ST PAUL'S EPISTLES TO THE THESSALONIANS MACMILLAN AND CO., LIMITED LONDON BOMBAY CALCUTTA. MELBOURNE THE MACMILLAN COMPANY NEW YORK BOSTON CHICAGO ATLANTA SAN FRANCISCO THE MACMILLAN CO. OF CANADA, LTD. TORONTO ST PAUL'S EPISTLES TO THE THESSALONIANS THE GREEK TEXT WITH INTRODUCTION AND NOTES BY GEOEGE MILLIGAN, D.D. MINISTER OF CAPUTH, PERTHSHIRE OF THE UNIVERSITY OF MACMILLAN AND CO., LIMITED ST. MARTIN'S STREET, LONDON 1 908 Ae 6 6eoc THC eipHNHC AP^CAI YMAC oAoreAelc, YM(X)N TO HN6YMA KA^I H ^YX^ KAI T ^ C03MA AMCMHTOOC N TH HApOYCIA TOY KYplOY HM03N 'IHCOY XplCTOf THpH6ei'H. nicTOc 6 K&AooN Y'MAC, dc KA'I noincei. I- * TO MY MOTHER GOC AN TpO(j)6c 0AATTH TA 6AYTHC T6KNA. 192625 TTANTA npoc6Yxec0e . . . FNA d Ao'roc TOY Kypi'oy Tpe')(H OF THE UNIVERSITY CF PREFACE. THE Epistles to the Thessalonians can hardly be said to have received at the hands of English scholars the attention they deserve, in view not only of their own intrinsic interest, but of the place which they occupy in the Sacred Canon. They are generally believed to be the earliest of St Paul's extant Epistles, and, if so, are, in all probability, the oldest Christian documents of importance that have come down to us. Certainly no other of the Pauline writings give us a clearer idea of the character of the Apostle's missionary preaching, or present a more living picture of the surroundings of the primitive Christian Church. A detailed study of their contents is essential, therefore, to a proper understanding of the Apostolic Age, and forms the best introduction to the more developed interpretation of Christian thought, which we are accustomed to describe as Paulinism. This must be made the excuse for the length at which certain subjects bearing on St Paul's language and teaching as a whole are dealt with in the Introduction, and also for the numerous references to recent literature dealing with these points, which will be found especially in the foot-notes. Writing as I have had to do far from a Library, the difficulty I have experienced in keeping abreast of the advances of modern scholarship has led me to believe that those similarly situated may be glad to be directed to the sources where they are most likely to find help. The Text adopted for the Commentary is the Greek Text of Westcott and Hort which, through the kind permission of viii PREFACE Messrs Macmillan and Co., has been reproduced here exactly as it stands in the latest authoritative revision. Full note has, however, been taken of all variants of importance, and for the convenience of students a brief summary has been given of the Authorities for the Text in Introduction vn. In Introduction viii. there will be found a selected list of the more important Commentaries on the Epistles, and of various Monographs dealing with special points raised by them. My obligations to these are undoubtedly greater than I have been able to acknowledge ; but I have not thought it advisable to overload my Notes by discussing or quoting the views of others, except where this seemed to be really demanded. An exception has been made in the case of the rich and terse comments of the patristic writers, and such later expositors as Calvin and Bengel : and the Latin translations of Beza, Estius, and others have been freely cited, wherever they threw light on the exact meaning of the original. In addition, moreover, to the ordinary sources of help, there are two which have been so largely used in the following work that they may be specially mentioned. The publication within recent years of large collections of Inscriptions and Papyri has now made possible a thorough re-study of the Pauline language in the light of contemporary documents. Upon the general questions that are thereby raised, such as the disappearance of much that used to be known as ' Biblical Greek,' and the existence or non-existence of 'Semitisms' in the Greek New Testament, this is not the place to enter : they will be found fully stated in the writings of such experts as Professors Deissmann and Thumb, and Dr J. H. Moulton, and, from a more conservative point of view, of the lamented Dr Friedrich Blass. All that we are meanwhile concerned with is the light thrown upon St Paul's letters by the constant occurrence in them of words and phrases, which are now proved to have formed part of the common stock of the Apostle's own time, even when it is equally clear that their meaning has been deepened and enriched in his hands, partly through the influence of the Greek Old Testament, and partly through the power of his own Christian consciousness. Much work has still to be done before the full extent of the PKEFACE ix new lexical discoveries can be properly estimated ; but the citations in the following pages may at least serve to draw increased attention to the richness of the field that is being gradually opened up before the New Testament student. A full list of the collections made use of with the names of their distinguished editors will be found in Index III. I (a) and (6). In the second place, as regards St Paul's thought, or, more exactly, the form in which his thought often clothes itself, we are again enabled to judge how largely he was a man of his own time, through the convenient editions of later Jewish literature, which we owe to the labours of the contributors to Kautzsch's Apokryphen and Pseudepigraphen of the Old Testament in Germany, and of Dr R. H. Charles in England. There may be a tendency perhaps in certain quarters to over- estimate this dependence, and to lose sight of the far more significant extent to which the Apostle was influenced by the canonical books of the Greek Old Testament. At the same time, more particularly in writings so largely eschatological in their character as our two Epistles, it is a constant source of interest to trace the parallels that exist between them and contemporary apocalyptic literature. A list of citations, with the titles of the editions that have been used, is given in Index in. 2. In a work which has ventured to intrude upon so much new and debateable ground, I can hardly hope not to have fallen into many errors both of judgment and of fact, and that these are not more numerous is due only to the generous help of many well-known scholars. I desire to thank in particular my friends Dr J. H. Moulton of Didsbury College, Manchester, and Mr J. H. A. Hart of St John's College, Cambridge, who, amidst their own engrossing duties, have found time to read the proofs, and have favoured me with many valuable criticisms and suggestions, and Dr A. Souter of Mansfield College, Oxford, who has ungrudgingly placed at my disposal his knowledge and experience, more particularly in connexion with the textual and critical portions of the work. Nor can I forget the unfailing courtesy and attention of the officials of the Cambridge University Press, and the skill of their compositors and readers. x PREFACE It is not easy to part with the work, which has been an almost constant companion for a number of years : and I never was more conscious of its shortcomings than now, on the eve of publication. I can only hope that, in spite of these, it may awaken in others a little of the interest it has been to myself, and may prove a small contribution to the better understanding of Epistles which let us so fully into the heart of the great Apostle, and whose message, notwithstanding the strange forms in which it is sometimes cast, is still fraught with such deep significance for the Church of to-day. G. M. CAPUTH MANSE, PERTHSHIRE. January, 1908. CONTENTS. PAGE INTRODUCTION. I. The City of Thessalonica xxi II. St Paul and the Thessalonian Church . . . . xxvi III. General Character and Contents of the Epistles . . xli IV. Language, Style, and Literary Affinities. . . . lii V. Doctrine Ixiii VI. Authenticity and Integrity Ixxii VII. Authorities for the Text xciii VIII. Commentaries cii TEXT AND NOTES. Analysis of i Thessalonians 2 Text and Notes of i Thessalonians . 3 Analysis of 2 Thessalonians 84 Text and Notes of 2 Thessalonians 85 ADDITIONAL NOTES. A. St Paul as a Letter- Writer 121 B. Did St Paul use the Epistolary Plural? . . . .131 C. The Thessalonian Friends of St Paul 133 D. The Divine Names in the Epistles 135 E. On the history of evayye'Xioi/, euayyeXib/ia< . . . .141 F. Ilapawria. 'E7rii\iinrov TOV ' A/j-vvrlov, 5 Pro Plane. 41. The new title (under the 6 Dion Cass. xli. 18. form QeTToXovlicr)) is first found in 7 Plut. Brut. 46, Appian Bell. Civ. Polyb. xxiii. 4. 4, u. 2 &c. Other iv. 118. accounts of the foundation of the city 8 ' Thessalonica liberae condicionis ' will be found in Tafel p. v. (Plin. N. H. iv. 17). Coins have been* 1 Strabo I.e., Plin. N.H. iv. 17. discovered with the inscription Qetra-a- 2 Liv. xlv. 29, 30. \OVLKCUV cXevdepias (-ptct), which 3 See Tafel Via militaris Eoman- probably refers to this fact (Tafel orum Egnatia (Tubing. 1842). p. xxviii f.). 4 ' Thessalonicenses positi in gremio THE CITY OF THESSALONICA xxiii its neighbour Philippi, which was a Roman colony, Thessa- lonica remained an essentially Greek city, having the right to summon its own assembly 1 , and being ruled by its own magis- trates, who, according to the account in Acts, were known by the somewhat unusual title of politarchs 2 . This fact, formerly urged against St Luke's accuracy, has in recent years been triumphantly vindicated by the discovery of various inscriptions in which it reappears 3 . Other proofs of the flourishing state of Thessalonica are at the afforded by Strabo who, writing about a quarter of a century onSf 1 " before St Paul's visit, describes it as the most populous of the Christian Macedonian cities of his time, a description that is confirmed a century later by Lucian 4 . Of St Paul's connexion with Thessalonica, and the circum- stances attending the introduction of Christianity into it, we shall have occasion to speak later. Meanwhile it may be well to summarize briefly the story of the city's fortunes down to the present time. About the middle of the third century it was erected into a in the colony, and, according to Duchesne, it probably received about fourth^ the same time the title of metropolis of Macedonia 5 . Before centuries, 1 Ac. xvii. 5 rbv 57j,aoi> (cf. xix. 30, that the number of politarchs in 33, of Ephesus). As throwing further Thessalonica in N.T. times was either light on the political constitution of five or six, and further that the office Thessalonica, an interesting inscrip- was by no means confined to Thessa- tion, belonging to 143 A.D., may be lonica, as is sometimes erroneously recalled, where mention is made not assumed. To Burton's evidence we only of its politarchs (see below), but can now add the occurrence of the of the decrees passed VTTO 7-775 KpaTia[T7js title on an Egyptian papyrus-letter /3ouX]7/s Kai TOV d-fi/mov (Duchesne p. 10). from Oxyrhynchus, belonging to the 2 Ac. xvii. 6. beginning of the first century, where 3 The most important of these, the writer claims that his correspon- which was found on a Koman Arch dent had made some promise through (since demolished), is now preserved the 'politarch' Theophilus (P.Oxy. in the British Museum. It is repro- 745, 4 wsKal vir^xov dtarov iroXeiTdpxov duced, with a history of the various QeolKrjs. Thcol. ii. (1898), p. 598 ff. (summarized 5 The title occurs as early as Strabo in Hastings' D.B. under 'Bulers of the 330 17 5 ^7777)671-0X15 7-775 vvv Ma^eSoi/^as City'). From this art. it would appear fort, but, in view of the fact that both xxiv THE EPISTLES TO THE THESSALONIANS the foundation of Constantinople, it seems even to have been thought of as the possible capital of the world 1 . Its patron-saint Demetrius was martyred about 304 A.D. 2 , and towards the close of the same century (389 A.D.) Thessalonica again received unhappy prominence through the ruthless mas- sacre of at least seven thousand of its inhabitants by the order of the Emperor Theodosius, an act for which he was refused absolution by Ambrose, Bishop of Milan, until, after the lapse of eight months, he performed the most abject penance, in the In the following century Theodoret describes Thessalonica Ages e as ' tne greatest and most populous ' city of the district 3 , and the place which it gradually acquired in the history of the Church is shown by the fact that Cameniata in the tenth century bestows upon it, as its special right, the proud title of 'the orthodox city 4 / a designation it continued to deserve throughout the Middle Ages, when, according to its historian Tafel, it proved itself ' fax quaedam humanitatis . . . fideique Christianae promotrix 5 .' Amongst its great names during this period none was more illustrious than that of Eustathius, who was not only the foremost scholar of his age, but, as archbishop of Thessalonica from 1 175 to c. 1 192, proved himself 'a man of political insight, and a bold and far-seeing reformer 6 .' Meanwhile the outward fortunes of the city were very varied, contemporary and later inscriptions censi 3 v 5e TOVTO -rrp&rov /ecu Idialrarov speak of Thessalonica simply as 7r<5Xis, dieSelKvvro, rb 6p66dooi> ai/Trjv /ecu elvai Duchesne(p. 14 f.) thinks that Strabo's /eat 6voft&peff0ai xa.1 rotfry /j.a\\ov TJirep words, if not the gloss of a copyist, TOLS dXXots ffcfurfvcffOai. According to are best understood figuratively: cf. Tafel (p. xlvi), the name is due to the Jacobs Anth. Gr. ii. p. 152, no. 428 city's obstinate defence of image- wor- (time of Augustus) Qe Kal 'EXX^wj/ irXydos required on internal grounds. ST PAUL AND THE THESSALONIAN CHURCH xxix The charge was cleverly planned, and in itself clearly betrays the Jewish prompting which, as we have just seen, underlay the whole riot, for only Jews thought of the Messiah as King and could thus have accused the Apostles of proclaiming Jesus as 'another' King. At the same time no charge was more likely to arouse the hostility of the Greek magistrates 1 . As in the case of Pilate, when a similar accusation was laid before him against the Lord Himself (Lk. xxiii. 2, Jo. xix. 12, 15), the politarchs would be very sensitive to any appearance of tolerating treason against the honour of the Emperor, and it says much for their desire to administer justice impartially that they contented themselves with requiring that 'security,' probably in the form of a pecuniary surety or bond, should be taken from Jason and the others that the peace of the city should not be further disturbed 2 . Moderate, however, though this decision was 3 , it made it impossible for St Paul to remain in Thessalonica without the risk of involving his friends in serious troubles, and possibly of arousing active official oppo- sition to his whole work, and accordingly along with Silas he departed by night for the important city of Beroea 4 , whither he was followed soon after by Timothy. 2. The missionaries' reception there was even more en- 2. De- couraging than at Thessalonica. No longer 'some' but 'many' f^rhe of the Jews believed, and along with them 'of the Greek women salonica. of honourable estate, and of men, not a few' (v. 12). But the B work was not long allowed to go on in peace. The bitter malice of the Thessalonian Jews followed St Paul here, and so successful were they in again 'stirring up and troubling the multitudes' that the brethren sent for the Apostle to go 1 'Nee Caesaribus honor' is one of illustrated from the inscriptions, e.g. the complaints of Tacitus against the O.G.I.S. 484, 50 (ii./A.D.) rb iKav\bv Jews (Hist. v. 5). And Just. M. Apol. irpb /c/>e Beroea belonging to ii./A.D., the city rb iKav6v, which Blass (Acta Aposto- is described as r, a-e^voraTr} fjL-r}Tpoiro\is lorum p. 187) traces to Latin influence TTJS MaKeSWcts Kal 5ls j/ew/c6/>os Bota satisdare, satis accipere, can now be (Rev. d. Etudes grecques xv. p. 142). xxx THE EPISTLES TO THE THESSALONIANS Athens. 'as far as to the sea,' where, probably at Dium, some of them embarked along with him for Athens (v. 14 f.). 3. Move- 3. Meanwhile Silas and Timothy remained behind at Silas and Beroea, perhaps to prosecute the newly started work, possibly Timothy, also to know when it would be safe for St Paul to return to Thessalonica, but in any case with instructions to rejoin him as quickly as possible. If we had only the account in Acts to guide us, we might imagine that they were not able to ac- complish this until St Paul reached Corinth (cf. Ac. xviii. 5). But again the historical narrative requires to be supplemented by the Apostle's own Epistle. For the mention of the despatch of Timothy on a special mission to Thessalonica while St Paul was still at Athens shows us that he at least had previously rejoined the Apostle there (I. iii. I f.); and if so, it is probable that Silas had also done the same in accordance with the urgent message already sent to both (Ac. xvii. 15). And if we can think of the despatch of Silas himself shortly afterwards on a similar errand, perhaps to Philippi, with which at the time St Paul was in communication (Phil. iv. 15), we can under- stand, in accordance with the definite statements of Ac. xviii. 5, how on the conclusion of their respective missions the two messengers 'came down from Macedonia' to St Paul at Corinth, to which city he had gone on alone from Athens 1 . Timothy's The report which Timothy brought back from Thessalonica, from 1 supplemented possibly by a letter from the Thessalonians Thessa- themselves addressed to St Paul 2 , was evidently in the main highly satisfactory. The Thessalonians, to judge from the Epistle afterwards addressed to them, which is our only defi- nite source of information, had proved themselves worthy of their 'election' not only in the manner in which they them- selves had received the Gospel, but in the 'ensample' they 1 Cf. Paley Hor. Paul. c. ix. 4. It phatie KaraXfL^d^ai 'left behind' of is of course possible that St Paul only I. iii. i, suggesting the immediately sent instructions from Athens to previous presence of his companions Timothy and Silas while still at with the writer (see note ad loc.). Beroea to proceed thence on their 2 For an interesting attempt to re- respective missions, and consequently construct this letter see Rendel Harris that it was actually first at Corinth 'A Study in Letter- writing,' Exp. v. that they rejoined him. But the ex- viii. p. 161 f., and cf. Add. Note A, planation given above seems more 'St Paul as a Letter- Writer, p. 126.' natural, especially in view of the em- ST PAUL AND THE THESSALONIAN CHURCH xxxi had subsequently set to believers throughout Macedonia and Achaia (I. i. 4 ff.). At the same time they were exposed to certain dangers requiring immediate attention if they were indeed to prove a ' crown of glorying ' at the Parousia of the Lord Jesus (I. ii. 19). 4. Thus it would appear that no sooner had St Paul and 4- Circum- his companions left Thessalonica than suspicions had begun to leading be cast upon the whole course of their Apostolic ministry, with ^^ of the obvious intention of diverting the Thessalonian believers i Thessa- from their allegiance. Nowhere are we expressly told who were the authors of these insinuations. And in consequence many tions have referred them to the heathen population of Thessalonica 1 against who would naturally resent bitterly the defection of their fellow- St Paul countrymen from the old standards of faith and morals. But if so, it hardly seems likely that their opposition would have taken this particular form, or, even supposing it had, that it would have had much effect upon the Christian converts. These last could not but know that their fellow-countrymen's zeal against the Apostles was dictated not only by prejudice, but by ignorance of the facts of the case, and they would hardly allow themselves to be led astray by those who had never put them- selves in the way of discovering what was the real character and teaching of the men they were so eager to traduce. If, however, the attacks came from a Jewish source, the case by the would be very different. The Thessalonian Jews would be able to claim that in virtue of their own past history, and the ants of Thessa- ' oracles' that had been committed to their fathers, they were in i on ica/ a better position to decide than any newly admitted Gentile converts could possibly be, what was the true relation of the Apostles' teaching to the whole course of that Divine revela- tion, of which it claimed to be the natural and necessary fulfilment. We must not indeed suppose that their attacks assumed the definite form which St Paul had afterwards to face in connexion with his Judaistic opponents in Galatia and elsewhere. Of this there is as yet no trace in the Epistles before us 2 . On the other hand we can easily understand how 1 So e.g. Clemen, Paulus (1904) ii. Tr. p. 58 'The new converts were p. 181 f. threatened, not by a false Gospel, but 2 Jiilicher Introd. to the N. T. Eng. by rabid hatred of any Gospel.' M. THESS. c xxxii THE EPISTLES TO THE THESSALONIANS ready the Jewish inhabitants of Thessalonica would be by open assertion and covert hint to throw discredit on the Apostle's character and credentials with the object of undermining as far as possible the effect of his work 3 . It is this latter consideration indeed, which alone enables us to understand the large place which St Paul devotes to this subject in his Epistle. It may seem strange at first sight that he should have thought it worth while to defend himself and his companions from attacks coming from a source so manifestly inspired by unworthy motives. But the Apostle could not but recognize that much more than his own personal honour was at stake. The whole future of the Gospel at Thessalonica would be endangered, if these ' perverse and wicked men' (II. iii. 2) were allowed to get their way. And therefore it was that he found it necessary for the Word's sake, if not for his own, that they should not only be answered, but repudiated and condemned in the most emphatic manner (I ii. IS f-)- Persecu- Nor was this the only point on which Timothy's report theVhes- cause d St Paul grave concern. The persecution, which the salonian Apostle had foretold as the lot of Christ's people everywhere, had evidently fallen in full measure on the young Thessalonian community (I. iii. 3 ff.). And though as yet there were no signs of active backsliding, but rather the contrary, St Paul dreaded that such a state of things might not continue, and that his converts might suffer themselves to be 'lured away' (v. 3) from that standing fast in the Lord (v. 8), through which alone they could hope to obtain full and complete salvation at the Lord's appearing (v. 13, cf. v. 9). The ex- hortation of a father therefore (ii. 11) was required, as well as the tender dealing of a mother (ii. 7), and this all the more in view of certain other matters of a more directly practical kind, on which Timothy had evidently represented the Thessa- lonians as requiring further guidance. Chris- tians. 1 Cf. B. Weiss 'The Present Status of the Inquiry concerning the Genuine- ness of the Pauline Epistles' in Amer. Journ. of Theol. i. (1897) p. 332 f. a paper in which there are many sug- gestive remarks regarding the Epistles before us. ST PAUL AND THE THESSALONIAN CHUECH xxxiii These concerned in the first place their moral conduct. Their Christian believers though they were, the Thessalonians had m not yet learned the completeness of the severance which their new faith demanded from various habits and practices they had hitherto been accustomed to regard as ' indifferent,' nor the necessity of a quiet, orderly continuance in the work and relationships of their daily life, notwithstanding the speedy coming of their Lord for which they had been taught to look (iv. i 12). And then as regards that coming itself, there were at least and two points on which the Apostle's previous instruction required dim"* 1 to be supplemented. culties, In the first place the Thessalonians had to be reassured on a question which was giving them grave concern, and on which apparently they had definitely asked St Paul's opinion. What of those of their number who were falling asleep while as yet Christ had not come ? Would they in consequence be shut out from the glory by which His coming would be attended 1 ? By no means, so the Apostle hastened to comfort them, in one of the few pictorial representations of the Last Things that occur in his writings; they would rather be the first to share in that glory. For not till the ' dead in Christ ' had risen, would the living be caught up along with them to meet the descending Lord in the air (iv. 13 -18). In the second place, as regarded the time of that coming, which to the Thessalonians in their eager love for Christ might seem to be unaccountably delayed, St Paul recalled what they ought never to have forgotten, that the Day of the Lord would come as a surprise, and that in consequence their present duty was not to be over-anxious on a point regarding which no certain knowledge was possible, but rather to watch and be sober, putting on the triple armour of faith and love and hope a hope grounded on God's gracious purposes towards them, and on the redemptive work of Christ through which 1 The same problem meets us in dixit ad me : coronae adsimilabo iudi- 4 Ezra v. 41 f. (ed. Bensly) : 'Et dixi: cium meum; sicut non nouissimorum sed ecce, domine, tu praees his qui in tarditas, sic nee priorum uelocitas.' fine sunt, et quid facient qui ante iios See further note ad I. iv. 15. sunt aut nos aut hi qui post nos ? Et C 2 xxxiv THE EPISTLES TO THE THESSALONIANS alone the fulfilment of these purposes had been rendered possible (v. i n). and Nor was this all, but as appears from the closing section (ntern e ai n of the E P istle > St Paul had evidently also been informed of discipline, certain difficulties that had arisen in the internal discipline of the young community, and in consequence seized the oppor- tunity of reinforcing the authority of those who had been placed in positions of trust, and of laying down certain general rules of holy living, by means of which the well-being of the whole community might be secured, and its members be 'preserved entire, without blame ' at the coming of the Lord Jesus Christ (v. 1223). The Such then would seem to have been the circumstances substitute whidi led up to the writing of this Epistle, and the manner for a in which St Paul met them. Nothing indeed can be clearer visit. from the Epistle itself than how much the Apostle regretted having to fall back upon this method of communicating with his beloved converts. Gladly would he rather have revisited them in person, and indeed, as he expressly tells them, on two- occasions he had actually made the attempt, but in vain 'Satan hindered us' (ii. 18). No other course then remained open for him but to have resort to a letter, a means of conveying religious truth which he had made peculiarly his own 1 , and of which he had doubtless frequently availed himself before in communicating with the Churches he had founded 2 . Written in It is noteworthy too, how closely on the present occasion of an*" 3 J St Paul associated Silas and Timothy with himself in the the mis- writing of the Epistle. For not only do their names occur sionaries. , , , . , . i , along with his own in the Address in accordance with a favourite and characteristic practice 3 , but the first person plural 1 See further Add. Note A, 'St Paul other hand I. v. 27, II. ii. 15, iii. 17 f. as a Letter- Writer.' have been taken as implying that the 2 Note the emphatic h navy eTri1 ) dates the two Epistles as early as 48 49, and in this he is followed by McGiffert (art. ' Thessalonians (Epistles to) ' in Encyc. Bill col. 5037). The 'Chronology of the N.T.' advocated by Turner in Hastings' D.B., which has met with wide acceptance, would throw them forward a year (50), while Ramsay (St Paul p. 254) prefers 51 52, the earlier of these dates being also supported by St Paul's latest biographer Clemen (see his Paulus i. p. 398). W. Bruckner (Chronol. p. 193 ff.), while dating the four chief Epistles as late as 61 62, agrees that, if i Thessalonians is really the work of St Paul, it must be carried back to a much earlier period in the Apostle's life, when his theological system was not yet fully developed ; cf. Menegoz Le Peche et la Redemption d'apres Saint Paul (Paris, 1882) p. 4. i Thessa- On this view too of the date, we are probably justified in 10 robabl regarding i Thessalonians as the earliest of St Paul's extant the Epistles. It is impossible indeed to ignore the fact that in extant* recent years this honour has been claimed with increasing per- Pauline sistency for the Epistle to the Galatians by a very influential band of scholars. And, if we are prepared to admit the South Galatian address of that Epistle, there is no doubt that a place can be found for it previous to the above-mentioned date, and, further, that this position is favoured by the often striking coincidences between its language and the incidents of the First Missionary Journey, and more specially the speech de- livered by the Apostle at Pisidian Antioch in the course of it 1 . On 'the other hand, if such resemblances in language and thought are to be reckoned with, how are we to explain the fact that in the Thessalonian Epistle, written, according to most of the supporters of this view, very shortly after Galatians (see small print below), there is an almost complete absence of any trace of the distinctive doctrinal positions of that Epistle ? No doubt the differences in the circumstances under which the 1 The various arguments that bear The Testimony of St Paul to Christ upon the exact date of Galatians will (1905) p. 28 ff.; see also Moffatt Hist. be found carefully stated by Knowling N.T. p. 125 f. ST PAUL AND THE THESSALONIAN CHURCH xxxvii two Epistles were written, and the particular ends they had in view, may account for much of this dissimilarity. At the same time, while not psychologically impossible, it is surely most unlikely that the same writer and he too a writer of St Paul's keen emotional nature should show no signs in this (according to this view) later Epistle of the conflict through which he had just been passing, and on which he had been led to take up so strong and decided a position. If, however, in accordance with the older view, I Thessa- lonians along with its successor to the same Church can still be placed first, all is clear. As an example of St Paul's mission- ary teaching, written before the acuter controversies of his later years had forced themselves upon him, and made inevitable the presentment of the old truths in a new way, it stands in its natural relation to the earlier missionary discourses of Acts, which in so many respects it resembles, while the Epistle to the Galatians ranks itself along with the other great doctrinal Epistles to the Corinthians and the Romans, whether, with the majority of modern critics, we place it first amongst these, or, with Bishop Lightfoot, in an intermediate position between 2 Corinthians and Romans. Considerable variety of opinion exists among the supporters of the priority of Galatians as to the exact date to be assigned to it. Dr Vernon Bartlet (Exp. v. x. p. 263 ff., Apost. Age p. 84 ff.), reviving a view suggested by Calvin, thinks that it was written at Antioch on St Paul's way to the Council of Jerusalem. The same conclusion was arrived at, much about the same time, on independent grounds by the Romanist Dr Weber (see his Die Abfassung des Galaterbriefes vor dem Apostel-Konzil, Ravensburg, 1900, summarized in J.T.S. iii. (1902) p. 630 ff.), and recently has formed the main thesis of Mr Douglas Round's Essay The Date, of St Paul's fipistle to the Galatians (Cambridge, 1906). As a rule, however, a period subse- quent to the Council of Jerusalem is preferred McGiffert (Hist, of Christianity in the Apost. Age p. 226 ff.) dating the Epistle from Antioch before St Paul departed on his Second Missionary Journey, Clemen (as against his own earlier view, Chronol. p. ippff.) assigning it rather to the Apostle's stay in Athens (Paulus i. p. 396 ff, ii. p. 164 ff.), and Zahn (Einl. in d. N.T. i. p. 139 ff.) and Rendall (Exp. iv. ix. p. 254) carrying it forward to the beginning of the visit to Corinth in the course of the same journey. On this last view it can only have preceded the Thessalonian Epistles by a few weeks, or at most xxxvm THE EPISTLES TO THE THESSALONIANS months (cf. Bacon Introd. to the N.T. p. 57 .). The later, and more widely accepted, dates assigned to Galatians have no direct bearing upon the point before us, except in so far as they emphasize that we are there dealing with a wholly different 'type' of teaching from that which meets us in the Thessalonian Epistles. Des- 7. St Paul makes no mention of how his Epistle was sent to Thessalonica, but at a time when there was no regular lonians. system of posts except for imperial purposes, it can only have been by the hand of a personal courier or friend 1 . And it was perhaps through him on his return that the Apostle received the news which led to the writing of his second Epistle. 8. Cir- 8. That news was evidently of a somewhat mingled stances character. On the one hand, there were not wanting traces leading to o f an exceedingly growing faith and of an abounding love ing of on the Thessalonians' part (II. i. 3) together with an endurance un der continued persecution which called forth the Apostle's warmest praise, and seemed in his eyes a happy augury of his converts' future bliss at the revelation of the Lord Jesus from heaven (i. 4 12). But as against this, there were only too evident signs that the thought of the imminence of that reve- lation was still exercising a disturbing influence over the Thessalonians' daily conduct. So far from their excitement having been allayed by St Paul's first letter, as he hoped it would have been, the reverse would seem rather to have been the case, and not only so, but their restlessness had been still further fomented by certain pneumatic utterances, and even by carefully reasoned words and a letter, one or all of them shield- ing themselves under the Apostle's name and authority, to the effect that the Day of the Lord was not only imminent, but was actually come (ii. 2). In these circumstances then, what more natural than that St Paul should seize the opportunity of once more recalling to his converts another aspect of his eschatological teaching, of which he had been in the habit of speaking (\eyov, ii. 5) while with them, but of which apparently they had lost sight? Sudden and unexpected though the coming of the Day of the Lord would be, it would nevertheless be preceded by certain 1 See further Add. Note A, 'St Paul as a Letter- Writer, ' p. 130. ST PAUL AND THE THESSALONIAN CHURCH xxxix clearly-defined signs, foremost amongst which was the appear- ance of the Man of lawlessness, who for the time being was held in check, but whose revelation was to be looked for as the final precursor of the end. With the details of this crowning revela- tion of evil, we are not at present concerned. It is enough that in the very thought of it St Paul found an additional argument alike for a continued steadfastness on the part of his converts (ii. 13 16), and for a quiet and orderly walk, as contrasted with the disorderliness which certain idlers and busybodies in their midst were displaying (iii. I 15). 9. More need hardly be said as to the circumstances in 9- p . lace which this Second Epistle was written, for the general simi- and Date 8 larity between it and its predecessor, to which fuller reference will have to be made afterwards (see p. Ixxx ff.), shows that in the main the historical conditions of the Thessalonian Church were very little altered 1 , and that consequently the Second Epistle must have been written not many months after the First. We therefore date it also from Corinth within the period already specified 50 51 A.D. The idea first advocated by Grotius (Annot. in N.T. ii. -2 Thessa- p. yisff.), and adopted by Ewald (Sendschreiben des Paulus ^J ia ^ or p. 17!), Laurent (NTliche Stud. p. 49 ff.), an d (from his own to z xhes- standpoint) Baur (Paul, Eng. Tr. ii. p. 336 ff.), that 2 Thessa- salonians. lonians was written before i Thessalonians can no longer be said to have any serious supporters. Thus, without attaching too great weight to such passages as II. ii. 2, 15 which, if not directly referring to i Thessalonians, are best explained by its existence, it is excluded by I. ii. 17 iii. 6 which could hardly have been written by St Paul, if he had previously addressed a letter to Thessalonica. The whole relationship indeed of 2 to i Thessalonians is of a secondary character alike on its literary side, and in the picture presented of the * developed ' circumstances of the Church, as shown by the heightened praise (IT. i. 4: I. ii. 14) and blame (II. iii. 6 f . : I. iv. ii), which these circumstances now called forth. 1 'Wir treffen...Stimmungen, Er- iiber das bisher bekannte Mass hinaus wartungen, Bestrebungen, Lebens- gehobenen Steigerung.' Klopper Der formen nach der lobens- wie tadelns- zweite Brief an die Thessalonicher (re- werthen Seite bin an, in denen wir printed from Theologische Studien und alten Bekannten wiederbegegnen. Nur Skizzen aus Ostpreussen ii. p. 73 ff.) Alles, Gutes wie Verkehrtes,...in einer p. 17. xl THE EPISTLES TO THE THESSALONIANS 10. St 10. Regarding St Paul's subsequent connexion with the sequent 1 " Thessalonian Church we have no definite information, but it is connexion hardly possible to doubt that on more than one occasion he was salonica. a ^le to carry out his ardently cherished desire of revisiting in person his friends there. Thus he would naturally pass through the city both coming and going on his Third Missionary Journey (Ac. xx. I ff.), and if we accept the belief in a renewed period of active work on the part of the Apostle between a first and second Roman imprisonment, he would be almost certain to stop at Thessalonica on the occasion of that journey to Philippi which he had previously carefully planned in the event of his again finding himself a free man (Phil. i. 26, ii. 24). Nor, once more, could Thessalonica fail to be included in his pro- gramme if he ever paid that last visit to Macedonia, to which he alludes in his First Epistle to Timothy (i. 3) 1 . 1 See further Add. Note C, ' The Thessalonian Friends of St Paul.' III. GENERAL CHARACTER AND CONTENTS OF THE EPISTLES. 'Jeder einzelne paulinische Brief 1st eine christliche That und will als solche verstanden sein.' W. BORNEMANN Die Thessolonicherbriefe p. 256. I. From what has already been said of the circumstances i. The under which the Epistles to the Thessalonians were written, a^true it must be clear that they are in no sense literary documents, letters, still less theological treatises, but genuine letters intended to meet passing needs, and with no thought of any wider audience than those to whom they were originally addressed 1 . Of all the N.T. Epistles which have come down to us, they are amongst the most 'personal/ and illustrate to perfection the 'stenographed conversation' which Renan claims as a distinctive feature of the Pauline style 2 . Greatly however as this adds to the living interest of the Epistles, it is one main source of their difficulties. For, whether or not they form only part of a correspondence that was passing between St Paul and the Thessalonian Church (cf. p. xxx), they so abound in allusions to what the Thessa- 1 On the whole question of Letter toral Letter addressed by a Church versus Epistle in the case of the to its members, or a minister to his Pauline literature see especially Deiss- congregation, than to what we under- mann BS. p. 3 ff ., and on the danger stand by the ' letter ' of ordinary corre- of carrying the distinction too far cf. spondence. Lock The Bible and Christian Life 2 Saint Paul (ed. 1869) p. 231 f., p. 114 ff., and Kamsay The Letters to 'Le style epistolaire de Paul est le the Seven Churches (1904) p. 22 ff. plus personnel qu'il y ait jamais eu.... The fact is that the Pauline Epistles On dirait une rapide conversation require a new category : while letters, stenographiee et reproduite sans cor- they are distinctively religious letters, rections.' approaching more nearly to the Pas- xlii THE EPISTLES TO THE THESSALONIANS ' occa- sional ' in their origin, but filled with definite religious teaching. lonians already know, or have been asking, that it is hardly too much to say, that the more familiar the subjects with which they deal were to their first readers, the more veiled they are from us 1 . It is a complete mistake, however, to suppose that because our Epistles are thus 'occasional' writings in the strict sense of the word, they are therefore marked by that poverty of subject-matter which has sometimes been urged against them. On the contrary, if, as we shall have occasion to see more fully again, what we have come to regard as the distinctive doctrines of Paulinism are awanting, and awanting because the special circumstances demanding them had not yet arisen, the Epistles are nevertheless filled with definite religious teaching. Com- bined with the speeches in Acts, which in so many respects they recall 2 , they contain the best evidence we possess as to the general character of St Paul's missionary preaching to Gentiles 3 . It is not possible to illustrate this at length here, but I. i. 9 f. may be referred to as a convenient summary of the earliest Pauline teaching with its two foci of Monotheism, the belief in the one living and true God, as distinguished from 1 The student will not regret being reminded of John Locke's famous ' Essay for the understanding of St Paul's Epistles, by consulting St Paul himself,' prefixed to his Paraphrase and Notes on certain of the Epistles (London, 1823) : cf. especially p. 4, ' The nature of epistolary writings in general disposes the writer to pass by the mentioning of many things, as well known to him to whom his letter is addressed, which are necessary to be laid open to a stranger, to make him comprehend what is said: and it not seldom falls out that a well- penned letter, which is very easy and intelligible to the receiver, is very obscure to a stranger, who hardly knows what to make of it.... Add to this, that in many places it is manifest he answers letters sent, and questions proposed to him, which, if we had, would much better clear those pas- sages that relate to them than all the learned notes of critics and commen- tators, who in after-times fill us with their conjectures ; for very often, as to the matter in hand, they are nothing else.' 2 Cf. e.g. for linguistic parallels i Thess. i. 9 with Ac. xiv. 1551 Thess. i. 10 with Ac. xvii. 3151 Thess. iii. 4 with Ac. xiv. 22 ; i Thess. v. 9 with Ac. xx. 28 : and for the general simi- larity of teaching see Sabatier L'Apdtre Paul (Strassburg, 1870) pp. 85 97, Eng. Tr. pp. 95111. 3 Prof. B. W. Bacon, while agree- ing as to the generally ' missionary ' character of the Epistles, points out that * Paul's attitude in them is that of confirmer rather than proclaimer of the Gospel' (The Story of St Paul, London, 1905, p. 230). CHARACTER AND CONTENTS OF THE EPISTLES xliii the vain idols of heathenism, and the Judgment, as heralded by the Parousia of God's Son from heaven, who had already proved Himself the only complete Rescuer from the coming Wrath. In these great truths, proclaimed not argumentatively, but 'in power and in the Holy Spirit and in much assurance' (I. i. 5), the missionaries found the most effective means of reaching the consciences, and satisfying the religious instincts of their heathen auditors, and so of preparing the way for other and fuller aspects of Christian doctrine. The consequence is that while our Epistles do not exhibit the constructive or dialectic skill of the Epistle to the Romans, or approach the mystical heights of the Epistle to the Ephesians, they reveal with marvellous clearness what has well been called the 'pastoral' instinct of the great Apostle 1 , and present an unrivalled picture alike of his own missionary character and aims, and of the nature of the community he is addressing. 