06400
 \\Continue steadfastly\\ (\\proskartereite\\). See
 # Mr 3:9; Ac 2:42,46
 for this interesting word from \\pros\\ and \\karteros\\ (strong), common
 in the _Koin_. \\Watching\\ (\\grgorountes\\). Present active
 participle of \\grgore\\, late present made on perfect active stem
 \\egrgora\\ with loss of \\e-\\, found first in Aristotle.

06401
 \\Withal\\ (\\hama\\). At the same time. \\That God may open\\ (\\hina ho theos\\
 \\anoixi\\). Common use of \\hina\\ and the subjunctive (aorist), the
 sub-final use so common in the N.T. as in the _Koin_. \\A door for\\
 \\the word\\ (\\thuran tou logou\\). Objective genitive, a door for
 preaching. It is comforting to other preachers to see the
 greatest of all preachers here asking prayer that he may be set
 free again to preach. He uses this figure elsewhere, once of a
 great and open door with many adversaries in Ephesus
 # 1Co 16:9
 once of an open door that he could not enter in Troas
 # 2Co 2:12
 \\The mystery of Christ\\ (\\to mustrion tou Christou\\). The genitive
 of apposition, the mystery which is Christ
 # 2:2
 one that puts out of comparison the foolish "mysteries" of the
 Gnostics. \\For which I am also in bonds\\ (\\di' ho kai dedemai\\).
 Perfect passive indicative of \\de\\. Paul is always conscious of
 this limitation, this chain. At bottom he is a prisoner because
 of his preaching to the Gentiles.

06402
 \\As I ought to speak\\ (\\hs dei me lalsai\\). Wonderful as Paul's
 preaching was to his hearers and seems to us, he was never
 satisfied with it. What preacher can be?

06403
 \\Toward them that are without\\ (\\pros tous ex\\). A Pauline phrase
 for those outside the churches
 # 1Th 5:12; 1Co 5:12
 It takes wise walking to win them to Christ. \\Redeeming the time\\
 (\\ton kairon exagorazomenoi\\). We all have the same time. Paul goes
 into the open market and buys it up by using it rightly. See the
 same metaphor in
 # Eph 5:16

06404
 \\Seasoned with salt\\ (\\halati rtumenos\\). The same verb \\artu\\ (old
 verb from \\air\\, to fit, to arrange) about salt in
 # Mr 9:50; Lu 14:34
 Nowhere else in the N.T. Not too much salt, not too little.
 Plutarch uses salt of speech, the wit which flavours speech (cf.
 Attic salt). Our word salacious is this same word degenerated
 into vulgarity. Grace and salt (wit, sense) make an ideal
 combination. Every teacher will sympathize with Paul's desire
 "that ye know how ye must answer each one" (\\eidenai ps dei humas\\
 \\heni ekasti apokrinesthai\\). Who does know?

06405
 \\All my affairs\\ (\\ta kat' eme panta\\). "All the things relating to
 me." The accusative case the object of \\gnrisei\\. The same idiom
 in
 # Ac 25:14; Php 1:2
 \\Tychicus\\ (\\Tuchikos\\). Mentioned also in
 # Eph 6:21
 as the bearer of that Epistle and with the same verb \\gnrisei\\
 (future active of \\gnriz\\) and with the same descriptive epithet
 as here (\\ho agaptos adelphos kai pistos diakonos en Kurii\\, the
 beloved brother and faithful minister in the Lord) except that
 here we have also \\kai sundoulos\\ (and fellow-servant). Abbott
 suggests that Paul adds \\sundoulos\\ because he had used it of
 Epaphras in
 # 1:7
 Perhaps \\pistos\\ goes with both substantives and means faithful to
 Paul as well as to Christ.

06406
 \\I have sent\\ (\\epempsa\\). Epistolary aorist active indicative of
 \\pemp\\ as in
 # Eph 6:22
 \\That ye may know\\ (\\hina gnte\\). Second aorist (ingressive) active
 subjunctive of \\ginsk\\, "that ye may come to know." This the
 correct text, not \\gni\\ (third singular). \\Our estate\\ (\\ta peri\\
 \\hmn\\). "The things concerning us." \\May comfort\\ (\\parakalesi\\).
 First aorist active subjunctive. Proper rendering here and not
 "may exhort."

06407
 \\Together with Onesimus\\ (\\sun Onsimi\\). Co-bearer of the letter
 with Tychicus and praised on a par with him, runaway slave though
 he is. \\Who is one of you\\ (\\hos estin ex humn\\). Said not as a
 reproach to Colossae for having such a man, but as a privilege to
 the church in Colossae to give a proper welcome to this returning
 converted slave and to treat him as a brother as Paul argues to
 Philemon.

06408
 \\Aristarchus\\ (\\Aristarchos\\). He was from Thessalonica and
 accompanied Paul to Jerusalem with the collection
 # Ac 19:29; 20:4
 and started with Paul to Rome
 # Ac 27:2; Phm 1:24
 Whether he has been with Paul all the time in Rome we do not
 know, but he is here now. \\My fellow-prisoner\\ (\\ho sunaichmaltos\\
 \\mou\\). One of Paul's compounds, found elsewhere only in Lucian.
 Paul uses it of Epaphras in
 # Phm 1:23
 but whether of actual voluntary imprisonment or of spiritual
 imprisonment like \\sunstratites\\ (fellow-soldier) in
 # Php 2:25; Phm 1:2
 we do not know. Abbott argues for a literal imprisonment and it
 is possible that some of Paul's co-workers (\\sun-ergoi\\)
 voluntarily shared imprisonment with him by turns. \\Mark\\ (\\Markos\\).
 Once rejected by Paul for his defection in the work
 # Ac 15:36-39
 but now cordially commended because he had made good again. \\The\\
 \\cousin of Barnabas\\ (\\ho anepsios Barnab\\). It was used for
 "nephew" very late, clearly "cousin" here and common so in the
 papyri. This kinship explains the interest of Barnabas in Mark
 # Ac 12:25; 13:5; 15:36-39
 \\If he come unto you, receive him\\ (\\ean elthi pros humas dexasthe\\
 \\auton\\). This third class conditional sentence (\\ean\\ and second
 aorist active subjunctive of \\erchomai\\) gives the substance of the
 commands (\\entolas\\) about Mark already sent, how we do not know.
 But Paul's commendation of Mark is hearty and unreserved as he
 does later in
 # 2Ti 4:11
 The verb \\dechomai\\ is the usual one for hospitable reception
 # Mt 10:14; Joh 4:45
 like \\prosdechomai\\
 # Php 2:29
 and \\hupodechomai\\
 # Lu 10:38

06409
 \\Jesus which is called Justus\\ (\\Isous ho legomenos Ioustos\\).
 Another illustration of the frequency of the name Jesus (Joshua).
 The surname Justus is the Latin _Justus_ for the Greek \\Dikaios\\
 and the Hebrew _Zadok_ and very common as a surname among the
 Jews. The name appears for two others in the N.T.
 # Ac 1:23; 18:7
 \\Who are of the circumcision\\ (\\hoi ontes ek peritoms\\). Jewish
 Christians certainly, but not necessarily Judaizers like those so
 termed in
 # Ac 11:3
 (\\hoi ek peritoms\\. Cf.
 # Ac 35:1,5
 \\These only\\ (\\houtoi monoi\\). "Of the circumcision" (Jews) he means.
 \\A comfort unto me\\ (\\moi pargoria\\). Ethical dative of personal
 interest. \\Pargoria\\ is an old word (here only in N.T.) from
 \\pargore\\, to make an address) and means solace, relief. A
 medical term. Curiously enough our word paregoric comes from it
 (\\pargorikos\\).

06410
 \\Epaphras who is one of you\\ (\\Epaphrs ho ex humn\\). See
 # 1:7
 for previous mention of this brother who had brought Paul news
 from Colossae. \\Always striving for you\\ (\\pantote agnizomenos\\
 \\huper hmn\\). See
 # 1:29
 of Paul. \\That ye may stand\\ (\\hina stathte\\). Final clause, first
 aorist passive subjunctive (according to Aleph B) rather than the
 usual second aorist active subjunctives (\\stte\\) of \\histmi\\
 (according to A C D). \\Fully assured\\ (\\peplrophormenoi\\). Perfect
 passive participle of \\plrophore\\, late compound, for which see
 # Lu 1:1; Ro 14:5

06411
 \\And for them in Hierapolis\\ (\\kai tn en Hieri Polei\\). The third
 of the three cities in the Lycus Valley which had not seen Paul's
 face
 # 2:1
 It was across the valley from Laodicea. Probably Epaphras had
 evangelized all three cities and all were in peril from the
 Gnostics.

