Bible Commentary (1871–1879 Edition) (continued)
PauTs Kindly Renieinbrawe 1 THESSALONIANS 1. of his Thessalonian Brethren.
Paul, after having planted a Sci ipture-loving Churcli, was obliged to flee by the Tliessalonian Jews who followed him thitlier. Timothy (who seetiis to have come to Berea separately from Paul aud Silas, cf. Acts 17. 10, with H) and Silas remainea there still, when Paul proceeded by sea to Athens. Whilst there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and " perfect that which was lacking In their faith " (ch.
3. lU); but "'Satan (prol)al>Iy using t!ie Tliessalonian Jews as his instruments, John 13. 27) hindered " liira {ch. 2. 18; cf Ac ts 17. 13). He therefore sent Timotheus, who seems to h.ive followed him to Athens from Berea (Acts 17. 15), immediately on his arrival to Thessalonica (cli. 3. 1) ; glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem
1o have come to Paul al Athens at all, though Paul had desired him and Timothy to "come to him with all speed" (Acts 17. 15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth Urst ; cf. Acts 18. 1, 5, " Wlien Silas and Timothy were come from Macedonia," The Epistle malfS no mention of Silas al Athens, as it does of Timothy (ch. 3. 1). Timothy's account of tlie Thessalonian Church was highly favourable. They abounded In fa and charity, and reciprocated his desire to see them (ch. 3. 6-10). Still, as nothing human on earth is perfect, there w<re some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (ch. 4. 11, 12). Some who had lost relatives by death, needed comfort and instrnction in their doubts as to whether they who died before Clirisfs coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (ch.
5. 5-7), as also against charity (ch. 4. ^10; r>. 13, 15). There were, too, symptoms In some of want of respectful love and subordination to their ministei's; othei-s treated slightingly the manifestations of the Spirit in those possessing His gifts (ch. 5. 19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was tlie object of the Epistle.
The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Acts 18. 5) soon after he arrived there (cf. ch. 2. 17) in the autumn of 52 a. d.
The TIME OF WRITING Was evidently immediately after having received from Timothy the ti«lings of their state
(ch. 3. 6) in the winter of 52 a. d., or early in 53. For it was written not long after the conversion of the Thessalonians
(ch. 1. 8, 9), while St. Paul could speak of himself as only takerxfrmn them for a short seasmx (ch. 2. 17). Thus this Epistle was first in date of all St. Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Tliessalonian Church. The plural first person "we," is used everywhere, except in ch. 2. 18;
3. 5; 5. 27. "We" is the true reading, ch. 4. 13. The English Version, "I," in ch. 4. 9; 5. 1, 23, is not supported by the original. [Edmunds.] The STYLE is calm and equable, in accordance with the subject-matter, which deals only with Christian duties In general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argumeijt. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles {e. g,, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith.
Still later, the Epistles from his Homan prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.
The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of St. Paul's writings in which no quotation occurs from the Old Testament.
"bishops" and deacons, which appears in the later Epis-
CHAPTEE I.
tles (Note, Philippians 1. 1 ; 1 and 2 Timothy). Yet he designates them by tlie honourable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers (ch. 5. 12; 2 Corinthians 1. 1; Galatians 1. 2). In—Implying vital union. God the Fatlier—This marks that they were no longer heathen, llie Loi-d Jesus—This marks that they were not
Ver. 1-10. Address: Salutation: His PKAYERFtJL Thanksgiving for their Faith, Hope, and Love. Their First Reception of the Gospel, and their Good Influence on all Around. 1. Paul—He does not add "an apostle," &e., because in their case, as in that of the Philippians (Note, Philippians 1. 1), his apostolic authority needs not any sul)stantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them (ch. 2. 6). On the other
Jervs, but Christians. Grace be unto you, aud peace that ye may have in God that favour and peace which men withhold. [Anselm.] This is the salutation in all the Epistles of Paul, e.xcept the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest MSS. support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from 1 Corinthians 1.3; 2 Corinthians nanil, in writing to the Galatians, among whom some had called in question his aposlleship, he strongly asserts it in the superscription. An undesigned propriety in the
Epistles, evincing genuineness. Sllvanus—a " chief man among the brethren" (Acts 15. 22), and a "prophet" [v. 32), and one of the deputies who carried the decree of the ,lerusalem council to Antioch. His age and position cause nim to be placed before "Timothy," then a youth (Acts
1.2. a. (Romans 1. 9; 2 Timothy 1. 3.) The structure of the sentences in this and tlie following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as If lie were seeking by words heaped on words to convey some idea
Iff. 1; 1 Timothy 4.12). Silvanus (the Gentile expanded form of "Silas") is called in 1 Peter 5. 12, "a faithful brother" (cf. 2 Corinthians 1. 19). Tliey both aided in planting the Thessalonian Churdi, and are tliercfore included in tlie acldn ss. Tliis, the first of .St. Paul's Episof his exuberant feelings towards theni. We— I, Sllvanus, and Timotheus. Romans 1. 9 supports .\i.vori> in t7-anslating, "Making mention of you in our prayers without ceasing" (v. 3). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the tles, as being written lieforo various evils crept into tlie chuiclies, is witliout tlie censures found in other Epistles. So realizing was their Christian faith, tliat they were able hourly to look for the Lord Jesus, nuto tlie Clinifh— Kot merely as in tlie Epistles to llomans, Ephesiaiis, Colossians, I'hlllpplans, "to the saints," or "the faithful at Thessalonica." Tliouih as yet tliey do not seem to have had tlie final Church organization undei pei-nument first. 3. work of faitU—the working reality of your fnilh ; its alacrity in receiving the truth, and in evincing ((self .by its fruits. Not an otiose assent; but a realizing/, tforA:-* ing faith; not "in word only," but in one continuous chain of " work" (singular, not plural, works), v. 5-10;
3»4
Persuasion of llie Tmlh and Sincerity 1 TIIESSALONIANS II. of Ihe Faith oj the Thessaloniant, an ensample to all believers now; of whom he speclfleo those "in Macedonia," because he had been there since the conversion of the Tliessalonians, and had left S.'.vanus and Timothinis there; and those in "Achaia," because he was now at Corintli in Acliaia. 8. from you soundefl
James 2. 22. So "the work of faith" in 1 Thessaloiiians
1. 11 implies its perfect develojrment (cf. James 1. i). . The Other governing suhs Cautives similarly mark respect-
Iveljthe cliaracteristic manifestation of the grace which follows each in tlie Kei»itive. Failh, love, and hope, are the Ihiie great Christian graces (ch. 5. 8; 1 Corinthians l:$.