2. In none other indeed of his Epistles, unless it be in 2. The the companion Epistle to a Macedonian Church, the Epistle to the Philippians, or in the apologia of the Second Epistle present of to the Corinthians, does the real Paul stand out more clearly i n his before us in all the charm of his rich and varied personality. We see his intense affection for his young converts (I. ii. 7 f., 17 ff., iii. 5 10, II. i. 4), and his desire for their sympathy and prayers (I. v. 25, II. iii. I f.); his keen sensitiveness as to what others are saying of him, and the confident assertion of the purity of his motives (I. ii. I 12); his proud claim of what is due to him as an Apostle of Christ (I. ii. 6), and his willingness to forego this right in view of the higher interests of his work (I. ii. 9, II. iii. 8 f.); his longing desire for the Thessalonians' progress in spiritual things (I. iii. n ff., II. i. ii f.), and the fierceness of his indignation against those who were hindering the cause of Christ (I. ii. 15 f., iv. 6, II. iii. 2): and we notice how through all St Paul is constrained and ruled by his own 1 Dr Vernon Bartlet (Hastings' D.B. could yet by letter, and so on the i. p. 730) finds that 'the true cause' spur of occasion, concentrate all his of all the Pauline Epistles 'lay deep wealth of thought, feeling, and matur- in the same spirit as breathes in i Th., ing experience upon some particular the essentially " pastoral" instinct.... religious situation, and sweep away Of a temper too ardent for the more the difficulty or danger.' studied forms of writing, St Paul xliv THE EPISTLES TO THE THESSALONIANS sense of union with his Risen Lord, and dependence on His authority (I. iv. i f., II. iii. 6, 12). and in the Very noteworthy too are the tact and the courtesy which spirl ' the Apostle everywhere displays. So far from being the ' very disagreeable personage both to himself and others,' whom Nietzsche so perversely discovers 1 , he shows the most pains- taking desire to do full justice not only to his fellow-workers (cf. p. xxxiv f.), but also to his readers. With an intensity of feeling, that finds difficulty in expressing itself (I. iii. 9), he gives thanks for all (I. i. 2 f, cf. II. i. 3): all, notwith- standing the presence of weak and faulty believers amongst them, are treated as sons of light, and of the day (I. v. 5): and it is to all, with evident emphasis (cf. I. v. 28), that the closing greeting of his second and severer Epistle is sent (II. iii. 1 8) even the man who is showing signs of setting aside his authority is still a 'brother' (II. iii. 14 f.). This last form of address, indeed, forms one of the Epistles' most noticeable features. It is throughout as ' brothers ' that St Paul regards his readers, and he never starts a new line of thought without reminding them of the fact, as if to bring home to them in the clearest manner, that all these questions concerned both them and him alike 2 . Hence too, in the appeals which he addresses to them, St Paul never loses an opportunity of going back upon his readers' previous knowledge (I. i. 5,ii. i f, 5, 9, n, iii. 3 f., iv. 2, v. 2, II. ii. 5 f., iii. 7). And when he finds it necessary to exhort, he almost goes out of his way to show his appreciation of the zeal the young community has already displayed (I. iv. i, 10, v. u, II. iii. 4). and And if such is the spirit of St Paul's missionary work, an oThisrnis e( l ua ^y clear light is thrown upon its methods. Driven from sionary Philippi, the Apostle might naturally, for a time at any rate, have turned to some quieter and more obscure spot ; but instead, in characteristic fashion, he boldly carried forward his 1 Morgenrdtei. 68. 13 f., v. 5, II. i. n f., by which the 2 'A5eX0o/, as an address, occurs missionaries, almost unconsciously, 21 times in our Epistles. Notice too identify themselves with their con- the subtle change from the 2nd to the verts. ist pers. plur. in I. iii. 2 f., iv. 6 f., CHAKACTER AND CONTENTS OF THE EPISTLES xlv message to what was, in many ways, the most important city of the district, in order that from it as a centre the influence of his message might penetrate into the whole of the surrounding country 1 . This is not, however, to say that St Paul at once entered on an open and active propaganda amongst the varied population of Thessalonica. To have done so would only have been to court defeat; and even the preaching in the Synagogue, to which in the first instance he trusted for arresting attention, formed only a part, and perhaps the less important part of his work. That consisted rather in quiet and friendly converse with all whom his message had reached. And our Epistles enable us to picture him during those long hours of toil for his daily support 2 , to which the fear of proving burdensome to others had driven him, gathering round him little companies of anxious inquirers, and with the authority of a father, and the tenderness of a mother, dealing with their individual needs (I. ii. I I) S . Hence the closeness of the bonds between St Paul and his Thessalonian converts : in no forced sense of the phrase they were literally his ' greater self.' To be parted from them was to 1 The Apostle's preference for 'towns' usage of similar terms elsewhere, e.g. is in entire accord with the statesman- Asia (Eom. xvi. 5), Achaia (Kom. xv. like ideal, which from the first he had 26) , Illyricum (Eom. xv. 19). set before himself, of gradually Chris- 2 On the exact nature of this work tianizing the Roman Empire : cf. the Epistles throw no light, but it was Eamsay Pauline and other Studies probably tent-making (cf. Ac. xviii. 3), (London, 1906) p. 49 ff., Lock St Paul though it would appear that the mate- the Master-Builder (London, 1899) rial used was not, as is generally Lect. i. and ii., and for a full account imagined, cloth or felt but leather : of ' missionary methods in the time of cf. the old designation of Paul as the Apostles ' with special reference to (T/cirrord/ios (reff. in Suicer Thesaurus St Paul see Zahn Skizzen aus dem s.v.), and see further Zahn art.' Paulus' Leben der Alien Kirche 2 (Erlangen, in Hauck RE. 3 xv. p. 70 f. 1898) p. 76 ff. (translated in Exp. vi. 3 Cf. P. Wernle Paulus als Heiden- vii., viii., and vn. iv.), and Harnack missionar (Freiburg i. B., 1899) p. 22 f., Die Mission und Ausbreitung des Chris- E. von Dobschutz Probleme des Aposto- tentums (Leipzig, 1902), Eng. Tr. by lischenZeitalters (Leipzig, 1904) p. 60. Moffatt under title The Expansion of The whole of the section on ' The Christianity (London, 1904). Organization of the Mission' with its By ' the whole of Macedonia ' (I. iv. graphic description of the Apostolic i o) we naturally understand the whole 'cure of souls' in WeinePs St Paul of the Roman province of that name, Eng. Tr. p. 200 ff. is full of interest. in accordance with St Paul's regular xlvi THE EPISTLES TO THE THESSALONIANS The Ionian commu- nity in the freshness of its first faith, in its ' short- comings ' in moral conduct and order, suffer 'bereavement' of the acutest kind (I. ii. 17): to hear of their continued well-doing was to ' live ' (I. iii. 8) : to see them again was his ' constant ' and ' very exceeding ' prayer (I. iii. 10). Surely there can be no difficulty in recognizing here the portrait of one who ' though he was Paul, was also a man 1 / and who, in the fine phrase of another early writer, carried ' music ' with him wherever his influence penetrated 2 . 3. Hardly less striking than the picture of their writer is the picture of their first readers which our Epistles present a picture all the more interesting because here alone in the Pauline writings we are brought face to face with a young Christian community in all the freshness and bloom of its first faith. The Thessalonians, who were by nature of a simple and sturdy type of character 3 , had evidently accepted with peculiar eagerness the Apostolic message, and even amidst surrounding persecution had continued to display a characteristic fidelity 4 , which was found deserving of all praise (I. i. 6 f., II. i. 4 ff.). There were however various ' shortcomings ' (vo-rep^ara I. iii. 10) in their faith which required attention : while it is characteristic of them in common with all the early Pauline communities, that not at once had they succeeded in freeing themselves from some even of the grosser sins of their old pagan surroundings (I. iv. 3 8) 5 . Nor was this all, but in their very enthusiasm for their new faith with its bright assurance of 1 Chrys. el Kal IlaOXos rjv a\\' av- 2 Isidore Epp. ii. 124 6 yfjv Kal 6d\a d of ' Grace ' with the old Hebraic salutation of salonians. ' Peace,' St Paul and his fellow-writers give thanks with striking 1 Hort The Christian Ecclesia p. neighbour notice the first and in the i26ff. ; cf. Weinel St Paul, Eng. Tr. quotation from i Thessalonians v. p. 213, 'In the Pauline communities [12 ff.].' the " oversight " and the " admonish- 2 See also the Analyses prefixed to ing " were still conceived of as services the two Epistles, pp. 2, 84. of love which one man rendered to his CHARACTER AND CONTENTS OF THE EPISTLES xlix warmth for the spiritual state of their Thessalonian brethren, i- i- And then, as if conscious that it is useless to say anything 1- 2 ~ 10 - further until they have set themselves right with their con- verts, they proceed to refute certain calumnies, which, so they have been informed, are being circulated against them- selves. Their apologia takes, as is natural, the form of an ii. 112. historical narrative of their ministry at Thessalonica, and is marked by frequent appeals to their converts' own knowledge of what its character had been. This has the further advantage ii. 1316. of giving the Apostles the opportunity of again gratefully recognizing how readily the Thessalonians on their part have accepted the Word of God, and with what brave endurance they have faced the consequent persecution. Keturning to more personal matters, St Paul affirms his ii. 1720. own and his companions' great desire to see again those who have proved such a ' glory ' to them. Only when this was iii. i 10. clearly proved to be impossible had he consented to allow Timothy to act as his ambassador. And now that he has returned with the ' good news ' of the Thessalonians' faith and love, words fail the missionaries to express their deep sense of thanksgiving and joy. So far moreover from Timothy's report leading them to acquiesce in their own enforced absence, it has rather increased their desire to see their young converts face to face, and to complete the good -work begun in them. God alone can secure this. And accordingly it is their con- stant prayer that He will open up their way of return, and that iii. 1113. meanwhile the hearts of the tried and afflicted Church may be stablished in holiness, in view of the approaching Parousia of the Lord. A second, and more didactic, portion of the Epistle follows, iv - * in which the writers proceed to furnish fresh guidance for their readers in all that pertains to their Christian calling. In particular they warn them against the immorality, which was iv - 28. then so marked a feature in Greek city-life, and, while gladly recognizing their spirit of charity and brotherly-love, they iv. 9 J2. summon all to diligence in their own work, that thereby they may preserve an honourable independence, and gain the respect of their heathen neighbours. 1 THE EPISTLES TO THE THESSALONIANS iv. 1318. Their fears regarding those of their number who meanwhile are falling on sleep are met with the assurance that, so far from these being shut out from Christ's glory on His Return, they v. i ii. will rather be the first to share in it. And then the suddenness of that Return, of which the Thessalonians have already been so- fully warned, is made the basis of a practical appeal to watch- fulness and sobriety. v. 1222. Various exhortations, still addressed to the community as a whole, with reference to their attitude to their leaders, and to their more feeble brethren, follow, along with some general v. 23, 24. rules of Christian living. Arid the whole is sealed once more with a characteristic prayer to the God of peace. v. 2528. Finally, the Epistle is brought to a close with a salutation and benediction. 6. General 6. The Second Epistle follows on very similar lines. After structure ,-, i i of 2 Thes- tne opening address and greeting, the writers again give salonians. thanks for the Thessalonians' state, dwelling with pride on their progress, as proved especially by their patient endurance under persecution. They bid them remember that that persecu- tion, so far from leading them to think that God had forgotten them, should rather encourage them to look forward with con- fidence to the final reward by which their present sufferings i. 6io. will be crowned. And this, in its turn, leads to a graphic picture of what will result alike to believers and unbelievers i. ii, 12. when the Lord appears. A prayer, to which the Apostles are giving constant expression, that it may be well with the Thessalonian Church in that Day, is interjected. The writers then proceed to what is the most distinctive ii. i^ 2. feature of their second letter. They have learned that their former teaching regarding the Parousia, supplemented from other sources for which they disown all responsibility, has been the unwitting cause of an undue restlessness and excitement on the Thessalonians' part. Accordingly, while saying nothing to shake the belief in the suddenness of the Parousia, they remind their readers of what they had clearly taught them before, that it will be preceded by certain well-defined signs. Amongst ii. 312. these the principal place is given to the appearance of the Man of lawlessness, as the full and crowning manifestation of the evil already working in their midst. For the present that CHARACTER AND CONTENTS OF THE EPISTLES li manifestation is held in check by a restraining power, but how long this power will last no one can tell. In any case, they urge, the Thessalonians must stand firm ii. 1315- and hold fast the traditions they have already been taught, in humble dependence upon the God, Who alone can give them unfailing consolation, and strengthen them to do and to say all that is right. To the same God let them also pray on the Apostles' iii. 15. behalf. And meanwhile, in conformity with the example the Apostles themselves have set them, let them apply themselves iii. 615. with diligence to their daily work, shunning every disorderly brother, and at all times and in all ways seeking the ' peace ' iii. 1 6. which is the peculiar property of ' the Lord of peace/ and which it is again the writers' prayer that He may bestow upon them all. The whole is then confirmed by an autographic salutation iii. 17, 18. and benediction in St Paul's own handwriting. IV. LANGUAGE, STYLE, AND LITERARY AFFINITIES. OlBe yap 17 (roLO. TOV /xeyaXov IlavAou Trpos TO SOKOVV KttT* fovcria.v rots pTjfjLacri Kal T<3 iSt'a) TT^S Siavoias etp/xaJ 7rpcprj. Gregory of Nyssa 0/?p. Migne n. 1303. i- -Lan- i. Language. guage. General The two Epistles to the Thessalonians contain in all about character ^ o diff eren t W ords. Of these 27 are aTnzf \ey6fj,eva in the lary. N. T., and 27 are used by St Paul alone amongst the N. T. writers. A still larger number (37) are peculiar to the Pauline writings along with the Gospel and Acts of St Luke, and the Epistle to the Hebrews. Passing to the question of meaning, the influence of the Greek O. T. is unmistakable in the case of a very considerable number of words. With regard to others, we are led to look rather to the ordinary colloquial usage of the Apostle's time for the exact sense he is desirous to convey. N.T. aira The following is a list of the a7ra Xeyo/xeva referred to. In this \ey6fj.eva case it will be convenient to take each Epistle separately, and to i? ^ arrange the words in the order in which thev occur. Epistles. & mi , ,>/*/ o\ > / 4 / \ / i Thessa- J Thessalonians : e^x (0 ( l - )t cu/a/xej/eu/* (i. 10), 7rp07rao-xa> lonians. (ii. 2), KoAoicia (ii. 5), rpo (v. 27). Of these 17 words, nine, which are distinguished by an asterisk, are found in the LXX. ; four (icoAajcla, TrpoTracrxw, era/vofuu, airop- ^ai/i^o/xat) are found in good Gk. writers, and a fifth (6AoTeA.?js) in Plutarch; while eVop/ao> is found in the A text of 2 Esdr. xxiii. (xiii.) 25 (cf. ei/op/cos, 2 Esdr. xvi. (vi.) 18). There thus remain LANGUAGE, STYLE, AND LITERARY AFFINITIES liii only two words which can be regarded as free formations of the Apostle's own 0eooYSaKTos and crv/x^uXeT^s. The former, framed on the analogy of ^COKTIO-TOS (2 Mace. vi. 23), probably contains a reminiscence of Isa. liv. 13 StSaKTo? Oeov. The latter (for class. ^vXeV^s) may be compared with crvvp.aO'ijTr)v\oiai* (iii. n), KaAoTroie'w (iii. 13), cn^aoo/xai* (iii. 14). Of these 10 words, five are again found in the LXX., three (dra/cre'to, draKTCK, eVSeiy/m) are found in the ordinary Gk. of the Apostle's time, /caAoTroie'w is found as a variant in Lev. v. 4, while V7rpavdv(i> is found several times in late Gk., and is in thorough harmony with the Pauline love for compounds in vTrep-. The total number of words, which have not yet been quoted from any other source than the two Epistles, is thus reduced to the two words already discussed in connexion with i Thess. 1 , while the Epistles' 27 a7ra Aeyo/xei/a in the N.T. compare very favourably with the 41 (4?), which, according to the calculation in Grimm- Thayer, are to be found in St Paul's other Epistle to a Macedonian Church, the Epistle to the Philippians 2 . To the foregoing lists there may be added a number of words Words or or phrases, occurring in the Epistles, which are used elsewhere in phrases the N.T. only by St Paul. ayae/oxrwr;, aytcoo-w*/, aoiaAetTTTtos, apa ovv, etTrep, CKOIKOS, evepyeia, in the ^a7raTaw, eTri/Japew, CTTK^aveta (Pastorals), tvo-xry/xoVajs, OdXw, fjiYj TTCD?, N.T. yu,i/eta, /xo^^os, oAe$pos, 7ra^O5, 7rptK<^>aAaia, TrAeoveKrew, TrpocVT^yut, Trpo- Aeyw, o*Tyoj, Along with these, the following may be noted as occurring only or to in St Paul and the Lukan writings, or in St Paul and the Ep. st Paul to the Hebrews, or in all three combined. along with v / > , / v , , , o/o , <. / ot Luke aycov, atpeo/xai, at0vtoios, tt/xe/xTrro?, avcupeoo, ai/Ta7rootoco/x,i, a^tow, an( j ^he aTToSetKi^v/xi, aTrotrTacrt'a, ao-^cxActa, aro:ros, Sta/xaprvpo/xat, e/cSiajKco, Ep. to the Hebrews. 1 It should be hardly necessary to several words and phrases in point out that ct7ra evprj^va is a i Thess. which are used elsewhere fitter designation of such words than by St Paul in the same sense dVal elpy/jifra, in view of the con- only in the Ep. to the Philippians: stant reduction in the words hitherto e.g. irptHfravis (ii. 5; Phil. i. 18), believed to be peculiar to the Gk. 4iri6vfji.ia (in good sense ii. 17; Phil. i. Bible: see Deissmann ' Hellenistisches 23), /cat a7ra Kal dis (ii. 18 ; Phil. iv. Griechisch ' in Hauck E.E.' 3 vii. 16), (rrtyavos (metaph. ii. 19 ; Phil. iv. p. 636. i), Keivdai els (metaph. iii. 3 ; Phil. i. 2 Schmidt (Der erste Thessalonicher- 16), tpwTav (ask, iv. i, v. 12; Phil. brief p. 82) has drawn attention to iv. 3). the interesting fact that there are liv THE EPISTLES TO THE THESSALONIANS , ei/KaKo>, CTT to- way toy 77, /cara^too/xat, Karapyeeo, Karcv^ww, p.apr'upojtxai, /ATaoY8co//,i, /j.LfjL-rjr-^<;, vov^erew, TrapayyeAta, Trapp^tria^o/xai, Treptoxrorepajg, TrArypot^opia, TrpoetTroi/, ore^acr/aa, roiyapow, vo-rep^/xa. Words From this brief notice of the peculiarities of the Pauline diction found with as illustrated by our Epistles, we may turn to one or two lists of meaning worc ^ s which are used in them for the first time in the N.T. in a special sense. Their history, which is traced more fully in the Textual or Additional Notes, is of importance as throwing light upon the main sources of the Apostle's vocabulary. owing to Amongst these a first place must be given to the words, whose the in- meaning here is due apparently in the first instance to the sense in theLxx wn * c h tnev were use d * n tne Greek O.T. (including the Apocrypha), though in the case of many of them full allowance must also be made for the fact that they formed part of the ' common ' dialect of the Apostle's time. The following are typical examples : d-yaOaxrvvr), dydir-q, ayyeAos, ), ayiaoyxo?, ayto?, a$T (metaph.), e^ov^ei/ew, cvayyeAi^o/xat, cuo (' bene vivo ' I. iii. 8), fle'Ai^a, ^Aii/^t?, Ppoco/uat, KapSta, /cara^io'dj, Karev^wco (metaph.), /cav^crts, /cot/xoo/xai (metaph.), oAiyoi/'v^os, o'Ao- K\rjpo (metaph.), o-c/Jacr/xa, o-reAAo/u-at, crre^avos (metaph.), o-rrypt^w, virofjiovTi], faxy, x^-P Lios, araKreaj (and its cognates), OLTOTTO?, 8tK->7, cT8os, v (instrumental), cvbrrtjfu, cvopKt^w, c^ovcria, 7ri^apea>, cpwraw (* rogo '), cuo-x^/xoVco?, eu'xapio-Tcco, Kare^w, Kvpio?, TrapaSoo-t?, Trapa/caAew, Trpoto-rajaai, (rr/jLtetoo/xat, TVTTOS, vtos ^coi), <^>tAo- rt/xeo/xai. General Deductions from mere lists of words are always dangerous, concl sion. and in any case it is obviously impossible to form any definite conclusions as to the nature and the sources of the Pauline LANGUAGE, STYLE, AND LITERARY AFFINITIES lv vocabulary on the evidence of two short Epistles. This much however is clear that the Apostle had an ample Greek voca- bulary at his command, and, notwithstanding his Jewish origin and upbringing, had learned to use Greek as virtually a second mother-tongue. Not only did he speak freely in Greek, but apparently he thought in Greek, and was able to adapt to his own special purposes the words he found in current use 1 . On the other hand, our Epistles do nothing to confirm (though they may not disprove) the idea that St Paul had received a thorough Greek education, ^here are no quotations in them from ancient Greek authors, and at most two or three words (such as aTrop^avi^o/jiaL) for which only classical, as distinguished from late Greek, authority has been produced. And the general impression which they convey is that for his * Wortschatz/ or stock of words. St Paul, when not directly indebted to the Greek O.T., was mainly dependent upon the living, spoken tongue of his own day, borrowing from time to time more or less consciously from ethical writers, but other- wise showing little or no dependence upon the literature of classical or later times 2 . 1 On St Paul's indebtedness to the first five letters of the alphabet, Hellenism see especially Canon Hicks' s the writer comes to the conclusion classical essay ' St Paul and Hellenism ' that for his vocabulary the Apostle in Studia Biblica et Ecclesiastica iv. was mainly indebted not to 'literary (Oxford, 1896), and E. Curtius's paper theory,' but to 'life' (p. 28). In the on 'Paulus in Athen' in his Gesam- same way von Dobschiitz (Die urchrist- melte Abhandlungen ii. p. 527 ff. lichen Gemeinden p. 279) draws atten- {Berlin, 1894), translated in Exp. tion to the striking manner ('in vii. iv. p. 436 ff. Cf. also Sir W. M. frappanter Weise') in which the Ramsay's articles on 'Tarsus' in Exp. special ethical terms of Greek philoso- vii. i. and ii., and the same writer's phy are wanting in the Pauline writ- articles on ' St Paul's Philosophy of ings : cf. A. Carr ' The use of pagan History, 'and 'PaulinismintheGraeco- ethical terms in the N.T.,' Exp. v. ix. Roman world' in the Contemporary p. 443 ff. It must be kept in view, Review, Sept. and Oct. 1907. however, that, if more of the Stoic 2 Cf. especially Nageli Der Wort- literature of the period had survived, scliatz des Apostels Paulus (Gottingen, this conclusion might require to be 1905) where, after a careful examina- considerably modified. tion of Pauline words, falling under Ivi THE EPISTLES TO THE THESSALONIANS ii. Style. ii. Style. The The general style of the Epistles confirms what has just styte'ofthe been said regarding their vocabulary. There is certainly in Epistles is them none of the studied rhetorical art or skilfully framed dialect, with which the Apostle is sometimes credited elsewhere 1 . St Paul was too much concerned with what he had to say to be able to think of mere literary devices 2 . And the drawn-out sentences (I. i. 2 ff., ii. 14 ff., II. i. 6 ff., ii. 8 ff.), the constant ellipses (I. i. 8, ii. n, iv. 4 ff., 14, II. i. 3, 9, ii. 7, iii. 6), the manner in which he 'goes off' at a word (I. ii. 14 f., v. 8 f., II. i. 10), the inversion of metaphors (I. ii. 7 b , v. 2, 4), not only bear evidence to the intensity of the writer's feelings at the time, but are in themselves valuable proofs of 'unstudied epistolary genuineness 3 .' and This is very far, however, from saying that either Epistle shows signs of carelessness, or is wanting in well-ordered passages which, if not comparable to, at least prepare the way for the splendid outbursts of some of the later Epistles (cf. e.g. I. ii. 3 ff., II. iii. I ff). St Paul had evidently that highest gift of a great writer, the instinctive feeling for the right word, and 1 See, e.g., J. Weiss Beitrage zur authenticity, may be turned into an Paulinischen Rhetorik (Gottingen, argument in favour of it. St Paul 1897), where certain sections more had evidently not the pen of a ready particularly of the Epp. to the writer, and when he had once found Corinthians and Komans are analyzed an expression suited to his purpose with the view of showing their artistic found it very difficult to vary it. What and even rhythmical arrangement, more natural than that the words and and cf. Blass's attempt (Die Rhythmen phrases which, during that anxious der asianischen und romischen Kunst- time of waiting for the return of prosa, Leipzig, 1905) to find 'Asianic Timothy, he had been turning over in rhythm' in Eoman sand other Pauline his mind as the most suitable to writings, including i Thessalonians. address to his beloved Thessalonians, 2 ' Kunstliteratur ' and ' Paulus- should have remained in his memory, briefe' are, as Deissmann puts it, and have risen almost unconsciously 'inkommensurable Grossen' (Hellen- to his lips, as he dictated his second isierung, p. 168 n. 4 ). letter to the same Church so shortly 3 The very closeness indeed of the afterwards ? For a somewhat similar literary dependence of i Thess. upon argument applied to the relation of the earlier Epistle, and the consequent Colossians and Ephesians see Dr stiltedness of style to which this some- Sanday's art. on ' Colossians ' in times leads (notably in II. i. 3 10), Smith's D.E? i. pt. i, p. 630. so far from disproving that Epistle's LANGUAGE, STYLE, AND LITERARY AFFINITIES Ivii even when writing, as he does here, in his most 'normal' style 1 , and with an almost complete absence of the rhetorical figures, so largely practised in his day 2 , he does not hesitate to avail himself of the more popular methods of adding point or emphasis to what he wants to say 3 , by the skilful arrangement of his words (e.g. I. v. 3, II. ii. 6), by compressed word-pictures (I. i. 8 e^rj^rjrat, ii. 2 dyoovi,, ii. 17 dTrop^avKrOevres, II. iii. I rpe^rj), by interpolated questions (I. ii. 19, iii. 6 (?), 9 f.), and even by plays on words (I. ii. 4, II. iii. 2 f., 1 1 ). No effort indeed is wanting on the writer's part to bring home to his readers the extent of his heart-felt gratitude on their behalf, and his concern for their highest welfare. And here, as in all the other Pauline writings, we readily recognize that the arresting charm of the Apostle's style is principally due to 'the man behind 4 / and that the highest form of all eloquence, 'the rhetoric of the heart/ is speaking to us 5 . iii. Literary Affinities. iii. Lite- rary What has just been said will prepare us not to expect in our Epistles any direct affinities with the more distinctly literary works of St Paul's or of previous times. There are, however, two sources which have left such an unmistakable 1 See Lightfoot Journ. of Class, and section, and adds pointedly, 'DesPaulus Sacr. Philol. iii. (1857) p. 302. Stil ist individuell und packend...Kein 2 Of., however, the meiosis in I. ii. Klassiker, kein Hellenist hat so 15, II. iii. 2, 7, the chiasmus in I. v. 6, geschrieben, auch kein Kirchenvater. and the intentional anakolouthon in Der von seinem Herrn iiberwaltigte II. ii. 7. hellenistische Jude steht fur sich da.' a In Dr A. J. Wilson's paper on Cf. also the words of U. von Wilamo- ' Emphasis in the N.T.' in the J.T.S. witz-Moellendorff as cited on p. 121 of viii. p. 75 ff., some of the finer methods this work. of expression, beloved by Paul, are 5 There are some good remarks on well brought out. this point in Norden's great work on 4 Even Heinrici in his well-known Die antike Kunstprosa ii. p. 509 f., discussion ' Zum Hellenismus des though in pronouncing the Pauline Paulus' (in his commentary on Epistles 'unhellenisch,' he falls into 2 Corinthians in Meyer vi. 8 , Gottingen, the fundamental error of treating 1900), while emphasizing the Apostle's them as 'Kunstprosa' instead of in points of contact with the rhetorical direct connexion with the non-literary methods of his contemporaries, quotes texts of the time: cf. Deissmann in with approval the words of Gregory of the Theologische Rundschau v. (1902) Nyssa prefixed as a heading to this p. 66 ff. Iviii THE EPISTLES TO THE THESSALONIANS (i) with the Greek O.T. impress upon the Apostle's language, as well as thought, that they cannot be passed over here. They are (i) the Greek O.T., (2) certain Sayings of Jesus. (i) We have seen already how dependent St Paul was on the LXX. for many of his most characteristic words. But his indebtedness does not stop there. So minute was his acquaint- ance with its phraseology, so completely had it passed in sucum et sanguinem, that, though in these alone of all his Epistles there is no direct quotation from the O.T., there are whole passages which are little more than a mosaic of O.T. words and ex- pressions. Two short passages may serve to illustrate this. as illus- trated by i Thess. The first is St Paul's description of the result of his ministry in Thessalonica in i Thess. i. 8 TO. i. 8 d v/xon> yap f^tj Aoyos TOV Kvpiov. ib. Iv TTO-VTi T07TO) Yf TTLCTTIS V/XWV 77 Trpos rov Otov t&XijXvOcv. 1. 9 OTTOiaV LO~OOOV ib. KO.L TTtOS 7TCrTpl//aT 7T/3OS TOV OfOV 0.7TO TWV etS(oA.r)T...oovXoi >7'ttt9 eao- /xe0a o-oi, OTI o-v Kvpio? 6 Jos. iii. 10 iv Tovrcu on ei/ TO) Dan. vi. 26 cart ^eos...^toi/ t? yevcas Isa. Ixv. 1 6 evXoytjo-ovo-iv yap TOV 6f.ov TOV oX-qQwov. Isa. lix. 1 1 dvejU.etVa/xv Kpicrw. Sap. xvi. 8 (TV et 6 pvo/xe/os e/c iravTOs KaKov. Ps. cxxxix. (cxl.) i ctTro di/8pos dSt'Kov p{57rov TOV Kvptov Kat aV6 TT^S SO^TIS TT;S ta^vos "av- TOV. i. IO oTav eX0T7 vBoa(r6rji'ai ev Tots dytots avTov Kat ^ vat ev TrdViv Tots 7rto-Tvo-ao-tv. TTJ Isa. Ixvi. 4 TO.? d/xaprta? dvra- aurots. i6. 6 0rj 8e avTW ayyeXos Kvpiov K Trvpt ^>Xoyos. Sir. viii. IO (13) /XT; e/x7rvpto-^7j5 ev Trvpt Isa. Ixvi. 15 iSov yap Kvpios o>s Trvp ^ct, . aTTOoowai ei/ ^v/xa> /c- 8t / /cryo~tv avTov...ei/ Xoyl Trvpos. Jer. xxv. 12 K8iK-tj(Tw TO Wvos e/ceivo. Jer. x. 25 CK^COJ/ TOI/ Ovfjiov pove7/xpa (2) More important still is the relation of the Apostle's (2) with language in our Epistles to certain Words of the Lord that ofjesus. S have come down to us in the Gospels. For without taking any Ix THE EPISTLES TO THE THESSALONIANS I. ii.^7 V/AIOV. Mt. xxiii. 3 1 f . vio& o-T TrXrjpwaoLTe TO /xeTpov TWV Tro.Tf.pdiv V/JLWV. Of. the Parable of the Vineyard Mt. xxi. 33 ff. and parallels. Mt. xvi. 27 /xe'XXet yap 6 tnos ev Trj oorj ctyyeXwi/ note of some of the subtler resemblances that have been detected here, there still remain sufficient to show that St Paul must have been well acquainted with the actual words of Jesus, and in all probability had actually some written collection of them in his possession 1 . The following are some of the most obvious examples : VTJTTLOL ev Lk. xxii. 27 'Eyoj 8e ev /xeVw V/XGJV et/Xl (DS O OiaKOl'WV. ii. 1 2 TOV 0eov TOV KaXovvTos Mt. xxii. 3 (the Parable of the v/xas cis TTJV eavTov /3ao-tXa'av Kat Marriage Feast) Kat aVeo-TetXev Soav. TOVS SovXovs avTOv KaXO"at TOVS ii. 14 ff. TWV 'Iov8ata>v, TCOV Kat TOV Kvpiov aVoKretvavTwv 'Iryo~ovi/ Kat TOVS 7rpo//XtS Ot ^(Uf TS. yrjo-OfAeOa ev vc^eXats eis TOV Kvpiov cts ctcpa. Kttt 1 See especially A. Besch Der Paulinismus und die Logia Jesu (Text. u. Unters. N.F. xii.) Leipzig, 1904 a valuable collection of materials, in (Mk. viii. 38 /XCTO. TWV ayye- Xwv TWJ/ ay tour, Lk. ix. 26 TOV TraTpos Kat TWV a'ytW ayyeXwv). Lk. x. 1 6 d a^T(5r v/xas e/xe Se /X a^T(OV a^CTCt TOl/ iv. 9 Trept 8e T^ lS $eoSl'SaKTOt O~T Mt. xxiii. 8 TrafTes 8 v/xets t eo-T. Cf . Jo. xv. 1 2 aim; tv 77 evToX>y 77 C/AT; ti/a ayaTraTe aXXr/Xovs. Mt. xxiv. 30 f. (Mk. xiii. 26 f., Lk. Xxi. 27) Olf/OVTCLL TOV VLOV TOV x6[JifVOV 7Tt TWV V<^)- TOV ovpavov... Kat aVoo-TeXet TOVS cxyye'Xovs avTov /XCTO, o"fxX7rty- yos /xcyaX^s, Kat 7ricnWovo-iv TOV? CKXCKTOVS aVTOV KTX. Mt. xxv. 6 tSov 6 vv/x^tos, Igepxto-Oe 19 CL7Ta.VTr]O~lV. Mt xxiv. 36 Trept 8e TT^S 7//xepas Kat which, however, many of the coinci- dences suggested seem to be very precarious. LANGUAGE, STYLE, AND LITERARY AFFINITIES Ixi v. 2 T/'/xepa Kvptov (us /cXe7m?s iv Mt. xxiv. 43 (Lk. xii. 39) ct l/V/CTt OVTWS avots v. 3 Tore atc ycrov aV ovpavov. i. 12 OTTCOS evBo^acrOy TO ovo/xa TOV Kvptov ry/xwv 'Ir;o-ov i/ v/xtv, /cat i-ets ci/ ii. I ii. 2 /x^Se ii. 3 /x^ Tts v/xas ib. a.7roKaXvvXa^t aVo TOV 1 ' It is no exaggeration to say that Matt. xxiv. is the most instructive commentary on the chapter before us [2 Thess. ii.].' Kennedy St PauVs Conceptions of the Last Things (Lon- Mt. xvi. 1 8 CTTI TavVr? T>7 TreVpa oi/co8o/xr;o"oj ttov TT;V KK\rj a'XX^- Xois. Mt. vii. 21 6 TTOIWV TO OtXriiJia. TOV TraTpos /xov (cf. xii. 50). Lk. xx. 35 ot 3e Ka.Tai(aOevTS . . .O"TOS Ct' TO7TO) dyt(t). Mt. xxiv. 24 eyepO-1/jarovTa.L yap /cat 8 to the Person of Christ even in these markedly monotheistic writings. For though, in accordance with general Pauline practice, He is only once directly spoken of as the ' Son ' of God 2 , He is united with the Father in a manner which leaves no doubt as to the essential equality which the writer regards as subsisting between them. It is ' in the Lord Jesus Christ ' as well as ' in God the Father ' that the Church's life consists (I. i. I, II. i. i ; cf. I. ii. 14): to both Father and Son (I. iii. 1 1) and even to Son and Father (II. ii. 16 ), followed by a verb in the singular, that the missionaries address their prayers : and from Both that the highest blessing proceeds (I. i. i, v. 28, II. i. 2, iii. i8) 3 . The fact too that Christ, even when standing alone, should be regarded as the immediate Author of His people's spiritual growth and establishment in holiness in view of His Second Coming is most significant 4 , especially when taken along with 1 Sanday, art. 'Jesus Christ' in On the other hand the 'heathen' Hastings' D. B. ii. p. 648 ; cf. the usage of the terrr may have stamped same writer's The Life of Christ in itself on the Apostle's mind, and de- Recent Research (1907), p. 131 f. termined him to recover it to its 2 As a matter of fact, the full term proper use. (6) vios (TOV) deov occurs elsewhere in 3 In view of the constant tendency the Pauline Epistles only in Horn. i. 4, to underrate the Christology of St 2 Cor. i. 19, Gal. ii. 20, Eph. iv. 13, Paul's earlier writings, it may be well to though Christ is referred to as ' Son ' quote the weighty testimony of Bishop on various other occasions (cf. i Cor. Lightfoot : ' The Christology of the i. 9, xv. 28, Gal. i. 16, iv. 4, 6, Bom. Colossian Epistle is in no way different i. 3, 9, v. 10, viii. 3, 29, 32, Col. i. 13). from that of the Apostle's earlier The comparative rarity of the title letters.... The doctrine is practically may perhaps be due to the fact that it involved in the opening and closing had already heen assumed by the words of his earliest extant epistle Eoman Emperors, as when a papyrus- (i Thess. i. i, v. 28)' (Colossiaw 2 fragment (B.G.U. 174) of the year p. 122). 7 A.D. begins 2rous 2[/c]rou K&1 TDLOLKO- 4 On prayer addressed to Christ in (for viov) with evident reference p. 271 ff., A. Seeberg Die Anbetung to the Emperor Augustus (Deissmann des 'Herrn' bei Paulus (1891), and BS. p. 166 f.): cf. Magn. i57 b , 3 f. TOV the short tract in Biblischen Zeit- und vlov TOV neyiffTov 0e&v, where the /*ey. Streitfragen by A. Juncker Das Gebet deCjv is Claudius, and his 'son' Nero! bei Paulus (1905) p. 10 ff. DOCTRINE Ixvii the part assigned to Him at that Coming. For though Christ is never directly spoken of as Judge in our Epistles, and the final issues are ascribed to God (II. ii. 1 1 f.) in accordance with the general Jewish belief of the time \ it is clearly implied that in the work of Judgment the Son also will have a part (I. iii. 13, iv. 6, 17, v. 2 f., II. i. 7 f., ii. 8) 2 . In this connexion, as constantly elsewhere throughout the Epistles, He is described as o /cvpios, a title which was the common term for God amongst the Jews of the time, but which is here apparently confined to the Person of the glorified Lord 3 , while the identical expressions, which the Hebrew prophets were in the habit of using of God, are directly transferred to Him (e.g. I. v. 2, II. i. 7). Other evidence, pointing in the same direction, is to be found in the facts that it is from Christ, no less than from God, that the Apostles claim to have derived their commission (I. ii. 7; cf. iii. 2, v. 12), and 'through the Lord Jesus' that they enforce their charges (I. iv. I f. 4 ; cf. v. 27, II. iii. 6, 12), 1 Cf. e.g. 4 Ezra vi. 6 'facta sunt haec per me et non per alium, ut et finis per me et non per alium ' ; Orac. Sib. iv. 40 ff. d\V 07r6r' Av 5r/ K6 v^tta? avOpoyrrapea-KfjcraL aXXa ea) dpeVat, cf. ii. 4 ofy ws dj/$pu>7rois dpeo-KOvrcs, aAAa, #eu), and Eph. x. I TOis* TrapafcaXov/xev Se V/JLO.S, dSeA./ o>s )(0pov r;yao-$e dAAa vovOtrtlre cos d8eA.7ros, 6 K ^Irjaov, and in any case we can hardly refuse to the word a latitude of application which St Paul might so naturally have extended to it. Nor again surely can any one seriously urge that, because on two occasions the Apostle used the verb e^eAe^aro with reference to the Divine election (i Cor. i. 27 f., Eph. i. 4), he could not therefore have used eiAaro in ii. 13 (on ciAaro v/xas 6 6toxao-0cu (i. 4) instead of Kavxao-Qai, which is found more than thirty times in the Pauline Epistles, or to the combination 6\eOpoxapio-Tu/ 6(etA.o/Av in i. 3 and again in ii. 13, this, apart from the added emphasis, is in entire accord with the more formal style of the whole Second Epistle, to which reference will have to be made again. And in the closing invocation the substitution of 6 /cupios rrjs tlprjvr)*; (iii. 16) for 6 $eos T-fjs dprfvys (I. v. 23), taken along with the similar interchange of Persons in ii. 13 and I. i. 4, may well be due to the prominent place which the exalted Lord was occupying at the moment in St Paul's thoughts in view of His glorious Return. In any case it seems evident that throughout this Epistle 6 Kvpios is to be referred to Christ and not to God, so that there is at least no exception here to the general Pauline practice (see Add. Note D). Other examples of so-called inconsistencies with the language of the first Epistle hardly need to be mentioned. When hostile criticism has to fall back on minutiae such as these, unless they are supported by other and stronger evidence than any we have yet discovered, that is in itself a confession of the insufficiency of its case. And it will be generally conceded that this Epistle, taken as a whole, so far as its language and style are concerned, leaves upon the mind of any unbiassed reader the impression of a genuinely Pauline work 1 . For not only are there abundant traces of the Apostle's characteristic phraseology and manner, as has been clearly shown by Dr Jowett and others 2 , but the whole Epistle reflects that indefinable original atmosphere which a great writer imparts to his work, and which, in this instance, we are accustomed to associate with the name of St Paul. (2) Lite- (2) On the other hand, the very closeness of our Epistle's peiidence resemblance to I Thessalonians has been made the ground of 1 Cf. Jiilicher Einl. in d. N.T. p. 40, ously.' Eng. Tr. p. 62, 'The least important 2 Jowett The Epistles of St Paul to of these arguments [against the gen- the Thessalonians, &c., 2nd Ed. i. uineness of the Epistle] are those re- p. 148 f. According to Eeuss Hist, of ferring to the phraseology, for on the the N.T., ed. Houghton, p. 75 'For whole the style is so thoroughly Paul- every "unpauline" expression the ine that one might indeed admire the concordance shows ten Pauline.' forger who could imitate it so ingeni- AUTHENTICITY AND INTEGRITY OF THE EPISTLES Ixxxi a second objection to its authenticity. For the literary depend- on i Thes- ence between the two Epistles has been declared to be of such sa a character that the question comes to be not, 'Could one man have written both Epistles?' but, 'Is it likely that one man writing to the same people at what must have been a very short interval of time would repeat himself to so large an extent? Or, even if this is conceivable under certain circum- stances, is it likely in the case of a writer so richly endowed arid so fertile in thought as the Apostle Paul?' The first to raise this difficulty pointedly was Weizsacker 1 , and his arguments have recently been strongly emphasized by H. Holtzmann 2 and W. Wrede 3 . And the objection is at least an interesting one, for, when taken in conjunction with other peculiarities of the Epistle, it lends itself very easily to the idea of an imitator or forger, who, in order to gain credence for certain views he wished to express, encased them, so to speak, in the framework of a generally accepted Pauline Epistle. To this supposition we shall have to return later, but in the meantime before expressing any opinion upon it, we must notice clearly how far the resemblances between the two Epistles really extend. Both Epistles begin with a salutation in almost identical terms, and marked by a form of address which the Apostle does not employ again (I. i. i; II. i. i, 2). This is followed by the customary thanksgiving, expressed again in a way found nowhere else in St Paul, and based on practically the same grounds as regards the Thessalonians' state (I. i. 2 ff.; II. i. 3 .). A section follows in the main peculiar in thought to the Second Epistle (i. 5 12), but exhibiting many parallels of language with the First, while the transition to the great revelation of chap. ii. is marked by a form of appeal (eptorco/Aev Se vVas, dSeA.9 &i rj/JLwv, be taken as referring to the possible existence of a pretended or forged epistle, and is not merely the exhausting by the writer of the different ways by which the Thessaloriians might have been disturbed spirit, word, letter, it represents at most just such a vague suspicion as might have crossed St Paul's mind (cf. I. v. 27), but which would have been exceedingly unnatural in one who was him- self engaged in passing off a spurious letter. The same may be said of iii. 17: 'The salutation of me Paul with mine own hand, which is the token in every epistle: so I write.' The particular form of authentication used here is unique among the Pauline Epistles ; and if it had been the work of a forger, would he not have been more careful to follow St Paul's general usage, as it meets us in I Cor. xvi. 21, or Col. iv. 18? 'But if Paul wrote the words, they express his intention; and this intention was satisfactorily fulfilled if he always added the benediction in his own handwriting 1 .' 4. General 4. On the whole then, without any desire to minimize the Son! U difficulties surrounding the literary character and much of the contents of this remarkable Epistle, there seems to be nothing in them to throw undue suspicion on its genuineness; while the failure of those who reject it to present any adequate explanation of how it arose, or of the authority it undoubtedly possessed in the Early Church, is in itself strong presumptive evidence that the traditional view is correct, and that we have here an authentic work of the Apostle Paul. 1 Drummond The Epistles of Paul (in International Handbooks to the the Apostle to the Thessalonians &c. N.T.) p. 13. VII. AUTHORITIES FOR THE TEXT. The text adopted for the following commentary is the Greek Text text of Westcott and Hort : it approximates therefore closely to f or Com . the type of text represented by NB. In these circumstances it mentary. has not been thought necessary to provide a complete apparatus criticus; but wherever the Editors have shown any doubt as to the true reading by the use of brackets or the insertion of marginal readings, the leading authorities on both sides have been cited. These authorities have as a rule been taken from the great collection of Tischendorf (Nov. Test. Graec. 