06412
 \\Luke, the beloved physician\\ (\\Loukas ho iatros ho agaptos\\).
 Mentioned also in
 # Phm 1:24; 2Ti 4:11
 The author of the Gospel and the Acts. Both Mark and Luke are
 with Paul at this time, possibly also with copies of their
 Gospels with them. The article here (repeated) may mean "my
 beloved physician." It would seem certain that Luke looked after
 Paul's health and that Paul loved him. Paul was Luke's hero, but
 it was not a one-sided affection. It is beautiful to see preacher
 and physician warm friends in the community. \\Demas\\ (\\Dmas\\). Just
 his name here (a contraction of Demetrius), but in
 # 2Ti 4:10
 he is mentioned as one who deserted Paul.

06413
 \\Nymphas\\ (\\Numphan\\). That is masculine, if \\autou\\ (his) is genuine
 (D E K L) after \\kat' oikon\\, but \\Numpha\\ (feminine) if \\auts\\
 (her) is read (B 67). Aleph A C P read \\autn\\ (their), perhaps
 including \\adelphous\\ (brethren) and so locating this church
 (\\ekklsia\\) in Laodicea. It was not till the third century that
 separate buildings were used for church worship. See
 # Ro 16:5
 for Prisca and Aquila. It is not possible to tell whether it is
 "her" or "his" house here.

06414
 \\When this epistle hath been read among you\\ (\\hotan anagnsthi\\
 \\par' humin h epistol\\). Indefinite temporal clause with \\hotan\\
 (\\hote an\\) and the first aorist passive subjunctive of \\anaginsk\\.
 The epistle was read in public to the church
 # Re 1:3
 \\Cause that\\ (\\poisate hina\\). Same idiom in
 # Joh 11:37; Re 13:15
 Old Greek preferred \\hops\\ for this idiom. See
 # 1Th 5:27
 for injunction for public reading of the Epistle. \\That ye also\\
 \\read\\ (\\kai humeis anagnte\\). Second aorist active subjunctive of
 \\anaginsk\\, to read. \\And the epistle from Laodicea\\ (\\kai tn ek\\
 \\Laodikias\\). The most likely meaning is that the so-called Epistle
 to the Ephesians was a circular letter to various churches in the
 province of Asia, one copy going to Laodicea and to be passed on
 to Colossae as the Colossian letter was to be sent on to
 Laodicea. This was done usually by copying and keeping the
 original. See
 # Eph 1:1
 for further discussion of this matter.

06415
 \\Take heed\\ (\\blepe\\). Keep an eye on. \\Thou hast received in the\\
 \\Lord\\ (\\parelabes en Kurii\\). Second aorist active indicative of
 \\paralamban\\, the verb used by Paul of getting his message from
 the Lord
 # 1Co 15:3
 Clearly Archippus had a call "in the Lord" as every preacher
 should have. \\That thou fulfil it\\ (\\hina autn plrois\\). Present
 active subjunctive of \\plro\\, "that thou keep on filling it
 full." It is a life-time job.

06416
 \\Of me Paul with mine own hand\\ (\\ti emi cheiri Paulou\\). More
 precisely, "with the hand of me Paul." The genitive \\Paulou\\ is in
 apposition with the idea in the possessive pronoun \\emi\\, which is
 itself in the instrumental case agreeing with \\cheiri\\. So also
 # 2Th 3:17; 1Co 16:21
 \\My bonds\\ (\\mou tn desmn\\). Genitive case with \\mnemoneuete\\
 (remember). The chain (\\en halusei\\
 # Eph 6:20
 clanked afresh as Paul took the pen to sign the salutation. He
 was not likely to forget it himself


06417
 \\Paul, and Silvanus, and Timothy\\ (\\Paulos kai Silouanos kai\\
 \\Timotheos\\). Nominative absolute as customary in letters. Paul
 associates with himself Silvanus (Silas of Acts, spelled
 \\Silbanos\\ in D and the papyri), a Jew and Roman citizen, and
 Timothy, son of Jewish mother and Greek father, one of Paul's
 converts at Lystra on the first tour. They had both been with
 Paul at Thessalonica, though Timothy is not mentioned by Luke in
 Acts in Macedonia till Beroea
 # Ac 17:14
 Timothy had joined Paul in Athens
 # 1Th 3:1
 had been sent back to Thessalonica, and with Silas had rejoined
 Paul in Corinth
 # 1Th 3:5; Ac 18:5, 2Co 1:19
 Silas is the elder and is mentioned first, but neither is in any
 sense the author of the Epistle any more than Sosthenes is
 co-author of I Corinthians or Timothy of II Corinthians, though
 Paul may sometimes have them in mind when he uses "we" in the
 Epistle. Paul does not here call himself "apostle" as in the
 later Epistles, perhaps because his position has not been so
 vigorously attacked as it was later. Ellicott sees in the absence
 of the word here a mark of the affectionate relations existing
 between Paul and the Thessalonians. \\Unto the church of the\\
 \\Thessalonians\\ (\\ti ekklsii Thessaloniken\\). The dative case in
 address. Note absence of the article with \\Thessaloniken\\ because
 a proper name and so definite without it. This is the common use
 of \\ekklsia\\ for a local body (church). The word originally meant
 "assembly" as in
 # Ac 19:39
 but it came to mean an organization for worship whether assembled
 or unassembled (cf.
 # Ac 8:3
 The only superscription in the oldest Greek manuscripts (Aleph B
 A) is \\Pros Thessalonikeis A\\ (\\To the Thessalonians First\\). But
 probably Paul wrote no superscription and certainly he would not
 write A to it before he had written II Thessalonians (B). His
 signature at the close was the proof of genuineness
 # 2Th 3:17
 against all spurious claimants
 # 2Th 2:2
 Unfortunately the brittle papyrus on which he wrote easily
 perished outside of the sand heaps and tombs of Egypt or the lava
 covered ruins of Herculaneum. What a treasure that autograph
 would be! \\In God the Father and the Lord Jesus Christ\\ (\\en thei\\
 \\patri kai kurii Jsou Christi\\). This church is grounded in (\\en\\,
 with the locative case) and exists in the sphere and power of \\God\\
 \\the Father and the Lord Jesus Christ\\. No article in the Greek,
 for both \\thei patri\\ and \\kurii Jsou Christi\\ are treated as
 proper names. In the very beginning of this first Epistle of Paul
 we meet his Christology. He at once uses the full title, "Lord
 Jesus Christ," with all the theological content of each word. The
 name "Jesus" (Saviour,
 # Mt 1:21
 he knew, as the "Jesus of history," the personal name of the Man
 of Galilee, whom he had once persecuted
 # Ac 9:5
 but whom he at once, after his conversion, proclaimed to be "the
 Messiah," (\\ho Christos\\,
 # Ac 9:22
 This position Paul never changed. In the great sermon at Antioch
 in Pisidia which Luke has preserved
 # Ac 13:23
 Paul proved that God fulfilled his promise to Israel by raising
 up "Jesus as Saviour" (\\stra Isoun\\). Now Paul follows the
 Christian custom by adding \\Christos\\ (verbal from \\chri\\, to
 anoint) as a proper name to Jesus (Jesus Christ) as later he will
 often say "Christ Jesus"
 # Col 1:1
 And he dares also to apply \\kurios\\ (Lord) to "Jesus Christ," the
 word appropriated by Claudius (_Dominus_, \\Kurios\\) and other
 emperors in the emperor-worship, and also common in the
 Septuagint for God as in
 # Ps 32:1
 (quoted by Paul in
 # Ro 4:8
 Paul uses \\Kurios\\ of God
 # 1Co 3:5
 or of Jesus Christ as here. In fact, he more frequently applies
 it to Christ when not quoting the Old Testament as in
 # Ro 4:8
 And here he places "the Lord Jesus Christ" in the same category
 and on the same plane with "God the father." There will be growth
 in Paul's Christology and he will never attain all the knowledge
 of Christ for which he longs
 # Php 3:10-12
 but it is patent that here in his first Epistle there is no
 "reduced Christ" for Paul. He took Jesus as "Lord" when he
 surrendered to Jesus on the Damascus Road: "And I said, What
 shall I do, Lord? And the Lord said to me"
 # Ac 22:10
 It is impossible to understand Paul without seeing clearly this
 first and final stand for the Lord Jesus Christ. Paul did not get
 this view of Jesus from current views of Mithra or of Isis or any
 other alien faith. The Risen Christ became at once for Paul the
 Lord of his life. \\Grace to you and peace\\ (\\charis humin kai\\
 \\eirn\\). These words, common in Paul's Epistles, bear "the stamp
 of Paul's experience" (Milligan). They are not commonplace
 salutations, but the old words "deepened and spiritualised"
 (Frame). The infinitive (\\chairein\\) so common in the papyri
 letters and seen in the New Testament also
 # Ac 15:23; 23:26; Jas 1:1
 here gives place to \\charis\\, one of the great words of the New
 Testament (cf.
 # Joh 1:16
 and particularly of the Pauline Epistles. Perhaps no one word
 carries more meaning for Paul's messages than this word \\charis\\
 (from \\chair\\, rejoice) from which \\charizomai\\ comes. \\Peace\\
 (\\eirn\\) is more than the Hebrew _shalm_ so common in
 salutations. One recalls the "peace" that Christ leaves to us
 # Joh 14:27
 and the peace of God that passes all understanding
 # Php 4:7
 This introduction is brief, but rich and gracious and pitches the
 letter at once on a high plane.