. . . tlic word of tl«c Lord—Not tliat they actually became missionaries: l)ut they, \iy tlie report which spread abroad of their " faith" (cl Romans 1. 8), and by Christian merchants of Tliessuionica wl;o travelled in various directions, bearing "the word of tlie Lord" with them, were virtually missionaries, rpcoiiimeiiding the Gospel to all within reach of their influence by word and by example (v.'). In "sounded," the image is that of a trumpet
13). labour of love—The Greek implies toil, or troublesome latxtur, which we are sliinulated hy love to bear (ch. 2. 9; Revelation 2. 2). For instances of self-denying laiour.i of love, see Acts 20. 35; Romans IB. 12. Not here ministerial laboui"s. Those who slum trouble for others, love little
(cf. Hebrews (i. 10). patience translate, "endurance of hope:" tiie persevering endurance of trials wliich flows from "hope." Romans 15. 4 shows that "patier.ce" also nourishes "liope." Iiope in our Lord .Tesns lit., "hope 0/ our Lord Jesus," viz., of His coming (i;. 10): a hope tliat looked forward beyond all present things for the manifestation of Christ. In tlic sight of God—Your "faith, liope, and Icve" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts. [Gomarus.] Tilings are really what they are before God. Bengel takes this clause with "remembering." Whenever we pray we remember filliii <ith its clear sounding echo all the surrounding places, to God-ward—no longer directed to idols, so tliat we need not to speak any thing—to tliem in praise of your faith; "foriu. 9) they themselves" (the people in Macedonia, Acliaia, and in every place) Itiiow it already. 9. Strictly tliere should follow, "For they theiiiselves show of YOU," &c. ; but, instead, he substitutes that which was the instrumental cause of the Tliessalonians' conversion and faith, "for they themselves, sliow of tTS what manner of entering in we had unto you;" cf. i'. 5, which correspon<ls to this former clause, as d. 6 corresponds to the latter clause, " And how ye turned from idols to serve the living . . . God," &c. Instead of our having "to speak any thing" to them (in Macedonia and Achaia) in your praise (y. 8), "they llieinselves (have the start of us in speaking of you, and) announce concerning (so the Greek of 'show of means) us, what manner of (how effectual an) entrance we had unto you" (v. 5; ch. 2. 1). the living and true God—as opposed to the dead and /a?se gods from which they liad "turned." In the Englixh Version reading. Acts 17.4, "Of the devout Greeks a great multitude," no mention is made, as here, of the conversion of idolatrous Gentiles at Thessalonica; but the reading of some of the oldest MSS. and Vulgate singularly coincides with the statement here: "Of tlie devout and of Greeks (t)i2., idolaters) a. iirea.t multitude:" so in u. 17,"the devout persons," i. e.. Gentile proselytes to Judaism, form a separate class. Paley and Lachmann, by distinct lines of argument, support the "and." 10. This verse distinguishes them from the Jews, as v. 9 from the idolatrous Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians (1 Corinthians 1.7,8). His coming is seldom called his return (John 14. 3) ; because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the fiefore God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your . . . faith," &c., make me to prefer the former view, 'and—The Greek implies, "in the siglitof Him who is (at ouce) Go<l and our Father.'^ Knowin^^—Forasmuch as we know, your election of God—The Greek is, rather, " beloved by God :" so Romans 1. 7 ; 2 Thessalonians
2. 13. " Your election" means that God has elected yoii as Individual believers to eternal life (Romans 11.5, 7; Colossians 3. 12; 2 Thessalonians 2. 13). 5. our gospel—viz., the Gospel which we preached. ct Line—Greek, " was made," viz., by God, its Author and Sender. God's having made our preaching amojig you to be attended with such "power," is the proof that you are "elect of God" (v. 1). In power—in tlie el Rcacy of the Holy Spirit clothing us with power (see end of verse; Acts 1.8; 1.33; G. 5, 8) in preaching the Gospel, and making it in you the power of Hod unto salvation (Romans 1. 16). As " power" produces
Jaitfi; so "the Holy Ghost," love; and "much assurance" (Colossians 2. 2, fuU persuasion), hope (Hebrews 6. 11), resting on faith (Hebrews 10. 22). So failli, love, and tiope (v. 3). as ye know—Answering to the "knowing," i. e., as we know
(v. 4) your character as the elect of God, so YE know ours as pi-eaeliers. for your sake—The purpose herein indicated is not so much that of tlie apostles, as that of God. " You know what God enabled us to be . . . how mighty inpreachinj, the word . . . for your sakes . . . thereby proving that He had cfto.tedd). 4) you for His own." [Alford.] Itliink, first, oramerecoming6nc& again, his Son. . . raisedfrom the dead—tlie grand proof of His Divine Sonship (Romans froitt ch. 2. 10-12, that, in " what manner of men we were am-jng you," besides tlie power in preaching, there is included also Paul's and his fellow-missionaries' whole eon-
1. 4). delivered—rather as Greek, " Who delivereth us." Christ hath once for all redeemed us; He is our Deliverer ALWAYS, wrath to come—(ch. 5. 9; Colossians 3. 6).
whicli confirmed their preaching; and in this sense, the "for j'our sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, viz., so as to win those witliout (Colodsians 4. 5; cf. 1 Corinthians 9. 19-23). C. and ye—Answering to "For our Gospel," v. 5. followers— Greek, "Imitators." The Thessalonians in their turn became " enssimples" (v. 7) for othere to imitate, of the Lord who was the apostle of tlie Father, and taught the word, which He brought from lieaven, under adversities. [BenGRL.] This was the point In which tliey imitated Him and His apostles.^oy/ui witness for the word in much affliC' Hon: the second proof of their election of God (v. 4); v. 5 is the first (see Note, v. 5). received the word in much affliction—<Ch. 2. 14; 3. 2-,5; Acts 17. 5-10.) joy of—t. e., wrouglU by "the Holy Ghost." "The oil of ghulness" wherewith the S(m of God was "anointed above His fellows" (Psalm 45.7), is tlie same oil with which He, by the Kpirit, anoints His fellows too (Isalah-61. 1. 3; Romans
CHAPTER ir.
Ver. 1-20. His Manner of Preaching, and theirs OF Receiving, the Gospel; His Desire to have Revi.siTED THEJi Frustr.\ted BY S.iTAN. 1. For—confirming ch. 1.9. He discusses the manner of his fellow-missionaries' preaching among them (ch. 1. 5, and former part of V. 9) from v. 1 to 12; and the Thessalonians' reception of the word (cf. ch. 1. (5, 7, and latter part of v. 9) from
V. 13 to 16. yourselves—Not only do strangers report it, but you know it to be true [Alford] "yourselves." not in y/aln— Greek, "not vain," i. e., it was full of "power*
(ch. 1.5). Tiie Greek for "was," expres.ses rather "hath been and is," implying the permanent and continuing character of his preaching. 3. even after that we had Buflcered before—at Phillppl (Acts 16.): a circnmstance which would have deterred mere natural, unspiritual men from further preaching, shamefully entreated ignornlniously scourged (Acts 16.22,2;?). bold—(Acts 4.2$) Ephesians 6. 20.) in our God—The ground of our boldness in speaking was the realization of God as "OUB God." with much conteutlou~t. e., lit as of competitori
14. 17; 1 John 2. 20, 27. 7. ensainples—So some of the oldest MSS. read. Others, "ensample" (singular), the whole Church being regarded as one. The Macedonian Church of Fhllippi was the only one in Europe converted before the Thessalonians. Therefore he means their past couduct Is
In what Planner the Gospel 1 THESSALONIANS II. was Preached to the Tliessalonians.
The oldest reading In the Greek implies, lit., to connect one'* in a contest: striving earnestness (Colossians 1. 29; 2. 1). But here outivard conflict with persecutors, ratlier than inward and mental, was what the missionaries had to endure (Acts 17. 5, 6; Philippiaus 1. 30). 3. For—The ttround of his "boldness" (v. 2), his freedom from all "deceit, uncleanness, and guile;" guile, before God, self with another ; to be closely attaclted to another, willing—The Greek is stronger, " We were well content ;" " we would jtad;^/ hiive imparted," iSc, " even our own livef
(so the Greek for "souls" ought to be translated); as we showed in the su Herings we endured in giving you the Gospel (Acts 17). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment. Imitating Him who laid down His life for His friends, the greatest proof of love (John 15. 13). ye were —Greek, "ye were become," as having become our spiritual children, dear— Gree/i:, "dearly beloved." 9. labour and travail—The Greek for "labour" means hardship in bearing ; that for "travail," hardship in doing ; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue. [Grotius.] Zanchius refers the former to spiritual (see cli.3.5), the latter to manual labour.