8 ii. Leipzig, 1872), or from Friedrich Zimmer's useful monograph Der Text der Thessalonicherbriefe (Quedlinburg, 1893), an( ^ ^ ne citations, more particularly in the case of the versions, have, as far as possible, been verified, and sometimes corrected, by a comparison with the best available texts of the originals 1 . It will be kept in view that the accompanying lists aim Lists of only at enumerating the authorities actually cited in the c it e d. apparatus or textual commentary. I. GREEK MSS. The text is contained in whole, or in part, in the following i. Greek MSS. i. Primary Uncials. i. Primary N. Codex Sinaiticus, saec. iv. Discovered by Tischendorf in the Convent of St Catherine on Mt Sinai, and 1 In this connexion I desire to ex- kindly verified the citations from press my indebtedness to Mr Norman the Syriac, Armenian, and Aethiopic, M c Lean, Christ's College, Cambridge, and from the Egyptian versions re- and the Rev. A. E. Brooke, B.D., spectively. King's College, Cambridge, who have xciv THE EPISTLES TO THE THESSALONIANS now at St Petersburg. The MS. has been corrected by various hands, of which N a is nearly contemporary, N b belongs probably to the sixth century, and N C to the beginning of the seventh. Ed. Tischendorf, Leipzig, 1864. A. Codex Alexandrinus, saec. v. Originally at Alexandria. Presented by Cyril Lucar, Patriarch of Constantinople, to Charles I. in 1628, and deposited in the British Museum in 1753. Issued in autotype facsimile by E. M. Thompson, London, 1879. B. Codex Vaticanus, saec. iv. Generally believed to be the oldest extant MS. of the Greek Bible. O. von Gebhardt dates it c. 331, A. Rahlfs (TheoL Liieratur- zeitung, 1899, p. 556) soon after 367. Probably of Egyptian origin, though there are also strong grounds for inclining to a connexion with the Eusebian library at Caesarea (Kenyon, Text. Criticism of the N.T., p. 66 tf. ; cf. SH. p. Ixvii .). The MS. has been one of the great treasures of the Vatican Library since shortly after its foundation, and was issued in photo- type by J. Cozza-Luzi and others (Rome, 1889), and better in photographed facsimile by Hoepli (Milan, 1904). C. Codex Ephraemi rescriptus, saec. v. A Palimpsest, much mutilated. The remains of the Greek Text, under- lying the works of Ephraim the Syrian (t373), were deciphered and published by Tischendorf, Leipzig, 1843. Of our Epistles the fragment i Thess. i. i ii. 9 is all that survives. The original MS. is now in Paris. D(D 2 ). Codex Claromontanus, saec. vi. A Graeco-Latin MS. from the monastery of Clermont, near Beauvais, and now at Paris. Its type of text is closely akin to EFG, and 'all probably go back to one common arche- type, the origin of which is attributed to Italy 7 (Kenyon, p. Si) 1 . Of its correctors D b dates from about the seventh, and D c from the ninth or tenth century. Ed. Tischendorf, Leipzig, 1852. G(G 3 ). Codex Boernerianus, saec. ix. A Graeco-Latin MS., so named from Prof. C. F. Boerner, who bought it in 1705; now at Dresden. For the conjectural history of the MS. see SH. p. Ixiv, and for its relation to D and the Gothic version, ibid. p. Ixix f. Ed. Matthaei, Meissen, 1791. 1 A. Souter (J. T. S. vi. p. 240 ff.) argues that D belongs to Sardinia. AUTHORITIES FOR THE TEXT xcv H(H 3 ). Codex Coislinianus, saec. vi. Originally in the library of the Laura on Mt Athos. Forty-one leaves still exist, scattered through various libraries, and in addition the text of twenty- two pages has been recovered from the 'offsets' left by them on the pages opposite. The fragment at Kieff contains i Thess. ii. 9 13, iv. 5 ii. The subscription connects the MS. with Euthalius, on whom see especially Dean Arrnitage Robinson, Euthaliana (Texts and Studies, iii. 3), Cambridge, 1895; cf. SH. p. Ixviii f., von Dobschiitz in Zeitschrift fur Kirchengeschichte, xix. 2, von Soden, Die Schriften des Neuen Testaments (1902), i. p. 637 ff, Turner in Hastings' D.B. v. p. 524 ff., Conybeare in Z.N.T.W. v. (1904) p. 39 ff., Robinson in J.T.S. vi. p. 87 ff. The text was edited by Omont, Notices et Extraits, xxxiii. pt. i. p. 141 ff, with the St Petersburg offsets, the Paris and Turin offsets by Robinson (Euthaliana, p. 48 ff.), and the recently recovered Athos offsets by Prof. Kirsopp Lake, Facsimiles of the Athos Fragments of Codex H of the Pauline Epistles (Oxford, 1905). No account has been taken of E(E 3 ) and F(F 2 ) in accordance with Hort's judgment that the former in its Greek text is simply a transcript of D (D 2 ), and the latter, as certainly, a transcript of G(G 3 ), or 'an inferior copy of the same immediate exemplar' (Intr* 203). ii. Secondary Uncials. ii. Second- K(K 2 ). Codex Mosquensis, saec. ix. Moscow. 'cials. " L(L 2 ). Codex Angelicus, saec. ix. Rome. P(P 2 ). Codex Porphyrianus, saec. ix. St Petersburg. Wants i Thess. iii. 5 ju??KeTi...?7/x.eis ot iv. 17. Ed. Tischendorf in Mon. Sacr. Ined., Nov. Coll., v., Leipzig, 1865, PP- 5 8 364- iii. Minuscules. iii. Minus- cules. According to von Soden (Die Schriften des N.T. i. p. 44) there are now about 630 cursive MSS. available for the Pauline Epistles. The following are a few of the most important. 4** (= Acts 4) : saec. xv, now in Basle, Univ. A.N. iv. 5. 6 (=Gosp. 6, Acts 6) : saec. xi, in Paris, Bibl. Nat. Gr. 112. 17 (= Gosp. 33, Acts 13) : saec. xi, in Paris, Bibl. Nat. Gr. 14. Deserves special notice (Hort, Intr. 2 212). 23 : A.D. 1056, in Paris, Bibl. Nat. Coisl. Gr. 28. M. THESS. 9 THE UNIVERSITY xcvi THE EPISTLES TO THE THESSALONIANS 31 (=Acts 25, Apoc. 7): A.D. 1087, in London, Brit. Mus. Harl. 5537. 37 (= Gosp. 69, Acts 31, Apoc. 14): saec. xv, in Leicester, Library of the Town Council. 'Has many Non- Alexandrian, Pre-Syrian readings of both kinds' (Hort, Intr. 2 212). For the history of this interesting MS. see Scrivener, Codex Augiensis (Cambridge, 1859), Introd. p. xlff. and Appendix, J. Rendel Harris, Origin of the Leicester Codex (Cambridge, 1887). 47 : saec. xi, in Oxford, Bodl. Roe 16. 67 (= Acts 66, Apoc. 34) : saec. xi, in Vienna, Imp. Gr. th. 302. 67**: very ancient readings in the margins of 67, which have no other cursive attestation. Hort (Intr. 2 212) regards them as akin to M paul , though they cannot have been derived from the text of M paul itself. 71 : saec. xii, in Vienna, Imp. Gr. th. 61. 73 (= Acts 68) : saec. xiii, in Upsala, Univ. MS. Gr. i. 116 (= Acts 101) : saec. xiii, in Moscow, Syn. 333. 137 {= Gosp. 263, Acts 117): saec. xiii, in Paris, Nat. Gr. 61*. 154 (= Acts 126) : saec. xi, in Paris, Nat. Gr. 217. For Athos, Laura 1846. 64 (saec. x) = a 78 of von Soden's list, see Sect. Ill under Origen. II. Ver- sions. (i) Old Latin. II. VERSIONS. The ancient Versions are as follows. i. Latin, i. Latin. (i) Old Latin (Lat Vet Vg or O.L.). The history of the Old Latin version (or versions) is still involved in many perplexities : it must be sufficient to refer here to the exhaustive art. by Dr H. A. A. Kenned}' in Hastings' D.B. iii. p. 47 if., where Antioch is suggested as its original home. Mr C. H. Turner and Prof. Souter, on the other hand, are emphatic for Rome, while the majority of modern critics may be said to favour the theory of an African origin. The extant fragments of the version have been collected by the Benedictine, P. Sabatier, in his monumental work Bibliorum sacrorum latinae versiones sen vetus Italica (Rheims, 1739 49). See also L. Ziegler, Die lateinischen Bibelubersetzungen vor Hieronymus, Munich, 1879. AUTHORITIES FOR THE TEXT xcvn The following authorities for the Pauline Epistles have been cited. , d : Latin version of D (God. Claromontanus). * The genuine Old Latin character of the text is indicated by its frequent agreement with the quotations of Lucifer of Cagliari (tsyo)' (F. C. Burkitt, Encyc. Bibl col. 4995)- f : Latin version of F (Cod. Augiensis). g : Latin version of G (Cod. Boernerianus). m : the so-called Speculum, a treatise falsely assigned to St Augustine, which contains extracts from a Spanish text, akin to the Bible used by Priscillian (see Hort as quoted in Gregory, Textkritik des Neuen Testamentes (1902), ii. p. 606). Ed. by Weihrich in Vienna Corpus script, eccles. Lett. xii. 1887. r 2 : A fragment, belonging to the seventh century, preserved at Munich. Contains i Thess. i. i 10. (2) Vulgate (Vg). A revision by Jerome of the Old Latin to (i) Vul- bring it closer to the Greek text he possessed (* Graecae fidei ate - auctoritati reddidi Novum Testameiitum '). The authoritative edition of the Roman Church, issued by Clement VIII. in 1592, has been reprinted by Nestle (Stuttgart, 1906) in a very convenient form with a carefully selected apparatus. The great critical edition of the N.T., which is being prepared by Bishop J. Wordsworth and the Rev. H. J. White has not yet advanced beyond the Acts (Oxford, 1889). The readings of the Vulgate MSS. ( Vg codd ) will be found (partly) in Nestle, and more fully detailed in Tischendorf. ii. Syriac. ii. Syriac. There is naturally no translation of the Bible which has more interest for us than the Syriac, though we must be careful not to identify this dialect of the Euphrates valley with the Aramaic spoken by our Lord : see especially Burkitt, Evangelism da Mephar- reshe, vol. ii. (Cambridge, 1904). The history of its various versions, and of the vexed questions raised by them, is fully discussed in the same writer's art. ' Text and Versions ' in the Encyc. Bibl. col. 4998 5006. We are here concerned only with two of these versions. (i) Syr (Pesh) = the Syriac Vulgate or Peshitta, i.e. 'the(i) The simple,' so named apparently to distinguish it from subsequent editions ' which were furnished with mar- ginal variants and other critical apparatus.' Burkitt regards it as the work of Rabbula bishop of Edessa (or some one deputed by him) between 411 and 435 A - D - Edd. Leusden and Schaaf (1709); S. Lee (1816). The new critical edition of Mr G. H. Gwilliam 9 2 xcviii THE EPISTLES TO THE THESSALONIANS has not yet advanced beyond the Gospels (Oxford, 1901). For the 'Place of the Peshitto Version in the Apparatus Criticus of the N.T.' see the same writer's art. in Studia Biblica et Ecclesiastica, v. iii. Oxford, 1903. (2) The (2) Syr (Harcl). A recension made by Thomas of Harkel Harclean. in 616 of the older Philoxenian version of 508. The text is 'remarkable for its excessive literalness/ and follows ' almost invariably that of the later Greek MSS/ (Burkitt). It is cited by Tischendorf as S yr 1)[08fcerior] , and is edited by J. White as Versio Syriaca Philoxeniana, Oxford, 1778 1803. Of great importance are certain readings in the margin of the foregoing version. (Syr (Harcl mg.)) derived from 'three (v.l. two) approved and accurate Greek copies' in the monastery of the Enatonians near Alexandria (Hort, Intr.* 215). in.Arrne- iii- Armenian. man ' The existing Armenian Vulgate (Arm) is a revision about the middle of the fifth century of certain original translations based upon the Old Syriac (Robinson, Euthaliana, p. 726*'.). The Greek text used for this revision was apparently closely akin to KB. Ed. Zohrab, Venice, 1805. iv. Egyp- iv. Egyptian. fiTso (*) B nairic (Boh = me (Memphitic) WH., = cop (Coptic) hairic Tisch.). A very early date has sometimes been assigned to this version, but recent research points rather to the sixth or seventh century (Burkitt, Encyc. Bibl. col. 5008). The Pauline Epistles have been edited by G. Homer in vol. iii. of his Bohairic N.T., Oxford, 1905. (2) Sa- (2) Sahidic (Sah = the (Thebaic) WH.). Now believed to hidic. be older than the Bohairic version, going back at least to the early part of the fourth century. The N.T. exists only in fragments, which have not yet been collected into a formal edition. [It is understood that G. Horner is preparing one for the Clarendon Press.] Ciasca's collections have been used in the verification of the citations in the present volume. v. Aethi- v. Aethiopic. The date of the Aethiopic version (Aeth) is again uncertain. It may be as early as the fourth century, but is more generally assigned to the end of the fifth (Scrivener, Tntrod. to the Crit. of the N.T.* ii. p. 154)- The text from an edition printed at Rome in !,j48 9 is to be found in Walton's Polyglott, also in an edition prepared by T. Pell Platt (for the Bible Society) in 1830. AUTHORITIES FOR THE TEXT xcix vi. Gothic. vi. Gothic. The Gothic version (Go) was made for the Goths by Ulfilas, who succeeded Theophilus as their Bishop in 348. The translation follows with great fidelity a Greek text, evidently closely akin to the secondary uncials (KLP). It may however have been modified by the influence of the Latin versions, and 'for textual purposes, therefore, its evidence must be used with care ' (Kenyon, Text. Crit. p. 204). Edd. Gabelentz and Loebe, Leipzig, 1836 43. III. FATHEKS. in. Fathers. The following particulars regarding the patristic authorities cited have been drawn, with additions, from Gregory's Text- kritik, ii. p. 770 ff. l Migne, P. L., has been used to denote Migne, Patrologiae Gursus Completes, Latin series, Paris, 1844 64, and Migne, P.G., the corresponding Greek series, Paris, 1857 66. Amb = Ambrose, Bishop of Milan, 374 397. Ed. Migne, P. L. xiv. xvii. (1845). A considerable portion of what will henceforward be the authoritative edition of his works has already appeared in the Vienna Corpus, under the care of K. Schenkl, and latterly of H. Schenkl, Vienna, 1896 . Ambst (or Ambrstr) = Ambrosiaster (see under List of Com- mentaries). The text used, pending the issue of the critical edition by H. Brewer S. J. in the Vienna Corpus, has been that of Migne, P.L. xvii., but the text has been critically revised for this edition with MSS. Bodl. 756 (of the eleventh century) and 689 (of the twelfth century) by A. Souter. The Commentary from which this complete text of St Paul's Epistles is extracted was issued in Rome between 366 and 384 A.D., and contains the (Old-Latin) text commonly used in Rome at that date, and revised by Jerome to make the Vulgate. A study of this text has been published in A. Souter's Study of Ambrosiaster (in Texts and Studies, vii.), Cambridge, 1905, and the author's conclusions have been accepted by Prof. Kirsopp Lake of Leiden (Review of Theology and Phi- losophy ii. [1906 1907] p. 620 f.). Ath = Athanasius, Bishop of Alexandria (1373). Ed. Migne, P.O. xxv. xxviii. 1 Eeference may also now be made and Text of the New Testament (Edin- to the same writer's graphic Canon burgh, 1907). THE EPISTLES TO THE THESSALONIANS Bas = Basil the Great, Bishop of Caesarea in Cappadocia r 1379. The Benedictine edition of his works under the care of J. Gamier appeared at Paris, 1721 30. Chr = John Chrysostom, Bishop of Constantinople, 1407. For the various readings contained in MSS. of Chry- sostom (Chr codd ) see Tischendorf. Collations of these were published by Matthaei in his critical edition of the N.T. (1803 07). See further under List of Com- mentaries. Clem = Homilies of the Pseudo-Clement. Ed. P. de Lagarde, Leipzig, 1865. For the general history of 'The Clementine Literature' see A. C. Headlam in J.T.S. iii. p. 41 ff. Const = Apostolic Constitutions. Edd. P. de Lagarde, Leipzig, 1862 ; F. X. Funk, Didascalia et C onstitutiones Apostol- orum, Paderborn, 1906. Cypr = Cyprian, Bishop of Carthage, 1258. Ed. W. Hartel in the Vienna Corpus, 1868 71. Cyr- Alex = Cyril, Bishop of Alexandria, 412 444. Ed. Migne, P.G. Ixviii. Ixxvii. Cyr-Hier = Cyril, Bishop of Jerusalem, 350 386. Edd. Migne, P.L. xxxiii. ; W. C. Reischl and J. Rupp, Munich, 1848 60; Photius Alexandrides, Jerusalem, 1867 8. Did Didymus of Alexandria, 1394 or 399. Ed. Migne, P. G. xxxix. Ephr = Ephraim the Syrian, 1373. A Latin translation of the Armenian version of his Commentaries on the Pauline Epistles was edited by the Mechitarist Fathers, Venice, 1893. See also F. H. Woods 'An Examination of the N. T. Quotations of Ephrem Syrus ' in Stud. BibL et Eccles. iii. p. 105 ff.; Oxford, 1891. Eus = Eusebius of Caesarea, 1340. Ed. Migne, P.G. xix. xxiv. A new edition of his works has begun to appear in the Berlin series of Ante-Nicene Greek Fathers. Hier = Sophronius Eusebius Hieronymus, best known as Jerome, 1420. Edd. Migne, P.L. xxii. xxx.; Val- larsi, Verona, 1734 42. Hipp = Hippolytus of Rome, 1235. Edd. Migne, P.G. x.; Bonwetsch and Achelis (in the Berlin series), Leipzig, 1897-. Iren lat = Latin version, not later than the fourth century, of Irenaeus' work Adversus omnes haereses, written c. i So. Edd. Stieren, Leipzig, 1853; W. W. Harvey, Cambridge, 1857. AUTHORITIES FOR THE TEXT ci Macar = Macarius, an Egyptian ascetic, f 389. His homilies are published in Migne, P.O. xxxiv. : cf. J.T.S. viii. p. 850. This Macarius must be carefully distinguished from Macarius Magnes, whose date is probably a quarter of a century later: see J.T.S. ii. p. 6iof., viii. pp. 401 ff., 546ff., Schalkhausser, Makarios von Magnesia (Leipzig, 1907). Orig = Origen, head of the catechetical school in Alexandria, 1254. Edd. Lommatzsch, Berlin, 1831 48; P. Koet- schau, E. Klostermann, and E. Preuschen (in the Berlin series). Leipzig, 1899 . See also von der Goltz, Eine textkritische Arbeit des 10. bez. 6. Jahrhunderts (Texte und (Inters., N. F. n. 4, 1899), which describes MS. Athos, Laura 184. B. 64 (saec. x), a manuscript of the Acts, Catholic, and Pauline Epistles, which has preserved for us many interesting readings of Origen. Orig lat = The free Latin version of Origen's works by Jerome and others. Ps-Ath = Writings wrongly ascribed to Athanasius, and con- tained in the Benedictine edition of Athanasius' works vol. ii. Tert Tertullian, fc. 240. Edd. Migne, P. L. i. iii.; Oehler, Leipzig, 1853 4; A. ReifFerscheid, G. Wissowa and E. Kroymann (in the Vienna Corpus), Vienna, 1890 . Thdt = Theodoret, a Syrian monk, Bishop of Cyrus, fc. 457. See List of Commentaries. Theod-Mops lat = Latin version of Theodore, Bishop of Mop- suestia in Cilicia, fc. 429. See List of Commentaries. Vig = Vigilius, an African bishop, flourished c. 484. Ed. Migne, P.L. Ixii. The authorship of works under this name is disputed. VIII. SELECTED LIST OF COMMENTARIES. Literature The literature relating to our Epistles is dealt with very E Q iaties ^ U ^ ^ Bornemann in his Die Thessalonicherbriefe, which replaces the work of Ltinemann in the new edition of Meyer's Kritisch- exegetischer Kommentar : see pp. I 7 and 538 ff. The following list consists for the most part of those Commentaries which have been used in the preparation of this volume, the editions specified being those to which the present writer has had access, though occasionally for the sake of completeness other works have been included. For fuller information regarding the Greek Patristic Commentaries it is sufficient to refer to Mr C. H. Turner's exhaustive article in the supplementary volume of Hastings' D.B. The new and valuable facts regard- ing the Latin writers have been supplied through the kindness of Prof. A. Souter. i. Greek I. GREEK WRITERS. Writers. (i) Earlier (i) Earlier Period. ORIGEN (1253). From the list of Origen's works given by Jerome (Ep. xxxiii.) it appears that Origen wrote a Com- mentary on i Thess. in 3 books, and on 2 Thess. in i book. Of these unfortunately only fragments now survive. Jerome himself (Ep. cxix.) has preserved one relating to i Thess. iv. 15 17 : and from the same source we learn that Theodore of Heraclea, Apollinaris, and Diodore of Tarsus also com- mented on i Thess. CHRYSOSTOM, JOHN (Chrys.). Chrysostoni (f 407) is generally ranked as the greatest of the early Pauline interpreters, more particularly on the homiletic side. ' He is at once a true exegete and a true orator, a combination found in such perfection perhaps nowhere else' (Swete, Patristic Study, p. 104). His Homilies on the Thessalonian Epistles appear to have been preached as episcopal utterances at Constant!- SELECTED LIST OF COMMENTARIES ciii nople. They are printed in Migne, P.O. Ixii., and in a critical edition by F. Field, Oxford, 1855. An English translation under the editorship of C. M. (Charles Marriott) was published at Oxford in 1843 * n tne Library of the Fathers. THEODORE OF MOPSUESTIA (Th. Mops.). Theodore, Bishop of Mopsuestia (fc. 429), was after the death of Chrysostom the most influential teacher in the Eastern Church. By his Nestorian followers he was known as par excellence ' the Interpreter,' a title which he deserved from his rigid avoidance of the allegorical method, and constant endeavour to discover the literal and historical meaning of the Sacred Writings. The Greek version of his Commentary on the Pauline Epistles exists only in fragments, preserved in the Catenae, but a Latin version (sixth century ?) embracing ten of the Epistles, including i, 2 Thess., is extant. It has been edited with a valuable Introduction and Notes by Prof. H. B. Swete (Cambridge, 1880 82). THEODORET OF CYRRHUS (Thdt.), a third great writer of the Antiochene school (fc. 457). According to his own state- ment Theodoret intended his Commentary on the Pauline Epistles to be little more than an abridgement of the works of Chrysostom and Theodore, whom he describes as TOVS rfjs otKOD/Aci/?;? < (i Cor. i. 2, 2 Cor. i. i, cf. Gal. i. 2 T. eKK\r)criaiy T. FaXariay), as if he were thinking rather of the one Church of Christ as it was represented there in a particular spot. In the addresses of the Epp. of the Captivity all mention of the Ecclesia is dropped, and some such general designations as naa-i T. ayiois (Phil.) or r. ay LOIS K. mfrrols (Eph., Col.) are substituted : cf. how- ever Philem. 2. For the Biblical history of the word eV^o-ia, which meant originally any public assembly of citizens summoned by a herald, see especially Hort The Christian Ecclesia (1898) p ; i ff. ev #eo> Trarpi KrX.] a defining clause connected with ex/cX^o-ia, the absence of any uniting art. (T#) helping to give more unity to the conception (WM. p. 169 f.). In themselves the words bring out the truly Christian origin and character of the Ecclesia spoken of as compared with the many KK\rj- o-t'at, religious and civil, which existed at the time at Thessalonica. Grot. : 'quae exstitit, id agente Deo Patre et Christo'; Calv. : 'non alibi quae- rendam esse Ecclesiam, nisi ubi praeest Deus, ubi Christus regnat.' On the formula deos norr/p in the salutations of the N.T. Epp. see Hort's note on i Pet. i. 2, and on the union here of $e<5 Trarpi' and Kvp. 'I^tr. Xp. under a common vinculum (ev) see Intr. p. Ixvi. The whole phrase is an expanded form of the characteristic Pauline formula eV Xprri P flv ( c *- Ac. xv - 2 3 xxiii. 26, Jas. i. i) now gives place to Xopts, a word which, without losing sight of the Hellenic charm and joy associated with the older formula, is the regular Pauline expression for the Divine favour as shown in all its free- ness and universality ; while eipjvrj, so far from being a mere phrase of social intercourse (cf. Judg. xix. 20, 2 Esdr. iv. 17), is not even confined to its general O.T. sense of harmony restored between God and man (e.g. Num. vi. 26), but has definitely in view that harmony as secured through the per- son and the work of Christ (cf. Jo. xiv. 27). On the varied meanings of \apts in the Biblical writings see especially Robinson Eph. p. 221 ff., and for the corresponding growth in the sense of elpjvrj see SH. p. 15 f. This same form of greeting is found in all the Pauline Epp. except i, 2 Tim. where eXeos is added (cf. 2 Jo. 3). I 2] THE FIRST EPISTLE TO THE THESSALONIANS TCO 6ea TrvTore irep TrvTiav fjiveav Troiov/utevoi 67ri TWV Trpocrev^cov It occurs also in i, 2 Pet. In Jas. we have the simple x a ip fiv > an d i n Jude \eos K. (Iprjvr) K. ayairrj. On St Paul's use of current epistolary phrases see Add. Note A, and for an elaborate discussion on the Apostolic Greeting see F. Zimmer in Luthardt's Zeit- schrift 1886 p. 4436. It will be noticed that the T.R. clause OTTO 6eov narpos KT\. is omitted by WH. in accordance with BG 47 73. Its insertion (KAC (?) DKLP) is clearly due to the desire to assimilate the shorter reading to the later Pauline practice: cf. II. i. 2. I. 2 III. 13. HISTORICAL AND PERSONAL. I. 2 10. THANKSGIVING FOR THE GOOD ESTATE OF THE THESSA- LONIAN CHURCH. The Address is followed by the customary Thanksgiving, which is found in all the Pauline Epp. except Gal. and the Pastorals (cf. however 2 Tim. i. 3). At the same time it is again clear that we have here no mere con- ventional formula, nor even a captatio benevolentiae&& in the ancient speeches intended to win over the readers, but rather an earnest effort on the part of the writers to raise the thoughts of their converts to the God on whom they are wholly dependent, and in consequence to rouse them to fresh efforts. The warmth of the thanks- giving on the present occasion, which is most nearly paralleled by Phil. i. 3 ff., is proved by its being a ; constant' attitude (rrai/rore), and by its including * all,' irrespective of position or spiri- tual progress (Trepl navroiv vfjioov). 25. ' We thank the one God at all times for you all, making mention of you unceasingly when we are en- gaged in prayer. And indeed we have good cause to do so, for the thought of your Christian life is for us a con- stant fragrant memory as we recall how your faith proves itself in active work, and your love spends itself in toilsome service for others, and your hope is directed in all patience and perseverance to the time when Christ shall be revealed. Nor is this all, but, Brothers beloved by God, who know better than we the true character of your election to Christian privileges ? Its reality was proved by the power beyond mere words with which our preaching came home to you preach- ing, moreover, which we felt to be inspired by the Divine ardour of the Holy Spirit, and by a perfect con- viction on our part of the truth of our message, as indeed you yourselves know from the manner of men we proved ourselves to be for your sakes.' 2. Eiv^apioToO/iei/ KrA.] Eu^apioreu', originally ' do a good turn to/ in the sense of expressing gratitude is con- fined to late writers ('pro gratias agere ante Polybium usurpavit nemo ' Lob. Phryn. p. 18). It is very com- mon in the papyri, e.g. P.Amh. 133, 2 ff. (ii./A.D.) Trpo Ttov o\(ov aa-7rao/ucu (re KOI evxapicrrat (rot on eS^Aaxras /ioi rfjv vyeiav aov. In mod. Gk. it appears in the form vKapiord). For fv%. TravTore cf. II. i. 3, ii. 13, i Cor. i. 4, Eph. v. 20, Phil. i. 3 f., and for the force of the art. before 6e.w see Intr. p. Ixiv. fjiveiav Troiovfievoi *rA.] the first of three conditional or modal clauses describing the nature of the perpetual thanksgiving. For /j.vciav Trotelo-tfot in the sense of 'make mention of cf. Rom. i. 9, Eph. i. 16, Philem. 4, and for an interesting instance of its use in the papyri in connexion with prayer, see B. G. U. 632, 5 ff. (ii./A.D.) pvlav a-ov Trapa rois [eV]#aSe 6tois '.... The THE FIRST EPISTLE TO THE THESSALONIANS [I 3 3 [JLvriiJLOvevovTes V/ULCOV TOV KOTTOV Kat phrase occurs frequently in the in- scriptions, e.g. Magn. go, i6f. (ii./B.c.) [o d^rjfjLos (paivrjTai \ivtiav iroiovpfvos TU>v...KptvdvT TrdvTfs ?] not to be limited to any particular act of faith, but com- prehending the whole Christian life- work, as it is ruled and energized by faith, cf. II. i. ii, Gal. v. 6 (TTIO-TIS 81 dydrrrji fUfpyov/j-fvij), Jas. ii. 1 8 ff. The meaning of TTLO-TIS in the N.T. and in some Jewish writings is dis- cussed by SH. p. 31 ff. : see also the careful note in Lietzmann Romerbrief p. 24 f. (in Handbuch zum N.T. in. i, 1906). KOI T. KOITOV T. dydirrjs] As distin- guished from epyov, KOTTOS brings out not only the issue of work, but the cost associated with it: cf. its use in the vernacular for 7701/0$-, e.g. B.G. U. 844, lof. (i./A.D.) KOTTOVS yap /xo[t] nt 1 4] THE FIRST EPISTLE TO THE THESSALONIANS 7 Kvpiov rifjialv 'Irjcrov Xpi&Tov ejJLTrpoa'Oev TOV 6eov Kal TrctTpos riiJLtoV) 4 eJSoT9, d$e\(poi fjyaTrrj/uLevoL VTTO [rov] I 4 TOV om BDGL al do-QfvovvTfi. It is thus here the la- borious toil (Grot, molesti labor es) from which love in its zeal for others does not shrink ; cf. Rev. ii. 2 f. For the use made of the word by St Paul to describe the character of his own life cf. ii. 9, iii. 5, II. iii. 8, 2 Cor. vi. 5, xi. 23, 27, and for the corresponding verb Koinaa> see the note on v. 12. 'AyaTTT/, not found in class, writers, is one of the great words of the N.T., where it is taken over from the LXX. to describe the new religious- ethical principle of love that Christianity has created (cf. SH. p. 374 ff.). The con- tention however, that it is a word actually 'born within the bosom of revealed religion' can no longer be rigidly maintained : cf. Deissmann US. p. 198 ff, and see further Ramsay Cities and Bishoprics of Phrygia i. p. 492, also Exp. T. ix. p. 567 f. KOI T. VTTO/iOI/T/y T. tAwi'Sos] 'YTTO/AOVTJ, though not unknown to profane litera- ture, has also come like dyaTrrj to be closely associated with a distinctively Christian virtue. It is more than passive 'patience' (O.L. patientia) under trial, and is rather a 'verbum bellicum' pointing to the heroic 'endurance,' the manly 'constancy' (Vg. sustinentia), with which the Christian believer faces the difficul- ties that beset him in the world : cf. II. i. 4, iii. 5, Rom. v. 3 f., 2 Cor. vi. 4, Heb. xii. i, Rev. i. 9; and for a full discussion of viropovri and its synonyms see Trench Syn. liii. r. Kvpiov rjfj.a>v rA.] The sentence would naturally have finished with \7ri8os, but in characteristic fashion St Paul lengthens it out by the addi- tion of two clauses, both of which are best taken as dependent on e\7ri8os alone, rather than on all three sub- stantives. The first clause sets before us the true object of hope 77 /i. 'tyo-. Xp. (gen. obj.), in accordance with the teaching of the whole Ep. which centres Christian hope in the thought of the speedy Parousia of Christ : cf. Col. i. 27 Xptcrros tv v/ui/, 77 (\n\s TT/P Sor?s, and see Intr. p. Ixix f. The second clause emphasizes the Divine presence in which this hope is manifested epTrpoo-Qev T. 6fov K. irarpos ^pav, words which may be rendered either * before God and our Father,' or 'before our God and Father/ The latter rendering is preferable, as the art, in itself un- necessary, is apparently introduced to bind the two clauses together, and to connect both with rj/i<5i/ : cf. Gal. i. 4 (with Lft.'s note), Phil. iy. 20, the only other places where the exact phrase occurs. The strongly affirmatory f^npoo-dev T. deov KT\. is characteristic of this Ep., cf. ii. 19 (T. Kvpiov), iii. 9, 13. For the more usual cvniriov r. 6tov see Rom. xiv. 22, i Cor. i. 29 al. 4. ei'fiores...] 'having come to know...,' a third participial clause, conveying the writers' assured know- ledge (contrast yvwvat, iii. 5) f ^ ne Thessalonians' election, and intro- ducing a description of the signs by which that knowledge has been reached, and is still enjoyed. do"f\(poi Tjya.7rrjp.6voi xrA.] The ordin- ary address of deA fjiovov d\\a KO.I ev ev Trvev/uLctTi dyito KCLI 7r\rjpo(popia 7ro\\fj, o OVK Kcti crre v K. dvdpancov : cf. also its use of Ptolemy in O.G.I.S. go, 4 al. (ii./B.c. the Rosetta stone) rjyaTrrj^evov vno To connect vno [TOU] with r. cK\oyrjv vfj.. as in the A.V. is inadmissible both on account of the order of the words, and because in St Paul's sense any other eKKoyij than by God is inconceivable. The use of ddeXcpoi in the N.T. to denote members of the same religious community, fellow-Christians, was probably taken over from Judaism (Ac. ii. 29, 37, iii. 17 &c.), and from the practice of the Lord Himself (cf. Mt. xii. 48, xxiii. 8) ; but it can also be illustrated from the ordinary language of the Apostles' time. Thus in P.Tor. I. i, 20 (ii./s.c.) the members of a society which had to perform a part of the ceremony in embalming bodies are described as aSeX^ol ot e ras \ciTovpyias tv rais Vv] i.e. ' the gospel which we preach,' with reference to the contents of the Apostles' message rather than to the act of declaring it, for though the Apostles might be the bearers of the message (ii. 4, 9, II. ii. 14), in its origin it was God's (ii. 2, 8, 9), and in its substance Christ's (iii. 2, II. i. 8). In this connexion the use of 16] THE FIRST EPISTLE TO THE THESSALONIANS clot eyevr'idtiiuev T VIMV Si v/uas' 6 Kai v^els 5 tfuv KACP 17 31 67** al Boh: iv vfj.lv BDGKL aZ pier dr 2 g Vg Ephr Chr Thdt Ambst Theod-Mops lat aZ (for form, WM. p. 102), one of the characteristic words of the Epp. (8 times against 13 in the remaining Pauline Epp. of which two are quota- tions from the LXX.), is significant as pointing to a result reached through the working of an outside force, though no stress can be laid in this connexion on the pass, form which in the N.T., as in late Gk. generally, is used inter- changeably with the midd. : cf. e.g. Eph. iii. 7 with Col. i. 23, 25, and for the evidence of the inscriptions see Magn. 105 (ii./B.c.) where yfvrjdrjvai appears seven times for yeveo-ffat (Thieme, p. 13). Similarly, in accord- ance with the tendency in late Gk. to substitute prepositional phrases for the simple cases, els v^as can hardly be taken as equivalent to more than vp.lv : cf. ii. 9, i Pet. i. 25. For the history of the word evay- ye\iov see Add. Note E. OVK...CV Xoyw ^.nvov KT\.~\ The in- fluence in which the Gospel came to the Thessalonians, is now stated first negatively (OVK *v \6y. n6v.} and then positively in a series of closely related substantival clauses, the first (ev Swa/ift) laying stress on the effec- tive power with which the Gospel was brought home to the Thessalonians, the second and third (ev nvevp.. ay. K. 7T\r]po(p. TroXX^ : note the common pre- position) on the Divine fervour which the Spirit had been the means of en- kindling (cf. Eph. v. 1 8), and of which ' much assurance ' was the character- istic mark. For the con trast between \6yos and Mvapis cf. i Cor. ii. 4, iv. 20, and for the phrase Tri/eC/xa aytov where aytov retains its full force as marking the essential characteristic of the Spirit spoken of cf. 2 Cor. vi. 6, i Pet. i. 12 (with Hort's note), and see also Weber Judische Theologie (1897) p. 190 ff. 7r\T]po(popia] H\rjpo(popia (not found in class, writers or LXX.) is here used in its characteristic N.T. sense of 'full assurance' or 'confidence' ('in muche certaintie of persuasion ' Gene- van N.T. 1557), cf. Col. ii. 2, Heb. vi. II, x. 22; Clem. R. Cor. xlii. 3 pera 7T\T)po(popias TTVCV para s ayiov The corresponding verb is found five times in the Pauline Epp., and elsewhere in the N.T. only in Lk. i. i. An interesting ex. of its use is afforded by P.Amh. 66, 42 f. (M./A.D.) in an account of certain judicial proceed- ings where the complainer, having failed to make good his accusation, is invited by the strategus to bring forward his witnesses to support it Iva. Se KOI vvv ir\Tjpo(pop^a(i) eXdeTaxrav ots ayfts, 'but now also to give you full satisfaction, let the persons whom you bring come.' In mod. Gk. TrXrjpo- (popia denotes simply 'information': cf. for an approximating use of the verb in this sense Rom. iv. 21. KaQws oi'Sare] KaBws (a late form for Attic KaOd, Lob. Phryn. p. 426, Rutherford N. P. p. 495) introducing an epexegesis of what has preceded, cf. i Cor. i. 6. For the appeal to the Thessalonians' own knowledge see Intr. p. xliv. ofoi f'yfv^0rjij.fv KT\.] l what manner of men we proved ourselves to you for your sakes' ofoi pointing to the spiritual power of the preachers, and 81 vnas (Vg. propter vos, Beza vestri causd) bringing out the interest and advantage of those for whom, accord- ing to God's purpose, that power was exercised (cf. P.Grenf. i. 15,9 f. (ii./B.c.) 10 THE FIRST EPISTLE TO THE THESSALONIANS Kai TOV Kvpiou, %^dfj.evoi TOV Xoyov iv [I 7 7ro\\rj yov, , while its retention (WH. mg.) is further favoured by the antithetical 81 vfj-as : see Findlay's crit. note where iii. 7, iv. 14, 2 Cor. i. 11, 20, iii. 1 8, Rom. i. 17 are cited for the like Pauline play upon prepositions. 6, 7. 'As regards yourselves fur- ther, you on your own part also gave proof of your election by showing yourselves imitators of us yes, and not of us only, but of the Lord. We refer more particularly to your atti- tude towards the Word, which was marked by a deep inward joy notwith- standing much outward affliction. So unmistakably indeed did you exhibit this spirit that you became an en- sample to all Christian believers both in Macedonia and in Achaia.' 6. Kal i/fj.els p.ifjLr)Tai KT\.] A second proof of the Thessalonians' e/cXoy^', which, instead of being thrown into a second subordinate clause depen- dent on cidorcr, is stated in a separate sentence. 'Y/*eIs is emphatic, 'You on your part,' while the periphrasis with cyevjdrjTc again lays stress on the moral responsibility of those spoken of (cf. Gildersleeve Syntax 61, 141). Mitral ' imitators' (R.V.) rather than 'followers' (A.V. and all previous Eiigl. versions) : cf. ii. 14; i Cor. iv. 16, xi. i, Eph. v. i, Heb. vi. 12, the only other places where the word is found in the N.T., and see also Xen. Mem. i. 6. 3 ot diddcTKaXoi TOVS fj.adr}Tas fJ,tfj.r)Tas favTtHv d7ro8iKvvovo~iv (cited by Koch). For the corresponding verb see II. iii. 7, 9. The compound 0-vvfj.ip.rjTijs is found in Phil. iii. 17. K. TOV KvpLov] Ambrstr. ' ipsius- Domini} Beng. : 'Christi, qui Patris apostolum egit, et verbum de coelo attulit, et sub adversis docuit' a clause added to prevent any possible misunderstanding by showing the real source of what the Thessalonians were called upon to imitate: cf. i Cor. xi. i, Eph. v. i, and for the title TOV Kvpiov see Add. Note D. dcgdpcvot TOV \6yov] The special ground of imitation is now stated, consisting not only in the ' ready re- ception' (Vg. excipientes, Calv. am- plexi estis) of 'the word* but in the interwoven affliction and joy with which that reception was accompanied. For dc'xo/zai see ii. 13 note. <9Xi>] e\fyis (or 6\tyis, WSchm. p. 68) like the Lat. tribulatio, is a good ex. of a word transformed to meet a special want in the religious vocabulary. Occurring very rarely in profane Gk. writers even of a late period, and then only in the literal sense of 'pressure,' it is found fre- quently both in the LXX. and N.T. to denote the 'affliction,' 'trial,' which is the true believer's lot in the world ; cf. Rom. v. 3, viii. 35, xii. 12, 2 Cor. i. 4. For the existence of these afflic- tions at Thessalonica cf. iii. 3, 7, II. i. 4 ff. ; and see Intr. p. xxxii. O. ^apcis nvevfj-aTos ayiov] Ylvev- gen. of originating cause, 'joy inspired by, proceeding from the Holy Spirit': cf. Rom. xiv. 17 xapa ev TTVCV- p,aTi ayi'w, xv. 13, Gal. v. 22. Thdt. : iravrwv peyio-TOV TO. ..TrvevfJ.aTiKrjs ydovfjs For this union of suffering and joy as marking 'a new aeon' in the world's history, see for St Paul's own case 2 Cor. vi. 10, Col. i. 24, and for the Macedonian Churches generally 2 Cor. viii. i, 2; cf. also i Pet. iv. 13. Mera with gen. to denote manner is very frequent in the Koii/y, e.g. P. Oxy. 292, 5f. (i./A.D.) 8u Trapa/caXco Didache iv. 1 1 v^ds 8e [of] SoCAoi VTroTay^aftrde rots Kvpiois v/j.a>v toy Tinrtp 6tov.... The v.l. rv7rouy(WH. mg.) pro- bably arose from assimilation to v/xas. In itself TVTTOS (rurrrto) meant origin- ally the 'mark' of a blow (cf. Jo. xx. 25 r. TVTTOV T. TJfXo)!/), and from being frequently used to denote the 'stamp' struck by a die came to be applied to the 'figure' which a stamp bears, or more generally to any 'copy' or 'image/ Hence by a natural transi- tion from effect to cause, it got the meaning of 'pattern,' 'model,' and finally of 'type' in the more special Bibl. sense of a person or event pre- figuring someone or something in the future. For the history of the word and its synonyms see Radford Exp. v. vi. p. 377 ff, and add the interest- ing use of the word in the inscriptions to denote the 'models' in silver of different parts of the body, presented as votive offerings to the god through whose agency those parts had been healed; see Roberts-Gardner p. 161 with reference to C.I. A. u. 403 . 7ri(TTiiov(riv] 'to all believers,' the part, with the art. being practi- cally equivalent to a substantive ; cf. ii. 10, II. i. 10 (r. TricrreiWo-t), and for the similar technical use of of -maroL (i Tim. iv. 12) see Harnack Miss. u. Ausbr. p. 289 (Engl. Tr. ii. p. 6 f.). fv rrj MaKcdovia KT\.] The repe- tition of the art. shows that the writers are here thinking of Mace- donia and Achaia as the two distinct though neighbouring provinces into which after 142 B.C. Greece was divided, whereas in the next verse they are classed together as embrac- ing European Greece as a whole (cf. Ac. xix. 21, Rom. xv. 26). For th.e extension of the Gospel throughout Macedonia cf. iv. 10, and for the existence of believers in Achaia see such passages as Ac. xvii. 34, xviii. 8, 2 Cor. i. i. It heightened the praise of the Thessaloniaris that it was to 'nations so great and so famed for wisdom' (Thdt.) that they served as an ensample. 8 10. Further confirmation of what has just been stated in v. 7. ' We say this of your ensample, for indeed our experience has been that from you as a centre the word of the Lord has sounded out like a clear and ringing trumpet-blast in the districts just mentioned, and not only so, but your faith in the one true God has gone forth everywhere. Common report indeed speaks so fully of this that it is unnecessary that we our- selves should add anything. All are prepared to testify that as the result of our mission amongst you, you have turned from many false idols to the service of one God who is both living and true, and are confidently waiting for the return of His Son out of the heavens. We mean of course Jesus, whom God raised from the dead, and 12 THE FIRST EPISTLE TO THE THESSALONIANS [18 Kai ev TIJ 'A%aia. 8 dv] 'from you as a centre' (cf. i Cor. xiv. 36), rather than * by your instrumentality ' as missionaries, which would naturally, though not necessarily (Blass p. 125), have been e'a>, an. \ey. N.T., is found in the LXX. Joel iii. (iv.) 14, 3 Mace. iii. 2 V, Sir. xl. 13 ms /Spoi/ri) peyaXr) ev vera f&xjjo-fi, cf. Philo in FlaCC. 6 (ii. p. 522 M.) e< Trepieo- T<0To$ ev KVK\(p TrXr/dovs f^X t ft or l TIS aroTTos. The Engl. verss. from Tindale (with the exception of Rheims 'was bruited') agree in the rendering ' sounded out' (Beza personuit, Erasm. exsonuit^ivQ ebuccinatus est\ pointing to the clear, ringing nature of the report as of a trumpet (Chrys. axrtrep o~a\7riyyos Xa/ZTrpof rj^oixrr]s}. Lft. finds the underlying metaphor rather in the sound of thunder (cf. Sir. xl. 13 quoted above and Pollux i. 118 fnx r ) (TV /3poi>rr;), and recalls Jerome's descrip- tion of St Paul's own words, 'mm verba sed tonitrua ' (Ep. 48). o \6yos ro\> Kvpiov] a familiar O.T. phrase for a prophetic utterance, used here with" direct reference to the Gospel-message ('a word having the Lord for its origin, its centre, and its end' Eadie) which had been received by the Thessalonians, and which they had been the means of diffusing to others. The exact phrase, though frequent in Ac., is used elsewhere by St Paul only II. iii. i. Afterwards he prefers o \6yos r. $eo, and once, in Col. iii. 1 6, o \6yos T. xpioroC (mg. KVpiov). ov fiovov ev rf) MaKfSoviq KT\.] If we follow the usual punctuation, the con- struction of the rest of the sentence is irregular, as instead of ev TT. TOTTO) standing in opposition to ev r. Ma*. K. 'AX- we find a new subject introduced. It has accordingly been proposed to place a colon after T. Kupi'ou, dividing v. 8 into two parts. The first part a0' vfjLwv. . .Kvpiov then gives the reason of 9. 7, and the second part takes up the preceding f^xn rat i anc ^ works it out according to locality. This yields good sense, but it is simpler to find here another ex. of St Paul's im- petuous style. He had meant to stop at TOTTW, but in his desire to make a forcible climax he lengthens out the sentence. As regards the fact, the situation of Thessalonica made it an excellent centre for missionary enterprise (Intr. p. xxii), while it is possible as further explaining the hyperbole tv Travrl roTro) (cf. Rom. i. 8, xvi. 19, 2 Cor. ii. 14, Col. i. 6, 23) that St Paul had just heard from Aquila and Priscilla, who had recently arrived in Corinth from Rome, that the faith of the Thessalonians was already known there (so Wieseler Chronol. p. 42). The preposition eV following a verb of motion may have a certain signifi- cance as indicating the permanence of the report in the regions indicated (WM. p. 514), a fact that is also im- plied in the use of the perf. cgf\ri\v6ev, but the point cannot be pressed in view of the frequent occurrence of ev for sis in late Gk.: see the exx. in Hatzidakis p. 210, e.g. Acta Joh. (Zahn) 36 ffXddfiev eV ria TOTT&J, to which Moulton (Prolegg. p. 234) adds the early P. Par. 10, 2 f. (ii./B.c.) irais ava.Kxa>pr)Kfv ev y A\eav8p(ia. For the corresponding els for ev cf. B.Gr.U. 385, 5 f . (ii. iii./A.D.) 77 6vya\r]r)p p.ov Is *A\fav8piav etr&i. 'Egfpxopai is used in a similar connexion in Rom. x. i8(LXX.), i Cor. xiv. 36, and, like the preceding e^^e'co, conveys the idea of rapid, striking progress. Chrys.: <3(nrfp yap nc pi I 9 ] THE FIRST EPISTLE TO THE THESSALONIANS eV TravTi TOTTO) r\ 7r/crTis VJULCLV r\ TTpos TOV 6eov e; \ a / ^ f tf * ** \ v * 9' 7TjO/ r ri[Ji(av^ a7ra f y f ye\\ov(riv OTroiav eia'oo'ov ecr^o//ei/ TT^OOS 7recrTp6\^aTe Trpos TOI/ 6eoi/ CCTTO TC<;I/ 9 ^awy] uyttwv B Z d Sah Thdt al interrogative onoiav (\VM. p. 209 n. 3 ) points to the nature of that entrance, how happy and successful it was (v. 5). For the disappearance of onolos from common Gk. (elsewhere in N.T. only Ac. xxvi. 29, Gal. ii. 6, i Cor. iii. 13, Jas. i. 24) see WSchm. p. 191, Meisterhans p. 237. It is found in the curious combination on orroiav in P. Gen. 54, i ff. (iii./A.D.) ol8as...ori onoinv Trpoepeaiv e^co ACQI ot'Sa$'...ort TLVOS 8ia\cyo/j.vns, OVTODS flTTfV, ' ^f\Tj\vdV ' OVTWS T\V OXpoSpa Kal evfpyrjs. 