06418
 \\We give thanks\\ (\\eucharistoumen\\). Late denominative verb
 \\euchariste\\ from \\eucharistos\\ (grateful) and that from \\eu\\, well
 and \\charizomai\\, to show oneself kind. See \\charis\\ in verse
 # 1
 "The plural implies that all three missionaries prayed together"
 (Moffatt). \\Always\\ (\\pantote\\). Late word, rare in LXX. So with
 \\euchariste\\ in
 # 2Th 1:3; 2:13; 1Co 1:4; Eph 5:20; Php 1:3
 Moffatt takes it to mean "whenever Paul was at his prayers." Of
 course, he did not make audible prayer always, but he was always
 in the spirit of prayer, "a constant attitude" (Milligan), "in
 tune with the Infinite." \\For you all\\ (\\peri pantn humn\\). Paul
 "encircled (\\peri\\, around) them all," including every one of them
 and the church as a whole. Distance lends enchantment to the
 memory of slight drawbacks. Paul is fond of this phrase "you
 all," particularly in Phil.
 # Php 1:3,7
 \\Making mention\\ (\\mneian poioumenoi\\). Paul uses this very idiom in
 # Rom 1:9; Eph 1:16; Phm 1:4
 Milligan cites a papyrus example of \\mneian poioumenoi\\ in prayer
 (B. Y. U. 652, 5). Did Paul have a prayer list of the
 Thessalonian disciples which he read over with Silas and Timothy?
 \\In\\ here is \\epi=\\"in the time of our prayers." "Each time that they
 are engaged in prayers the writers mention the names of the
 converts" (Frame).

06419
 \\Remembering\\ (\\mnmoneuontes\\). Present active participle of old
 verb from adjective \\mnmn\\ (mindful) and so to call to mind, to
 be mindful of, used either with the accusative as in
 # 1Th 2:9
 or the genitive as here. \\Without ceasing\\ (\\adialeipts\\). Double
 compound adverb of the _Koin_ (Polybius, Diodorus, Strabo,
 papyri) from the verbal adjective \\a-dia-leiptos\\ (\\a\\ privative and
 \\dia-leip\\, to leave off). In the N.T. alone by Paul and always
 connected with prayer. Milligan prefers to connect this adverb
 (amphibolous in position) with the preceding participle
 \\poioumenoi\\ rather than with \\mnmoneuontes\\ as Revised Version and
 Westcott and Hort rightly do. \\Your work of faith\\ (\\humn tou ergou\\
 \\ts pistes\\). Note article with both \\ergou\\ and \\pistes\\
 (correlation of the article, both abstract substantives). \\Ergou\\
 is genitive case the object of \\mnmoneuontes\\ as is common with
 verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the
 accusative \\kopon\\ occurs in
 # 1Th 2:9
 according to common Greek idiom allowing either case. \\Ergou\\ is
 the general term for work or business, employment, task. Note two
 genitives with \\ergou\\. \\Humn\\ is the usual possessive genitive,
 \\your work\\, while \\ts pistes\\ is the descriptive genitive, marked
 by, characterized by, faith, "the activity that faith inspires"
 (Frame). It is interesting to note this sharp conjunction of
 these two words by Paul. We are justified by faith, but faith
 produces works
 # Ro 6-8
 as the Baptist taught and as Jesus taught and as James does in
 # Jas 2
 \\Labour of love\\ (\\tou kopou ts agaps\\). Note article with both
 substantives. Here again \\tou kopou\\ is the genitive the object of
 \\mnmoneuontes\\ while \\ts agaps\\ is the descriptive genitive
 characterizing the "labour" or "toil" more exactly. \\Kopos\\ is from
 \\kopt\\, to cut, to lash, to beat the bread, to toil. In
 # Re 14:13
 the distinction is drawn between \\kopou\\ (toil) from which the
 saints rest and \\erga\\ (works, activities) which follow with them
 into heaven. So here it is the labour that love prompts, assuming
 gladly the toil. \\Agap\\ is one of the great words of the N.T.
 (Milligan) and no certain example has yet been found in the early
 papyri or the inscriptions. It occurs in the Septuagint in the
 higher sense as with the sensuous associations. The Epistle of
 Aristeas calls love (\\agap\\) God's gift and Philo uses \\agap\\ in
 describing love for God. "When Christianity first began to think
 and speak in Greek, it took up \\agap\\ and its group of terms more
 freely, investing them with the new glow with which the N.T.
 writings make us familiar, a content which is invariably
 religious" (Moffatt, _Love in the New Testament_, p. 40). The New
 Testament never uses the word \\ers\\ (lust). \\Patience of hope\\ (\\ts\\
 \\hupomons ts elpidos\\). Note the two articles again and the
 descriptive genitive \\ts elpidos\\. It is patience marked by hope,
 "the endurance inspired by hope" (Frame), yes, and sustained by
 hope in spite of delays and set-backs. \\Hupomon\\ is an old word
 (\\hupo, men\\, to remain under), but it "has come like \\agap\\ to be
 closely associated with a distinctively Christian virtue"
 (Milligan). The same order as here (\\ergou, kopos, hupomon\\)
 appears in
 # Re 2:2
 and Lightfoot considers it" an ascending scale as practical
 proofs of self-sacrifice." The church in Thessalonica was not
 old, but already they were called upon to exercise the
 sanctifying grace of hope (Denney). \\In our Lord Jesus Christ\\ (\\tou\\
 \\Kuriou hmn Isou Christou\\). The objective genitive with
 \\elpidos\\ (hope) and so translated by "in" here (Robertson,
 _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope
 of his second coming which is still open to us. Note "Lord Jesus
 Christ" as in verse
 # 1
 \\Before our God and Father\\ (\\emprosthen tou theou kai patros\\
 \\hmn\\). The one article with both substantives precisely as in
 # Ga 1:4
 not "before God and our Father," both article and possessive
 genitive going with both substantives as in
 # 2Pe 1:1,11; Tit 2:13
 (Robertson, _Grammar_, pp. 785f.). The phrase is probably
 connected with \\elpidos\\. \\Emprosthen\\ in the N.T. occurs only of
 place, but it is common in the papyri of time. The picture here
 is the day of judgment when all shall appear before God.