deceit (Greek, "imposture"), towards men (cf. 2 Corintliiaus 1. 12; 2. 17; Epliesians 4. 14); uncleanness, in relation to one's self (impure motives of carnal selfgratiflcation in gain, v. 5), or lust; such as actuated false teachers of the Gentiles (Philippians 1. 16; 2 Peter 2. 10,
14; Jude 8; Revelation 2. 14, 15). So Simon Magus and Cerinthus taught. [Estius.] exliortatloii — The Greek means " consolation" as well as "exhortation." The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (cf. v. 11; Isaiah
61.2,3; 2 Corinthians 1.3, 4). ot—springing from—having its source in— deceit, &c. 4. as— according as; even as. laiowed Greek, "We have been approved on trial," "deemed fit." This word corresponds to "God which
1 would translate, " weariness (so the Greek is translated,
2 Corinthians 11. 27) and travail" (hard labour, <oi7). for —Omitted in the oldest MSS. niglit and day—the Jews reckoned the day from sunset to sunset, so that night is put before day (cf. Acts 20.31). Their labours with their hands for a scanty livelihood had to be engaged in not only by day, but by niglit also, in the intervals between spiritual labours, labouring Greek, " working," viz., at tent-making (Acts 18. 3). because we would not be chargeable Greek, "with a view to not burdening a,ny ot you" (2 Corinthians 11. 9, 10). prcae Ued unto you Greek, "unto and amofng you." Though but " three Sabbaths" are mentioned. Acts 17. 2, these i-efer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" (Acts 17. 4, where the oldest MSS. read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labours continued among the Gentiles fol some time, gathered in many converts, the Jews, pro* voked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessaloniea than three weeks (Philippians 4. 16). 10. Ye are witnesses —as to our outward conduct. God—as to our inner motives, liolily—towards God. Justly—towards men. unblamably— in relation to ourselves, behaved ourselves — OreeA-, " were made to he," viz., by Gotl. among you that believe—rather, " before (i. e., in the eyes of) you that believe ;" whatever we may have seemed in the eyes of the unbelieving. As v. 9 refers to their outward occupation in the world; so i'. 10, to their character among believers. 11. every one of yon—in private (Acts 20. 20), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize, as a father—with mild gravity. The Greek is, "His owy\ children." exhorted and comforted — Exhortation leads one to do a thing willingly; consolation, to do it joyfully [Benc.kl] (eh. 5. 14). Even in the former term, "exliortation," tlie Greek includes the additional idea of comforting and advocating one's cause: " encouragingly exhorted." Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deatlis of friends (ch.
trieth our hearts" below. This approval as to sincerity depends solely on the grace and mercy of God (Acts 9. 15
1 Corinthians 7. 25; 2 Corinthians 3. 5; 1 Timothy 1. 11, 12). not as pleasing—not as persons who seek to please men ; characteristic of false teachers (Gal.itians 1. 10). 5. nsed we flattering -words lit., " become (i. e., have we been found) in (the use of) language of flattery;" the resource of those who try to "please men." as ye know—"Ye know" as to whether \ flattered you ; as to " covetousness," God, the Judge of llie heart, alone can be " my witness." cloak of— i". e., any specious guise under which I might cloak " covetousness." 6. Lit., " Nor of men (have we been found, 5) seeking glory." The "of" here represents a different Greek word from "of" in tlie clause "o/you . . . o/ others." Alford makes the former (Grecft cz) express
abstract ground of the glory; tlie latter (n/jo) the cansrete object from wliich it was to come. Tlie former means originating from; the latter means " on the part of." Many teach heretical novelties, though not for gain, yet for "glory." Paul and his associates were free even from this motive [Grotius] (John 5. 44). we might Ijave been burdensome—i.e., by claiming maintenance (i». 9; 2 Corinthians 11. 9; 12.16; 2Tliessalonians3. 8). As, however, "glory" precedes, as well as " covetousjness," the reference cannot be restricted to the latter, though I think it is not excluded. Tramlate, "When we miglit have borne heavily upon you," by pressing you with 'the weight of self glorifying authority, and witft tlie burden of our sustenance. Thus the antithesis is appropriate in the words following, "But we were gentle (the opposite of ]]ressi}ig weightily) among you" (v. 7). On weig/U being connected with authority, cf. Note, 2 Corinthians 10. 10, "His letters are weighty" (1 Corinthians 4. 21). Alpord's translation, which excludes reference to his right of claiming maintenance ("wlien we might have stood on our (/i:!7'»i7i/"), seems to me disproved by v. 9, which uses the same Greek ivord unequivocally for "chargeable." Twice he received supplies from Philippi whilst at Tliessalonica (Pliilippians 4.16). as tile apostles — i.e., ns being apostles. 7. we were Greek, " we were made" by God's grace, gentle Greek, "mild in Ijearing witli the faults of others" [Tht.mann] ; one, too, who is gentle (though firm) In reproving the erroneous opinions of others (2 Timothy 2. 21). Some of the oldest MBS. read, " we became little children" (cf. Matthew 18. 3, 4). Others support the English Version reading, which forms a better antitlicsis to v. ti, 7, and harmonizes better witli wliat follows; for he would hanlly, in the same sentence, compare himself both to the " infants" or "little children," and to "a nurse," or rather, "suckling mother." Genflencss is tlie fitting characteristic of a nurse. among you— Greek, "in tlie midst of you," i. e., in our intercourse with you being as <y>ic of yimrselves. nurse a tackling mother. Ucr Greek, " henaum children" (cf. t>. 11). So Galatians 4. 19. 8. So— to be joined to "we wore willing" ; "As a nurse cherisheth, &c., so we were willing," &c. (Alkoki).] liut Bknokl, ".So," i.e., seeing (hat ue have tuch ((ffeclion for you. being a/r«>e<.loiia.tAly <U£lrouB 386
4 13). charge*!—" conjured solemnly," Ji'i., " testilying ;" appealing solemnly to you before God. 13. worthy of God — " worthy y>»)(r' (Colossians 1. 10); "worthily of the saints" (llonians 16. 2, Greek); " . . . of the Gosi pel" (Philippians I. 27); " . . . . of the vocation wherewith yo are called" (Ephesians 4. 1). Inconsistency wouUI cause God's name to be "blasphemed among tlie (Jentiles" (Uoinans 2. 24). Tlio Greek article Is emphalical, " Wortliy of thk God who is calling you." hnUt calleil—.So one of tlie oldest MSS. and Vutgate. Other oldest MSS., "Who callclh us." his kingilou* —to be set up at the Iord's coming, glory—tlial ye may share Ills glory (John 17. 22; Colossians 3. 4). 13. For thta cau»»—Seeing ye have had such leacliers (ii. 10, 11, 12)
Why Paul was so long Absent, 1 THESSALONIANS IH. andjjohy he was Desirous to See them.
[Bkkgbi.], " we also (as well as ' all that believe' in Macedonia and Achaia) tiiank God witliout ceasing ('always' ... 'In our prayers,' ch. 1. 2), tliat wlien ye received tlie word of God which ye heard from us (lit., 'God's word of bearing from us,' Romans 10. 16, 17), ye accepted it not as the w">rd of men, but, even as it is truly, tlie word of God." Alfokd omits the " as" ot Bnglish Version. But the "bj" is required by tlie clause, "even as it is truly." "Ye accepted it, not (as) the word of men (which it might times. Their hindrance of the Gospel-preaching to the Gentiles was the last measure added to their continually accumulating iniquity, wliich made them fully ripe for vengeance, for— Greek, "but." "But," they shall proceed no further, for (2 Timothy 3. 8) " the" Divine " wrath. has (sO the Greek) come upon (overtaken unexpectedlj' the past tense expressing the speedy certainty of the divinely destined stroke) them to the uttermost;" not merely partial wrath, but wrath to its full extent, "even to the finishing stroke." [Edmunds.] The past tense implies that the fullest visitation of wratli was already begun. Already in A. D. 48, a tumult had occurred at the Passover in Jerusalem, when about .30,000 (according to some) were slain ; a foretaste of the whole vengeance which speedily followed (Luke 19.43,44; 21.24). 17. But we—Resumed from t>. 13; in contrast to the Jews, v. 15, 16. talcen—rather as Greek, "severed (violently. Acts 17. 7-10) from you," as parents bereft of their children. So "I will not leave you comfortless," Greek, "orpliaiiized" (John 14.
ttave been supposed to be), but (as) the word of God, even as U really is." The Greek for the first " received," implies Blmply the hear ug of it; the Greek of the second is "accepted," or " wel omed" it. Tlie proper object of faith, it hence appears, It the word of God, at first oral, then for security against error, written (John 20. 30,31; Romans 15.
