The Syriac and some of the fathers give 7rao-&gt;/9 for the
article. In every sense and aspect the sin referred to is to In-
abstained from, and all the more as it was reckoned among
things indifferent, .and was commonly practised (Terence,
delplii, i, 2, 21). In Horace, Sat., I, 2, 33, occurs a sent nit I a
dia Catonis in praise of Tropvela. Cicero says of any one who
speaks as the apostle has done here, cut iUe yii ulnn raldc
Severn*; and that the sin is not only not abhorrent ab }/ HJVH
seculi liccntia, rerum ctiam a majorum cons act udine, atf/in-
concessis quail do ciiim l&gt;oc non factum c*t . quando wpiv-
hensutn? qucmdo non per-niissuTn? (Oral. pi-&lt;&gt; M. Caclio, 4&lt;S,
p. 285, vol. If, pars ii, Opera, ed. Orellius.) Consult (Jrotiu^
on Acts xv, 20; Becker s Oharides, p. 241.

(Ver. 4.) eidevcti CKfjurTOv v/mw TO eavrou rr/^erov KTucrOctt PI
icurjULM Kcii n^ii "that every one of you know how to get
himself his own vessel in sanctification and honour " another
explanatory infinitival clause, without the article, and parallel
to u7rex&lt;rQ&lt;u (.Philip, iv, 12). There has boon no little debate
on the meaning of rr/cei/oy. One may &lt;lismiss at once the more
special meanings assigned to it, as membrum ririlc the view
of Kr. Schmidt and others, mentioned in Wolf. The word,
certainly, has such a sense in /Elian (///.*/. Aniimi.l. xvii, 11,
p. 370, vol. I, ed. Jacobs), but not in the New Testament. A
great many expositors give a-Ktvos the sense of body one s
own body, and as many take it in the sense of wife one s own
wife. Thus Theodoret says, ra c? TO eavrov (TKCVOV r&gt;/r ojuLo^wyci
}]pjUL) ii ev&lt;rai , cyw Oe vo/un^a) TO EKacTTOV crci/ma OI/TW? (IVTOV Kf-
K\&gt;)Kei&gt;ai. Theodoret had been preceded in his view by ( hry-
sostom, and it is held by (Ecumenius, Theophylact, Tertullian,
Ambrosiaster, Pelagius, Calvin, Musculus, Zanchius, Hunnius,
Drusius, Piscator, a-Lapide, Beza, Grotius, Hammond, Tur-
retin, Bengel, Flatt, Schradcr, Pelt, Olshausen, Baumgarten-
Crusius, Macknight, and Wordsworth. Primasius explains
suuin corpus castu.m servando sanctijicet et honoret, wl ccrtr
tantum propter Jilios uxorein cognosced. But there are several
objections to this view. (1) It is questioned if a-Keuo?, of or
by itself, can ever mean the bod}-. It is, indeed, employed in
this sense, but usually the metaphor has some distinct ad-

128 COMMENTARY ON ST. PAUL S [CHAP. TV.

junct, or is explained in being used. Thus in 2 Cor. iv, 7, the
epithet oa-rpaKivoig is added the body being called an "earthen
vessel." So in the other passages commonly quoted as TO
a-Kevo? rov Trvev/maros (Barnabas, Ep., vii, 4; xi, 1(5; xxi, p. 13,
24, 42, ed. Hefele) ; ayyeiov is used of the body in its in
strumental connection with the soul in Philo (Zte Migratione
Abraham, p. 418, &c.). See Loesner. Cicero says too, "corpus
quidem quasi vas est aid aliquod animi receptaculum" (Tuscul.
Disput., i, 22) ; corpus, quod vas quasi constitit ejus (Lucre
tius, iii, 441\ But in these cases the figurative meaning is

* * / O }

brought out by an epithet, or by the contextual phraseology.
Nor can any proof be taken from the uses of the Hebrew 3,
which has so many various significations, and which does not
simply signify body, even in the phrase " the vessels of the
young men are holy " (1 Sam. xxi, 5). The tropical uses of
(TKevog in Acts ix, 15 ; Rom. ix, 22, 23 ; 2 Tim. ii, 21, have no
relation to the clause before us. It cannot be proved, then,
that orKcuos ever means by itself the body, and the instances
adduced by Vorstius are not to the point (De Hebr. JV. Test,
pp. 24, 25, 1705). (2) Nor can TO eavrov O-KCUOS KTucrOat mean
to possess his own body, for KTua-Oai means to acquire, not to
possess. That each one of you should acquire his own body,
yields no tolerable meaning. Some of the Greek fathers, how
ever, attempt to evade this by the paraphrase, %/u.ei? avro
KTwjmeOa OTOLV /u.evy KaQapov, " we acquire it when it remains
pure " (Chrysostom). " Sin takes possession " (KTUTOII), Theo-
phylact says, "of the body when it is tainted by sin, but
when it is purified we make it our own" (//^V avro KrcoiueOa).
But this is only repeating the verb without explaining it, and
this verbal sense is rendered impossible by the negative clause
M ev TraOei, which implies another party or person. The same
objection applies to the " sole admissible " explanation of
Olshausen, who makes the verb signify dominion over the
body " to guide and master his body as a true instrument of
the soul." Wordsworth also eludes the lexical difficulty, by
rendering the verb to acquire and hold, quoting the Pharisee s
boast (Luke xviii, 12), "I give tithes," -rravra ova Kr^ut, but
the verb has in the quotation its proper meaning, " I get" or
" acquire," i.e., " of all my increase." So Matt, x, 9, where the

VER. 4.] FIRST EPISTLE TO THE THESSALONIANS. 129

verb is vaguely rendered " provide," but wrongly " possess "in
Luke xxi, If); "purchased," in Acts i, IcS; viii, 20 ; in the last
instances the version is coloured by the context ; the word is
rightly rendered " obtained " in Acts xxii, i-S. (.*&gt;) Nor can
euurou fit into that interpretation, as from its position the stress
is on it. It cannot stand as the equivalent of a mere possess
ive pronoun ; nor can it in any way denote the individuality,
die IcJiltftt, by which the V rt X / * s distinguished from the
OTKCUOS. It simply denotes his own in special possession.
Neither noun, verb, nor pronoun can thus sustain the interpre
tation which we have been considering. ^Ktuw does not, with
out any adjunct or defining genitive, signify body ; nor does
KTO.oiJ.ai denote to possess; nor docs tirroi~ mark any distinc
tion. The other interpretation gives O-KCUO? the meaning of
wife, a meaning which the substantive may have, while the
true sense of the verb and pronoun is also preserved. Theo
dore of Mopsuestia has given this sense, o-Keuo? TI/I ioiuv
Kfi&lt;TTOv yafjLeriji ovojU-dfa (Opera, p. 145, ed. Fritzsche).
Augustine explains the noun by usvr (Serin. 2~X. Opera, vol.
V, ]). 105 4, Gaume) ; and again, qni suiim m* possidet, id cst,
conjugem suam (Opera, vol. X, p. G13; Cunt. Julian., xxxix,
p. 1125, Gaume). And in favour of this view it may be noted
that (d) The noun, as in Hebrew usage, may mean a wife.
Thus the examples from Schottgen : In convivio ill him impii
regis Ahasuerus aliqui dicebant; Jfuliere* Medicae sunt
pulchriores : alii vero ; Persicae sunt pulchriores. Dixit ad
eos Ahasuerus; vas meum, quo e&lt;jo utor *& c-snm xr-- ^ ncque
Medicuni, neqtie Persicum est, ued Chaldaicum. An cult is
illam vide re* llli responderunt : Volumus. Quicunque
enim semen suum immitt it N-u-r x^n ^xr^, in ras nonbonum
ille semen siium deturpat (Hura.e Hebr., \\ 827). Compare
I, p. iii, 7. (2) The verb KracrOat is often used in this connec
tion KTaarOai yvvaiKU. Thus o /crto/xei/o? yvvaiKa
KT) i&lt;reu)? (Ecclus. xxxvi, 29) ; T&gt;]V yvvaiKa ^iauXcov K^KT^/ULUL
(Ruth iv, 10) ; ravrtjv KZKTWU.I, Socrates speaking of Xantippe
(Xenoph., Symp., ii, 10, p. 9, ed. Bornemaun). (3) The pronoun
eavroii preserves its proper significance and emphasis his own
her who specially is his own, as his wife. (4) The context
points very distinctly in this direction. There is the decided

130 COMMENTARY ON ST. PAUL S [CHAP. IV.

prohibition or negative aspect, to abstain from fornication, and
there is now the positive and permitted aspect the divinely
appointed remedy against that sin. Com p. 1 Cor. vii, 1, 2. See
Ellicott. This view has been maintained by Thomas Aquinas,
Zwingli, Estius, Balduin, Wetstein, Schottgen, Koppe, Schott,
De Wette, Koch, Bisping, Ewahl, Hofmann, Riggenbach,
Liinemann, &:c. De Wette would take the tropical cr/ceuo?
more directly, and understands it rom Werkzeuge zwr
Befriedigung des Geschlechtstriebes, an interpretation which
would include both sexes, as the woman has power over the
man (1 Cor. vii, 4). Besides, in warning against 7ro/Wa, the
man is usually addressed, but the woman is implied ; and so
here the counsel to the husband is mutatis mutandis for the
wife (1 Cor. vi, 15-18). This virtual comprehension of both
sexes gets rid of the objection of Calvin and Olshausen to the
view which we adopt, to wit, that the exhortation to purity
would not apply to unmarried men or widowers, and not at all
to women (1 Cor. vii, 2-9). The last phrase, ej/ ayiaarjuiia Kal Tt/ui.y,
" in sanctification and honour," is connected with KTua-Out as
its sphere or ethical element, the active sense of the first noun
being so far shaded by its connection with the abstract TIJULIJ.
The Thessalonian believers were to abstain from all forms of
illicit sexual intercourse, and were in one way to preserve them
selves from it, by each not simply getting a wife, but getting to
himself his own wife according to God s ordinance in purity
and honour (Heb. xiii, 4; Gen. i, 28; ii, 24). The objection to
this view that it degrades woman under the appellation of a-Kevo?
is met by quoting the words of Peter, w? aa-Qeveurepw o-Kevei TM
yvvaiKeiw (1 Peter iii, 7), and bearing in mind that it is only
in one special aspect of relation that the epithet is given.

(Ver. 5.) /ULJ] ev TrdOei evnOf/x/a? " not in lustfulness of desire."
The second noun e-jriOujuLia is the general term, and is sometimes
used in a good sense in the New Testament and Septuagint,
but it has often epithets and genitives attached to it which
show its evil nature. See under Col. iii, 5 and Gal. v, 24. It
is rather the irdOo? than the eTriOvjmia which is here condemned.
The word occurs twice besides in the New Testament (Col.
iii, 5; Rom. i, 26). Cicero says, "quae Graeci -rraOrj vacant, nobis
perturbationes appellari mar/is placet quam morbos" (Tusc.

VER. 6. | FIRST EPISTLE TO THE THESSALONIANS. \:]]

Disput., iv, 5). It is according to Zeno r/ a Xoyo? KUI trapa &lt;l&gt;vcnv
v\ij&lt;? Kivy](Tis, t] op/my TrXcovu^oucra. Diogenes Laertius, Zeno, 03,
p. 100, vol. II, Oper&lt;t, ed. Huebner). Ila^o? is ever wrong
and sinful passion, and when eTriOvfjiia is mastered by it, when
mere sensual gratification is the one pervading accompaniment,
then the prohibition of the apostle is set at nought, and mar
riage in motive and sphere is brought down to the level of
Topi/e/a, for it is contracted ma TJ/J/ piL-iv IJLOV^V uTrXw? (Theo-
Inr. Mops., p. 145, ed. Fritzsche).

KdOcnrep teal TU eOvtj TU //&gt;; eiSoTO. TOV 0toV " even as the
[entiles also that know not God." The particle KU], omitted in
iQ Authorized Version, occurs often in such comparisons, and
compares the class implied in previous words with the heathen.
[Clotz, Derarin*, II, 035; Hartung, I, 120. Compare ii, 13;
lii, 0-12. According to Fritzsche the article is prefixed to c $i &gt;/,
ubi de paganis in v nit er*iim loquitur (ad Horn., ii, 14). The
subjective negative //// is employed, as the Gentile ignorance of
d is asserted from the writer s own point of view, and as the
^receding clauses are " oblique and infinitival." Winer, 55, 5.
Their ignorance is not regarded as a simple i act, but as a fact
which forms a portion of the argument ; they sink into such
vices from their ignorance. Gayler, p. 275, \:c. The Gentiles
enow not God, and what else can be expected than that they
should fall into the sin denounced, and what greater inconsis-
;ency can be predicated of believers than that they are
governed by these inordinate passions which characterize
,he Gentiles because they are ignorant of God. See under
Gal. iv, 8.

(Vei*. 0.) TO /U&gt;] VTTp/3aiVlV KOI 7r\COVKTetV V Tf" 7T/JUy/UL(lT(

TOV uSe\(J&gt;ov avrov u that no one go beyond and overreach his
irother in the matter." The previous parallel infinitive
tJti ut is anarthrous, but the article gives this clause a kind
of substantival force, and shows that it is not co-ordinate with
clSevat, but with o ayiacr/uLo? of verse 3 ; the verse being there-
tbiv really the second parallel to that clause, and riva, suggested
by the following avrov, and not eK/rro , being supplied to the
infinitive. The two infinitives from the structure of the clause
both govern aSe\&lt;f&gt;6v. The first verb vTrcpfiaivtiv occurs only
here, and literally signifies, to pass over or beyond, such as

132 COMMENTARY ON ST. PAUL S [CHAP. IV.

walls or mountains (2 Sam. xxii, 30 ; Xenoph., Anal)., vii, 3, 43);
then with two ethical significations, to pass by, that is, to leave
unnoticed (Herod, iii, 89 ; Isieus, p. 38, G) : and to go beyond,
that is, to surpass (Plato, Tlmwus, 24 D). With an intransi
tive sense (as in Iliad, ix, 497; Euripides, Ahwt., 1077), the verb
might mean to transgress; but with an accusative, it may sig
nify to set one at nought by trespassing on his right. The
second verb TrXeovcKreiv, as its composition denotes, with an
accusative of person means to take advantage of any one for
the sake of gain, or more generally, to defraud (2 Cor. vii, 2 ;
xii, 17, 18) ; or what Meyer on the place characterizes uls Act
der eigentlichen Habsucht is involved in the verb. AckAc/xj?
is not a neighbour (Sehott, Koch), but specifically a Christian
brother. The context shows that in cv TM pay/man there is a
definite allusion, and the phrase cannot mean " in any matter,"
as TW cannot be taken for rtvi. llpuy/ma is something involved
in the previous verses, for it cannot be changed as b} r Wolf and
DC Wette into ro?9 Tr/oay/xacrt, "matters of business" (im
Geschdfte). The fourth and fifth verses naturally lead to a defi
nite interpretation of this verse as following up the previous
injunctions and presenting another example of what o uymoyxo?
includes. Not a few interpreters take the clause in a general
sense as a prohibition of covetousness and selfish grasping,
among whom are Zwingli, Calvin, Zarichius, Hunnius, Baldwin,
Aretius, Grotius, Koppc, Flatt, l)e Wette, Koch, Bouman,
Bisping, Ewald, Hofmann, BJggenbach, Lunemann, &c.
On the otlier hand that it is a definite warning against impurity
or breach of marriage law is held by the Greek fathers, b}
Jerome, Zegerus, a-Lapide, Estius, Wetstein, Kypke, Michaelis,
Bengel, Baumgarten, Pelt, Sehott, Olshausen, Ellicott, Alford,
Jowett. This is the true interpretation. (1) Because the
reason why vTrep/Saiveiv is disallowed is that God called
us not ejrl aKaOap-ia, which is in verse 7 put in con
trast with ayiacrjULca. The meaning of the term in such a
connection cannot well be doubted. (2) The structure of the
paragraph points to this interpretation. First, Tropveia is for
bidden, and then, secondly, its special remedy is pointed out,
with appended directions for the spirit and manner in which
a wife should be taken, and then, thirdly, and naturally, warn-

VER. 6.] FIRST EPISTLE TO THE THESSALONIANS. 133

ing against any violation of marriage law is delivered, and
followed up by the awful menace of divine indignation. (3) To

ayfj-an cannot mean business generally, // Tr/oayjuare/a, " in
chafi ering" (Wycliffe), or in emendo ct rciulendo (Piscator),
but "in the matter"; and that matter is TO cavrov cr/v-cJo?

ufrOtti, and the verse therefore implies impurity and
adultery. The phrase refers to incestuous sin in 2 Cor.
vii, 11. It is not correct in translation, though it is true in
result, to explain it eV rij /mici (Theophylact), or to say
with Estius, TTpdy/j-a I crccumh dir tt Apostolus 2^ concubitn.
(4-) It is no objection to arlirm that the two verbs Trapa-
fiaiveiv K&lt;I\ 7r\eoi&gt;cKTen&gt; should have their sim])le commercial
signification, for the context demands a modified ethical sense
and application. One may set at nought and defraud his
brother more deeply and basely in matrimonial than in mer
cantile life. IlXeoyc/crai does not indeed in itself contain the
idea of tinchastity, any more than the clause in the tenth
commandment (Exod. xx, 17), " Thou shalt not covet thy
neighbour s wife ; " yet Theodoret says, Xeorc^/ai r&gt;]i&gt; /noi^clai 1

Xca-c, which only gives the desire a different object from
money, llopveid and TrAeore^/a occur together in Horn, i, 29 ;
1 Cor. v, 10; vi, 9, 10; Ephes. v, 3, 5; Col. iii, ."). Compare
Wisdom xiv, 12, 20. The apostle s residence in Corinth at
the moment may have laid upon him the necessity of the injunc
tion. Compare 1 Cor. v, 9 ; vi, 9-10; 2 Cor. xii, 21. Of such
impurities Burns has said

" They harden ;i within."

J5) Nor docs the occurrence of the phrase -jrcp\ TTUVTW
uTtov, adduced by Koch, Liinemann, and De \Vette, present
any real objection, as if it implied that more sins than one are
reprimanded, whereas in our exegesis only one is thought of.
But both iropvcia and /moi^eia are included ; and, as Alford
observes, it is not ruvra iravTa which the apostle uses, and the
phrase only generalizes from the sin mentioned to a wider
range. (G) One might perhaps hint, too, that in cases of
grasping and over-reaching, human law sternly interferes ; but
in the cases specified, law was in those days inoperative, and
God Himself, as we are told, assumes the vindication. Chrysos-

COMMENTARY ON ST. PAUL S [CHAP. IV.

torn thus illustrates "He has well said TO /my inrepflaiveiv.
For to each man God has assigned a wife, and has set bounds
to nature, that there may be intercourse with one only ; there
fore, intercourse with another is transgression and robbery, and
the taking of more than belongs to one TrXeovegla or rather
it is more cruel than any robbery, for we grieve not so much
when our wealth is carried off, as when marriage is invaded.
Dost thou call him thy brother and dcfraudest him, and that
in things which are forbidden ? Here he speaks concerning
adultery, but above also concerning all fornication." The
earnest and plain-speaking peroration of the Golden-mouth
which follows, discloses a sad state of society, and the strong-
terms are, alas, not inapplicable to the present day. The difficulty
of the interpretation has arisen from the fact that on this
subject the apostle, as Joannes Damascenus says, ev^ ifw^ Se
&lt;Tc/&gt;oopa Kai e7riKeKa\vju.ju.V(*)$ TJJV /uoi\ciai wvojULacre. The injunc
tions are enforced by the solemn thought

SIOTI eicSiKOs rvi jOfo? Trepl Tro.vTwi 1 TOVTwv " because that the
Lord is the avenger concerning all these things." "E/c&/v-o?,
used only here and in Rom. xiii, 4, has passed away from its
original meaning of " without law," to signify one who main
tains law, one who avenges (Wisdom xii, 1 2 ; Ecclus. xxx, G).
The verb eVoi/ce w may be followed by a simple accusative, or
by Tivd, to avenge one upon another by rii a airo TIVOS, or by
rii i, to make retribution to him, or by ircpl with a noun as here,
e/c&/o/(Tco Trcpl TOU e 9vov$ /ULOU (1 Mace, xiii, G). Suicer sub voce.
The last words " all those things " TOVTWV not being mascu
line, as the Authorized Version supposes, but not the earlier
English ones have a wide range of reference to all the sins
warned against in the previous verses. The caution against
these sins has a similar basis or initiatory enforcement in
Gal. v, 21 ; Ephes. v, 5, G ; Col. iii, G. Liinemann adduces from
Homer s Batrachom., the phrase e^ei Oco? CK^IKOV oju.ju.a.

KaOoo? Kal TTpoeiTra/jiev v^uv KU\ SijuapTVpa/ji.e9a "as also we
told you before, and did solemnly testify." The spelling
TTpoeiTrojuev is found in A K L and some of the fathers, the
other spelling in B D F K. The comparative KUL is connected
with KaOco? as in verse 5 see under it. Hyoo means before the
avenging takes place, and the reference is to the apostle s

VER. 7,8.] FIRST EPISTLE TO THE THESSALONIANS. 1.35

words, spoken when lie was among them. See under Gal.
v, 21. The last compound verb witnesses to his thorough and
continuous testifying on such points, so essential to Christian
life and progress.

(Ycr. 7). ()u yap Ka\&lt;TV ///xa? o Oeo? CTT\ aicaOapcria, a\\ cv
ayiftarjuiH) "for God called us not for uncleanness, but in sancti-
fication." By yap the reason is assigned for the statement just
made, that the Lord is avenger of all such things. For the act
ascribed to God in calling, sec under Gal. i, 0, and compare ii,
12. KTT/ denotes purpose, as in Gal. v, 1.3; Kphes. ii, 10
(Winer, ^ 4S, r; Kriiger, $ OS, 41), and cv marks the spiritual
element in which they were called. Nor is there any brcvilo-
quence inn zu sain in, ut awcrmiN. * \\TTI, fmcm, ci&gt;, rndulcm rci
rnayi* cxprimit (Bengel). A/caOa/ocr/a is the sexual impurity
pointed out and condemned, and rtymor/xoV with its active
sense is not only the opposite (iii, 1.3), but embraces all that
growth in spiritual purity, which prepares believers for that
kingdom to which God has called them.

(\ er. S.) TOtyapouv o aOcTwv oiV avOpaiTrov aOcrct, a\\a T&lt;H
Oeoi " wherefore, then, the despiser despises not man but God."
The first compound particle syllogistically introduces a strong
influence, knitting together as premises what has been already
stated from verse .3, and basing a solemn conclusion upon it
(Heb. xii, 1; Xenoph., Ainib., I, 1), IS; Klotz, Ucnir.,
vol. II, p. 7*&gt;S ; Hoogeveen, p. ~)() 2\ () aOc-^i 1 loses the idea of
time, an&lt;l becomes a virtual substantive (Gal. i, 2,3; Winer, .^
45,7). The verb uQerw, first found in Polybius, has sometimes
the strong sense of to cast aside, or violate, to annul, or make
void (Mark vii, 0; and see under Gal. ii, 21), but it often
denotes to despise or reject (Mark vi, 2(&gt;; Luke vii, .30; x, 10
four times). There is no expressed object to the participle, and
it is all the more significant without it. It is needless and
enfeebling, therefore, to propose any supplement. The apostle
fixes attention on the act and the actor the despised and
the despiser. Various supplements have been proposed ista nt,
leyein (Koppe, Schott), T^V K\n&lt;riv (Pelt), e/me (Flatt), JH.UC (Vul
gate and Beza). The real objective is of course the precepts
already given not repeated, particularized, or summed up. but
so present to the mind of the reader that he can be at no loss

136 COMMENTARY ON ST. PAUL S [CHAP IV.

about them, while the emphasis is put on the person
and on the act which is shown to involve a heinous sin
and an awful peril. The phrase OVK avOpwTrov aXXa TOV
Qeov presents a direct and absolute antithesis, and is not to be
softened into "not so much man as God" (Estius), or "not only
man but also God " (Macknight, Flatt). Winer, 55, 8. As
avOpwTTOs has no article, the meaning is general and may
include as well the apostle himself, who has given the
solemn charge (Pelagius, Beza, Schott), and the brother TOV
7r\oveKTt]Oevra (CEcumenius, Pelt). Hofmann takes the refer
ence to be, the misused woman. The article before Qeov may
not be translated, but it has a specializing power almost as
Ellicott says, ipsum Deum. Whatever may be the refer
ence in avOpaoTTo?, the apostle fixes down the sin as one against
God, who has forbidden sexual impurities, and who has
ordained the marriage relation, so that whoever lawlessly
indulges in the one, or wilfully invades the other, throws off
the authority of GOD of God

TOV Kul SOVTO. TO Tivcu/uia avTOv TO dyiov ef? vfj-as " who also
gave his holy Spirit unto you." There are several various read
ings. A B D :&gt;&gt; , the Claromontane Latin, the Peshito, and the
Gothic version, with several of the Greek Fathers, omit KOI , but
it is found in D 1 F G K L ^, the Philoxenian Syriac, the Vulgate,
and others of the fathers, and may therefore be retained,
though Lachmann omits it and Alford brackets it. The similar
appearance of TOV to Sovra may have led some copyist to omit it,
and its insertion could not well be accounted for. Then
B D F tf 1 read SiSovra, but Sovra is read in A K LN 3 , most mss.,
very many versions, and some fathers. It is difficult to decide,
only SiSwTa may be a correction in order to represent the gift
as a present one. The Received Text has ^5?, but on the
slender authority of A, some mss., the Vulgate, &c. ; but i^ua?
is found in B D F K L N and not a few of the fathers. The
change to jy/ua? may have been made under the impression that
avOpooTTov meant the apostle, while this clause, taken to assert
his inspiration, thus aggravates the sin of despising him. The
/ecu introduces a new idea God who called us in sanctification
and also, that we might fully reach it, gave unto us His Holy
Spirit. Bengel well says novum hie additur momentum. The

VER. 9.] FIRST EPISTLE TO THE THESSALONIANS. 137

sin is shown in its heinousness as the despisal of God, who to
enable us to reach this uymoyxo? in which he called us, has in
addition conferred upon us 1 1 is Holy Spirit. He then who
indulges in the sins forbidden and falls into aKaOaparla as he
frustrates the end of the divine call, and has nothing of its
spiritual element despises not man but God, who to elevate
men above that impurity and to provide for their sanctifieation,
gave them the Holy Spirit to do His work in securing the final
perfection of His people. This divine gift is named solemnly
and emphatically TO IIre&lt;~/u TO iiyiov, the third person of the
Ever-blessed Trinity; rolli/ei^u , the life of believers; TO ay/or,
not only in essence but because His gracious function is to
implant and sustain holiness O.VTOV, His, proceeding from
Him, carrying out His blessed purpose in those who believe.
And He is a gift (Sovra) conferred on true believers, as really
as the Son is a gift, for we are utterly unworthy ; and a gift
through Christ applying what He has provided in His incarna
tion and death. See under Ephes. i, l &gt;. The concluding
words ci$ vfjius are not equivalent to V/ULIV (Koppc, Pelt), but hi
vos, the idea of direction being implied, not of ItdurnlicJtl ctt
(Llinemann). ii, 9 ; Gal. iv, G. In this paragraph we have the
Lord Jesus, God who calls, and the Spirit who is given Father,
Son, and Holy Ghost a triune interest in those who have
accepted salvation. Compare Luke xi, 13 ; John iii, 34; Acts
v, 32 ; viii, 18 ; xv, 8 ; Rom. v, 5 ; 2 Cor. i, 2 2.