06420
 \\Knowing\\ (\\eidotes\\). Second perfect active participle of \\oida\\
 (\\eidon\\), a so-called causal participle=since we know, the third
 participle with the principal verb \\eucharistoumen\\, the Greek
 being fond of the circumstantial participle and lengthening
 sentences thereby (Robertson, _Grammar_, P. 1128). \\Beloved by\\
 \\God\\ (\\gapmenoi hupo [tou] theou\\). Perfect passive participle of
 \\agapa\\, the verb so common in the N.T. for the highest kind of
 love. Paul is not content with the use of \\adelphoi\\ here (often in
 this Epistle as
 # 2:1,14,17; 3:7; 4:1,10
 but adds this affectionate phrase nowhere else in the N.T. in
 this form (cf.
 # Jude 1:3
 though in Sirach 45:1 and on the Rosetta Stone. But in
 # 2Th 2:13
 he quotes "beloved by the Lord" from
 # De 33:12
 The use of \\adelphoi\\ for members of the same brotherhood can be
 derived from the Jewish custom
 # Ac 2:29,37
 and the habit of Jesus
 # Mt 12:48
 and is amply illustrated in the papyri for burial clubs and other
 orders and guilds (Moulton and Milligan's _Vocabulary_). \\Your\\
 \\election\\ (\\tn eklogn humn\\). That is the election of you by God.
 It is an old word from \\eklegomai\\ used by Jesus of his choice of
 the twelve disciples
 # Joh 15:16
 and by Paul of God's eternal selection
 # Eph 1:4
 The word \\eklog\\ is not in the LXX and only seven times in the
 N.T. and always of God's choice of men
 # Ac 9:15; 1Th 1:4; Ro 9:11; 11:5,7,58; 2Pe 1:10
 The divine \\eklog\\ was manifested in the Christian qualities of
 verse
 # 3
 (Moffatt).

06421
 \\How that\\ (\\hoti\\). It is not certain whether \\hoti\\ here means
 "because" (\\quia\\) as in
 # 2Th 3:7; 1Co 2:14; Ro 8:27
 or declarative \\hoti\\ "how that," knowing the circumstances of your
 election (Lightfoot) or explanatory, as in
 # Ac 16:3; 1Th 2:1; 1Co 16:15; 2Co 12:3; Ro 13:11
 \\Our gospel\\ (\\to euaggelion hmn\\). The gospel (
 See note on "Mt 4:23"
 See note on "Mr 1:1"
 See note on "Mr 1:15"
  for \\euaggelion\\) which we preach, Paul's phrase also in
 # 2Th 2:14; 2Co 4:3; Ro 2:16; 16:25; 2Ti 2:8
 Paul had a definite, clear-cut message of grace that he preached
 everywhere including Thessalonica. This message is to be
 interpreted in the light of Paul's own sermons in Acts and
 Epistles, not by reading backward into them the later perversions
 of Gnostics and sacramentarians. This very word was later applied
 to the books about Jesus, but Paul is not so using the term here
 or anywhere else. In its origin Paul's gospel is of God
 # 1Th 2:2,8,9
 in its substance it is Christ's
 # 3:2; 2Th 1:8
 and Paul is only the bearer of it
 # 1Th 2:4,9; 2Th 2:14
 as Milligan points out. Paul and his associates have been
 entrusted with this gospel
 # 1Th 2:4
 and preach it
 # Ga 2:2
 Elsewhere Paul calls it God's gospel
 # 2Co 11:7; Ro 1:1; 15:16
 or Christs
 # 1Co 9:12; 2Co 2:12; 9:13; 10:14; Ga 1:7; Ro 15:19; Php 1:27
 In both instances it is the subjective genitive. \\Came unto you\\
 (\\egenth eis hums\\). First aorist passive indicative of \\ginomai\\
 in practically same sense as \\egeneto\\ (second aorist middle
 indicative as in the late Greek generally). So also \\eis hums\\
 like the _Koin_ is little more than the dative \\humin\\ (Robertson,
 _Grammar_, p. 594). \\Not only--but also\\ (\\ouk--monon, alla kai\\).
 Sharp contrast, negatively and positively. The contrast between
 \\logos\\ (word) and \\dunamis\\ (power) is seen also in
 # 1Co 2:4; 4:20
 Paul does not refer to miracles by \\dunamis\\. \\In the Holy Spirit\\
 \\and much assurance\\ (\\en pneumati hagii kai plrophorii polli\\).
 Preposition \\en\\ repeated with \\logi, dunamei\\, but only once here
 thus uniting closely \\Holy Spirit\\ and \\much assurance\\. No article
 with either word. The word \\plrophorii\\ is not found in ancient
 Greek or the LXX. It appears once in Clement of Rome and one
 broken papyrus example. For the verb \\plrophore\\
 See note on "Lu 1:1"
 The substantive in the N.T. only here and
 # Col 2:2; Heb 6:11; 10:22
 It means the full confidence which comes from the Holy Spirit.
 \\Even as ye know\\ (\\kaths oidate\\). Paul appeals to the
 Thessalonians themselves as witnesses to the character of his
 preaching and life among them. \\What manner of men we showed\\
 \\ourselves toward you\\ (\\hoioi egenthmen humin\\). Literally, \\What\\
 \\sort of men we became to you\\. Qualitative relative \\hoioi\\ and
 dative \\humin\\ and first aorist passive indicative \\egenthmen\\,
 (not \\metha\\, we were). An epexegetical comment with \\for your\\
 \\sake\\ (\\di' hums\\) added. It was all in their interest and for
 their advantage, however it may have seemed otherwise at the
 time.

06422
 \\Imitators of us and of the Lord\\ (\\mimtai hmn kai tou kuriou\\).
 \\Mimts\\ (\\-ts\\ expresses the agent) is from \\mimeomai\\, to
 imitate and that from \\mimos\\ (\\mimic\\, actor). Old word, more than
 "followers," in the N.T. only six times
 # 1Th 1:6; 2:14; 1Co 4:16; 11:1; Eph 5:1; Heb 6:12
 Again Paul uses \\ginomai\\, to become, not \\eimi\\, to be. It is a
 daring thing to expect people to "imitate" the preacher, but Paul
 adds "and of the Lord," for he only expected or desired
 "imitation" as he himself imitated the Lord Jesus, as he
 expressly says in
 # 1Co 11:1
 The peril of it all is that people so easily and so readily
 imitate the preacher when he does not imitate the Lord. The fact
 of the "election" of the Thessalonians was shown by the character
 of the message given them and by this sincere acceptance of it
 (Lightfoot). \\Having received the word\\ (\\dexamenoi ton logon\\).
 First aorist middle participle of \\dechomai\\, probably simultaneous
 action (receiving), not antecedent. \\In much affliction\\ (\\en\\
 \\thlipsei polli\\). Late word, pressure. Tribulation (Latin
 _tribulum_) from \\thlib\\, to press hard on. Christianity has
 glorified this word. It occurs in some Christian papyrus letters
 in this same sense. Runs all through the N.T.
 # 2Th 1:4; Ro 5:3
 Paul had his share of them
 # Col 1:24; 2Co 2:4
 and so he understands how to sympathize with the Thessalonians
 # 1Th 3:3
 They suffered after Paul left Thessalonica
 # 1Th 2:14
 \\With joy of the Holy Spirit\\ (\\meta charas pneumatos hagiou\\). The
 Holy Spirit gives the joy in the midst of the tribulations as
 Paul learned
 # Ro 5:3
 "This paradox of experience" (Moffatt) shines along the pathway
 of martyrs and saints of Christ.

06423
 \\So that ye became\\ (\\hste genesthai humas\\). Definite result
 expressed by \\hste\\ and the infinitive \\genesthai\\ (second aorist
 middle of \\ginomai\\) as is common in the _Koin_. \\An ensample\\
 (\\tupon\\). So B D, but Aleph A C have \\tupous\\ (plural). The singular
 looks at the church as a whole, the plural as individuals like
 \\hums\\. \\Tupos\\ is an old word from \\tupt\\, to strike, and so the
 mark of a blow, print as in John
 # 20:25
 Then the figure formed by the blow, image as in
 # Ac 7:43
 Then the mould or form
 # Ro 6:17; Ac 23:25
 Then an example or pattern as in
 # Ac 7:44
 to be imitated as here,
 # Php 3:17
 etc. It was a great compliment for the church in Thessalonica to
 be already a model for believers in Macedonia and Achaia. Our
 word _type_ for printers is this same word with one of its
 meanings. Note separate article with both Macedonia (\\ti\\
 \\Makedonii\\) and Achaia (\\ti Achaii\\) treated as separate
 provinces as they were.