4; Galatians 4. dO). Also, that faith is the work of Divine grace, is implied by St. Paul's thanksgiving, effectually worketli also In you that believe—"Also," besides your accepting it with your hearts, it evidences itself in your
18). for a short time—lit., " for the space of an hour." "When we had been severed from you but a very short time (perliaps alluding to the suddenness of his unexpected departure), we the more abundantly (the shorter was our separation ; for the desire of meeting again is the more vivid, the more recent lias been the parting) endeavoured," &c. (Cf. 2 Timothy 1. 4.) He does not hereby, as many explain, anticipate a short separation from them, which would be a false anticipation ; for he did not soon revisit them. The Greek past participle also forbids their view. IS. Wlierefore—The oldest MSS. read, "Because," or "inasmuch as." we would Greek, "we ivished to come;" we intended to come, even I Paul—My fellowmissionaries as well .as myself wished to corae; I can answer for myself that I intended it more than once. His slightly distinguisliing himself here from his fellow-missionaries, wliom throughout this Epistle he associates with himself in the plural, accords with the fact, that Silvanus and Timothy stayed at Berea, when Paul went on to Athens; where subsequently Timothy .joined him, and was thence sent by Paul alone to Thessalonica (ch. 3.
lives. It shows its energy in its practical eflects on you ; for instance, working in you patient endurance in trial (v.
14; cf. Galatians 3.5; 5. 6). 14. followers— Gree;, "imitators." Divine working is most of all seen and felt in affliction, in JTudca—Tlie churches of Judea were naturally the patterns to other churches, as having been the first founded, and that on the very scene of Christ's own ministry. Reference to them is specially appropriate here, as the Tliessalonians, witli Paul and Silas, had experienced from Jews in their city persecutions (Acts 17. 5-
9) similar to those which "the churches in Judea" experienced from Jews in that country, in Christ Jesus— not merely " in God ;" for the synagogues of the Jews (one of wliich the Thessalonians were familiar with, Acts 17. 1) were also in God. But the Christian churches alone were not only in God, as the Jews in contrast to the Thessalonian idolaters were, but also in Christ, whicli the Jews were not. of your own coimtrymen—including primarily tlie Jews settled at Thessalonica, from whom the persecution originated, and also the Gentiles there, instigated by the Jews; thus, "fellow-countrymen" (the Greek
1). Satan Iiindcred us—On a different occasion "the Holy Ghost, the Spirit of Jesm" (so the oldest MSS. read). Acts 16. 6, 7, forbad or hindered them in a missionary design ; here it is Satan, acting perhaps by wicked men, some of whom had already driven him out of Thessalonica (Acts 17. 13, 14 ; cf. John 13. 27), or else by some more direct "messeiigerof Satan—a thorn in the flesh" (2 Corinthians 12.7; cf. 11.14). In any event, the Holy Ghost and the providence of God overruled .Satan's opposition to further His own purpose. We cannot, in each case, define whence hindrances in good undertakings arise; Paul in this case, by inspiration, was enabled to say, the hindrance was from Satan. Grotius thinks Satan's mode of liindering .Paul's Journey to Tliessalonica was by instigating the terra, according to Herodian, implies, not the enduring relation of fellow-citizenship, but sameness of country for the time being), including naturalized Jews and native Thessalonians, stand in contrast to the pure "Jews" in Judea (Matthew 10. 3G). It is an undesigned coincidence, that Paul at tliis time was suf Tering persecutions of tiie Jews at Corinth, whence he writes (Acts 18. 5, 6, 12}; naturally his letter would the more vividly dwell on Jewish bitterness against Christians, even as they—(Hebrews
10, 32-31.) There was a likeness in respect to the nation from which both suffered, t.tz., Jews, and ihose tlieir own coimtrymen; in the cause for wliich, and in the evils which, they suf Tered, and also in the steadfast manner in which they guffered them. Such sameness of fruits, afflictions, and experimental characteristics of believers, in all places and at all times, are a subsidiary evidence of tlie truth of the Gospel. 15. the Lord Jesus—rather as Greek, " Jesus THE Lord." This enhances tlie glaring enormity of their
Stoic and Epicurean philosophers to cavil, wliich entailed on Paul the necessity of replying, and sodetained him; but he seems to have left Athens leisurely (Acts 17. .83, 34;
IS. 1). The Greek for "hindered" is lit., "to cut a trench between one's self and an advancing foe, to prevent his progress;" so Satan opposing the progress of the missionaries. 19. For—Giving the reason lor his earnest desire to see them. Are not even ye in tiie i;resence of
Kin, that in killing Jesus they killed the Lord (cf. Acts .3.
14,15). their own—Omitted in the oldest M.S.S. prophet*—(Matthew 21. 3:?-41 ; 2:?. 31-37; Luke 13. 33.) persecuted us—ra Uier as Gree/c (see Afaj-firm), " By persecution drove us out" (Luke 11. 49). please not God i. e., they do not make'it their aim <o please God. He implies that with all their boast of being God's peculiar people, they all the while are "no pleasers of God," as certainly as, by the universal voice of the world, which even tliemselves cannot contradict, they are declared to be perversely " contrary to all men." Joshphu.s, Apion, 2. 14, represents one calling them "Atheists and Misanthropes, the dullest of barbarians;" and Tacitu.s, Histories, H. H, "They have a hostile hat red. of all other men." However, the contrariety. . . Clirlst—" Christ" is omitted in the oldest MSS. Are not even ye (viz., among others; the "even" or "also," implies that not they alone will be his crown) our hope, joy, and crown of rejoicing before Jesus, wlien He shall come (2 Corinthians 1. 14; Philippians 2. 10; 4.1)? The "hope" here meant is his hope (in a lower sense), that these his converts might be found in Christ at His advent (ch. 3. 13). Paul's chief" hope" was Jesus Christ (1 Timothy 1. 1). 30. Emphatical repetition with increased force. Who but ye and our other converts are our hope,
&.C., hereafter, at Christ's coming? For it is ye who ABB now our glory and joy.
to all men here meant is, in that they " forbid us to speak to the Gentiles that thej* may be saved" (v. 1(1). 16. Forbidding— (Vw/;, " Hindering us from sjieaking," &c. to fill up their gins nlway—Tending thus "to the filling up (the fall measure of. Genesis 15. 18; Daniel 8. 23; Matthew
CHAPTER III.
Ver. 1-13. Proof of his Desire after them in hu HAVING Sent Timothy : His Joy at the TiDinot 387
23. 32) their sins at all times," i. e., now as at all fornix-
Paul Testifielh his Love to the Thessalonians, 1 THESSALONIANS III. and Rejoices Heartily in their Well-doinif-
BRorcnx back Concernimg their Faith and ChaBITY: Prayers for them. 1. AVherefore—because of our earnest love to you (ch. 2. 17-20). forbear—"endure" the suspense. The Greek is lit. applied to a watertight vessel. When we could no longer contain ourselves in our yearning desire for you. left at Athens Hlone—.See nij' Introon the mission already, before Paul went to Athens: hence the " we," v. 1 {yote). to know—to learu the state of your faith, whether it stood the trial (Colossiaiis 4. 8). lest . . . have tempted . . . and . . . be—The indicative is used in the former sentence, the subjunctive In the latter. Translate therefore, " To know . . . ivhether Imply the tempter have tempted you (the Indicative implying that he supposed such was the case), and test (in that case) our labour may prove to be in vain" (cf. Galatians 4. 11). Our labour in preaching would in that case be vain, so far as ye are concerned, but not as concerns us so far as duction. This implies that he sent Timothy /)-o?n Athens, whither the latter had followed him. However, the "we" favours Alford"s view that the determination to send Timothy was formed during the hasty consultation of Paul, Silas, and Timothy, previous to his departure from Berea, and that then he with them " resolved " to be " left alone" at Athens, when he should arrive there: Timothy and Silas not accompanying him, but remaining at Berea. Thus the "I," t'. 5, will express that the act of sending Timothy, when he arrived at Athens, was Paul's, whilst the determination that Paul should be left alone at Athens, was that of the brethren as well as himself, at Berea, whence he nses, i'. 1, "we." The non-mention of rye have sincerely laboured (Isaiah 49. 4; 1 Corinthians 3.