(Ver. 9.) Ile/ol Se T/}? 0(Xa^eX0/a? 01; ypeiav e^ere ypafatv
v/j-lv "Now concerning brother-love ye have no need that I
write to you." By Se the apostle passes to other topics some
what in contrast to the previous statement about certain sins
to the inculcation of brotherly love and of honest industry in
their secular calling. The faXaSeX^ia is the love of a brother,
that is, a fellowbeliever or Christian brother. The last part of
the compound word is the object of the love and does not
characterize its name brotherly, not because I feel that I am
his brother, but because I know that he is my brother
(j)i\apyvpia, &lt;f)i\ai&gt;6pw7rta, &lt;pt\av3pia.

The next clause creates some difficulties. The ordinary
construction is according to Liinemann inadmissible, because
this use of the active infinitive is confined to cases in which

138 COMMENTARY ON ST. PAUL S [CiiAr. IV.

no special personal reference is attached to the verb; but
here vju.iv belongs to ypd&lt;J&gt;civ, and he affirms that either
ejme would be used, or the passive ypdfacrOai as in verse 1.
Bouman and Reiche have no objections to jj/xa? or TIVGL (Heb.
v, 11). It is true that the instances usually adduced as analo
gous are not strictly so, as from Soph., (Edip. Col., 37, eyei&lt;? yap
~)(wpov ovx ayvov Trarelv, or from Thucydides, i, 38, ?)v ....
o Oe/ni(TroK\r^ . . . agios Qav^duai, or Euripid., J\Icd. } 318, as in
these cases there is no personal word connected like vp.lv with
the verbs. Lunemann therefore adopts the reading t^o/xei/
which is found in D 1 F N 4 (B having ei^o/me^, in the Latin and
Philoxenian Syriac versions, and in Chrysostom, Theophylact,
and some of the later fathers. But the common reading has
good authority, AD 3 KLfr? 1 , the Peshito, Theodoret, Damas-
cenus, fcc. It is probable that e^o/mev came in on account of
the grammatical difficulty in the same way as many codices
have ypd(f&gt;ea-6at as in chap, v, 1. The construction is harsh and
irregular, perhaps a colloquialism, the infinitive having virtually
a passive sense ye have no need that one should write to
you, or ye have no need of one s writing to you. Winer, 44,
8, 1 ; Kuhner, (340, &lt;t, 3; A. Buttmann, p. 223. The first clause
oi xP e L(i} fc x cre i &gt;s a 1 hctorical touch, delicately hinting a gentle
reproof, KCLTO. TrapaXei^fsiv SeTyv Trdpaii ea iv Ti6j]&lt;ri (Theophylact).
Compare 2 Cor. ix, 1 ; Phile. 11) ; chap. v. 1. The figure prac-
tcrltlo, assumed by some here, implies that something is
omitted that might have been said in order to induce a more
ready compliance or as Chrysostom says, Xvy (5e TW c/Vtlr,
ov xpeia CCTTL jaet^ov GTroltjo ev &gt;/ ci eiTrev. They did not need
to be written to on brother-love, for they knew its nature
and obligation (verse 10); but their practice was not quite so
full as their knowledge. Compare the spirit and wording of
the first verse of the chapter. There is no contrast like that
assumed by Estius and Benson ; they needed specially to be
taught purest chastity as in the previous verses, but there was
less occasion to say much about what follows

uvTol yap vjuieis OeoStSaKTOL GCTTG i$ TO ayairav ctXX)/-
Xou? "for you yourselves are taught of God to love
another." Tap gives the reason why there was no need
for him to write to them, for they themselves are taught,

VEK. 10.] FI1IST EPISTLE TO THE THESSALONIANS. 131)

and that by God the stress lying on arrol iV?
coupled with SlSaKTOi. They who were taught had no need
of further teaching; but Oco in the compound term, which lias
been coined for the occasion, cannot be so subordinate as Kllicott
seems to regard it. The contrast is not indeed when God
teaches, the apostle may be silent wo (iott I dirt, l nn ir/&gt;
schweigen (Olshausen) ; but the fact that the teaching is of
God, a fact too which is expressed by a significant compound
employed only here, surely gives emphasis to the entire clause,
is a weighty addition to the statement not only taught, but
taught of God though there is no formal contrast to an} other
teaching, Trapu ai&gt;6pa&gt;7rou f^aOeii&gt; (Cluysostom). In ai ro/ docs
not lie the idea of rn.s / yW or of sponte (Schott) which is con
tradicted by OeoSiSaKTOt (John vi, 45 ; Isaiah liv, I. }; J-Jarnabas,
E/n*t., 21, p. 44, Pali: Apt&gt;*l., ()/&gt;&lt;T&lt;t, ed. Dresscl ; Schottgen,
11 or. Hcb., p. M29). The allusion is not to the precept as uttered
by Jesus in John xiii, 34 (Pelagius, Schott, Baumgarten-Cru-
sius), nor to the divine compassion manifested towards us, and
of which we should be imitators (Ambrosiaster, Pelt). The
last clause with V TO ayaiiv expresses under the purpose
the contents also of the teaching (iii, 10). The compound
verbal noun is not to be taken absolute]} in the sense of
OeoTri ciKTToi, and this clause regarded as describing the result.
This mutual love, the tendency and purpose of the divine
teaching, was an earnest actual affection, manifesting itself in
such forms and spheres as the state and wants of the churches
around them opened up for them. Darii cut is mm f in&lt;nlo rnfcJ-
lectu, nt sclatis, $etl ct unii affcct/i, vt fiicioti* (Kstius). To be
God-taught is to have divine teaching as a divine power and
life. Brother-love has a special prominence, (1) for it is a
testing fruit of regeneration (1 John iii, 1 4 : iv, 8} ; (2) its visible
existence is a condition of the world s conversion (John xvii,
21); (3) a token also of true discipleship (John xiii, So); (4) while
it is obedience to Christ s new commandment, and enforced by
his own example (John xiii, 34 ; xv, 17 ; Eph. v, 2) ; and is
essential to the spiritual growth of the church (Ephes. iv, 10).

(Ver. 10.) /ecu yap iroiclre avro ci$ TravrasTovs aSe\&lt;j&gt;ovs eV o\fl
TIJ Ma/rc&m re (&lt; for ye also are doing it toward all the
brethren which are in Macedonia." The second roJ? is omitted

140 COMMENTARY ON ST. PAUL S [CHAP. IV.

in AD X F, but retained on preponderant authority. Our ver
sion renders wrongly " and indeed," for yap introduces one
ground of the previous statement " ye are taught of God,"
and that ground is, not only were they taught it, but they
were also doing it, KU\ being thus taken along with the verb.
Hartung, vol. L, p. 137. De Wette takes this yap as co-ordi
nate with the previous one, and as furnishing an additional
argument that on the duty of brother- love they needed
no one to write to them. But the yap of this verse is best
taken with the immediately preceding clause introduced by the
first yap. He needed not to write to them (yap) for they had
been taught of God. By avro is meant TO aycnrav aXA&gt;/Aou?, and
ei$ marks the direction of the love toward all the fellow-
believers, not only in their own city, but also in the whole
province, including Philippi and Beroea, along with other places
to which the gospel had been carried. It is added

7rapaKa\ov/j.ev Se vju.a$, aSsXffroi, TrepitTcrei/cii 1 /maXXov " But we
exhort you, brethren, to abound still more." The apostle incul
cates an increase of this love which, according to the previous
verse, they already possessed, & implying a slight contrast
between the fact and the exhortation. Their love was not per
fect, but was capable of increased intensity, guided by a grow
ing Christian intelligence and experience. The infinitive present
denotes the permanence of the act. Winer, $ 44, 7. What the
manifestations of this brother-love were AVC do not know, only
from the use of the verb Troietre we may infer that their love
had embodied itself in some acts of substantial Christian benefi
cence perhaps of hospitality, liberal relief of the poor, or kind
refuge afforded to such as might be the victims of persecution.
Calvin finds an argument a ma j ore &lt;id minus ; if their love
spread through the whole of Macedonia, he infers that it is not
to be doubted that they loved one another quin ipsi mutuo
inter se ament. We know that afterwards the apostle bears
high testimony to their grace of liberality in the Macedonian
province (2 Cor. viii, ], 2). They are warned still further

(Ver. 11.) KOI (/&gt;i\OTiueia-9ai r t (rv)(a^iv " and to make it your
aim to be quiet." It is unnatural in the extreme on the part of
Ewald and others to connect this infinitive with the previous
fj.a\\ov such a connection would be without example

VER. 11.] FIRST EPISTLE TO THE THESSALONIAXS. \4[

(see Liinemann s note on Ewald), and it is as wrong too in
Liinemann to assert that there is no connection whatever.
The juxtaposition of the counsels will not be thought so start
ling, eingedenk dcr rcischcn Ueberc/dnge, if we remember the
apostle s rapid transitions in the practical parts of his other
epistles. But there is plainly a connection with Tra/owatAoiyxei ;
though the themes of exhortation are not very similar, yet
some inner relations must have been present to the apostle s
mind. Olshausen s proposed connection is artificial and incor
rect. He supposes that all the exhortations are specially con
nected with love first brother-love, and then love to those
beyond the church the latter being dwelt upon in this and
the following verse ; but surely these injunctions to quietness,
industry, and seemliness, can scarcely be summed up under the
head of love (Col. iv, 5, ({).

Theodoret puts the connection in another light " The one
counsel is not," he says, " contrary to the other, for it happened
that some indeed supported the needy generously ; but others,
on account of the munificence of these persons, neglected
to work arvvtfiaive yup TOV&lt;S /ULCV 0(AoT//uo&gt;? ^opt/yar rofv
Sso/u.tvoi&lt;? Tijv xP i&lt;ll&gt; &gt; TOV$ ()t om TI /I rot TOM (friXoTi/Jiiav ajULeXeiv
TW epyacr/a?. That is, the brother-love was abused, and the
abuse was restlessness and idleness, which, as it had a bad effect
on onlookers, was rebuked by the apostle, both in itself, and on
account of its deleterious results. There were of the chief
women not a few who believed, and they might he imposed
upon by these idlers (Acts xvii, 4,. This is also the view of
Estius, Benson, Flatt, Koch, DC Wette, Alibrd, and Ellicott, and
it is at least probable, when other elements are taken into
account. One objection of Liinemann, that in such a case two
distinct parties must be addressed by the apostle, whereas
there is no trace of such division in the paragraph, is of no
great moment, for often the apostle puts into general terms as
if speaking to the whole church what is really applicable
to one section of it. His other objection, that in this
case the stress would only fall on epydfca-Oui raif x P^ lv vn&v
is denied, for the opposite of ^crv^a^eiv and Trpucra-eiv TU tdia is as
plainly condemned as idleness and is the parent of it. It is
probable that mistaken notions about the immediate coming of

U2 COMMENTARY ON ST. PAUL S [CHAP. IV.

the Saviour may have unsettled many minds and led them to
live in this indolent dependence on their richer brethren, in the
expectation of a new state of society, all old things having
passed away. At all events the phrase " that ye may have
need of nothing " or " of no man " implies that they had been
dependent on some around them, and that dependence arising
from their own indolence, they could surmount it by steady
honest industry. Some such law of association must have
suggested the connection of these precepts to the apostle s
mind. Some take the first infinitive cf&gt;i\oTiiu.ei(r6ai by itself as
an independent infinitive, as in the alternative explanation of
Theophylact, Calvin, and Hemming. Calvin says, that he
recommends a sacred emulation, that they may strive among
themselves in mutual emulation, or at least he enjoins that
each one should strive to conquer himself, adding atque hoc
posterius mayis amplector. But the connection and meaning
are alike unsatisfactory, especially as KOI stands before the
second verb. The verb literally means, to make it a point of
honour, to be fired with ambition, to strive eagerly after or to
endeavour earnestly after (Rost and Palm, sub voce). The word
occurs in Rom. xv, 20, rendered " have I strived," that is, rather
making it a point of honour not to build on any other man s
foundation. In 2 Cor. v, 9, it is translated " we labour," rather
too neutral a rendering. Though the idea of Ti/mtj never wholly
fades away in the verb, it can scarcely bear Koppe s translation,
honorem ct laudem vestram in eo ponite utvitam ayatis tran-
qwillam ct laboriosam. Examples may be seen in Wetstein
on Rom. xv, 20, and Kypke, vol II, p. 189. Nor is Wetstein s
explanation more satisfactory eleganter dictum : Ambite et
cxpctite non honorcs et magistratus quod plerique solent. The
connected infinitive I^VX^GLV has its opposite in the
7repiepyaeo-9ai of 2 Thes. iii, 11, and ill the TroXvTrpayimoarvvr]
which was a marked element of Athenian character (Plato,
Gore/., 52(3 c). The unrest or uneasiness here referred to cannot
be political, as Zwingli, perhaps naturally from his own circum
stances, supposes, nor can there be any allusions to seditious
tumults (Koppe and Schott). Bengel s pithy clause is (/uXon/mla
politica erubescit rjo-v^a^eiv. Their unsettledness of spirits
was probably produced by their erroneous belief as to the

VEIL 11.] FIRST EPISTLE TO THE THESSALONIANS. 14: .

speedy advent of the Saviour. The present state seems to
have been contemned and its obligations set at nought, through
that feverish enthusiasm which their false expectations had
excited within them. They were also in deep uneasiness about
the share which departed friends and relatives would have in
the blessing and glory of the second advent. They are there
fore charged to study sedateness and composure.

Kul -jrpua-cri-iv TO. ioiu " and to do your o\vn business."
According to Phrynichus the usage of oi iruXatot as opposed to

OL TToAAol WaS TO. e/ULUVTOU TTpUTTOI Ol TU iSlO. /U.CWTOU TTpUTTC)

(Phrynichus, ed. Lobeck. p. 441). They were to mind their own
affairs, engaging in that business which devolved upon them as
theirs, the life that now is having its own claims as well as the
life to come. Still farther and more specifically

KUI pyue&lt;r6ui T&lt;it$ ^cpcrli v/mwv KaO&s U/ULLV (iptiyyci\uju.ci&gt;
" and to work with your hands as we enjoined you." The Ic nu^
of the Received Text, though it is found in A IP Iv L K 1 and
many mss., is probably a correction to suit the previous TU
tdiu, and is omitted in B 1) F N :: , and probably all the versions
and the Latin fathers, the Greek fathers being divided. The
infinitives are all in the present, denoting continuous action.
According to Pelt, Schott, and Hofmann, the phrase means
qwui is in&lt;la*tri&lt;.(, any kind of industry; but the words are to
be taken in their plain literal significance, and no doubt the
majority of the Thessalonian Church belonged to the working
classes. They were not to cease manual labour, and by their
idleness mulct the generosity of others ; but they were to be as
assiduous at their daily toil as they may have been before the
Gospel came to the city. At his visit to Thessalonica the
apostle had noticed the germs of the same evil, and warned
against them, /caOw? v/u.lv TraptjyyctXafjiev, " as we commanded
you." The reference is to the period of his personal labours
among them. Their minds were getting unhinged by the novel
and momentous truths laid open to them, of some of which
they were forming a wrong conception. The clause underlies
all these previous charges. The forewarning was suggested by
tendencies which began to crop out during his sojourn. Minds
intoxicated by new expectations, became unsettled and specu
lative, industry was forsaken or despised, and habits of gadding

144 COMMENTAKY ON ST. PAUL S [CHAP. IV.

about in listless laboriousness began to show themselves. The
purpose of all this instruction being

(Ver. 12.) tva TrepiTrarfJTe evtrx^fJ-ovcog Trpo? rot/? eo&gt; " in order
that ye may walk becomingly toward them that are without."
The verb is often used for the general tenor of one s life. See
under verse 1. The adverb ei crx&gt;;MoVo? is "honourably/ or "in a
becoming manner," " decently," according to the original mean
ing of the term (Rom. xiii, 13; 1 Cor. vii, 35; xiv, 40), the
" honestly " of the English version having now changed its
meaning. The opposite seems to be CLTCLKTOVS, verse 14, and
tiTCLKTw in 2 Thes. iii, 6. The want of seemliness here referred
to is plainly what is characterized in these clauses that enjoin
them to study quietness and do their own business. As Theo-
phylact says, evrpi-n-ei TO. croijuLariKa t pya avaipovvra? KUL IJ.OV.QV
TO TrvevjULaTiKov gtjTovvTas, or, as (Ecumenius briefly puts it, /mtj
aar^fjiovtJTe eTraiTOvvreg. ll/oo? signifies direction in reference
to or towards, not core/in (Schott, Koch). Those without ol ew
are those without the Christian community the non-Christian
population around them (1 Cor. v, 12, 13; Col. iv, 5); and in
1 Tim. iii, 7, the phrase is OL egooOev. The term had been used
among Rabbinical writers, D :ixTn (Schottgen s Hor. Heb., p. 560-
599). The want of this decent behaviour towards unbelievers
induced disparaging views of the gospel, created prejudice
against it, and hindered its reception. Not only is our relation
towards those within to be consulted, but our relation toward
those without is also to be studied, lest by any inconsistency
they should be repelled.

KOI /mtjSevos ypeiav e^re "and that ye have need of no one"
or of " nothing." This clause is connected with the previous
charge to work with their hands, for they would thus earn the
supply of their wants, and stand in need of assistance from
nobody. The Authorized Version reads in its text "of nothing,"
but in the margin " of no man." The neuter is adopted by
many. Lunemann s argument, repeated by Alford, goes for
little, " to stand in need of no man is for man an impossibility,"
for it may as truly be said in reply, "to stand in need of
nothing is equally for man an impossibility." A general saying-
is rightly limited by its context. The dependency of those
that do not work on their fellow-men is the underlying

VKR. i:J.l FIRST EPISTLE TO THE THESSALONIANS. U:,

thought, and therefore /x/oeyo y is better taken in the mascu
line as by many commentators, and the Syriac reads .*j1 \si.
the allusion perhaps being general, not to Christians specially
or to non-Christians, though if there be specialty in the refer
ence, dependence for support on Christian brethren may be the
special idea. Chrysostom says, " he had not said that ye may
not be shamed by begging, but he insinuated it; if our own
people are stumbled how much more those who are without,
when they see a man in good health and aide to support him
self begging and asking help of others"; "wherefore," he adds,
"they call us xP l(J " r l Ui 7r P ov s Christmongers " ; or as Theodoret,
" it is disgrace to live in idleness and not acquire things
necessary from labour d\\a TrpoaraiTov jSlov (jupetrOat K&lt;JLI TWI
a\\u&gt;v TTpou/uLti eiv (j&gt;i\OTi/u.iav." This dependence of one class
upon another and wealthier class might soon have introduced
the unnatural distinction of patron and client into the early
Christian church.

(Ver. 1. ].) Oi&gt; OtXofjici ot V/JLUS tiyi oeti , arieXt/ioi, ~f/&gt;i TOT
Koiiu.w/ut.ei&gt;an&gt; " Now we would not have you to be ignorant,
brethren, concerning them that are sleeping." The singular
$t Ao) of the Received Text has no authority, and it also reads
KCKoijUDj/uwcoi* in the perfect, with D F K L, the majority of the
minuscules, and the Greek fathers, as Chrysostom, not only on
this verse, but in many quotations in various parts of his works.
The present is read in A B K, in some MSS., and is found occasion
ally in some of the Greek writers, as in the MSS. of Origen and
Chrysostom. The reading of the common text has been
accepted by Tischendorf in his seventh edition, though he had
given it up in his second. For the present there is uncial
authority high in value (there is a hiatus in C), and the word
is unusual, the past tense being with one exception invariably
employed, as in the following verses, 1-i and 1 ~&gt;, and in Matt,
xxvii, 52 ; Acts vii, 60; xiii, 3G; 1 Cor. vii, 30; xv, G and 20 ;
Sept., Isaiah xliii, 17. The present being the rarer form there;
would be some temptation to alter it into the more common
one, though it may be asked, why should the apostle use the
unwonted tense only in this place and, under a different aspect,
in 1 Cor. xi, 30 ? There was no such temptation, as Reiche
alleges, to change the perfect into the present, in defiance of so

140 COMMENTARY ON ST. PAUL S [CHAP. IV.

many examples of aorists and perfects. In the phrase ov
flt Ao/ze*/, &e., the apostle as usual introduces some new and
special information (Rom. i, 13; xi, 25; 1 Cor. x, 1; xii, 1;
2 Cor. i, 8). By the transitional 3e he passes to another but
not wholly disconnected theme. Some ignorance on the subject
which he is going to discuss had apparently a share in produc
ing that state of feeling, that indolence and restlessness which
he has condemned in the previous verses. The knowledge
which he is about to impart is given not only as consolatory,
but as a corrective element. The apostle must have taught the
doctrine of the resurrection during his abode in Thessalonica,
but some features of it may have been misapprehended,
and the special points now to be adduced may not have
been brought into prominent illustration. These points on
which he offers enlightenment are not the general state or
destiny of the departed, but specially the connection of departed
believers with the Second Advent.

He wishes them to be enlightened Trepi TWV KOIJULCOJUL^WV, "con
cerning those who are sleeping." The expression is a common
and natural one. See the passages quoted on the occurrence of
the participle and also John xi, 11 ; 2 Peter iii, 4; o TrovTia-Qet?
MvpT/Aos 1 eKoi/uidOt] (Sophocles, Elect ra, 509) ; Trecrwv KOI/UL^CTCLTO
y VTTVOV (Homer. IL, xi, 241); iepov VTTVOV KOIJULUTUI Ovrjcriceiv
e rov? ayaOovs (Callimachus, Frayrn., x, p. 5G, Opera, ed.
Bloomfield). The verb often represents the Hebrew 3 ?* in the
Septuagint (1 Kings ii, 10; xi, 43; Isaiah xliii, 17; 2 Mace, xii,
45). Compare also Job iii, 13; Psalm xiii, 3; xvii, 15. The dead
here are plainly the Christian dead, not the dead generally,
as the context so distinctly shows, especially 14 and 10.
The apostle refers to their fellow-believers in Thessalonica
who had died, and concerning whom they were in great sorrow
and perplexity. But this sorrow and perplexity did not arise
from any doubts about their ultimate resurrection. That
primary article of faith the apostle must have fully proved and
expounded to them. There seems to have been no scepticism
about the fact of a resurrection as at Corinth, and no mistake
as to the nature of it as by Hyinenaeus and Philetus (2 Tim.
17, 18). But the point which disturbed them was the connec
tion of dead believers with the coming kingdom. What they

VKR. 13.] FIRST EPISTLE TO THE THESSALONIANS. 147

seem to have feared was that those who fell asleep before
that period might by their death be excluded in some way
Vom the glories expected at the Second Advent, deemed
by not a few to be so near at hand. Not their decease
11 itself, but their decease in the time of it, or before
that epoch, troubled the survivors. The apostle therefore
shows that their death is no loss, that they forego no advan
tage, that they rise first, and are in no way forestalled
&gt;y those who shall be alive at the Saviour s second coming.
The Greek fathers fall so far aside from the context that they
efer the passage to the resurrection generally. Chrysostom,
lowever, briefly points to the proper theme. " lie glances at
some further mystery. What then is this ( We who are alive
1 remain shall not prevent them that are asleep/ But his
peroration is direct appeal to those suffering under bereavement,
u essmg on them the hopes and comfort of a glorious resurrec-
ion. It is wrong then to fasten any dogma on this simple and
Couching figure of sleep, either with De Wette, Diihne, Wei/el,
and others, to infer the sleep of the soul, or with Zwingli and
Calvin to find in it an argument against that theory. The
erm is one in popular use applying to the person what is really
rue only of a portion of him. In this spirit allusions to the
lead occur in the Old Testament as if all that formed humanity
lad been committed to the tomb (Ps. vi, .") ; xxx. !) ; Ixxxviii,
0; Is. xxxviii, 18; Eccles. ix, 4, G, 10). Sleep implies
ontinued existence, rest, and aw r akening. The sleeper does not
ease to be, though he sinks into a kind of unconsciousness ;
ie is often thoughtful and active in dreams, but in this
tatc of insensibility he enjoys repose, and then he wakens up
o fresh activity. Dormientes co* appcUat Scriptural mv/r/x-
ima consuetude, vt cum dormientes aiidimus, eviyilatiiros
ninhne desperemus (Augustine, tferm. 172). The very name,
them that are asleep," as Chrysostom says, suggests consola-

ion, ei OtW? (JL7TO TrpOOt/ULLMl T/V 7T(lp&lt;lK\)](Tll KaTa/3a\\6fJLVO?.

itill there is no support in the apostle s writings for the hypo-
hesis of soul-sleep or ^svyo-jravvvxia. Compare 2 Cor. v, 1,8;
Philip, i, 21-23 ; Matt, xxii, 23, 33.