06424
 \\From you hath sounded forth\\ (\\aph' humn exchtai\\). Perfect
 passive indicative of \\exche\\, late compound verb (\\ex, chos,\\
 \\ch, ch\\, our echo) to sound out of a trumpet or of thunder, to
 reverberate like our echo. Nowhere else in the N.T. So "from you"
 as a sounding board or radio transmitting station (to use a
 modern figure). It marks forcibly "both the clear and the
 persuasive nature of the \\logos tou Kuriou\\" (Ellicott). This
 phrase, the word of the Lord, may be subjective with the Lord as
 its author or objective with the Lord as the object. It is both.
 It is a graphic picture with a pardonable touch of hyperbole
 (Moffatt) for Thessalonica was a great commercial and political
 centre for disseminating the news of salvation (on the Egnation
 Way). \\But in every place\\ (\\all' en panti topi\\). In contrast to
 Macedonia and Achaia. The sentence would naturally stop here, but
 Paul is dictating rapidly and earnestly and goes on. \\Your faith\\
 \\to God-ward\\ (\\h pistis humn h pros ton theon\\). Literally, \\the\\
 \\faith of you that toward the God\\. The repeated article makes
 clear that their faith is now directed toward the true God and
 not toward the idols from which they had turned (verse
 # 10
 \\Is gone forth\\ (\\exelluthen\\). Second perfect active indicative of
 old verb \\exerchomai\\, to go out, state of completion like
 \\exchtai\\ above. \\So that we need not to speak anything\\ (\\hste m\\
 \\chreian echein hms lalein ti\\). \\Hste\\ with the infinitive for
 actual result as in verse
 # 7
 No vital distinction between \\lalein\\ (originally to chatter as of
 birds) and \\legein\\, both being used in the _Koin_ for speaking
 and preaching (in the N.T.).

06425
 \\They themselves\\ (\\autoi\\). The men of Macedonia, voluntarily.
 \\Report\\ (\\apaggellousin\\). Linear present active indicative, keep on
 reporting. \\What manner of entering in\\ (\\hopoian eisodon\\). What
 sort of entrance, qualitative relative in an indirect question.
 \\We had\\ (\\eschomen\\). Second aorist active (ingressive) indicative
 of the common verb \\ech\\. \\And how\\ (\\kai ps\\). Here the
 interrogative adverb \\ps\\ in this part of the indirect question.
 This part about "them" (you) as the first part about Paul. The
 verb \\epistreph\\ is an old verb for turning and is common in the
 Acts for Gentiles turning to God, as here from idols, though not
 by Paul again in this sense. In
 # Ga 4:9
 Paul uses it for turning to the weak and beggarly elements of
 Judaism. \\From idols\\ (\\apo tn eidoln\\). Old word from \\eidos\\
 (figure) for image or likeness and then for the image of a
 heathen god (our _idol_). Common in the LXX in this sense. In
 # Ac 14:15
 Paul at Lystra urged the people \\to turn from these vain things to\\
 \\the living God\\ (\\apo toutn tn matain epistrephein epi theon\\
 \\znta\\), using the same verb \\epistrephein\\. Here also Paul has a
 like idea, \\to serve a living and true God\\ (\\douleuein thei znti\\
 \\kai althini\\). No article, it is true, but should be translated
 "the living and true God" (cf.
 # Ac 14:15
 Not "dead" like the idols from which they turned, but alive and
 genuine (\\althinos\\, not \\alths\\).

06426
 \\To wait for his Son from heaven\\ (\\anamenein ton huion autou ek tn\\
 \\ourann\\). Present infinitive, like \\douleuein\\, and so linear, to
 keep on waiting for. The hope of the second coming of Christ was
 real and powerful with Paul as it should be with us. It was
 subject to abuse then as now as Paul will have to show in this
 very letter. He alludes to this hope at the close of each chapter
 in this Epistle. \\Whom he raised from the dead\\ (\\hon geiren ek\\
 \\[tn] nekrn\\). Paul gloried in the fact of the resurrection of
 Jesus from the dead of which fact he was himself a personal
 witness. This fact is the foundation stone for all his theology
 and it comes out in this first chapter. \\Jesus which delivereth us\\
 \\from the wrath to come\\ (\\Isoun ton ruomenon hms ek ts orgs\\
 \\ts erchomens\\). It is the historic, crucified, risen, and
 ascended Jesus Christ, God's Son, who delivers from the coming
 wrath. He is our Saviour
 # Mt 1:21
 true to his name Jesus. He is our Rescuer
 # Ro 11:26
 \\ho ruomenos\\, from
 # Isa 59:20
 It is eschatological language, this coming wrath of God for sin
 # 1Th 2:16; Ro 3:5; 5:9; 9:22; 13:5
 It was Paul's allusion to the day of judgment with Jesus as Judge
 whom God had raised from the dead that made the Athenians mock
 and leave him
 # Ac 17:31
 But Paul did not change his belief or his preaching because of
 the conduct of the Athenians. He is certain that God's wrath in
 due time will punish sin. Surely this is a needed lesson for our
 day. It was coming then and it is coming now.

06427
 \\For yourselves know\\ (\\autoi gar oidate\\). This explanatory \\gar\\
 takes up in verses
 # 1-12
 the allusion in
 # 1:9
 about the "report" concerning the entrance (\\eisodon\\, way in, \\eis,\\
 \\hodon\\), \\unto you\\ (\\tn pros hums\\). Note repeated article to
 sharpen the point. This proleptic accusative is common enough. It
 is expanded by the epexegetic use of the \\hoti\\ clause \\that it hath\\
 \\not been found vain\\ (\\hoti ou ken gegonen\\). Literally, \\that it\\
 \\has not become empty\\. Second perfect active (completed state) of
 \\ginomai\\. Every pastor watches wistfully to see what will be the
 outcome of his work. Bengel says: _Non inanis, sed plena
 virtutis_. Cf.
 # 1:5
 \\Kenos\\ is hollow, empty, while \\mataios\\ is fruitless, ineffective.
 In
 # 1Co 15:14,17
 Paul speaks of \\kenon to krugma\\ (\\empty the preaching\\) and \\mataia\\
 \\h pistis\\ (\\vain the faith\\). One easily leads to the other.

06428
 \\But having suffered before\\ (\\alla propathontes\\). Strong
 adversative \\alla\\, antithesis to \\ken\\. Appeal to his personal
 experiences in Thessalonica known to them (\\as ye know\\, \\kaths\\
 \\oidate\\). Second aorist active participle of \\propasch\\, old
 compound verb, but here alone in the N.T. The force of \\pro-\\
 (before) is carried over to the next verb. The participle may be
 regarded as temporal (Ellicott) or concessive (Moffatt). \\And been\\
 \\shamefully entreated in Philippi\\ (\\kai hubristhentes en\\
 \\Philippois\\). First aorist passive participle of \\hubriz\\, old
 verb, to treat insolently. "More than the bodily suffering it was
 the personal indignity that had been offered to him as a Roman
 citizen" (Milligan), for which account see
 # Ac 16:16-40
 an interesting example of how Acts and the Epistles throw light
 on each other. Luke tells how Paul resented the treatment
 accorded to him as a Roman citizen and here Paul shows that the
 memory still rankled in his bosom. \\We waxed bold in our God\\
 (\\eparrsiasametha en ti thei hmn\\). Ingressive first aorist
 middle of \\parrsiazomai\\, old deponent verb from \\parrsia\\ (full
 story, \\pan-, rsia\\). In his reply to Festus
 # Ac 26:26
 Paul uses \\parrsiazomenos lal\\, \\being bold I speak\\, while here he
 has \\we waxed bold to speak\\ (\\eparrsiasametha lalsai\\). The insult
 in Philippi did not close Paul's mouth, but had precisely the
 opposite effect "in our God." It was not wild fanaticism, but
 determined courage and confidence in God that spurred Paul to
 still greater boldness in Thessalonica, \\unto you\\ (\\pros hums\\), be
 the consequences what they might, \\the gospel of God in much\\
 \\conflict\\, (\\to euaggelion tou theou en polli agni\\). This figure
 of the athletic games (\\agn\\) may refer to outward conflict like
 # Php 1:30
 or inward anxiety
 # Col 2:1
 He had both in Thessalonica.