8). 6. Join "now" with "come:" "But Timotheus havingi«.«i jioty come from you unto us." [Alford.] Thus it appears (cf. Acts 18. 5) Paul Is writing from Corinth, your faith and charity—(ch. 1. 3; cf. 2 Thessalonians 1.
3, whence it seems their faith subsequently increased still more.) Faith was the solid foundation : charilyX\\e cement which held together the superstructure of their practice on that foundation. In that charity was included their "good (kindly) remembrance" of their teachers, desiring greatly Greek, " having a yearning desire for." we also—The desires of lovijig friends for one another's presence are reciprocal. 7. over you—in respect to you.- In —in the midst of: notwithstanding "all our distress (Greek, 'necessity ') and affliction," viz., external (rials at Corinth, whence Paul writes (cf. v. 6, with Acts 18. .5-10). 8. now—as the case is; seeing ye stand fast. We live we flourish. It revives us in our aftliction to hear of your steadfastness (Psalm 22. 26 ; 3 John 3. 4) If—Implying that the vivid joy which the missionaries "now" feel, will continue \{ the Thessalonians continue steadfast. They still needed exhortation, v. 10; therefore he subjoins the conditional clause, " if ye," &c. (Phillppiaus 4. 1). 9. what—
Silas at Athens implies, that he did not follow Paul to Athens as was at first intended; but Timothy did. Tims the history. Acts 17. 14, 15, accords with the Kpistle. The word "left behind" (Greek) implies, that Timothy had been with him at Athens. It was an act of self-denial for their sakes that Paul deprived himself of the presence of Timothy at Athens, which would have been so cheering to him in the midst of philosophic cavillers; but from love to the Thessalonians, he is well content to be left all
' alone " in the great city. a. minister of God and our fellow-labourer—Some oldest MSS. read, "fellow-workman with God;" others, "minister of God." Tlie former is probably genuine, as copyists probably altered it to the latter to avoid the bold phrase, which, however, is sanctioned by 1 Corinthians 3.9; 2 Corinthians 6.1. English ivhat sufficient thanks? render . . . again—in return for His goodness (Psalm 116. 121. for you—"concerning you." for ail the joy—on account of all the Joy. It was " com-
Vei-sion reading is not well supported, and is plainly compounded out of the two other readings. Paul calls Timothy "our brother" here; but in 1 Corinthians 4. 17, "my fort," V.7, now it Is more, viz., joy. for your sakes—on j'our account, beforeour God—It is a Joy which will bear God's searching eye : a Joy as In the presence of God, not selfseeking, but disinterested, sincere, and spiritual (cf. ch. 2, son." He speaks thus highly of one so lately ordained, both to impress the Thessalonians with a high respect for the delegate sent to them, and to encourage Timothy, who seems to have been of a timid character (1 Timothy 4. 12;
20; John 15. 11). 10. Night and aa.y—(Note, ch. 2. 9.) Night
5.23). "Gospel ministers do the work of God with H\m, for H!m, and under Him." [Edmunds.] ee UxhlisU— Greek, "confirm." In 2 Thessalonians 3. 3, God is said to "staljis the season for the saint's holiest meditations and prayers (2 Timothy 1. 3). praying— connected with, "we joy:" We Joy whilst we pray; or else as Alford, What thanks can ice render to God whilst we pray* The Greek Implies a beseeching request, exceedingly— "more than exceeding abundantly" (cf. Epheslans 3. 20). that which Is lacking—Even the Thessalonians had points in which they needed improvement. [Bengel.] (Luke 17. 5.) Their doctrinal views as to the nearness of Christ's coming, and as to the state of those whohad fallen asleep, and their practice in some points, needed correction (ch. 4. 1-9). Paul's method was to begin by commending what was praiseworthy, and then to correct what was amiss; a good pattern to all admonlshers of others. 11.
lish:" He is the true establisher: ministers are His "instruments." concerning— Greefc, "in behalf of," i. e., for the furtherance of yomfaith. The Greek for "comfort"
Includes also the idea "exhort." The Thessalonians in their trials needed both (v. 3; cf. Acts 14. 22). 3. moved— "shaken," "disturbed." The Greek is lit. said of dogs wagging the tail in fawning on one. Therefore Tittmann explains it, "That no man should, amidst his calamities, be allured by the flattering hope of a more pleasant life to abandon his duty." So Elsner and Bengel, "cajoled out of his faith." In afflictions, relatives and opponents combine with the ease-loving heart Itself in flatteries,
it needs strong faith to overcome, yourselves know—we always candidly told you .so (i>. 4; Acts 14. 22). None but a religion from God would have held out such a trying prospect to those who should embrace it, and yet
TYanslate, "^^nyGo(l Himself, even our Father (there being but one article In the Greek, requires this translation, ' He who Is at once God and our Father'), direct," Ac. The "Himself" stands in contrast with "wo" (ch. 2. 18); w« desired to come, but could not through Satan's hindrance; but If God Himself direct our way (as we pray), none can hinder Him (2 Thessalonians 2. 16, 17). It is a remarkable proof of ^;tfl unity of the Father and Son, that in the Greek here, and In 2 Thessalonians 2. 16, 17, the verb Is singular, implying that the subject, the Father and Son, are but one in essential Jieing, not \u mere unity of will. Almost succeed in winning converts. >ve—Christians, ajujolnted tUereun(o—by C4od's counsel (ch. 5. 9). 4. tUnt we sliould Buifer—GrceK, " that we are about (we ai'e sure) to suffer" according to I lie appointment of God {v. 3). even as—" even
(exactly) as it both came to pass and ye know:" ye know both that it came to pass, and that we foretold It (cf. John
13. 19). The correspondence of the event to the prediction powerfully confirms faith: "Forewarned, forearmed." [Edmunds.] The repetition of "ye know," so frequently.
all the chapters In both Epistles to the Thessalonians are sealed, each with its own prayer (ch. 5. 23 ; 2 Thessalonians
Is designed as an argument, that being forewarned of coming affliction, they should be less readily " moved "
1. 11; 2. 16; .3. 5, 16). [Bengel.] St. Paul does not think the prosperous Issue of .a Journey an unflt subject for prayer (Romans 1. 10; 15. 32). [Edmunds.] His prayer, though the answer was deferred. In about five years afterwards was fulfilled In his return to Macedonia. Vi. TJie "you" in the Greek Is emphatically \mt flr.it; "But" (so the Greek by It. a. For tJ»U cause— Because I know of your "tribulation" having actually begun (v. 4). when I— Greek, "when I «/!.vo{as well as Timothy, who, Paul delicately
Implies, was equally anxious respecting them, cf. "we," for "and ") what concerns "you," whether we come or
V. 1), could no longer contain myself" {endure the susnot, "may the Lord make you to Increase and abound In pense). I sent—Paul was the actual sender; hence the "I 'here: Paul, Silas, and Timothy himself had agreed love," &c. The Greek for " Increase " has a more poiitive
An Exhortation to Chastity, 1 THESSALONIANS IV. Brotherly Love, and Quiet Industry.
passive slave of lust, which know not God—and so know no better. Ignorance of true religion is the parent of unchastity (Ephesians 4. 18, 19). A people's morals are like the objects of their worsliip (Deuteronomy 7.26; Psalm force ; that for " abound " a more comparative force, "Make you full (supplying " that which is lacking," v. 10) and even abound." "The Lord" may liere be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (cf. v.