77 Tria-Tis v/j.. 77 irpbs T. 6e6v] The connecting art. ?/ is here inserted before the defining clause to prevent ambiguity (Blass p. 160), while the definite rbv 6tov emphasizes 'the God' towards whom the Thessalonians' faith is directed in contrast with their pre- vious attitude towards ra eidcoXa (v. 9). coo-re /zi) xpeiai/ *crX.] On coo-re with inf. see v. 7 note, and for xpeiW e%civ followed by the simple inf. cf. iv. 9, v. i, Mt. iii. 14, xiv. 16, also Heb. v. 12. AaXeti/ can hardly be distinguished here from Xeyeiv, but in accordance with its original reference to personal, friendly intercourse, it perhaps draws attention to the free and open nature of the communication thought of. The verb is especially characteristic of the Fourth Gospel, where it is assigned to Christ thirty-three times in the first person, cf. especially for the sense Jo. xviii. 20 e'yco irapprja-ia \e\a\rjKa rep Koor/io)...Kat ev KpvnTto e\aXr)o-a ov8cv, and see Abbott Joh. Grammar p. 203. 9. avrol yap] i.e. the men of Mace- donia and elsewhere. For an ingenious conjecture that the reading of the verse ought to be aurot yap oTrayyeX- Xerf... with reference to a letter sent by the Thessalonians to St Paul see Rendel Harris, Exp. v. viii. p. 170 f., and cf. Intr. p. xxx. OTroiav eio-oSoi/] 'what sort of en- trance' flo-obov being used of the 'act of entering' (ii. i, Ac. xiii. 24) rather than of the ' means of entering' (Heb. x. 19, 2 Pet. i. 11), while the indirect OTTOla (TTIV. Kal irats fVeorpe'^are /crX.] 'and how you turned...' not 'returned' (as in A.V. 1611), eVi- having here appar- ently simply a directive force, cf. Rev. i. 12. For the bearing of the whole clause on the generally Gentile charac- ter of the Thessalonian Church see Intr. p. xlii f. The thought of manner (Chrys. : evKoXcos, /*era 7ro\\rjs rrjs (T(po- Sporqros) if not wholly wanting in TTUS is certainly not prominent, as in late Gk. the word is practically = ort (Blass p. 230, Hatzidakis p. 19). 'ETj-ioTpe'cpeii/, while frequent in Acts of Gentiles turning to God, is not again used by St Paul in this sense ; contrast Gal. iv. 9, 2 Cor. iii. 16, the only other places in his Epp. where it occurs. To indicate the fact of con- version the Apostle preferred as a rule such general terms as Trio-reveti/, vTraKoveiv, perhaps as emphasizing not the mere turning away from error, but the positive laying hold of truth. That however this latter condition was ful- filled in the Thessalonians' case is proved by the description that follows of their Christian life under the two- fold aspect of doing and of waiting, of active service and of confident hope. 14 THE FIRST EPISTLE TO THE THESSALONIANS [I 10 KCII TOV viov avTOV IK TWV ovpavcov, ov ryeipev e/c 10 TUI> om AC al Eus Aesch. Eutn. 243 dvaiitva reXo? 8iKrjs (cited by Chase The Lord's Prayer p. 72 n. 2 ). The leading thought here seems to be to wait for one whose coming is expected (Beng. : 'de eo dicitur, qui abiit ita, ut venturus sit '), perhaps with the added idea of pa- tience and confidence (ai/a-, Winer de verb. comp. pt. iii. p. 15). In Ac. i. 4 Trfpipeveiv is found in the same sense. The more general word is a7Tf<8e'^fo-^at, i Cor. i. 7, Phil. iii. 20. Calv. : ' Ergo quisque in vitae sanctae cursu perseverare volet, totam men- tern applicet ad spem adventus Christi.' For TOV viov OVTOV the only place in these Epp. where Christ is so de- scribed see Intr. p. Ixvi. < TWV ovpavav] 'out of the heavens' (Wycl. fro heuenes: Tind. and the other EngL verss. preserve the sing.). The plur. may be a mere Hebraism, the corresponding Heb. word Dp^ being plur. in form, but it is possible that St Paul's language here, as else- where, is influenced by the Rabbinic theory of a plurality of heavens, gene- rally regarded as seven in number, through which ' the Beloved ' ascends and descends : cf. especially The As- cension of Isaiah vi. xi., and on the whole subject see Morfill and Charles Book of the Secrets oj Enoch p. xxxff., Cumont Religions orient.(i^oj} p. 152. This reference must not how- ever be pressed in view of the fact that the sing, actually occurs oftener than the plur. (11 : 10) in the Pauline writings : note particularly the use of the sing, in practically the same con- text as here in iv. 16, II. i. 7. It may be added as showing the difference in usage among the N.T. writers that in St Matthew's Gospel the plur. is used more than twice as dov\tviv 0f feoiri /crX.] 'to serve God living and true,' the absence of the art. drawing attention to God in His character rather than in His person, and dov\fvtiv (inf. of purpose) pointing to complete, whole-hearted service: cf. Rom. xii. n, xiv. 18, xvi. 1 8, Eph. vi. 7, Col. iii. 24, and for the thought Jer. iii. 22 enio-Tpa(pr)Te...io'ov dov\oi qfjifls etropeda (701, on o~v Kvpios o faos rjp.a>v et [Eng. Ch. Cat. : ' My duty towards God is... to serve Him truly all the days of my life.'] AovXeveii/ is apparently never used in a religious sense in pagan literature : cf. however icp68ov\ot as a designa- tion of the votaries of Aphrodite at Corinth. Under f<5i/ in accordance with the regular O.T. conception (Deut. v. 26, Jos. iii. 10, Dan. vi. 20, 26 ; cf. Sanday Exp. T. xvi. p. 153 ff.) must be in- cluded not merely the being, but the activity or power of God (Ac. xiv. 15, 2 Cor. iii. 3, Heb. ix. 14 ; cf. Grill Untersuchungen uber dieEntstehung des vierten Ecangeliums (1902) L p. 237); while d\r)0ii>(p (here only in St Paul) is ' true ' in the sense of ' real ' (Jo. xvii. 3, i Jo. v. 20; cf. Trench Syn. viii.), the 'very' God of the creeds as distinguished from false gods who are mere empty shams and shows (tideoAa, in LXX. for DY^&C nothings Lev. xix. 4 &c., and D^il H. breaths Deut. xxxii. 21, Jer. xvi. 19 &C.). Thdt. : <3i/ra pev O.VTOV d\r)6ivbv tie, as CKfi IO. Kal dvapevfiv TOV viov *A.vap.(vciv, air. Xey. N.T., but fairly frequent in the LXX., e.g. Job vii. 2, Isa. lix. 1 1 dvffj.fivap,v Kpia-iv, and see also the instructive parallel from I 10] THE FIRST EPISTLE TO THE THESSALONIANS ', 'Iricrovv TOV pvofj.evov *j/>cas IK Trjs opyrjs often as the sing. (55 : 27), while in the Apocalypse out of 52 occurrences of the word only one is in the plur. (xii. 12), and that in a passage under the direct influence of the LXX. (Isa. xliv. 23, xlix. 13, cf. also Dan. iii. 59), where the plur. ovpavoi (like our colloquial heavens] is frequently used of the visible sky, especially in the Pss. (e.g. viii. 4, xviii. (xix.) 2 ; cf. F. W. Mozley The Psalter of the Church ( 1 905) p. 4). For the use of the art. before ovpa- va>v in the present passage cf. Mt. iii. 17, Mk. i. ii (WSchm.p. 162). ov rjyeipev CK \ra>v\ veKpoiv] * whom He (sc. God) raised out of the dead' the resurrection of Jesus being traced as always in the Pauline teaching to the direct act of God, cf. i Cor. vi. 14, xv. 15, Gal. i. i &c. It is to be noted that in the present passage the thought of the resurrection is intro- duced not as the argumentum pal- marium for the Divine Sonship (as in Rom. i. 4), but, in accordance with the context, as the necessary prelude to Christ's Return, and the general resurrection by which it will be ac- companied : cf. Rom. viii. n, i Cor. xv. 20 ff., 2 Cor. iv. 14, Col. i. 18, and especially the words spoken at Athens so shortly before Ac. xvii. 31. Calv. : 'in hunc finem resurrexit Christus, ut eiusdem gloriae nos omnes tan- dem consortes faciat, qui sumus eius membra.' For cyeipeiv cf. iv. 14 note, and for the phrase [T&V] v*pa>v (elsewhere with art. only Eph. v. 14, Col. i. 18) see WSchm. p. 163. 'Irivovv rbv pvofj-fvov was] It IS the historical Jesus (Add. Note D) Who acts as 'our Rescuer' (cf. Rom. xi. 26 from LXX. Isa. lix. 20), the thought of deliverance by power being appar- ently always associated with pveo-dat in the Bibl. writings (cf. Gen. xlviii. 16, Rom. vii. 24, xv. 31, 2 Cor. i. 10, 2 Tim. iv. 17 f.), while the following K (contrast OTTO II. iii. 2) emphasizes its completeness in the present in- stance ' He brings us altogether out of the reach of future judgment'; cf. Sap. xvi. 8 and see Ps.-Clem. vi. 7 yap TO 6f\r)fj.a TOV Xpiorou dvcrrravo-iv el de p-ijye ovdev K Tr/s ala>viov Ko\do-a>s (cited by Chase The Lord's Prayer p. 79, where the constructions of pvfo-dai are fully discussed). K T. OpyfjS T. pXOfJiVT]s] ' OUt Of the wrath that is coming ' Tf/s opyfjsj as in ii. 16, Rom. iii. 5, v. 9, ix. 22, xiii. 5, being used absolutely of the Divine wrath, and in accordance with the context (dvaptv. T. viov ACT\.) and the general N.T. usage, having here the definite eschatological refer- ence for which the language of the prophetic writings has prepared us, cf. e.g. Isa. ii. 10 22, Zeph. iii. 8 ff., and see further Ritschl Rechtfer- tigung u. Versohnung* ii. p. 142 ff. A similar application of the term is found in Judaistic literature, e.g. Book of Jubilees xxiv. 30 ('nor one that will be saved on the day of the wrath of judgment'), Secrets of Enoch xliv. 2 ('the great wrath of the Lord shall consume him'), and for classical usage cf. Eur. Hipp. 438 opyal ' els vTS KT\.] See Ac. xvi. 19 flf., Phil. i. 30. Upona- 66vTs (class., air. Xey. N.T.) finds its full explanation in the second parti- ciple which is almost = coore Kai v)3- pio-O^vai : cf. Dem. c. Conon. ad init. v/3pi(r$ei's, co avdpes dtxacrrat, Kai iradwv VTTO KOI/COJ/OS (cited by Wetstein). More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen (cf. Cic. in Verr. v. 66 'scelus ver- berare [civem Romanum]') that had awakened a sense of contumely in St Paul's mind. For a similar use of vfipi&iv cf. Mt. xxii. 6, Lk. xviii. 32, Ac. xiv. 5, 2 Mace. xiv. 42, 3 Mace. vi. 9. The somewhat awkward repetition of Katius oi'Sare after oiSare (v. i) brings out strongly the writers' desire to carry their readers along with them (Intr. p. xliv). firapprpiao-uiJicOa ev TOO $eoo xrX.] In itself enapprjviaadfjieda may refer gene- utique iustosque diligit.... In rebus enim diversis, aut in utramque par- tern moveri necesse est, aut in neutram.' On the bearing of vo. 9, 10 on the missionary teaching of St Paul see Intr. p. xlii f. II. i 12. GENERAL CHARACTER OF THE APOSTOLIC MINISTRY AT THESSALONICA. Having borne witness to the reality of the * election ' of their Thessalonian converts, the Apostles now turn to deal more particularly with certain charges that had been brought against themselves after their departure from Thessalonica, and of which they had heard probably through Timothy (Intr. p. xxx). This section of the Epistle accordingly takes the form of an * apologia,' or a vindication on the part of St Paul and his com- panions of their Apostolic claims, in so far as these were evidenced by their entrance into Thessalonica (vv. i, 2), the general character of their preaching (ov. 3, 4), and its par- ticular methods (ov. 5 12). Compare with the whole section, both for lan- guage and tone, 2 Cor. iv. i 6. i, 2. 'Why speak however of the report of others, seeing that we can confidently appeal to your own ex- perience as to the effective character of our ministry. For even though we were subjected to shameful contumely, as you well know, at Philippi, never- theless we boldly declared to you the Gospel of God. Not that this boldness was our own. It came to us from God, and so upheld us in the midst of the opposition we encountered.' I. Auroi yap oiSarf KrX.J An appeal again to the Thessalonians' own ex- II 3, 4] THE FIRST EPISTLE TO THE THESSALONIANS I/ \iov TOV 6eov eV OVK e'/c TrAaV^s oi/Se yap ctKadapcrias ovSe ev So Aw, 4 d\\d rally to the Apostles' whole attitude, but as the verb is always used else- where in the N.T. (Ac. 7 , Eph. 1 ) of the bold proclamation of the Gospel it is better to give it the full meaning * became bold of speech ' (aor. of in- ception, Kiihner 3 386. 5), the nature of this boldness being further brought out by the explanatory inf. XaX^o-ai (i. 8 note), while the added clause lv r. 6ftj> rjp.. points to its true source. Oecum. : 5ia TOV tv&waftovvra 6eov TOVTO iroirjcrai TeQappTJKafj.fi>. The expression 'our God' is rare in the Pauline Epp., occurring else- where only in iii. 9, II. i. 1 1, 12, i Cor. vi. 1 1 : it is common in the Apocalypse. (v 7roXX<5 dya>vi\ 'in much conflict' the reference, as the context shows, being to the external dangers to which the Apostles had been sub- jected (O.L. in multo certamine) rather than to any internal fears on their part (Vg. in multa sollicitudine, cf. Col. ii. i): cf. Phil. i. 30 TOV avTov dya>va e^ovTes oiov ti'Serc ev e'juoi, I Tim. vi. 12 dya)vlov TOV KaXov dyava TT}S TTLo-Tfws. The metaphor, as in the case of the allied ddXelv, adXrjo-is (2 Tim. ii. 5, Heb. x. 32), is derived from the athletic ground: cf. Epict. Diss. iv. 4. 30 where life is compared to an Olympic festival in which God has given us the opportunity of show- ing of what stuff we are made e'X0e rjdr) 67ri TOV dycova, delgov rjp.lv rt 3 7 a . 4 We said that we were bold in God, and that it was the Gospel of God we preached, and we said rightly, for our whole appeal to you is not rooted in error, neither has it any con- nexion with licentious and delusive practices (as was the case with some of your old religious teachers). On the contrary, as those who have been approved by the all-seeing God Him- self we were entrusted with His M. THESS. Gospel. It is this indeed which makes us independent of all merely human considerations. And conse- quently we did not at any time play the part of flatterers, as you well know, nor, and here we call God Himself to witness, did we under any fair out- ward pretext conceal an inward spirit of covetousness. On the contrary worldly glory either at your hands or at the hands of others was so little in our thoughts, that we did not even demand the support and honour to which as Apostles of Christ we were entitled.' 3. napdicXrjo-is] Vg. Ambrstr. ex- hortatio, Tert. aduocatio. Though closely allied with dida x ri (Chrys.) or didao-KoXia (Thdt.), Trapd<\rjo-is is not to be identified with either, but im- plies something more in the nature of an appeal (Euth. Zig.: 77 Sifiao-KaXia, r} TTpos TO 7rio~Tevo~ai TrporpoTTT/), having for its object the direct benefit of those addressed, and which may be either hortatory or consolatory accord- ing to circumstances: cf. the almost technical use of \6yos 7rapaK\T]o-a)s in Ac. xiii. 15. In the present instance irapdK\r)o-is is what Bengel finely calls ' totum praeconium evangelicum, pas- sionum dulcedine tinctum.' A characteristic use of the word in ordinary life is cited by Wohlenberg from Polyb. iii. 109. 6 f., where with reference to the address of Aemilius Paulus to the soldiers before the battle of Cannae it is said that for the hired soldier o TTJS Trapa/cXr/a-fats rpoiros is necessary, but that for those who fight for life and country no such ex- hortation is required vTro/Mi/rJo-ecwy fjiovov, rrapaK\^cra>s 5' oi>, Trpoerfiet. For the corresponding verb rrapa- KaXelv see the note on v. ii. OVK. f< rrXdvrjs] ' does not arise out of error,' TrXavr/y, as * (not eV) proves, being used, as apparently always in 1 8 THE FIRST EPISTLE TO THE THESSALONIANS [II 4 VTTO TOV 6eov ayyeXiov OVTCOS AaAcw/uej/, the N.T., in the pass, sense of 'error' rather than in the act. sense of ' deceit.' In contrast with false teachers who are not only 'deceivers' but 'deceived' (ir\ava)VTes K. 7r\avcap,evoi 2 Tim. iii. 13) the Apostles know whom they have believed (2 Tim. i. 12), and are con- fident in ' the word of the truth of the gospel' (Col. i. 5) which they have been called upon to declare (cf. Eph. iv. 14 f., and see also i Jo. iv. 6). ov8e eg aKaOapa-ias] ' nor out of un- cleanness' the reference being not to 'covetousness/ a meaning of aKadapo-ia for which no sufficient warrant can be produced, nor even to 'impure motives,' but to actual 'impurity,' 'sensuality' (cf. iv. 7, Rom. vi. 19), the * disclaimer, startling as it may seem,' being not 'unneeded amidst the im- purities consecrated by the religions of the day' (Lft.): see further Intr. p. xlvi. ov8e ev S6Xo>] a new and distinct negative clause (ov8e, Buttmann p. 366), the ev, as distinguished from the preceding en (bis) of the originating cause, drawing attention rather to the general habit or method of the Apostles' working. Unlike the epyarai doXiot with whom at the time they were confronted (2 Cor. xi. 13, cf. ii. 17, iv. 2), and with whose 'guile' they were sometimes charged (2 Cor. xii. 1 6), they had never used un- worthy means for ensnaring (86Xos from same root as 8e\eap a bait, Curtius Gr. Etym. 271) their con- verts. Thdt. : OVT p.f)v 86\s 8e8oKip.da-p.e6a means originally 'put to the test' (cf. v. 4 b , i Cor. iii. 13), but in the N.T. gene- rally conveys the added thought that TO ev- the test has been successfully sur- mounted (Rom. i. 28, ii. 18, xiv. 22), in accordance with the technical use of the word to describe the passing as fit for election to a public office, e.g. Plato Legg. vi. 765 c, D ots av v 8oK.ip,d(rrj ' eav 8e ris aTroSoxi/xao-^ rX., and from the inscriptions such a passage as O.I.A. III. 23j 3 ff- vvp-os epav[i(r~}ra)v ]r)v crvvoftov TWV 7r[pi]i> av 8oKip.aa0f) : cf. Magn. 1 13, 9 fl 7 . dvrjp 8e8oKtp.aa-p.evos rots Be to is KpiTT)- piois TWV Sf/Sao-rcoi/ eiri re TTJ rex v fl KT ^' Iii the LXX. the idea of approval is as a rule wanting, but cf. 2 Mace. iv. 3 did rivos TO>V VTTO TOV 2t/io)voy 8e8oKi- p.aap.evwv, 'through one of Simon's tried (or trusted) followers.' In the present passage the verb is almost =dioi>v (II. i. ii), though we must beware of finding here any suggestion of innate fitness on the Apostles' part (Chrys. : p,r) eldc TravTos d7TT)\\ayp.evovs jSicoTi/coC, OVK av was etXero). The whole point is that their preaching is to be referred en- tirely to God as its source, in contrast with the sources previously disowned: they had been, and still were, 'en- trusted' with it ('nicht befunden... sondern genommen' Hofmann). TTio-revBr/vai TO evayyeXiov] For this use of Treo-reuo/mt cf. Rom. iii. 2, Gal. ii. 7, i Tim. i. ii, Tit. i. 3, and for the construction see WM. p. 287. Ilto-reuo/zcu c. gen. as sometimes in late Gk. (e.g. Polyb. vi. 56. 13 Trio-Tevdels TaXdvTov] does not occur in the N.T. oimos] not the antecedent to the following tas, but = ' in the same manner,' 'in accordance therewith' with reference to the Divine com- mission just spoken of; cf. Mt. v. 16, Eph. v. 28. o\>% coy dvQpwrrois dpea-KovTes] not a mere restatement of the preceding II 5] THE FIRST EPISTLE TO THE THESSALONIANS d\\d 6etL Tto AOKIMAZONTI TAC ev Xdyw KO\aKia$ e f yvt]6rj]uei' ) 5 OVT offiare, OVTC clause in another light according to a favourite Pauline practice (cf. Col. i. 5 b , 6), but an independent clause describing the manner of the Apostles' preaching in contrast with the charge ofci> SoXo>, and rendered more em- phatic by the substitution of ov for the more regular ay with the participle. On this construction for the statement of a definite fact see Moulton Prolegg. p. 231 f., where it is fully illustrated from the papyri, e.g. P.Oxy. 726, 10 f. (ii./A.D.) ov dvvdpevos di d[o~]6eveiav TrXeCo-cu, 'since he is unable through sickness to make the voyage.' For the general thought cf. Ps. lii.(liii.) 6, Pss. Sol. iv. 8 dvaKa\v\lrat 6 debs TO. epya dvdpwjr&v dvdptorrapeo-Kav. In no case must dpeo-Kovres be weakened into ' seeking to please.' The state- ment is absolute, and the verb here betrays something of the idea of actual service in the interests of others (cf. Rom. xv. i, 3, i Cor. x. 33), which we find associated with it in late Gk. Thus in monumental inscrip- tions the words dpeo-avTes rfi TroXei, rfj Trarpi'St &c., are used to describe those who have proved themselves of use to the commonwealth as in O.G.LS. 646, 12 (Palmyra, iii./A.D.) apeo~avTa TTJ re avrfj j3ov\f) KCU TO> dXXa deep ro) Soe TOVS dvvaTovs, ol de dnt\Qovrf$ KT\.J Dem. Or. xxxii. p. 883 ocSuBKo/ievo? \scil. e navi] piVrft eavrov fls TTJV 6d- \aao-av. Kal 6f\v6vTo>v TJ/zas KrA.] 'in that they forbid us to speak to the Gentiles in order that they may be saved.' The emphasis lies on r. edveo-iv : it was to the Gentiles (Wycl. hethen men) that the Jews did not wish anything said that had for its object their salvation. Chrys. : el yap TTJ olKOVpevrj del Xa\^- i> vfAa>v. The plur. at a/>taprtat laying stress not on specific acts of sin, but on sin in the aggregate, is found in all groups of St Paul's Epp.; c Westcott Eph. p. 165 f. where the 32 THE FIRST EPISTLE TO THE THESSALONIANS [II 16 TAC S T\09. 16 tyeaaev KAD bc GKLP cet Orig Eus Chr Thdt r e) ; cf. also Pss. Sol. i. i with Ryle and James's note. In either case the sense remains much the same, namely, that in the case of the Jews the Divine dpyr (nd\ai 6(pei\ofjLevrj K. Trpoo)- pia-fJLvrj K. 7rpo(pr)TcvoiJ,evr), Chrys.) had now reached a final and complete end in contrast with the partial judg- ments which had hitherto been threatened (cf. Jer. iv. 27 o-vi/re'Aemi/ 8e ov /LIT) iroirjara)). In what exactly this 'end' consisted is not so easy to determine, but in no case have we here any direct refer- ence to the Fall of Jerusalem as Baur and other impugners of the Epistle's authenticity have tried to show (Intr. p. Ixxiv). The whole conception is ethical, the Apostles finding in the determined blindness of the Jewish people with its attendant moral evils an infallible proof that the nation's day of grace was now over, cf. Rom. xi. 7ff. For an almost literal verbal parallel to the whole clause cf. Test, xii pair. Levi VI. 1 1 efpOcure de avrovs r) opyrj rov Beov els re'Aoy, whence St Paul may have derived it, if it is not to be regarded as 'a half-stereotyped Rab- binical formula' (Lock, Hastings' D. B. iv. p. 746). II 17] THE FIRST EPISTLE TO THE THESSALONIANS 33 I7 ' HjULels Se, d$e\Tes (air. Aey. N.T., elsewhere Aesch. Choeph. 241, Philo) can hardly be pressed in view of the latitude with which op- (pavos is often used (e.g. Pind. Isthm. 7. 1 5 d. eVatpo)!/), though the closeness of the ties between the Apostles and their converts (cf. ii. 7, 1 1) makes the special meaning very appropriate here. Th. Mops.: 'desolati a uobis ad in- star orphanorum'; Oecum.: ai>o> p,ei/ fi-rrfv, OTI, eos Trariyp TtKva, KU\ toy rpo(pns- fvravOa 8e, diTop(pavi(r6evTcs oircp eWt Trat'Scoi/, Trarepas 1 7Tir)TOvvT(t>v. Trpos- ttaipuv copas] 'for a space of an hour' (Vg. ad temp us horae, Beza ad temporis momentum}, the combina- tion laying stress on the shortness of the period referred to(cf. 'horae mo- mento' Hor. Sat. i. i. 7 f., Plin. N. H. vii. 52). For the simple Trpos naipov cf. Luke viii. 13, i Cor. vii. 5, and for npus topav cf. 2 Cor. vii. 8, Gal. ii. 5, and for npos c. ace. to denote the time during which anything lasts cf. Trpos oXiyov (i Tim. iv. 8), npos TO napov (Heb. xii. ii), and such a pas- sage from the papyri as C.P.R. 32, 9 f. (iii./A.D.) Trpos p-ovov TO evfo-Tos ft' ZTOS II. 17 III. 10. SUBSEQUENT RE- LATION OF THE APOSTLES TO THE THESSALONIAN CHURCH. II. 17 20. Their Desire to revisit Thessalonica and its Cause. From their outburst against their Jewish opponents the writers return to their relation to their Thessalo- nian converts, and in a paragraph full of deep feeling give expression to their anxiously-cherished desire to see them again. The paragraph is only loosely connected with the fore- going section, though the emphatic jpels dc (v. 17) may well stand in contrast with the Jews just spoken of. While these had done their ut- most to prevent the preaching of the gospel in Thessalonica, the Apostles on their part had been only the more eager to resume their interrupted work. The main stress however is no longer, as in vv. i 12, on the delivery of the message, but rather on the faith by which it had been received, and which was now in need of en- couragement and comfort in view of the sufferings to which the Thessa- lonians were exposed. In no case does the passage contain an apology for the Apostles' absence, as if on their own account they had deserted the Thessalonian Church. On the contrary the vehemence of the lan- guage employed shows how keenly they felt the enforced absence. 17, 1 8. 'But as for ourselves, Brothers, when we had been bereaved of you for a short season, albeit the separation was in bodily presence, not in heart, we were exceedingly de- sirous to see you again face to face, and all the more so because of the hindrances we encountered. For when we had resolved to revisit you so far indeed as I Paul was concerned this resolution was actually M. THESS. v /capSi'a] ' a local dative ethically used' (Ellic. on Gal. i. 22): cf. WM. p. 270. The same contrast is found in 2 Cor. v. 12: for the thought cf. i Cor. v. 3, Col. ii. 5. Grotius cites by way of illustration the line descriptive of lovers, ' Ilium absens absentem auditque videtque.' Trepio-o-orepcoy eo-rrouSao-a/xez'] ' were more exceedingly anxious' a sense of eagerness being present in the verb eo-TrouSao-a/ie*', which we do not usually associate with our Engl. ' en- deavoured' (A.V., R.V.). Tindale, 34 THE FIRST EPISTLE TO THE THESSALONIANS [II 18, 19 l8 $LOTi Kal TO TTpocrtoTrov V/U.CLV ISeu/ eV 7ro\\tj ajjiev eXOeiv Trpos v/u.ds, eyco /uev FlavXos Kai Sts, Kai 6V6KO\jsev rj/mds 6 Carat/as. followed by Cranmer and the Genevan versions, has 'enforsed.' For O-TTOU- Safeti/j which in the N.T. is regularly constructed with inf. (in 2 Pet. i. 15 ace. and inf.), cf. Gal. ii. 10, Eph. iv. 3, 2 Tim. ii. 15, Heb. iv. n, 2 Pet. i. 10, iii. 14. The comparative irfpio-o-oreptos (for form, WSchm. p. 98) is appa- rently never used in the Pauline writings without a comparison, either stated or implied, being present to the writer's mind (cf. WM. p. 304 f.). In the present instance this is best found not in the preceding drropfp. ('separation, so far from weakening our desire to see you, has only increased it' Lft.), nor in what the Apostles had learned regarding the persecutions to which the Thessalo- nians had been exposed (P. Schmidt, Schmiedel), but in the hindrances which, according to the next verse, had been thrown in the way of their return, and which, instead of chilling their ardour, had rather increased it (Bornemann, Wohlenberg). ev TroAAj; TTi6vp.ia\ 'with great de- sire* one of the few instances in the N.T. in which eTntiv/jiia is used in a good sense, cf. Lk. xxii. 15, Phil. i. 23, Rev. xviii. 14. 1 8. 8i6n TjtfeAtjora/zff] 'because we had resolved' with the idea of active decision or purpose which as a rule distinguishes 0e'Ao> in the N.T. from the more passive ovAo/uai 'desire/ 'wish.' It is right however to add that by many scholars this distinction is re- versed (see the elaborate note in Gritnm-Thayer s.v. 0'Ao>), while Blass (p. 54) regards the two words as practically synonymous in the N.T., though his contention that /SovAo- pai is 'literary' as compared with the more 'popular' (so mod. Greek) 0\co cannot be maintained in view of the frequent occurrences of the former in the non-literary papyri. For the form #e'Xa> which always stands in the N.T. for the Attic ede\a>, and which is always augmented in r)-, see WSchm. p. 54. Atort (v. 8 note) is better sepa- rated only by a colon from the pre- ceding clause. cya> p.cv IlaCAos-] For a similar em- phatic introduction of the personal name cf. 2 Cor. x. i, Gal. v. 2, Eph. iii. i, Col. i. 23, Philem. 19. For pcv solitarium see Blass p. 267. K. ana% K. dis] 'both once and twice' i.e. 'twice' as in Phil. iv. 16; cf. Plato Phaedo 63 r> KCU 8ls KOI rpis. Where the first KOI is wanting as in Deut. ix. 13, 2 Esdr. xxiii. (xiii.) 20, i Mace. iii. 30, the meaning may be more general 'once and again,' 'repeatedly.' Kai VKo\l/'fv , 5ia/co>- Aua>); cf. Ac. xxiv. 4, Rom. xv. 22, Gal. v. 7, i Pet. iii. 7, and see P.Alex. 4, I f. (iii./B.C.) YIIMV evKOTTTfts KaAa. The exact nature of the hindrance is here left undefined, but in accordance with the profound Bibl. view it is re- ferred in the last instance to Satan, as the personal force in whom all evil centres; cf. II. ii. 9, 2 Cor. xii. 7. In the LXX. a-arav is found in the general sense of 'adversary' in 3 Regn. xi. 14 without the art., and in Sir. xxi. 27 (30) with the art.: in the N.T. the name whether with or without the art., always denotes the Adversary Kar Elsewhere in this Ep. Satan II 20] THE FIRST EPISTLE TO THE THESSALONIANS \ t ~ j x ^ y\ \ y\ / , / yap fifj.cov eATT^s v] X a P a *l o"'7"(pai/o? Kav^rjo'ecos Kal Jjuels eu-TTpocrvev TOV KVQLOV yawis 'Irjcrov ev Trj ' f -s / ^ \' TrapovcTLa] 20 vjULl^ y a p G"T Y] ooa rifjicov K.CLL r\ 35 is described as o neipdfav (iii. 5). For the development of the Jewish belief in 'Satan' see Enc. Bibl. s.v., and cf. Bousset Die Religion des Juden- tums* (1906) p. 382 ff. 19. 'Nor is this longing on our part to be wondered at. If any de- serve to be called our hope or joy or crown of holy boasting at the time when our Lord Himself appears, it is surely you. Yes indeed! you are our glory and our joy.' 19- TLS yap ij/j.a>v e\rris KrX.J The warmth of the Apostles' feelings to- wards their converts now finds ex- pression in one of the few rhetorical passages in the Ep. (Intr. p. Ivii) : cf. Phil. iv. i. With rn*.a>v \iris cf. Liv. xxviii. 39 'Scipionem...spem omnem salute inque nostram' (cited by Wet- stein). The phrase crre<. Kavx^o-f^s (dyaX- Xtaa-fooy A, Tert. exultationis) is borrowed from the LXX. (cf. Prov. xvi. 31, Ezek. xvi. 12, xxiii. 42, where it translates the Heb. and in accordance with the general Bibl. use of ar^avos is to be under- stood of the 'wreath' or 'garland of victory' which their converts would prove to the Apostles at the Lord's appearing : cf. for the thought 2 Cor. i. 14, Phil. ii. 1 6. The distinction between o-Te(pavos 'crown of victory' ('Kranz') and 8id8rjp.a 'crown of royalty' ('Krone') must not however be pressed too far (as Trench Syn. xxiii.), for irrefpavos is not infre- quently used in the latter sense, see Mayor's note on Jas. i. 12, and add the use of are^avos to denote the 'crown-tax' for the present made to the king on his accession or some other important occasion (cf. i Mace. x. 29, and see Wilcken Ostraka i. p. 295 ff.). In this latter connexion an instructive parallel to the passage before us is afforded by P.Petr. n. 39(0), 1 8 (iii./B.c.) where if we adopt Wilcken's emendation (ut s. p. 275) and read aXXov (scil. a-Te(pavov) irap- ovvias, the reference is to an addi- tional 'crown' given at the king's irapovaria or visit (cf. Add. Note F). For 7rapd\r)\lsis TOV ore$ai/ov to denote entering on the priestly office see B.C.H. xi. p. 375, and for the general use of the term to denote a 'reward' for services performed see P.Cairo 5, 5 (ii./B.c.) where a certain Peteuris offers a (TT(f)avov XO\KOV (raXavTa) Trevre to the man who secures his freedom; cf. P.Grenf. i. 41, 3 (ii./B.c.), P.Par. 42, 12 (ii./B.c.), and see Archiv ii. p. 579. The figure may also be illustrated from Jewish sources by Pirqe Aboth iv. 9, ' R. Qadoq said, Make them [thy disciples] not a crown, to glory in them ' (Taylor, Sayings of the Jewish Fathers*, p. 68). ij ovxl Koi vp.f'is] a rhetorical pa- renthesis interjected into the main sentence to draw special attention to the position of the Thessalonians. Chrys. : ov yap einfv, u/ieiv, a'XXa, " Kal vfieZs-," iJLfTa T>V aAXa>i>. For the unusual use of the dis- junctive particle fj (wanting in K*) see Blass p. 266. e^Trpoo-flfv TOV Kvpiov KrX.] The first definite reference to the Parousia of the Lord Jesus which plays so large a part in these Epp., cf. iii. 13, iv. 15, v. 23, II. ii. 1,8; Intr. p. Ixix. For the meaning of napovo-ia see Add. Note F, and for ev not merely 'at the time of,' but 'involved in,' 'as the result of,' cf. i Cor. xv. 23 (with Al ford's note). 2O. v/ueis yap e'crre *rX.] Tap here introduces a confirmatory reply 'Truly,' 'Yes indeed' (cf. i Cor. ix. 32 36 THE FIRST EPISTLE TO THE THESSALONIANS [III i III. * Aio /ULr]KTt (TTeyovTes ^i/So/o/cra/zey Kara\L- 10 ; Blass p. 274 f.), while the art. before Soa marks out the Thessa- lonians in the language of fond ex- aggeration as 'the' glory of the Apostles (WSchm. p. 161). In ac- cordance with its general meaning (v. 12 note) and the context (v. 19), the main reference in d6a must be eschatological, so that the pres. e'oW is to be taken as practically = ' you are now and therefore will be.' On the depth of affection dis- played in the whole passage Theo- doret remarks: eneid aTTftKaaf Ti6r)vovp.fvrj TO. avrfjs (pOeyyfTai prj/iara. avral -yap ra Kopidf) vfa Traidia Kal eXfrida, Kal x a P<*v, Kal TO. Toiavra npocrayopeveiv eta>$aov v/uLWV Kal r $ia.KOVov TOV Oeoi departure of others cf. [Jo.] viii. 9, Ac. xxv. 14. Hence the verb is frequently used in connexion with dying (Deut. xxviii. 54, Prov. xx. 7, Mk. xii. 19, Lk. xx. 31), and is also the technical term in wills of the Ptolemaic period for 'bequeath,' e.g. P.Petr. i. 1 1, 9 f. (the will of a cavalry officer) fav 8e ri avOptomvov iraBa) Kara- AflTTO). ..TOV 17T7TOI/ KOI TO. OTrAd TTToAe- /Wa>[i]. In the **ame will, according to MahafFy's restoration, the testator appoints a certain Demostratus his executor with the formula KaraAeiVo) fTTLTpOTTOV. In the passage before us the ist pers. plur. j/ufioK^'o-a/ifi/ may be under- stood of St Paul alone (Add. Note B), but in view of v. 5 (see note) is best referred to St Paul and Silas (cf. Intr. p. xxx). How keenly the two older Apostles felt the departure of their younger companion is proved by the emphatic p.6voi the sense of loneliness being further deepened by their position in Athens 'urbe vi- delicet a Deo alienissima' (Beng.). [Cf. the now almost proverbial 'Alone in London.'] Calv.: 'signum ergo rari amoris est et an xii desiderii, quod se omni solatio privare noli recusat, ut subveniat Thessalonicensibus.' 2. K. f7TIJL\lsap.V Tlp,60OV KrA.] Ti- mothy is described as dd\v we hear of two SIOKOVOI and of a female SIOKOVOS (cf. Rom. xvi. i), and in Magn. 109 (c. i./B.c.) in a list of sacred functionaries there appear pd- yetpos...did.Kovos (cf. Thieme p. 17 f.). The reading Sia/c. r. 6fov is however by no means certain in the passage before us, and if the marginal arwep- yov [TOV Qcov] is adopted, the thought then finds a striking parallel in i Cor. iii. 9 deov yap (rp.v crvvepyoi) cf. 2 Cor. vi. i, viii. 23. Weiss (Textkritik der paulinischen Briefe (in Text. u. Unter. xiv. 3) p. 13) regards the read- ing of B (rvvfpyov without TOV deov as the original, on the ground that the genesis of the other variants is thus most easily explained. fls TO o-TTjpigat *rA.] 2nty>(rM in its metaph. sense is found only in late Gk., cf. e.g. Epict. Gnomologium Stobaei 39 (ed. Schenkl) TOVS fvoucovv- Tas cvvoia K. Trio-ret AC. (ptAia orr/pi^e. By St Paul, who uses it only in these Epp. and in Rom. (i. n, xvi. 25), it is 38 THE FIRST EPISTLE TO THE THESSALONIANS [III VTrep Trjs 7riv as technical words in primitive pas- toralia. For ek TO with inf. see the note on ii. 1 2. VTrep TTJS 7TLO-Tfv TO p.r)8eva gcvi(fo-6ai. Lachmann reads ^SV i. For the reading of FG o-ie- i.e. (riuiv(r6ai 'to be disturbed, troubled,' which has much to recom- mend it, see Soph. Lex. (*..), and cf. Nestle Z.N.T.W. vii. p. 361 f., and Exp. T. xviii. p. 479. Keip,f6a] ' we are appointed.' For Kflp.ai (practically perf. pass, of riOrmi for the rarely used r'$ei/uru) in this sense cf. Lk. ii. 34, Phil. i. 16, Josh, iv. 6, and for the general thought see Mk. viii. 34, of which we may here have a reminiscence. The plur., while referring in the first instance to St Paul and his companions along with their Thessalonian converts, embodies a perfectly general statement. Calv.: ' in hoc sumus constituti, tantundem valet ac si dixisset hac lege nos esse Christianos.' 4. *ai yap ore rrpos vfj,as KT\.~\ 'For in addition to other considerations when we were with you ' ' yap intro- ducing the reason, Km throwing stress upon it' (Ellic.). Ilpoy is here con- strued with the ace. even after a verb of rest in accordance with its prevail- ing use in the N.T. (c. gen. i, dat. 6, ace. 679, Moulton Prolegg. p. 106). HpoXeyeti/ is sometimes understood in the sense of 'tell openly or plainly/ but the ordinary predictive force of Trpo- (Vg. praedicebamus) is more in harmony with the following clause: cf. 2 Cor. xiii. 2, Gal. v. 21. on fjL\\ofj.fv 6\lfif(r6ai\ l that we are to suffer persecution' on intro- ducing the substance of what' the Ill 5, 6] THE FIRST EPISTLE TO THE THESSALONIANS 39 5 Sid TOVTO Kay co /urjK6TL crTeycov 67reiu.\lsa ets TO yvcovai TY\V irf ApTi Se e 5 iriffTiv vfjuZv KADGKLP al pier : v/mw Tricmv B 37 73 116 Apostles foretold, and p,e\\opfv (c. pres. inf. as almost always in N.T.) bringing out its Divinely-appointed character: cf. Rom. viii. 13, 18, Gal. iii. 23. A striking parallel both in thought and expression to the whole passage is afforded by Ac. xiv. 22 where Paul and Barnabas are de- scribed aS 7Tl 6\L"^fO)V 6ei els TT/V ftaay. For the distinction between 7Tfipaa> (Att. Tret- paco) and doKipafa (ii. 4 note) see Trench Syn. Ixxiv. ets- Kfvov] ' in vain,' ' to no purpose/ cf. 2 Cor. vi. i, Gal. ii. 2, Phil. ii. 16. 6 10. 'In view then of the fears just spoken of, imagine our relief when Timothy brought back to us as he has at this moment done the tidings of your faith and love and of the kindly remembrance which you are always continuing to cherish of us, reciprocating our longing desire to meet again. To us such a report was a veritable gospel, and through your faith we ourselves were com- forted amidst the crushing trials and cares we are encountering in our present work. No news could have 40 THE FIRST EPISTLE TO THE THESSALONIANS [III 6 TTKTTIV rivets dfifv apri rov devrepov TOTTOV, B.G.U. 594, 5 f. (i./A.D.) /uera rov 8tpi(TfMo[v /ryoX]u/3f7(ro/Ma[il, apn yap d(T0va>i: See further Lob. Phryn. p. 1 8 ff., Rutherford N.P. p. 70 ff. evayyeXio-apevov] ' Participium in- signe ' (Beng.). So good was Timothy's news that to the Apostles it was a veritable ' gospel.' The point is lost in the Latin verss. which give adntmtiante or cum adnun- tiasset: in the Latin of Th. Mops, however we find euangelizante. Chrys. : opqs TTJV nepL^apetav IIovXov; OVK eiTTfv, dn-ayyeiXai>ros, aXX' ' evay- y\L. For the history of evayyeX iopai, which is only found here in the Pauline Epp. in its wider sense, see Add. Note E. r. TriVrti/ K. T. dyanrjv v/i.] Calv.: 'to- tam enim pietatis summam breviter indicat his duobns verbis.' The same combination is found again in v. 8 and several times in the Pastoral Epp. (i Tim. i. 14, ii. 15 &c.), and always in this order (cf. however Philem. 5): on the other hand in Rev. ii. 19 St John characteristically places r. dya-rrrjv first. Kai on ex fTf K^X.] Yet a third point in Timothy's good news. Not- withstanding the efforts of the hostile Jews, the Thessalonians had always (ndvTOTf) cherished, and were still cherishing (e^ f7 " 6 ) a ' kindly remem- brance' towards their former teachers. For pveiav fx flv 'hold, maintain a recollection' cf. 2 Tim. i. 3, and for dyaBos in the sense of ' friendly,' * well- disposed,' cf. Rom. v. 7 (with Gifford's note), Tit. ii. 5, i Pet. ii. 18, and see further on v. 15. 7rnro6ovvTfs rjfJicis ISflv' KrX.] 'long- ing to see us...': cf. Rom. i. ii, 2 Tim. i. 4. 'Emrrodelv, a favourite word with St Paul who uses it seven out of the nine times in which it occurs in the N.T. (elsewhere Jas. iv. 5, i Pet. ii. 2). It seems to be somewhat stronger than the simple noQelv (not found in N.T.), eVi- by marking direc- tion (' idem declarat, quod -noBov e\fiv eni rira' Fritzsche Rom. i. 1 1) lending a certain intensity to the idea, though this must not be pressed in view of the fondness of late Gk. for com- pounds which have lost their strong sense: cf. especially for its use here Diod. Sic. xvii. IOI cat napovri p,ev ov For Kaddncp see ii. 1 1 note, and- for Ill 7 9] THE FIRST EPISTLE TO THE THESSALONIANS 4 1 d TOVTO 7rap6K\ti6rnuiv, d$e\(f)oi, e(f) 7n Trdarr] TY\ dvdyKr] Kai 6\i\fs6i rfiuwv Sid Ttjs v/mwv VVV ^JJLV O.V V/uel ' g TLva yap ev-^apiCTTLav SuvdjUieda Tip dew /cat in sentences of comparison cf. WM. p. 548 f. 7. old TOVTO TrapdcXr/drjuev KT\.~] 'On this account ' the sing. TOVTO gather- ing up as a unity the faith and the love and the kindly remembrance just spoken of ' we were comforted over you,' as the basis on which our rrapd- K\T)O~IS rested (cf. 2 Cor. vii. 7). Nor was this all, but the comfort which the Apostles experienced on the Thessalonians' account bore also eVl Trdo-fl T. avayicrj rX., from which at the time they themselves were suffering (2 Cor. vi. 4, xii. 10) eVi having again a slightly local force, which can, how- ever, hardly be brought out in English. For dvdyKTj in its derived sense in Hellenistic Gk. of outw r ard calamity or distress cf. Lk. xxi. 23, i Cor. vii. 26, Pss. Sol. v. 8, Dittenberger Sylloge 2 255 23 f. cv dvdyKais Kai Ka.KOTra6ia.is yevrjTai, and for the combination with 6\fyis (i. 6 note) cf. Job xv. 24, Pss. cvi. (cvii.) 6, cxviii. (cxix.) 143, Zeph. i. 15. How little the Apostles were disturbed by this 'distress and affliction' is proved by the emphatic Bid T. \ifji. Trio-Teas with which they return to the ground of comfort they have just received, and in so doing prepare the way for the striking de- claration of the next verse. 8. OTI vvv {upe*] In view of the preceding dpTi (v. 6), vvv is best taken in its full temporal force, and if so o>/Aei> can only refer to the present life lived in the fulness of power and satisfaction (Calv.: 'vivimus, inquit, hoc est recte valemus'): cf. 2 Cor. vi. 9 and for the thought see 2 Cor. iv. 7 1 5. For a similar use of ^v corresponding to the Heb. IVn in the pregnant sense of fulness of life in the Divine favour cf. Deut. viii. 3, Pss. cxviii. (cxix.) 40, 93,cxxxvii. (cxxxviii.)7, Isa.xxxviii. 16. e'ai> vpfls 0-TrjK.fTf fada. The same irregularity is frequent in the papyri, e.g. P.Tebt. 58, 55 f. (ii/B.o.) fav 8, P.Amh. 93, 24 (ii./A.D.) eai/ aii/ereu (Moulton Prolegg. p. 1 68). For the late form O-T^KCO (mod. Gk. o-reVco) formed from the perf. eo-TrjKa. cf. II. ii. 15, i Cor. xvi. 13, Phil. i. 27, and see WH. 2 Notes p. 176, Dieterich Untersuchungen p. 219. Bornemann suggests that in C^M 6 ") * av vpds \ o-rr/Kere ev Kvpia> we may have a cita- tion, somewhat altered, from a Jewish or a Christian hymn. 9. Tiva yap ev^apiariav KT\.~\ Thdt.: VIKO. TT/S evv of the pre- vious clause. * Ten times, with an emphasis of affection, is the pronoun v^fts repeated in vv. 6 10' (Findlay). c/Jurpoo-Qev r. 6cov ?)/i.] to be con- nected with xat'po/ifi/, and deepening the thought of the joy by referring it to its true author. It was because their success in the work entrusted to them was due to 'our God ' (ii. 2 note) that the Apostles could thus rejoice ' before ' Him. 10. WKT. K. ^....Sfofiei/oi] a partic. adjunct developing the main thought of the preceding verse. For the phrase WKT. K. T)/H. see ii. 9 note, and for an interesting parallel, apparently from a heathen source (Intr. p. Ixiv), to its use in the present passage cf. B.G.U. 246, ii ff. (ii. iii./A.D.) ov< OTl VVKTOS KOI qp.paS TW $<5 virep vfj.a>v. 'YTrfpfKTrfpKro-ov (O.L. superabun- dantius, Ambrstr. dbundantissime) is found elsewhere only in v. 13 and Eph. iii. 20. For the form see Buttmann p. 321, and for St Paul's fondness for compounds in inrtp- see Ellic. on Eph. iii. 20 and cf. the note on II. i. 3. Ae6/zei/oi ' beseeching ' stronger than 7rpocrevxo/tez/oi, and embodying a sense of personal need. Except for Mt. ix. 38 the verb is confined in the N.T. to Luke 15 and Paul 6 . It is very com- mon in petitions addressed to ruling sovereigns as distinguished from those addressed to magistrates where a'i<5 is preferred, e.g. P.Amh. 33, 21 (ii./B.c.) where certain petitioners appeal to Ptolemy Philometor and Cleopatra II. to rectify a legal irregularity deopcd* v/io>i> ro3i> /^eyioTTcoi/ Qtwv xrX. : see further R. Laqueur Quaestiones Epi- graphicae et Papyrologicae Selectae (1904) p. 3 ff. els TO Idelv /crX.] ' to see your face ' the els phrase doing little more here than take the place of a simple inf. as 'obj. of the foregoing verb (Votaw p. 21). KaTapTicrai] Karapri^eiv originally to 'fit' or 'join together' (cf. Mk. i. 19 KaTapTi^ovras TO. diKTva) is used in the N.T. especially by St Paul and in the Ep. to the Hebrews in the general sense of * prepare ' or ' perfect ' any- thing for its full destination or use (Rom. ix. 22, i Cor. i. 10, Gal. vi. i, Heb. x. 5 (LXX.), xi. 3), the further thought in the present passage of supplying what is lacking being suggested by the accompanying T. voreprj/iara T. TTI'OT. vp.. ( the short- comings (Wycl. the thingis that fallen] of your faith.' For tioWp^p-a cf. i Cor. xvi. 17, 2 Cor. viii. 13 f., ix. 12, xi. 9, Phil. ii. 30, Col. i. 24, and for ITLO-TIS see v. 2 note. Calv. : Ill 12] THE FIRST EPISTLE TO THE THESSALONIANS Se 6 6e6s Kal TraTrip rifJiwv Kal 6 Kvpios 43 'Hinc etiam patet quam necessaria sit nobis doctrinae assiduitas: neque enim in hoc tantum ordinati sunt doctores, ut uno die vel mense homi- nes addueant ad fidem Christi, sed ut fidem inchoatam perticiant.' III. 1113. PRAYER. This section of the Ep. is now closed with a Prayer which in its two peti- tions re-echoes the longings of the constant prayer of v. 10. ii 13. 