06429
 \\Exhortation\\ (\\paraklsis\\). Persuasive discourse, calling to one's
 side, for admonition, encouragement, or comfort. \\Not of error\\
 (\\ouk ek plans\\). This word is same as \\plana\\, to lead astray
 # 2Ti 3:13
 like Latin _errare_. Passive idea of \\error\\ here rather than
 deceit. That is seen in \\nor in guile\\ (\\oude en doli\\) from \\del\\,
 to catch with bait. Paul is keenly sensitive against charges
 against the correctness of his message and the purity of his
 life. \\Nor of uncleanness\\ (\\oude ex akatharsias\\). "This disclaimer,
 startling as it may seem, was not unneeded amidst the impurities
 consecrated by the religions of the day" (Lightfoot). There was
 no necessary connection in the popular mind between religion and
 morals. The ecstatic initiations in some of the popular religions
 were grossly sensual.

06430
 \\But even as we have been approved by God\\ (\\alla kaths\\
 \\dedokimasmetha hupo tou theou\\). Perfect passive indicative of
 \\dokimaz\\, old verb to put to the test, but here the tense for
 completed state means tested and proved and so approved by God.
 Paul here claims the call of God for his ministry and the seal of
 God's blessing on his work and also for that of Silas and
 Timothy. \\To be entrusted with the gospel\\ (\\pisteuthnai to\\
 \\euaggelion\\). First aorist passive infinitive of \\pisteu\\, common
 verb for believing, from \\pistis\\ (faith), but here to entrust
 rather than to trust. The accusative of the thing is retained in
 the passive according to regular Greek idiom as in
 # 1Co 9:17; Ga 2:7; Ro 3:2; 1Ti 1:11; Tit 1:3
 though the active had the dative of the person. \\So we speak\\
 (\\houts laloumen\\). Simple, yet confident claim of loyalty to
 God's call and message. Surely this should be the ambition of
 every preacher of the gospel of God. \\Not as pleasing men\\ (\\ouch\\
 \\hs anthrpois areskontes\\). Dative case with \\aresk\\ as in
 # Ga 1:10
 Few temptations assail the preacher more strongly than this one
 to please men, even if God is not pleased, though with the dim
 hope that God will after all condone or overlook. Nothing but
 experience will convince some preachers how fickle is popular
 favour and how often it is at the cost of failure to please God.
 And yet the preacher wishes to win men to Christ. It is all as
 subtle as it is deceptive. God tests our hearts (the very verb
 \\dokimaz\\ used in the beginning of this verse) and he is the only
 one whose approval matters in the end of the day
 # 1Co 4:5

06431
 \\Using words of flattery\\ (\\en logi kolakeias\\). Literally, \\in\\
 \\speech of flattery or fawning\\. Old word, only here in N.T., from
 \\kolaks\\, a flatterer. An Epicurean, Philodemus, wrote a work \\Peri\\
 \\Kolakeias\\ (Concerning Flattery). Milligan (_Vocabulary_, etc.)
 speaks of "the selfish conduct of too many of the rhetoricians of
 the day," conduct extremely repugnant to Paul. The third time
 (verses
 # 1,2,5
 he appeals to their knowledge of his work in Thessalonica. Frame
 suggests "cajolery." \\Nor a cloke of covetousness\\ (\\oute prophasei\\
 \\pleonexias\\). Pretext (\\prophasis\\ from \\prophain\\, to show forth, or
 perhaps from \\pro-phmi\\, to speak forth). This is the charge of
 self-interest rather than the mere desire to please people.
 Pretext of greediness is Frame's translation. \\Pleonexia\\ is merely
 "having more" from \\pleonekts\\, one eager for more, and
 \\pleonekte\\, to have more, then to over-reach, all old words, all
 with bad meaning as the result of the desire for more. In a
 preacher this sin is especially fatal. Paul feels so strongly his
 innocence of this charge that he calls God as witness as in
 # 2Co 1:23; Ro 9:1; Php 1:8
 a solemn oath for his own veracity.

06432
 \\Nor seeking glory of men\\ (\\oute ztountes ex anthrpn doxan\\).
 "Upon the repudiation of covetousness follows naturally the
 repudiation of worldly ambition" (Milligan). See
 # Ac 20:19; 2Co 4:5; Eph 4:2
 This third disclaimer is as strong as the other two. Paul and his
 associates had not tried to extract praise or glory out of (\\ex\\)
 men. \\Neither from you nor from others\\ (\\oute aph' humn oute aph'\\
 \\alln\\). He widens the negation to include those outside of the
 church circles and changes the preposition from \\ex\\ (out of) to
 \\apo\\ (from). \\When we might have been burdensome, as apostles of\\
 \\Christ\\ (\\dunamenoi en barei einai hs Christou apostoloi\\).
 Westcott and Hort put this clause in verse
 # 7
 Probably a concessive participle, \\though being able to be in a\\
 \\position of weight\\ (either in matter of finance or of dignity, or
 a burden on your funds or "men of weight" as Moffatt suggests).
 Milligan suggests that Paul "plays here on the double sense of
 the phrase" like the Latin proverb: _Honos propter onus_. So he
 adds, including Silas and Timothy, \\as Christ's apostles\\, as
 missionaries clearly, whether in the technical sense or not (cf.
 # Ac 14:4,14; 2Co 8:23; 11:13; Ro 16:7; Php 2:25; Re 2:2
 They were entitled to pay as "Christ's apostles" (cf.
 # 1Co 9; 2Co 11:7
 though they had not asked for it.

06433
 \\But we were gentle in the midst of you\\ (\\alla egenthmen npioi\\
 \\en mesi humn\\). Note \\egenthmen\\ (became), not \\metha\\ (were).
 This rendering follows \\pioi\\ instead of \\npioi\\ (Aleph B D C Vulg.
 Boh.) which is clearly correct, though Dibelius, Moffatt,
 Ellicott, Weiss prefer \\pioi\\ as making better sense. Dibelius
 terms \\npioi\\ _unmoglich_ (impossible), but surely that is too
 strong. Paul is fond of the word \\npioi\\ (babes). Lightfoot admits
 that he here works the metaphor to the limit in his passion, but
 does not mar it as Ellicott holds. \\As when a nurse cherishes her\\
 \\own children\\ (\\hs ean trophos thalpi ta heauts tekna\\). This
 comparative clause with \\hs ean\\
 # Mr 4:26; Ga 6:10
 without \\ean\\ or \\an\\) and the subjunctive (Robertson, _Grammar_, p.
 968) has a sudden change of the metaphor, as is common with Paul
 # 1Ti 5:24; 2Co 3:13
 from \\babes\\ to \\nurse\\ (\\trophos\\), old word, here only in the N.T.,
 from \\treph\\, to nourish, \\troph\\, nourishment. It is really the
 mother-nurse "who suckles and nurses her own children"
 (Lightfoot), a use found in Sophocles, and a picture of Paul's
 tender affection for the Thessalonians. \\Thalp\\ is an old word to
 keep warm, to cherish with tender love, to foster. In N.T. only
 here and
 # Eph 5:29

06434
 \\Even so, being affectionately desirous of you\\ (\\houts omeiromenoi\\
 \\humn\\). Clearly the correct text rather than \\himeiromenoi\\ from
 \\himeir\\, old verb to long for. But the verb \\homeiromai\\ (Westcott
 and Hort _om_., smooth breathing) occurs nowhere else except MSS.
 in
 # Job 3:21; Ps 62:2
 (Symmachus) and the Lycaonian sepulchral inscription (4th cent.
 A.D.) about the sorrowing parents \\homeiromenoi peri paidos\\,
 \\greatly desiring their son\\ (Moulton and Milligan, _Vocabulary_).
 Moulton suggests that it comes from a root \\smer\\, remember, and
 that \\o-\\ is a derelict preposition \\o\\ like \\o-duromai, o-kell,\\
 \\-keanos\\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term
 of endearment," "derived from the language of the nursery"
 (Milligan). \\We were well pleased\\ (\\udokoumen\\). Imperfect active
 of \\eudoke\\, common verb in later Greek and in N.T. (see on
 # Mt 3:17
 picturing Paul's idea of their attitude while in Thessalonica.
 Paul often has it with the infinitive as here. \\To impart\\
 (\\metadounai\\). Second aorist active infinitive of \\metadidmi\\, old
 verb to share with (see on
 # Lu 3:11
 Possible zeugma with \\souls\\ (\\psuchas\\), though Lightfoot renders
 "lives." Paul and his associates held nothing back. \\Because ye\\
 \\were become very dear to us\\ (\\dioti agaptoi hmin egenthte\\).
 Note \\dioti\\ (double cause, \\dia, hoti\\, for that), use of \\ginomai\\
 again for become, and dative \\hmin\\ with verbal \\agaptoi\\, beloved
 and so dear. A beautiful picture of the growth of Paul's
 affection for them as should be true with every pastor.