Iva /Ji)] XvTrtjcrOc KaOtof KUI ol \OITTO\ 01 /my e\oi&gt;T$ \7rloa
that ye sorrow not even as the rest who have no hope.

14-8 COMMENTARY ON ST. PAUL S [CiiAr. IV.

A D 2 F L read \v7reicr6e, not a common construction ; but our
text is based on the reading of B D 3 E K tt, and lias therefore at
least high probability. r L/ prefaces the purpose of the informa
tion to be imparted. Sorrow is forbidden, plainly, absolutely-
Many suppose that a certain measure or amount of sorrow only
is forbidden, or that Christian sorrow should not be so
immoderate as that of the hopeless heathen. So Theodoret,
ov TravreXw? KddXvet Tt]v \v7rt]i&gt;, a\\a T*]V a^erplav e/c/Sa XXe/.
Calvin, too, Non outem prorsus luyere vet at, s( j d moderationem
rcqiiirit in liictu : also Hemming, Zanchius, Piscator, a-Lapide,
Pelt, Koch, Bisping, Hofmann, Riggcnbach. But the inter
pretation goes beyond the apostle s word, and KaOw? is a particle
not of measure or degree but of comparison. Christian sur
vivors are not to sorrow. Sorrow under bereavement belongs
to those who have no hope of resurrection and life. The death
of a believer only translates him from sin and struggle, from
disease and death, from mixed society and imperfect work, to
purity, life, unwearied activity, and joyous fellowship with
Christ. The apostle says virtually, believers are not to feel as
unbelievers concerning the departed the former are not to
grieve, for they have no reason to grieve ; the latter cannot
help it, for they have no hope Ka9w KUI ol \ot7rol, even as
also the rest, to wit XVTTOVVTUI. For KaOcos see under Eplies. i, 4.
K) appears in one of the members, and has its proper significa
tion. Hartung, vol. I, p. 126 ; Klotz, Dewir., II, p. G35. " The
others" are the unbelieving heathen or perhaps Jews also, round
about them, and they are characterized as a class " who have
not hope," or are described as such here by the apostle. For
this use of the subjective JULI /, see Winer, 55, 5. The sorrow
which the apostle forbids is not our grief over our loss and
separation caused by death, for that is instinctive and " Jesus
wept," but sorrow about the state and prospects of the de
parted, a sorrow which was especially felt in the Thessalonian
church, and produced by the fear that those who died before
the second coming of Christ would be denied participation in
its blessedness and triumph. Sorrow for ourselves bereaved
is different from sorrow about the dark fate of those who are
gone, very different from dismay and that utter desolation of
heart that fell upon the heathen when friends and relations

VER. 14.] FIRST EPISTLE TO THE THESSALONIANS. Ui)

passed away, and sank, as they thought, into unbroken dark
ness and non-existence (Lucian de Luctn, vii, -11). Why this
grief should not exist, the apostle proceeds to argue, for they
who sleep have not ceased to bo, and they will appear with
Christ.

(Ver. 14.) Kt yup TrtcrTeuo/xty OTI I^crou? uTreOuvev K(U &lt;trecrT&gt;;
"For if we believe that Jesus died and arose again." 13y ydp
the substantiating statement is introduced, and a is, as often,
syllogistic or hypothetic, introducing the premiss of a condi
tional syllogism, and is not to be rendered " because " or
seeing that," but " if," implying at the same time the absolute
certainty of the fact which is brought forward. The apostle
naturally employs Ii/o-owj, the special human name of tin-
Saviour, so identified with men as their head and representa
tive, that His resurrection secures as it precedes theirs. He
characterizes the death of Jesus by the common verb nTrtQaicr.
Theodoret supposes without any ground that the apostle in the
phrase had his eye on Poketic views, but adds more truly that
" while he calls Christ s death by the proper term, he names the
death of believers a sleep" &lt; r rro OI/O/AUTI \If\&gt;\&lt;iywyw t "consoling
them by the very name. The death and resurrection of Christ
arc primary objects of belief, the one event being the comple
ment of the other, the resurrection proving that the purpose of
the death had been accomplished, that the self-oblation had
been accepted, that salvation had been provided in fulness and
freeness, and that mortality had been conquered. The two
events are often connected in the New Testament (Rom. vi).
To die and to rise again specially characterize Jesus and also
his people. He died and rose again. They die, and they cer
tainly shall rise again from their connection with Him the
organic union of the members with the Head.

oimo9 KOI o Beo? roi/? KOi/uLtjOevras via rnu Itjarov figei aw
avrw "even so also those who arc laid to sleep by Jesus will
God bring with Him." The apodosis is defective, and it might
run if written fully, KOI Triarrevo/uLcv on ovrws, " we believe also
that those laid to sleep by Jesus will be raised, or, Kul wurrevetv
Set or*. If we believe the one proposition we must believe the
other which is involved in it. But (1) Oimo? is certainly not
pleonastic, as the mere sign of the apodosis (Schott, Olshausen),

150 COMMENTARY ON ST. PAUL S [CHAP. IV.

but maintains its full signification, " in like manner," pointing
out the similarity of our condition and destiny to that of our
blessed prototype, while Kul strengthens the comparison or
correspondence. Klotz, Devar., vol. II, p. 035, G3G. There
is generic sameness death and resurrection to Him, also
in like manner death and resurrection to us. But there
is specific difference. The result is similar, though some
what differently arrived at. It is not simply God shall
raise us as He raised Him, but more complexly, God shall
bring them with Him. (2) Nor is OI/TCO? to be referred only
to avea-Tii, as if the meaning were in dncm solchen Za-stande
d. JL aiiferweckt, wiederbelebt, that is, having been raised,
Gocl will bring them with Him (Flatt). For OI/TW? refers
to both verbs of the preceding clause and brings them into
comparison with this clause. (3) It is wrong in Koch and
Hofmann to give oi/rw? the meaning of "under this condition,"
I tun vero, or "if we believe," nob Is credent ibus, then or in that
case God will bring them with Him. The cases quoted are not
in point. Our faith in the resurrection is different from the
fact and power of it, and the second clause under this third
view would be not a consequence deduced from, but a mere
confirmation of, the previous statement. Besides it is not of the
resurrection of the j}/xei? who are believing, but of the resurrec
tion of deceased believers, Koi/mtjOevTas, that the apostle is
speaking. It is true that a blessed resurrection for us is con
nected with our faith, but the apostle is referring to a different
class to those already dead, and to our belief and hope with
regard to them.

The meaning and connection of the phrase oia rou Lyo-ow
have been much disputed. The preposition 8ia cannot signify
" in," as in the Authorized Version, and in an alternative
explanation of Jowett; 01 i/e/c/oo/ ev X/TMO-TW in verse IGth is a
very different phrase, and so is ol /co^ - AWe? ev X/ato-rw (1 Cor.
xv, 18), and 01 ev Ku/o/w aTroOvi /a-Kovres (Rev. xiv. 13). The
preposition must have its true meaning when used with the
genitive, "through" or "by means of" per in Vulgate and
Tertullian and does not represent, as some suppose, the
Hebrew a.

I. Many join the phrase with cigei "will through Jesus

Visit. 14.J FIRST EPISTLE TO THE TIIESSALON1 AXS. 151

bring them Avith Him"; Pelt, Schott, Olshausen, l)e \Vette,
Liinemann, Koch, Cony beare, and many others, adopt this view.
But there arc objections to this exegesis. (1) The order of the
words is apparently against it, as in such a case one would
expect Sta rov Itjarou to be placed before KotfjiyOeiTus for the
sake of emphasis. The present imcmphatic position of the
words throws them back on the participle. (2) The verb //
would have two accompaniments cut and ei&gt;, oia rol* I^/rov
and arvv uvrw referring to Itp-ou, a connection not impossible,
but very improbable. (3) The sentence with this interpretation
is hard and forceless, with a virtual repetition, it is, therefore,
not necessary to connect the phrase with (igei, which has more
force when taken by itself, unencumbered with any of the
previous words.

II. Many connect the phrase with the participle KoijuLtjOtiTas.
Such is one opinion of Chrysostom, Theophylact, CEcumenius;
and it is held by Ambrosiaster, Calvin, Hemming, Kstius,
Balduin, a-Lapide, Be/a, Grotius, Bengel, Koppe, Jowett, Hil-
genfeld, Riggenbach, Ellicott, Alford. The aorist is used from
the standpoint of the resurrection all that have gone to sleep
prior to that period. Now (1) it is not necessary to give om
the sense of ei&gt;, as Liinemann objects; nor is it needful to take
it as referring to the condition or circumstance in or out of
which anything is done, as Koch, who quotes in support Uom.
iv, 11 ; 2 Cor. ii, i ; iii, 4; 1 John v, (5. AVincr, 47 /. ( 2) It
is forced and unnatural to give the strong sense that -&gt; laid t&lt;
sleep by Jesus" means, put to death by Jesus He being the
cause of their death, the reference being to the martyrs. Such
is the view of Salmeron, Hammond, Joseph Mede, and Thiersch.
The view is untenable. The participle is too gentle a term to
express a violent death. It is used indeed of the h rst martyr, but
it could not be employed to designate the act of his murderers;
besides, the context involves no reference to persecutions or
to martyrdom under them, and is not in any way intended to
comfort either those who are sorrowing over martyred friends,
or who may expect to be put to death for their Christianity ;
and, lastly, the reference of the apostle is to all the sainted
dead, and not merely to a section or minority of them, such as
the martyrs, or to the First Resurrection of the book of the

152 COMMENTARY ON ST. PAUL S [CHAP. IV.

Revelation. (:3) Nor is it necessary, in the third place, to give the
phrase Sia rov Ii/o-ov any theological meaning as Chrysostom,
who explains as an alternative tj TOVTO \iywv OTL rfj Triarrei TOU
Iija-ov xoijULiiOevTa?, and similarly (Ecumenius and Theophylact,
and the scholiast in Mattha?i. Subsequently Chrysostom vir
tually quotes the clause, giving it this connection. Ambrosiaster
writes, per Jesuni, i.e., subspefidei hujus; and Calvin, dorinirc
per Christum cst retinere in morte conjunctionem quam
habemus cam Chrlxto. Webster and Wilkinson say the idea
conveyed undoubtedly is, that " by Him they died in peace,"
" those who through Jesus entered into rest." A simpler mean
ing is more natural.

The phrase Sia rou L/o-ou is to be taken as closely con
nected with KoiutjOevras, "laid to sleep by Jesus," the stress
being 011 Sta, which is so often used of tlie mediatorial instru
mentality of Christ (Rom. ii, 10 ; v, 1 ; 2 Cor. i, 5; Gal. i, 1 ;
Ephes. i, 5 ; Philip, i, 11 ; Titus iii, (]). The words will bear
this interpretation, though, as Ellicott says, the examples
adduced by Alford are scarcely in analogy (Rom. i, 8 ; v, 1 ;
v, 11), since in these instances an active verb is employed.
Liinemaim objects that the extent of the idea expressed by
KOi/ULyOevras here is to be taken from the relation which the
apodosis in this clause bears to the previous one. The objec
tion is not strong, for b/crou? in the first member stands in
direct contrast to Koi/uDiOevra? Sia. TOV Iqrrov in the second
member, the noun being repeated, and the article being inserted.
Jesus dead and raised is the prime subject of the first clause as
an article of belief, and those laid to sleep by Jesus and
awakened are the distinctive and correspondent subject of the
second clause. They are called in the opening verse of the
section simply Koi/uLco/mevoi, but now the connection of that sleep
with Jesus is more specially indicated, as through Him it is a
sleep, and through his victory over death those in their graves
are only lying in their beds, and are laid there in the sure and
certain hope of a blessed awakening. The comfort and expec
tation implied in the clause, and the tender and beautiful con
ception of death which it conveys as a time of repose with the
prospect of resuscitation, are all owing to Jesus, and to Him be
cause He died and rose again. Those who are laid so to sleep

VEIL 15.J FIRST EPISTLE TO THE THESSALONIANS. 153

o Oeo? riget &lt;rvv CIVTM " God will bring with Him," that is,
" with Jesus," not avrtf&gt;, wcum, as some would read it. The
apostle does not use eyepci, as he wishes to say more than that
He will raise them, for he associates their resurrection with the
Second Advent, the point on which there had been perplexity
and doubt among the Thessalonian believers. The words cnV
auric are not for a&gt;? ttvrov (Zachariae, Koppc) " God will raise
them as He raised Him" (Turnbull), but "with Him." The
pregnant clause implies that they are raised already, as told in
the end of verse 10, and are then brought with Him. The
verb is not used of bringing from the dead, though a compound
is used of Christ (Heb. xiii, 20) ; J et the sense is not exactly,
brought to glory in heaven, as many take it, but rather, brought
in Christ s train at His appearance and coming (Schrader).
The reference is not so precise as Hofmann gives it Clod will
not bring Jesus again into the world without His brethren
who sleep coming with Him. The statement is true, but the
apostle, as Liinemann observes, is not teaching about Christ s
coming and its mode, but only of the departed and their coming
again with Christ. The signification, therefore, is not what is
often given will bring their souls from heaven that they may
be reunited to their bodies; for to their souls there is no
allusion, nor could their souls as such be said to be laid to
sleep by Jesus. The Resurrection, as this clause asserts, is the
work of God (Acts xxvi, 8; 1 Cor. vi, 14 ; 2 Cor. i, 1) ; Heb. xi,
19); but the same word is often assigned to the Mediator
(John v, 21, 20; vi, 40; xi, 25; 1 Cor. xv, 22; Philip, iii, 21 ;
in another form 2 Cor. iv, 14). The doctrine of the Resurrec
tion occupies a prominent place in the New Testament.

(Ver. 15.) Touro yap vfji.iv \tyo/u.i&gt; ev \oyia \\vptov " For this
we say unto you in the word of the Lord. Yap refers to the
previous verse and to the statement, "them laid to sleep by
Jesus God will bring with Him." Though they die before the
Advent they are certainly to share in its glories, and are in no
way to be anticipated by those who may happen to be alive at
that momentous period, this being what so perplexed the
church in Thessalonica, so that Koppe, Flatt, and Koch are in
error when they refer yap to verse 13, and regard this verse as
giving an additional reason why believers should not sorrow,

154 COMMENTARY ON ST. PAUL S [CHAP. IV.

taking verses 14 and 15 as parallel in the argument. But this
verse is plainly an advance on the previous one, and not col
lateral with it. As to the destiny of the departed, there is
first a negative statement, they " who are alive shall not
prevent them who are asleep," and then follows a positive
statement, "the dead in Christ shall rise first," &c. The
previous verse affirms only that God shall bring them with
Christ, and this verse and the one after it show how and in
what order. TOVTO, emphatically placed, refers to the next
statement introduced by em. What follows is of special
moment, being matter of direct revelation ev Aoyo) JLvplov
KJyoio? being the Saviour. The phrase occurs in 1 Kings xx, 35,
mrr -n-o, rendered in the Septuagint fV Ao y Kvptov, "in the word
of the Lord" in the Authorized Version, and compare Esther i,
12 ; 1 Kings xiii, 2 ; Hosea i, 2. The preposition may bear its
usual meaning, "in the sphere of" (Winer, 48 ), that is, the
following declaration is a repetition of what the Lord had
revealed, and has all its truth from this correspondence. " In
the word of the Lord" is, therefore, "in it. as to contents,
and virtually and iuferentially "by it" as to authority.
None of the nouns has the article. 3 Ei/ is not directly "by,"
as in the Authorized Version that is, by divine commis
sion, nor is it secundum, as Flatt and Pelt, under reference
to Rom. i, 10. What the apostle is about to utter was
specially revealed to him, and in that revelation his utter
ance had its contents and authority, the reception of it con
veying the commission and the qualification to tell it. It
came CK 9eia$ aTro/caAi/^ew? as Theodoret says, or as Theophy-
lact, Trapa rov Kpicrrov /maOcov. The formula of the old prophets
was " thus saith the Lord," and the apostle uses KUT eTrirayt iv
(1 Cor. vii, 0), and ev aTroKa\v\!/ei (1 Cor. xiv, 0). There has
been no little speculation as to the oracle referred to. (1) Many
refer it to some portion of the New Testament which records
Christ s eschatological sayings. Thus Pelagius, Musculns,
Schott, and Pelt refer it to the twenty -fourth chapter of
Matthew. Evvalcl unites Luke xiv, 14. Hofmann points to
the special promise of Christ in Matt, xvi, 27, 28, and John vi,
44. Zwingli, as also Luthardt, selects Matt, xxv, the parable
of the wise and foolish virgins, on account of the phrase $

VER. 1.-).] FIRST EPISTLE TO THE THESSALOXIANS. 155

(\7ravT)i&lt;riv, which occurs in the first verse of that chapter, and
also here in verse 17. But the apostle nowhere quotes our
present gospels, and those places have not the fulness and
speciality of revelation which arc found in this paragraph, and
they say nothing out of which one might conjecture the
relations of the dead and the living to the Second Advent. (2)
Others again imagine that the apostle refers to some sayings of
Christ, preserved by tradition, or perhaps spoken, according to
v. Zezschwitz, during the forty days between the resurrection
and ascension. Calvin and Koch hold this view the first
saying generally that the utterance is taken from Christ s
discourses, and the latter, that it is taken from some collection
of his sayings. Theophylact compares the utterance to that
(Hxnrep KuKeivo) given in Acts xx, o5. But this supposition is
quite precarious, though many sayings of our Lord must have
been preserved that are not found in the canonical gospels.
Compare Acts xx, ;&gt;."&gt;; 1 Cor. vii, 10. The opinion, if not
baseless, is at least beyond all proof. No saying has been pre
served to us that could, by the widest construction, form the
basis of this declaration. (3) It follows, then, that we accept
the clause in its simple significance, as asserting an immediate
revelation from Christ to the apostle on this point. Such is the
view of the majority of expositors. It is needless to inquire
when, where, or how the revelation was vouchsafed to him, and it
is erroneous in Jowett to affirm that Paul nowhere speaks of any
special truths or doctrines as imparted to himself, for he had
many direct revelations, though he does not always unfold tin-
special subject of them as about his special mission field
(Acts xxii, 18-21) ; as to the position of believing Gentiles
(Ephes. iii, 3) ; as to the Lord s Supper (1 Cor. xi, 2o); and as to
the reality, proofs, and results of Christ s resurrection (1 Cor.
xv, o ; 2 Cor. xii, 1). See also under Gal. i, 1 2, and especially
i, 16. On this point before us, of which no man can know
anything of himself, and on which mere hypothesis would be
alike audacious and vain, the apostle enjoyed an immediate
revelation which he proceeds to unfold. This is, however,
denied by Usteri, and the revelation is described as subjectivity,
this especially being said to rest auf dem allgemeinen Glaubcn
und der Fortbilduny dcr Tradition vcrbunden mit eincr

15(5 COMMENTARY ON ST. PAUL S [CiiAr. IV.

lebendigen cumbinatoriscken Imagination (p. 341). The reve
lation is

on iJ/xe/9 01 favreg OL 7repi\i7ro/uLevoi ? ri]i&gt; irapovcrlav T&lt;W
Kvplov "that we the living, the remaining over unto the com
ing of the Lord." The participle 7repi\ei7roiu.ei&gt;oi occurs only
here and in verse 17 in the New Testament the inclusive pre
position signifying "around" and then "over," the idea being
that of overplus and means "remaining over" or "behind." It
is an epithet applied to the water left over after a sacrifice, TO
TrepiXeiTTOjmevov vSwp ( 2 Mace, i, 31). Orthryades is called rov
7repi\ei&lt;j)9evTa, the only surviving one of the three hundred
Spartans. Herodot., i, 82; llerodian, II, 1, l(j; Plato, DC Leyi-
bu.H, III, 677 E, p. 295, Opertt, vol. X, ed. Stallbaum. These
words naturally suggest the idea that the apostle by his use of
jj/xef? expected to be among them among those who should
not die before the Second Advent. Many modern commen
tators adopt this view ; while as many, regarding such a notion
as derogatory to the apostle and his inspiration, strive by vari
ous expedients to get rid of it. That an inspired man should
be guilty of so gross a blunder as to believe and affirm that he
should live on to the Second Advent would be extraordinary,
and yet more extraordinary when he is professedly speaking
from a special divine revelation. But many of the arguments
against the view we have stated as the apparent one are utterly
void. (1) (Ecumenius, after Methodius, adopts the opinion that
the two participles refer to the souls of the departed as being
immortal, &lt;wi/Tct? TGC? "v/n ^a?, KOi/ULrjOevTa c)e TU crco/maTa \eyei
the statement being that those souls shall not precede their
bodies into the presence of the Lord, but shall resume them
ere they ascend to meet the Lord. But the class indicated by
the two participles is plainly opposed to the other class who
are laid to sleep before " that day." The term favras moreover
describes living men and not their mere souls. (2) By some
the participial clause is taken hypothetically, " provided that
we live, provided that we survive." Thus Turretin si modo ex
coruin nuinero simus ; Cornelius, a-Lapide, nos qui vivirnus,
inqmt, i.e., quicimque vivent, sive ex nobis sive e posterls no*-
Iris, quorum personam hie induo et subeo. But in that case,
as Lunemanri states, the two articles must be omitted, and the

VER. 15.] FIRST EPISTLE TO THE THESSALONIANS. 1 :&gt;7

statement of the apostle is direct and unconditional in its
words. (3) Nor can these present participles admit of a future
signification, after some supposed Hebrew usage (Flatt, Pelt),
for they are both present and ideally describe some men as a
class alive and surviving at the Second Coming, in opposition
to another class who have fallen asleep, the apostle putting
himself among the former number jj/xe??. (4) Nor can ly/zeiV
oi foWe? mean them who live and remain behind (J. P. Lange),
that is, we, so far as we in the meantime represent those who
shall then be alive. This sense is forced and ungrammatical.
(."&gt;) In the opinion of Calvin the apostle in using /^e?v makes
himself one of the number who will live until the last day, and
in doing so meant to impress on the Thessalonian church the
duty of waiting for the Advent, and to hold all believers in
suspense about it, adding what appears to convey a charge of
simulation against the apostle, "granting that he knew by a
special revelation that Christ would come at a somewhat later
time, it was nevertheless necessary that this doctrine should be
delivered to the church in common," which really means that
the apostle did not consciously speak truth when he put him
self among the i/juefy. The earlier and indeed the commoner view
has been that the apostle uses ij/m^ by a iigure of speech, that
he speaks communicative, adopts what is called enallage /&gt;ev-
.s omr, avaKoiv(*)&lt;n$. The sense then is, those of us Christians
who at the Advent shall be in life. This is the view of Chry-
sostom and his followers, with Erasmus, Zanchius, Hunnius,
Balduin, Bengel, Flatt, &c. Thus Chrysostom writes, TO m
I ljULel?, ov Trep] kavrov (j]o-ii ov yap &lt;S/ e/me\\i avros fJ-^XP 1 r h
uva(TTU(rca)s /uLeveiv, a\\a rov? -TTKTTOV^ \eyei. A modification oi
this view may be held. When the apostle says, we the living
and remaining behind, he means himself and includes those
addressed by him. Did he then affirm that he and they with
out exception would survive till the second coming, or that he
and they so surviving would without exception be caught up
to meet the Lord in the air, every one of them being a genuine
believer ? Certainly not. It seems best therefore to suppose
that as Paul distinguishes the two classes, the living and the
\lead, he naturally puts himself among those to whom at the
moment he belonged, and who as the living and surviving are

158 COMMENTARY ON ST. PAUL S [CHAP. IV.

contrasted with those who had fallen asleep or died. For there
will be a like distinction when the Saviour comes; and to
describe the one class the apostle employs the present time and
says, "we who are alive and remain." If the Advent were to
take place just now, the classification would be literally correct.
To the mind of the apostle the second coming was ever present,
and under this aspect he puts himself and his contemporaries
in the one category without actually intending to affirm that they
should not taste of death till the Redeemer should appear. The
clause is thus a vivid way of characterizing all the living as
represented by himself and the Thessalonians to whom he writes,
while the deceased Thessalonian believers represent all who
have died before His appearance and coming. Alford says,
" Doubtless he expected himself to be alive together with the
majority of those to whom he was writing at the Lord s com-
ino\" Must not the declaration on which this inference is based

be a portion of the Ao yo? Kvptov, " this we say by the word of
the Lord, that we living and remaining over"? Dean Alford,
however, quite neutralizes his argument when he says, " at the
same time, it must be borne in mind that this inclusion of
himself and his hearers among the foWe? and Trep&enrojmevot
does not in any way enter into the fact revealed and here
announced, which is respecting that class of persons only as
they are and must be, one portion of the faithful, at the Lord s
coming, not respecting the question who shall or who shall not
be among them in that day." This is in other words the con
clusion we have come to, and the exegesis does not compel us
on the Dean s own showing to hold the strict belief that Paul
expected himself and his contemporaries to survive the Second
Coming. The apostle s use of "I" and " we " for argument s
sake may be seen in Rom. iii, 7 ; 1 Cor. iv, 6 ; xiv, 14. There
is no distinct or independent proof that the apostle really
expected to live till the Second Advent; nay, he says (1 Cor.
vi, 14), " God hath both raised up the Lord, and will also raise
up us by His own power;" and again (2 Cor. iv, 13), "knowing
that he which raised up the Lord Jesus shall raise up us also by
Jesus, and shall present us with you." The declaration (1 Cor.
xv, 51), " We shall not all sleep, but we shall all be changed,"
can be satisfactorily explained without supposing that the