115. 8; Romans 1. 23, 24). 6. go beyond—transgress the bounds of rec Utude in respect to his brother, defraud "overreach "[Alfohd]; "take advantage of." [Edmunds.] In any matter—rather as Greek, " in the matter;" a decorous expression for the matter now in question ; the conjugal lionour of his neighbour as a husband, d. 4; u. 7 also confirms this view; the word "brotlier" enhances the enormity of the crime. It is your brother whom you wrong
13), as in 2 Thrssalonlans 3. 5. So the Holy Ghost is called " the Lord " (2 Corinthians 3. 17). " Love" is the fruit of the Spirit (Galatians 5. 22), and His office is "to stablish In holiness" {v. 13; 1 Peter 1. 2). 13. your henrU—which *re naturally the spring and seat of unholiness. before God, even our Patlier—rather, " before Him who is at once God and our Father." Before not merely men, but Him who will not be deceived by the mere show of holi-
(cf. Proverbs 6. 27-33). the Lord-the coming Judge (2 Thessalonians 1. 7, 8). avenger—the Righter. of all such — Greek, "concerning all these things ;" in all such cases of wrongs against a neighbour's conjugal honour, testified —Greek, "con,s<an% testified." [Alford.] 7. unto— C^-eefc, " for the purpose of." unto—rather as Greek, " in ;" marking that " holiness " is the element in which our calling ness, i. e., may your holiness be such as will stand His searching scrutiny, coming Greek, "presence," or "arrival." witli all his saiuts—including both the holy angels and the holy elect of men (ch. 4. 14; Daniel 7. 10; Zechariah 14.5; Matthuw 25. 31 ; 2 Thessalonians 1. 7). Thesaints are " His " (Acts !). 13). We must have "holiness" if we are to be numbered with His holy ones or " saints." On "unblamable," cf. Revelation 14.5. This verse (cf. r. 12) shows that "love" is the spring of true "holiness" (Matthew .5. 44-48; Romans 13. 10; C'olossiaus 3. 14). God is He who really " stablishes ;" Timothy and other Uiinisters are but instruments (u. 2) in "stablishing."
lias place; in a sphere of holiness. Saint is another name for Christian. 8. desplseth— (Jree/c, "settelh at naught" such engagements imposed on him in his calling, v.7;ln relation to his "brother," v. 6. He who doth so, "sets at naught not man (as for instance his brother), but God "
(Psalm 51. 4). Or, as the Greek verb (Luke 10. 16 ; John 12.
48) Is used of despising or rejecting God's minister, it may mean here, "He who despi.seth " or " rejecleth " theseour ministerial precepts, who hath also given niito us—So some oldest MSS. read, but most oldest IMSS. read, "Whc (without 'also') giveth (present) unto you" (not "us"), hla Spirit— Greek, "His own Spirit, the Holy (One) ;" thus emphatically marking " holiness" (v. 7) as the end for which the //o?j/ (One) is being given. "Unto you" in the GreeA, im-
CHAPTER IV.
Ver. 1-18. Exhortations to Chastity; Brotherly Love; Quiet Industry; Abstinence from Undue SokEow FOK Departed Friends, for at Christ's Coming ALL His Saints SHALL, BE Glorified, l. FurtUermore —Greek, "As to what remains." Generally used towards the close of his Epistles (Ephesians 6. 10; Philippians 4. 8). tlien—with a view to the love and holiness (ch. 3. 12, 13) which we have just prayed for inyourbehalf, wenowgive you exhortation, beseech—"ask" as if it were apersonal favour, by—rather as Greek, "in the Lord Jesus;" in communion with the Lord Jesus, as Christian minitters dealing with Christian people. [Edmunds.] as ye . . . received—when we were with you (ch. 2. 13). how Greek, the "how," I. e., the manner, walk and . . . please God plies that the Spirit is being given imto, into (put into youT heart.s), and among you (cf. ch. 2. 9; Ephesians 4. .30). Giveth implies that sanctiflcation is not merely a work once for all accomplished in the past, but a present progressive work. So the Chui'ch of England Catechism, " sanciifteth (present) all the elect people of God." " His own" implies that as He gives you that which is essentially identical with Himself, He expects you should become like Himself
(1 Peter 1. 16; 2 Peter 1. 4). 9. brot!»erly love—referring here to acts of brotlierly kindness in relieving distressed brethren. Some oldest MSS. support English Version reading, "YE have;" others, and those the weightiest, read, "We have." We need not write, as ye yourselves are taught, and that by God; viz.. In the lieart by the Holy Spirit (John 6. 45; Hebrews 8. 11 ; 1 John 2. 20, 27). to love —Greek, " with a view to," or "to the end of your loving one another." Divine teachings have their confluence in love. [Bengel.] 10. And indeed Greek, "For even." 11. stiidy to be quiet Greek, "make it your ambition to be quiet, and to do j/our own business." In direct contrast i. e., "and so please God," viz., by your walk; in contrast to the Jews who " please not God " (ch. 2. 15). The oldest M.SS. add a clause here, " even as also ye do walk " (cf. ch.
4. 10; 5. 11). These words, which he was able to say of them with truth, conciliate a favourable hearing for the precepts which follow. Also the expression, "abound more and more,''' implies that there had gone before a recognition of their already in some measure walking so. a. by the Lord Jesns—bj' His authority and direction, not by our own. He uses the strong term "commandments," in writing to this Church not long founded, knowing that they would take it in a right spirit, and feeling it desirable that tliey should understand he spake with Divine authority. He seldom uses the term in writing subsequently, when his authority was established, to other churches. 1 Corinthians 7. 10; 11. 17; and 1 Timothy 1.5(d.
to the world's ambition, which is, "to make a great stir," and "to be busybodies" (2 Thessalonians 3. 11, 12). work with your own hands— The Thessalonian converts were, it thus seems, chiefly of the tvorking classes. Their expectation of the immediate coming of Christ led some enthusiasts among them to neglect their daily work, and be dependent on the bounty of others. See end of v. 12. The expectation was right In so far as that the Church should be always looking for Him ; but they were wrong In making it a ground for neglecting their daily work. The evil, as it subsequently became worse, is more strongly reproved (2 Thessalonians 3. 6-12). 13. honestly —In the Old English sense, "becomingly," as becomes your Christian profession; not bringing discredit on it In the eyes of the outer world, as if Christianity led to sloth and poverty (Romans 13. 13 ; 1 Peter 2. 12). them . . , wlthout--outside the Christian Church (Mark 4. 11). have lack of nothing—not have to beg from others for the supply of your wants (cf. Ephesians 4. 28). So far from needing to beg from others, we ought to work and get the means of supplying the need of others. Freedom from pecuniary embarrassment is to be desired by the Christian on account of the liberty which it bestows. 13. The leading topic of Paul's preaching at Thessalonlca having been the coming kingdom (Acts 17. 7), some per*
18, where the subject accounts for the strong expression) are the exception.s. "The Lord " marks His paramount authority, requiring implicit obedience. 3. For—Enforcing the assertion that his "commandments" were " by (the authority of) the Lord Jesus" (t>. 2). Since "this
Is the will of God," let it be your will also, fornication —not regarded as a sin at all among the heathen, and so needing the more to be denounced (Acts 15. 20). 4. know —by moral self-control, how to possess his vessel—rather as Greek, "how to acquire (get for himself) his owrt vessel," i. e., that e.ach should have hU own wife so as to avoid fornication (r. 3; 1 Corinthians 7. 2). The emphatical position of "his own" in the Greek, a.nd the use of "vessel" for wife, in 1 Peter 3. 7, and In common Jewish phraseology, and the correct translation "acquire," all justify this rendering. In sanctl Acatlon—(Romans 6. 19; 1 Corinthians
6.15,18.) Thus, "his own" stands In opposition to dishonouring his brother by lusting after his wife (v. 6). honour—(Hebrews 13.4) contrasted with " du Tiojiour their own bodies" (Romans 1. 24). 5. In.the lust— Grcefc, "pas- •lon ;" which implies that such a one is unconscioasly the
Excessiie Grief for Ike Dead Forbidden. 1 THESSALUNIANS IV. The Second Coming of Christ.