06435
 \\Travail\\ (\\mochthon\\). Old word for difficult labour, harder than
 \\kopos\\ (toil). In the N.T. only here,
 # 2Th 3:8; 2Co 11:27
 Note accusative case here though genitive with \\mnmoneu\\ in
 # 1:3
 \\Night and day\\ (\\nuktos kai hmeras\\). Genitive case, both by day
 and by night, perhaps beginning before dawn and working after
 dark. So in
 # 3:10
 \\That we might not burden any of you\\ (\\pros to m epibarsai tina\\
 \\humn\\). Use of \\pros\\ with the articular infinitive to express
 purpose (only four times by Paul). The verb \\epibare\\ is late, but
 in the papyri and inscriptions for laying a burden (\\baros\\) on
 (\\epi-\\) one. In N.T. only here and
 # 2Th 3:8; 2Co 2:5
 Paul boasted of his financial independence where he was
 misunderstood as in Thessalonica and Corinth
 # 2Co 9-12
 though he vindicated his right to remuneration. \\We preached\\
 (\\ekruxamen\\). \\We heralded\\ (from \\krux\\, herald) to you, common
 verb for preach.

06436
 \\How holily and righteously and unblameably\\ (\\hs hosis kai\\
 \\dikais kai amempts\\). Paul calls the Thessalonians and God as
 witnesses (\\martures\\) to his life toward you the believers (\\humin\\
 \\tois pisteuousin\\) dative of personal interest. He employs three
 common adverbs that show how holily toward God and how
 righteously toward men so that they did not blame him and his
 associates in either respect. So there is a reason for each
 adverb. All this argues that Paul spent a considerable time in
 Thessalonica, more than the three sabbaths mentioned by Luke. The
 pastor ought to live so that his life will bear close inspection.

06437
 \\As a father with his own children\\ (\\hs patr tekna heautou\\).
 Change from the figure of the mother-nurse in verse
 # 7
 There is ellipse of a principal verb with the participles
 \\parakalountes, paramuthoumenoi, marturoumenoi\\. Lightfoot suggests
 \\enouthetoumen\\ (we admonished) or \\egenthmen\\ (we became). The
 three participles give three phases of the minister's preaching
 (exhorting, encouraging or consoling, witnessing or testifying).
 They are all old verbs, but only the first (\\parakale\\) is common
 in the N.T.

06438
 \\To the end that\\ (\\eis to\\). Final use of \\eis\\ and the articular
 infinitive, common idiom in the papyri and Paul uses \\eis\\ to and
 the infinitive fifty times (see again in
 # 3:2
 some final, some sub-final, some result (Robertson, _Grammar_,
 pp. 989-91). \\Walk worthily of God\\ (\\peripatein axis tou theou\\).
 Present infinitive (linear action), and genitive case with adverb
 \\axis\\ as in
 # Col 1:10
 (cf.
 # Php 1:27; Eph 4:1
 like a preposition. \\Calleth\\ (\\kalountos\\). Present active
 participle, keeps on calling. Some MSS. have \\kalesantos\\, called.
 \\Kingdom\\ (\\basileian\\) here is the future consummation because of
 glory (\\doxan\\) as in
 # 2Th 1:5; 1Co 6:9; 15:50; Ga 5:21; 2Ti 4:1,18
 but Paul uses it for the present kingdom of grace also as in
 # 1Co 4:20; Ro 14:17; Col 1:13

06439
 \\And for this cause we also\\ (\\kai dia touto kai hmeis\\). Note \\kai\\
 twice. We as well as you are grateful for the way the gospel was
 received in Thessalonica. \\Without ceasing\\ (\\adialeipts\\). Late
 adverb for which see on
 # 1:2
 and for \\eucharistoumen\\
 See note on "1Th 1:2"
 \\The word of the message\\ (\\logon akos\\). Literally, \\the word of\\
 hearing, as in Sir. 42:1 and
 # Heb 4:2
 \\ho logos ts akos\\, the word marked by hearing (genitive case),
 the word which you heard. Here with \\tou theou\\ (of God) added as a
 second descriptive genitive which Paul expands and justifies. \\Ye\\
 \\received it so\\ (\\paralabontes\\) and \\accepted or welcomed it\\
 (\\edexasthe\\) so, \\not as the word of men\\ (\\ou logou anthrpn\\), \\but\\
 \\as the word of God\\ (\\alla logon theou\\), \\as it is in truth\\ (\\kaths\\
 \\alths estin\\). This last clause is literally, \\as it truly is\\.
 Paul had not a doubt that he was proclaiming God's message.
 Should any preacher preach his doubts if he has any? God's
 message can be found and Paul found it. \\Worketh in you\\
 (\\energeitai en humin\\). Perhaps middle voice of \\energe\\ (\\en,\\
 \\ergon\\, work) late verb, not in ancient Greek or LXX, but in
 papyri and late writers (Polybius, etc.) and in N.T. only by Paul
 and James. If it is passive, as Milligan thinks, it means "is set
 in operation," as Polybius has it. The idea then is that the word
 of God is set in operation in you that believe.

06440
 \\Imitators of the churches of God which are in Judea\\ (\\mimtai tn\\
 \\ekklsin tou theou tn ousn en ti Ioudaii\\). On \\mimtai\\
 See note on "1Th 1:5"
 "This passage, implying an affectionate admiration of the Jewish
 churches on the part of St. Paul, and thus entirely bearing out
 the impression produced by the narrative in the Acts, is entirely
 subversive of the theory maintained by some and based on a
 misconception of
 # Ga 2
 and by the fiction of the Pseudo-Clementines, of the feud
 existing between St. Paul and the Twelve" (Lightfoot). \\In Christ\\
 \\Jesus\\ (\\en Christi Isou\\). It takes this to make a _Christian_
 church of God. Note order here \\Christ Jesus\\ as compared with
 \\Jesus Christ\\ in
 # 1:1,3
 \\Ye also--even as they\\ (\\kai humeis--kai autoi\\). Note \\kai\\ twice
 (correlative use of \\kai\\). \\Countrymen\\ (\\sumphuletn\\).
 Fellow-countrymen or tribesmen. Late word that refers primarily
 to Gentiles who no doubt joined the Jews in Thessalonica who
 instigated the attacks on Paul and Silas so that it "was taken up
 by the native population, without whose co-operation it would
 have been powerless" (Lightfoot). \\Own\\ (\\idin\\) here has apparently
 a weakened force. Note \\hupo\\ here with the ablative both with
 \\sumphuletn\\ and \\Ioudain\\ after the intransitive \\epathete\\
 (suffered). The persecution of the Christians by the Jews in
 Judea was known everywhere.

06441
 \\Who both killed the Lord Jesus and the prophets\\ (\\tn kai ton\\
 \\Kurion apokteinantn Isoun kai tous prophtas\\). First aorist
 active participle of \\apoktein\\. Vivid justification of his praise
 of the churches in Judea. The Jews killed the prophets before the
 Lord Jesus who reminded them of their guilt
 # Mt 23:29
 Paul, as Peter
 # Ac 2:23
 lays the guilt of the death of Christ on the Jews. \\And drove us\\
 \\out\\ (\\kai hms ekdixantn\\). An old verb to drive out or banish,
 to chase out as if a wild beast. Only here in N.T. It is Paul's
 vivid description of the scene told in
 # Ac 17:5
 when the rabbis and the hoodlums from the agora chased him out of
 Thessalonica by the help of the politarchs. \\Please not God\\ (\\Thei\\
 \\m areskontn\\). The rabbis and Jews thought that they were
 pleasing God by so doing as Paul did when he ravaged the young
 church in Jerusalem. But Paul knows better now. \\And are contrary\\
 \\to all men\\ (\\kai pasin anthrpois enantin\\). Dative case with the
 adjective \\enantin\\ (old and common word, face to face, opposite).
 It seems like a bitter word about Paul's countrymen whom he
 really loved
 # Ro 9:1-5; 10:1-6
 but Paul knew only too well the middle wall of partition between
 Jew and Gentile as he shows in
 # Eph 2
 and which only the Cross of Christ can break down. Tacitus
 (_Hist_. V. 5) says that the Jews are _adversus omnes alios
 hostile odium_.