'But after all is said and done, it is to God that we must look for the success of our efforts. May He open up our way to return to you. And in any case, whatever may be the Divine pleasure with regard to us, may the Lord Jesus grant you an increasing and overflowing love not only towards one another but towards all men, after the measure of the love which we on our part are displaying towards you. It is our earnest prayer indeed that this love may be the means of so inwardly strengthening your hearts that your lives may show themselves free from reproach and holy in the sight of the all-seeing God, when the Lord Jesus comes with all His holy ones.' AuVos 8c] There is no need to seek any definite contrast for the emphatically placed avros either in deoftefoi (v. 10) or in Satan who had hitherto been blocking their path (ii. 1 8). It arises simply from the writers' constant habit of referring everything in the last instance to the direct agency of God, ' Now may God Himself...': see Intr. p. Ixv, and for the apparent weakening of avrbs 6 in Hellen. Gk. see Moulton Pro^p^.p. 91. Kal 6 Kvpios TIIIWV KrA.] For the close union of 6 Kvp. 'lrjfiv\ 2 Cor. ix. 8, Eph. i. 8, and see Fritzsche Rom. i. p. 351. For its use here in connexion with dydnrj (for dat. cf. Ac. xvi. 5, 2 Cor. iii. 9) cf. Phil. i. 9 iva T) dydnr) vp.a>v en /iaXXoi/ /cat p,aX\ov nepia'a'evT) V (Triyvaxrft KrA., and Bacon's fine saying ' Sola charitas non admittit excessum' (de augm. Sclent, vii. 3) cited by Gwynn ad loc. Chrys.: opas rrjv paviav rfjs dyaTrrjs 44 THE FIRST EPISTLE TO THE THESSALONIANS [III 13 7r\eovd(rat Kai 7repi(rv deiKWfjivr)v; 'nXfovao-ai, (prjffi 13 d/j.t}j.irTovs] d/x^uTrrcos BL 17 31 47 137 Boh (?) Ps-Ath avrov solum K'BD'GKL al pier g Vg c dd a i Go Syr (Pesh Hard) Arm Ephr Chr Thdt Ambst Theod-Mops lat : atrov d^v K*AD* 37 al pane d Vg Boh Aeth a/Me'/i7rroiy fv ayiaxrw'jy] ' (so as to be) unblameable in holiness': cf. WM. p. 779. For the force of a/ue/iTrroff This is one of the few passages in (o/*e>Trra>s, WH. mg.) cf. C.P.R. 27 (a the N.T. where Trepin-aevetv is used marriage-contract ii./A.D.) avTr/s Se transitively (Lk. XV. 17, 2 Cor. iv. !$(?), TTJS 0. a/Ae/WTOi/ KCU dKarrjyoprjTov nap- ix. 8, Eph. i. 8): the transitive use of TrXtoi/afcti/ (contrast II. i. 3) can be paralleled only from the LXX. (Numb, xxvi. 54, Ps. Ixx. (Ixxi.) 21). As regards the objects of this abounding love on the Thessalonians' part, they are in the first instance their fellow-believers at Thessalonica (ets aXXr;Xovy)> and then all men with- out distinction (els -rrdvTas), and not merely those of the same faith else- where (T. t'fjunritrrovs, Thdt): cf. v. 15, and for the thought see Rom. xii. 16 f., Gal. vi. 10, i Pet. ii. 17. KaBdtrep K. qpels /crX.] a clause added to strengthen the Apostles' prayer by an appeal to their own example. Thpht. : e\ fre 7P P-* T P OV TTJS dydnrjs r]p,as. For see ii. n note. 13. els TO o-TTjpigai KrX.] For els TO with inf. to denote end or purpose see note on ii. 12, and for o-TT]pigai see note on iii. 2. The combination o-Trjpigai Kapdias is found again in Jas. v. 8, where however there is an appeal to human effort, and not, as generally elsewhere, to the strength- ening influence of the Divine work- ing (II. ii. 17, i Pet. v. 10, Ps. 1. (Ii.) 14, Sir. vi. 37, Pss. Sol. xvi. 12): cf. also Sir. xxii. l6 (19 f.) Kapdia firi diavoijpaTos (for form, WH. 2 Notes p. 1 59) is used in the LXX. only of the Divine attributes, e.g. Pss. xxix. (xxx.) 5, xcv. (xcvi.) 6 &c.: cf. 2 Mace. iii. 12 (with reference to the temple) rov? TrfTTKTTfVKOTas TT] TOV TOTTOV aytUHTVVT). As distinguished from dyiao-pos the process oV sanctification (iv. 3 f., 7, II. ii. 13, Heb. xii. 14, i Pet. i. 2) dyia>o-vvr) points rather to the resulting state (Rom. i. 4, 2 Cor. vii. i), and is thus closely akin to ayiorrjs- (Heb. xii. 20) in which, however, the thought of the abstract quality predominates. An interesting parallel to its use in the passage before us is afforded by Test. xii. pair. Levi xviii. 1 1, where it is said of the saints in Paradise, KOI Trvevfia dyi(ao-vvT]s eorat eV avTols. Th. Mops, rightly draws attention to the connexion with the following dyiwv: 'per quam (sc. sanctitatem) poteritis etiam in futuro die fiduciam ad Deum adsequi, cum ceteris omni- bus qui placite conuersantur in uirtute.' epTTpoadev T. 6eoi> *crX.] Two COn- ditions of this ' blamelessness in holiness' on the Thessalonians' part are now stated (i) that it will be realized epnpoo-Bev T. 6eov KT\. to whom it is due, and by whom it will be tested (cf. ii. 4), and (2) that this Ill 13] THE FIKST EPISTLE TO THE THESSALONIANS 45 will take place at the Parousia of the Lord Jesus, to which throughout these Epp. the writers point as the goal of all Christian hope (Intr. p. Ixix). fjLfra irdvTcov T, dytwv avrov] There is considerable difference of opinion as to whether we are to understand by 01 ayioi (i) 'saints' in the sense of just men made perfect, or (2) 'angels,' or (3) a general term including both. The first reference is rendered almost necessary by the regular Pauline use of the term (II. i. 10, i Cor. i. 2 &c.), and is supported by the place assigned to holy ' men ' in such passages as iv. 14, i Cor. vi. 2 (cf. Mt. xix. 28, xx. 21, Rev. ii. 26 f., xx. 4, and Sap. iii. 8 Kpivovo-iv [diKaiatv \^u^at] fdvr) Kal Kpa.rr](rova iv Aaa>i/). On the other hand, though of a-ytoi is nowhere else expressly applied to 'angels' in the N.T., they are so frequently described in this way both in the O.T. and later Jewish literature (see especially Zech. xiv. 5 on which this passage is evi- dently founded KOI rjfi Kvptos o Bcos /JLOV, KOL ndvTes oi dyioi /Mer' avrov, and cf. Dan. iv. 10 (13), viii. 13, Pss. Sol. xvii. 49, Enoch i. 9 with Charles's note), and are so expressly associated with the returning Christ elsewhere (cf. II. i. 7, Mt. xiii. 41, Mk. viii. 38 fifra TO>V dyyeXtov TU>V ayi'coi/), that it seems impossible to exclude the thought of them altogether here. On the whole therefore the term is best taken in its widest sense as including all (note 7raz/ro>z>), whether glorified men or angels, who will swell the triumph of Christ's Parousia. As further illustrating the vague use of the term, it is of interest to notice that in Didache xvi. 7 its original reference to 'angels' in Zech. xiv. 5 (cited above) is lost sight of, and the passage is applied to risen Christian believers. For the general thought cf. such passages from Jewish apoc. literature as 4 Ezra vii. 28: 'reuelabitur enim filius meus lesus [Syr Ar 1 Messias] cum his qui cum eo, et iocundabit qui relicti sunt annis quadringentis ' : xiii. 52 'sic non poterit quisque super terram uidere filium meum uel eos qui cum eo sunt nisi in tempore diei': Asc. Isai. iv. 16, 'But the saints will come with the Lord with their garments which are (now) stored up on high in the seventh heaven : with the Lord they will come, whose spirits are clothed, they will descend and be present in the world, and He will strengthen those, who have been found in the body, together with the saints, in the garments of the saints, and the Lord will minister to those who have kept watch in this world.' The d^v at the end of the verse (WH. nig.) is well-attested, and its disappearance in certain MSS. may perhaps be traced to the apparent improbability of its occurrence in the middle of an Epistle. ' Videtur aurjv hoc loco interiectum offendisse' (Tisch.). On the other hand its addi- tion can be equally readily explained through the influence of liturgical usage. IV. i V. 24. HORTATORY AND DOCTRINAL. IV. i 12. LESSONS IN CHRISTIAN MORALS. With c. iv. we enter on the more directly practical side of the Ep., exhortation and doctrine being closely intermingled (Intr. p. Ixxi) with the view of conveying certain great lessons in Christian morals of which the Apostles knew their converts to stand in need. The section opens with an exhorta- tion of a general character. IV. i, 2. General Exhortation. i, 2. 'And now, Brothers, to apply more directly what we have been saying, we entreat you as friends, nay we exhort you with authority in the Lord, to carry out ever more fully the mode of life which is pleasing to God, as you have already learned it from 46 THE FIKST EPISTLE TO THE THESSALONIANS [IV i IV. ir Ao*7roV, dSe\(poi 9 epooTCu/uev vjuas Kai Trapa- ev Kvpiw 'Irjcrov, [iva] Ka0ois 7rape\d(3eTe Trap' IV i XoiT^ solum B* 17 31 al pane Vg codd ali i Syr (Pesh) Boh Arm Orig Chr Theod-Mops lat : \onr6v ovv KADG alpler 'iva BD*G 1 7 37 alpauc Lat (Vet Vg) Syr (Pesh) Boh Arm Go Chr \ Ambst : om KAD C KL al pier Syr (Hard) Aeth Chr % Thdt Theod-Mops lat al us. We know indeed that you are doing this, but there is still room for progress, as you cannot but be aware in view of our previous instructions.' i. Aoiirov] a colloquial expression frequently used to point forward to a coming conclusion (cf. 2 Cor. xiii. 1 1, 2 Tim. iv. 8 ; TO XOITT. II. iii. i, Phil, iv. 8), but in itself doing little more than mark the transition to a new subject as in late Gk. where it is prac- tically equivalent to an emphatic ovv: cf. Polyb. i. 15. II Xoirrov dvdyKrj crvy- ^copetv, ray dp%ds /cat ray vnodeo'eis flvai ^euSeTy, Epict. Diss. i. 22. 15 ap^o/iai \OITTOV uiaflv avrov, and the other passages cited by Jannaris Exp. v. viii. p. 429 f. : see also Schmid Attic, iii. p. 135. As showing its fre- quency as a connecting particle in the Koti/7? (cf. B.G.U. 1039, 8 (Byz.)), Wilcken remarks that it has passed over into Coptic in this sense (Archiv iii. p. 507). In mod. Gk. \onrov has displaced ovv altogether. In the present passage ovv is re- tained in the text by WH. mg., Tischdf., Zimmer, Nestle. It might easily have dropped out after the -ov of XoiTToV: on the other hand the combination XotTroi/ ovv is found no- where else in the N.T., cf. however B.G.U. \o-j<), 6ff. (a private letter L/A.D.) XoiTTOi' ovv e'Xa/3oi> Trapa TO(V) *Apa/3oy TTJV Trio~TO\T)v /cat dveyvotv Kai p[j.fv vfjias KT\.~\ 'Epcorai/ in class. Gk. always = ' interrogare ' is frequently used in the N.T. = 'rogare,' cf. v. 12, II. ii. i, PhiL iv. 3, the only other occurrences of the word in the Pauline writings. This usage is amply vouched for in the Kotvrj (e.g. P.Oxy. 292, 7 f. (i./A.D.) rjpnrrio-a 8e /eat 'Ep- p.t'[a]t> rbv dSfXtpop 8ia ypairrov dvrj- yeTfo-^ai] aoc npl TOVTOV, and the other exx. below), and need therefore no longer be traced to the influence of the Heb. b^ (cf. Deissmann & pp. 195 f., 290 f.). In this, its later sense, eparav can hardly be distin- guished from aireti/, though by laying greater stress on the person asked than on the thing asked for, it is more appropriate in exhortation (Grimm- Thayer s.v. atV<-'o>). The note of urgency underlying its use is heightened here by its conjunction with TrapaKaXov^fv (ii. ii note), and still more by the addition of ev Kvpia* 'l^troC, pointing to the real source of the writers' authority (cf. Eph. iv. 17). For the conjunction of the two words in epistolary phrases cf. P.Oxy. 294, 28 f. (i./A.D.) ep&>r<3 8V ae /cat 7rapaKaX[cS ypatyfi pot dvTi(pa>vr)i T<5 TratStG). The latter papy- rus also supplies an instance of fpa>Taa> construed with ti/a, 13 f. po>r<5 o-e ovv iva M ayaivido-rjs ' I urge you therefore not to worry.' [ti/a] Kadws TrapeXctjSere] '[that] even as ye received.' If Iva is read it should have a comma placed after it to show that it really belongs to the last clause of the verse, where, on account of the long parenthesis, it is repeated. For this semi-final iva when the subject of the prayer is blended with its purpose cf. v. 4, II. i. n, iii. i, 2, 2 Cor. i. 17, and for the development of this usage in the later language see Hatzidakis p. 214 ff., Moulton Prolegg. p. 206 ff. A good IV 2] THE FIRST EPISTLE TO THE THESSALONIANS 47 TO Tret? Sel vfJLas TrepiTraTeiv Kai dpecrKeiv 6ew, KaBws repiTraTelTe, *iva TrepKra'evrjTe /uciXXov. a o'/SaT i/ KaOap napaXa/M/3ai/a> as usual lays stress not so much on the manner of the Thessa- lonians' receiving, as on the contents of what they received : cf. note on ii. 13, and for Trfpnrarelv as the result of this teaching see II. iii. 6, Col. ii. 6. ro TTO>S Set vp.as ireparaTflv xrX.] In accordance with a usage peculiar to St Luke and St Paul in the N.T. TO (GTTOJS- without ro FG) is here used to introduce an indirect interrogative sentence (cf. Lk. i. 62, Rom. viii. 26 ; Blass p. 158), while at the same time in quite class, fashion it binds together all that follows into a kind of sub- stantival object to TrapeXa'/Sere (cf. iii. 3, and see further Viteau Etude i. p. 67 f.). The two infinitives are consequently best taken as closely connected, the second stating the necessary result of the first, ' how to walk and (so) please God' (cf. WM. p. 544 n. 1 ). For nepnraTflv cf. ii. 12 note, and for dpeo-Keiv 6fs Kal p,a6ijo~ews For ddcvai followed by an inf.= 'know how' cf. Lk. xii. 56, Phil. iv. 12, i Pet. v. 9 ; also Soph. Ajax 666 f. Toiyap TO \onrov elo-6[j.0~6a /zei> deals 5. /i>) ev iradei e7ri6vfj,ias] ' not in lustfulness of desire' (Vg. non in passione desiderii, Beza non in morbo cupiditatis) rraflos, according to the usual distinction, denoting the passive state or condition in which the active 7rL0vp.ia rules : cf. Col. iii. 5, and see Trench Syn. Ixxxvii. KaOdnep Kal TO. edvrj OV CCVTOV, SlOTl GKAlKOC KfplOC 7Tpl as absolute is proved by Rom. i. 19 ff., 28 : hence Bengel again, ' Coeli sereni- tatem adspice : impuritatis taedium te capiet.' For KaOairep see ii. 1 1 note, and for the use of 6v in the sense of ' get the better of, 3 but is better taken absolutely = ' transgress,' cf. Plato Rep. ii. 366 A virfpfiaivovres Kai apiaprai/oirer, Eur. Ale. 1077 V^] vvv VTrepjSati/', dXX' vai(rip.u>s <$>fpt. In the present passage the nature of the transgression is denned by the follow- ing ir\( ovtKTtlv ' take advantage of,' ' overreach,' any reference to un- chastity lying not in the word itself, but in the context (cf. irXeovcgia, ii. 5 note). The verb occurs elsewhere iii the N.T. only jn 2 Cor. ii. n (pass.) and in vii. 2, xii. 17 f., where, though intrans. in class. Gk., it is followed as here by a direct obj. in the ace. : cf. for the sense P.Amh. 78, 12 ff. [v]dd8r]s, Rader- macher). The gravity of the charge in the present instance is increased by the fact that it is a (Christian) * brother' who is wronged : cf. ii. 10. The expression tv ro> Trpcry/zari has caused difficulty. In the Vg. it is rendered in negotio (Wycl. in chaff ar- inge, Luth. im Handel, Weizs. in Geschafteri), and in accordance with tbis the whole clause has been taken as a warning against defrauding one's brother in matters of business or trade. But no other adequate ex. of in this sense in the sing, has been produced, and the words are too closely connected with what precedes and what follows (. 7 aKadapo-ia} to ad- mit of any such transition to a wholly new subject. In tv r. Tvpay^art there- fore we can only find a veiled reference (Corn, a Lap. ' honesta aposiopesis ') to 'the matter' on hand, viz. sins of the flesh; cf. 2 Cor. vii. ii, and see LS. s.v. 7rpais II. 3. In no case can it be rendered 'in any matter' (A.V.). Of this enclitic ro> (for rti/i) there is no clear instance either in the LXX. or N.T. (WSchm. p. 71). diori fKdiKos Kvpios *rX.] The fore- going warning is now enforced l?y recalling the punishment which will follow upon its neglect in terms clearly suggested by Deut. xxxii. 35 (Heb.): cf. Rom. xii. 19, Heb. x. 30, and for a class, parallel see Horn. Batrach. 97 e'^et deos ZK^IKOV o/zjua. There is 110 reason however why, as ordinarily in these Epp., Kvpios should not be re- ferred directly to the Lord Jesus through whom God will judge the world : cf. II. i. 7 ff. and see Intr. p. Ixvii. "EicdiKos, elsewhere in N.T. only Rom. xiii. 4, denoted primarily 'law- less,' 'unjust,' but later passed over into the meaning of 'avenging,' 'an avenger,' in which sense it is found in the apocr. books of the O.T. (Sap. xii. 12, Sir. xxx. 6, cf. 4 Mace. xv. 29). In the papyri it is the regular term for a legal representative, e.g. P.Oxy. 261, 14 f. (i./A.D.) where a certain Demetria appoints her grandson Chaeremon ey- 8iKOV 7Ti re Trda-rjs egovo-ias ' to appear for her before every authority': see further Gradenwitz Einfilhrung i. p. 1 60, and for a similar use in the inscriptions = 'advocatus' (cf. Cic. ad Fain. xiii. 56) see Michel Recueil 459, 19 f. (ii./B.C.) vrrefjLeiVfV e IV 7, 8] THE FIRST EPISTLE TO THE THESSALONIANS TOVTCOV Ka Bcos TTpoeLTTafjiev vfjiiv Kai TVpdjuteBa. 7 oi/ 'yap etcdXecrev yj/zas 6 6eos eirl d\\' ev dyiacrjuicu. ^TOiyapovv 6 ddeTcov OVK dvdpcojrov dBerel d\\a TOV 6eov TOV AIAONTA TO HNGYMA A^'TOY TO dyiov Seeberg (Der Katecltismus der Urchristenheit (1903) p. icf.) points to this verse as a proof of a tradi- tional catalogue of sins lying at the basis of the Pauline lists, for though only two sins are directly mentioned here, judgment takes place irepl Cf. iii. 4 note, and for the aor. in -a see WH. 2 Notes p. 171 f., WSchm. p. 1 1 1 f. diefj.apTvpdfj.fda] Ata/xaprupo/nai, a word of Ionic origin (Nageli p. 24) and stronger than the simple paprv- pofjiai (ii. 1 1), is used of solemnly testi- fying in the sight of God (evaTnov r. $eou) in i Tim. v. 21, 2 Tim. ii. 14, iv. i, the only other passages in the Pauline writings where it occurs. It is found frequently in the LXX. in this sense (e.g. Deut. iv. 26, viii. 19, i Regn. viii. 9), and is used absolutely by St Luke as here in Lk. xvi. 28, Ac. ii. 40; cf. also Heb. ii. 6. Calv.: ' Obtestati sumus: tanta enim est hominum tar- ditas, ut nisi acriter perculsi nullo divini iudicii sensu tangantur.' 7- ov yap eKaXevev KrX.] The em- phasis lies on endXeo-ev (cf. ii. 12 note), the thought of the definite Divine call being introduced as an additional reason for the foregoing warning, or, perhaps, in more immediate con- nexion with the preceding clause, as a justification of the vengeance there threatened. The interchange of the prepositions eVri and ev is significant, the former pointing to the object or purpose of the call (cf. Gal. v. 13, Eph. ii. 10, Sap. ii. 23 o Beos eKTto~ev TOV dvdpa>Trov eV d(p6apo-iq}, the latter to its essential basis or condition (cf. Eph. iv. 4 with Abbott's note), dyiao-fj.6s being used in the same active sense as in vv. 3, 4. 8. Totyapovv 6 a&Tv /V iroXeav a#er[o>(n] TO (TVfJ,(p(i)VOV. The absence of the art. before dv- 6pa>nov followed as it is by TOV 6e6v deserves notice (cf. Gal. i/io), while the contrast is further heightened by the use of the absolute negative in the first conception, not to annul it, but rhetorically to direct undivided atten- tion to the second (cf. Mk. ix. 37, Ac. v. 4, i Cor. i. 17; WM. p. 622 f.). TOV Si'Soi/ra icrX.] The reading here is somewhat uncertain, but the weight of the MS. evidence is in favour of the pres. part. (K*BDG as against AKL for Soj/ra), the aor. having probably 42 THE FIRST EPISTLE TO THE THESSALONIANS [IV 9 ec llepi ov ypdcbeiv v/uuv, avTOi yap v/uLels 6eoSiSaKToi ecrre ets TO arisen from its occurrence elsewhere in the same connexion (e.g. 2 Cor. i. 22, v. 5). As regards the meaning, the pres. may be taken as pointing to the ever 'fresh accessions of the Holy Spirit' (Lft.) which God imparts, or perhaps better as along with the art. constituting another subst. part. ' the giver of His Holy Spirit.' For the emphatic TO TTV. TO ay. where the repeated art. lays stress on the ay. in keeping with the main thought of the whole passage cf. Mk. iii. 29, xiii. IT, Eph. iv. 30; while if any weight can be attached to els v^a? in- stead of vfjuv (cf. i. 5 note) it brings out more pointedly the entrance of the Spirit into the heart and life : cf. Gal. iv. 6, Eph. iii. 16, Ezek. xxxvii. 14 0)O~a> TO 7TVVfJ,d pOV fiS VjJLCiS KCU fto-co-Of, also the interesting reading of D in Mk. i. 10 and parallels, where it is stated that at the Baptism the dove entered into Jesus (fls OVTOV), and did not merely rest upon Him (eV ai>Tov\ (Nestle Exp. T. xvii. p. 522 n. 1 ). IV. 9, io a . Encouragement in Brotherly Love. From impurity, which is at root so cruel and selfish, the Apostles pass by a subtle link of connexion to the practice of brotherly or Christian love, admitting frankly at the same time the Thessalonians' zeal in this respect. 9, io a . ' And so again with regard to love of the brethren, that is a sub- ject on which it is not necessary to say much, seeing that as those who are filled with God's Spirit you have already been taught to love: and not only so, but you are actively prac- tising what you have been taught towards all Christian brethren through- out Macedonia.' 9. Ilept de TTJS (piXaSeX(piay] For i Se introducing a new subject cf. v. i. In profane Gk. and the LXX. ei ciTi-ci'), but a simple statement of fact. The use of the act. inf. (ypa) for the pass. (ypdir avTov TOV 6fov f o~o(f)icr6cvTes eyevovTo 0o8ida SCC HOtC on iii. 12, and for /zaAAoi/ see note on v. i. II. Kai ez>, while the general thought is illustrated by another pas- sage from the same book iv. 433 A, TO ra CLVTOV irpaTTCw Kai prj TroKvirpayiioveiv diKawo-vvrj eari : cf. also Dion Cass. LX. 27 rr/if 8e 8r) gcrvg&il' uytoi/, Kai ra eavroi) Trparra)!/, fVco^ero. In all three passages the more correct ra cavrov for ra i'Sta (cf. Lk. xviii. 28) may also be noted (cf. Lob. Phryn. p. 441). icai epydc(T0ai rX.] For the bear- ing of these words on the general standing of the Thessalonian converts cf. II. iii. 10 f., and for the new dignity imparted by the Gospel to manual labour see Intr. p. xlvii. In accordance with a tendency of transcribers towards greater precision of statement certain MSS.(K*AD C KL) insert Idiots here before xepo-iV. cf. note on c. ii. 15. K$ vp.lv iraprjyydXaiJLfv] i even as we charged you' the use of the em- phatic Trapayye'XAeti', which is specially used in class, writers of the orders of military commanders (cf. note on napay- yf\ia v. 2), bringing out the authority with which the Apostles spoke, cf. II. iii. 10 ff. The verb is a favourite with Luke (Gosp. 4 Ac. 11 ), and outside these Epp. and i Tim. is found elsewhere in the Pauline writings i Cor. vii. 10, xi. 17. 12. tva nepurarfTf xrX.] The pur- pose of the foregoing 7rapaK\r)v (where see note). TOVS e&> a phrase derived from the Rabbinical DTl^nn (cf. Schottgen on i Cor. v. 12), and em- bracing all outside the Christian com- munity whether Gentiles or unbeliev- IV 1 3] THE FIRST EPISTLE TO THE THESSALONIANS 55 13 Ov 6e\ofj.ev Se vfjias dyvoelv, d$6\(f)oi, Trepi ing Jews, cf. Mk. iv. u, i Cor. v. i2f., Col. iv. 5, i Tim. iii. 7 (aVo TK>V - 6ev). 'It is characteristic of St Paul to ask, "What will the Gentiles say of us?" a part of the Christian prudence, which was one of the great features of his life' (Jowett). For a similar exhortation with the same end in view cf. i Pet. ii. 1 1 ff. Chrys. thus applies the reproof to his own age : fl yap ol irap rnj.1v arKav8a\ioj>rai TOV- TOIS, TToXXci) [J.a\\OV Ol C^OideV. . .8lO KO.I XptO-Tf^JLTTOpOVS Ka\OVO-lV Tj^LCLS. Kal fjLr)o"v6s KrX.] Mr)8ev6s may be either masc. or neut. The former in view of the context yields good sense (Wycl. of no marines 30 desire ony thing}: cf. Hieron. in Gal. n. c. iii. 'They are sharply censured because they go round idly from house to house, expecting food from others, while they try to make themselves agreeable to this person and that (singulis).' On the other hand the use of xpetai/ fx ftv elsewhere with the gen. of the thing (e.g. Mt. vi. 8, Lk. x. 42, Heb. v. 12 ; cf. Rev. iii. 17 ovdev xpci av ^X") points rather to the rendering 'have need of nothing' (Beza et nullins indigeatis): by their own work they would be placed in a position of avrdpKfta, cf. II. iii. 8, 12. IV. 13 V. ii. From the foregoing practical exhortations St Paul turns to two difficulties of a more doctrinal character, which, from the manner in which they are introduced, would seem to have been referred directly to him by the Thessalonians, or more probably were brought under his notice by Timothy in view of what he had heard at Thessalonica (Intr. p. xxxiii f.). The first relates to the lot of those dying before the Lord's Return, the second to the time when that Return might be expected. The two sections are closely parallel, each con- sisting of a question (iv. 13, v. i) : an answer (iv. 14 17, v. 2 10) : and a practical exhortation (iv. 18, v. 1 1). IV. 13 1 8. TEACHING CONCERNING THEM THAT ARE ASLEEP AND THE ADVENT OP CHRIST. 13, 14. ' With regard moreover to that other matter which we under- stand is causing you anxiety, the fate namely of those of your number who are falling on sleep before the coming of the Lord, we are anxious, Brothers, that you should be fully informed. There is no reason why you should sorrow, as those who do not share in your Christian hope cannot fail to do. For as surely as our belief is rooted in the death and resurrection of Jesus, even so we are confident that God will bring along with the return- ing Jesus those who have fallen on sleep through Him/ 13. Ov BeXofjLfv 8e *rX.] a phrase used by St Paul to introduce a new and important topic, and always with the impressive addition of aSeX^oi ; cf. Rom. i. 13, xi. 25, i Cor. x. i, xii. i, 2 Cor. i. 8, and for a near parallel see P.Tebt. 314, 3 (ii./A.D.) 7noreua> fj.vo)v] ' concerning them that are falling asleep ' (Vg. de dormientibus) the pres. part, not only indicating a state of things that was going on, but also lending itself more readily to the thought of a future awakening than the perf. would have done (cf. Lft. ad loc.}. It was doubtless indeed the extreme appropriateness of the word /cot/xao-^ai in the latter direction (Thdt. : ro> yap {JTTVW eyp^yopais en-ercu, Aug. Serm. xciii. 6, 'Quare enim dormientes vocantur, nisi quia suo die resusci- tantur 1 ?') that led St Paul to prefer it to a-rroOvijo-Kciv in speaking of the 56 THE FIKST EPISTLE TO THE THESSALONIANS [IV 13 twt fur) \VTrfjo'6e Ka6ws KO.I oi \OLTTOI ol uri death of believers who alone are thought of here, though in no case must the underlying figure be pressed as if descriptive of his idea of their intermediate state. The same metaphor frequently occurs in the earlier O.T. and apoca- lyptic literature without any reference to the resurrection-hope, e.g. Gen. xlvii. 30, 2 Regn. vii. 12, Jer. xxviii. (li.) 39 (VTTVOV aluviov), Jubilees xxiii. i, xxxvi. 18, Ass. Mas. i. 15, x. 14, Apoc. Bar. xi. 4, Test. xii. pair. Jos. XX. 4 (fKoiy^dr) vnvov alaviov) ; on the other hand as preparing us for the later Christian use of the term cf. Dan. xii. 2, 2 Mace. xii. 44 f., 4 Ezra vii. 32 ' et terra reddet qui in ea dormiunt, et puluis qui in eo silentio habitant.' On the varied connotation of the term in Jewish eschatology see Volz Jild. Eschat. p. 134, and for the occurrence of the figure in pagan literature, cf. Callim. Epiyr. x. i, Horn. II. xi. 241, Soph. Electr. 509, Verg. A en. vi. 278 (' consanguineus leti sopor'). See also the striking saying of Gorgias (V./B.C.) in his ex- treme old age tfor) p. 6 VTTVOS apftfrai TrapaKaTaridfa-dat Ta8f\s dvao-Tao-(t)s is found in an inscription at Thessalonica (C.I.G. 9439) which Kirchhoff thinks may be- long to the 2nd cent., though Ramsay carries it forward to the middle of the 4th (C. and B. i. p. 495). The word is often thought to be exclusively Christian, but Roberts-Gardner (p. 513) quote two inscriptions which by the figures of a seven-branched cande- labrum are shown to be of Jewish origin. The first of these (C.I.G. 9313) runs Koip.T]T^piov EvTv\l_t]as rfjs Hrjrpos 'AdtyWov K QeoKTio-Tov. For the existence of a Jewish colony in Athens cf. Ac. xvii. 17, and see art. * Athens ' in Hastings' D.B. by F. C. Conybeare. Ka6a>s KOI ol AOITTOI] * even as also the rest,' i.e. 'all who are not believers/ synonymous with of e'^co (v. 1 2) : cf. Rom. xi. 7, Eph. ii. 3. The clause is often interpreted as = 'to the same extent as the rest ' (Thdt. : rrjv dfjierpiav l\inrr]v] cKftdXXei), but this is to strain the Gk. unduly, and we have rather one of the constantly recurring in- stances in which St Paul 'states his precept broadly, without caring to enter into the qualifications which will suggest themselves at once to thinking men' (Lft.). On the force of KO.I see ii. 14 note. oi M f'xovres *rA.] The general hopelessness of the pagan world in the presence of death is almost too well- known to require illustration, but see e.g. Aesch. Eum. 618 a7ra tiavwros, OVTIS eVr' arao-rao-ty, Theocr. Id. iv. 42 eXnides fv faolcriv, ai>e'A Trio-rot 8e 6av6vTfs, Catull. v. 5 f. 'nobis cum semel occidit breuis lux, nox est perpetua una dormienda,' and the touching letter of Cicero adFam. xiv. 2, which was dated Thesaalonicae. The inscriptions tell the same tale, e.g. I.G.S.I. 929, 13 Koiparai TOV ULMVIOV i>irv(ov), 1879, ll tyvx), and accordingly the Apostles proceed to lay down the real ground of Christian hope. That ground is the death and resurrection of the historic Jesus (cf. Add. Note i)), IV i 4 , 15] THE FIKST EPISTLE TO THE THESSALONIANS 57 e^oi/res e\7riSa. I4 el yap Tria-Tevojuiei/ OTL 'ltjV Kvpifvar). The use of ' aiff6avev in the present passage is specially noticeable in contrast with Koipdadai applied to believers (v. 13) : it is as if the writers wished to em- phasize that because Christ's death was a real death, ' a death of death/ His people's death has been turned into 'sleep.' Chrys. : encidrj de r/X6ev 6 XpKTTOJ, Ktt\ Vrrp (tifj$ TOV KOfTfJLOV d-rrtOavf, OVMTI Qavaros KoAtlrai \OITTOV o fldvaros, aXXa VTTVOS KOI Koifj.r)o~is (d& Coemit. et Cruce, Op. ii. 470 ed. Gaume). It may be noted that only here and in v. 1 6 does St Paul employ dvio-Tao-0ai with reference to resurrection from the dead ; cf. also the metaph. use in Eph. v. 14. As a rule he prefers yip(tv, cf. i. 10 and other forty occurrences in his Epp. The subst. dvdorao-ts is found eight times. It is frequent in the inscriptions for the * erection ' of a statue or monument, e.g. Magn. I79> 28 f. CTTI rf) ai/aoracrei TOV avdpiavTos. ovTtos KOI 6 Of 6s] ' so also (we believe that) God/ OVTUS virtually resuming the protasis and Km, which belongs not to the single word 'God' but to the whole clause, serving to strengthen still further the comparison stated in the apodosis (cf. ii. 14 note). '0 6e6$ is emphatic : it is the one true God who, as the raiser-up of Jesus, will raise up His people along with Him, cf. i Cor. vi. 14, 2 Cor. iv. 14. In order, however, that He may do so there must be a certain oneness be- tween the Head and His members, and it is to the existence of this connecting link in the case of the Thessalonian believers that the next words point. TOVS Koip,r)devTas did. TOV 'l^troC] 'those that are fallen asleep through Jesus/ Koifj,T]06VTa$ being used with a purely midd. sense, and the instru- mental did pointing to Jesus as the mediating link between His people's sleep and their resurrection at the hands of God (cf. did. T. CVOKOVVTOS avTov TrvevfiaTos in a similar connexion in Rom. viii. ii). Stated in full the argument would run : ' so also we believe that those who fell asleep through Jesus, and in consequence were raised by God through Him, will God bring with Him.' This is better than to connect did T. 'Ii/o-oG directly with a. Such an arrange- ment, while grammatically possible, is not only contrary to the parallelism of the sentence ('1/70-. a7r Kvpiov] The 'word' is often found in some actual saying of the Lord while He was upon the earth, such as Mt. xxiv. 3of. ( = Mk. xiii. 26 f., Lk. xxi. 27), xvi. 27, Jo. vi. 39 f., but none of these cover the statement of the present verse, which must certainly be included in the teaching referred to (as against von Soden who finds it only in v. 16) ; while again this very want of similarity with any 'recorded' saying should make us the more chary of postulating an 'unrecorded' one (cf. Ac. xx. 35, and see Ropes Spruche Jesu p. 1 52 ff.). On the whole, therefore, it is better to fall back upon the thought of a direct revelation granted to the Apostles to meet the special circum- stances that had arisen (cf. i Cor. ii. 10, 2 Cor. xii. iff., Gal. i. 12, 16, Eph. iii. 3), or more generally to find in this and the following vv. the interpretation which, acting under the immediate guidance of the Lord's own spirit ('quasi Eo ipso loquente,' Beza), St Paul and his companions were able to put upon certain current Jewish apocalyptic ideas. On a subject of such importance they naturally felt constrained to appeal to the ultimate source of their authority : cf. i Cor. vii. TO OVK cy, ov fir] ircivco. ravra ' if you don't send, I won't eat, I won't drink ; there now ! ' On the general use of ov /; in the Gk. Bible see Moulton Prolegg. pp. 39, 187 ff. 1 6. on] not parallel to the pre- ceding on, and like it dependent on Xtyojuef, but introducing a justification of the statement just made (ov /m) ia. The word dpxdyye\os is found else- where in the N.T. only in Jude 9, where it is directly associated with Michael, who is generally supposed to be referred to here; cf. Lueken Michael (Gottingen, 1898), Volz Jud. Eschat. p. 195 for the part played by Michael in Jewish eschatology, and see also Cheyne Exp. vn. i. p. 289 ff. The absence of the artt., however, be- fore (fxovg and apxayyeKov makes it very doubtful whether any special arch- angel is thought of, and for the same reason the gen. both here and in 0-0X73-. 6eov is best treated as possessive ' a voice such as an archangel uses,' 'a trumpet dedicated to God's service' (WM. p. 310). ev a-aXniyyi deov] In I Cor. xv. 52 this accompaniment is twice referred to as a distinguishing sign of Christ's approach ev rfj ca^arr) adXiriyyi' traX- iria-ei yap *rX., the figure apparently being drawn from the parallel des- cription in Joel ii. I o-aXniaaTf craX- niyyi fv Seiuv,... Start Trapearti/ ijfJ-epa Kupi'ov, on eyyvs. For similar exx. of trumpet-sounds accompanying the revelations of God cf. Ex. xix. 16, Isa. xxvii. 13, Zech. ix. 14, Pss. Sol. xi. i, 4 Ezra vi. 23 (' et tuba canet cum sono, quam cum omnes audierint subito expauescent ; ), and for the speculations of later Judaism on this subject see Weber Jud. Theologie p. 369 f. KOI ot veicpoi KrX.] ' and the dead in Christ shall rise first.' The whole phrase ot vcicpol ev Xp. forms one idea in antithesis to ?)/*. ot ^wvres of the following clause, the significant formula ev Xptoro) (cf. note on i. i) pointing to the principle of life.which was really at work in those who out- wardly seemed to be dead. The resurrection of all men does not here come into view, if indeed it is ever taught by St Paul (cf. Titius Seligkeit ii. p. 51 f.). All that the Apostles desire to emphasize, in answer to the Thessalonians' fears, is that the resurrection of ' the dead in Christ' will be the first act in the great drama at the Parousia, to be followed by the rapture of the ' living ' saints : cf. especially Didache xvi. 6f. where a 'first' resurrection of the saints alive is similarly assumed, ai/ao-rao-ts veKpoiv' ov TTCLVTOIV 8e, a'XX* i>), passages which point back ultimately to Dan. vii. 13 idov eVt (juera Th.) T ve(p\a>v rov ovpavov (os vlos dv6pa>TTov rjfpxero, where the con- nexion with the present passage is all the closer owing to its primary refer- ence to the glorified people of Israel Cf. also the description of the taking up of Enoch : ' It came to pass when I had spoken to my sons these men (the angels A) summoned me and took me on their wings and placed me on the clouds ' (Secrets of Enoch iii. i). els aTrdvTijo-iv KT\.] lit. 'for a meet- ing of the Lord into (the) air' (Vg. obmam Christo in aera, Beza in occur sum Domini in aero}. The thought is that the ' raptured ' saints will be carried up into 'air,' as the interspace between heaven and earth, where they will meet the descending Lord, and then either escort Him down to the earth in accordance with O.T. prophecy, or more probably in keeping with the general context accompany Him back to heaven. In any case, in view of the general Jewish tendency to people the 'air ' with evil spirits (cf. Eph. ii. 2, and see Asc. Isai. vii. 9, Test. xii. patr. Benj. iii. 4 rov dcpiov irvevfjiciTos TOV /SeAiap), it can hardly be regarded here as the abode of final bliss: cf. Aug. de civ. Dei xx. 20. 2 ' non sic accipiendum est, tanquam in aere nos dixerit semper cum Domino esse mansuros; quia nee ipse utique ibi manebit, quia veniens transiturus est. Venienti quippe ibitur obviam, 62 THE FIRST EPISTLE TO THE THESSALONIANS [IV 1 8 TOV Kupiov eJs depa- Kai OUTWS Travrore crvv non manenti.' It will be noted that nothing is said here of the physical transformation with which according to St Paul's teaching elsewhere (i Cor. xv - 35 53 2 Cor - v - i4, Phil- i". 20 f.) this * rapture ' will be accom- panied. The phrase els dndvTrja-iv (frequent in LXX. for Heb. nN^kY) is found c. gen. in Mt. xxvii. 32 (WH. mg.), c.dat. in Ac. xxviii. 15, and is used absolutely in Mt. xxv. 6 : cf. also Mt. xxv. i els V7rdvTr)o-iv TOV vvp,ea'6ai, *avTOi yap aKpi/3ws porro de temporibus et opportuni- tatibus. The two words (cf. Ac. i. 7, Dan. ii. 21, vii. 12, Eccles. iii. i, Sap. viii. 8 ; P.Lond. i. 42, 23 f. (ii./B.c.) TOCTOVTOV XP OVOV fTTtyfyOVOTOf KCtl TOl- ovrtov Kaipnv) are often distinguished as if they referred to longer and shorter periods of time respectively (Beng. : xP OVO)V p^rtes^ Kcupoi), but Xpovos rather expresses simply dura- tion, time viewed in its extension, and Kaipos a definite space of time, time with reference both to its extent and character : cf. Tit. i. 2 f. where this distinction comes out very clearly, fy (sc. forjv al&viov) eV^yyeiXaTo o d\^ev- 8f]S 6eos Trpc xP ova)V alwviatv e6pa>' an( l Kaipos = l weather.' On dSeXcpm' see i. 4 note, and on ov xp- *x- see i y ' 9 n te- 2. avrol yap aKptjB&s /crX.] ' For V.i ii. TEACHING CONCERNING THE SUDDENNESS OP THE ADVENT AND THE NEED OP WATCHFULNESS. The second difficulty or danger of the Thessaloniaus was closely con- nected with the first. So long as they had thought that only those who were actually alive at the time of Christ's Parousia would share in His full blessedness, they had been doubly impatient of any postpone- ment in His coming, lest they them- selves might not survive to see that Day. And though the principal ground of their disquiet had now been removed (iv. 13 17), the pre- vailing restlessness and excitement were such (see Intr. p. xlvi f.), that the Apostles were led to remind their converts of what they had already laid down so clearly in their oral teaching, that ' the day of the Lord ' would come as a surprise (DO. i 5), and consequently that continued watchfulness and self-restraint were necessary on the part of all who would be found ready for it (ov. 6 n). 15. 'We have been speaking of Christ's Return. As to the time when that will take place, Brothers, we do not need to say anything further. For you yourselves have already been fully informed that the coming of the Day of the Lord is as unexpected as the coming of a thief in the night. It is just when men are feeling most secure that ruin confronts them suddenly as the birth-pang a travailing woman, and escape is no longer possible. But as for you, Brothers, the case is very different. You are living in the day- light now : and therefore the coining of the Day will not catch you un- awares.' I. Ufpl Se T. xpovcav *crX.] Vg. de temporibus autem et momentis, Beza 64 THE FIRST EPISTLE TO THE THESSALONIANS [V 2 oi$aT6 OTL rifjiepa Kvpiov ws K\67TTrjs ev VVKTI OVTWS yourselves (A.V. 1611 'your selues') know accurately' a further appeal to the Thessalonians' own experience (cf. ii. i note), the addition of a*picSs being due not only to the stress laid by the Apostles on this point in their oral teaching, but perhaps also to the fact that then as now (see below) that teaching had been based on the actual words of the Lord. For a somewhat similar use of aKpipvs cf. Ac. xviii. 25 where it is said of Apollos cdi'dao-jccp aKpifiais ra nepl rov *Ir)(rov, though it is going too far to find there with Blass a proof that Apollos made use of a written gospel ('accurate... vide- licet non sine scripto euangelio ' : cf. Knowling E.G.T. ad loc., and see J. H. A. Hart J.T.S. vii. p. 176.). In Eph. v. 15, the only other Pauline passage where the word occurs, it can mean little more than ' carefully ' if we follow the best-attested reading /3Xc- TTcre ovv dupipas (N*B) : if however with N C A aicpipus belongs to nepi- Trarelrf, the thought of strict con- formity to a standard is again introduced. The same idea under- lies the old Engl. use of 'diligently' by which the word is rendered in the A.V. of Mt. ii. 8 (cf. JKpi&axrev 'inquired diligently' v. 7), as is shown by the translators' own description of their version as 'with the former Translations diligently compared and revised.' 'A/cpt<5s is found with olda as here in P.Cairo 3, 8f. (iii./B.c.) oira>$ anpi- s, P.Petr. n. 15 (i), 1 1 (iii./B.c.) aKpi/3o>s ; cf. P.Hib. 40, 6 f. (iii./B.C.) Tris. on rfpepa Kvpiov KT\.] an evident reminiscence of the Lord's own teach- ing Mt. xxiv. 43, Lk. xii. 39 : cf. Rev. iii. 3, xvi. 1 5, and for a similar use of the same figure 2 Pet. iii. 10. The absence of the art. before i/pcpa is due not only to the fact that the expression had come to be regarded as a kind of proper name, but to the emphasis laid on the character of the day, a day of the Lord. It ' belongs to Him, is His time for working, for manifesting Himself, for displaying His character, for performing His work His strange work upon the earth ' (A. B. Davidson, Tluol of the 0.7! (1904) p. 375). The phrase is first found in the O.T. in Amos v. 18 ff., where the prophet criticizes the popular ex- pectation that the 'day' was to be a day not of judgment but of national de- liverance (perhaps in connexion with phrases like the ' day of Midian ' Isa. ix. 4 recalling the victory of Israel over her foes, see W. R. Smith Prophets of Israel 2 p. 397 f.). It is very frequent in the later prophecies (e.g. Isa. ii. i2ff., Zeph. i. 7ff., Mai. iii. 2, iv. i), and always with a definite eschatological reference to the term fixed for the execution of judgment : see further A. B. Davidson op. cit. p. 3748"., and Art. ' Eschatology ' in Hastings' D.B. i. p. 735 ff., also the elaborate discussion in Gressmann Der Ursprung der israelitisch-jii- dischen Eschatologie (1905) p. 141 ff. The actual comparison toy /cXeVrT/s is not found in the O.T. (but cf. Job xxiv. 14, Jer. xxix. 10 (xlix. 9), Obad. 5), while the addition of eV wicri, which is peculiar to the present passage, may have led to the belief so widely prevalent in the early Church that Christ would come at night (Lact. Instt. vii. 19 'intempesta nocte et tenebrosa,' Hieron. ad Mt. xxv. 6 ' media nocte '). "Epxercu, pres. for fut., lends vividness and certainty to the whole idea (cf. Blass, p. 189). For Jewish apocalyptic speculations as to the nearness of the End, com- bined with uncertainty as to its exact date, see Volz Jud. Eschat. p. 162 ff. V3] THE FIRST EPISTLE TO THE THESSALONIANS KCZI acr>ae*a, Tore eTriorraTai oXeOpos co(nrep Y\ taSlv Trj iv V 3 OTO.V solum K*AG 17 alpauc d g Go Syr (Pesh) Boh Arm Aeth Iren lat Tert Cypr Orig lat Ambst Hier Theod-Mops lat al: 6rav 5t K C BD al Syr (Hard) Eus Chr Tbdt 3. orai/ \eyvcriv KrX.] There is good authority for inserting 8e(WH. nig.) after orai>, but on the whole MS. evidence is against it, and the verse must be regarded as standing in close (asyndetic) relation to the preceding clause. The subject is left indefinite, but can only be unbelieving men (Beng. : 'ceteri, quisunt tenebraruiri}, while the pres. (instead of the aor.) subj. after orav points to coincidence of time in the events spoken of: it is 'at the very moment when they are saying' &c., cf. Rev. xviii. 