VER. i:&gt;.) FIRST EPISTLE TO THE THESSALONIANS. ] .-,9

apostle expresses his belief that he would not die, and the para
graph adduced by Alford ( 2 Cor. v, 1-1 Oj, if this belief be
supposed to underlie it, contradicts itself: fur how could the
man who believed that he was not to die and who longed to be
clothed upon without mortal change, declare in almost the same
breath that he was willing rather to be absent from the body
and to be present with the Lord. These Corinthian epistles
were written not more than four or five years after those sent
to Thessalonica. Towards the end of his life indeed the apostle
says very decidedly, "to die is gain," and that he "had a desire-
to depart and to be with Christ" not a word of any hope that
Christ was coming in his lifetime, and that therefore he should
not die; or should be still among living men when the Master
returned. This longing for the day of the Lord might work
itself into a belief that it was near, and this was the common
impression, for its period had not been revealed, and it was
ardently hoped for. But the apostle in the midst of such
fervent expectations, warns this church a few months after
writing the clause before us, that the belief "that the day of
Christ is at hand" is a serious delusion, for prior to it there
must be the development of the mystery of iniquity. He might
regard the Advent as possible in his lifetime, but never
apparently as certain. He never distinctly teaches that it
would either be or not be before his death. He was not so
presumptuous as to fix a date for an event known to the
Father only, and not revealed to angels or even to the Son
Himself. If he taught its nearness, he assigned it to no year;
if he taught its certainty as a fact, he also dwelt on the
uncertainty of its time. In a word he never expresses sur
prise that the day had not come so soon as he had anticipated,
never utters a word of disappointment that it seemed more
than ever at a great and indefinite distance. For Trapovaria
see ii, 19 ; and the phrase el$ TIJV Trupovcrlav belongs, by the
arrangement of the sentence, to 7repi\ci7ro/u.evoi, and not to the
following verb (frOd&wfJLw.

ov /mi] &lt;p9aa-(]o/uii&gt; rout KoijULtjO^in-a^ shall in no wise antici
pate them that are laid to sleep " "prevent " in the old English
sense, and according to its Latin derivation, meaning " go
before." You may go before one to help or to hinder him : the

160 COMMENTARY ON ST. PAUL S [CHAP. IV.

latter being so common an impulse in our poor fallen nature,
the word has now sunk into the second sense exclusively.
The verb tfrQaveiv sometimes followed by ei$ ri, the object,
sometimes by GTTL riva, the person, and sometimes by the par
ticiple of another verb here governs the simple accusative.
Jelf, 694. For ov M, as a strengthened negative, see
Winer, 56, 3, where he remarks that Hermann s rule, given
under (Edi-p. Col., 853, as to the difference of those negatives
with the future and the aorist, must not be pressed in the
interpretation of the New Testament, as the MSS. vary so
much in so many passages, and the subjunctive is the pre
dominant usage. The two negatives occur often similarly in
the Septuagint. Gayler, p. 441. Strengthened negatives, like
compound verbs, characterize the later Greek. The idiom is
supposed by many to be elliptical, and thus to be resolved,
" there is no fear that," or as Alford, " there is no reason to fear
that." See also Ellendt, Lex. Soph., II, p. 401), sub voce ov. The
meaning is, that they who are found alive when the Saviour
comes shall have no priority in any sense over those who have
died shall not, because they survive and need not to die, start
sooner into the Master s presence, or come into participation of
His glory and honour earlier than those who have gone down
to the bed of rest. The living shall in no privilege or blessing
forestall the dead, and the dead lose nothing by their earlier
decease. The Thessalonian believers need not sorrow over the
deceased as if they had in any degree fallen short of the prize,
or were in any way to come behind the others who shall be
alive, and remaining over at the Second Advent. So far from
being anticipated by this class, the dead anticipate them
" the dead in Christ shall rise first," or before the living are
changed (1 Cor. xv). It is a strange thought that some shall
outlive all history, and see the end of all kingdoms, of all
scientific development, and of all human affairs ; shall see the
world at its last moment, and humanity in its final phase, as it
ceases as a species to exist upon earth.

(Ver. 16.) on ca ro? o Kt-/o/o? . . . Kara/Si io-erai air ovpavov
"because the Lord himself . . . shall descend from heaven."
"0-n might be taken as parallel to the previous on, and as intro
ducing another portion of the Ao yo? Kvplov, and as dependent

VER. 10.] FIUST EPISTLE TO THE THESSALONIANS. 101

on Xeyo/uLcv (Koch, Hofmann). But it develops the order and
the proof more distinctly to take it as the ancient versions do,
quoniam in the Vulgate, qii m in the Claromontane Latin.
The Syriac has jx^So, and some of the Greek fathers
interpret l&gt;y yap K&lt;U yap avros (Theophylact), avros yap
?r/)WT09 (Theodoret).

The ])hrase avros o \\vpio? is not " Tie the Lord," as De
Wette and Hofniann, which is, as Alford says, to the last degree
flat and meaningless. Nor is the reference expressly to His
holy person, to His glorified body, for the purpose of excluding
any meaning of mere operation or influence, as Olshausen and
Bisping, after Estius and Froiuond. This interpretation does
not bring out the whole truth. The sense is also fuller than
Alford gives it, "the words being," he says, "used for
solemnity s sake, and to show that it will not be a mere
gathering unto Him, but He himself shall descend." For the
meaning is that Himself and none other, Himself in person
and glory will descend not Himself as the principal person,
and as in contrast to believers (Liinemann) not Himself as
the first of all the host of heaven to come down but Himself
in proper person. The work is delegated to no substitute, but
Himself, the same Jesus who ascended into heaven, will return
from it, KaTa/3i i&lt;TTat. &lt;\TT ovpavov. He went up in person, and
in person He descends (Mark xvi, 1!); Acts i, 10, 11; ii, ;&gt;o ;
Ephes. i, 20 ; iv, 8, 10). E/c is usually employed in the con
nection, save here and in Luke ix, "&gt; 1. Compare Sept., Dan.
iv, 10. He shall descend

ev K\evar/uiaTi "with a signal shout," the Latin versions having
in jussu. The noun KfXevarjma, which occurs only here in the
New Testament, is the word of command, or any sounded
signal. It is used of the shout of a huntsman to his dogs
(Xenoph., Yen., vi, 20) ; of the shout of a chariot-driver to his
steeds, a7r\)jKTO$, K\euju.aTi /ULOVOV . . I /i io^eiTat (Plnedriis, p. 2."&gt;!&gt;
D); of the cry of the captain to the rowers, by which they kept
stroke, eiraKrav a\/mi]v . . . eV /ccXet ir/xaro? (vEschylus, Persae,
40,3); CK Ke\v&lt;Tju.aTo$ (Euripides, Ipliiy. in Tanr., 1405 ; Silius
Italicus, vi, -SCO; Ovid, Metan., iii, 10); of the word of
military command, ci0 eyo? /ceXci/cr/xaro? . . . iop/unja-av (Thncy-
dides, ii, 92). It is also used of the shout of a man with a

COMMENTAKY ON ST. PAUL S [CHAP. IV.

stentorian voice, 0aweW ^yivrov, who hailed another across
the Ister, and that other heard rw TT/OWTW KcKevcr^art, and
brought up all the ships (Herod., iv, 14) ; of the flight of the
locusts (Prov. xxx, 27) ; and Philo, in a phrase not unlike that
before us, uses it of divine command God can easily gather
together all men from the ends of the earth into one place,
evl Ke\evo-[JiaTi (De Praem., 19). On the spelling Ke Xeiyx&gt;
KK\evfjLai, and the similar variety in other words, Lobeck has
a long note (Ajax, 704, p. 268, 3rd ed.). See also a long note
of Bloomfield s (Persae, 403). The prevailing sense then is
a battle-shout, or a signal sounded to a fleet or army. It is
wrong in Hunnius and Bisping to identify the /ceXewryua with
the trump of God, as if the meaning were horribilis fragor
inclarescentium tonitruum. The three prepositions ev ei&gt;
ev, point to three distinct circumstances accompanying the
Descent. The preposition has its usual sense something in
which an event takes place a concomitant circumstance ; and
it may therefore be rendered " with." The idea may be that
in the KeXevcrjma, or surrounded by it, the Descent takes place.
That /ce Xeucr/ua is a mighty shout of warning and command, but
who can tell what it is as it heralds and accompanies the
Second Advent ? It is not the shout of the army, as is some
times supposed, but the shout of the general to his army ;
therefore it cannot mean, as Macknight says, "tJie loud acclama
tion which the whole angelic hosts will utter to express their
joy at the Advent of Christ to raise the dead and judge the
world" But it may be the thunder-shout which ushers in the
Great Day, perhaps sounded by the archangel through the
trump of God, and may be addressed to the ayioi who are to
accompany Him, and as if to summon them to the royal pro
gress. See under iii, 13; 2 Thess. i, 7. Theodoret and
(Ecumenius refer the /ceXeucr/xa to Christ, " He will bid the
archangel sound," and so after them Grotius and Olshausen.
But the clauses with ev refer to concomitants of Christ s
Descent, and therefore not naturally to Himself, and the KeXevcrjuLa
may be explained by the following clauses

apyc*-yy\ov "with the voice of an archangel."
occurs in the New Testament only here
and in Jude 9. Like similar terms as apxiTpiK\ivo$,

VER. 16.] FIRST EPISTLE TO THE THESSALONIANS, 103

it means not chief angel, but chief of the
angels a head or leader, as is implied in the phrase
" Michael and his angels." The word occurs only in the
singular, and with the definite article, in Jiule J). According to
the apostle there are various ranks of angels (see under
Ephes. i, 21) ; Jesus when he comes is surrounded by troops of
them (Matt, xxv, 31), and an archangel may be leader of the
orrpaTias ovpaviov (Luke ii, 13). Who this archangel is it is
vain to inquire. Michael is the only one mentioned in the
New Testament, but in Dan. x, 13, he is called D&lt;-,b;n inx
D?l"&gt;on, "one of the chief princes," as if apparently there were
others of similar rank ; though some signal eminence still
attaches to him, as he is styled ^n;,n itrn (Dan. xii, 1). They
are sometimes said to be seven, " the seven lamps " burning
before the throne; and sometimes ten; and in the Jewish
writings four are especially named, corresponding to the
" thrones, dominions, principalities, and powers," in Ephes. i, "21.
The names also of these serving angels have thus been given :

O O 5

Michael and his company stand on the right hand of the
throne, and Gabriel similarly on the left, Uriel in front, and
Raphael behind, the Shechinah being in the centre (Tobit
xv, 15; Book of Enoch). With these speculations we have no
special concern. One archangel is here singled out one of
those most glorious beings, the eldest of the creation, godlike
in splendour and attributes. To say that he is Michael may
have probability, but no sure foundation (Hunnius, Estius,
Ewald, Bisping). Nor can the term mean the Lord Jesus
himself (Ambrosiaster, Olshausen), for such a notion would
destroy the symmetry of the verse, and give to the Saviour
first a distinctive, and then a unique and unfamiliar title ; for
Olshausen admits that nowhere else is Christ called archangel.
Olshausen refers the KeXevcr/ma to Him, and holds that to mention
a creature next in order would be startling, but the Kt Xewr//u is
not necessarily to be referred to Christ (Bishop Horsley), " it
belongs rather to the archangel." Ilonertius and Alphenius, in
Wolf s Carac, think that the Holy Ghost is meant by the
archangel. It is hard to say how such a notion could
originate, though the idea sprang apparently from an attempt to

164 COMMENTARY ON ST. PAUL S [CHAP. IV

find the Trinity in the verse the Father in the last word,
the Son being the Lord Himself, and the Holy Spirit under the
name of the archangel. s&ww} is ascribed to the archangel a
voice no doubt like himself, " powerful and full of majesty," the
form, perhaps, which the /ceXeutr/xa assumes. This mighty voice
heralds and accompanies the descending Lord, reaching
through the universe, and summoning all its ranks into His
presence, and to adoration startling those who are alive and
remain, and piercing even " the dull cold ear of death" (Theo-
doret, Schott).

KM ev (Ta\7riyyi Oeou " and with the trumpet of God."
The genitive Oeou is not the so-called Hebrew superla
tive (Nordhcimer). Winer, 36, 3 b. The phrase, therefore,
does not mean a large or a far-sounding trumpet, excelling
vastly the trumpet of men (a-Lapide, Benson). Bengel has
tuba Del adeoque magna" and Storr, "tuba lonyc lateque
sonans" Nor is the meaning a trumpet blown at God s com
mand, as Balduin, Pelt, Schott, Olshausen. These things ma}
be true, but they are inferential only ; the genitive is simply
that of possession the trumpet which is God s, and being His
may possess the qualities which those expositors assign to it.
The trumpet is His, as being employed in His heavenly service.
The many allusions to the trumpet in the Hebrew poetry, as a
signal and warning blast, afford no illustration. Compare,
however, Isaiah xxvii, 13 ; Zech. ix, 14 ; Rev. viii, 2. But the
trumpet used at the Jewish festivals comes somewhat nearer,
since by divine command it blew various signals of assembly
under the theocratic government, and might be an earthly
image of what is super-celestial, "a pattern of things in the
heaven." Compare Numbers x, 2 ; xxxi, 6 ; 1 Chron. xvi. 42 ;
Ps. Ixxxi, 3 ; Joel, ii, 1. But the trumpet is often associated
with Old Testament Theophanies. In Psalm xlvii, 5, the
trumpet is associated with a divine ascension the reverse in
idea of this place. The descent on Sinai was accompanied
by such peals thunder, lightnings, a thick cloud on the
mount, and the voice of the trumpet exceeding loud nay,
the voice of the trumpet sounded long, and waxed louder
and louder (Exod. xix, 16, 19; Heb. xii, 10). As Milton
has it

VEIL 16.] FIRST EPISTLE TO THE THESSALONIANS. ]&lt;;.&gt;

" The Son gave signal high
To the bright minister that watch d ; he blew
His trumpet, heard in Oreb since perhaps
When God descended ; and perhaps once more
To sound at general doom."

The distinct announcement is made in the New Testament
" He shall send his angels with a great sound of a trumpet, and
they shall gather his elect from the four winds, from one end of
heaven to the other" (Matt.xxiv,31) a passage which has a close
connection with the verse before us, for the trumpet-blast is
associated with the second Advent " The son of man coming in
the clouds of heaven with power and great glory." More dis
tinctly still the apostle says, "We shall not all sleep, but we
shall all be changed in a moment, in the twinkling of an eye,
at the last trump, for the trumpet shall sound. What the
trumpet-peal accomplishes we know not. It gathers apparently
the elect together it may raise the dead, and give universal
warning that the Lord is come.

Tid&gt;&lt;t minim #j&gt;"t &lt;/&lt; it$ soimiii
Per sepulcra region um,
Coyet onincx unte throiiuiii.

The voice of the archangel may be uttered by the trumpet.
(Jhrysostom gives a choice of three suppositions as to the
theme of utterance, "it is either as in the parable, The Bride
groom cometh, or, Let the dead arise, or, Make all ready,
for the Judge is at hand. " The phrase, " the last trump " (1 Cor.
xv, 52), is supposed by the same author to imply previous
trumpets, at the last of which the Judge descends, while
others identify it with the seventh trumpet of the Apocalypse ;
but these notions, the second especially, are exceedingly pre
carious the phrase, " the last trump," being apparently a
popular one, and meaning the trumpet in connection with the
End. The power of God can at once raise the dead, but un
doubtedly, for the best of reasons, He has chosen to employ the
instrumentality dimly disclosed in this verse. It would n the
one hand be presumptuous to speak dogmatically upon it, or
to refine upon it, and spiritualize it as a mere image as is done
to some extent by Olshausen. On the other hand, in some of

166 COMMENTAEY ON ST. PAUL S [CHAP. IV.

the Jewish books, the trumpet and its seven blasts are dwelt
upon with puerile exaggeration, as may be seen in Eisenmenger
Entd. Jud., vol. II, pp. 929, 930. " The trumpet is a thousand
ells long, according to the ells of God ; at each peal a certain
result follows ; at the first peal the world is awaked, and at the
others, the various parts of the human body are collected and
reorganised," &c., &c.

What the passage may show is, that as the trumpet blast
was supposed in Jewish theology to herald or accompany God
to legislation or judgment as it did in the awful manifestation
at Mount Sinai so the doctrine of the apostle, though a new
disclosure on this point, was in unison with the traditionary
Jewish faith.

K(U OL VGKpol ev \pt&lt;TT(p aVU&lt;TT)l&lt;TOVTaL TTpWTOV " illld tllC

dead in Christ shall rise first." Some manuscripts and fathers
read Trpwroi, the Latin versions having priini, an evident emen
dation, prompted by the idea of a first resurrection. The text
has superabundant authority, the connecting KCU is consecutive
u and so," introducing the result of the Advent or Descent
from heaven as just described though it would be pre
carious to connect the clause solely with cv &lt;ra\7nyyi
Ocov.

Ei/ XpfoTvo is by Krausc, Pelt, Schott, and Peile, wrongly
connected with the verb, " shall rise in Christ." Winer adopted
this connection in his earlier, but abandoned it in his later
editions ( 20, 2 a, ed. (jth), his objection being that the dis
tinction is superflous, there being no allusion to non-believers.
Schott and Pelt render " mortui primum resurgent per
Christum" i.e. Sia Xpio-rov, deriving in this way the idea of a
first and then that of a general resurrection. Schott adds,
"pro mortuis omnibus in vitam revocandis, parte pro toto
posita, cultores Christi rcsuscitandi commemorari poterant"
quoting in proof 1 Cor. xv, 23. But the idea of a second
resurrection is nowhere found in the context. The dead are
opposed to the living the resurrection of the Christian dead
is in contrast to the change and rapture of Christian survivors,
and to the first, therefore, the distinctive ev Xpfo-rw is naturally
added. The question is not by what means the dead shall
rise, but what is the relation which they shall bear to the

VEIL 1C.] FIRST EPISTLE TO THE THESSALONIANS. 1G7

Redeemer at his advent. He lias said that the dead shall
not take precedence of the living, and this order which had
been asserted negatively in the previous verse, is asserted
positively in this clause. The Vulgate has ct niortvi, i/ui in
Christ o sunt, resuiyciit prhnl, and the Syriac has

The connection of cV

with the verb would therefore leave the character of
the j c/c/W undefined, and by putting the stress on cv
\.piarTw would introduce confusion into the sentence, as
if it were meant that the dead, all the dead, would rise
through Christ, an idea quite foreign to the context,
and the apostle s immediate object. Er X/Mcmo has the
common meaning- in union with Christ; that union is not
dissolved by death ; they were in Christ the source of their
spiritual life when in the body, in Him when they died, and
they are in Him still; yea, so in Him that His resurrection
secures theirs. He cannot rise without raising all included in
Him, and livingly and organically united to Him as the
members to the Head.

IIjWOToi. has its distinct and momentous position in the
clause, for it solves the perplexity which was felt in the Thes-
salonian church. j\ot only shall the dead share in the glories
of the Advent, but the} 7 shall share first; its first result is their
resurrection. They lose no privilege by dying before the Advent,
they even win this priority over those who shall then be alive.
\\pwrov corresponds to cVcm*, the dead rise first, and then tin-
living are with them caught up. Il/xoroi has no reference to the
resurrection of unbelievers ; it is simply first, or before the rap
ture of the living and surviving saints. The apostle thus refers to

O O 1

the two great results of the Advent first, the resurrection of the
dead saints ; and, secondly, the assumption of the living saints.
To identify the resurrection asserted in this verse with the " first
resurrection " of Rev. xx, 6, is quite unwarranted. The view is
held by the Greek expositors with Pelagius, Ambrosiaster,
Estius, Turretin, and Olshausen. For, 1st, if the (wri]
uvdo-racrif, the prophetic picture in the Apocalypse, be a literal
resurrection, it is confined to the martyrs ; 2ml, the first resur
rection is that of "souls" said to live, not to be reclothed and
it is in contrast to the "second death," which is explained to be

1GS COMMENTARY ON ST. PAUL S [CHAP. IV

" the lake of fire." Are the martyrs only to escape the second
death ? Is not that death, the death of a soul severed for aye
from God, the source of life ? Of a general resurrection there
i,s here no mention, as there is no allusion to the resurrection
of unbelievers ; their destiny is here undisclosed and is left
under awful shadow. Three reasons arc adduced in CEcume-
iiius for the omission, but only one of them is of any weight,
viz., that any allusion to the fate of unbelievers was foreign to
his immediate purpose of enlightening and consoling the
Thessalonian church. Macknight is verbose and tenacious in
expounding his theory that the wicked shall be raised with
their present bodies, and that as, after the righteous ascend,
the earth is to be burned, they will, in all probability, remain
on it to be consumed in the general conflagration. But this
passage is totally silent as to such a fate, and it cannot be
found in it even by implication. Nor does any other Scripture
give any countenance to the conjecture. On the other hand
Karsten (die letzten Dinge) supposes, with as little proof, that the
wicked are raised in order to be disembodied.

The apostle does not say where the souls of the dead arc.
The thief went to Paradise, not to Heaven. Hades represents
generally the world of spirits, both good and bad, and Hades
ceases to exist at the last day. They themselves that is,
their bodies shall be raised, personality being attributed to
them though one portion is wrapt in unconsciousness.

(Ver. I/.) EiireiTa rjju.ei$ ol COVT$ ol 7repi\ei7ro[j.tivoi d/ma cruv
avrois ct/37ray&gt;/cro,ue0a ev v(f)e\ai$ ei$ diravTrjo-iv TOV Kup/of ci$
aepa " Then we who are alive and remain over shall be caught
up at the same time along with them in clouds to meet the Lord
in the air." Some MSS. as D 1 F read e* 9 vTravrrja-tv rw Xpia-rw,
and the Latin versions similarly have obi iam Christo, and so
Tertullian and Jerome. The adverb eTreira (eir eir a) "then," not
only introduces the second result of the Lord s descent, that the
living shall be caught up, but also implies that the last event is
closely connected with the former. Erfurdt on Antig., 607,
remarks ubi qwum praecedat ra irpwra, necessario ea temporis
pars inteUigl debet, quae ra Trpwra proxime sequitur i. e.,
6 eVeo-rco? (vol. I, p. 139, 3rd ed.). It is almost equivalent to KCU
rore. Heindorf, Plato de Republica, p. 33G c. The two events

VER. 17.] FIRST EPISTLE TO THE THESSALONIANS. 109

are consecutive, the one follows close upon the other. For /}//e&lt;~?
en fa&gt;i/rc9, &c., see under verse 15. f A/xu may mean ^haul, at the
same time, or all in one company. But as crui ai ro?? follows, the
temporal meaning of d/ma is to be preferred, and it also implies
that the one event, though behind the other in time, is in close
proximity to it. Klotz, Devarius, vol. II, p. 1)5. ~in&gt; ra/rof?
comprehends those who have been raised we who are
alive and remain shall be caught up at the same time
with them who arc raised, and shall form one company.
The resurrection precedes, and though the dead are prior
in resurrection, the living are not posterior to them in this
rapture, but both simultaneously are lifted up in one band to
meet the Lord. In ap7rayqar6iu.e6(t is the idea of sudden and
irresistible seizure by a power beyond us. For the form of the
verb, see Buttmann,;U4 k Fi&lt; i&gt;&lt;l&gt;e\ats is connected with the verb,
and seems to characterize either manner or instrument " in the
clouds," enveloped by them and borne up by them. Liinemann
and De Wet-to render " on the clouds," &lt;(uf Wolkcn initial &lt;iuf
tkncn throneiid. The phrase does not mean " into the clouds,"
as if ev were ? (Bcza and Hammond), nor does it, as if it were
ve&lt;/&gt;os, signify in clusters or a great multitude (Koppe, Ixosen-
miiller, Macknight). Clouds are often associated with the
divine presence " He maketh the clouds his chariot " (Psalm
civ, 3); "the clouds are the dust of his feet" (Nahum i, 3;;
Jesus went away in a "cloud"; "a cloud received Him out of
their sight" (Acts i, 0) ; and in the clouds he returns, t~/ TW
i&gt;cc/&gt;eAw (Matt, xxiv, 30 ; xxvi, 04); cr v&lt;f&gt;e\uis (Mark xiii, 2(&gt;) ;
//era TWV vcfaXwv (Rev. i, 7). The rapture of the living in
some way corresponds in majesty to Him and His coming, or,
as Thcodoret says, t dV^e TO /ucye^o? T&gt;JS TI/J.^. The purj)ose of
the seizure is

64*9 airavT^aiv TOU Ku^/of "to meet the Lord." The phrase
comes from the Septuagint, where it usually represents the
Hebrew n*nj, as often in Judges and in the historical
books, also in Jer. xli, ; li, 31 ; and is followed by a genitive
and occasionally by a dative. Poly bins, v, 20, 5 ; Winer,
31, 3. The word belongs to the later Greek. Matt, xxv, 1, ;
Acts xxviii, 15. The Lord is descending to the earth, they
arc caught up on His progress to meet Him, and thus God

170 COMMENTARY ON ST. PAUL S [CHAP. IV.

"brings them with Him " (verse 14). Theophylact, after Chry-
sostom, likens the meeting to a king s entrance into a city all
its aristocracy coming out to meet him. The meeting is one
of welcome and praise. He is coming in fulfilment of His
promise and to crown His work.