06442
 \\Forbidding us\\ (\\kluontn hms\\). Explanatory participle of the
 idea in \\enantin\\. They show their hostility to Paul at every
 turn. Right here in Corinth, where Paul is when he writes, they
 had already shown venomous hostility toward Paul as Luke makes
 plain
 # Ac 18:6
 They not simply oppose his work among the Jews, but also to the
 Gentiles (\\ethnesi\\, nations outside of the Abrahamic covenant as
 they understood it). \\That they may be saved\\ (\\hina sthsin\\).
 Final use of \\hina\\ with first aorist passive subjunctive of \\sz\\
 old verb to save. It was the only hope of the Gentiles, Christ
 alone and not the mystery-religions offered any real hope. \\To\\
 \\fill up their sins alway\\ (\\eis to anaplrsai autn tas hamartias\\
 \\pantote\\). Another example of \\eis to\\ and the infinitive as in
 verse
 # 12
 It may either be God's conceived plan to allow the Jews to go on
 and fill up (\\anaplrsai\\, note \\ana\\, fill up full, old verb) or it
 may be the natural result from the continual (\\pantote\\) sins of
 the Jews. \\Is come\\ (\\ephthasen\\). First aorist (timeless aorist)
 active indicative of \\phthan\\ which no longer means to come before
 as in
 # 1Th 4:15
 where alone in the N.T. it retains the old idea of coming before.
 Some MSS. have the perfect active \\ephthaken\\, prophetic perfect of
 realization already. Frame translates it: "But the wrath has come
 upon them at last." This is the most likely meaning of \\eis telos\\.
 Paul vividly foresees and foretells the final outcome of this
 attitude of hate on the part of the Jews. _Tristis exitus_,
 Bengel calls it. Paul speaks out of a sad experience.

06443
 \\Being bereaved of you\\ (\\aporphanisthentes aph' humn\\). First
 aorist passive participle of the rare compound verb (\\aporphaniz\\,
 in Aeschylus, but nowhere else in N.T.). Literally, \\being\\
 \\orphaned from you\\ (\\aph' humn\\, ablative case). Paul changes the
 figure again (\\trophos\\ or mother nurse in verse
 # 7
 \\npios\\ or babe in verse
 # 7
 \\patr\\ or father in verse
 # 11
 to \\orphan\\ (\\orphanos\\). He refers to the period of separation from
 them, \\for a short season\\ (\\pros kairon hras\\) for a season of an
 hour. This idiom only here in N.T., but \\pros kairon\\ in
 # Lu 8:13
 and \\pros hran\\ in
 # 2Co 7:8
 But it has seemed long to Paul. Precisely how long he had been
 gone we do not know, some months at any rate. \\In presence, not in\\
 \\heart\\ (\\prospi ou kardii\\). Locative case. \\Prospon\\, old word
 (\\pros, ops\\, in front of the eye, face) for face, look, person.
 Literally, \\in face or person\\. His heart was with them, though
 they no longer saw his face. Heart, originally \\kardia\\, is the
 inner man, the seat of the affections and purposes, not always in
 contrast with intellect (\\nous\\). "Out of sight, not out of mind"
 (Rutherford). \\Endeavoured the more exceedingly\\ (\\perissoters\\
 \\espoudasamen\\). Ingressive aorist active indicative of \\spoudaz\\,
 old word to hasten (from \\spoud, speud\\). \\We became zealous\\.
 Comparative adverb \\perissoters\\ from \\perisson\\, more abundantly
 than before being orphaned from you. \\Your face\\ (\\to prospon\\
 \\humn\\). Cf. his \\face\\ above. \\With great desire\\ (\\en polli\\
 \\epithumii\\). \\In much longing\\ (\\epithumia\\ from \\epi\\ and \\thumos\\,
 \\epithume\\, to run after, to yearn after, whether good or bad).

06444
 \\Because\\ (\\dioti\\). As in
 # 2:8
 \\We would fain have come to you\\ (\\thelsamen elthein pros humas\\).
 First aorist active indicative of \\thel\\. Literally, \\we desired to\\
 \\come to you. I Paul\\ (\\eg men Paulos\\). Clear example of literary
 plural \\thelesamen\\ with singular pronoun \\eg\\. Paul uses his own
 name elsewhere also as in
 # 2Co 10:1; Ga 5:2; Col 1:23; Eph 3:1; Phm 1:19
 \\Once and again\\ (\\kai hapax kai dis\\). \\Both once and twice\\ as in
 # Php 4:16
 Old idiom in Plato. \\And Satan hindered us\\ (\\kai enekopsen hmas ho\\
 \\Satanas\\). Adversative use of \\kai=\\ but or and yet. First aorist
 active indicative of \\enkopt\\, late word to cut in, to hinder.
 Milligan quotes papyrus example of third century, B.C. Verb used
 to cut in a road, to make a road impassable. So Paul charges
 Satan with cutting in on his path. Used by Paul in
 # Ac 24:4; Ga 5:7
 and passive \\enekoptomn\\ in
 # Ro 15:22; 1Pe 3:7
 This hindrance may have been illness, opposition of the Jews in
 Corinth, what not.

06445
 \\Crown of glorying\\ (\\stephanos kauchses\\). When a king or
 conqueror came on a visit he was given a chaplet of glorying.
 Paul is answering the insinuation that he did not really wish to
 come. \\At his coming\\ (\\en ti autou parousii\\). This word \\parousia\\
 is untechnical (just _presence_ from \\pareimi\\) in
 # 2Th 2:9; 1Co 16:17; 2Co 7:6; 10:10; Php 1:26; 2:12
 But here (also
 # 1Th 3:13; 4:15; 5:23; 2Th 2:1,8; 1Co 15:23
 we have the technical sense of the second coming of Christ.
 Deissmann (_Light from the Ancient East_, pp. 372ff.) notes that
 the word in the papyri is almost technical for the arrival of a
 king or ruler who expects to receive his "crown of coming." The
 Thessalonians, Paul says, will be his crown, glory, joy when
 Jesus comes.

06446
06447
 \\When we could no longer forbear\\ (\\mketi stegontes\\). \\Steg\\ is old
 verb to cover from \\steg\\, roof
 # Mr 2:4
 to cover with silence, to conceal, to keep off, to endure as here
 and
 # 1Co 9:12; 13:7
 In the papyri in this sense (Moulton and Milligan's
 _Vocabulary_). \\Mketi\\ usual negative with participle in the
 _Koin_ rather than \\ouketi\\. \\We thought it good\\ (\\udoksamen\\).
 Either literary plural as in
 # 2:18
 or Paul and Silas as more likely. If so, both Timothy and Silas
 came to Athens
 # Ac 17:15
 but Timothy was sent (\\we sent\\, \\epempsamen\\, verse
 # 2
 right back to Thessalonica and later Paul sent Silas on to Beroea
 or Thessalonica (verse
 # 5
 \\I sent\\, \\epempsa\\). Then both Silas and Timothy came from Macedonia
 to Corinth
 # Ac 18:5
 \\Alone\\ (\\monoi\\). Including Silas. \\God's minister\\ (\\diakonon tou\\
 \\theou\\).
 See note on "Mt 22:13"
  for this interesting word, here in general sense not technical
 sense of deacon. Some MSS. have \\fellow-worker\\ (\\sunergon\\). Already
 \\apostle\\ in
 # 2:7
 and now \\brother, minister\\ (and possibly \\fellow-worker\\).

06448
06449
 \\That no man be moved\\ (\\to mdena sainesthai\\). Epexegetical
 articular infinitive in accusative case of general reference.
 \\Sain\\ is old word to wag the tail, to flatter, beguile and this
 sense suits here (only N.T. example). The sense of "moved" or
 troubled or disheartened is from \\siainesthai\\ the reading of F G
 and found in the papyri. \\We are appointed\\ (\\keimetha\\). Present
 middle, used here as passive of \\tithmi\\. We Christians are set
 \\hereunto\\ (\\eis touto\\) to be beguiled by tribulations. We must
 resist.