In Its time and place represents the generation which shall actually survive till His coming (Matthew 2.5. 13; Romans 13. 11; 1 Corinthians 15. 51; James 5. 9; 1 Peter 4.
verted it into a cause for fear la respect to friends lately deceased, as if these would be excluded from tlie glory whicli those found alive alone should share. This error
St. Paul here corrects (cf. ch. 5. 10). I would not—All the oldest MSS. and versions have "we would not." My fellow-labourers (Silas and Timothy) and myself, desire that yesiiould not be ignorant, them wli Jcli are asleep—The oldest MS.S. read (present), "them which are sleeping:" the same as "the dead in Christ" (v. 16), to whose bodies (Baniel 12.2, not their souls; Ecclesiastes 12.7; 2 Corinthians 5.8) death is a calm and holy sleep, from which the resurrection sliall awake them to glory. The word "cemetery" means a sleeping-pluee. Observe, tlie glory and chief hope of the Cliurch are not to be realized at death, but at the Lord's coming; one is not to anticipate the other, but all are to be glorifled together at Christ's coming (Colossians 3.4; Hebrews 11.40). Death aflects the mere individual ; but the coming of Jesus the whole Church ; at death our souls are invisibly and individual-
5, 6). The Spirit subs<.'quently revealed by Paul that which is not inconsistent with the expectation here taught of the Lord's coming at any time, i-iz., that His coming would not be until there should be a "falling away first" (2 Thessalonians 2. 2, 3); but as symptoms of this soon appeared, none could say but that still this precursory event might be realized, and so the Lord come in his day. Each successive revelation fills in the details of the general outline first given. So Paul subse<iuently, whilst still looking mainly for the Lord's coming to clothe him with his body from heaven, looks for going to be with Christ in the meanwhile (2 Corinthians 5. 1-10; Philippians 1.6,23; 3.20.21; 4.5). Edmunds well says. The "we" is an affectionate identifying of ourselves with our fellows of all ages, as members of the same body, under the same Head, Christ Jesus. So Hosea 12. 4, " God spake with vs in Bethel," t. p., with Israel. "We did rejoice," ly with the Lord; at Christ's coming the whole Church, witli all its members, in body and soul, shall be visibly and co Uectivelj' with Him. As this is offered as a consot. p., Israel at the Red Sea (Psalm 66. 6). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present. 16. lilmself—in all the Majesty of His presence in person, not by deputy, descend—even as He ascended (Acts 1. 11). with Greek, "in," implying one concomitant circumstance attending His appearing. sliont—CrreeA:, " signalshout,'' "war-shout." Jesus is represented as a victorious King, giving the word of command to the liosts of heaven in His train for the last onslaught, at His final triumph oversin, death, and Satan (Revelation Ifl. U-21). the voice of . . . archangel—distinct from the "signalshout." Michael is perhaps meant(Jude9; Revelation lation to mourning relatives, the mutual recognition of the saints at Christ's coming is hereby implied. tl>at ye sorrow no», even as ot\\ers— Greek, "the rest;" all the rest of the world besides Christians. Not all natural mourning for dead friends is forbidden : for the Lord Jesus and Paul sinlessly gave way to it (John 11.31,33,35; Philippians 2. 27). But sorrow as tliough there were " no hope," which indeed the heathen had not (Ephesians 2. 12): the Christian Iiope here meant is that of the resurrection. Cf. Psalm 16. 9, 11 ; 17. 15; 73. 24; Proverbs 14. 32, show that tlie Old Testament Church, tliough not having the hope so
12. 7), to whom especially is committed the guardianship of the people of God (Daniel 10. 13). trnmp of God—the trumpet blast which usually accompanies God's manifestation in glory (Exodus 19. 16; Psalm 47.5); here the last of the three accompaniments of His appearing : as the trumpet was used to convene God's people to their solemn convocations (Numbers 10. 2, 10; 31. 6), so here to summon God's elect together, preparatory to their gloribriylU (Isaiah 38. 18, 19), yet had this hope. Contrast CaTULLtrs, 5. 4, "When once our brief day has set, we must
Bleep one everlasting night." The sepulchral inscriptions of heathen Thessalonica express the hopeless view taken as to those once dead : as ^schylu.s writes, "Of one once dead there is no resurrection." Whatever glimpses some heathen philosophers had of the existence of the soul after death, they had none whatever of the body (Acts 17.
18, 20, 32). It. For if—Confirmation of his statement, v.
fication with Christ (Psalm 50. 1-5; Matthew 24. 31 ; 1 Corinthians 15. 52). shall rlseflrst—previously to the living being " caught up." The " first" here has no reference to the first resurrection, as contrasted with that of "the rest of the dead." Tliat reference occurs elsewhere (Matthew
13, that the removal of ignorance as to the sleeping believers would remove undue grief respecting them. See
V. 13, " hope." Hence it appeals our /lope rests on ouv faith
("if we believe"). "As surely as we all believe that Christ died and rose again (the very doctrine specified as taught at Thessalonica, Acts 17. 3), so aiso will God bring
13. 41, 42, 50; John 5.29; 1 Corinthians 15.23, 24; Revelation
20.5,6), it simply stands in opposition to "then," v. 17. FiKST, "the dead in Christ" shall rise, then the living shall be caught up. The Lord's people alone ifre spoken of here. 17. we which are alive . . . shall be canght lip—after having been "changed in a moment" (1 Corinthians 15. 51, 52). Again he says, "we," recommending thus the expression to Christians of all ages, each generation bequeathing to the succeeding one a continually increasing ohiign lion to look for the coming of the liord. [Edmunds.] together with them— all togetlier: the raised de.id, and changed living, forming one Joint body, in the vlonils— Greek, "In clouds." The same honour is conferred on them as on their Lord. As He was taken In a cloud at His ascension (Acts 1. 9), so at His return with clouds (Uevelation 1.7), they shall be canght up in clouds. The clouds are His and their triumphal chariot (Psalm those laid to sleep by Jesus with Him" (Jesus. So the order and balance of the members of the Cr?-ceA: sentence require MS \o translate). Believers are laid in sleep by Jesus, and 60 will be brought back from sleep with Jesus in His train when He comes. The disembodied souls are not here spoken of; the reference is to the sleeping bodies. The facts of Christ's experience are repeated in the believer's. He died and then rose: so believers shall die and then rise with Him. But in His ease death is the term used, 1 Corinthians 15. 3, 6, &c. ; in theirs, sleep; because His death has taken for tliem the sting from death. The same Hand tliat shall raise them is that which laid tliem to sleep. " Laid to sleep by Jesus," answers to " dead In Clirist" (v. 16). 15. l>y tUe word of tlie Ijord— Greek, " in," i. e., in virtue of a direct revelation from the Lord to me. So 1 Kings 20.35. This is the "mystery," a truth once hidden, now revealed, which Paul shows (1 Corinthians 15. 51, 52). prevent— i. e., anticipate. So far were the early (-'hrislians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured tliat those who remain to the coming of the Lord "will not anticipate them that are asleep." The "we" means whichever of us are alive and remain unto the coming of tlie Lord. TheSpiril designed that iielievers in each successive age sliould live in continued expe(^tation of the Lord's coming, not knowing but that Wiy.v should be among those found alive at His coming (Matthew 21. 42). It is a sad fall from this blessed hope, that death Is looked for by most men, rather than the coming of our Lord. Kach successive generation
101. 3; Daniel 7. 13). El.i.ico'PT explains the Greek, "robed round b.v upbearing clouds" (Aids to Faith), in the air rather, "info the air;" caught up into the region Just above the e.arth, where tbi' meeting (cf. Matthew 25. 1.6) shall take place between them ascending, and their Lord descending towards the earth. Not that the air Is to be the place of t]\p\r la.'tting abnrle with llim. and so shall we ever he with the Lord-no more parting, and no more going out (Revelation 3. I2>. Ills point being established, that the dead In Christ shall lie on terms of equal advantage with those found alive at Christ's coming, no leaves undefined her*> the other (>vents foretold elsewhere
(as not being necessary to his discussion), Christ's reign on earth with His saints (1 Corinthians 6. 2, 3), the final judgment and glorification of His saints lu the new
39U
Suddenness of Christ's Second Coming 1 THESSALONIANS V. a Motive to our Watchfulness.
heaven and earth. 18. comfort one another—In your mourning lor the dead (v. 13).
therefore, the reference is to the Christian means of being guarded against being surprised by the day of the Lord as a thief in the night. The helmet and breastplate defend the two vital parts, the head and the heart respectively. "With head and heart right, tlie whole man
CHAPTEE V.