The last words, ei$ aepa, are connected with the verb
apTrayya-ofJieOa, In aera, and cannot mean through the air
(Flatt), nor, as is the opinion of the same author, can di ip denote
heaven. The air is not to be regarded as the heaven of
believers, as virtually Pelt, Usteri, and others. The New
Testament affords no basis for this dream, nor does this place
say more than that the dead who are raised and the living
along with them meet the Redeemer, not in heaven as he
leaves it, nor on earth if He come down to it, but between
heaven and earth in the air, which, in our imagination, is
the pathway up to glory (Augustine, DC Cii it. Dei, xx, 20, 2).
It is not said, on the one hand, that they will descend
with him to earth, nor, on the other hand, that He will return
with them to heaven. What shall follow after His saints meet
Him the apostle does not declare ; he affirms nothing of the
judgment or the admission to iinal blessedness. He pauses at
the point when he had shown how groundless was the per
plexity of the Thessalonian believers concerning the position
and destiny of the dead at the second Advent. But he adds in
a word as the grand conclusion

KOI oi/rw? Trai Tore crvv K.vpiw ecro/m-cOa " and so we shall ever
be with the Lord." " And thus," not, under these circumstances,
but as the consequence of being caught away to meet Him
into the air. We meet and never more part from him.
Thucydides, i, 14. The subject of the verb is the sainted dead
and the sainted living who simultaneously are snatched up to
meet the Lord. Zw (not /xera) implies close fellowship, and
avroTe expresses its endless duration without limit of time
not simply to " the end," when the mediatorial government
shall pass into that of God in simplicity and immediateness.
The fellowship of the saved with the Saviour is this unending
spring of blessedness. It is plainly implied in these words that
those who survive till the second Advent do not die. Some
have doubted this, because death is so often asserted to be the

VEIL 18.] FIHST EPISTLE TO THE THESSALONIAN.S. 171

sure and common destiny of mankind. Disturbed by a various
reading of 1 Cor. xv, 51, some took foJrnr? in a spiritual sense,
" those who are spiritually alive." Jerome gives Origen s view
thus : non qul vivimus quorum corpus mortuum cxt
propter pcccatain ; spiritus aatcm rlnt propter jtistitiam.
Jerome reports another opinion : vivi appellant u. r, qul
numquam pcccato mortal sunt, &lt;}ui aiitcm pcccarerant,
ct in co quod pcccavcrunt, mortal sunt, . . . mortui
appellantur, quid peccavcrunt ; in Chrlxto autcm mortni,
quiet plena ad Deum uicnte conversi mint (Epi*t. 11!),
vol. I, p. 811, cd. Vallarsii). That tliese living survivors
should in some way die, has been held by many. Augustine
says : uec ill i per immortalitem vii liicdbuntur, nixi, qu&lt;un-
Libct ptciiliilain, t&lt;uucn ante itwruinttcr ; dc- per hoc ct &lt;L rcmir-
rectione non crunt (dicni, qmim dormitio pnu cedit, qunmi. is
brevissima, non t,incn nidla (Dc CivitaJc Dei, xx, ^0, vol.
VII, p. 903, Opera, Gaume, Paris, IS. JS). A similar view was
held by Ambrosiaster, Aquinas, and Anselm, the death taking
place according to Augustine, Anselm, and a-Lapide in acre ct
raptti; according to others in terra, qn/t locus est morientiuin.
See a-Lapide hi loc. Ambrosiaster says: hi ip&lt;&gt; ciihu
raptu inoi 8 prouenict ct qua* I per uoporciii, lit cgressa (tniinft
in monicnto rcddatur (Opera Oinnia, vol. II, p. 4.5()j. The
same hypothesis occurs in the exegesis given by (Ecumenius,
which states that the living are spirits and the dead are 1 todies.
But the apostle in 1 Cor. gives us a glimpse of the truth " we
shall not all die, but we shall all be changed." A sudden and
mysterious change passes over the living the change of their
animal body into a spiritual body ; this is supposed to have
taken place at the point where the apostle says, " We who are
alive and remain shall be caught up." The exposition of
a-Lapide ends by showing from the rapture of the saints, quick
and dead, how the valley of Jehoshaphat, the scene of judgment,
will be able to hold all omncs homines quiumquamfiienint,
s ant, aut critnt.

(Ver. 18.) wcrre TrctjOU/caAerrc a\\&gt;]\ouf tj rof? /\o yo&lt;9
" wherefore comfort one another with these words."
, consequently, or, so then, itaque the verse being an in
ferential exhortation. Winer, $ 41, 5. The verb corresponds to

172 COMMENTARY ON ST. PxiUL S [CHAP. IV.

the purpose of the paragraph indicated in verso 13, / w
Xv-n-^crOe in order that ye should not sorrow; and such being the
blessed hope as now revealed, the injunction is, comfort one
another not each one laying up the hope in his own heart for
his own individual comfort, but pressing it on others in all
its blessed adaptation and fulness. By the use of ev the
7rapdK\t](ri9 is conceived of as residing in "these words." It is
not a Hebraism, as Grotius supposed, for it is often found in
classical writers, the dative, as Wunder says, being used for the
Latin ablative of instrument, signifying that the power of
doing something is contained in that thing to whose name the
preposition is prefixed, as is conversely the case with e/c and
d-n-o (Sophocles, Philoct., 60). Ey here thus indicates the instru
mental adjunct. Donaldson, 476 a ; Matthiae, 396, 2, 2.
See RapheL in loo. There .is stress on TOVTOIS, as in 1 Tim. 4, 6
"these words," from verses 15, 16, 17. Aoyot is words, "not
things here or anywhere " (Alford), nor arguments (Pelt), nor
argumentis ct rationibus (Aretius), nor Xoyof ri}? Tr/crrecoj
(Olshausen). These words, spoken by immediate divine reve
lation and authority, contain the elements of genuine and
lasting consolation. The dead arc not lost, and they forego no
privilege by dying before the Advent; the living obtain no advan
tage over them, for these words tell that the dead rise first, and
that the living being suddenly changed, both are simultaneously
snatched up to meet the descending Lord, to whose merit and
mediation all those hopes and glories are owing, and with Him
shall they be for ever. The inference given by Theodoret
is foreign to the context Tavra TOIVVV eiSoTes (frlpere yevvalws
TOV irapovros aiwvos ra (TKuOpaoTra, though the hope here un
folded will not only bear up Christians under bereavement, but
under every form and kind of evil which may fall upon
them.

VER. 1.] FIRST EPISTLE TO THE TIIESSALONIANS. 173

CPIAPTER V.

THK (question of the disciples was a natural one, " Tell us
when shall these tilings be, and what shall be the sign of Thy
coining." Such curiosity must have been evinced in Thessa-
lonica, excited by the apostle s preaching on the duty of
waiting for His Son from heaven. And he seems to have given
them the Lord s words, "of that day and hour knoweth no
man." This statement had been distinctly made, so that they
knew it perfectly. At least the suddenness of the Advent had
been impressed on them. The Lord had said " in such an hour
as ye think not the Son of Man cometh," using also a figure
here briefly repeated, "know this, that if the goodman of the
house had known in what watch the thief would come, he
would have watched" (Matt, xxiv, 4*5). There is no need
therefore to conjecture with Olshausen that the Thessalonians
had sent a special question as to the period of the Advent to
Paul, and prayed for his solution of the mystery. In such a
case the lanjnia^e of the first verse would have borne some

O O

trace of being a response. The apostle has told them what had
been revealed to him by immediate revelation, and he has
exhorted them to apply to their own comfort such words of
wonder, hope, and assurance. And now he passes by oe to a
different but collateral subject.

(Ver. 1.) He/)} t)e TWV xpovwv Kal TIM Kaipw, aSt\&lt;f&gt;oi But oi
the times and the seasons, brethren." The nouns are thus dis
tinguished by Ammonius, the first as defining TTO&lt;TOT;?, quantity,
and the second TTOIOTIJS, quality; or, the first means simple or inde
finite duration, while the second carries with it limitation and
character, and thus comes to denote epoch, season, or opportunity
involving the notion of transitoriness. Tittmann, DC tfynon.,
I, p. 39 ; Trench, II, p. 27. Rct/po? is probably allied to Kclpw
as tempus to re/zyo), a special period cut out of time, for time
comprehends all seasons, or as Bengel says, ^povwv paries
Kaipoi. Hence the phrase y^povov Kaipov (Sophocles, Electro,
1292). X/ooVo? may stand generally for Kaipd?, but not the
reverse (Luke i, 20; Acts iii, 20, 21 ; Gal. iv, 10). The Latin
tongue, as Augustine acknowledged, has no special term to

174 COMMENTARY ON ST. PAUL S [CHAP. V.

represent icaipo?, as opportunitas has in it the idea of fitting-
ness or favourableness, whereas Kaipo? may bear the opposite
meaning. The Vulgate renders here de temporibus autem et
momentis as in Acts i, 7; uber Zeit und Stunde (Liinemann).
The same Greek terms are used in Acts i, 7 ; Wisdom, vii, 18 ;
viii, 8; and in the singular in Eecles. iii, 1 ; jj/mepa and iopa,
general and special, occur in Matt, xxiv, 36 ; Mark xiii, 32. The
plural is employed here in reference to the number of times and
seasons, not to their absolute length, though it does imply some
extent of duration. The object is the Second Advent, the
period of which may comprise a variety of times and seasons
preparing for it, characterizing, and fixing it.

ou \peiav cyere V/ULIV ypa(f&gt;(T0at "ye have no need that it or
anything be written to you." See under iv, 9. This version is
more in accordance with the Greek idiom than the common
ones, " that I write unto you," or " to be written unto," as it
preserves the force of the dative and the infinitive passive. The
ground of the statement has been variously given. (1) The
Greek fathers suppose that the apostle regarded information on
the point as superfluous and unprofitable, &lt;o? Trcpirrov, K(U
w acrv/uL&lt;f)Opov (Cbrysostom). (2) Others imagine the reason
to be, that no one can know these things. Fromond, Koch,
Pelt, Estius, Baurngarten-Crusius. (3) Bengel assigns a moral
reason qui vigilant, his non opus est did, qiuindo futura sit
liorci t nani semper parati sunt. (4) The true and simple reason
probably is that the apostle had already instructed them
during his sojourn among them, and as he had taught them
orally, he did not need to write now to them. For he
affirms in the following verse that they know with perfect
accuracy, not indeed the times and seasons, but they knew this
that the Second Advent would take men by surprise. They
had been taught not its period, that being undisclosed, but its
suddenness.

(Ver 2.) avrol -yap aKpi/3w$ oi&are " for ye yourselves know
perfectly." This verse assigns the reason (yap) why they had no
need to be written to on the times and seasons they themselves
had correct information ; the emphatic avrol in contrast with
the writer himself as in iv, 9. The adverb (l K pi/3a&gt;s occurs only
once more in Paul s epistles, and is rendered " circumspectly "

VER. 2.] FIRST EPISTLE TO THE THESSALONIANS. 17;,

(Ephes. v, 15). It is rendered " diligently " in Matt. ii,8, and in
Acts xviii, 25, "perfect," (Luke i, 3), "having had perfect under
standing"; the comparative adjective is used in Acts xviii, 2(1;
xxiii, 15, 20, and the superlative in Acts xxvi, 5. Their know
ledge of what he is going to state was not dim, uncertain, or
fluctuating, but precise, clear, and accurate.

OTI ii/nepa K.vpiov o&gt;? K\CTTT))? ei* VVKT\, OVTM? tp^LTui--
"that the day of the Lord as a thief cometh in the night,
so it cometh." The article which the Received Text places
before ij/xepu is omitted in B D F tt, but is found in A Iv L and
many mss. and fathers. It may have been omitted, as // stands
so close to ij/uepa succeeding it, but its insertion may have been
owing to grammatical precision. It is not needed, for the sense
is not affected by the omission, " the day of the Lord " being a
definite and unique expression. Compare Philip. i,(&gt;, 10; ii, 1C;
2 Peter iii, 10. Winer, S 10, 1, 2 /&gt;. The phrase in the usage of
the Old Testament, n V" \ DV , is used in the prophets to denote
the appearance of Jehovah s direct and glorious self-manifesta
tion in his awful rectitude and power (Is. ii, 12 ; Ezek. xiii, 5 ;
Joel i, 15; ii, 11; iii, 14-; Zeph. i, 14; Mai. iv, 5). Here the
Lord is Jesus Christ, who returns on this day, specially His as
fixed by Him His, as showing His glory and crowning His
mediatorial work, as declared in the previous paragraph. On
Ku/)/o?, see Ephes. i, 2. The day of the Lord is the period of the
Second Coming, as may be seen by comparing Luke xvii, o() ;
1 Cor. i, S; v, 5; 2 Cor. i, 14; Philip, i, (5, 10; ii, 1(5; 2 Thess.
ii, 2. (1) The phrase, as it is suggested by the 14th, 15th, ICth
verses of the previous chapter, cannot refer to the destruction of
Jerusalem as Schottgen, Hammond, Harduin. See Whitby s
reply to Hammond in loc. (2) Nor, for the same reason, can it
refer to each man s death, or to this and to the end of all things
(Zwingli, Bloomfield, and Riggenbach). Chrysostom writes ov\
1} KOivtj IJLOVOV d\\a Kai &gt;] eKourrov i3iu, " for the one resembles the
other." That may be the self-application for each one, since
death to him is the day of the Lord, but it is not the true
meaning and reference of the clause under review

o&gt;9 K\7TT&gt;fi cv vvKT\ . . . p\cT(LL " as a thief in
the night cometh." The day cometh not simply in the
night, but in the night as a thief. Winer, 20, 4 note.

17(&gt; COMMENTARY ON ST. PAUL S [CHAP. V.

It is not simply nocturnal, but sudden and unexpected.
The figure is common in Scripture (Matt, xxiv, 43 ; Luke
xii, 39; 2 Peter iii, 10; Rev. iii, 3; xvi, 15). The allusion
is first found in Job xxiv, 14 ; Jer. xlix, 9. The house is
unguarded, deep sleep has fallen on its unprepared inmates, and
in such a ni^ht the thief comes and makes sudden and effectual

entrance to "kill and to steal and to destroy." It is added
emphatically ourws epx eral &gt; so ^ cometh, the manner of the
Advent being brought into formal prominence, to? being
resumed in oi/rco?, not as Bengel puts it, utl d tcctur versu
sequent e. The present is not for the future (Koppe, Flatt,
Pelt), nor does it express the suddenness of the event (Bengel,
Koch), but its absolute certainty. Bernhardy, p. 371; Winer,
40, 2. Though the Advent be future, the present gives it an
abiding characteristic. There is no need of saying with
Rio-ofenbach, das Blld des Dlebcs scheint unedel zu sein ;

&lt;DO

or with Schott, si quid parum decor I huic eoinparcdloni
inesse videatiir perpendamus -necesse c$t, minime personam
Christ I redituri cum fare adi entante, sed rem ipsam cum furls
adventu conferrl. Such a distinction serves no purpose. The
figure in its suggestiveness is easily understood. He comes as
the thief comes without warning, in such an hour as men think
not, and when they are not looking for him. Theodoret says,
TO ai&lt;j&gt;vl&lt;)iov T)j(f OCCTTTOTIK?]? irapovarla.? aTreiKatre /cXevrT?/. The
suddenness of the event is therefore the idea specially sug
gested by the image, so far as dead saints and the surviving
ones arc concerned. The terribleness of the event which
Schott, Hofmann, and Alford find in the figure is brought out
only in the following verse, and as regards unprepared unbe
lievers, as has been remarked. There is no doubt that this
verse and others having a similar figure originated in the early
church the opinion that the Lord would come in the night,
and especially on Easter Eve, as He came when the first pass-
over was held in Egypt, and solemn vigils were kept in
expectation of the event. Lunemann. Bingham, vol. VII, p. 23(&gt;.
The language employed by the apostle has a strong resemblance
to that of our Lord in Matt, xxiv, 43 ; xxv, 0; and he ascribes
to his readers a perfect knowledge of the statement. Most
probably the information was acquired through the apostle s

VKR. 3.] FIEST EPISTLE TO THE THESSALONIANS. 177

own personal teaching \vlicn he was with them. There is no
proof of Ewald s supposition that he had left with them a
written document, Urkunde, a so-called gospel referred to in
the previous words Aoyo? Kvpfou (iv, 15). Nor is there any
foundation for Wordsworth s hypothesis that they might have
had a written gospel, " either Matthew or Luke, probably the
latter." The apostle had in his preaching at Thessalonica
dwelt on the suddenness of the Second Advent ; the ignorance
of its period imposing constant preparedness and watchfulness.
And they knew this correctly. What they knew was that
they did not know the time, but only the solemn suddenness,
of the Lord s coming (Luke xii, 3D).

(Ver. 3.) orai 1 Aeyoxnv J&ipi ivtj K&lt;U ucr&lt;f&gt;d\ia " when they
may be saying peace and safety." The Received Text inserts
yap after orav with K L, many mss., the Vulgate (euim) ; oe in
place of yap is found in B D N 3 , in the Philoxeiiian Syriac, and
in Eusebius, Chrysostom, and Theodoret ; bruv stands alone,
A F N, in four mss., the Claromontane Latin, tlie Peshito, the
Gothic, and in many of the Latin fathers. There was ever a
strong temptation to supply connecting particles, so that very
probably tJe is to be rejected as well as yap. The two particles
are often exchanged in codices, as Rom. iv, 15 ; xi, 13 ; xv, S .
Gal. i, 11 ; iv, 25 ; v, 17. The description is all the more vivid
from its apparent abruptness and the want of any copula. In
cases parallel to this, the Authorized Version often uses the
present, as in Matt, vi, 2, 5, (&gt;, 10 ; x, 19, 23; though here it
employs the future. The persons implied are not merely, as
Hammond supposes, the Jews who persecuted those who
received the faith with all bitterness, and all " temporizing
Christians who complied and joined along with them Jews
and Gnostics, who were the cockle among the wheat in every
Christian plantation." Chrysostom also partly holds the same
view, " those who warred upon them," oi TroXe/xo^re? aiVo&lt; s \
The reference, as the context shows, is to unbelieving men
who are wholly unprepared for the sudden crisis

E//O)/I// Ka\ aartpdXeia " peace and safety," that is, are on all
sides, perhaps a reminiscence of Ezek. xiii, 10, 10, "saying
peace and there was no peace." The first term may be inner
quiet and the second outer tranquillity, nothing within or

178 COMMENTARY ON ST. PAUL S [CHAP. V.

without disturbing or menacing their ominous repose, which is
so fallacious and so soon to be sternly and suddenly broken and
destroyed. The unheralded storm dashes on them in a moment,
as if from a clear and unclouded sky, or, in the apostle s
figure

TOT al&lt;pvlSio UVTOIS e&lt;^&gt;L&lt;jTaT(u o\e6po$ " then suddenly
on them does come destruction." The adjective ai&lt;/&gt;vl8tos,
" unforeseen," from its position emphatic a species of predicate
of manner is more, as Ellicott says, than a mere epithet, and
may be rendered by an adverbial phrase, repentinus els super-
veniet inter it us (Vulgate), the Syriac having ioanj "^.^AiLo
Kiihner, 685 ; Wirier, 54, 2 ; Ellendt s note, Arrian, vol. I,
p. 174 ; Thucydides, vi, 49 ; viii, 28. The same happens often
in Latin as subitus irrupit (Tacitus, Hist., iii, 47); Kritz, Sal-
lust, note on the phrase axpera fadaque erenerant, i, p. 125,
compared with do., ii, p. 174. The present verb e^icrrarat is
to come upon by surprise (Luke xxi, 34; Acts iv, 1 ; xvii, 5);
TO ai&lt;j&gt;vtSiov Kal aTrpoa-SoKyjTov (Thucydides, 11,61). It has here
the simple dative, k-jrl being used in the passage just quoted
from Luke xxi, 34. "0\eOpo$ (o\\vjun) means death in the
Homeric poems, and then destruction in a general sense (1 Cor.
v, 5), ruin inflicted as a divine penalty or as the result of sinful
courses (2 Thess. i, 9 ; 1 Tim. vi, ; Sept., Pro. xxi, 7 ; Obadiah
13). This state of false peace is suddenly broken, and they are
destroyed in their dream of security.

co&Trep i] wow 77; ev yacrTpt e^ovcrtj KUI ov ju.i] eKt/wyoxriv "as
travail upon her with child, and they shall in no wise escape."
The form J&gt;&lt;5/i/ instead of Ms, like UKTLV, belongs to the later
Greek. Winer, 9, 2, note 1 ; Buttmann, 41, 3. The phrase ev
-yacrrpl ex l 77 * s the usual formula denoting pregnancy (Matt, i,
1 8, 23 ; xxiv, 19 ; Mark xiii, 17; Luke xxi, 23 ; Rev. xii, 2). The
phrase in Iliad, vi, 58 is yao-repi (jxlpeiv, and ev yavTpl &lt;f&gt;epeii&gt;
occurs in Plato, De Legg. vii, 792 E. This comparison is found
often in the Old Testament (Ps. xlviii, 6 ; Is. xiii, 8 ; xxi, 3 ;
Jer. vi, 24; Hosea xiii, 13; Micah iv, 9, 10). The point of
comparison is the suddenness and uncertainty of the birth-
pang. The throe of agony comes in a moment upon the woman,
no matter where she is or in what she is engaged. Other points
of analogy have been sought for, but they unnecessarily strain

VER. 3.] FIRST EPISTLE TO THE THESSALONIANS. 179

the figure. (1) Rieger and Calvin suggest that, as the woman
carries in herself the cause of her anguish, so these unbelieving
men bear their sin, the source of their suffering, within
them. (2) Pelt mars the unity of the figure by laying
undue stress on the inevitableness of the travail. (3) Chrysos-
tom combines in his illustration the severity as well as the
suddenness of the spasm. Theodoret s words are " she knows
that she is pregnant, but does not know the time of her travail,
so we know that the Lord of all will come, but we have not
indeed learned the time of His Advent." (Ecmr.enius adds,
" that indeed she has signs of birth, but she knows not its hour
or day." (4) De Wette, approved by Koch and Liinemann, in
the same spirit, thus puts it " that the figure assumes the day
to be near, as such a woman, though she does not know the day
and hour, has yet knowledge of the period." The idea so far
contradicts the context which represents the unbelieving world
as wholly taken by surprise ; and, besides, it is not the preg
nancy nor the birth, but the proverbially sudden pang which
seizes such a woman, that the apostle puts into prominence.
(5) Olshausen brings out another idea foreign to the figure in
its present use, that a higher life is to be produced in humanity
by the will of God, through the ordinance of these pangs; and
Bisping thus enlarges, "the end of all things is the time of the
birth-woe, which is followed by the new birth of humanity Irn
yrossen Gauge, and of all nature (Rom. viii, 22)." But it is not
the result or product of the birth which is here presented, it is
the sudden rush of destruction upon those who are lulled in a
false and carnal security. Or it is the unexpectedness of the
Advent to all who are not prepared for it and looking for it ;
that is the apostle s statement in itself, and as pointed by
the double figure. The Lord himself delivered and illustrated
the same awful truth as it was in the days of Noah, when
the flood, swift and undreamed of, came on a busy and self-
indulging world ; as it was in the days of Lot when Sodom
was absorbed in social merriment and prosperity, and when in
a moment it rained fire and brimstone from heaven upon it, so
shall also the coming of the Son of Man be. Compare Is. xxx,
13 ; Matt, xxiv, 36, 39; Luke xvii, 20-30.

KUI ov jut] fKtfrvyuKrtv " and they shall in no wise escape."

180 COMMENTAKY ON ST. PAUL S [CiiAr. V.

There is no accusative expressed, and it narrows the sense to
supply one, so that the verb is to be taken in its fullest signifi
cance (Heb. ii, 3 ; xii, 25 ; Ecclns. xvi, 13). A direct accusative
is, however, sometimes added (Rom. ii, 3 ; 2 Mace, vii, 35 ; vi,
26). Whatever is threatened, whatever they merit, they shall
not escape, but shall meet with the opposite of peace and safety.
For the double negative ov /*/, see under iv, 15. Compare Ps.
Ixxiii, 18, 19.

(Ver. 4.) Y/ieF? Se, &lt;SeA0ol, OVK etrre ev OTKOTCI "But ye,
brethren, are not in darkness." Their character is placed in
contrast, &lt;Se, with that of those whose doom is told in the pre
vious verse. Eo-re is not imperative, but indicative. (1) The
imperative would have required /u.-, / (Schmalfeld, p. 143). (2)
Besides, Christians are in profession and character, not in dark
ness. (3) As Koch remarks, the imperative care does not occur
in the New Testament. The clause is simply an assertion,
and ev cncorei appears to have been suggested by the previous
ev VVKTI. The OVCO TO? is not simply ignorance (Theodoret and
others), but spiritual darkness or depravity darkness of soul
as well as of intellect without the saving enlightenment of
the truth the state of unthinking and unbelieving men, who
though on the verge of ruin are in self-delusion, saying " peace
and safety " (P,om. xiii, 12). See under Ephes. v, 0. The apostle
uses the abstract ev &lt;TKOTCI in it as their enveloping element.
(Greek fathers). See under Col. i, 13.