9, and see Abbott Joh. Gr. p. 385. ElprjvTj KT\.] a reminiscence of Ezek. xiii. 10 (XeyovTCS Elprivrj, Kai OVK r\v fipriVTj), aacpaXfia (Vg. securitas, Clarom. munitio, Ambrstr. firmitas) being added here to draw increased attention to the feeling of security. The latter word is rare in the N.T. occurring elsewhere only twice in Lk. (Go. 1 Ac. 1 ) : in the papyri it is found as a law-term = ' bond/ ' security,' e.g. P.Tebt. 27, 73 f. (ii./B.c.) avev TOV dovvai Trjv do~(pd\fiav. Tore al s f'ipTjxfv TJ/JUV crr/juepoi/. In eTTio-rarai (Vg. superveniet, Beza imminet} the idea of suddenness does not belong to the verb itself, though frequently, as here, it is suggested by the context, cf. Lk. xx. i, Ac. vi. 12, xvii. 5, where tyUmjfu is used simi- larly of hostile intent. It occurs elsewhere in the Pauline writings only in 2 Tim. iv. 2, 6. The un- aspirated form eVio-Tarai may be due to confusion with the other verb eVi- 0-Tap.ai (WH. 2 Notes p. 151, WSchm. P- 39)- "OXedpos (class., LXX.) is confined in the N.T. to the Pauline Epp., and, while not necessarily implying anni- hilation (cf. i Cor. v. 5), carries with it the thought of utter and hopeless ruin, the loss of all that gives worth to existence (II. i. 9, i Tim. vi. 9) : cf. Sap. i. 12 and especially 4 Mace. x. 15 where TOV aiwviov TOV rvpdvvov oXedpov is contrasted with TOV do/di/top ro>i/ euVe/3a>i/ /Stov. The word is thus closely related to dnaXeia (Mt. vii. 13, Rom. ix. 22, Phil. iii. 19) : see further J. A. Beet The Last Things (ed. 1905) p. 1 22 if. ojo-Trep r) coS/i/ KrA.] Another remi- niscence of our Lord's teaching, Mt. xxiv. 8, Mk. xiii. 8, cf. Jo. xvi. 21. The same figure is frequent in the O.T. e.g. Isa. xiii. 8, Jer. iv. 31, Hos. xiii. 13, 2 Esdr. xvi. 38 f. passages which doubtless suggested the Rab- binic expectation of the n^^n'^^rij see Schiirer GescMchte 3 ii. p. 523 f. (E.Tr. Div. n. ii. p. 154 f.), Weber Jud, Theol. p. 350 f. The expression is never however used by St Paul in this sense (for the idea cf. i Cor. vii. 26), and in the present passage the 66 THE FIRST EPISTLE TO THE THESSALONIANS [V 4, 5 6\'s) is found in the LXX. Isa. xxxvii. 3; cf. in the Koii/T? nom. evdvpiv, P.Grenf. n. 35, 5 (i./B.c.). In ov w eKcpvy. we have probably another reminiscence of Lk. xxi. (see above), Iva Karto-xvo-qre eK(pv- yelv ravra iravra (v. 36). For the absolute use of the verb in the present passage cf. Ac. xvi. 27, Heb. ii. 3, xii. 25, Sir. xvi. 13 (14), and for ov M see the note on iv. 15. 4. vfuls be *rX.] 'Y/ieis emphatic, and conjoined with the following d8e\(pol. suggesting a direct contrast to the unbelieving men of v. 3 : cf. Eph. iv. 20. Whatever the past state of the Thessalonians may have been, in the eyes of the Apostles they are no longer (OVK. eVre) in darkness, the reference being not merely to mental ignorance (Thdt. rrjv ayvoiav), but, as the sequel shows, including also the thought of moral estrangement from God (Chrys. rov o-KOTfivov Kal aK.d6ap- rov ftiov). For the general thought cf. 2 Cor. vi. 14, Eph. v. 8, Col. i. 12. To (for o) O-KOTOS, rare in good Attic writers, is the regular form in the N.T. : cf. LXX. Isa. xlii. 16. im 77 ^e'pa *crX.] It is possible to give Iva here its full telic force (cf. ii. 1 6) as indicating the Divine purpose for those who are still eV O-KOTCI, but it is simpler to find another instance of its well-established late ecbatic use, 'so that the day...': see the note on iv. i. 'H 7/piepa can only be 'the day' already referred to (v. 2), the day par excellence, the day of judgment, while for KaraXdpr) (Vg. comprehendat, Beza deprehendat] of 'overtake' in a hostile sense cf. Mk. ix. 18, Jo. xii. 35, and the saying ascribed to the Lord ev ols av vp,as KaraXa/3a), ev TOVTOIS Kal Kpivs (peas e^\vo~eTai, Mic. vii. S f. fCLV K.aQi(T fV TO) CTKOTft, KuplOff (pamei /iot...Kat fdeis pe fls TO (peas, and cf. Enoch xxxviii. 4 (with Charles's note), cviii. n f. For the 'New Testament' idiom underlying vi. (pcor. and vi. T//Z. cf. Lk. xvi. 8, Eph. v. 8 and see Deissmann BS. p. 161 if., and for the chiasmus O-KOTOVS corresponding to (pcoroy, and VVKTOS to jpepas see Kiihner 3 607, 3. Lft. cites by way of illustration Eur. Iph. in Taur. 1025 6 I. cos- drj cr KOTOS Xa/SoVrey eKcrcoOelpev av; OP. /cXeTrrcov yap j) vv, TTJS fi' dXrjdeias TO ipcoy, but the passage is wanting in the best MSS., and is probably a Christian interpolation. 5 b 1 1 . ' Surely then, as those who have nothing to do with the darkness, we (for this applies to you and to us alike) ought not to sleep, but to exercise continual watchfulness and self-control. Night is the general time for sleep and drunkenness. But those who belong to the day must control themselves, and put on the full panoply of heaven. That will not only protect them against sudden attack, but give them the assurance of final and complete salvation. Sal- vation (we say), for this is God's purpose for us, and He has opened up for us the way to secure it through our Lord Jesus Christ. His death on our behalf is the constant pledge that, living or dying, we shall live together with Him. Wherefore comfort and edify one another, as indeed we know that you are already doing.' 5 b . OVK eo~p,ev VVKTOS KrX.] For the substitution of the ist for the 2nd pers. see Intr. p. xliv n. 2 , and for the gen. with co-pev pointing to the sphere to which the subjects belong see WM. p. 244. 6. apa ovv] introduces emphatically the necessary conclusion from the preceding statement, ' the illative apa being supported and enhanced by the collective and retrospective ovv' (Ellic.). The combination is peculiar to St Paul in the N.T., and always stands at the beginning of sentences, cf. II. ii. 15, Rom. v. 18, vii. 3, 25 &c., Gal. vi. 10, Eph. ii. 19, and see WM. p. 556 f. JUT) Kadevdco/Jiev AcrX.] For Ka6evSa> in its ethical sense of moral and spiritual insensibility cf. Mk. xiii. 36, Eph. v. 14, and contrast the usage in v. 7 and again in v. 10. For cos of XOITTOI see the note on iv. 13. aXXa yp^yopcu/zej/ *crX.] Cf. I Pet. v. 8 where the same combination of words is found though in a different connexion. In the present passage the words are probably echoes of our Lord's own eschatological teaching; thus for yprjyopwfjifv cf. Mt. XXIV. 42, xxv. 13, Mk. xiii. 35, and for i/^co/nei/ cf. Lk. xxi. 34, where however the word itself does not occur. Tp^yopeo) (a late formation from eyprjyopa, Lob. Phryn. p. 118 f., WSchm. p. io4ii. 2 ) is found twenty- three times in the N.T., and occasion- ally in the later books of the LXX., e.g. Jer. xxxviii. 28, i Mace. xii. 27 TTTaev 'l&vaOav Tols Trap' avTov ypf]- yopflv...di oX^s TTJS VVKTOS', cf. also Ign. Polyc. i. yprjyopei a.Kolp.rjTOV 7rvevp.a KeKTrj/jievos. From it was formed the new verbal noun ypy- y6pr)o-is Dan. TH. v. n, 14: cf. also the proper name rp^yopios-. In addition to this v. and v. 8 vrj(pco is found in the N.T. only in 2 Tim. iv. 5 (j>?7) : cf. Aristeas 209 where the Tponos jSaoriXeiay is said to consist in TO (TVVTr)pflv...eavTov ddwpodoKTjrov KCU Vl](plV TO 7T\doV fJLCpOS TOV ftlOV . 7. of yap Ka0(v8ovTs *rX.] There is no need to look here for any figura- tive reference of the words (e.g. Clem. Al. Paed. II. ix. 80, I rovrea-Ttv ev TO> rrfs dyvoias o-Koro), Aug. ad Ps. CXXxi. 8) : they are simply a statement of the recognized fact that night is the general time when men sleep and are drunken; cf. 2 Pet. ii. 13 rjdovrjv ijyovfj,i>oi rr)v ev yfJ-epq rpvcpr/v for the deeper blame associated with revel- ling in the day-time, and see Mt. xxiv. 48 ff. for the possible source of the passage before us. The verbs /uedvo-jca lit. 'make drunk ' and p.eOva> 'am drunk' are here virtu- ally synonymous ('ohne merklichen Unterschied,' WSchm. p. 129), and nothing is gained by trying to dis- tinguish them in translation (Vg. ebrii sunt... ebrii sunt, Clarom., Beza inebriantur . . . ebrii sunt}. NVKT-OS, gen. of time, cf. x l ^ v s Mk. xiii. 1 8, and see WM. p. 258. 8. Tjufls Se /crX.] ' But let us, since we are of the day, be sober' the part, having a slightly causal force almost = on rjfjifpas ecr^ev. On the other hand the aor. part. ei/Suo-ajuei/oi is to be closely connected with the principal verb as indicating the manner in which the vrjfaiv is ac- complished, ' having put on ' once for all, whether as an antecedent or a necessary accompaniment : cf. i Pet. i. 13 dvaa>(rdfji6voi...vr)(povTs reAeiW, eXTTitrare CTTI r. (pepop.ei>r)V vfuv X<*P IV fv diroK.a\v\l/i Irj&ov Xptarroi). $o0pa/ca niarecos /p. r. diKaioT)s of Eph. vi. 14: 'by faith we are able to realise the Divine will and the Divine power and by love to- embody faith in our dealings with men : this is righteousness' (Westcott ad loc.}. This is accompanied by 7T(piK7'//as eo 45 opyrjv d\\a ek TrepiTroirjeriv crwTrjpias Sid TOV Kvpiov ri [XpurTOv], IO TOV a.7rodav6vTOS r iva 9 -^ytias 6 debs] 6 debs fytcas B 37 116 virep K C ADG cet Chr Thdt al where in the N.T. only in Eph. vi. 1 7. For the growth in the Bibl. con- ception o-am/pt'a, which in the Kounj is frequently = ' health' e.g. B.G.U. 380, 19 ff. (a mother's letter, iii./A.D.) fj,r] ovv dp,\TJo~r)s, Te%vov, ypdtye /not TTfpi rfjs crajTTjpias [0"]ot;, see SH. p. 23 f. The title cr&TJp is discussed by Wend- land Z.N. T. W. v. (1904) p. 335 ff., and and its derivatives by Wagner Z.N,T.W. vi. (1905) p. 205 ff., where it is shown that in the N.T. the positive conception of deliverance to new and eternal life is predominant. 9. OTi OVK eQfTO KT\.] *Ort, ' be- cause,' introducing the ground not so much of the hope as of the completed salvation just referred to, which is now described under its two essential aspects of (i) deliverance from wrath, (2) the imparting of eternal life. It is with (i) only that the present v. is concerned and that from (a) a negative (OVK e&cro rX.) and (6) a positive standpoint (aXXa els ireparoi- KT\.}. While the 'somewhat vague' fdero must not be pressed too far, it clearly carries back the deliverance of the Thessalonians to the direct purpose and action of God, cf. i. 4, ii. 12, II. ii. 13 f., and see Intr. p. Ixv. For a similar use of rtTfy/u cf. Jo. xv. 1 6, Ac. xiii. 47, i Tim. ii. 7, 2 Tim. i. n, and i Pet. ii. 8 (with Hort's note). For opyr; cf. i. io note. fiy TTpnroLr)o~iv (TGOTrjpmy] a difficult phrase from the doubt whether Trept- noirja-iv is to be understood actively of the ' winning ' of salvation on the part of man, or passively of the ' adoption ' of (consisting in) salvation bestowed by God. In support of the XpioroO om B Aeth latter view appeal is made to i Pet. ii. 9 and Eph. i. 14, but the sense of the former passage (which is taken from Mai. iii. 17) is determined by the use of the word Xao'y, 'people for a possession,' and in Eph. i. 14 the passive sense, though undoubtedly more natural, is not necessary (cf. Abbott 'a complete redemption which will give possession '). And as in the only other passages where the word occurs in the N.T. (II. ii. 14, Heb. x. 39), the active sense is alone suitable, it is better to employ it here also, all the more so because, as Findlay has pointed out, it is the natural sequel of the 'wakeful, soldierlike activity' to which the Thessalonians have already been summoned (vv. 6 8). The thought of this activity on the part of true believers is not however allowed to obscure the real source of all salvation, namely 8ia T. Kvp. r)/i. 'ir/o-. [XptoroG], where emphasis is laid not only on the Divine side (Kvpiov) of the historic Jesus, but, if Xpto-rou (omit B aeth) is read, on the fulfilment in Him of God's redemptive purposes. On how this is effected, and the full blessing of salvation as eternal life secured, the next v. proceeds to show. io. rov dnodavovTos rX.] a re- lative clause emphasizing that it is specially to the Lord ' who died ' that we must look as the medium of our salvation, the intimate character of the relation between His 'death' and our 'life' being brought out still more clearly if we can adopt the v.l. virep (WH. mg.) for the more colourless irepi, which is found elsewhere in the Pau- line Epp. in a similar connexion only in Rom. viii. 3 (apaprias), cf. Gal. i. 4 70 THE FIRST EPISTLE TO THE THESSALONIANS [V u iT rypivyopto/uiev eiVe ii fjia . For the doctrinal significance of this whole verse see Intr. p. Ixviiif. tra eire ypj/yopeS/uei/ *rX.] 'in Order that whether we wake or sleep ' the verbs being used no longer in the ethical sense of v. 6, but by a slight change of figure as metaphorical de- signations of life and death. Thdt. : eyprjyopoTas yap eKoXccrf rovs en KCIT' CKCIVOV TOV KaipOV TTeplOVTaf ' KttdfV- dovras de TOU? rereXeurTjKoray. To this particular use of yprjyopect) no Bibl. parallel can be adduced, but Kadevda), as denoting death, is found in the LXX., Ps. Ixxxvii. (Ixxxviii.) 6, Dan. xii. 2. Wohlenberg suggests that some proverbial saying may underlie the phrase (cf. i Cor. x. 31), and cites by way of illustration Plato Sym. 203 A where it is said of Eros dia TOVTOV ncKni ecrnv rj o/uXta KOI rj 8td- XeKroy 6eols Trpos avflpwrrovs, Kai eypf]- yopoa-i Kai icaQevdovo-i. In its use here the Apostles were doubtless influenced by the perplexity of the Thessalonians which their previous teaching had been directed to meet (iv. 136.). Eire...ir6 with the sub]., though rare among Attic prose-writers (cf. Plato Legg. xii. 9580 fire ns apprjv fire TIS 6f)\vs ft), is common in Hellen- istic and late Gk. In the present instance the subj. may be the result of attraction to the principal verb , but is perhaps sufficiently explained by the nature of the thought, the 'waking' or 'sleeping' being presented in each case as a possible alternative (Burton 253). a/za o-vv avrco ^aro)fj,ev] 'we should live together with Him' the use of the aor. ija-a>pv pointing to this 'life' as a definite fact secured to us by the equally definite death (T. dnodavovTos) of our Lord. It may be noted how- ever that Blass (p. 212) prefers the reading tfa-ofjiev (A) on the ground that the aor. tfo-atpcv (K al) would mean ' come to life again ' as in Rom. xiv. 9. The question whether this 'life' is to be confined to the new life which belongs to believers here, or to the perfected life that awaits them here- after, can hardly be said to arise. It is sufficient for the Apostle that through union with (a/xa crvv, iv. 17 note) their Lord believers have an actual part in His experience, and that consequently for them too 'death' has been transformed into ' life ' ; cf. Rom. xiv. 8 f. For ' to live ' as the most universal and pregnant description of 'salvation ' in the apocalyptic teaching of St Paul's day see Volz Jud. Eschatologie p. 306. II. Aio TrapaxaXelre KrX.] Cf. iv. 1 8, 816 here taking the place of Jo-re, as serving better to sum up the different grounds of encouragement contained in the whole section iv. 13 v. 10. Kal otKoSo/zeire KT\.] 'and build up each the other' (Vg. aedificate al- terutrum, Beza aedificate singuli singulos] the first occurrence of a favourite Pauline metaphor, perhaps originally suggested by our Lord's own words (Mt. xvi. 18, cf. vii. 24 ff.), and here used in its widest spiritual V 12] THE FIRST EPISTLE TO THE THESSALONIANS 7 1 ev VJJLLV Ka 7rjOoi'o"T/>teof9 V/ULCOV ev Kvpio Kai sense (cf. i Cor. xiv. 4). Blass (p. 144) traces the unusual combination els TOV eva ( = aXXr/'Xouy) to Semitic usage, but it finds at least a partial parallel in Theocr. xx. (xxii.) 65 els evl x ~ l P a * ciftpov. The nearest N.T. parallel is I Cor. iv. 6 iva fj,rj ei? vnep rov evbs (pv(novo~de Kara rov erepou, ' St Paul's point there being the dividing effect of inflatedness or puffing up, as here the uniting effect of mutual building up' (Hort Ecclesia p. i25n. 1 ): cf. also Eph. v. 33 oi KaB' eVa, and in mod. Gk. the phrase o evas TOV aXXov. KO^OOS- KOI Trotelrf ] Grot. : ' Alternis adhibet hortamenta et laudes : quasi diceret, o-nev8ovTa KOI UVTOV orpvi/eo festinantem hortor et ipsum.' V. 12 22. VARIOUS PRECEPTS WITH REGARD TO CHURCH LlFE AND HOLY LIVING. 1 2 1 5. From the general exhorta- tion contained in the preceding section (iv. i v. n) the Apostles now turn to define more particularly the duties of their converts (i) to their leaders (ev. 12, 13) and (2) to the disorderly and faint-hearted in their number (vv. 14, 15) the counsels in both instances being addressed to the com- munity at large, as shown by the repeated dde\s ?x Qeov KOI CTTIO-KOTTOV cldevcu. Bornemann well remarks on the 'Feinheit' displayed in the choice of the word in the present passage : it is knowledge founded on 'Einsicht' that the writers have in view. TOVS KOTritoVTas *rX.] ' them that toil among you, and are over you in the Lord, and admonish you.' In view of the common art. the three participles must be referred to the same persons, in all probability the 'presbyters/ their work being regarded from three dif- ferent points of view, cf. i Tim. v. 17 and see Intr. p. xlviif. K.omatVTas\ KoTTiao) in class. Gk. = 'grow weary,' a sense which it also retains in the LXX. (e.g. 2 Regn. xvii. 2, Isa. xl. 30), is generally used in the N.T. (contrast Mt. xi. 28, Jo. iv. 6, Rev. ii. 3) with the derived meaning of 'toil,' 'work with effort,' with re- ference to both bodily and mental labour (cf. KOTTOV, i. 3 note). It is a favourite word with St Paul (Epp. 14 ), who frequently employs it with re- ference to the laborious character of his own ministerial life (i Cor. xv. 10, Gal. iv. 11, Phil. ii. 16, Col. i. 29, i Tim. iv. 10). Lft. (ad Ign. Polyc. vi.) derives the metaphor from the toilsome training for an athletic con- test. By the use of the word here, as Calvin characteristically remarks, the Apostle excludes from the class of pastors ' omnes otiosos ventres.' TrpoYora/xeVovf] not a technical term of office as shown by its position be- tween KOTTtwvTas and vov0TovvTas, but, in accordance with the general usage of the verb in the N.T. (Rom. xii. 8, i Tim. iii. 4, 5, 12, cf. Tit. iii. 8, 72 THE FIRST EPISTLE TO THE THESSALONIANS [V 13 ret? v/uLas, I3 Kai rjyeicrdcu avrovs r v7rep6K7repi(ra'ov^ iv SLOL TO epyov avriav. eiprjveveTe eV eavTols. v KAD b vel cet Chr Thdt : virepeKirepi (TvvfpepovTwv'. cf. also O.G.I.S. 728, 4 (iii ./B.C. from the Thebaid) Trpoe'crr?; rStv K.a[ff avrov] diW TTJS TroXecos. The word = ' to practise in business' is discussed by Field Notes p. 223 f. : in P.Petr. in. 73, 4f. (undated) it is used of 'the landlord' of a lodging-house (ro{5 TrfpoJeoTTyKoros 1 rrjs. . .(rvvoiKtas). vovBcTovvras] Nou^ereTi/ (lit. 'put in mind') has apparently always a sense of blame attached to it, hence = 'admonish,' 'warn,' cf. v. 14, II. iii. 15. In Col. i. 28 it joined with 8idd- oi, vovOerelTe roik , Trapa/uvBeTo'Oe TOI)S dcrQevwv, jj.aKpo6vfJLelTe Trpos TraVras. ^opdre JJLYI If the more difficult but well- attested eV avrois (ND*GP) is pre- ferred, the meaning will then be 'find your peace through them ' i.e. ' through their leadership.' In no case can we render 'be at peace with (i.e. in your intercourse with) them' (Vg. cum eis\ which would require fj.fr avTuv (cf. Rom. .xii. 18). 14, 15. A fresh series of instruc- tions still addressed like the pre- ceding to the whole company of believers, and calling upon the (stronger) * brethren ' to extend their aid towards those who are 'weak/ ' Further we call upon you, Brothers, to warn those who are neglecting their proper duties. Let the despondent be encouraged, and those who are still weak in faith be upheld. Cherish a spirit of forbearance towards all men, and take special care that, so far from yielding to the old spirit of revenge, you make it your constant effort to seek the good of all.' 14. vovOfTflTf r. drciKTovs] Beza monete inordinatos rather than Vg. COrripite inquietos. "Arafcror (an. Xey. N.T.) primarily a military term ap- plied to the soldier who does not remain in the ranks, and thence used more generally of whatever is out of order. In the present passage the special reference would seem to be to the idleness and neglect of duty which characterized certain members of the Thessalonian Church in view of the shortly-expected Parousia (Intr. p. xlvi f.). Contrast the unbroken front over which St Paul rejoices in Col. ii. 5 \aipo)v Koi f3\firo)v vfj-wv TTJV ra^iv Kdl TO (TTfpeCOjLta T?j4 els XptOTOl/ TTl&TfCOS D/iCOJ/. For the meaning of UTCKTOS see further Add. Note G. rBf KrX.] ' encourage the faint-hearted' (Yg. consolamini pusil- lanimes, Wycl. counforte j>e men of litil herte), whether from over-anxiety regarding their departed friends, or from fear of persecution, or from any other cause leading to despondency. 'O\iy6\lsvxos, air. Xey. N.T., occurs several times in the LXX. (e.g. Isa. Ivii. 15 6\iyo\lfvxois didovs paKpoOv- lilav\ as do the corresponding subst. (o'Xtyox^u^ta) and verb (o\iyo'fyv\iv). For the verb cf. also P.Petr. n. 40 (a), I2f. (iii./B.C.) fj.r) ovv o\iyo\lrvx 1 lSpi'eo-$e. dvTcxto-0 KrX.] 'lay hold of the weak' with the added idea of sup- porting them (Beza suUevale in- firmos}. For ai/re^eo-^at (N.T. only midd.) in its more primary sense 'hold firmly to' cf. Mt. vi. 24, Lk. xvi. 13, Tit. i. 9, Isa. Ivi. 4 ai/re'xrat rfjs 8ia6t]Kr)s p.ov ; and from the Kotvij such passages as P. Par. 14, 22 f. (ii./B.C.) ovdevos diKaiov avrf^o/xevot, P.Amh. 133, I iff. (ii./A.D.) KO.I /zera TroXXcoj/ KOTTCOV dvrjKa.o'a^.fv avrtov avra- rf)s Tovrtov evepyias eVl ra> e<(popiov, 'and with great difficulty I made them set to work at the former rent.' The weak here can only be the spiritually weak (Thdt. TOVS w edpaiav KfKTrj/jievovs Trurrii/) : cf. Rom. XIV. I, i Cor. viii. 9, u, ix. 22. ILaKpodvuflre rX.] 'be long-suffering toward all,' i.e. do not give way to a 'short' or 'quick' temper (6o6vn'ia) towards those who fail, but be patient and considerate towards them : cf. i Cor. xiii. 4, Gal. v. 22, and especi- ally Eph. iv. 2 where paKpodvpia is explained as dvx6fj.evoi dXXijXw *v dyairr]. In this sense jj.aKpo6vp.La is assigned as an attribute to God Him- self, Rom. ii. 4, ix. 22, i Pet. iii. 20. Th. Mops, (who confines the reference 74 THE FIRST EPISTLE TO THE THESSALONIANS [V 16 TiS KO.KOV aVTl KCtKOV Tivl aTToSw, d\\d TTCCVTOTe TO d*ya6ov SiwKeTe T ek crAAf;A.oi/s /ecu ek Trai/ras. I<5 /7aV- 15 5tc6/rere solum N*ADG 17 37 67** alpauc d g m Vg (?) Go Boh (?) Syr (Pesh) Arm Aeth Ambst Theod-Mops ut : 5tc6/cere /cai K C B al pier Vg (?) Syr (Hard) Ephr Baa Chr Thdt to the Church-leaders) : 'patientes estate ad omnes, eo quod hoc neces- sarium ualde est magistris, ita ut non facile desperent propter peccata, pa- tienter uero suam impleant doctrinam, expectantes semper ut discipuli me- liores sui efficiantur.' 15. oparc M TIS KrA.] 'see that none pay back evil in return for evil to any one': cf. Rom. xii. 17, i Pet. iii. g. The saying, whicli reflects the teaching of our Lord in such a passage as Mt. v. 43 ff., is often claimed as a distinctive precept of Christianity, and, notwithstanding such isolated maxims from the O.T. as Ex. xxiii. 4, Prov. xxv. 21 f., and the lofty spirit occasionally found in heathen philo- sophers as in a Socrates (see Plato Rep. i. 335), it is certainly true that Christianity first made 'no retaliation ' a practical precept for all, by providing the 'moral dynamic' through which alone it could be carried out. On the durative opaco (cognate with our 'beware') see Moulton Prolegg. p. nof., and for opare /J.TJ with the subj. cf. Mt. xviii. 10 (Burton 209), also P.Oxy. 532, 15 (ii./A.D.) opa ovv M aXAoos- Trpd&s. If aVoSoi (N*D b G) is read, it also must be taken as a subj., formed after the model of verbs in -oo> (WM. p. 360 n. 2 ). Both forms can be illustrated from the Koivrj, e.g. P. Par. 7, II (i./B.C.) eav Sc pr) dnodw, B.G.U. 741, 27 (ii./A.D.) eai> 8 W [aJTrodoI: see further Cronert p. 216. The simple Sol is found in an illiterate fragment of the iii./B.c., P.Petr. II. 9 (5), 5 OTTOJS dot d\\a Train-ore /crX.] ' but always pur- sue after that which is good ' ayaOov being used in the sense of 'beneficial,' 'helpful' (utile) as opposed to the preceding KUKOV, rather than of what is morally good (honestum] : cf. iii. 6 note. For the favourite Pauline diwKfiv iii the sense of ' pursue,' ' seek eagerly after' (Thpht. : firirfTa^v^s o-7rou&ae/ n) cf. Rom. ix. 30, Phil, iii. 12, where in both passages it is associated with the correlative /mra- : see also Ex. XV. 9 fl-rrfv 6 OS Atcoa? KaraXr/jM-v/^o/zat. Outside tlie Pauline Epp. the metaphorical use of the verb in the N.T. is con- fined to Heb. xii. 14, i Pet. iii. n (from LXX.) ; cf. Plato Gorg. 507 B ovre duoKfiv OVT (pfvyeLv a ^17 npoarjKci. 1 6 22. From social duties the Apostles now pass to inculcate cer- tain more directly religious duties. 'At all times cherish a spirit of joyfulness ; in unceasing prayer make known your every want; under all circumstances give thanks to God : for only in these ways can God's purposes for you in Christ Jesus be fulfilled. With regard to the gifts of the Spirit, see to it that you do not quench them, or make light of pro- phesyings. At the same time do not accept these without discrimination. Rather bring everything to the test, and thus keep firm hold of the genuine, while you abstain from evil in whatever form it appears.' 1 6. iravroTf x a ' L P* Tf ] an injunction striking the same glad note that is so often repeated in the Ep. to the other Macedonian Church (Phil. ii. 1 8, iii. i, iv. 4), its significance in the present instance being much increased in view of the sufferings already spoken of (i. 6, ii. 14, iii. 2ft'.). For the paradox cf. Rom. v. 3, 2 Cor. vi. 10, and for the true source of this joy see our Lord's own words Jo. xv. n, xvi. 24, xvii. 13. Leighton's words (cited by Dods) may be recalled": 'All Vi; 20] THE FIRST EPISTLE TO THE THESSALONIANS 75 TOT6 %aipeT6 7 ' aoia\L7TTU)s Trpocrev^ecrue^ ev ev^apLCTTeiTe" TOVTO evayye\ia> rov Kvpiov 77foi>, and for the conditions under which the whole life of the saint becomes p.iav o~vvcnrTO[j.vr]v p.e- yd\r)v...evx^v, see Orig. de Oral. xii. 2 (ed. Koetschau) 'afiiaXeiVrcos' 8e TTpocr- epyois TTJV 1 8. eV Travrl e^^apioreTre] Vg. in omnibus gratias agite ev TTCLVTI not being ' on every occasion ' (Chrys. : dei), but 'in all circumstances,' even in persecutions and trials. Thdt. : w fjiovov tv rols QvfMijpeo-iv, dXXa Kav rois fvavriois. oiSe yap TO av/JLCpepov 6 /ue- yaXoStopof. For a similar stress laid by St Paul on universal thanksgiving cf. Eph. v. 20, Phil. iv. 6, Col. iii. 17. For evxapLo-Tfiv see i. 2 note, and add the late use of the verb by which it is practically = cvxeo-dai, as in the interesting Christian amulet (VL/A.D. ?) reproduced by Wilcken (ArcMv i. p. 43 iff.) where after an invocation to God and Christ and the holy Serenus the writer proceeds ev^a- ptoT<5...Kat K\iva> TTJV K(pa\ijv [/xo]u... OTTOOS dia>rjs air p.ov...Tov baipova Trpoftaa-Kavias. May we not have an earlier trace of this usage in P.Tebt. 56, 9 (late ii./A.D.) where the render- ing 'pray' seems to suit the context better than the editors' 'give thanks' ? TOVTO yap KrA.] ToCro, collective with reference to the foregoing pre- cepts, while the ^eX7;/za Qeov (iv. 3 note) regarding them is specially defined as resting ev Xp. 'IT/O-. not only as their supreme manifestation, but also as the means through whom alone they can be made effective. For the absence of the art. before els vfiay ' with regard to you ' as well as for the hyperbaton cf. Lk. vii. 30 rr)v ftov\r)V rov Beov rjOeTijcrav els eavTovs (Field Notes p. 60). 19. TO TTvev/Jia firj a/SeVfure] in itself a perfectly general precept but, in view of the TrpocprjTeias of the next clause (see note), employed here with special reference to the charismatic gifts which had shown themselves at Thessalonica as afterwards at Corinth (i Cor. xii., xiv.). Against these ap- parently a reaction had arisen owing to a certain amount of arai'a in their exercise (see Intr.p.xxxiv and cf. I Cor. xiv. 29 ff), and consequently the Apostles found it necessary to warn their readers lest in their dread of over-enthusiasm the ^apiVjuara should be extinguished altogether : cf. 2 Tim. i. 6 dvap.ifivrjo-KU> are dvaa)7rvpelv TO TOV deov. 76 THE FIRST EPISTLE TO THE THESSALONIANS [2123 TTANTOC 7rotWa [Se TTONHpof ATiexecee TO 23 Airrds Se d 0eos Tf 2i irdvra solum N*A al Boh Syr (Pesh) Orig Ephr Bas Chr g Thdt Tert 5^ K C BDG al d g Vg Go Syr (Hard) Aeth Clem Bas -f Chr \ Ambst Theod-Mops lat put to the test (cf. i Jo. iv. i). Nothing is said as to how this 8id- Kpio-is TrvfvpaTwv (i Cor. xii. 10, xiv. 29) is to be effected, but it can only be by a 'spiritual' standard (cf. i Cor. ii. 13), and not by the 'rational' in- quiry which is sometimes found here, and to which the 'prove' of A.V., R.V. lends a certain colour. For 6\>Kt/zaa> see the note on ii. 4, and for the thought cf. Rom. xii. 2, Phil. i. 10. TO KaXov KdTf'^eTc] It is not easy to find an adequate English equiva- lent for TO KaXoV, but when used in its moral sense the word denotes generally what is good in itself (cf. Arist. Rhet. i. 9- 3 Ka X6i> JJLCV ovv e'oriV, 6 av 81 avTo aipcTov ov tnaivtrbv y) as distinguished from TO ayaOov what is good in virtue of its results. Thus it is used of genuine as opposed to counterfeit coin (cf. Xen. Mem. iii. i 8iayiyv<>Jo-Kiv TO TC ye UTTO iravTos Trovrjpov K. dno iravTos G/JLOLOV avrov. The alternative rendering 'abstain from every appearance of evil ' (R.V. marg.) has the advantage of taking eldos in the same sense as elsewhere in the N.T. (Lk. iii. 22, ix. 29, Jo. v. 37, 2 Cor. v. 7), but, if it is preferred, care must be taken not to impart into the word the idea of ' semblance ' as opposed to ' reality ' : it is rather ' ap- pearance' in the sense of 'outward show,' 'visible form.' On djrexto-Qai dn6 see iv. 3 note, and on the more active idea of evil in os ' malignant ' as compared with OS ' base' see Trench Syn. Ixxxiv. Commentators generally draw at- tention to the change from TO fj,ds KTX.] 'sanctify you 78 THE FIRST EPISTLE TO THE THESSALONIANS [23 Kat t Kai TO wholly' aytao-at not being limited to the initial act of consecration, but (as in Rom. xv. 16, Eph. v. 26) pointing to the actual inward sancti- fication of the Thessalonians ' in their whole persons' (Vg. Ambrstr. per omnia, Luth. Weizsacker durch und durch}. For this ethical sense of ayia&iv cf. Lev. xi. 44 ayiao-8ijKei/. The adv. oAoreAwy, by which Suidas defines the common oAoo-^pdis, is found in ACL. Deut. xiii. 16 (17). 6\oK\r)pov] a secondary predicate to be taken closely along with Trjprjdfir], and as belonging to all three substantives (WM. p. 661). As regards meaning, 6\oK\r]pos can hardly be distinguished from oAoreAr/s though, in accordance with its derivation, it draws more special attention to the several parts to which the wholeness spoken of extends, no part being wanting or lacking in completeness. Thus in the LXX. the word is used of \i6oi as yet untouched by any tool (Deut. xxvii. 6, i Mace. iv. 47), and it is the regular expression in Philo (de anim. 1 2, ii. p. 836 M.) and Josephus Antt. HI. 278 (xii. 2) to denote the integritas re- quired both in priests and victims. From this the transition is easy to the metaphorical sense of mental and moral completeness which the word has in the apocr. books of the O.T. (Sap. XV. 3 6\oK\rjpos SiKaioavvr), 4 MaCC. XV. 17 TTJV fvaefieiav oAofcAjj- pov\ and in Jas. i. 4 where it is joined with re'Aeto? (for distinction be- tween them see Trench Syn. xxii.) and explained as eV p.r)dcvl AeiTro/zei/os. An interesting parallel to the use ev TY\ Trapov- of 6\oK\r)pos in the present passage is afforded by the magical papyrus P.Lond. i. 121, 589 f. (iii./A.D.) 8ia(pv- AaV ^co/iara)!/. The allied subst. oAo- K\r)pia (cf. Ac. iii. 1 6) occurs in the sense of physical wholeness, health, e.g. B.Gr. U. 948, 2 ff. (iv./v. A.D.) /M6...ra 7rept T^? vyas arov 7rTa>s] an adverbial adjunct (ii. 10 note) qualifying the whole expression o\6K\r}pov...TT}pii$iu): cf. Clem. R. Cor. xliv. 6 e< rfjs ajut'/z7rra>y avroZ? rtriiujfuvrff (TeTrjpijpcvrjs, Lft.) Xetroupytas 1 . It is not without interest to notice that dpfpiTTas, which in the N.T. is confined to this Ep., occurs in certain sepulchral inscriptions discovered at Thessalonica, e.g. an inscription of 50 A.D. Eto-taSi rfj (ruv&ian fytrcurfl a- ff.fjLrrT] ' with a kiss that is holy,' as a token of friendship and brotherly love, cf. Rom. xvi. 16, i Cor. xvi. 20, 2 Cor. xiii. 12, in each case the attribute ayiov being added to bring out the true character of the (pi\r)fj.a : see also i Pet. v. 14 ev v ev^ajj/, and for full particulars of its liturgical use see art. 'Kiss' in Smith's D.C.A., and Hauck RE. 3 vi. p. 274. In some parts of Greece the Easter-greeting (Xpioros di/ecm;) is still accompanied by the brotherly kiss. 27. not found elsewhere in the Bibl. writings except as a variant in 2 Esdr. xxiii. (xiii.) 25, is apparently a strengthened form of dpja'o> (for form, Rutherford NP. p. 466 f.), and like it (Mk. v. 17, Ac. xix. 3) is here construed with two accusatives : cf. LM.A. in. 1238 (Christian) fvopxifa V/J.CLS rov cofie e^ecrrcora apyeXo?, /LIT/ ris Trore To\fj.ij((rr)) / see P.Leid. V. 4. 31 (iii./A.D.) ft-opKia) ere TTJV 8vva/j,iv (rov, and for opx/fa TWO, see Deissmann JBS. p. 274 ff. The presence of the adjuration in the present passage has been explain- ed as due either to the Apostle's deep sense of the importance of his Ep. to all without exception, or to a pre- sentiment that a wrong use might be made of his name and authority as in II. ii. 2, iii. 17, or to the fact that the reading of such letters had not yet been officially established. But after all no special reason need be sought. Writing as he did to explain his continued personal absence, and to enforce truths which he felt to be of vital importance to his converts, St Paul naturally took precautions to ensure that his letter should be read and circulated as widely as possible : see Intr. p. xxxiv, and for the change to the ist pers. sing, to give the appeal a more personal character cf. ii. 18, iii. 5. dvayvaxrdTJvat] 'Avayvcoo-flr/vai (for construction, Blass p. 241) a time- less aor., and hence lending no sup- port to Alford's view that a special assembly was to be held for this purpose. At the same time it is clear from the context that it is a V28] THE FIRST EPISTLE TO THE THESSALONIANS 8 1 ' 8 * H ^ 1 ^ T v Kvpiov q/uLcov ' Irjcrov XpurTOv V/ULCOV. public reading or a reading aloud that is alone thought of here. For this sense of dvayiyvato-Keiv (almost universal in class. Gk., Butcher Har- vard Lect. p. 230, n. 1 ) cf. Lk. iv. 16, Ac. xiii. 27, xv. 21, 2 Cor. iii. 15, Col. iv. 1 6, Rev. i. 3 (with Swete's note), and for the result of this reading aloud in giving the N.T. writings an authori- tative character see Sanday Inspira- tion p. 360 f. Tertullian is sometimes quoted as mentioning Thessalonica and Philippi as churches where the letters of the Apostles were read in the original ( 4 apud quas ipsae authenticae literae eorum recitantur ' de praescr. 36), but the reference to Thessalonica (' habes Thessalonicenses ') is plainly an in- sertion, clumsy in form, and wanting in the best MSS. In the papyri dvayiyvma-Kciv is found = both 'read' and 'read aloud.' Thus for the latter sense cf. P.Grenf. I. 37, 1 5 (li./B.C.) TTi\eyp.aTos dvayva- a-Sevrof of the reading aloud of a petition, and P.Cairo 29. 3. i (U./A.D.) $s dvayvuMrQeio-rjs of the reading aloud of a will. On the other hand the word must mean simply 'read' in B.G. U. 1079 (cited iv. i note), and in P.Fay. 20, 23 (iii. IV./A.D.) where it refers to copies of an edict set up in public places a-vvoirra rots dvayiyva- o-Kova-iv 'in full view of those who wish to read.' TTJV fTTio-ToXijv] obviously the present letter now drawing to a close, cf. II. iii. 14, Rom. xvi. 22, Col. iv. 16 (WSchm. p. 149). rraa-iv TOLS aSeXtpois] Ilacriv em- phatic (contrast iravras v. 26), but not necessarily including others than the combined members of the Thessa- lonian Church. 'AyiW, if read before aSfX0oTs (WH. mg.), would produce a combination occurring nowhere else in the Pauline Epp. (cf. however Eph. iii. 5 T. ayiots aTTooroXois), and is better omitted. 28. 'H x^P ls KT ^'] a concluding benediction in which the favourite Pauline conception of 'grace' takes the place of the ordinary epistolary eppoxro (eppoxr$e) or e'ppcotr&u ere (u/za?) fvxo/j-ai: cf. II. iii. 18, Rom. xvi. 20, 1 Cor. xvi. 23. A shorter form T) \"P IS P*' vn&v is found in Col. iv. 18, i Tim. vi. 21, 2 Tim. iv. 22, Tit. iii. 1 5 (add TTCIVTUV), while this is expanded in various ways in Gal. vi. 18, Eph. vi. 24, Phil. iv. 23. The full trinitarian benediction occurs in 2 Cor. xiii. 13. The liturgical dp.r)v is found in AD bc KLP &c.: cf. iii. 13 note. M. THESS. AeT f^P TAYT* reNec9Ai npcoTON, <\AA' OYK e^Gecoc TC X reAoc. Ta avayKoia -jravra dr\a. CHRYSOSTOM. Ae GCTIN c K^pioc, 6c crnpfSei Y M <^C KA! HPOS 0ESSAAONIKEIS B 62 ANALYSIS. I. ADDRESS AND GREETING, i. i, 2. II. HISTORICAL AND DOCTRINAL, i. 3 ii. 17. 1. THANKSGIVING AND PRAYER FOR THE THESSALONIANS' STATE. i. 3i2. 2. TEACHING CONCERNING THE EVENTS PRECEDING THE LORD'S PAROUSIA. ii. i 12. 3. RENEWED THANKSGIVING AND EXHORTATION, ii. 13 15. 4. PRAYER, ii. 16, 17. III. CONSOLATORY AND HORTATORY, iii. i 16. 1. REQUEST FOR THE THESSALONIANS' PRAYERS, iii. i, 2. 2. CONFIDENCE IN THE THESSALONIANS' PROGRESS, iii. 3 5. 3. CHARGE WITH REGARD TO THE DISORDERLY, iii. 6 12. 4. EXHORTATION TO THE LOYAL MEMBERS OF THE CHURCH. iii. 1315. 5. PRAYER, iii. 16. IV. SALUTATION AND BENEDICTION, iii. 17, 18. HPOS 0ESSAAONIKEIS B nAYAOS KCLI CiXovavos K.O.I TijuioOeos Trj 6KK\rj(ria OecrcraXoviKecov eV 6ea 'Irjorov XpiorTCt' TraTpt /ULMI/ KCCI K.al eirivn OLTTO 6eov Kvpw KCtl KVpLOV 'lrj(TOV XplCTTOV. I. i, 2. ADDRESS AND GREETING. 1. IlavXos KT\.] The address cor- responds word for word with the address in I. i. i (where see notes) except in the addition of j/jiwv after irarpl emphasizing that it is the Divine fatherhood in relation to man and not to Christ that is specially in view. 2. OTTO 6fov Trarpos KT\.] These words, though unauthentic in Li. i, form part of the true text here, and, as in all subsequent Pauline Epp., carry back the customary greeting Xapis K- elpjvri to its ultimate source. Both subjects 6fov Trarpds- and ei\oiuLv TW 6etu TrdvroTe Trepi v[ d$e\(f>oi, Ka6cl)s d^iov eorTiv, OTL vTrepav^dvei r\ TT'HTTIS V/ULCUV Kal 7r\ovd(^i >j dydirri evos eKa&TOV TravTiav VJULWV eis a'AAfjAoi's, W expresses ' a special, personal obligation J (Westcott on i Jo. ii. 6). It is found combined with evxapurTelv as here in ii. 13 ; cf. Clem. R. Cor. xxxviii. 4, Barn. Ep. v. 3 (vTrepevxapioreti') vii. I. Kttflcos agiov earn] not a mere tauto- logical repetition of o0eiXo/xei/ for the sake of emphasis (as Jowett), but bringing out the duty of the evxapio-- rla from the human standpoint ' it is also merited by your conduct' (Lft.) : cf. Phil. i. 7, and for a similar use of agios see i Cor. xvi. 4. on] referring back to the principal statement ev^. o^eiXo/tei/, and in view of the emphatic o(pei\op.ev (see above) best given its full causal significance 'because,' cf. ii. 13 and contrast I. ii. 13. virfpavgdvei] ' groweth exceedingly ' (Vg. supercrescit, Beza vehementer augescat, Wycl. ouer wexith], as compared with the vo-Tepfaara T. Trurrfcos, I. iii. 10. The verb is another of the verbs compounded with vnep- for which St Paul shows such a marked predi- lection, cf. V7rep/3cuVa> (I. IV. 6), v7TpevTvyx av a> (2 Cor. X. 14), vircpn\eova(o> (i Tim. i. 14), all, like VTrfpav^avw, being air. Xeyo/xeva in the N.T. : see also the note on I. iii. 10. Like the simple avgdva) in the N.T. (except i Cor. iii. 6f., 2 Cor. ix. 10), the verb is here used intransitively. Kal ir\ovdfi KT\.] a fulfilment of the prayer of I. iii. 12. As dis- tinguished from inrcpavgdvet, TrXeoi/a^t, which is found in the N.T. outside the Pauline Epp. only in 2 Pet. i. 8, points to diffusive rather than organic growth, and hence is fittingly used of dydirr), while this love is further characterized as not only individually manifested (ei>os e/caorou, cf. I. ii. n), but as extended to the entire Christian community at Thessalonica (ndvTtov vyiwv els aXXf;Xovy). Chrys. : Kal opa dydnrjv' ov TOV /*ei> riydn&v, rov 8e ov, aXX' i'en; r\v -rrapa 7rdvTe'xeo-0e pres.). For the combination Sieoy/u. K. 0\ty. cf. Mt. xiii. 21, Mk. iv. 17, the former being the more special term, with reference to the external persecutions inflicted by enemies of the Gospel (cf. Ac. viii. i, xiii. 50, 2 Mace. xii. 23), the latter (cf. I. i. 6, note), more com- prehensively, afflictions of any kind. als dvfxfo-df] ' which ye are endur- ing.' ALS is generally regarded as an attraction for 6r)vai KT\.] Cf. the common Rabbinic expression 'To be worthy of the future aeon' (Dalinan Worte p. 97, E. Tr. p. 119). Karai6o>, like the simple dioa> (v. n), denotes not 'make' but 'count worthy,' and is found elsewhere in the N.T. only in Lk. xx. 35 01 8e Karato>- 6(VTCS TOV llltoVOS fKflVOV TV^eiV, AC. V. 41 ort KaTT)ia>6r)o~av inrep TOV 6v6fj.aTos In the LXX. it is confined to Maccabees 4 ; cf. Aristeas 175 TOVS Se rJKovras Tifj.fjs KdTa^iatv pcifovor. It is frequent in Polybius (e.g. i. 23. 3, iv. 86. 8) ; see also C.I. A. in. 690, 9 f. For fls TO with inf., and for the meaning of r. /Sao-iA. r. 0eoO see the notes on I. ii. 12. VTrep ys KOI Trac^cre] cf. Rom. viii. 17, 2 Cor. i. 7, Phil. iii. 10, and Dante Purg. xix. 76 f. eletti di Dio, Ii cui soffriri E giustizia e speranza fan men duri. 6 10. From the thought of the future recompence awaiting the per- secuted Thessalonian Church the Apostles proceed to describe more fully the issue of the Lord's Parousia in an apocalyptic passage closely based on the O.T. as regards both language and imagery (see Intr. p. lix). The form is largely rhythmical, so much so that Bornemann (pp. 329, 336) con- jectures that vv. 7 b io a may be an adaptation of some primitive Christian psalm or hymn. ' We are the more confident of this because it is in accord with God's righteous law to mete out trouble to troublers, and to the troubled rest a rest which we hope to share along with you at the revelation from heaven of the Lord Jesus attended by the angels, as the instruments of His power, and surrounded by a "fire of flame." Then will He inflict full justice upon all who in wilful ignor- ance oppose themselves to God, and in consequence disobey the Gospel of Christ. All such shall suffer a fitting penalty. Nothing less than eternal ruin will fall upon them banishment from the presence of the Lord and from the glory of His might. Yes, from that glory the wicked, your persecutors, will be shut out, for the object of the Lord's coming is to be glorified in His saints and revered 168] THE SECOND EPISTLE TO THE THESSALONIANS 89 ^5 Kai Tra'cr^ere, 6 i7rep SIKCUOV Trapd 6eto d Tols 6\iftovcriv v/uias 6\i\lsiv 7 Kai vfjiiv T av(riv /ued' rifJLMV eV Trj CLTT OKaXv^sei TOV Kvpiou ' Iqcrov OLTT oupavov /UT dyye\u>v Suva/mews avTOv S GN nypi 4>Aoroc, in all believers (amongst whom we may reckon you, for you received our testimony) in that great Day.' 6. fi-rrep diKaiov and for napa Ota ('judice Deo') see WM. p. 493- dvTcnroftovvat KrX.] Th. Mops, retri- buere his qui tribulant uos retribu- lationem. For ai/ra7ro8ifio>/u see I. iii. 9 note, and for 0An//>t? I. i. 6 note. The language as well as the thought (cf. Rom. ii. 6 if.) is clearly suggested by O.T. prophecy, cf. especially Isa. Ixvi. 4, 14 ff., and for a terse descrip- tion of the close connexion between sin and its 'other half punishment see Sap. xi. 16 (17)81* 1/ T ?7 tmfotftt Kai avfcrei TWV vis], is, with the exception of Ac. xxiv. 23 ('indulgence' R.V.), used in the N.T. only by St Paul, and always with the contrast to OXfyis either stated or implied; cf. 2 Cor. ii. 13 (see v. 4), vii. 5, viii. 13. In the apocryphal books of the O.T. it is found also in the more general senses of 'liberty' (i Esdr. iv. 62) and of 'licence' (Sir. xv. 20 (21), xxvi. 10 (13)): cf. also Aristeas 284 eV rals dve\. irvp. : cf. Ac. vii. 30 where there is a similar variation of reading. didovros e<8iKr)o-Lv] not to be con- nected with Trvpos but directly with r. wp. 'Irjo-ov, and serving to bring out further the judicial aspect under which this dnoKaXv^is is here presented. 'EKdUrjo-is from enducos (I. iv. 6 note) is full, complete punishment, cf. i Pet. ii. 14 els eKdiKTjo-iv KQKOTroteGf : elsewhere it has the meaning of 'avenging,' 'vin- dication' (e.g. Lk. xviii. 7 ff.). The exact phrase dovvai 3*&iiafmv is found only here in the N.T., but it occurs several times in the LXX., e.g. Ezek. xxv. 14: cf. Isa. Ixvi. 15 dirodovvtu , and more particularly for the thought Deut. xxxii. 35 ev e\8iKrjs ai>ra7roS&>cra>. On the power of judgment here ascribed to the Lord Jesus see Intr. p. Ixvii. The v.l. 8i8ovs (D*FG and some Latin authorities) for didovros, if it were better attested, would be an instance of the indifference to con- cord which we find so frequently in the Apocalypse, and in the less educated papyri (Moulton Prolegg. pp. 9, 60). TOLS fj,rj eiSocn icrX.] 