Ver. 1-28. The Suddbnnkss of Christ's Coming a Motive fok Watchfulness: Various Precepts : Prayer FOR THEIR liEINQ FOUND BLAMBLESS, BODY, SOUL, AND is right." [Edmunds.] The head needs to be kept from error, the heart from sin. For "the breastplate of righteousness," Ephesians 6. 14, we have here "the breastplate of faith and love :" for the righteousness which is imputed to man for Justification, is "faith working by love" (Romans 4. 3,22-24; Galatians 5. 6). Faith, as the motive within, and love, exhibited In outward acts, constitute the perfection of righteousness. In Ephesians 6. 17 the helmet
Spirit, at Christ's Coming: Conclusion. 1. times— the general and indefinite term for chronological periods, easons—the opportune limes (Daniel 7. 12; Acts 1. 7). Time denotes quantity ; season, quality. Seasons are parts
Of limes, ye have no need—those who watch do not need to be told when the hour will come, for they are always is "salvation;" here, "the hope of salvation." In one aspect "salvation" Is a present possession (John 3. 36; 5.
ready. [Bengel.] 3. as a thief In the ntglit—The apos-
24; 1 John 5. 13); In another. It is a matter of hope (Romans 8. '24, 25). Our Head primarily wore the "breastplate of righteousness" and "helmet of salvation," that we might, by union with Him, receive botli. 9. For—Assigning the ground of our " hopes" {v. 8). appointed us tles in this image follow the parable of their Lord, expressins how the Lord's coming shall take men by surprise (Matthew 24. 43; 2Peter3. 10). " The miff Wis wherever there is quiet unconcern." [Bengel.J "At midnight" (perhaps figurative: to some parts of the earth it will be literal night), Matthew 25. 6. The thief not only gives no translate, "set" (Acts 13. 47), In His everlasting purpose of love (ch. 3. 3; 2 Timothy 1. 9). Contrast Romans 9. 22; Jude 4. to— t. e., unto wrath, to ohtain-Greek, "to the acquisition of salvation:" said, according to Bengel, of one saved out of a general wreck, when all things else have been lost: soof the elect saved out of the multitude of the lost (2 Thessalonians 2. 13, 14). Tlie fact of God's "appointment" of His grace "through Jesus Christ" (Ephesians 1. 5), takes away the notion of our being able notice of his approach, but takes all precaution to prevent the household knowing of it. So tlie Lord (Revelation 16. 1)). Signs will precede the coming, to confirm the patient hope of the watchful believer; but the coming itself shall be sudden at last (Matthew '21.32-36; Luke 21. '25-
32,35). Cometh—present: expressing its speedy and awful certainty. 3. they—the men of the world. Verses 5, 6; ch. 4.
13, "others," all the rest of the world save Christians. Peace—(Judges 18.7,9,27,28; Jeremiah 6.14; Ezekiel 18.
to "acquire" salvation of ourselves. Christ "acquired (so the Greek for ' purcliased') the Church (and its salvation) with his own blood" (Acts 20. 28) ; each member is said to be appointed by God to the "acquiring of salvation." In the primary sense, God does the work; in the secondary sense, man does it. 10. died for us Greek, "in our behalf." whether we wake or sleep—whetlier we be found at Christ's coming awake, i. e., alive, or asleep, i.e.. In our graves, together—nH of ns together; the living not preceding the dead in their glorification "with Him" at His coming (ch. 4. 13). 11. comfort yourselves Greek, "one another." Here he reverts to the same consolatory strain as in ch. 4. 18. one another—rather as Greek, " Edify (ye) the one the other:" " Edify," lit., " build up," viz., in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (Malachi 3. 16). 11. beseech—" Exhort" is the expression in v. 14; here, " we beseech you," as if it were a personal favour (Paul making the cause of the Tliessalonian presby-
10.) then—at that ve)-y moment when they least expect it.
Cf. the case of Belshazzar, Daniel 5. 1-5, 6, 9, 26-28; Herod, Acts 12. 21-23. sudden-" unawares" (Luke 21.34). as travail-"As the labour pang" comes in an instant on the woman when otherwise engaged (Psalm 4S. 6; Isaiah
13. 8). shall not eacape— Greek, " shall not at all escape." Another awful feature of their ruin: there shall be then
110 possibility of shunning it however they desire it (Amos
9. 2, 3; Revelation 6. 15, 16). 4. not In darkness—not in darkness of understanding (/. e., spiritual ignorance) or of the moral nature (i. e., a state of sin), Ephesians 4. 18. that— Greek, "in order that:" with God results are all purposed, that day— Gceefc, "the day:" the day of the Lord (Hebrews 10.25," the day"), in contrast to "darkness." overtake—unexpectedly (cf. John 12. 35). as a thief—The two oldest M.S.S. read, "as (the daylight overtakes) thieves" (Job 24. 17). Old MSS. and Vulr/nte read as English Vei-sion. 5. The oldest MSB. read, " For ye are ters, as It were, his own), know—to have a regard and respect for. Recognize their office, and treat them accordingly (cf. 1 Corinthians 16. 18) with reverence and with liberality in supplying their needs (1 Timothy 5. 17). The Thessalonian Church having Ijeen newly plantecfl, the ministers were necessarily novices (1 Timothy 3. 6), which may have t>een in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders In every Churcli soon after its establishment (Acts 14. 23). them which labour . . . are over . . . admonish you—Not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labour" expresses their lal)orious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," i. e., overseers, Philipplans 1. 1, "them that have rule over you," lit., lenders, Hebrews 13.
all," &e. Ye have no reason for fear, or for being taken by surprise, by the coming of the day of the Lord : " For ye are all sons (so the Greek) of light and sons of day:" a Hebreiv idiom, Implying that as sons resemble their fathers, so you are in character light (intellectually and morally illuminated In a spiritual point of view), Luke
16. 8; John 12. 36. are not of—i. e., belong not to night nor darkness. The change of person from " ye" to"we" implies this : Ye are sons of light because ye are Christians and we. Christians, are not of night nor darkness. 6. others— GVee/c, " the rest" of the world: the unconverted
(ch. 4. 13). "Sleep" here Is worldly apathy to spiritual things (Romans 13. 11 ; Ephesians 5. 14) ; in f. 7, ordinary tleep; in r. 10, death, watch—for Christ's coming, irt., " be wakeful." Thefame Greek occurs 1 Corinthians 15. 34; 2 Timothy 2. 26. be sober—refraining from carnal indulgence, mental or sensual (1 Peter 5. 8). 7. This verse is to be taken in the literal sense. Night Is the time when sleepers sleep, and drinking men are drunk. To sleep by day would imply great indolence; to be drunken by day, great simmelessness. Now, in a spiritual sense, "we Christians profess to be d.ay people, not night people; therefore our work ought to be day work, not night work; our conduct such as will bear the eye of day, and such has no need of the veil of night" [Edmunds]
17; " pastors," lit., shepherds, Ephesians 4. 11); " admonish you," one of their leading functions; the Greek is "put in mind," Implying not arbitrary authority, but gentle, though faithful, admonition (2 Timothy 2. 14,24,25; 1 Peter
5. 3). In the Lord—Their presidency over you is in Divine t/iings; not in worldly affairs, but In things appertaining to the Lord. 13. very hiffhly— Greek, "excendiiig abundantly." for their work's sake—the high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word " work," teaches ministers that, whilst claiming the reverence due to their office, it la not a sinecure, but a "work:" cf. "labour" (even to weariness: so the Greek), 391
(v. 6), S. Faith, hope, and love, are the three pre-eminent graces Cch. 1. 3; 1 Corinthians 13. 13). We must not only be awake and sober, but also armed; not only watchful, but also guarded. The armour here Is only defensive; In Ephesians 6. 13-17, also offensive. Here,