/a / r//u.epa v/u.a$ w? /cAeTrrj;? Ka,Ta\d/3y" that the day should
overtake you as a thief." The order &gt;J //xep vjmug is supported
by B K L N, nearly all mss., and by the Greek fathers Epi-
phanius, Chrysostoni, Theodoret, Damascenus ; while the order
i /*9 i] tjimepa. is found in A D F, both Latin versions, and man} r
Latin fathers, and is adopted by Lachrnann, Tischendorf in
his first edition, and Ellicott. The authority is not very
decided either way, and it may be said on the one hand that
VJULU? was emphasized purposely by putting it first, or,
on the other hand, that it was put after rjjmepa according
to the simpler order which is preferred by Tischendorf in
his 2nd and 7th editions, and by Alford. The reading
/cXeTTTa?, received by Lachmann, and found in A B and
the Coptic version, is favoured by Grotius, De Wette, and

VEIL 4.] FIRST EPISTLE TO THE THESSALONIANS, IN I

Ewald, but cannot bo sustained, for though it be the more
difficult reading, it wants the authority of manuscripts, ver
sions, and fathers. r b u is not to be rendered ecbatically as
OXTTC (Pelt, Schott, Olshausen, Baumgarten-Crusius, Bisping,
Jowett), but with its usual telie signification so far modified
that result is combined with purpose (Winer, ."&gt;:$, 6), or pur
pose is viewed as embodied in result. Lunemann states the
connection thus, " the penalty which falls on the unbelieving
and God-estranged, may that not fall upon you/ Hofiminn
regards it differently "the being in darkness would be indis
pensable in order to such a surprise. The sense then is, ye are
not in darkness, for this blessed purpose, that the day may not
overtake you as a thief. The purpose of your enlightenment is
that the day may not surprise you, as it must and will those
who are still in darkness. The verb KUTuXufin has from Kant an
intensified meaning, that of eager or sudden seizure, and
not necessarily that r/c.s ftlndlicla n ft rt/ re (fen* (Koch). A
similar sense modified by the context is found in Mark ix, 1&lt;S;
John viii, 3, t-; xii, o"&gt; ; Philip, iii, 1 2. The phrase /) ////tym has
been taken by many as synonymous with // i/ficpn Ktyj/oc.
Hence F adds eVe/n/, the two Latin versions have, Ufa, and
the Syriac reads jlOQji OOl. But the reference is wrong, as
the following verses show in the phrases, "children of
the day," "not of darkness/ "let us who are of the day."
The noun ii/ucpd is now used as in contrast with O-KO TOC, and is
the period of light, that light which, breaking in upon the soul,
so benignly fills it that it is no longer er &lt;TKore/, and which
shineth more and more unto the perfect day the day of the
Lord. The day the period of light, the day-spring from on
high should not surprise them like a thief stealing suddenly
upon them, for they were not in darkness, they were already
children of light, familiar with it, and prepared for the fuller
light of "that day." If the reading KAeTrrusbe adopted, the mean
ing would be The day bursting upon the thief surprises him
ill his nocturnal prowling, or seizes him unawares when not
suspecting the dawn to be at hand; but ye are not in that
predicament, ye arc not like thieves " who ply their work
in the night" (De Wette) The inference or lesson is given
by Ambrose, uobis citinc ttoti scirc proderat ; nt dnm certa

182 COMMENTARY ON ST. PAUL S [CHAP. V.

futuri judicii momenta nescimus, semper tanquam in cxcubiis
const-it uti, et in quadam virtutis specula collocati peccandi
consuetudinem dedinemus ; ne nos inter vitia dies Domini
deprehendat; non enim prodest scire, sed metuere quodfuturum
cst (De Fide, v, 14, Paris, 1845).

(Ver. 5.) Trdvres yap vuei? viol 0coro? ecrre KOI viol f]/u.epa&lt;s "for
all ye are sons of the light and of the day." There is over
whelming evidence in uncials, versions, and fathers for the
insertion of yap, which the Received Text omits. Ye are not in
darkness, " for ye are all sons of light." The Hebraic form
TINPI pa, viol 0wTo?, denotes genetic relationship, light in the
aspect of a parent to his children. Winer, 34, 3 b 2. The usage
with the genitive of an abstract noun is common in Hebrew the
light is their origin and life. Many examples may be seen in
Glassii Philologia Sacra, vol. I, p. 05, ed. Dathe. All the six
sections of examples are not so distinguishable in meaning or
reference as Glassius makes them. Compare Luke xvi, 8 ; John
xii, 36 ; Matt, viii, 12 ; xiii, 38 ; Acts iv, .36 ; Ephes. vi, 8. See
under Ephes. ii, 2, 3. There are phrases remotely similar in
classic Greek, but none of them has the genitive of an abstract
noun; and even with regard to them Bloomfield remarks, notan-
dum, hoc genus loquendi apud so2)hif&lt;tas et scriptures neotericos
Yiiaxime in gratia fuisse (Pcrsac, 408; Goettling, Hesiod, Theog.,
240, p. 26). The relation expressed being derivative, the sense is
not that of the Greek expositors, 01 rd 0wro9 TrparrovTes, or
OL ra SiKaia Kal 7re0T{cr / ueW Trparro^re? (CEcumenius), though
such is the result. The " light " and " the day " are so far
synonymous, as the day is the period of the light, which puts
an end to the darkness. Divine enlightenment fills the
believer the light is his life, the birth and growth of his
spiritual existence.

OVK 607*6) VVKTOS ovSe (T/coVof? " we are not of the night nor
of darkness." Eo-re, found in a few codices, is a conformation to
the previous clauses. It is wrong in Estius, Pelt, and Schott to
supply viol ; the genitive by itself rather denotes the sphere to
which one belongs. Acts ix, 2 ; xxiii, 6 ; 1 Cor. vi, 19 ; Heb. x,
SO ; Winer, 30, 5 ; Ast Lex. Platon., sub voce ei/mi ; Bernhardy,
p. 165. We believers in general belong not to the night nor
to darkness ; night being the period of darkness, it is not our

VEIL 6.] FIRST EPISTLE TO THE THESSALONIANS. 183

sphere of origin or action. The night has passed away ; the
darkness is gone ; and we are light in the Lord. The apostle
passes from the meaning of *//xep, as the point of time when
the Lord comes again, to its more common meaning of day
time as the period of light in contrast with night-time and
darkness, these being taken at the same time as symbols of
spiritual states. Being now sons of the day, we live in its
light, which is only brightened by the day of the Lord when
it comes, for it brings fuller and endless radiance. In Rom. xiii,
11, 12, 13, the apostle makes a similar transition from the use of
day, as meaning the Advent, to its natural or spiritual significa
tion. The startling reverse of the picture is given in Amos v,
18, 19, 20.

(Ver. G.) "Apa ovv fir] KaOcuSw/ULev (09 K&lt;U &lt;&gt;i XOITTOI " So then
let us not sleep even as the rest/ After &lt;o?, K&lt;U is wanting in
A 13 N 1 and in the Vulgate (Codex Amiatinus); but it is found in
D F K L N 3 , in the Vulgate, Peshito, and several of the fathers.
It is found in similar clauses, 1 Cor. ix, 5 ; Ephes. ii, 3 ; 1 Tliess.
v, 13. The authorities for the omission are about as valid as
those for the insertion.

"Apa is inferential, such being the case, and ovi&gt; is collective
and argumentative; then, therefore, as things are, let us in
consequence of our being so. Klotz, Devarius, ii, pp. 181-717;
Donaldson, Cratylus, $ 192. As we are sons of the day, and
are not sons of the night, let us, I and you, not sleep sleep
and night go together, but sleep and day are incompatible.
Sleep is the image of spiritual lethargy and indifference, with
out earnestness or activity. " The others " are the unbelieving
world around them, that cared for none of these things, wrapped
in a profound slumber, never awakened to the reality of the
soul s condition and prospects, and the spiritual consciousness
so wholly sunk into torpor and death as to be unsusceptible of
saving impressions. See under Ephes. v, 14. Compare Matt,
xiii, 13, 14, 15.

a\\a ypi]yopwiJ.ev KUI w lfaojmev " but let us watch and be
sober." The clause is the direct positive contrast to the
previous negative one. The verb yp&gt;/yopto&gt;, used as a present,
is from the perfect of the verb eye/pco, eypvyopa. Buttmann,
vol. II, pp. 114, 115: Phrynichus, ed. Lobeck, p. US. For

184) COMMENTARY ON ST. PAUL S [CHAP. V.

the use of the subjunctive, see Winer, 11, 4. Wakefulness is
enjoined by the apostle, on himself, and all his fellow-believers.
The verb v^o^ev may be from y&gt;/ + e0 = efr, Sanscrit ap, water,
der nodtt nicht yetrunken hat, connected with cbrius and
(Benfey, Wurzellex., vol. II, p. 75). Thomas Magister says vi
rf? orav [J.t6i]s e/rro? ij . . . ypriyopel orav e/cro? VTTVOV fj. Let
us who are not in the world s great dormitory not only be
wakeful and ever on the alert, but also wary in our vigilance,
serene and circumspect in thought and act, neither dreaming
on the one hand, nor suddenly thrown off our guard on the
other hand, unbeguiled by "dreams and fantasies," dveiparwv
KUI (fiavracrlas (Chrysostom) ; as the same father remarks, "for
even by day if one watches, but is not sober, he will fall into
numberless dangers" COOTTC y/);/yop?/&lt;rea&gt;9 eTr/Toccn? &gt;/ i^^^t? GCTTII .
Mark xiii, 35, 30, 37. This is probably not strictly correct,
for the two verbs are taken as being nearly synonymous,
as Huther on. 1 Peter v, 8 ; but the second is rather the result
of the first, and cannot exist without it. There may be a
watchfulness devoid of that self-discipline which is implied
in sobriety. Then follows the confirmatory illustration

(Vcr. 7.) oi yup KdOevSovres VVKTOS KaOevSovcru , KOI OL
jULeOva-Ko/uLcvoi VVKTOS /uLcOuovcrtv " for they that sleep sleep in
the night, and they that be drunken are drunken in the night."
The last half of the verse is rendered in the Claromontane Latin
et qid inebriantur node cbrii sunt. &gt;So Bengelsays, /uLeOuo-Koimai
notat act am; imeOvco statam vd habit urn. Macknight makes
the same distinction, " the first verb signifies the act of getting
drunk, and the second the state." Similarly, Erasmus, Beza,
and Piscator. But the distinction does not seem to be tenable,
at least it serves no purpose to make it here. Compare John
ii, 10; Ephes. v, 18 ; Rev. xvii, 2. Both verbs represent the
same Hebrew word in the Septuagint, n? the first, how
ever, in its Piel form istf. The second Greek term is
often used figuratively with ul/ma in the Septuagint, and
also in the New Testament, as Rev. xvii, 0. As the verb
is repeated in the first half of the verse, the variation need
not be insisted on in the second half. The Vulgate has
d qai cbrii sunt, node ebrii sunt the stress of the sentence
lying on the repeated WKTOS. By many the verse has been

VEK. 7.J FIIIST EPISTLE TO THE THESSALONIANS. is:,

taken in a figurative or spiritual sense. Thus Chrysostom,
" the drunkenness of which he here speaks is not that from
wine only, but that also which comes from all sins. For wealth
and the lust of possession is a drunkenness of the sou], and so
is carnal lust (o-ayxaVwi/ epws), and every sin you can name is a
drunkenness of the soul." Then he says, " Sin is a sleep,
because in the first place the vicious man is inactive with
regard to virtue, and again because he sees everything as a vision,
he views nothing in its true light, but is full of dreams o TT\OVTO&lt;
oi up, jj Soga, TTUVTOL T romi Ta." The illustration is repeated
by (Ecumenius and Theophylact, and is virtually adopted by
Baumcrarten-Crusius, Koch. Hofmann,&c. Baumgarten-Crusius

O O

thus gives it, " Defect in spiritual life and immorality, belong to
the lightless condition, therefore not to you"; or as Hofmann,
"with those who sleep and get drunk it is night." Pelagius
explains, qui dormicrunt obi It I vuvt xvi; curac qvoqm iu-
cbrlant inentcrn. Augustine is still more decided, i/ocft m
diccns iitiqaitatc iii, in qua llll obdormiunt en pirndu i*t&lt;i
tcrrena, &c., (Enarrat. in.l t*. LSI, vol. IV, p.2102,0/&gt;em, Gaume).
]&gt;ut it is better to take the words in their natural sense, the
meaning being that in ordinary experience night is the common
time for sleep and for drunkenness. The repetition of the verbs,
as subject and predicate, shows, as Lunemann remarks, that H&gt;K-
ro? is only a designation of time. The verse is thus a familiar
illustration of the use and abuse of night. Admonct indecorum
atqi .c turpc e*se dormirc mcdio die &lt;tut inebrlari (Calvin).
Peter s disclaimer was, "these men are not drunk, seeing it is
but the third hour of the day" (Acts ii, L"&gt;) ; and in his second
epistle he brands some persons as guilty of an uncommon and
aggravated sin, "that shall perish in their own corruption,"
viz., " that count it pleasure to riot in the daytime " (ii, 13).
Sleep and drunkenness belong to the night season, it is the
natural time for the one, and it is for many reasons taken
advantage of for the other. Believers, on the other hand, are
to be wakeful and sober, are not to be like the rest, ol \onroL
who are of the night in every sense, it being their element and
sphere. What is true of sleepers and drunkards literally is
true in a higher and more awful sense of those who want
spiritual illumination. See under Gal. v, "20.

186 COMMENTARY ON ST. PAUL S [CHAP. V.

(Ver. 8.) ;}/*? Se t}/mepa$ ovres wfawimev " but let us as being
of the day be sober." By the emphatic jy/xdV he identifies
himself with his readers, and by Se he passes to contrasted
conduct. The participle has a quasi-causal, or what Schmal-
fold calls a temporal-causal force (p. 207), "inasmuch as we are
of the day," an argument to be sober and to arm ourselves. See
under verses 5 and G. The Peshito inserts tli.o, " sons," and
some expositors, as Estius, Whitby, Schott, &c., needlessly do
the same, and mar the idiom. See under verse 5. It would
seem that &gt;J we pa and rj/uepa are kept distinct in the para
graph, the first being the definite day of the Lord, and the
second the present period of illumination and activity. This
sobriety, in which the mental powers are preserved in strict
discipline, is necessary, and yet it is not enough to be never off
our guard, there must also be the assumption of armour XXa
Set Kal Ka6o7r\ie&lt;r6ai (Chrysostom).

evSvcrdfJievoi Owpaica Tr/erreft)? /ecu ay/iTrqs KOI TrepiKe^aXalav
\7rlSa crwTtjpia? " having put on the breast-plate of faith and
love, and for an helmet the hope of salvation." Not merely
indidi (Vulgate). The past participle describes the action as
just preceding the state inculcated by the verb, or contem
poraneous with it. Winer, 45, 2. He has said in verse 6, "let
us watch and be sober " ; and now, assuming that believers are
watchful, he repeats, " let us be sober." Sobriety is self-
restraint, self-discipline, indispensable to our getting the benefit
of the armour which we are to assume. An armed man not
watchful, an armed man undisciplined, will soon be seized and
vanquished. The figure of a Christian soldier is common with
the apostle (2 Cor. x, 4 ; Ephes. vi, 11 ; 1 Tim. vi, 11 ; Sept., Is.
lix, 17). Perhaps the idea of watching suggested that of being
armed for defence, the underlying thought being that we must
not be so subdued, and so kept in spiritual captivity, that the
day of the Lord should surprise us. Resistance against evils,
which are apt to overpower and fetter us so as to throw us
into unpreparedness for the Advent of the Master, is the soul
of the figure the being armed not for aggression but for
safety.

The three genitives, mWeeo?, ayce?n/9, crwT&gt;ipias, are without
the article, as being well known and unique terms, and by

VER. 8.] FIRST EPISTLE TO THE THESSALONIANS. 187

correlation they cause the governing substantives, OwpciKa,
TreptKefiaXaiav, also to want the article, and that in eases
" where the governing noun might seem to require the definite
form." Winer, 19, 1; Middleton, Greek Artirle, p. -1-8, ed.
Rose. For the use of the verb woven , compare Herod., vii,
218 ; Xenoph. Cyroi&gt;., vi, 4, 2; Wisdom, v, 17; Ephes. vi, 11 ;
Rom. xiii, 1 2.

In the phrase OwpaKa TTICTTCWS K&lt;U dyaTny?, the genitives arc
those of apposition. Winer, 59, 8. Faith and love are the
defence of the person. The breast-plate or coat of mail covers
the heart, the helmet or military cap defends the head. H/TT*?
is a Qwpa, for it is a faith which reali/es one s position, its
dangers and its means of safety ; which grasps the truth, and
is filled with its living power ; steady in its dependence on the
Master, and in its conscious union with Him ; heroic from His
example, and self-sustained by His presence. AyaV;/, which
with 7T/o-n9 forms the KapSio&lt;f&gt;v\a, is a love which lives in
self-consecration; which does all duty, and bears all trial from
paramount affection to Him; being knitted to Him, and,
through Him, to all that bears His image. These in their
combination form an armour of mail tempered so that no
weapon can pierce it; a harness through whose joints no arrow
can find an unsuspected entrance (1 John v, -I, "&gt;).

"And for an helmet the hope of salvation." The genitive
a-wrijpia? may be taken as that of object, not the basis on which
hope rests, but the object which it embraces, or what it desires
and expects. See under i, 3. o&gt;T/p/a, used in the abstract,
has its most comprehensive meaning, of deliverance from sin
and death, from all the penal and polluting effects of the fall
a deliverance incipiently and partially enjoyed now, and to be
fully and finally possessed at the Second Advent. The hope of
such salvation covers the head in the day of battle, preserves
from despondency, nerves to face danger, and braces up under
fatigue and difficulty by fixing the gaze on the glorious issue
which is no uncertainty, as is told in the following verse. " It
is not possible that one fortified by such armour as this should
ever fall" (Chrysostom), or as Theodoret pithily puts it, yerecr&o
(5e tj/uLiv Kpdvos nfipcr/es &gt;/ r/;? eTn/yyeA/xe^ cra&gt;7v;/o/a? eX-Tn?.

What keeps believers sober, vigilant, armed, and thus pre-

188 COMMENTAEY ON ST. PAUL S [CHAP. V.

pared, is the possession of the three primary graces, faith, love,
and hope, arranged as in i, 3. See under it. When these are
in lively exercise, the soul is ever wary and watchful, ever
prepared for the Master s coming, nay, longing for it faith
believing it, love embracing it, hope ardently anticipating it
and then the day will not overtake us unawares or as a
thief.

Between this and the somewhat corresponding passage in
Ephes. vi, 13, &c., there are some points of difference. First,
in the Epistle to the Ephesians, there is a fuller description of
the defensive armour the girdle, the sandal, and the shield,
omitted here, are there mentioned. Secondly, there is also
mention in that epistle of an aggressive weapon the sword.
And, thirdly, there is some variation in the explanatory terms
there it is the breast-plate of righteousness, but here the breast
plate of faith and love, the distinction between them being that of
process and result ; there it is the helmet of salvation, but here
the hope of salvation ; and the shield, not enumerated here, is
there called the shield of faith. Heart and head being such
vital organs are selected as needing special and fitting defence,
the shield as well as the breast-plate being said to be faith ;
the idea of self-defence is common to both. " Salvation " is
also exchanged for the "hope of salvation," the difference
being that between salvation, partial now but consciously
enjoyed, and the prospect of a perfect salvation in heaven, so
that the various figures are not to be pressed too closely, as in
Chandler s paraphrase or Gurnall s Christian Armour. For
the meaning of the military terms see under Ephes. vi, 14, 17.

( Ver. 9.) OTI OVK cOeTo i]fj.a^ o Oeo? ei$ opyy jv " because God
did not appoint us to wrath." Alford calls this verse epexe-
getical of e\7riSa a-wryplas, but it rather assigns the ground of
that expression the basis of the "hope" given first in a nega
tive and then in a positive form. It is not a new motive for
watchfulness (Musculus), nor yet generally a motive to assume
the armour mentioned, as the Greek fathers, (Ecumenius and
Theophylact. Nor is on to be rendered " that " as if it intro
duced the contents or object of the hope (Hofmanu). Rom. viii.
20, 21, is not in analogy, for there eV e\7riSi has no object
genitive attached to it as here. In this use of the verb r

VBR. 9.] FIRST EPISTLE TO THE THESSALONIANS. 180

that with an accusative of person followed l&gt;y e&lt;V pointing out
the object, nva el? rt, there is a species of Hebraism, at least
the Hebrew verbs onr, rve* or :nj are used similarly with ^ Thus
in Sept., Ps. Ixvi, 9; Is. xlii, 15; JIT. ix, 11; xiii, 10; Kxek.
xiv, 8 ; John xv, KJ ; Acts xiii, 47 (rtOeiKu (re y &lt;/&gt;(7&gt; s -); 1 Tim.
i, 12 (OtfJievos ei? SiuKOviav) ; 1 Peter ii, 8 (V b KU\ creOtja-ai ).
See under iii, 3. God did not appoint us to wrath, to be the
victims of it, or to suffer under it, though we had sinned
against him and were by nature children of wrath. The ///&lt;! s -
are those who believe, and therefore escape the awful penalty.
The indefinite aorist refers to a past period, though not perhaps
to the eternal decree, but to its embodiment in time or its
temporal manifestation. See under i, 10. We are destined not
to punishment, to "death" or " destruction " (2 Cor. vii, 10;
Philip, i, 10), nor to mere escape but to positive blessing. In
sending the gospel and giving us His Spirit, God did not sc-t
us out for wrath. O/jy&gt;/ is divine wrath against sin, the con
verse of t Xcox-. The one implies the other, love to the sinner,
opyi l to his sin.

uXX e&lt;V 7rpnrotr)&lt;Tiv trwTtiplus om TOV \\vpiov &gt;//,uu Ii/eroil
XpTToi7 " but to the obtaining of salvation through our Lord
Jesus Christ." For the various meanings which Trcpi-oit/rri^
and its verb may bear or which have been assigned to them, see
at length under Ephes. i, 11. The verb denotes to acquire for
oneself (Gen. xxxvi, (j ; Prov. vii, 4 ; Is. xliii, 21 ; Acts xx, 2&lt;s ;
also in the classics, Thucyd., iii. 102 ; Xenoph., Cyrop., iv, 410 :
Herod., i, 110 ; vii, ;~2). In the Definitions ascribed to Plato,
the words occur, crarrif/o/a, TrepiTTOtrja-ts aft\a/3) i$. The meaning of
consematio is sometimes attached to the word, as in 2 ( hron. xiv,
13, where it represents the Hebrew " ? ; in Heb. x, 39, "to the
saving of the soul" ; but it is needless here to give this meaning
and make the following genitive that of apposition. Acquisition
therefore is the probable meaning of the noun, as in 2 Thess. ii, 14,
"Whereunto he called you by our gospel e&lt;V Trepnrolva-iv oof;/?";
Heb. x, 30. Hesychius defines it by TrXeo^acr/xo?, KT*]&lt;rt&lt;f. In
Ephes. i, 14; 1 Peter ii, 0, the word represents the Hebrew
nSjp s&gt; and the noun is collective in sense (Exod. xix, 5 ; Dent,
vii, G; xiv, 2 ; Matt, iii, 17). The Latin versions rightly and
simply have in acquixitionem salutis. See under previous

190 COMMENTARY ON ST. PAUL S [CHAP. V.

verse. God s appointment was that we should obtain salvation,
deliverance from the o/oy&gt;/, with final acceptance and perfection.
The Greek fathers do not give any definite assistance as to the
precise shade of meaning. Generally, Chrysostom and GEcume-
nius give the result, &lt;f that he might save us." Theodoret has
*iva crtoTtjpias aia)&lt;Tfl KOL oiiceiovs ctTrofa ivtj, and Theophylact
merely exchanges the noun for the verb and adds KCU cruxrfl
God did appoint us to obtain salvation, and this being so, that
salvation comes not as an immediate gift, but

Sia rou Kvpiov v/uLMv Irja-ov XpKTTOu "through our Lord Jesus
Christ. The clause is not to be connected with eOero (Estius),
but with the words immediately before it, to obtain salvation.
Nor does it refer to the securing of salvation (Hofmann), for
the participation of it is the present thought. Nor does it
mean, through his doctrine (Grotius), nor through faith in Him
(Liinemann), but through Himself through His mediation,
and, as the next verse shows, especially through His atoning
death. This is the uniform doctrine of Scripture. Salvation
having God for its source, has Christ for its medium. Only
through Christ is God known and accessible to us, and only
through Him are spiritual blessings conferred upon us by God.
See under Ephes. i, 7, and for the meaning of those proper
names see under Ephes. i, 2, and under Gal. ii, 10. "Through
our Lord Jesus Christ "-

(Ver. 10.) rov GLTroOavovTO? virep JHJLWV "who died for us."
inrep has preponderant authority, Trepi being found in B N 1 , 17,
a similar difference of reading occurring in other places. The
clause points out the process by which salvation is obtained,
through His death not His teaching or example, but His death.
Not that the clause is properly causal, as the participle in that
case would have wanted the article. Donaldson, 492. It
simply describes the death of Christ in immediate connection
with our obtainment of salvation, and as showing its precious-
ness and certainty.

f lva e lre yptiyopw/mev e lre tcaOevSw/mev a/u.a crvv airrw fy)&lt;Ta)ju.ev
" in order that whether we wake or sleep, we should together
live with Him." f Iva points out the great purpose of His
atoning death. The compound e lre follows generally the con
struction of the simple ei, and it may be connected with a

VER. 10.] FIRST EPISTLE TO THE TIIESSALONIANS. 191

subjunctive. Nor may such a connection be called unclassical,
though it is not the ordinary usage, at least among Attic prose
writers, panels admodum loci*. Klotz, Demriu.s, ii, 501. The
usage is admitted by Thomas Magister, ov //era VTTOTUKTIKOV Ot ,
7r\y]v 7rl TU&gt;V avOvTTOTaKTWv olov el \u.(3u&gt;/uLui (p. -07). In Plato
occurs the phrase e /re -n? app]v e /re -n? Q?j\vs $ (Dc Lcgibiis,
xii, 9 i), p. 958). See the first note of Stallbaum on tlie
point, vol. X, p. 399; that of Wex, Antiy., vol. II, p. INT; and
that of Poppo (Thucydides, i, 139) ; Hermann DC P&lt;trti-
cula av. Though the optative in such a case be commonly
employed, the subjunctive in the secondary clause may, as
Winer suggests, be the result of conformity to the subjunctive in
the principal clause ( 41, 2 c, note 2). The purpose of Christ s
death is our life, and that life is independent of the states
implied in ypjfyopoyxey and KaOevJw/uLev ; we may be in the one
condition, or we may be in the other, it matters not, we shall
together live with him, for on the certainty and reality of this
life waking or sleeping has no influence.