'to them that know not God and to them that obey not the gospel of our Lord Jesus.' The two clauses (note repeated art.) are often referred to the Gentile (I. iv. 5 note) and Jewish (Rom. x. 1 6 ff.) opponents of the Gospel re- spectively. But it is doubtful whether any such distinction was in the writers' minds at the time, nor can it be strictly applied, for Gentiles as well as Jews can be taxed with disobedience (Rom. xi. 30), while the wilful ignorance of God which alone can be thought of here (cf. Rom. ii. 14) is elsewhere directly ascribed to Jews (cf. Jer. ix. 6 ov< ^6e\ov eldevai /xe). On the whole therefore it is better, and more in keeping with the He- braistic strain of the whole passage (Findlay), to take both clauses as referring to the same general class, viz. all who as the result of wilful ignorance or disobedience oppose themselves to God: cf. Jer. x. 25 K)(eov TOV 6vp.6v KOL ala>[viov] 8ia/^o[^]? TOO Kvpiov 7)/LUBi> (Severus), and for a similar weakened sense of the word see Magn. 188, 12 f. (ii./A.D.) where reference is made to the monies spent by a certain Charidemos during his 'life-long' tenure of the office of gymnasiarch (ds yvfj.vaariap^iav cuo>- VLOV). On the other hand, in view of St Paul's consistent teaching regard- ing 6 altov o n\\a>v which is once and for ever to supplant o ala>v ovros, the thought of 'finality' is necessarily present in the passage before us : the destruction is an 'eternal' one. See further Kennedy Last Things p. ^i6K, and the passages cited by Volz Jiid. Eschat. p. 286 f. to show that the eternity of woe was the ordinary tea.ching of Jewish writers. Lachmann's reading oXedpiov is only supported by A 17 47 73 ; cf. Tert. adv. Marc. v. 16 'quos ait poenam luituros exitialem, aeternam.' O.TTO Trpoo-ooTTou icrX.] The words are borrowed, as Tertullian had already remarked (adv. Marc. v. 16 'verbis usus Esaiae'), from Isa. ii. 10, 19, 21, and hence drro is best understood neither temporarily nor causally but locally in the sense of separation from the face of the Lord. For this preg- nant use of the preposition cf. ii. 2, Rom. ix. 3, 2 Cor. xi. 3, Gal. v. 4, and for the thought such passages as Mt. vii. 23, xxv. 41, Lk. xiii. 27 con- trasted with Mt. v. 8, i Jo. iii. 2, Rev. xxii. 4. Ao?7p, as in I. ii. 12, is the visible glory which is the symbol of the Divine presence, while Icrxvos (gen. orig.) is the strength by which the Lord is characterized, and from which His glory radiates ; cf. Ps. cxlvi. (cxlvii.) 5 /Jifyas 6 Kvpios 7J^, KOI peyaXr] j; 92 THE SECOND EPISTLE TO THE THESSALONIANS [I 10 v 7r(riv TO? ^ TO /uaprvptov VJULCOV & vjULas, EN TH H OTL r 7Ti- vs avTov. For the distinction be- tween lo-xvs strength absolutely and Kpdros might, strength in relation to an end to be gained, see Westcott Eph. p. 25 f. 10. orai/ c\07} *rX.] 'whenever He has (or, shall have) come...,' the aor. subj. with orai/ describing a completed action 'future by virtue of its mood, punctiliar by its tense' (Moulton Prolegg. p. 186). y Ev8oaapaft>, and especially Ps.lxxxviii. (Ixxxix.) 8 o Of os fv8oa6fjivos iv (3ov\f) dytW, a verse which may have sug- gested its use in the present passage. iv T. ayiois] In accordance with the context these words can refer here only to redeemed men (cf. I. iii. 13 note), the preposition marking them out not as the agents of the Lord's glorification (Chrys. : eV, 8id, Wt), but as the sphere or element in which this glorification takes place; cf. Jo. xvii. 10 Se6Y>ao>iai iv avTots. *rX.] parallel to the preceding clause and with the same wide sweep, cf. Ps. Ixvii. (Ixviii.) 36 6avfj.a.(TTos o debs ev rot? oaiois avrov. Bengel's proposal to limit r. dyiois to converted Jews and nao-tv T. Trio-rfv- o-ao-ii/ to converted Gentiles is quite untenable. For o Trio-revo-as as an almost technical title for 'one who has ac- cepted the Gospel,' 'a believer,' cf. Ac. iv. 32, xi. 17. on fTrio-TevOr) /crX.] a parenthetical clause catching up the preceding r. 7no-reuo-ao-ii/,andexpressingthe writers' conviction that in the Thessalonians' case the testimony addressed to them had secured the desired result. While however the general sense is 3' clear, the construction of this clause is admittedly difficult. The words 60' vp,as are usually connected directly with ro papTvpiov TJ/A., as the order of the sentence naturally suggests, but no other instance of ^aprvpiov with 6Vi in this sense is forthcoming (in Lk. ix. 5 eV/ 'against') and Findlay's idea of a 'testimony accosting (assail- ing, challenging) you' for which he compares i Tim. i. 18, Eph. ii. 7, Rev. xiv. 6 is, to say the least, somewhat far-fetched. We must be content therefore either to regard this as a unique construction, intended to em- phasize the direction the testimony took, or (with Lft.) connect e$' r/iay with enio-revdr] in the sense 'belief in our testimony directed itself to reach you.' WH. 2 (Notes p. 128) favour this latter connexion, but despairing of then finding a proper meaning for fTTio-revOr] propose the conjectural emendation emo-radr) (read in cod. min. 31) 'was confirmed': 'the Chris- tian testimony of suffering for the faith had been confirmed and sealed upon the Thessalonians.' iv TTJ rfp-fpa fKfivTj] a predicate of time connected with Savfjiao-drjvai and rendered emphatic by position. For 77 T//M. fKfivT) as denoting the day of Christ's final coming cf. Mk. xiii. 32, xiv. 25, Lk. xxi. 34, 2 Tim. i. 12, 18, iv. 8, and for the general meaning of the phrase see note on I. v. 2. n, 12. A characteristic reference to the writers' consent prayers on their brethren's behalf. 'And now that all this may be brought to pass, our earnest prayer is that our God will count you worthy of the heavenly rest for which you are looking. To this end may He mightily animate you with all delight in good- ness, and with a whole-hearted activity inspired by the faith you profess. Thus In] THE SECOND EPISTLE TO THE THESSALONIANS 93 o Kai rs a TrvTOTe Trepi v/ucov, 'va 6eos O ayaucocrvvtis Kai the full glory of the Lord Jesus will be displayed in you, as you in your turn derive your glory from Him in accordance with the gracious purposes of our God and the Lord Jesus Christ.' ii. Els o] 'to which end' with reference to the whole contents of vv. 5 10. Iva vp,. dgiaxry] 'Aioo> 'count worthy' (cf. Karatoo> 0. 5) occurs seven times in the N.T., and is usually associated as here with the thought of reward (e.g. i Tim. v. 17, Heb. iii. 3), cf. how- ever Heb. X. 29 d^idnBTjcreTai Tip.(t)pias. The verb is frequent in the papyri in the sense of 'beg,' 'entreat,' e.g. P.Tebt. 28, I 5 (ii./B.C.) d^tov^v epfiXe- ^avra els TO. V7ro8f$iyp.eva 'we beg you to look into the matters indicated and...' For iva following trpoo-evxopai cf. Mk. xiii. 1 8, xiv. 35, 38, Phil. i. 9, and for its semi-final force here see the note on I. iv. i. (cXr/'o-fo)?] Usually in the N.T. K\fjo-is is applied to the initial act of salvation as a Divine invitation (Rom. XL 29, i Cor. i. 26) carrying with it great responsibilities (Eph. iv. 1,2 Pet. i. 10), and that meaning is by no means impossible here in the sense that on the day of Christ's return the Thessalonians' whole life may be found to have been in har- mony with the call once addressed to them. There seems no reason how- ever why the word should not be definitely extended to include the final issue of the calling, much in the sense of TTJS ava> K^ya-cus in Phil, iii. 14 or K\r/(Tfa)s enovpaviov in Heb. iii. i : cf. the similar use of KaXeo> in I. ii. 12, and see further Intr. p. Ixxix. 6 deos rfp.s must refer to the Thessalonians are both in favour of extending vSo- Ktav to them also. The word can then only mean the 'good pleasure,' 'de- light' in 'goodness' (dya0a>(Tvvr)s, gen. obj.), which it was the prayer of the Apostles that their converts might evince in full measure. For fvdoicia (not found in class. Gk.) in this sense cf. Sir. xxix. 23 (30), xxxv. 14 (xxxii. 1 8), Pss. Sol. xvi. 12 ta 8e /xera IXaporj/ros crT^piaov i/ /MOW, and see the note on ea* I. ii. 8. The corresponding subst. cvdoKqa-is- occurs O.G.l.S. 335, 122 (Perg.) Kara rr)[v TOV rjv Kai rr]v /3a > ~ \ \ f ~)~~ \ Kai vjuieis ev avT(v, KCITO, TV\V ^apiv TOV veov rifjuav Kai Kvpiov 'Irjcrov XpicrTOv. should be noted however that very frequently uvopa can mean little more than 'person,' e.g. B.G.U. 113, n (ii./A.D.)eKa(rra> oi/6/xari 7rapay(evop.fV(o) '. see further Deissmann BS. p. 196 ff., Reitzenstein Poimandres p. 17 n. 6 , and cf. the note on iii. 6. Kara rrji/ ^apii/ KrX.] not merely the norm but the source of the glorifica- tion spoken of in accordance with a common derived use of Kara (WM. p. 501). Pelag. : 'Expetit a nobis, quod possumus: ut quod non pos- sumus, largiatur.' The fact that the art. is not repeated before Kvpiov would seem at first sight to imply that both deov and Kvpiov refer to the same person, '(grace) of our God and Lord, Jesus Christ.' But this cannot be pressed in view of the frequent occurrence of Kvpios without the art. as practically equiva- lent to a proper name, and it is more in keeping with general Pauline usage to distinguish between the Father as 6f6s and Jesus Christ as Kvpios, cf. in these Epp. I. i. i, II. i. i, 2, ii. 16. We translate therefore as in the R.V., 'according to the grace of our God and the Lord Jesus Christ': see further Middleton On the Greek Article (ed. Rose) p. 379 ff. II. i 12. TEACHING CONCERNING THE EVENTS PRECEDING THE LORD'S PAROUSIA. We have seen already what were the circumstances leading up to the writing of this remarkable section how, on the one hand, St Paul had to do his utmost to allay the restless excitement of which there were in- creasing signs amongst the Thessa- lonians, and, on the other, to guard against saying anything to discourage their belief in the near approach of the Lord (Intr. p. xxxviii f.). And it must arrj to bring out the manner of God's working, cf. Rom. i. 4, Col. i. 29, and the Prayer-Book collect for Monday in Easter- week: 'That, as by Thy special grace preventing us Thou dost put into our minds good desires, so by Thy continual help we may bring the same to good effect.' 12. oVcoy] rare with St Paul, and used here probably to vary the pre- ceding u>a, cf. i Cor. i. 29, 2 Cor. viii. 14 (Blass p. 211). v8ogao-6ri] cf. v. 10 note, and for the reciprocity here implied (eV V/A. K. vp.. ev avrw) resting on the essential union between the Lord and His people see Jo. xvii. 9 f., 20 flf. TO oVo/ia T. Kvp. T//X. 'irjo-ov] The use of ovopa here goes back to the O.T., where in accordance with its most characteristic usage 'the name of Jehovah' is to be understood as em- bodying His (revealed) character (see B.D.B. s.v. D$, and cf. Art. 'Name' in Hastings' D.B. iii. p. 478 ff.). The glorification of the name of the Lord Jesus thus implies the showing forth of the Lord Jesus as He really is, in all the fulness of His person and attributes (cf. Phil. ii. 9 f., Heb. i. 4). With this may be compared the well-established Gk. usage of uvo^a as a title of dignity or rank, e.g. P.Oxy. 58 (iii./A.D.) where the writer complains of the expense caused to the treasury by the number of persons who have devised 'offices' for them- selves (6vofj.ara cavrols e^eupozTey), and, after providing for a single trust- worthy superintendent, ordains that the remaining 'offices' shall cease (ra fie AoiTra ovofjLaTa Travo^rai). It II i] THE SECOND EPISTLE TO THE THESSALONIANS 95 II. crias TOU Kvpov Se vjjias, d$e\v (nj/zaiVeis Kco/^ioypctyi/zareeoi/ fjLoXis a>s rfjs s eV dyKvpas TT/S s a\rj[6v has been the cause of much difficulty. As usually under- stood, they are regarded as a kind of adjectival clause appended to firia-To- Ar/s^'as though (coming) from us' or 'as though we had written it' (Blass, p. 253, and cf. B.G.U. 884, 6f. (ii./iii. II 3] THE SECOND EPISTLE TO THE THESSALONIANS 97 Sid \oo-ii>), cf. also 2 Chron. xxix. 19, Jer. ii. 19; while in Ac. xxi. 21, the only other passage in the N.T. where it occurs, we read of a7rooTacn.'ai/...d7ro Mtouo-ecoy, with which may be com- pared the use of the corresponding verb d(pio-TaiJiai in i Tim. iv. i, Heb. iii. 12; cf. M. Anton, iv. 29 oTTo KocrfjLov 6 ds Xoyov. Whatever then the exact nature of the apostasy in the present connexion, it must at least be a religious apo- stasy, and one moreover, as the use of the def. art. proves, regarding which the Apostles' readers were already fully informed. In this conclusion we are confirmed when we pass to the next words. KOI drroKa\v(p6fi] ( and (so) there be revealed (the man of lawlessness)' a second historical condition pre- ceding the Lord's Parousia, or rather, giving Kai its full consecutive force (I. iv. i note), the sign in which the just-mentioned dnoo-Tacria finds its consummation. The emphatic diroK.a\v^6i) by which the appearance of this sign is de- scribed is very significant, not only as marking the ' superhuman ' character of the coming spoken of, but as placing it in mocking counterpart to the anoKaXvij/is of the Lord Jesus Himself, cf. i. 7 and note the repe- tition of the same verb in -CD. 6, 8 of this chapter. For other exx. of hostile powers assuming the semblance of what they oppose see 2 Cor. xi. 13 ff., Rev. ii. 2, and cf. Asc. Isai. iv. 18 where it is said of Beliar that he ' manifested himself and acted openly in this world.' . dvop.ias\ the man, that (i Tim. ii. 14), is confined in the KT. to the Pauline writings, cf. Rom. xvi. 1 8, i Cor. iii. 18. For the rare use of the prohibitory subj. in the 3rd pers. cf. i Cor. xvi. 11 (Burton, 166). Kara fj.rj8eva rpoirov] i.e. not only not in any of the three ways already specified, but ' in no way 'evidently a current phrase, cf. P.Amh. 35, 28 (ii./B.c.), P.Lond. in. 951, 4f. (iii./A.D.). Thdt. : irdvTa Kara ravrov TO. rfjs diraTrjs ee/3aXei/ e'idr), on edv M \6rj KT\.] an elliptical sentence, the apodosis being lost sight of in view of the length of the protasis, but too clearly implied in what precedes to occasion any difficulty : ' because the Parousia of the Lord will not take place unless there come the Apostasy first/ It is not so easy, however, to deter- mine in what this Apostasy consists. In late Gk. diroo-raa-ia is found as an equivalent of aTroorao-t? (Lob. Phryn. p. 528) in the sense of political de- fection or revolt, e.g. Plut. Galba i. KttXXrroi> epyov 8iaj3a\(&v ro> fa eic TON i/aoy TOY is. of whom ' lawlessness ' is the true and peculiar mark dvopias being used here, as elsewhere in the N.T., to describe the condition not of one living without law, but of one who acts contrary to law, and thus as prac- tically equivalent to the v.l. a/xaprtas (WH. mg.) : cf. I Jo. iii. 4 77 a/zapria 77 ai/o/^im, and as illustrating the active sense belonging to the word cf. P. Par. 14, 27 f. (ii./B.c.) dfpopijTU de dvo/J-iq f^evf^O^vrfS. The lawless one is thus none other than Belial (cf. 2 Cor. vi. 15) in accordance with the Bibl. usage by which /Pv? is rendered by dvo^^a (Deut. xv. 9), ai/o/ua (2 Regn. xxii. 5), or aTroorao-ia (3 Regn. xx. (xxi.) 13 A), and in keeping with the (erroneous) Rabbinical deri- vation of the word from ^3 ' without ' and Viy ' yoke,' i.e. one who will not accept the yoke of the law (see Jew. EncycL s.v. 'Antichrist'). 'Law, in all its manifestations is that which he [the Antichrist] shall rage against, making hideous application of that great truth, that where the Spirit is, there is liberty' (Trench Hulsean Lectures p. 136; cf. Syn. Ixvi. p. 227 f,). o vlos r. aTrcoXetas] a second dis- tinguishing epithet : so completely has the lawless one fallen under the power of 'perdition' (cf. Jo. xvii. 12) that it may be regarded as his ulti- mate destination, cf. i Regn. xx. 31 vlos Qavdrov OVTOS i.e. ' destined to . death.' The thought of final doom is, however, only indirectly present in the description (cf. note on oXetfpoy, i. 9). Here rather, as elsewhere in his Epp. (Rom. ix. 22, Phil. i. 28, iii. 19, i Tim. vi. 9), St Paul employs airw- Xem in direct antithesis, either stated or implied, to o-oorrjpta, full and com- plete blessedness, in harmony with the usage of the word (and its allied terms) in the LXX. and the later writings of the Jews : cf. I. v. 3 note, and see further Kennedy Last Things p. 119 ff., Volz Jud. Eschat. p. 282 f. The phrase ' sons of perdition ' (=fn3&$n ^|) is found in Jubilees x. 3, with reference to those who perished in the Flood. 4. o dvTiKfip.fvos K. vnepaipofjicvos KT\.] a continued description of the lawless one in two participial clauses bound together under the vinculum of a common article. The first clause is generally taken as a participial subst. = 'the adversary' (cf. Lk. xiii. 17, Phil. i. 28, i Tim. v. 14), but if so, care must be taken not to refer the description to Satan himself. Rather, as v. 9 shows, the being spoken of is the tool or emissary of Satan, working in his name and power (KCIT' cvepyeiav T. 2arai/a), and, as such, is further distinguished as 'the exalter of himself against every one called god or object of worship.' Beng. : 'effert se corde, lingua, stilo, factis, per se, per suos.' 'Ynepaipop.ai IS found in the N.T. only here and in 2 Cor. xii. 7 (bis); cf. 2 Chron. xxxii. 23, and see the note on i. 3. For iravra \ty. 6e6v cf. i Cor. viii. 5, and for the compre- hensive (repaarpa (Vg. quod Colitur, Beza numeri) denoting everything held in religious honour, see Ac. xvii. 23, and cf. Sap. xiv. 20, xv. 17, Bel 27 Th., also Apol Arist. xii. ov yap TJpKeo-Qrja-av [ol AlyvirTioi] rols TOV XaXSai'o)!' KCLI 'EXXr/i/coi/ a~- a>o-re] See note on I. i. 7. T. vaov T. &ov\ These words were understood of the actual temple at Jerusalem by Irenaeus (adv. Haer. v. 30. 4), but this view was modified by Chrysostom and the Antiocheues who extended them metaphorically to the 72 100 THE SECOND EPISTLE TO THE THESSALONIANS [II 5, 6 KA0icAi, eavTOv ear T IV OTL ; Th. Mops.: '"in Dei templis," hoc est, et in domibus orationum'; cf. Hier. Ep. 121 'in templo Dei uel lerosolymis, ut quidam putant, uel in ecclesia, ut uerius arbitramur.' In favour of the latter interpretation is the undoubtedly figurative use of the expression elsewhere in the Pauline Epp., e.g. i Cor. iii. 16 f., vi. 19, 2 Cor. vi. 16, Eph. ii. 21. On the other hand, the nature of the context, the use of such a local term as KaOio-ai, and the twice-repeated def. art. (TOV vaov TOV deov) all point to a literal reference in the present instance, a conclusion in which we are confirmed when we keep in view the dependence of the whole passage upon the description of Antiochus Epiphanes in Dan. xi. 36 f. (see below), and upon the language of the Parousia- 'discourses in Mt. xxiv. 15, Mk. xiii. 14 (cf. Dan. xii. n). Katiia-ai] ' takes his seat.' The verb is intrans. as generally in the N.T. (contrast i Cor. vi. 4, Eph. i. 20, and cf. Ev. Pet. 3). For the construction with els cf. Mk. xiii. 3 (WM. p. 516). eavTov *rX.] 'ATTO- lit. 'show off,' 'exhibit,' is frequently used in late Gk. = ' nomi- nate ' or ' proclaim ' to an office, e.g. Jos. Antt. VI. 35 (iii. 3) IKCTCVOV aVo- 8clai Tiva avT&v /3a(rtXea, O.Gr.I.S. 437, 92 (i./B.C.) oi Tuft eKare'pa)!/ TO>V 8rjp.(t>v eedc . sQv TTjOos i/^uas TavTa eXeyov vjuuv' y o'/Sare, ek TO a,7roKaXv6Tj arov T? KapSi'a, /cat eirraff 0eos ei/it e'-yw, and for the whole description see Dan. xi. 36 f. *a! This gives excellent sense in the present passage, and, while simpli- fying the construction of the follow- ing on clause (WM. p. 781), draws more pointed attention to the impious nature of the claim advanced in it. en TravTa $eoi>, Kai en TOV TOVS 6eovs TWV naTepcov CIVTOV ov /XT) TT/JO- vorj6r}...oTi ev rravTl vx/^co^'crerai KrA. 5 7. ' You cannot have forgotten that while I was still with you, I was in the habit of telling you these things. And since then you have had experience for yourselves of the working of that power by which the full revelation of the lawless one is kept in check until his appointed time shall have arrived. The full reve- lation we say for the spirit of law- lessness is already at work, though in secret, until he who at present is keeping it in check is taken out of the way.' 5- Ov [j.vr)iJ.ovevfT ori /crX.] Est.: 'Tacita obiurgatio.' Calv. : 'Obser- vanda etiam Pauli mansuetudo, qui quum acrius excandescere posset, tan turn leniter eos castigat.' For p.vTj^ovevfiv cf. I. i. 3 note, and for the construction elvai npos cf. I. iii. 4 note. The use made of en as against the Pauline authorship of the Ep. is discussed Intr. p. xc. 6. Kal vvv TO Ka.Tf%ov oi&are] ' and now you know that which restrained! ' vvv having its full temporal sense in keeping with the emphasis laid in the context on the present working of the power of lawlessness (cf. v. 7). It must not, however, be taken as if it actually belongs to Kare'^ov (cf. however Jo. iv. 18 Kal vvv ov e^ety), or be opposed to the preceding eVt Ji/ which yields no good sense, but rather be placed in contrast with the 116] THE SECOND EPISTLE TO THE THESSALONIANS IOI following UTTOKaXv^/lS eV TO) dVTOV Katpai : * for the present (i.e. prac- tically 'so far as regards the present') the Thessalonians know only the re- straining power : what is restrained is not yet revealed.' See further Bornemann's elaborate note ad loc. It is more difficult to determine what we are to understand by TO Karexov. That the verb is here used in the sense of 'restrain,' 'hold back,' rather than of ' hold fast ' (as in I. v.2 1 ), is too generally admitted to require further proof (see Add. Note H): while, as we have just seen, whatever is intended must clearly be some- thing which was actually at work at the time when the Ep. was written, and of which moreover its readers had personal knowledge. Nor is this all, but, as the occurrence of the same phrase in the masc. (6 tcarexov, v. 7) proves, this impersonal principle or power is capable also of manifesting itself under a personal form. When these different considerations are taken into account, it will be recog- nized how much is to be said for the view that goes back as far as Ter- tullian (' quis nisi Romanus status ? ' de Resurr. c. 24; cf. Apol. c. 32), and which has since won the support of the great majority of ancient and modern scholars, that we have here a veiled description of the restraining power of law and order, especially as these were embodied at the time in the Roman Empire or its rulers. And in this view we are farther con- firmed when we remember that St Paul had already found a ' restraining power' in the Roman officials both at Paphos (Ac. xiii. 6 ff.) and at Thessalonica itself (Ac. xvii. 6 ff.), and that it was doubtless these and similar experiences that afterwards led him to write to the Romans of 'the powers that be' as 'ordained of God,' and of 'rulers' as ' not a terror to the good work, but to the evil' (Rom. xiii. i, 3). There is nothing unlikely, then, to say the least, in his having the same thought in his mind on the present occasion, while the fact that he does not give more de- finite expression to it is not only in accord with the generally cryptic character of apocalyptic writings, but may also be due to prudential motives, seeing that afterwards he is to speak of this power as being ' taken out bf the way ' (v. 7). This last particular indeed appears to be decisive against the only other interpretation of TO Korfgon which requires to be mentioned, namely that it refers to the working of the Holy Spirit (Severianus ap. Cramer Cat. VI. 388, 'TO KCtTe'^oi/,' (17 ort Ta^ecos eo-Tai), but like the revelation of the Lord Jesus Himself (cf. i Tim. vi. 14 f.) will take place in the 'season' (I. v. i) appointed for him by God, and which can therefore be described emphatically as 'his' (avTov N*AKP, eavTov K'BDGL). 102 THE SECOND EPISTLE TO THE THESSALONIANS [II 7, 8 e Tco avTOV Kaipco" r s e'/c jU(rov c Tore d7roKa\vi> apn being placed before ea>s for the sake of emphasis (cf. Gal. ii. IO \IGVOV TG>I> TTTCO^O)!/ IVU ^VT]^LOVe\)U)^fV^ and see WM. p. 688, Buttmann P- 389). For the meaning of o Kare'^coj/ see note on v. 6, and for apn, strictly present time, as compared with the more subjective r/8r) 'already/ see the note on I. iii. 6, and cf. Kiihner 3 498, 499- K fie'o-ou yevrjTai] Nothing is said as to how the removal spoken of is to be effected, nor can the absence of av with the subj. in this clause be pressed, as if it lent additional cer- tainty to the fact, in view of the general weakening of av in later Gk., leading to its frequent omission, especially after such temporal par- ticles as eW, ecoy ov &c. : see WM. p. 371, and add such passages from the KOLVTJ as P.Oxy. 259, 30 (I./A.D.) ecos eavrov avr[o]v TTOIJJO-CO, 294, 15 f. (i./A.D.) eW o.Kova-0) (pacriv Trapa crou For ex peo-ov cf. i Cor. v. 2, Col. ii. 14. 8 10. 'Then indeed the lawless one will be revealed, only however to find himself swept away by the breath of the Lord's mouth, and brought utterly to naught by the manifestation of the Lord's Parousia. In what mocking counterpart will his parousia then appear! With what activity on the part of Satan will it be accompanied! How it will make itself known by all manner of false miracles and false signs and false wonders, as well as by every kind of unrighteous device calculated to deceive those who are already on the path of destruction, seeing that they have no affinity with the Truth by which alone they can be saved ! ' 8. KCLI roTf aTroKa\v(p6TJo~(Tai 6 avopos] Not until o KUTexvv has been removed, can the revelation of o avouos take place, but 'then' it will no longer be delayed. For the solemn and emphatic K. TOT* cf. Mt. xxiv. 10, 14, 30, i Cor. iv. 5. 'O avoaos is clearly to be identified with o avdp. T. dvouias (v. 3), while II 8] THE SECOND EPISTLE TO THE THESSALONIANS 103 O"Oi/s Tc TTNeyMATi TOY CTOMATOC AYTOY Kat dve\ei] dvaXoi fc\* Orig (non semper) recalls airoKa\v($)6r) (o. 3) and a7roKa\v(p6f)vai (v. 6). ' Thrice, with persistent emphasis, dTroKa\v7r- readai is asserted of 6 avopos, as of some portentous, unearthly object holding the gazer spell-bound' (Findlay). For the idea of a world-crisis on the fall of the Roman Empire in Jewish apocalyptic literature see Apoc. Bar. xxxix. 7, 'And it will come to pass when the time of his consum- mation that he should fall has ap- proached, then the principate of My Messiah will be revealed': cf. 4 Ezra v. i ff. Similar evidence from Rab- binical sources is given by Weber Jud. Theologie p. 366. ov 6 Kvptos KT\.] a relative sentence describing the fate of 6 oVo/ios in language borrowed from Isa. xi. 4 7raraei yfjv ra> Xoy o clcrf/S^y, tva /AI) t8r) TTJV 86av Kvpi'ou, and for the meanings to be assigned to errKpdvfia and Trapovcria see Add. 104 THE SECOND EPISTLE TO THE THESSALONIANS [II 9, 10 TV] eTTKpaveia rfjs 7rapov(rias CIVTOU, 9 ov ecrTiv ri Trapovaia KCLT evepyeiav TOV CaTavd ev Trdorrj Swa/mei Kal crri^e'iois Kai Tepaviv ^sev^ovs IO Kai ev Tracrrj dirccTy dowlas TO?? d7ro\\v/uievois, dv& cov Trjv dydirrjv Trjs d\ri6eias OVK rrjv Note F. Chrys.: dpx.e'i Trapclvai xai navra raCra aTroXooXe- or^o- airaTTjv KOI (pave\s povov. 9. ov f(TT\v TI rrapovcria KrX.J a second relative clause resuming the ov of v. 8, and describing the working of the lawless one, as the former had described his doom. As the Lord Jesus has His Parousia, the lawless one has his (cf. Rev. xvii. 8 TO 0r/piov. . . Trdpeo-rcu), in which he shows himself the representative and instrument of Satan. Th. Mops. : 'adparebit ille Satana sibi inoperante ornnia.' Beng. : 'ut ad Deum se habet Christus, sic e contrario ad Satanam se habet anti- christus, medius inter Satanam et perditos homines.' As distinguished from Sui/a/ii? potential power, eWpyeta is power in exercise, operative power ('potentia, arbor: efficacia, fructus,' Calv. on Eph. i. 19), and except here and in v. ii is always confined in the N.T. to the working of God; cf. especially with the present passage Eph. i. 19?. Kara rrjv evepyciav...r)v cvijpyr)Kfi> fv ro> Xpto-ra>, and for a similar use in the inscriptions with reference to the pagan gods cf. O.G.I.S. 262, 4 (iii./A.D.) Trpo&evf %6svTos p.oi Trepi TTJS evepyeias 6fov Ato? BairoKatK^ff. ev TTCKTT) 8vvdnti...\lf(v8ovs^ the sphere in which the parousia of the lawless one makes itself known; cf. Mt. xxiv. 24, Mk. xiii. 22, also Rev. xiii. 14, xix. 20. As regards construction both Traa-r) and \jsevdovs belong to all three substantives, ^fi>8ovs being best understood as a gen. of quality (cf. Jo. viii. 44), without however ex- cluding the further thought of effect, aim. False in themselves, the works spoken of lead also to falsehood. For the combination dw. K. O-T//Z. K. rep. cf. Ac. ii. 22, Rorn. xv. 19, 2 Cor. xii. 12, Heb. ii. 4, and for the dis- tinction between them see Trench Syn. xci., SH. p. 406. Similar portents are ascribed to the Beliar- Antichrist in Asc. Isai. iv. 4 ff., Orac. Sib. iii. 63 ff. 10. anaTrf] 'deceit,' 'deceitful power/ in accordance with the regular N.T. use of the word, e.g. d-n-drr] T. TT\OVTOV (Mk. iv. 19), T. anapTias (Heb. iii. 13); cf. 4 Mace, xviii. 8 Xv/zewi/ aTra.Tr)s o(pts. If in 2 Pet. ii. 13 we can read andrciis (but see Bigg ad loc.) we seem to have an ex. of the word in its Hellenistic sense of 'pas- time,' 'pleasure'; cf. Polyb. ii. 56, 12 and see Deissmann Hellenisierang p. 165 n. 5 . Moeris: 'Andr^ -f} 77X01/77 Trap' 'ArrtKoIs'...?) re'p^is Trap' "EXX^ati/. ddiKias] 'unrighteousness,' 'wrong- doing' of every kind, cf. Rom. i. 18, ii. 8 where, as here and in v. 12, it is opposed to a'X^fia, and Plato Gorg. 477 c where it is coupled with o-vfi- Trao-a ^U^T/J novrjpLa. By its union with aTrdrrj, ddiKia is evidently thought of here as an active, aggressive power which, however, can influence only T. aTToXXu/ze'i/ois, the use of the 'per- fective' verb marking out those so described as having already ideally reached a state of oVcoXeta; cf. i Cor. i. 1 8, and see Moulton Prolegg. p. ji4 f: dv6' w i/] 'in requital that,' 'for the reason that' a class, phrase occurring several times in the LXX., but in the N.T. only here and in Luke (Gosp. 3 , Ac. 1 ): cf. dvr\ TOVTOV Eph. v. 31. rrjs dfyQeias] may be understood of truth generally as contrasted with ro ^fOdoy (v. ii), but is better limited II ii, 12] THE SECOND EPISTLE TO THE THESSALONIANS 105 TO "/ecu ToTs 6 6e6s evep^eiav 7r\dvr]s eJs TO TOVTO 7refj.7rL O.VTOVS __ ( OL d\f]6eia d\\a 12 Trdi/res BD alplur Orig Hipp Chr Thdt : dVaires SAG 12 17 31 Orig f Cyr- Alex result (I. ii. 12 note) being undoubt- edly uppermost here in accordance with the leading thought of the main sentence. For r 'Apa ovv, Kparelre ra? Trapa&ocreis as crr/cere, /ecu eire Sta \6you 13 dir Mops lat aZ pier d g Syr (Pesh) Arm Aeth Chr Thdt Ambst Vig Theod- BG al pauc Vg Syr (Hard) Boh Did Amb aZ was attended by such striking results (cf. I. i. 8, iv. 10). For o-aTTjpia as denoting completed blessedness see I. v. 8 note. ev aytaoyio) mvv/MtfOf KOL iricnti dXrjdfias'] In view of the obvious parallelism of the clauses it is natural to understand the two genitives in the same way, and if so they may be taken either objectively, a 'sanctifica- tion' having for its object the 'spirit 7 and a 'faith' that has for its object 'truth,' or as genitives of the causa ejftciens, 'sanctification by the Spirit and faith by the truth.' In the former case Trvfv/jLa can only be the human spirit: in the latter it must be the Holy Spirit of God. To this latter rendering the absence of the art. is no real objection, and it is supported by the recurrence of the same phrase in i Pet. i. 2 where the Third Person of the Trinity is clearly intended (see Hort ad loc.}. For ayiao-fjios cf. note on I. iv. 7, and with TTICTTIS aXrjdeias contrast ot fir) mo-revo: T. d\r)6eia (v. 12). 14. eKoXeo-fv] the historical fulfil- ment of the Divine purpose expressed in fiXaro: cf. I. ii. 12, v. 24, notes. (is TTfpnroirjO'iv So^T/s 1 ] 'unto the obtaining of the glory' (Vg. in acqui- sitionem gloriae, Weizs. zum Erwerb der Herrlichkeif). For nfpiTroirjo-is cf. I. v. 9 note, and for doga I. ii. 12 note. 1 5. *Apa ovv, d8c\ Beng.: 'tenete, nil addentes, nil detrahentes.' In themselves these rrapadoacis (cf. iii. 6) included both the oral and written teaching on the part of the Apostles (Thdt.: \oyovs, ovs /cat Trapoi/res- i5/z> fKrjpv^ap.ev, KOI dirovrts ypd\l/anv) with the further thought imbedded in the composition of the word itself of the ultimate authority whence that authority was derived: Cf. I Cor. XI. 23 ey fi T^V 6p.OTip.iav 8eiK.vva>v. 6 dya.Trijo'as ijp.. K. 8ovs KrX.] The two participles under the vinculum of the common art. belong to o Qe6$ alone, and the use of the aor. shows that the reference is to the definite historical act in which the Gospel originated. For 7rapaK\r)o-is see I. ii. 3 note, and for alvvlav (for form, WSchm. p. 96) as bringing out the 'final and abiding' character of this 'comfort 5 compared with the transitory joys of earth see i. 9 note. 'AyaOr/v 'good' both in its character and results; cf. I. iii. 6, v. 15, and for the phrase dyafir) f\nis in Gk. literature see Dem. Cor. 258 ( I2O) del de TOVS dyadovs avdpas p,ev airacriv del rots rjv 7rpof3a\\op,vovs not the human disposition in which the gifts just spoken of were received, but the Divine favour or bounty by which the 'consolation of Israel' was freely extended to those who were Gentiles by birth, cf. i. 12 note. 17. 7rapa.Ka\O~ai KrA.] For irapa- I. ii. n, iii. 2 notes, and for see I. iii. 2 note. Tlavri and dyada refer to both the intervening nouns (cf. . 9), and the whole expression is of the most general character 'whatever you may do or say,' any attempt to limit \oya to specific Christian doctrine (Chrys.: doyp-ara, Calv.: 'sana doctrina') being quite out of place. Ill i, 2] THE SECOND EPISTLE TO THE THESSALONIANS 109 III. X To \017TOV t f < / ~ f iva o Aoyos TOV Kupiou u^uas, *Kai iva pucrdcopev III. i 1 6. CONSOLATORY AND HORTATORY. The writers now pass to teaching of a more directly consolatory and hortatory character, and, as in their former Epistle (I. v. 25), accompany it with the request for their readers' prayers. III. i, 2. REQUEST FOR THE THESSALONIANS' PRAYERS. i, 2. 'Nor do we only pray for you, we ask further that you, Brothers, should pray for us, and especially that the word of the Lord may have the same swift and glorious course every- where that it has already had amongst you. To this end do you pray that we may be rescued from the perverse and evil men who are at present placing obstacles in our path for it is not every one who has a true faith in Christ.' I. To XOITTOI/ Trpoo-fvxo~6e KrX.] The request is another proof of the closeness of the bond which the Apostles recognized as existing be- tween their 'brethren' and them- selves (Intr. p. xliv), while as regards its contents (for the sub-final Iva see note on I. iv. i) it is significant that in the first instance it is of the further- ance of their work rather than of any ease or advantage to themselves that they think. For TO Xowroi/ cf. I. iv. i note, and for 7rpoo~vx*o~@ rrepi I. V. 25 note, o Xoyos T. Kvpiov] 'the word of the Lord' Jesus in accordance with the general practice of the Epp. (Add. Note D). The use of the title in the present section is very marked, occurring as it does four times in m. i 5. T P*Xli\ s ro^ous Spa/if Zrai o Xoyoy avroC, and the splendid imagery of Ps. xviii. (xix.) directly cited in Rom. x. 18. Findlay aptly recalls Vergil's lines on Fama beginning 'Mobilitate viget, viresque adquirit eundo' (Aen. iv. 175 ff.X Kai So^aj^rai] the inner recognition following on (KOI consec.) the outward progress of the word: cf. Ac. xiii. 48 aKovovra Se ra edvrj e^aipoz/ Kai edofafof TOV \oyov TOV 6fov, and for the thought see Tit. ii. 10. On the deepened significance of dogafa in Bibl. Gk. see SH. p. 44, and for the slightly stronger eVSoafo> cf. i. 10, 12. As illustrating the N.T. usage, the follow- ing invocation from the long magical papyrus P.Lond. i. 121, 5026. (iii./A.D.) is noteworthy : Kvpta *Io-is. ..dogaorov /*e (p.oi Pap.), as eoao"a TO ovo/j,a TOV vtoO(s) o-ou "Qpov (cf. Reitzenstein Poimandres p. 22 n. 6 ). Ka&os K. Trpos vftas] For this use of Trpos with ace. cf. 1. iii. 4 note, and for the fact see I. i. 5 ff., ii. i, 13. 2. Kai Iva pvadca/Jicv KrX.] a second and more personal need for which the prayers of the Thessalonians are asked, and which, though independent of the first, is closely connected with it: cf. Rom. xv. 30 f., and note the striking verbal parallel in Isa. xxv. 4 oVo dvdpwnav Trovrjpoov pvo~rj avTovt. Thdt. : a'iTr](Tis fivai SoKet, p,ia 8e O~TL. TU>V yap TTOVTJpWV dvOpdOTTtoV evvv, aKcoXureos Kai 6 rou Kijpvy- 1 10 THE SECOND EPISTLE TO THE THESSALONIANS [III 3 paiv dvOpwirttiv, ov yap TrdvTwv Y\ TricrTis. 3 /7wTOS Se For the meaning of pvarQupev (late pass, aor., WSchm. p. 131) = eripiainur (Beza) rather than liberemur (Vg.), see the note on I. i. 10, and contrast the construction with OTTO, not e/c, in the present passage, laying stress perhaps on the deliverance itself rather than on the power from which it is granted, cf. Rom. xv. 31, 2 Tim. iv. 1 8, and from the .LXX. Ex. ii. 19 (ppvcraTO ^/j,as O.TTO TO>I> iroifjievatv. For a late instance of pveo-Qai drro see P.Lond. II. 413, 3f. (1V./A.D.) pV(Tl (Tat OTTO.... T. a.Toira>v K. Trovrjpwv "ATOTTOS, originally = * out of place,' 'unbecoming,' is used in class. Gk. especially in Plato in the sense of ' marvellous,' 'odd' (e.g. Legg. i. 6468 T. 8aV/J.a(TTOV TC KO.I drOTTOf), from which the transition is easy to the ethical meaning of 'improper,' 'unrighteous' in later Gk., e.r. Philo Legg, Alleg. i\\. 17 (i. p. 97 M.) Trap' o KOI Srorros Xtyerai clvai o (pav\os- aronov de eori KUKUV dvo-Qerov, and such a passage from the Koivj as P.Petr. in. 43 (3), 17 f. (iii./B.c.), where precautions are taken against certain discontented labourers Iva /j.f} aroTrfo]^ TI 7rpd(0o~iv '. cf. also B.G.U. 757,21 (L/A.D.) where Tcpa aroTra are ascribed to certain marauders who had pulled to pieces a farmer's sheaves of wheat, and the very interesting public notice con- tained in P.Fior. 99 (i./ii. A.D.) to the effect that the parents of a prodigal youth will no longer be responsible for his debts or for UTOTTOV n 7rpa??[i]. It is in this sense accordingly, implying something morally amiss, that, with the exception of Ac. xxviii. 6, the word is found in the LXX. and the N.T. (Job iv. 8, xi. 1 1 &c., Prov. xxiv. 55 (xxx. 20), 2 Mace. xiv. 23, Lk. xxiii. 41, Ac. xxv. 5), and in the passage before us it is best given some such rendering as 'perverse' or 'fro- ward' rather than the 'unreasonable* of A.V., R.V. Similarly irovrjpos (as frequently in the LXX., e.g. Gen. xxxvii. 20, Ps. Ixxvii. (Ixxviii.) 49, Esth. vii. 6; cf. Hatch Essays p. 77 f.) is used not so much of passive badness as of active harm- fulness, while the prefixed art. shows that the writers have here certain definite persons in view, doubtless the fanatical Jews who at the time were opposing their preaching in Corinth (Ac. xviii. I2ff.), as they had already done in Thessalonica and Beroea (Ac. xvii. 5, 13): cf. I. ii. 14 ff. ov yap irdvTo>v r) TTLO-TIS] 'for not to all does the Faith belong' (Luth. denn der Glaube ist nicht jedermanns Ding}. For a similar meiosis cf. Rom. X. 1 6 tiXX' ov navres vTrijKovo-av TO> fvayye\ia. As illustrating the form of the sentence, Wetsteiu quotes the proverbial saying, ov TTUVTOS dvdpos cs Kopivdov eo-0' d rrXovs (Strabo viii. 6. 20). III. 3 5. CONFIDENCE IN THE THESSALONIANS' PROGRESS. From the want of faith on the part of men, the Apostles turn to the thought of the faithfulness of the Lord Jesus (cf. 2 Tim. ii. 13) with the view moreover of reassuring not them- selves, but their converts. 3 5. ' We have spoken of the want of faith in certain quarters. However this may be, know assuredly that the Lord is faithful. He will set you in a firm place. He will protect you from the attacks of the Evil One. And seeing that He will do this, we have confidence that you on your part will not come short, but will continue as at present to do the things which we are enjoining. May the Lord direct you into the love of God and into the patience of Christ.' 3. Hi error] recalling the irians of the previous verse. For a similar word-play cf. Rom. iii. 3. Ill 4, 5] THE SECOND EPISTLE TO THE THESSALONIANS 1 1 1 ecTTiv o KvpLOS, os (rTripi^ei vjuias Kai (pvA^a^ei airo TOV Trovrjpov. 4 TreTToidafjiev Se eV Kvpico e yap TO nav eV OVTOV piirTfiv, aXX' evfpyovvTas KCU CIVTOVS, To?y novots ep.(3f(3r]K6Tfi$ Kai Tols dyraa'i. For tv Kvpia (see I. iv. i), as the ground with correspondingly new resources in which all St Paul's hopes and desires are centred, cf. Gal. v. 10, Eph. iv. 17, Phil. ii. 19, 24, and for e must be understood not such injunctions as had already been given (e.g. I. iv. 112), but rather, as the resumption of the same verb in v. 6 proves, those that im- mediately follow, and which, on account of their hardness, are further prefaced by a short ejaculatory prayer. For TrapayyeXXo) see I. iv. ii note, and as bringing out the idea of transmission contained in the word cf. P.Grenf. i. 40, 6 f. (ii./B.c.) citpwov ypd-^rai aroi OTTCOS etScoy irapayyeiXrjs Kal T[oiy] aXXoty tepe(ri. 5- 'O de Kvpios KaTfvOvvat /crX.] 'O Kvpios can only be the Lord Jesus as in vv. i, 3, 4, any reference to the Holy Spirit (as Basil de Spiritu sancto c. 21 and most of the Gk. commen- tators) being outruled if only on the os crTTjpigei vp,. KT\J] Not only will the Lord 'set them in a firm place' (oTJ7pi, for form, WM. p. no), but He will also 'protect' ((puXafi, Vg. custodiet] them there from external assaults : cf. for the thought Jo. xvii. 12. For o-rrjpi&iv (I. iii. 2 note) cf. I Pet. V. IO 6 de deos ndcrTjs xdpiTos... avTos KdTapTto-ei, o-Tr)piei, o-devaxrei, and for the constr. o-0e els Tf\os fv VTropovfl 'irjfrov XpicrroC, where however Lft. (ad loc.} inclines to the meaning 'patient waiting for Christ.' III. 6i2. CHARGE WITH REGARD TO THE DISORDERLY. It is * in the Lord,' as has just been shown, that the Apostles' trust for their converts is centred. At the same time they are anxious that these should not forget the responsibilities S TY\V dyaTrriv TOU 6eov 5 d$e\(poi, ev ovo/mari TOV resting on themselves. And accord- ingly in a section, in which the severity of the language shows the serious nature of the evils com- plained of, they once more (cf. I. v. 14 f.) rebuke the idle and disorderly behaviour, which at the time certain members of the Thessalonian com- munity were displaying. 6 12. 'In order, however, that this happy result may be attained, we again on our part urge you and yet not we, but the Lord not in any way to associate with a brother who is not living a well-ordered life in accordance with our teaching. For you yourselves cannot but be conscious that you ought to follow our example. When we were with you, we did not depend on others for our support. Rather in toil and moil, night and day, we worked that we might not lay an unnecessary burden upon any of you. You must not indeed sup- pose that we have not the right to maintenance, but we waived our right in order to set an example for you to follow. And not only so, but we gave you a positive precept to this effect. For you cannot have forgotten that while we were with you, we were in the constant habit of urging upon you that " if any will not work, neither let him eat." And we are the more led to go back upon this, because information is reaching us regarding certain of your number who are living ill-ordered lives, and, instead of attending to their own business, are busy with what does not concern them. It is such as these that we urge and entreat in the Lord Jesus to attend quietly to their own work and earn their own living-.' 6. TIapayye\\ofj.fv fie vplv, a5eA(poi] In introducing their 7rapayye\ia the Apostles adopt a tone at once of affection and of authority of affec- Ill 7] THE SECOND EPISTLE TO THE THESSALONIANS 1 13 KVpiov T ' lrj(TOv XpKTTOv (TTeXXecrQai VJULCIS diro d$e\ov CLTCIKTW Socriv r)v r 7rape\dfieT } Trap ak Se? JLiJLeia-Qai fjuas, ore OVK KO.I otre , and see the old gloss quoted in Steph. Thesaur. s.v. where oreX- \ea-6ai is explained by a^/o-Taor&u, dvaxtopfw. This gives the clue to its meaning here (Vg. ut subtrahatis vos) and in 2 Cor. viii. 20 orr?XXojuei/oi (Vg. devitantes] TOVTO pr) TIS r^ias na>M ii- i, 5, ii &c. ; Intr. p. xliv. fj-ifjiflcrdai rjpas] The verb pinf op.cu, repeated in v. 9, is found elsewhere in 8 114 THE SECOND EPISTLE TO THE THESSALONIANS [III 8 10 8 ovSe Scopedv dprov 6 WKTOS Kal ti/mepas 67ri(3aprj(rai TWO, vfjiwv 9 ov% on OVK a'AA' 'iva eavTovs TVTTOV Sajjmev vfjuv ek TO d\\' iv KOTTW Trpos TO fjiri e^ovariav, Kai yap OTe rj/mev TTpos the N.T. only in Heb. xiii. 7, 3 Jo. ii ; it occurs several times in the apocr. books of the O.T., cf. also Aristeas 188 jjLijj.nvp.fvos TO rov 6eov 8ia iravrbs eVieiKe's. For the thought of the present passage see I. i. 6 note. OVK r/raKr^o-a/iei/] another instance of meiosis (cf. v. 2, I. ii. 15), embody- ing the ground of the Thessalonians' knowledge just spoken of. For draK- re'a> see Add. Note G. 8. &peai/] 'gratis' as frequently in the LXX. (Gen. xxix. 15, Ex. xxi. 2 &c.): cf. Rom. iii. 24, 2 Cor. xi. 7, also P.Tebt. 5, 249 ff. (ii./B.c.) eVt- piiTTeiv...pya 8ti>peav p.rj8f fjnaOwv v Treptet/u \povov 'so long as I survive I am to have power over my own property,' 719, 25 (ii./A.D.) e^ovtrias (roi ovarjs cTcpois TrapiaxcopeTi/J ' the right resting with you to cede to others.' For the use of ov^ ort = ov Xe'yo/iej/ on (...aXXa) in the N.T. for the pur- pose of avoiding misconception cf. 2 Cor. i. 24, iii. 5, Phil. iv. 17; WM. p. 746 aXX' Iva eavrovs TVTTOV KrX.] a second, and in the present instance, the main reason of the Apostles' self-denying toil: not only did they desire to remove any hindrance from the free diffusion of the Gospel (cf. I. ii. 9), but also by their own daily lives and conduct to impress more forcibly upon their converts' hearts the real significance of their message. For eavrovs with reference to the ist pers. plur. cf. I. ii. 8 note. It is of interest to notice that this usage does not seem to have extended to the sing, except in the case of very illiterate documents, e.g. B.G. U. 86, 5 (ii./A.D.) pG> fiera TT/V eavrov reXevr?)i/ rols yeyovocrt a[vr]e3 e*K TTJS (rvvovarji avrou yvvaiKOS (cf. Moulton C.R. xv. 441, xviii. 