But what is the meaning of the alternative clauses, " whether
we may sleep, whether we may wake" ? (1) The opinion of
Musculus, Aretius, Whitb} , and Fell, which is, whether He
comes during the day when we are awake, or during the
night when we are asleep, cannot be entertained. This explan
ation is wholly meaningless and unsatisfactory, and is also out
of harmony with the solemn statement, and it does not relieve
us from the difficulty of a change of meaning in the verbs. (-2)
Nor can the verbs be taken in an ethical sense, as in the
previous paragraph, verses 6-8. For the declaration is that
they who being in darkness are asleep, shall be overtaken by
the day of the Lord as a thief in the night. To be asleep in
this spiritual sense is to be in death, and such a state is wholly
incompatible with the possession or prospect of the life
described in f iva ^O-W/JLCV. (3) The opinion proposed but
not adopted by Alford is sufficiently refuted by himself.
His statement is, "To preserve the unity of metaphor we
may interpret in this sense, that our God died for us, that
whether we watcfl, are of the number of the watchful, that is,
already Christians ; or sleep, are of the number of the sleeping,
that is, unconverted we should live." Thus it would be,

192 COMMENTARY ON ST. PAUL S [CHAP. V.

" who died that all men might be saved," " who came not to
call the righteous only, but sinners to repentance." There is
to this interpretation the great objection that it confounds the
01 \ot7Tol with the #&gt;u7?, who are definitely spoken of as set by
God, not to wrath, but ei? irepnroL^cnv erwrypia?. And the ex
pression would be a rough and somewhat misleading statement
of the general purpose of Christ s death; but its special purpose
toward himself and his fellow-believers is the aspect of it
present to the apostle s own mind. (4) The words are to be
taken in their figurative sense, the first as descriptive of phy
sical life, and the second of physical death. The meaning of
the first verb is changed from its ethical sense, and the second
is equivalent to Kot/macrOai in chap. iv. Compare Matt, ix, 24 ;
Sept., Ps. Ixxxviii, ; Dan. xii, 2. Chrysostom says, XX ercpov
eKei TOV VTTVOV &lt;p*]&lt;j\ Kcu cTepov evTotvOci. The first verb will thus
correspond with " we who are alive and remain," and the second
with those " who are fallen asleep." The verb ypqyopetv, how
ever, is nowhere found in the sense of to live, and it gets such
a meaning here only from its immediate contrast with KaQcvSw,
and the employment and meaning of both are shaped by the
following fyj(T(jOju.ev. Besides, the two verbs do not simply
signify living and dying in themselves, but the first expresses
life in its spiritual attitude of watchfulness and preparedness
for the Lord s coming, and the second describes that condition
or form which death has assumed through the mediation and

atonement of the Lord Jesus (iv, 14). Compare Matt, xxiv, 42;
xxv, 13 ; Rev. iii, 2, 3 ; Titus ii, 13.

There is, as has been said by De Wette, a want of per
spicuity in this necessary change of sense, but the signification
is apparent. Von Geiiach s observation, that the sleep of death
is itself a portion of the curse of the sleep of sin, however true,
does not explain the change of meaning in the two verbs, and
would introduce a confusing reference. The final cause of
Christ s death is wholly uninfluenced by these two states,
living or dying; they who survive have no advantage over
those who sleep, they who sleep are waked up to a higher
life.

djuia vvv avTM fyo-wjULev " we should together live with Him."
The connection of ajma has been variously given. (1) Hofmann

VER. 10. J FIRST EPISTLE TO Till-: THESSALONIANS. 193

and Riggenbach take the whole clause as one thought, "together
with Him," that is, in closest union with Him. Such is pro
bably the purport of the Authorized Version, and the other
earlier English ones. But it does not need d/ua to express this
idea. (2) Bengel takes d/ma in a sort of temporal sense siiiml.uf
Jit adventus. Tottim in*titutarii cut, Trcp] TW \povwv but this
idea neither suits the train of thought nor the connection, (o)
The adverb d/ua is suggested by the two states described in the
previous clause. They who die before the Advent are severed
from them who survive till that period, but both parties in
spite of this separation shall be in company as a band of con
temporaries living with Christ (iv, 17). "A/xu is together, that
is, "in one society" (Rom. iii, 1 2). It refers immediately to
the connection of believers with one another, and not to their
union with Christ, which is expressed by mV iV^. That we
should live is the great purpose of His death, and the life is
plainly an existence above and beyond the life that ends in
sleep. The waking and sleeping have immediate reference to
the Second Coming, and the life purposed (7ra Corns is in con
nection with the same period. The entire paragraph points to
this grand destiny, it underlies all the teaching from verse l.:&gt;
of the previous chapter; the dead rise and the living are changed
when the Lord descends, and both together shall be for ever
with the Lord. So that the notion of Miiller and Hofinann,
that the living with Christ is that which is enjoyed now the
living being united to Him, and the dead being asleep in Him
though true in itself, falls short of the full meaning of the
declaration before us. The starting-point was the relation of
the dead and the living to Christ s Second Coming, ignorance
or misconception of that relation having filled the Thessalonian
church with sorrow over departed friends and kindred, and the
paragraph now closes with an annunciation of the comforting
truth that the dead and the living, though severed in the
meantime, are so comprised in the final purpose of our Lord s
atoning death that both of them at His return are united, live
as one company, and in fellowship with Him. As the result of
His death for them they live, life in every form and in every
sphere of their nature being secured for them by the surrender
of His life for them; they shall together live for ever with Him

194 COMMENTARY ON ST. PAUL S [CiiAr. Y.

in His presence, and in communion with Him. Of that life,
so blessed and unending, His presence is the primal element
and the " chiefest joy" (Rom. xiv, 8, 9 ; 2 Cor. v, 9). Zj jarMjmev
is a more definite and expressive term than the earo/ueOa of
iv, 17; John xiv, 19; Col. iii, 8, 4.

(Ver. 11.) Afo TrapaKaXeire aXX?/Xou5 "wherefore comfort
one another." This verse is the inference from the foregoing
section 810. ovv = quod qiiwm ita sit, Sio = quamobrem,ut etiam
hoc aptius ducts res conjungat. Klotz, Decor his, II, p. 173.
See under Gal. iv, 31. The Claromontane Latin has exhorta-
mini, the margin of the English version has " exhort," and this
rendering is allowed by Turretin, Pelt, De Wctte, Peile, Koch,
( onybeare, Hofmann, &c. It is a favourite word of the apostle,
and its precise meaning in any place can only be gathered from
the context. As the exhortation in this place has comfort for
its theme, the verb is better taken, as in iv, 18, as meaning
" comfort," and the entire preceding context necessitates or at
least suggests such a meaning. Even the edification com
manded in the following clause requires this meaning of comfort,
as Pelt supposes, vt ejus *it effect UN. Baumgarten, Rosen-
miiller, and Schott would combine both meanings. Theodoret
explains by \lsvxaywyetTe. The hortatory part begins in verse
G, passing, as Liinemann remarks, into the consolatory, and the
10th and llth verses are parallel to iv, 17, 18. The discussion
of these momentous themes was brought on by the perplexity
and sorrow of the Thessalonian church : they were not to
grieve over departed fellow-believers, and the grounds of com
fort are then distinctly set before them. The first portion of
the paragraph ends with "wherefore comfort one another;"
while the second portion, prolonging the illustration on some
points in a more ethical form, leads to the same result, followed
up by a similar practical inference, " wherefore comfort one
another." There is need of comfort under bereavement, but all
true comfort lies in these utterances of the apostle, and they
were to ply one another with them. In a word, this wonderful
paragraph starts with the monition " that ye sorrow not," and,
after opening up the grounds of consolation in the death, re
surrection, and final return of Jesus securing the union of His
people with Him as Saviour, representative, and pledge, and

VER. 11.] FIRST EPISTLE TO THE THESSALONTANS. \&lt;\:&gt;

their communion with one another it ends with the charge

comfort one another." This is the only place where the
authorized version renders a\\i i\ov$, "yourselves together,"
Luke xxiii, 12, and xxiv, 14, being somewhat similar; the
usual translation is " one another," or " among themselves " or
" yourselves," c.

K(U OlKo8o/ULlT 1$ TOV VCt, K&lt;10W$ K(U 7T(HtT " and C(lify OTIC

another, even as also ye are doing." The figure in the verb is
common with the apostle. See under Ephes. ii, 20, where the
figure of wo? Oeov is developed at length. Compare 1 Cor. iii,
9, 1G; viii, 1; x, 2*3 ; 2 Cor. vi, 1G. The phrase elf ruv era,
" the one the other," is not without parallel in later classical
writers, as Lucian, Dionysius Halicar., Plutarch, Arrian, and
also in Theocritus, /&lt;/. ///. xxii, G5. Examples may be found in
Kypke, vol. II, p. 339. Compare Plato, DC Ley., &lt;--K pw &lt;" ru (I,
]&gt;. G2G c), and see the remarks of Winer, $ 2G, 2 l&gt;. The phrase
is in meaning equivalent to XX&gt;/Xoi/9 ol K&lt;tQ tr (Ephes. v, 33).
But this natural sense is too simple for many. The \vords will
not bear the meaning assigned by Faber, &lt;&gt;&lt;/ iinnm ^/in\ to a
man no one omitted, td^s 1 tW? ; nor that given by Whitby,
"edify yourselves into one body," etVey; and still less that ]n-o-
posed by BAickert so as to show, the one the other, that it is
Christ as the foundation on whom the building should be
reared, e?n TM evi ; such an idiom would be without example
(Romerb., vol. II, p. 249). All these proposals conjecture &lt;/V
for el?.

And they did not need to begin obedience to this injunc
tion as to mutual comforting ; they were doing it ; it had
already been their practice, and the counsel virtually implies
praise for previous work, and encouragement to proceed with
yet profounder mutual sympathy. For KaQw? see under Ephes.
i, 4; KaOw KCU as in 1 Cor. xiii, 12 ; xiv, 34. Klotz, Devur ni.*,
II, G35 ; Winer, 53, 8. In several earlier verses of the
epistle, as in iv, 1, 10, the apostle has a similar allusion to the
Thessalonian church as having commenced to do what he is
enjoining upon them. The church had set itself in earnest to do
the Master s will, and the apostle urges not only a continuous,
but a still fuller compliance. Calvin s remark is s&lt;&gt;&lt;! nc i i&lt;li--
&lt;ifni eorain wegligentiam perstringere *irnvl &lt;//&lt;/ / cu*

196 COMMENTARY ON ST. PAUL S [CHAP. V.

facere quod prcvcipit. Verum quae nostra est ad bonum seg-
nit-ies, qui optime omnium sunt animati, stimulis tamen
semper indigent.

The apostle has been enjoining the duty of mutual com
forting and edification, and he turns now to one special
form in which his counsel could be obeyed. The connec
tion proposed by Chrysostom is peculiar, " rulers stir up
opposition, so do physicians, and parents, and so does the
presbyter ; he who is rebuked is sure to become an enemy."
But this connection is far-fetched and is probably a reflection
from the commentator s own times and experience. For he
suffered for his fidelity and died a virtual martyr. This other
proposed connection has apparently a similar origin, to wit, the
desire of the laity on the smallest encouragement to become
teachers. "And lest they should imagine that he had
raised them to the rank of teachers by bidding them edify one
another, he has subjoined this all but saying, I give leave even
to you to edify one another, for it is impossible for a teacher to
say everything." Similarly QEcumenms and Theophylact. Such
a connection presupposes a state of things which, in any extreme
form at least, could scarcely have existed at that early period in
he Thessalonian community. There is no clear trace of any such
difference as Olshauseii supposes, between the church and its
rulers ; and verse 27 does not distinctly imply it. Hofmann s
remark is also beyond the context " forget not in your activity
what you owe to the office-bearers." All we can say is that if
there were any untoward tendencies to neglect the duties now
to be enjoined, the injunction would be read with a special
point and significance. The apostle, naturally and without any
polemical motive, turns from mutual edification to those whose
special function it was to instruct the church.

(Ver. 12.) Epo&gt;To&gt;juey Se V/JLUS, a8e\(pol " Now we beseech
you, brethren." Ae marks the transition to another theme. On
the verb, see under iv, 1. This brief preface shows the special
earnestness with which he utters the counsel now to be given.
On obedience to it depended, in no small measure, the peace
and the spiritual prosperity of the church.

etfiei Gll TOf? KWTTlWVTaS V VjJ.lv KCtl 7TpOl &lt;TTa/UieVOV$ VfJiCOV V Kup/ft)

KOI vovOerovvra? vfAus "to know them that are labouring among

VER. 12.] FIRST EPISTLE TO THE THESSALONIANS. 1!7

you, and are presiding over you in the Lord, and arc admon
ishing you." As the absence of the article in the two last
participles shows, the same class of persons is described in the
three clauses, and they are characterized by their functions,
or, as the use of the participle shows, by their actual exercise
of those functions. More generally, they are described as
" labouring among you." In the verb KOTTUIW (KOTTO?,
KOTTTO)) lies the notion of severe toil, exhausting labour. It
is applied again and again to ministerial industry (Rom. xvi }
12 ; 1 Cor. xv, 10 ; Gal. iv, 1 t ; 1 Tim v, 17). The Christian
ministry rightly discharged is no sinecure, it is the highest and
hardest of human enterprises; the reward is proportionate.
It is sometimes followed by ? defining its object, as in Philip.

11, 1(&gt; ; Col. i, 29 ; or its final purpose, 1 Tim. iv, 10 ; Rom. xvi,

12. Ei/ is sometimes used to mark its sphere or its spirit, but
here it seems to have a local reference, Inter ? f o.s (Vulgate) ;
not as Pelt (in wbi-t*), in your hearts; nor as Hofmann, "on
you," as its objects, ut ipni vcri jlcrcnt Christiani. The clause
being somewhat vague in reference is defined by the following

one

Kcti 7rpoi &lt;TTaiu.ei ovs vfjLwv ei&gt; K vpiw "and arc presiding over
you" (1 Tim. v, 17). These presidents are the class designated
generally as they who are labouring among you. The labours
here recognized are not those of hearty zeal and fatiguing toil
on the part of any in the church who might spontaneously
undertake them, but are specially those of the presbyters. Two
functions are assigned to them, labour and presidence ; they
wrought among them, and they were over them; laboured in
virtue of being presidents ; their presidency was therefore no
idle or neutral oversight, no mere position of preferment and
honour. The church could not exist in order and usefulness
without some species of government, law being essential to
liberty, superintendence and control being indispensable to
harmony and development. The phrase eV Kup/o), notjuvante
Domino (Schott), marks the sphere of presidency in Him, in
union with Him, in harmony with His authority and pur
poses, not " lording it over God s heritage," but in an adminis
tration "distinct from, and not subordinate to, civil government."
The explanation given by Chrysostom, and more distinctly

COMMENTARY ON ST. PAUL S [CiiAr. V.

put by Theodoret, is wholly wrong TO Se Trpoia-raimevovs V/ULWV
ev Ki/p/w avT\ vTrepeuxo/uevovs VJULWV, &c. Examples from
Josephus of the participle governing the genitive may be found
in Krebs, p. 346. Justin Martyr describes the work of the
president in his day.

KOI vovOerovvras v^as " and admonish you." The verb sig
nifies to put in mind, to correct by word a word of encourage
ment, or a word of remonstrance (yovQeriKo\ \6yoi, Xenoph.,lfew.,
i, 2, 21), though it does also signify correction by deed (pd/38ov
vovOeTtja-ts, Plato,Z)e Leg., 700 t ( ). See under Ephes. vi, 4; Trench,
ftynon., 32. This admonition is another element or sphere of
the labour referred to in the first clause. It implies teaching,
but means particularly, practical counsel, suggestion, and
warning ; earnest, pastoral instruction ; unwearied, tender, and
watchful guidance in the midst of trial, struggle, and tempta
tion (Ephes. iv, 11). In this way the apostle describes the
presbyters of the Thessalonian church as labouring, their labour
being superintendence and admonition, not two distinct offices
held by different individuals, but combined apparently in one
"warning every man, and teaching every man in all wisdom, in
order to present every man perfect in Christ Jesus " (Col. i, 28).
And these they are charged first to know, eioevut. The verb
seems to mean, to know emphatically, like jn;, almost equiva
lent to recognize (Fiirst, llcb. LCJ ., sub voce) ; other senses
have been assigned which usage will not warrant. They were
to know their office-bearers, that is, not simply how it was
with th cm, or what they had in them, but in themselves, in
their position and duties in effect, so to understand their value,
as to esteem them highly in love. Compare 1 Cor. xvi, 18,
where e7riyivwo~Kw is used (eTriyivtccrKeTe ovv TOV? TOIOVTOVS) ; and
for somewhat similar Hebrew usage compare Ps. cxliv, 3 ; Prov.
xxvii, 23 ; Nahum. i, 7.

(Ver. lo.) KUI iiyel&lt;r6ai airovs v7rpK7rpicr(rw$ ev ayuTDj Siuru
epyov avrwv "and to esteem them very highly in love for their
work s sake." As De Wette, Limemaim, and Ellicott have re
marked, the sense of the clause depends on the connection of ev
ayonrfl. If it be kept in what seems its natural position, the
meaning will be, " regard them very highly, and that in love,"
love being the element in which this superabundant esteem is

VEIL 13.] FI11ST EPISTLE TO THE TIIESSALONIANS. 109

to embody itself. So Theodore t, Estius, Grotius, Do Wot to,
Koch. Or ev dyd-rrtj may be joined more closely to the verb, as
the Vulgate, habcatw illos abundantius in cJiaritatc, " esteem
them in love very highly/ So several Greek fathers, Be/a,
Pelt, Schott, Olshausen, Hofmann, Riggenbach. Neither con
nection is free from difficulty, for, in the first mode, the neutral
verb which means to reckon or hold must signify emphatically
to regard with esteem, and would require, therefore, some sup
plement as Trepi TrXe/oi/o?, Theodoret changing it in explanation
into TrXe/oi o? avrovs df-toure r/yui/9 ; and, in the second mode, a
supplement is also indispensable, which (Kcumenius inserts
thus, rjyetfrOat avrous diov$ rov dyaTrdcrOat , Chrysostom simply
saying, //&gt;/ cc7rXo)9 ayaTrare aXX vTrepK7repi&lt;T&lt;Toi&gt; wcravet TT&lt; tides
Trare/oa?. There is, however, no strict example of such a
construction. Some quote TL TOVTO i]yi)&lt;rw ei&gt; Kpirrci -lob
xxxv, 2), and the phrase ei&gt; TOIUVTU opyii t\ci&gt; occurs
(Tlmcydides, ii, 18), but neither of these instances is analo
gous. The sense, however, seems to be what the second mode
indicates.

The reading of the Received Text, v-n-cp cKTrepirro-ov, has
good authority, as it is found in A ]) :] K L N ; the ending
01? has in its favour B D 1 F ; the w? might have been
changed into ov as being the more common form. Thr
compound adverb, which is quite in the apostle s style, is
to be taken with cV uydiry. See under iii, 10. (Ecumenius
remarks 7roXX&gt;/ ot // eTrrratn? TOU v TT e p KOI TOV e K. The,
presidents wore to be held in love very abundantly " for tlioir
work s sake " ; that work was so momentous in itself the
care of souls and it was to be performed so thoroughly,
that it could be characterized as toilsome labour (Hob.
xiii, 17). They who felt the spiritual benefit of such work,
such presidence, and such practical counsels, belonged to a
church so blessed in its pastorate that they were surely under
no common obligation to cherish deep regard and love for the
presbyters, to whom such affectional esteem must have been
very welcome as a recognition of their ardour and self-denial,
and a proof that their efforts had not been in vain. Indifference
and indolence on the part of church rulers preclude, therefore,
all claim to this affection. To claim or extort it in virtue of

COMMENTARY ON ST. PAUL S [CiiAr. V.

the office is to miss or forfeit it it must be won by the ear-
nest discharge of duty.

etprjvevcrt cv kavrols " be at peace among yourselves." The
English version and the Syriac Peshito, with codex N 1 , supply
an unauthorized "and." This verb, with the exception of
Mark ix, 50, is found only in the Pauline writings. Though
there is no connecting particle, the clause is not so wholly dis
connected from the previous part of the verse as Limemann
supposes. Next to knowing and loving those who were over
them in the Lord was the duty of preserving internal peace,
and the injunction prepares the way for the more detailed and
special inculcations of the following verses. The reflexive kavrols
is used for the reciprocal aXXj/Xo*? (Col. iii, 13; Ephcs. iv, 32;
1 Peter iv, 8). The permutation, as Kuhner remarks, has no
other cause quam ut varietur oratio. Gr. Gr., vol. II, 028 ;
Winer, 22, 5. Xen. Mem., ii, 6, 20, &lt;j&gt;QovovvT&lt;s cavroig
/uLiirovari^ aXXtyXou?. A different reading, ev avroi?, is found
in D 1 F ^ and some minuscules, in the Syriac, A 7 ulgate, and
some of the Greek fathers ; but eavrois is warranted by
A B D 3 K L, in ipsis being employed in the Claroinontane
Latin. The other reading is not therefore to be adopted, though
Theophylact says ypafarai KUI ev avrols. It was probably felt
that the very short injunction appeared awkwardly between
the larger entreaties immediately before and after it in verses
11, 13, and 14. Nor could even that reading bear the inter
pretation of the Syriac ^ocnSOL QluA1, or of the Vulgate,
paccm habcte cum eis, that is, " be at peace Avith the presi-
sidents." So also Theophylact and Luther, Calvin, Zuingli,
Balduin, a-Lapide, Fromond, and others, guided by the
Latin version. Chrysostom, like the Peshito, apparently
connects the clauses, " for their work s sake be at peace
with them." Theodorct puts it, KCU JULIJ avriXtyeiv
Trap avrcov \eyo/uivoi$. But to sustain such a meaning
avrCcv would be requisite (Rom. xii, 18) ; and the injunction of
peace in regard to the presbyters would not be suitable, for
submission would be enjoined, as in Heb. xiii, 17. Zuingli
proposes another rendering, " in or through them ye have
peace" ; but even allowing the reading avrois, this version
would require a different order of the words. Peace was a

VER. 14.] FIRST EPISTLE TO THE THESSALONIANS. -J01

blessing essential to growth and usefulness; the want of it
destroyed edification ; jealousies, alienations, turmoil lead to
ultimate extinction (1 Cor. vii, 15; xiv, 33; Gal. v, \~&gt; ; Ephes.
iv, 31 ; 2 Thess. iii, 10; 2 Tim. ii, 22 ; James in, 14, Hi).

(Ver. 14.) 7rapaKO\ov/uLv 3e v/uus, aoe\/W " Now we exhort
you, brethren ;" ot being transitional. This address is to the
brethren, believers in general. The apostle has alluded to
those who held office and wrought and counselled; but his
mind is not wholly occupied by them, or their official preroga
tive. The church itself must act as well as its officers; the
presbyters do not so represent the church, or are not so identi
fied with it, as to preclude congregational industry and
co-operation. Duty lies on them which they cannot devolve
on their rulers. From the time of Chrysostom, however, who
says without any argument vryoo? 7-01/9 apxovra? SiaXeyerai, this
charge has been taken as addressed to the office-bearers. The
Greek fathers have been followed in this interpretation by
Estius and Fromond in the Catholic church, and by Benson,
Bloomfield, Macknight, Conybcare, and Peile. But the words
are addressed to the ct^eX^o/, parallel to the aSe\&lt;f&gt;oi in verse 12,
or generally to the members of the church. Conybcare lays a
wrong emphasis on i /xa9, " but you, brethren (that is, rulers) I.
exhort." The order of the words will not bear that exegesis,
and the repetition of vovOeretTe, and the charge in verse 27, will
not sustain it. The allusion to the rulers comes to an end
when a new clause intervenes be at peace among yourselves,
you, the people and the address in this verse has the same
continuous congregational reference. Nor is the verse to be
regarded as taking up what had been said in verse 1 1, which
is the h tting inferential conclusion (ou&gt;) to the previous sec
tion. The first injunction is

vovOereire rou&lt;? ardicTOvs "admonish the unruly." For
the verb sec verse 12 and under Ephes. vi, 4. Ara /crop is
found only here in the New Testament, but the adverb and
verb occur in the second epistle the adverb (2 Thess. iii,
0, 11), and the verb (2 Thess. iii, 7). It means out of rank;
a soldier in rank is reray/xtVo?; OLTOKTOI are ov raxOevre^
inordinati (Xenoph., Mem., Ill, 1, 7; Plato, De Ley., vii,
800 c). See Sturz, Lex. Xenoph., sub voce, vol. I, p. 455.

202 COMMENTARY ON ST. PAUL S [OiiAr. V.

The term naturally came to denote men lawless in life or disor
derly (Plutarch, De Piter. Ediic., 7). See Ast s Lex. Platon., sub
voce, vol. I, p. 298. The translation of the Peshito is too vague,
and so is the explanation of Chrysostom and his followers,
who class under the epithet all who do contrary to the Avill of
God as the drunken, the riotous, the covetous, KU\ iravres ol
ap-apravovreg. But it is plain that the apostle does not include
all sinners under the epithet, which is intended to specify a
certain class. From the use of the word in the second epistle,
" the disorderly " appear to be those whose minds and habits
had become unhinged from their misapprehension of the near
ness of the Lord s coming; those who were neglecting the
duties of common life, and had ceased to maintain themselves
by such honest labour as characterized the apostle himself
when he sojourned among them. See under iv, 11, 12; 2
Thess. iii, 6, 12.

Trapa/uivOeio-Oe TOV$ oAcyox/^xou? " comfort the feeble
minded." For the verb see under ii, 11. The compound
adjective occurs only here in. the New Testament, though
it is found in the Septuagint, Is. liv, G; Ivii, 15; Prov.
xviii, 14 ; in Artemidorus, iii, 5, Sia TO oXiyo^svyov. The
verb occurs also in Isocrates (p. 392 I). Who the feeble
minded are has been disputed. One can scarcely apply
the epithet to those who from a sense of sin despaired of
divine mercy, or, with Theodoret and Theophylact, to those
who had not courage to endure trial or persecution, the
latter, after Chrysostom, comparing them to the seed that fell
on the rocky ground. The reference, considering the strain
of the previous context, is to the class who were inclined to
" sorrow as those who had no hope," who had not grasped the
great truth of the safety of the dead as propounded by the
apostle so Theodoret in one of his explanations and they are
distinguished from the weak generally in the following clause.
Hermann s objection that theirs was a case of error and not of
faint-heartedness, nicht Kleinmuth sondern Irrthum, is of no
weight, as Kiggenbach remarks, for the error led to feeble
mindedness. They, then, who were faint-hearted and could
not realize the hope of immortality and resurrection at the
Master s return, so as to be filled with the sure and certain

VEIL 15.] FIRST EPISTLE TO THE THESSALONIANS. 203

prospect, were to be comforted not to be chidden as dull, or
rebuked as sceptical, but to be encouraged.

avre^ea-Qe ru&gt;v aa-Qevwv "support the weak" tiii*tinete in-
Jirinos (Claromontane). The verb is used only in the mid
dle in the New Testament (Luke x, 0; Acts iv, 0; v, 15;
1 Cor. xi, :&gt;(); Sept., Prov. iv, G; Is. Ivi, 2, 4, (&gt;). From
signifying " to hold against " literally, or " stand firm
against," it came to signify "to hold on by" or "to keep
close to," and thus "to care for, to assist." Thus the Greek
fathers generally understand it (1 Cor. xi, :&gt;()). The weak are
not the physically infirm, but the weak in faith or in other
Christian graces, roiV dcrOei din Tus Trcpi T&gt;JI&gt; TT KJTIV (Thcophylact).
Rom. xiv, 1 ; xv, 1 ; 1 Cor. viii, 7, 11, \ l. Pelagius explains
by sustinete nu.per credentes, qui nondiim aunt cunju nuil i.
Those whose faith had not risen to that ascendency which
governs and inspires the whole nature, or whose knowledge had
not acquired clearness and symmetry, who had not come to the
riches of the full assurance of understanding, or a perfect and
unshaken confidence and hope, were to be helped and not
frowned upon; were not to be neglected, but cherished with
assiduous and kind painstaking

/maKpoOu/meiTe Trpos TraiTa? " be long-suffering towards all."
The verb is opposed to ogvOv/uLeii , and denotes that mild and
patient temper which does not easily take offence, which is not
excited to immediate anger by hasty words or deeds, which
does not fly into a rage when one s zeal is thwarted or his
motives disparaged, but bears and forbears in the midst of pro
vocation. And this spirit was to be exercised TT/OO? 7ra/T?.
The reference is limited to the three classes specified in the
verse the unruly, the faint-hearted, and the weak by Chry-
sostom and Theophylact, Koppe, De Wette, liofmann, and
Jowett. But it is better to take it as unrestricted all men and
not all fellow-believers. Long-suffering towards all with whom
one is brought into contact in the church and out of it is
enjoined. See under Ephes. iv, 2.

(Ver. 15.) )6pctre /a?/ T&lt;? KCLKOV O.VT\ KCIKOVTIV\ MTTOOW "see that
no one render evil for evil to any one." The optative form cnroool
is found in some codices ; cnroSoitj is read in D 1 , but there is no
ground for accepting it. EXe-Tre^//?/ is commoner in the New

COMMENTARY ON ST. PAUL S [CHAP. V.

Testament than the formula commencing this verse, which is
found, however, in Matt, xviii, 10 ; Mark i, 44, and also among
classical writers. Gayler, p. 316, 17; Phryniclms, ed. Lobeck,
p. 345. A.7ro8a) is explained at length by Winer, De Verborum
cum Praepositionilnis Compositor um in N. T. Usu, part IV,
which treats of verbs compounded with a~o. The original
reference is to what one possesses, KUKOV, and out of which he
gives, in return for what he got, KUKOV. The exhortation is
general, and with an individualizing application to the church
and to every member of it without exception. The cautionary
form of the charge shows that it was needed, that they were
living in the midst of inducements to cherish retaliation. De
Wette argues that because the apostle does not write n$ V/ULWV,
he implies that revenge could not be imputed to believers, and
enjoins that the better among them were to labour to prevent
its outbreak in others. But the apostle is writing to the
church, VJULWV being implied, and what power could they have
to restrain vengeful words and acts in the case of others
around them ? The recency of their conversion made it
possible, if not probable, that, on the part of many, the habits
of heathen times had not been wholly surmounted. Compare
Matt, v, 30, &c. ; Rom. xii, 17 ; 1 Pet. iii, 9. All retaliation
is forbidden, and the prohibition is peculiar to Christianity
(Koch). See under Ephes. iv, 26, 27. It is needless to say
with Schrader that the prohibition refers to the heathen
from whom believers had so much to endure, though they
are also included. The negative is followed by the positive
inculcation

aXXa TrdvTore TO ayaOov SicoKere " but always follow after
what is good." The precise meaning of uyaOov has been dis
puted. Lunemann and Riggenbach take it to mean morally
good, ^ittlick Gute ; Koppe, Flatt, Schott, and Olshausen
regard it as the beneficial or the useful; Hofmann and
Holier, " what is good for one " ; Beza, Piscator, Pelt, and
Baumgarten-Crusius view it as special beneficence. As it
is opposed to KO.KOV, evil embodied in word or act, it will
naturally mean the opposite, or good embodied in word or
act, and this comprises all the other opinions, for it is what is
morally good according to the divine law, and must from its

VKII. 1C.J FIRST EPISTLE TO THE THESSALONIANS. 205

nature tend to his good who receives it. See under Gal. vi, 10;
Ephes. iv, 28. And this good was not to be studied accidentally
or periodically, they were not to be surprised into it, nor yet
driven away from it by provocation Train-ore oiwKere, pursue it
always, neither intermittently nor languidly they were t&lt;&gt;
set their soul upon it. This verb is often followed by an
abstract noun (Rom. ix, 30, 31 ; xii, 13; xiv, 1!) ; 1 Cor. xiv, 1 ;
Heb. xii, 1-t; Sept., Ps. xxxiii, 15; Prov. xxi, 21). It is similarly
used in Plato, and sometimes with the contrast ovre J/oVc/r
oure (fieuyeiv (Gorg. t 507 B). The next clause is read in the
Received Text

KCU ci$ aXX&gt;/Xou? Kdi cts 7ravTCt$. Kai, however, is doubt
ful. In its favour are B K L N 4 , very many mss. the Philoxe-
nian Syriac, the Amiatine codex of the Vulgate, and the Greek
fathers. Tischendorf inserts it in his second and seventh
editions. But it is not found in Al) F S 1 , many mss., nor in the
Peshito, the Claromontane Latin, the Coptic and Gothic ver
sions. The evidence is thus rather against it, and it may have
been inserted for the sake of fulness, or for the balancing of the
two parts of the clause, On the other hand it might be left
out as unnecessary. The continuous pursuit of good was to
have for its objects not only the members of the church, or
a select circle of fellow-believers, but all men around them
even, as Theophylact says, KCU ei? Cnrta-rovs. Their Christian
beneficence was to be continuous in its exercise and universal
in its range. See under Gal. vi, 10. Compare Matt, v, 44- ;
Rom. xii, 17, 19.

(Ver. !().) \\avTore x^/pere "Rejoice always." This clause
is not detached from the previous exhortations, though they
have relatively others in view, and this is absolute or personal.
It means far more than salutation, lebt iminer u ohl (Bolten), or
semper bcne valete (Koppe). Joy springs from the possession
of present good. It is the natural result of escape, of conscious
safety, of deliverance from so great evil and peril and by such
a process as His self-gift into a condition so blessed as to give
the hope of living for ever with Him, implying assimilation to
His image, and an intense delight in His presence, and in
fellowship with Him. This joy is virtually connected with
faith (Philip, i, 25), it " is in the Lord " as its sphere (i, 0), and

206 COMMENTARY ON ST. PAUL S [CiiAr. V.

" in the Holy Ghost," by whose special influence it is created
and diffused ; joy unspeakable and full of glory (1 Pet. i, 8).
And they were to rejoice " always," their joy was not to be
spasmodic and intermittent, but continuous as the source of it
is unchanging, and even in days of trial and suffering though it
may be clouded, it is not to be extinguished, as it should be
independent of external incumbrances, and as " all things work
together for good to them that love God " (Rom. v, 2, 5 ; James
i, 2). See under Philip, i, 4 ; iv, 4. The close connection,
proposed by Chrysostom, between this verse and those pre
ceding it is, "when we possess such a soul that we avenge
ourselves on no one, whence, tell me, will the sting of grief
be able to enter into us ? " But this is too precise, though it
may be true, that had we a spirit so elevated, so disinterested,
and so Christ-like, we should rejoice evermore. The exhor
tation appears to be general, and is proposed to those who
from their history, position, and experience, might have many
causes of sorrow, or might find it difficult to cherish perpetual
gladness.

(Ver. 17.) (Wia\i7TTW9 Trpoo-evx^Oe " pray without ceasing"
(Ephes. vi, IS; Col. iv, 2 ; i, 3 ; ii, 13). This injunction is not
to be obeyed as to its external form, for on bended knees one
cannot always be. The apostle himself travelled and preached
as well as prayed ; but the journey and the sermon had their
birth, strength, and success in prayer. Did one only bear
in mind that God is benefactor, ever giving, and ever to lie
inquired of to give more, that we are always receiving and
therefore ought to be always asking, the precept would not
seem so strange as it does to some ; for what attitude is
more becoming, in our condition of close and constant depend
ence on God, than to be ever looking up and expecting an
answer the supply of our wants to-day only edging our appe
tite and intensifying all our yearnings for still larger supplies
for the morrow. It is not right therefore to say that this
command can be fulfilled only in idea it is a real and a
blessed privilege to pray always ; there is no place where
one may not pray ; no time when one may not pray ; no
blessing which one may not solicit ; no human being for
whom intercession may not be offered ; no step should be

VER. 18.] FIRST EPISTLE TO THE THESSALOXIAXS. 007

taken without asking divine counsel, and no enterprise
engaged in without invocation of the divine blessing. Theo-
dorct refers to the time of taking a meal and making a
journey as special periods for prayer. This injunction, "pray
without ceasing," the apostle did not think it necessary to
explain any more than the declaration " praying night and
day that we might see your face " (iii, 10) ; nor did lie seek to
show the congruity of both with the other and apparently
contradictory expression, " labouring night and day, because we
would not be chargeable unto any of you " (ii, !)). Prayerful-
ness therefore should always characterize us, that spirit of
devotion which ever realizes the nearness of (Jod and our
relation to Him, the heart filled with unspoken adoration,
and with those profound and struggling aspirations which
the apostle calls unutterable groanings. Prayer in its ful
ness comprises all this complex variety of emotions. So
great arc our wants and so weak is our faith, that the old
words are still true, "hitherto ye have asked nothing." The
precept is not fulfilled by observing set hours of prayer,
nor does obedience to it necessitate monastic seclusion
(Augustine, iv, 427). Chrysostom s connection is, that prayer
is the way or means of enabling one to rejoice evermore,
or as Theophylact adds, o yap eOiarOei? o/miXelv T&lt;&gt;&gt; OerTi will
always possess ground of joy.

(Ver. 18.) ev iravri evxapurreiTe " in every thing give
thanks." See under i, 2. The precept is universal in sphere,
as the two before it are continuous in time (Philip, iv, (i\
The phrase ei/ TTUVTI cannot mean at every time but in " every
thing." See 2 Cor. ix, 8, where iravrore is associated with it.
See under Ephes. v, 20 ; Col. iii, 22, 28. As there is no ex
ception, adverse things are not excluded. In the dungeon at
Philippi Paul and Silas sang praises unto God, and it is good
to be afflicted. There is nothing on this side of eternal pun
ishment that ought not to fill us with thankfulness. Thanks
especially for mercies for privileged existence ; for continued
means of grace ; for the growth of divine life in the soul ;
for what blesses us now ; for what is promised to bless us
through eternity, as well as for all that disciplines us for it
for all this should humble and hearty thanks be given.

208 COMMENTAEY ON ST. PAUL S [CHAP. V.

TOVTO yup Oe\t]/uia Oeou ev Xp^crxw If/crou 6^9 vfjLas " for this is
God s will in Christ Jesus toward you." The minor variation
of reading need not be noticed, ca-nv being found in D 1 E 1 F G.
The singular TOVTO seems to refer to the previous clause only, and
not also to the other clauses before it. Grotius and Schott
take in the clauses commanding prayer and thanksgiving, and
the precept enjoining joy is also comprised in the reference by
a-Lapide, Moller in De Wette, Jowett, and, with hesitation,
Alford. The apostle can scarcely have regarded all these pre
cepts as being so much in unity, that he might characterize
them by TOVTO. This 0^\t]/ma is not the decrctum divinum,
special or unique, as Schott supposes, though it may imply it,
such a reference would have required the use of the article
but it is God s will in its nearer form given or expressed for us.
The absence of the article may, as Ellicott suggests (iv, 3),
point out that thanksgiving is only one of many portions of
the divine will. The phrase cv X/MO-TW L/crot represents the
sphere in which this divine will exhibits itself. Theophylact
and (Ecumenius in their explanations exchange ev for Sta, as
if it denoted means or medium, Stu T*J$ TOV lya-ov ^pi&Tov
crwepytaf. E/? VJULU? is " towards you," and not, as the Vulgate,
in vobis.

(Ver. 19.) To Tlvev^a /mrj a-fSevvvre " Quench not the Spirit."
The verb often occurs, and means literally " to put out a fire or
a light" (Matt, xii, 20; xxv, 8; Ephes. vi, 1C; Heb. xi, 34-;
Sept., Is. xlii, 3; Lev. vi, 12 ; Job xxi, 17). Its tropical sense
is evident, rrjv ayair^v (Song of Solomon viii, 7) ; Ttjv yapav
(Joseph., B. Jud., vi, 1, 4) ; Ovjmdv (^Elian., Hist. Var., vi. 1; Plato,
De Leg., 888 A) ; TO e/m^vrov irvev^a (Galen, De Theriac., i, 17) ;
cnroar^tjvai TO TTVCVJULO. (Plut., De Defect. Orac., p. 419 B). The
word is also applied to the wind, and there are similar phrases
in the Latin classics. Wetstein in loc. The Trvev/ua is viewed
as a flame, "He shall baptize you with the Holy Ghost and with
fire " (Matt, iii, 11). Compare Acts ii, 3 ; xviii, 25 ; and in 2 Tim.
i, 6, avafajrvpetv is the opposite of (r/Bevvvre. To Hvevjua is the
Spirit of God, and this meaning is not to be diluted in any way.
This Divine Being dwells in the hearts of believers; their
bodies are His shrine. He is the Enlightener, Purifier, Inter
cessor, Comforter, Sealer, the Earnest, the First Fruits. The

VKII. 20.] FIRST EPISTLE TO THE THESSALONIANS. 200

figure in the verb is striking, and did the verse form part of a
series of ordinary practical counsels, it might mean that the
Spirit within us as Quickener and Sanctifier was not to be
thwarted by unthankfulness (Calvin), or, as the Greek fathers,
by an unholy life, by sprinkling water upon it or not supplying
oil (Chrysostom). The joy, the prayer, and the thanksgiving
enjoined in the previous verses are the fruit of the Spirit, and
He Himself, the Divine Producer and Sustainer, is now referred
to in person. The verse would thus be nearly parallel to Ephes.
iv, 30. But the following context suggests a more special
signification. The apostle seems to refer to the Spirit in His
extraordinary manifestations, so frequent in the church at that
early period, and one of them he specifies in the following
verse. Some of these are described in 1 Cor. xii " word of
wisdom," " word of knowledge," " faith, 1 " gifts of healing,
" working of miracles," " prophecy," " discernment of spirits,"
" divers kinds of tongues," " interpretation of tongues," " diver
sities of gifts, but the same spirit," " these all wrought bv
one and the selfsame spirit," " dividing to every man seve
rally as he will." Those gifts of the Spirit appearing in the
church were not to be rudely repelled, for they were " given
to profit withal." We do not know the state of the Thessa-
lonian church, so that it is perhaps too much to say with
Olshausen, on the one hand, that the apostle had no presenti
ment that the Thessalonians were in danger of becoming a prey
to fanaticism, though this was the case later, as is seen in the
second epistle, and too much to deny on the other hand, with
Hofmann, that there was any disinclination to spiritual utter
ances. The counsel is general, but may imply that there was
a tendency to repress such spiritual utterances, from a rigid
love of order and dread of irregular and infectious enthusiasm,
for all these gifts were liable to abuse. From the abuse they
were not to argue against the use, or forbid the genuine because
of the spurious manifestation.

(Ver. 20.) H/oo^^e/a? /u&gt;/ egovOevetre " despise not propho-
syings." The verb, literally " to set at nought," is found in
various parts of the New Testament; the other form, egouScvovv,
being found in Mark ix, 12, ovOev being also a later form of
ovdev (Lobeck, Phrynichus, p. 182). For an account of the rank

210 COMMENTARY ON ST. PAUL S [CiiAr. V.

and office of the TT/OO^/T*/? in the New Testament, see under
Kphes. ii, 20, and iv, 11. The prophet was next in honour and
position to the apostles ; he was a teacher directly inspired by
the Holy Ghost, uttering, suddenly and consciously, and with
strange power, revelations which had not of necessity in them
any disclosure of the future. The prophet s impulse was under
his own control, and his teaching was to "edification, exhortation,
and comfort." His special function was toward them which
Relieve it was not to- win converts, but to promote spiritual
progress, though not specially or exclusively, for there belonged
to him the awful power of laying bare men s hearts and character
by flashing a sudden light upon them; and a plain man (tSuorw\
or an unbelieving man (aTricrrof), who felt his nature so read
would be so struck that, " falling down on his face, he will
worship God, and report that God is in you of a truth " (1 Cor.
xii, 14). Prophecy, therefore, in the primitive church, served a
vital and momentous purpose. Compare Acts xi, 27; xiii, 1;
xv, 32 ; xix, fi; Rom. xii, 0. Teaching, as distinct from prophe
sying, was more human and equable in its character " as the
reflective development of thought," was not so original, and
might not produce those instantaneous and alarming results.
These prophesy ings they were not to despise, but were ever to
welcome them as divine manifestations. The apostle gives
direction to the prophets themselves in 1 Cor. xiv, 20-33. A
proneness to set prophesyings and all such uncommon charis
mata- at nought might originate in the church, because either
impostors might make pretensions to the gift and lead the
simple astray by their false lights, or because fanatics might
become their own dupes, and give out for supernatural utterances
their own wretched delusions. But there is no ground for
supposing that in Thessalonica prophecy was depreciated in
comparison with the more dazzling gift of tongues, as was the
case at Corinth (1 Cor. xiv, 1, 5). We find Paul disobeying
prophecy, and the earnest dissuasives based upon it (Acts xxi,
4, 14).

(Ver. 21.) iravra r)e tJo/a/^Vre Ci but prove all things."
The particle oe is omitted in the Textus Receptus, and is not
found in A K 1 and many mss., nor in the Peshito or Coptic
versions, nor in many quotations in the fathers. But it is

VKR. 21.] FIRST EPLSTLE TO THE THESSALOXI.AXS. -&gt;\\

found in BDF K L tf :; , in both Latin versions, in tin- Philoxe-
nian Syriac, in the Gothic version, and in several patristic
citations. The genuineness is tlins amply supported. Sonic of
the fathers might omit it /)/&lt;&gt; lib^i lufi eifuntli, and it mi&lt;dit
fall out from being next to &lt;&gt;o in the following word, or he left
out from a desire to make the verse a terse and disconnected
maxim. The reading SoKifuifavreslias no real authority, nor has
KU} in connection with the next clause. The verb means, to
put to the test, to try whether a thing should he accepted,
"the proved becoming the approved." See 1 ( \&gt;r. iii, l:&gt;. The
injunction, begun by 3c after a negative clause, stands in anti
thesis to the previous command, and ~&lt;II&gt;T&lt;I is thus restricted
by the context. The clause by itself is an excellent maxim of
general significance and application, but the sense is fuirlv
limited to the subject in hand. "Do not put down the pn-
phesyings, but subject them to the proof r/W oY-nov -/;&lt;&gt;&lt;/,-
rem?- this beingsaid lest they should think that he had opened
the fttjfjut to all" (Chrysostom). What the test to he applied is
we are not here informed. In 1 ( or. xiv, :?!), .*&gt;(), 31, one rule is
given, prescribing the order and succession of the utterances to
prevent confusion. There was also a gift in the earlv church
the discernment of spirits, SictKpiareis irvev/jntruiv (1 Cor. xii,
10 ; xiv, 2!)). Ellicott, after Neander, would apply this injunc
tion specially to the class so gifted, but the text does not
directly warrant such a limitation. The church so admonished
would, however, fulfil the command in and through a ^(pio-^i,
if any of her members possessed it; if not, they must apply
their own spiritual discernment, which in those days of spiritual
enlightenment and fulness might be endowed with sufficient

o o

keenness of insight for the purpose. Compare the injunction
in 1 John iv, 1, SoKifJLa^ere r&lt;\ irvevfjuird a general injunction,
accompanied by a simple and decisive test, the confession of
Christ come in the flesh being proof of possessing the Spirit
of God, while the denial of this primary truth characterized
Antichrist.

TO KO.\OV vuTt xere "hold fast the good." For the adjective,
which is not here in result different from ayaQov iu v, L"&gt;, see
under Gal. vi, 9. Donaldson s Cmtylus, 334. For the verb,
compare Luke viii, 15 ; 1 Cor. xi, 2 ; xv, 2 ; Heb. iii, (5. Though

212 COMMENTAEY ON ST. PAUL S [CuAr. V.

there be no connecting particle, the clause seems to be naturally
joined to the one before it. The meaning will then be, " hold
fast that element or species of prophesying to which the epithet
KaXov is applicable." It is not a general or disconnected maxim,
though the clause is asyndetic, as if it meant, keep the good
you at present possess (Hofmann). On the other hand, Flatt
takes it as referring as much to the following clause as to the
preceding one. While it does refer especially to the clause,
" prove all things," and is its natural consequent, the testing-
being satisfactory, it may be regarded as transitional to the
more general injunction coming after it, KCI\OV suggesting its
antithesis Trovtjpou ; and /car^ere, " hold by," being opposed to
aTrexecrOe, "hold away."

(Ver. 22.) UTTO Travro? e tdov? Trovtjpov uTrexeG-Oe "abstain
from every kind of evil " (Rom. xii, 9). EOO? is originally
what presents itself to the eye figure, or form often used in
Homer of a human appearance; also in Luke iii, 22, crw/uLaTiKo)
Luke ix, 29, TO efoo? rov TT poo-coir ov ; John v, 37, oure
avrov ewpuKare , 2 Cor. v, 7, " we walk by faith," ov Sia
c tSov?, " not by appearance," the objects of faith being unseen ;
Xenoph., Cyrop., i, 2, 1, ct3o$ /uev KaXXfcrro?. In these cases
appearance is equivalent to form, and does not mean mere
semblance without reality. The Authorized Version reads, " all
appearance of evil," that is, avoid even what bears the aspect
of evil, though it may not be really evil, extern a species qua?, mall
sunpicionem conciiare pow?;/ (Wolf). This notion is found in
some of the older English versions in Wycliffe, in the Rheims,
and in Cranmer; Tyndale having, "all suspicious things," and
the Vulgate, al) omni mala specie. It is also adopted by
Luther, Calvin, Piscator, Grotius, Michaelis, Wordsworth, and
Webster and Wilkinson. But, as has been said, the antithesis
is not between what is really good and what is evil only in
appearance schei-n a meaning also which efSo? cannot bear.
But the noun may signify sort, kind, or species species under
the genus and the specie of the Vulgate is by many so under
stood : thus, elSos KCJLI yeVo? (Plato, Epin., 990 E). This is the
view of the majority of modern interpreters. See Wetstein in
loc. The Greek fathers seem to have entertained the same
view, as Chrysostom explains the clause after quoting it, //&gt;/

VEK. 22.] FIEST EPISTLE TO THE THESSALONIANS. iM.S

TOVTOU // eKeivov aXX UTTO TTUVTOS. This exegesis assumes that
Trovtjpou is a substantive ; but Bengel, Pelt, Schott, and Lasch
take it as an adjective, von jcdcr Boxen Art; ab omni specie
mala (Vulgate), and the Syriachas 1*~) CLD^ ^\D &lt;_!D. Bengel,
Middleton, Tittmann, and Schott contend that if Trovtjpov were
a substantive, it would have the article prefixed to it. But,
lirst, the article would be necessary if Trovqpov referred to some
distinct element of the Trarru in the previous verse; and,
secondly, the article is not necessary to abstract adjectives
when the totality of what is specified is not intended, but only
a part (Kiihner, .^ 480); KHKU KUI &lt;aar\p&lt;\ eirpugci 1 . TptTOv . .
cffe &lt;\ya6ov (Plato, Rep., IF, .*&gt;."&gt; 7 c). FFeb. v, 14. Chrysos-
tom, in one of his Homilies, has ovSev earni* KUKIU.S etoo? oTre/o
aro\/un]Toi . Then, thirdly, if Trovtjpou were an adjective, the
antithesis to TO KU\OV would be greatly weakened ; and, lastly,
an adjective would scarcely agree with cfoo? as signifying kind
or species. From every kind or form of evil were they to
abstain in thought and deed ; from whatever would prompt
them to retaliate