154). With rvTroy (I. i. 7 note) cf. the use of vn-orvTrwo-ts in i Tim. i. 16, 2 Tim. i. 13, the meta- phor there, according to Lft. (on Clem. R. Cor. v. ad Jin.), being due to the art of sculpture, 'the first rough model.' 10. Kal yap ore foev KrX.] . Cf. I. Ill 1 1, 12] THE SECOND EPISTLE TO THE THESSALONIANS 1 1 5 OTL el TIS ov 6e\ei ep f yd(^6a'6ai /x^Se eo~6ieT(x). yap Tivas TrepnraTOVVTas eV v/uuv GCTGC/CTWS, d\\d Trepiepya^o/uievovs' I3 TO?s Se TOLOVTOLS f irapa < y t ye\\oiJLv Kat 7rapaKa\ov/uev eV KVptw iii. 4, the only difference being that, ill view of #. 6, TOVTO 7rapr)yy\\ofjiv is substituted for TrpoeXeyo/zei/. For similar references by St Paul to his previous public teaching cf. i Cor. xi. 23, xv. i. or* i TIS ov 6e\ci KT\.] ' that if any one is not willing (Beng. : ' nolle vitium est') to work, neither let him eat.' Pelag. : ' Haec sit inquietudinis non solum poena, sed etiam emendatio.' For on which is here equivalent to little more than our inverted commas see WM. p. 683 ii. 1 , and for illustrations of the maxim, which was apparently a proverbial Jewish say- ing based on Gen. iii. 19, see the passages cited by Wetstein, especially Bereschith R. ii. 2 'ego vero si non laboro, non edo,' xiv. 12 ' ut, si non laborat, nou manducet': cf. also Didache xii. 3 el e tfe'Xei irpbs vp.ds KaOfjcrai) Tf^virrjs OOP, epyaecr$a> /cat . According to Resch (Agrapha, p. 240 ff., Paulinismus, p. 409 f.) the saying in its present form may have been derived from a logion of the Lord Himself. For et...oi5 see WM. p. 599, Jannaris, i8o7 b , and for the strong negative p.T]de (ne quidem) with the imperative cf. Eph. v. 3. 1 1. aKovopev yap KT\.~] Fresh news from Thessalonica had reached the writers since the despatch of their first Epistle, perhaps through the bearer of that Epistle on his return, of such a character as to lead them to single out the offenders, who were evidently known to them, for direct rebuke. For the pres. cuutvofifv instead of the perf. cf. i Cor. xi. 18 (Burton, 1 6, Gildersleeve Syntax 204), and for its construction with the ace. and part, to describe an actually existing state see Buttmann p. 302 f. fj.r]8fv epyaop.vov$ dXXa irfptepya- ofj.vov$] ' doing no business but being busy bodies ' a translation suggested by Ellic. which has the merit of pre- serving the play of words in the original: cf. Beza 'nihil agentes, sed inaniter satagentes,' Est. ' nihil oper- autes, sed circumoperantes,' and amongst more modern renderings Ew., Schm. 'keine Arbeit treibend, sondern sich herumtreibend/ Zockl. 'nicht schaffend, sondern vielge- schaftig,' Jowett 'busy only with what is not their own business.' The same play on the original Gk. words is found in Dem. Phil. iv. 150 (rot fjLtv f toy epydfci KCU Tre- piepydei rovs ea-\drovs ovras Kivdv- vovs. For other exx. of paronomasia from the Pauline Epp. see v. 13, Rom. i. 20, xii. 3, i Cor. vii. 31, 2 Cor. iv. 8, Phil. iii. 2 f. (WM. p. 794 f., Blass, p. 298 ). nepiep-ya^o/^cu, air. \ey. N.T. (cf. irepifpyos Ac. xix. 19, i Tim. v. 13), is found in the same sense as here in Sir. iii. 23 (24) *" Toils Trcpio'o'ols r o(piXera> *crX. Quintilian defines Trepiepy/a as 'super- vacua operositas' (viii. 3. 55): cf. M. Anton. X. 2 TOVTOIS drj Kavotri ^pw/zei/oy, fj.r)8ev irepiepydov. 12. T. de TOIOVTOIS 7rapayye\\o(j.fv KT\.] The TrapayyeXi'a is now addressed directly to the araKroi themselves in so far as they possess the above- 82 Il6 THE SECOND EPISTLE TO THE THESSALONIANS [11113,14 'Irjcrov XpKTTco *iva /uera i; Aoyw yfjiwv dtarfjs 7ricrTO\fjs] 'our word (sent) through the (present) epistle' (Th. Mops, interpr.: 'uerba quae per epistolam loquimur'). The interpretation favoured by some of the older commentators by which 8ia . is rather to be connected with what follows in the sense ' by means of a letter (from you) do you notify ' (cf. Tind. sende vs worde of him by a letter) is exposed to the well-founded Ill is] THE SECOND EPISTLE TO THE THESSALONIANS 1 1/ Sid Trjs eVf(TToAf/s, TOVTOV /) ~ / ~ vvcrvai. objections that it is inconsistent with the natural order of the words, and with the use of the demonstrative Trjs (I. v. 27 note), which points to an existing letter rather than to one to be written afterwards. TOVTOV 0-rjjj.eiova-Se] 'of this man take note' (Vg. hunc notate). 2r)fj.ei6op.ai (an-. \ey. N.T.) means to 'mark or notify for oneself, 3 and from being used in a neutral or even favourable (Ps. iv. 7) sense came also to have the idea of disapprobation connected with it, e.g. Polyb. v. 78. 2 (of a sinister omen) o-^/uetaxra/zei/oi TO ye- yovos. The ordinary usage of the word is illustrated by Aristeas 148 TrapadedtoKfv 6 vop.o6eTT)s crq/mouo-tfai rots o-vveTolf elvai diKaiovs, O.G.I.S. 629, 1 68 (Palmyra, ii./A.D.) o KPOTKTTOS earrjfj,(e)i(ao~aTO ev TTJ Trpos Bapftapov It may be added that with the grammarians o-qpciWat is used in the sense of 'nota bene,' and that in the ostraca and papyri o-eo-jjfiei'w/im is the regular term for the signature to a receipt or formal notice, as when in P.Oxy. 237. vii. 29 (ii./A.D.) the prefect -gives legal validity to the paTto-[j,6s by the words dvcyvcov fjirj crvvava/JiiyvvcrOai avro>] lit. 'not to mix yourselves together up with him' (Vg. ne commisceamini cum illo, Beza ne commercium hdbete cum to) the expressive double compound being found elsewhere in the N.T. Only in I Cor. V. 9 pr) o-vvavapiywo-Oai iropvois : cf. Hos. vii. 8 A 'Etppcu/*, ev Tols \aols O.VTOV (rvvavepiyvvTo. For the corresponding adj. in the see P.Oxy. 718, 16 f. (ii./A.D.) dpov TTJS (3ao-i\iKfjs (rvvavafjiiyovs fivai TTJ j)irap[xovo-r) p.oi yrj\. Iva fVTpairr{\ ' in order that he may be put to shame' (Vg. ut confun- datur, Beza ut erubescat\ following the late metaphorical sense of eV- Tpe'7ra>, cf. Ps. xxxiv. (xxxv.) 4, i Cor. iv. 14, Tit. ii. 8, and from the Koivrj such passages as P. Par. 47, 3 f. (ii./B.C.) [e]i pr) piKpov TI evT pen opal, 49, 29 f. (ii./B.C.) yivfTai yap fVTpa- i. The corresponding subst. V- -alo-xvvr)) 18 found in I Cor. vi. 5, xv. 34. For its sense of mdcos as in class. Gk. (e.g. Soph. Oed. Col. 299) cf. the late magical papyrus P.Lond. I. 46, 1 6 f. (iv./A.D.) 8bs evrpoirrjv TO) (pavcvTi irpb Trvpoy. In the midd. the verb = * reverence,' and contrary to class, usage is construed in the Bibl. writings with the ace., e.g. Sap. ii. 10, Mk. xii. 6, Heb. xii. 9. 15. fat w a>s fx@P v * r ^] a clause added to prevent any possible mis- understanding of the foregoing. Throughout the conduct enjoined has in view the final amendment of the offender (Th. Mops.: 'ut modis omnibus increpatione, obsecratione, doctrina reducatis eum ad id quod honestum eat'): cf. Didache xv. 3 \cy\T Se d\\j\ovs p,rj ev opyfj a'XX' ev flpyvri, and Clem. R. Cor. xiv. 3 Xpr)0-Tevo-wiJ.e6a avTols [roly dp^rjyols TTJS arTaarecos] Kara TTJV evam\ayxviav KOI yXvKVTrjTa TOV irot^o-avTos Ty/Liay. For the softening effect of as 'as if he were an enemy' cf. Blass p. 246 n. 1 , and for jyeopai and vov- 6cTea> see the notes on I. v. 13, I. v. 12, respectively. As further illus- trating the ' stronger ' sense of rjyeo- pat in the former passage see M. Anton, iv. i where the best texts read op/*a pev Trpos ra yyovpeva. ('moves towards things preferred') in the sense of npor)yovfj.eva in the parallel passage v. 20 (see Crossley's note ad loc.}. III. 1 6. PRAYER. 1 6. 'May the Lord, from whom all peace comes, Himself give you His 1 1 8 THE SECOND EPISTLE TO THE THESSALONIANS [III 16 18 d\\d vov6eTelT6 ok d$e\(f>6v. l6 AVTOS Se 6 eipiivrjs Scarj v/uuv TY\V eipqvrjv Sid TTCLVTOS ev TTCCVTI f \ t ~ O KVplOS fJLTa TTCLVTtoV VfJifaV. 17 'O dcnraarfjios Trj e/u*/ x L P* f1av\ov, o ecrTiv ev Trdcrri eTTiarToXr]' OVTCOS ypdcpa). I8 7J xdpis TOV Kvpiou 'Irjcrov XpKTTOu jjLeTa TrdvTwv VJJLWV. peace at all times and in all ways. The Lord be with you all.' 1 6. AVTOS 8e KrX] For avros 84 see I. iii. n note, and for o *vp. T. dp., here evidently the Lord Jesus (cf. v. 5), see I. v. 23 note. The Hellenistic opt. &; (for 80117) is found again in the N.T. in Rom. xv. 5, 2 Tim. i. 1 6, 18 (WSchm. p. 120). For 8ia 7rain-os 'continually,' as distin- guished from Trai/rore 'at all times' see Westcott's note on Heb. ix. 6, and cf. P.Lond. i. 42, 6 (cited in note on I. i. 3). The v.l. eV Travrl TOTTW (A*D*G 17 Vg Go) doubtless arose through the desire to conform a somewhat awk- ward phrase (cf. navrl rpoira Phil. i. 1 8, Kara travra rpofruv Rom. iii. 2) to the more common expression (cf. I. i. 8, i Cor. i. 2, 2 Cor. ii. 14, i Tim. ii. 8). pcra TravTaiv v/i<5i>] even with the disorderly brother, cf. v. 18 and for TrdvTvv used with a similar emphasis see the Benedictions in i Cor. xvi. 24, 2 Cor. xiii. 13. III. 17, 1 8. SALUTATION AND BENEDICTION. 17, 1 8. 'I add this salutation with my own hand, signing it with my name Paul, as I am in the habit of doing. May the grace of our Lord Jesus Christ be with you all.' 17. 'O dv...Tov dajrao'fjiov 'waiting to salute him,' and cf. the note on d0irdo[j.ai I. v. 26. is gen. in apposition with cp.fi in accordance with a common Gk. idiom (Kiihner 3 406, 3). o ftrriv ] with reference to the characters in which vv. 17, 18 were written, which the Thessalonians would henceforth recognize as his% cf. Gal. vi. ii. Any reference to an ingeniously-framed monogram (Grot.: ' certum quendam nexum literarium ') used by the Apostle for his signa- ture is quite unnecessary. 1 8. 77 ^api? TOU Kvpiov KT\.] The substance of the Pauline ao-Trao-^ds-, embodying the Apostle's favourite idea of 'grace,' and by the significant addition of TTCIVTUV extending it to 'all' alike, even those whom he had just found it necessary to censure (cf. v. 1 6 note). As in the First Ep. (cf. I. v. 28 note) a liturgical ap,^v has found its way into certain MSS. (N C ADGKLP). ADDITIONAL NOTES Ka#a>05 IlaOXo? Kara rrjv So06i(rav avra) o~o(f)iav eypatyev vp.lv, co? Kal eV Tracrat? XaXwv eV avra*? Tre/ot TOVTCOV, ev afc ecrrlv nva. 2 Pet. iii. 15, 16. NOTE A. St Paul as a Letter-Writer. is ydp TIS jSotfXercu elvat TJ tiriffToXi] af, Antt. xii. 89 (ii. n)) shows that this was unusual. 3 The earliest extant papyrus- writing is a statement of accounts, dated in the reign of Assa, the last King of the fifth dynasty in Egypt, about 3580 3536 B.C. (Kenyon Palaeography of Greek Papyri p. 14). According to Sir E. M. Thompson (Greek and Latin Palaeography p. 33), papyrus continued to be manufactured in Egypt for writing purposes down to the tenth century of our era. Recently attempts have been made to supply charta according to the ancient model from the papyrus - plants growing near Syracuse. In addition to the authori- ties quoted, see the essay on ' Ancient Papyrus and the mode of making paper from it ' by Prof. Ezra Abbot, reprinted in his Critical Essays (Boston, 1888) p. i37ff. 4 The most probable derivation of the word ' papyrus ' is from the Egyptian pa-p-yor, ' the (product) of the river,' i.e. ' the river-plant ' (see Encycl. Bibl. col. 3556). The plant is mentioned in Job viii. 1 1 ; in Ex. ii. 3 the KJpjl n3ri was a ' chest of paper- reed,' or a papyrus-boat, cf. Isa. xviii. 2 cTrtcrroXas pvfiXivas. For tbe Gk. word irdirvpos of. P.Leid. S p. 97 col. i a , 8, u (ii./B.c.), and (irairijpovs) P.Par. 55 bis col. i and 2 (ii./B.c.), and for the adj. P.Leid. U col. 2 a , 6 f. (ii./B.c.) irXoiov irairijpivov, 3 KaXeirai AlyviTTHrd 'Pti^. See further Mayser P- 37- 5 This appears to be the correct interpretation of Pliny's ' turbidus ST PAUL AS A LETTER-WRITER 123 rubbed down with ivory or a smooth shell to remove any roughness, the sheet was ready for use a scripturdbilis facies. The size of the sheets thus formed would obviously vary according Size of to the quality of the papyrus ; but Dr Kenyon has shown that for non- papyrus- literary documents the size in ordinary use would be from 5 to $ inches in s width, and from 9 to n inches in height 1 . For a brief note, like the Epistle to Philemon, a single sheet would therefore suffice, but, when more space was required, it was easily pro- curable by fastening the requisite number of sheets together to form a roll 2 , the beginning (TrpeordicoXXov) and the end (fV^aroKoXXtoi'), as the parts most usually handled, being not infrequently strengthened by attaching extra strips of papyrus at the back. These rolls would seem to have been generally sold in lengths of twenty sheets (scapi\ the cost of two sheets being at the rate of a drachma and two obols each, or a little over a shilling of our money 3 . As a rule the original writing was confined to one side of the papyrus- Recto and sheet, that side being chosen on which the fibres lay horizontally (recto\ Verso. which was therefore smoother for the purpose. But occasionally, when space failed, recourse was had also to the back (verso}*. The verso was also frequently used for some other writing of less importance, or for scribbling purposes, much as we use the back of an old letter 5 . The matter was arranged in columns (o-eXto'es, paginae) of from two to Width of three inches wide, which were as a rule placed close together, so that there columns. liquor vim glutinis (dat.) praebet,' as elsewhere he recognizes only the form glutinum, and not gluten, according to which glutinis would be a genitive : cf. Birt Das antike Buchwesen (1882) p. 231 f., and for the whole of Pliny's description see Gardthausen Griech- ische Palaeographie (1879) p. 31 f., Thompson op. cit. p. 30 f., Kenyon op. cit. p. 15. 1 Op. cit. p. 16 ff. 2 Cicero (ad Fam. xii. 30. i) speaks of so delighting in his correspondence with Cormfieius, that he desires to send him 'not letters but rolls.' 3 Thompson op. cit. p. 28 ; cf. Karabacek Fiihrer durch die Papyrus- sammlung (1904) of the Earner Museum at Vienna, p. xvi. Karabacek also refers (p. xv) to the different qualities of papyrus-paper, such as the Charta claudia, a very white paper, and the Charta salutatrix, & favourite form for ordinary correspondence. The finest of all was the Hieratica, while tlaeEmporetica, made out of the rougher layers served much the purposes of brown paper amongst ourselves. 4 Cf. Ezek. ii. 9 f . ' a roll of a book ...written within and without,' and Kev. v. r j3i,8\{oi> yeypa.fj.fji.frov Zaudev Kv TTpbs rr)v upav els TOV\T]OV fypa\j/a. See also the interesting caricature from the back of a papyrus (ix./s.c.) reproduced in Erman and Krebs Aus den Papyrus der Koniglichen Museen [zu Berlin], Berlin, 1899, p. 6. 124 THE EPISTLES TO THE THESSALONIANS Ink and pen. A papy- rus-roll. Mode of reading. would be little room for the marginal annotations St Paul is sometimes credited with having made, unless we are to think of these as inserted at the top or bottom of the sheet. To complete our survey of the writing-materials, it is sufficient to notice that the black ink (/xeXai/, or /ze'Xav ypa(piKov} ordinarily used was prepared from a mixture of soot and gum-water 1 and that a rush or reed (^aXa/nor, or KaXapos ypcxpiKos) served as a pen (cf. 3 Jo. 13 8ta /tte'Xapo? *at St Paul's employ- ment of an amanueii- When finished, the roll was rolled round upon itself, and fastened together with a thread 3 , and in ordinary letters the address or title was then written on the back of the roll. In the case of more important literary works, which would be preserved in libraries, a o-t'XAv/So?, or small strip of papyrus containing the title, was frequently attached to the end of the roll for the purpose of identification 4 . In order to ascertain its contents, the reader held the roll with two hands, unrolling it with his right, and with his left hand rolling up what he had finished reading 5 : a practice which enables us to understand the imagery of Rev. vi. 14 o ovpavbs aTre^ojpicrtf?; toy /St/SAtoi/ \i(T(r6fj.ci>ov (eAwro-o/iei/os K), where the expanse of heaven is represented as parting asunder, 'the divided portions curling up and forming a roll on either hand' (Swete ad loc.}. From these more general details that help to throw light on the outward method of the Pauline correspondence, it is necessary now to turn to one or two particulars that affected its contents. Amongst these a first place must be given to the fact that as a rule St Paul, following a well-established custom (Norden Kunstprosa ii. p. 954 ff.), seems to have 1 Pliny N.H. xxxv. 6. The excellent quality of this ink is shown by the way it has preserved its colour after the lapse of so many years. At the same time by not sinking into the texture of the paper like our modern inks, it readily lent itself to being washed completely off: hence Col. ii. 14 efaXet^as Tb...xfipbypa.ov (see Williams' note ad loc. in C.G.T.). 2 Directions for buying papyrus, pens, ink &c. will be found in P. Grenf. ii. 38 (cf. Witkowski Epp. no. 55), a letter of i./B.c. For illustrations of the ordinary writing-materials see Erman and Krebs op. cit. p. 8 f. , and the above-cited Fiihrer through the Kainer collection at Vienna p. 6. 3 The wooden-roller (<5/u0ctX6s, um- bilicus) with projecting knobs or tips (K^para, cornua) would seem to have been confined to the costlier editions of literary works (Gardthausen op. cit. p. 52 f., Kenyon op. cit. p. 23). And the same would be the case with the < = K\-/ipov KO.TOIKOV is allowed tinguishable from the more cultured as one of the very few exceptions ' to hand in which the body of the contract his own above- stated rule. is written. But Ramsay (Hist. Comm. 3 For the practice of shorthand on Galatians p. 466) is probably nearer amongst the ancients see art. ' Nota ' the mark in saying that by the use of in Smith's Diet, of Gk. and Bom. Antt., ' large ' letters the Apostle desired and cf. Kenyon op. cit. p. 33. To the rather to draw special attention to the literature there adduced may be added ' importance ' of the following sen- an art. by F. G. W. Foat On old Greek tences, in accordance with a well- Tachygraphy in J.H.S. xxi. (1901) 126 THE EPISTLES TO THE THESSALONIANS he content to supply a rough draft, leaving the scribe to throw it into more formal and complete shape ? It is true that to these questions no definite answer can be given. In all probability the Apostle's practice varied with the special circumstances of the case, or the person of the scribe whom he was employing. More might be left to the discretion of a Silvanus or a Timothy, than of a Tertius. But, in any case, the very fact that such questions can be put at all shows how many of the difficulties regarding the varied style and phraseology of the different Epistles might be solved, if we had only clearer knowledge of the exact conditions under which they were severally written 1 . Possibility Nor can we leave out of sight the possibility that, when dictating, of quota- st Paul may frequently have held some letter he was answering in his hand, and that consequently quotations from his correspondents' language, which we should now in print at any rate distinguish by the use of inverted commas, may have found their way into his answer, or at any rate suggested the exact form of the language employed 3 . In a suggestive paper in the Expositor (v. vi. p. 65 ff.) Dr Walter Lock has applied this possibility to the elucidation of i Cor. viii. i 9, and more recently Dr Rendel Harris (Exp. v. viii. p. i69ff.) has tried in the same way to disentangle from our existing i Thessalonians traces of a lost letter previously addressed by the Thessalonians to St Paul. Some of the points raised may perhaps seem to the ordinary reader over-subtle, and capable of simpler explanation. But the idea is a fruitful one, and may yet be found to do good service in the explanation of various Pauline linguistic and grammatical anomalies 3 . Another possibility is that what were originally marginal annotations now form part of the Pauline Epistles. What more natural, it has been argued, than that St Paul should have read over his letter, after his scribe had finished writing it, and jotted down in the margin explanatory comments or additions, which afterwards found their way into the text 4 . That marginal annotations of this kind were added later is well known ; and marginal annota- tions. p. 238 ff., which contains a general re'sume' of the present state of the question. 1 Cf. Sanday Inspiration p. 342, and for the possibility that in the ' dicta- tion ' and ' revision ' of the fourth Gospel, which early tradition asserts (especially Can. Murat. p. ioa.), we may have a key to the differences between it and the Apocalypse see Swete Apoc. p. clxxixf. In an art. in the Churchman for June 1906 (summarized in Exp. T. xvii. p. 433) Bishop Moule cites a mode of procedure from the modern mission- field which may have some bearing on the point before us. According to this when a European missionary in China desires to send a message, he first writes it down in his own Chinese, and then submits it to a ' writer,' who drafts it afresh into the correct classical phraseology. After revision it is then sent out by the missionary, 'as his own authentic message.' 2 Cf. Weizsacker Apost. Age ii. p. 102 ff. 3 For its application to the Ep. to the Philippians see Kennedy Phil. p. 403 in E.G.T. 4 See especially Laurent Neutest. Studien (Gotha, 1866) p. 3^., and cf. Kenan Saint Paul (1869) p. 232. ST PAUL AS A LETTER-WRITER 1 27 but it is very doubtful whether any of them can be traced back to St Paul himself. The general form of an ordinary papyrus-letter left, as we have already seen, little room for them. And such a phrase for example as epirpoo-flfv TOV Kvpiov ij/ieoi/ 'irjcrov ev rfj avrov trapova-ia (l Thess. ii. 19), which Laurent (p. 28 f.) cites in support of this view, may just as readily have formed part of the original writing. We are on surer ground when we turn to the undoubted light which General the correspondence of the time throws upon the general form of the form Pauline letters. That form, as is well known, consists as a rule of an pjJjJQ e Address or Greeting, a Thanksgiving, Special Contents, Personal Salu- letters. tations, and an Autographic Conclusion. And when full allowance has been made for difference in character and tone, it is remarkable how closely this structure resembles the structure of an ordinary Greek letter. This will perhaps be best shown by giving one or two specimens of Examples the latter. We begin with a short letter from Oxyrhynchus, of date of P a P v - A.D. 1 6, in which the writer Theon recommends to the notice of his [ u ,l" brother Heraclides the bearer of the letter Hermophilus. A letter of P.Oxy. 746. recom- > * N j. ~ menda- HpcucXetoqi ran aoeXo-o. (erovs) rpirov Avro/eparopoff Kcu'crapos Ao/uriavoG Sf^aorou TfppaviKov ITa^(coi') if. The address is again on the verso : Els BaKxiaSa [anodes 'ATroXXowau] reoi Tt/ita)r[a(ra>i)]. Our next example still more closely recalls a Pauline letter, as, in addition to more formal resemblances, it contains an earnest prayer to the writer's god Serapis for the welfare of her children. This letter was also discovered in the Faiyum, and belongs to the end of the second, or the beginning of the third, century of our era. roils TCKVOIS ITroAf^cua) Kai 'ATroXtfapta /cat ITroXe/iai'a) TrXeiora \aipeiv. IIpo ILCV TrdvTGw ev^o/xai r^tas vyiaiviv, o fj.oi irdvTa>v 0"rii> dvavKaioTcpov. To 7rpo[cr]Kvvi]fj.a i;/Lieoi/ TTOICO jrapa TW /cvpi'a) 2fpa?rtSt, fv^o/zeV^ ijp.as vyiaivovres aTroXa^eti/, a>s eu^o/nat eVirerev^oTay. 'E^ap/;i/ KOyMOVyiany ypa/i/xara, ort /cnXcos 8i TCKVOIS KOI o'v/i./Siw /cat TOUS (pi\oi>vrds o*e. 'Ao"7ra^erat )/ias KuptXAa /cat 17 tivyd-nyp 'Eppias 'Eppias (sic), c Ep[p,]ai/oi}j3is TI rpo(pos, 'A&jvats j SeV, IXapd et/ni Trepi T^S o~Q)Tr)pias r^iStv. 'Eppwa'dai rjfjLas fv%op.at. On the verso this letter has two addresses, one in the original hand to the effect ElroXe X /Wo> rw and the second in a different hand 'ATroS(os') IlroXe/zaio) X d8e(X)0w 'A It would appear therefore that the first recipient Ptolemaios had after- wards forwarded his mother's letter to his brother of the same name, and his sister Apolinaria. To these three letters I am tempted to add in full the pagan letter f consolation already referred to (see I. iv. 18 note) as, apart from similarity in outward form, its contents stand in such striking contrast to the bright and hopeful character of the Epistles before us. ST PAUL AS A LETTER-WHITER 1 29 P.Oxy. 115 (ii./A.D.): ~Elprjvr] ourcos eXvn^drjv e/cXautra a>s e Km Traira otra 771; KO- 6r)Kovra eiroirjcra Kal ircivrcs oi fp-oi, 'E7ra0poSeiroy KCU Gep/xov- Kai IlXairay. aXX* ofj.a>s ovdev 8vvarai riv TTpbs TO. roiaCra. fv TrpaTTfTc. 'Advp a. On the wr^o Nothing would be easier than to multiply examples 1 , but these must Current suffice to show the amount of truth there is in Deissmann's dictum that the epistolary Pauline letters ' differ from the messages of the homely Papyrus leaves p rases - from Egypt not as letters, but only as the letters of Paul' (SS. p. 44) : while they also make clear how frequently the actual phrases employed are drawn from the current epistolary language of the Apostle's time 2 . This is naturally most noticeable in the more formal parts of the letter such as the address or the closing salutation 3 ; but it is by no means confined to these, as will be seen from the preceding Notes on such passages as I. i. 2, 3, ii. 9, iv. i, 13, II. ii. 3, iii. 2 4 . Similarly with the authenticating signature. Reference has already St Paul's been made to the fact that this was apparently generally added in St Paul's signature. own hand in accordance with general practice 5 . And it is enough to add 1 An excellent collection of the i. 2 : TO 5 kv 06w irarpC ZOIKW T Trap' letters belonging to the Ptolemaic JHJLUV v rats ^7riot> (like our 'signed') with which the Apostle draws attention to it in II. iii. 17 finds a ready parallel in the o-eo-ij/Lteuo/iai (generally contracted into treo-q), with which so many of the Egyptian papyrus-letters and ostraca close. The only other point requiring notice is the mode of despatch of the Pauline letters. By this time the Imperial Post, established by Augustus 1 , was in full operation, but its use was strictly limited to state and official needs, and ordinary correspondence could only be sent by special messenger, or by favour of some friend or passing traveller 2 . Even had it been otherwise, it is obvious that many of the Apostle's communications could only have been entrusted with safety to a Christian messenger in full sympathy with their object 3 . The messenger's part would thus be an important one. And there can be little doubt that to St Paul's messengers there often fell the task of reinforcing and supplementing the Apostolic message to the Churches addressed 4 . 1 Suet. Aug. 49. In this, as in so many other customs of his court, Augustus doubtless followed a Persian model (Friedlaender Sittengeschichte Eoms z ii. p. 8, cf. i. p. 395). 2 Cic. ad Attic, i. 9. i, Pliny Ep. vii. 12, Mart. iii. 100. i. 3 According to a modern traveller, even to this day, in view of the perils attending correspondence at the hands of the Turkish postal authorities, Christians in Macedonia ' are forced to employ private couriers of their own creed and nationality ' (G. F. Abbott Tale of a Tour in Macedonia p. 275). 4 For the union of messenger and letter cf. P.Grenf. i. 30 (ii./B.c.), B.G.U. 1009 (ii./B.c.). NOTE B. Did St Paul use the Epistolary Plural ? The question of whether St Paul ever uses the epistolary plural is one The ques- of some general interest, and has also a direct bearing upon the interpreta- tion not tion of several passages in our Epistles. It is a question which has some- ^ c ^ e( j times been answered very definitely in the negative, as when it has been categoric- maintained that St Paul never uses the ist pers. plur. except with reference ally, to more than one person (Hofmann Die heil. Schrift neuen Testaments (1862) i. p. 147 and passim), or, more guardedly, that in those Epistles where several names occur in the address all subsequent ist persons plur. must be referred to them, except where the context demands a still wider reference, as e.g. to Christians in general (Zahn Einl. in d. N. T. i. pp. 1 50 ff., 2 1 9 f.). Laurent, on the other hand, as positively declares (SK. 1 868 p. 1 59 ff., Neatest. Stud. p. 117 f.) that, so far at least as the Thessalonian Epistles are concerned, the ist pers. plur. is always to be referred to St Paul alone as a kind of pluralis maiestaticus, being used by the Apostle when he speaks in his official capacity, while as a private individual he uses the singular. As a matter of fact, however, as Karl Dick has shown in his elaborate monograph Der schriftstellerische Plural bei Paulus (Halle, 1900), no such hard and fast rule on either side can be carried consistently through without doing constant violence to the sense. And the general con- clusion at which Dick arrives after a complete survey of the evidence is that St Paul uses the ist pers. plur. with such a wide variety of nuances and shades of meaning, that the pluralis auctoris may well have a place amongst them, wherever it is found to be most in keeping with the con- text, and the circumstances of writing at the time. Nor in this would the Apostle cause any undue difficulty to his readers, but in the For if the use of the ist pers. plur. for the ist pers. sing, seems only to have existed to a very limited extent in classical Gk. (cf. Kiihner 3 n. i. 37 1 - 3) Gildersleeve Syntax 54), in later writers it is very common (e.g. classical Polyb. i. 41. 7 TTLpaa-op.f6a, Jos. Vita IO (2) ^ov\^Brjv...f'irro[j.V...a>cra/iej/)...Kai 7rape&earo j//iny ~^ { <> TOTTOS, the corn- merchant, who is its author, seems undoubtedly to be 92 132 THE EPISTLES TO THE THESSALONIANS thinking of his comrades as well as of himself, when he uses the plural 1 , and similarly in the illiterate B.G.U. 596, i ff. (I./A.D.) KO\US KaT\6a>v (Tvvevxn6ri\i\ r/pfiv. TO{)T[O] ovv TroirjO-as far) pot fj.yd\r]v ^ (sic) Kar[a]r6^ei/i[e]fo($ i ), there is again no reason why the reference in and pot should be identical' 2 . Other examples can however now be cited in which it seems impossible to establish any distinction between the two numbers. For example, in the opening salutation of P.Par. 43 (ii./B.c.) we find el eppo>o-0at, eppwpai 8* Kdvroi, the plur. reading Kavroi being here regarded as ' certain ' by Witkowski (Epp. p. 55) as against KUVTOS (Letronne); and with this may be compared such documents as P.Tebt. 58 (ii./B.c.) fvpr^...6^(i/Tes...ei>ipJ7i/, and, from a much later date, P.Heid. 6 (iv./A.D.) 7ri KOI (pXvpap^o-o)... 8wT)6a>fjii>. Evidence to the same effect is afforded by the Inscriptions, as in O.G.I.S. 484, possibly a rescript of Hadrian, in which the sing. and plur. are interchanged in a truly astonishing manner, e.g. i ...Xovp.fi/, 2 [p>6T67rf/z]\/^a/A7;i/, ftovXrjQeis, 13 e'So^ey T/peu/, 27 e'SoKipacra/zei', 31 eVurreuoz/, 41 diKatov rjyrja-dfjirjv^ 54 I/O/LU'G> (see Dittenberger's note ad loc.). The con- It is unnecessary to go on multiplying instances. These are sufficient sequent ^ p rove the possibility, to say the least, of the use of T/pels for eyo> in of such 1 ^ a wr ^ er f St Paul's time. And if, accordingly, we find passages in his a usage Epistles where the ist pers. plur. seems to be best understood of the in the Apostle alone, we need not hesitate so to apply it. Pauline Q n tne O t ne r hand in view of the fact that in several of his Epistles ]. es> (i Cor., Gal., Phil., Philemon) St Paul, after starting with an address from cScum severa l persons, employs the ist sing, throughout in the body of the letters, stances to tne continued use of the ist pers. plur. throughout the Thessalonian be taken Epistles is surely significant, and may be taken as indicating a closer and into more continuous joint-authorship than was always the case at other times. thecaseof And as we are furtner 8U PP<>rted in this conclusion by all that we know r, 2 Thes- regarding the special circumstances under which the two Epistles were salonians. written (see Intr. p. xxxiv f.), we shall do well to give its full weight to this normal use of the plural in them, and to think of it as including St Paul's two companions along with himself wherever on other grounds this is- possible. 1 Cf. Moulton Prolegg. 2 p. 246 as against p. 86 of the ist edition. 2 See the whole letter on p. 127 f. NOTE C. The Thessalonian Friends of St Paul. In view of the strength of the ties which bound St Paul to the Thessalonian Church, it is not surprising to find that several of its members were afterwards reckoned amongst his close personal friends. Amongst these a first place is naturally given to Jason who was his i. Jason. host at Thessalonica, and who must subsequently have joined St Paul on his missionary journeyings, if, as is generally thought, he is to be identified with the Jason who unites with the Apostle in sending greetings from Corinth to the Roman Christians (Rom. xvi. 21). In this case too we get the further information regarding him that he was a Jew by birth (cf. 01 a-vyytvels pov I.e.}, and his name consequently is to be explained as the Grecized form of the Heb. Jesus or Joshua 1 . More prominently mentioned in connexion with St Paul's later history 2. Aris- is a certain Aristarchus of Thessalonica (Ac. xx. 4). He was with the tarchus. Apostle on his last journey to Jerusalem, and afterwards accompanied him and St Luke on the voyage to Rome (Ac. xxvii. 2). Bishop Lightfoot thinks that on this occasion he did not accompany St Paul all the way, but that, when the Apostle's plans were changed at Myra, Aristarchus continued in the Adramyttian vessel to his own home in Thessalonica (Philipp. 2 p. 34 f.). But if so, he certainly rejoined St Paul later in Rome, and apparently shared his captivity, to judge from the language of Col. iv. 10 'ApiVrap^os 6 o-vi/aix/uaXcoro? /nov. It is possible however that his captivity was voluntary, as in Philemon 24 he is spoken of simply as St Paul's fellow-worker (o-wepyos), while the title o-uixux/iaXcoros- is transferred to Epaphras (v. 23) a circumstance that lends a certain colour to the suggestion that St Paul's companions took turns in sharing his captivity with him 2 . It is sometimes thought that Aristarchus is included in the ot ovres f< TreptTo/xfjs of Col. iv. ii, and that consequently he was a Jew by birth; but that clause is better understood as referring only to Mark and Jesus Justus. The fact that Aristarchus was one of the deputation bearing the offerings of the Gentile Churches for the poor saints at Jerusalem (Ac. xx. 4) points rather to his own Gentile origin (cf. Klopper, Peake ad loc.}. As illustrating the connexion of the name with Thessalonica, it may be 1 Cf. Jos. Antt. xii. 239 (v. i) 6 fih in a spiritual sense (cf. Eom. vii. 23, o$v 'I^croCs 'Idffova avrbv yueru'j'6 J wcwei', 2 Cor. x. 5, Eph. iv. 8) like and see Deissmann BS. p. 315 n. 2 . (Col. i. 7, iv. 7), and 2 It is of course possible that the title (Phil. ii. 25, Philem. 2): see Lft. <7wcux/ud\a>Tos is applied to Aristarchus Philipp? p. n n. 6 . 134 THE EPISTLES TO THE THESSALONIANS mentioned that in an inscription containing a list of politarchs recently discovered at Thessalonica the list begins with 'Apicrrapxov rov 'Apio-rap^ou : see Dimitsas C H Majccdoiu'a (Athens, 1896) p. 428, iuscr. 368 (cited by Burton Am. Journ. of Theol. ii. p. 608). 3. Secun- Closely associated with Aristarchus in Ac. xx. 4 is another Thessalonian, Secundus, of whom we know nothing further, though again it is not without interest to notice that the same name occurs among the Thessalonian politarchs in the list on the triumphal Arch (C.I.G. u. 1967; cf. Intr. p. xxiii), and is also found on a memorial inscription of the year 15 A.D., discovered in a private house in the Jewish quarter of Thessalonica, which runs *A'rrc\\a>vi(p...'EvTvxos Ma//u,ou KOI Seicovvda. ol BpeTrrol rov /3a>/xoi/ p.vfias xapiv KT\. (Duchesne no. 59, p. 43), and with which may be compared rdi'os 'louXtOS 2CKOVV80S E[pt/M0) TfO IdltO TCKVCOl /il/TJ/MJ/ff \aptV (ibid. HO. 78, p. 50). 4. Gaius. This last inscription recalls yet another Macedonian friend of St Paul, the Gaius of Ac. xix. 29 Talov KOI 'Apiarapxov MaKcSoVay. Beyond however this juxtaposition with Aristarchus, there is no evidence definitely connecting Gaius with Thessalonica, though again we may notice the occurrence of the name in the list of politarchs (C.I.G. 11. 1967). The name was evidently a common one even in the Gk. world, and is borne by two other friends of St Paul, Gaius of Derbe (Ac. xx. 4), and Gaius of Corinth (Rom. xvi. 23, i Cor. i. 14), as well as by 'Gaius the beloved' to whom St John addresses his Third Epistle (3 Jo. i). 5. Demas. There remains still a fifth possible Thessalonian as holding a place for a time in the circle of St Paul's more immediate friends. In Philem. 24 a certain Demas is described along with the Thessalonian Aristarchus as a 'he chose in. 49, 7, B.G.U. 10, 12 (ii./A.D.). to live in luxury at home.' NOTE D. The Divine Names in the Epistles. Kal o 0eo5 atrbv virepfywvev, KOI t-xapicaro avrig rb ovo/j-a rb virtp irav ovofjia, iva ev T 6v6/J.aTL 'I^crou HAN f~O N Y KAMVffl ewovpavLuv Kal tiriyelwv Kal KaraxOoviuv, Kal TTACA r^CCA eSOMOAOTHCHTAI fln KTPIOS IHSOTS XPI2TOS eis 36av 0eoy *aTp6s. Phil. ii. 911. The early date of the Epp. to the Thessalonians, combined with the generally undogmatic character of their contents, makes their evidence as to the view taken of the Person of Christ in the Apostolic Church specially significant. It is of importance therefore, as helping us to under- stand that view, to examine more closely than was possible in the Com- mentary the Names by which the Lord is here spoken of. We begin naturally with the human Name Jesus which, standing by r. Jesus. itself, is found only in two passages : I. i. IO ov rfyfipev e< [T] vfKpwv, 'irjaovv rbv pvup-cvov jp.as fK r. opyrjs T. CpXOIJLVT)S. I. iv. 14 I yap TTto-Teuo/ifi' on 'ir/trovs aufdavev K. aviarr), ovras Kal 6 0cb$ T. Kotp-rjOevras 8ia rou 'l^croC a^ei o~vv avrw. This rare occurrence of the Name by which the Saviour was familiarly known during His earthly life may seem at first sight somewhat surprising, but is in entire accord with the general trend of Pauline teaching, the centre of which is to be found not in the earthly but in the heavenly and exalted Christ 1 . Only when, as in the foregoing passages, the reference to the historic facts of the Saviour's life is so direct as to make any other Name less suitable does St Paul use it alone without any other title. Thus, to refer briefly to his later usage, in the four principal Epp. the name 'Iijo-ovs is found alone ten times, five times with (2 Cor. iv. 10 (bis), i r, xi. 4 (a\\ov 'Irjcrovv), Gal. vi. 17), and five times without (Rom. iii. 26, i Cor. xii. 3, 2 Cor. iv. 5, 11, 14) the article. In the Epp. of the Captivity it is found only twice, Eph. iv. 21 (with art.), Phil. ii. 10 (without art.). In the Ep. to the Colossians and the Pastoral Epp. it is not found at all. Its use is characteristic of the Ep. to the Hebrews, and of the Apo- calypse of St John where, except in the opening Greeting (i. 5) and in the Benediction (xxii. 21), 'Irjaovs always stands alone. 1 Thus Deissmann, while insisting the central point of his Christian on the identity between the historical thoughts' (In Christo Jesu p. 80). and the exalted Chiist, says: 'Christ See also a suggestive passage in Dean is for him [Paul] first of all a present Robinson's Ephesians p. living Being: the "exalted" Christ is 136 THE EPISTLES TO THE THESSALONIANS i. Christ, The Name Christ by itself is also comparatively rare, occurring four the Christ. timeg a i to gether: I. ii. 6 Swdpevot ev ftdpei elvai (as XptoroO aTrdoroXot. I. iii. 2 Tin60ov...8idKovov TOV 6eov ev ra> evayye\ia> TOV xpi dvaoT^o-ovTai irpa>Tov. II. iii. 5 o $ Kvptos KaTevdvvai VJJLWV ray Kap8ias...els TTJV VTrop.ov^v TOV ;. Christ Tesus. 4. Lord, the Lord. On two of these occasions the Name is accompanied by the def. art., and, as generally, when this is the case, is used in its official sense of 'the Christ,' 'the Messiah' (I. iii. 2, II. iii. 5: see notes ad loca) 1 . On the other hand in I. ii. 6 the anarthrous Xpiorov must have its full force as a Proper Name: it is as emissaries of 'Christ,' belonging to Him, and despatched on His service, that the Apostles might, had they so willed it, have claimed their full right of maintenance. Similarly in I. iv. 16 the phrase ol veicpol ev Xpto-roi forms in reality a single idea 'the-dead- in-Christ. J The combination Christ Jesus, which denotes the Saviour alike in His official and personal character, and whose use in the N.T. is con- fined to St Paul 2 , occurs twice, both times in the characteristic formula ev Xpio"nj) 'lr)o~ov '. I. ii. 14 T&V eKK\r)o~i ovv ev icvpia). 27 evopitifa vfj.as TOV Kvpiov. II. i. 9 oXeOpov alvviov ATTO npoctinoy TOY KypfoY- ii. 2 (as on eveo-TT]KV y jjfie'pa roO Kvpiov. 13 aSeXV. In some of these passages the Name may seem at first sight to refer to God rather than to Christ, as e.g. in the passages derived from the LXX. (I. iv. 6, II. i. 9, ii. 13), but as in the vastly preponderating number of instances it can only apply to the Son, it is better so to refer it through- out, in accordance with St Paul's general usage elsewhere 2 . When we do so, the varied connotations in which we find it used throw a flood of light upon the depth of meaning which thus early in the history of the Church had come to be read into the simple title. It stands no longer, as apparently it generally did for the disciples during the earthly lifetime of Jesus, for Rabbi or Rabboni, a title which from St John's interpretation they must have understood in a sense differing 1 In addition to the passages cited 'guardian' (cf. Arcliiv iv. p. 78 ff.), above, the anarthrous Kvpios with re- Kijpios is very common as a general ference to Christ is used by St Paul title of respect in addressing officials, in such passages as Eom. xiv. 6, xvi. or near relatives, e.g. P.Leip. no, i f. 2, r Cor. vii. 22, x. 21, xvi. 10, 2 Cor. (iii.-iv./A.D.) 2apaTrlb)~\v rfj K\y]plq. fji.ov iii. 16 ff., Eph. ii. 21, &c. It is found ^Tpt'...24 f- T ^ v Kvpiav (JLOV &8e\ c\7rls...eij.7rpoo~6V TOV Kvpiov ^a>v 'lr)o~ov fv rfj avTov 7rapovo~iq; iii. II o Kvpios finv 'Irjcrovs Karcv&vvai rfjv odov TJpwv. 13 cv TT) Trapovo-iq TOV Kvpiov 7)/xc5i/ 'irjo-ov, IV. I TrapaKaXovpev ev Kvpia *Irjo~ov. 2 Tivas irapayyeXias e'8a>Ka/xei/ vfiiv 8ia TOV Kvpiov 'irja-ov. II. i. 8 T TOV Kvpiov yp.av 'Irjo'ov. 12 OTTCOC 6NAolAC0H TO ONOMA ToC KVplOV Tjjiwi/ 'Ljcrot) N yM?N. ii. 8 6 ANOMOC, ov 6 Kvpios ['fyaous] <\NeAeT. Apart from any special considerations which may have led to the use of this compound Name in the above passages, we cannot forget that in itself it formed the shortest and simplest statement of the Christian creed (Ac. xvi. 31, Rom. x. 9) a statement moreover 'so completely in defiance of the accepted dogma about the Christ, so revolutionary in its effects on the character of the believer, that it was viewed as springing from Divine inspiration. " No man," said Paul in writing to the Corinthians, " can say that Jesus is Lord, but by the Holy Spirit" (i Cor. xii. 3)V On the other hand, this makes the comparative rarity of the title in the Pauline Epistles, other than those to the Thessalonians, all the more remarkable. In the Ep. to the Galatians it is not found at all. In the relatively much longer Epp. to the Corinthians it occurs only seven times (i Cor. v. 4 (bis), 5, xi. 23, xii. 3, 2 Cor. iv. 14, xi. 31), while only a single instance of its use can be produced from each of the Epp. to the Ephesians (i. 15), Philippians (ii. 19), and Colossians (iii. 17), the explanation probably being a growing preference on St Paul's part for the still more compre- hensive and expressive combination, the Lord Jesus Christ 2 . Already, indeed, in our Epp. we find this full Name completely estab- 6. Lord lished, occurring as it does five times in the First and no less than nine times in the short Second Epistle. 1 Somerville op. cit. p. 12 f. For v^wv, the words being a quotation the idea of the suffering Messiah as from Isa. viii. 13 with T&V XpurTov not pre-Christian see Stanton op. cit. substituted for the original avrov. Cf. p. 122 ff. also xP iffT fc Ktfptos used of an earthly 2 The combination /ctfpios xP LffT0 ^ or king in Lam. iv. 20, and the descrip- Xpta"r6s Kfyios is not found in the tion of the Messianic King in Pss. Sol. Pauline Epp. : to the Apostle it would xvii. 36 /cat /ScuriXeus avruv xP lffT os have been a pleonasm. The latter Kijptos, and in xviii. 8 x/atoroO Kvpiov form is however found in Lk. ii. ii, all passages, however, where we may and in i Pet. iii. 15 we read KypiON 5 have a mistranslation of the Heb. rbv Xpi <\[-iACv ev...Kvpia> 'ir/o-ov Xpiorou. 3 fJLVT)[J.OVVOVTCS...rfis VTTOfJLOvfjS TTJS \7TtdoS TOV KVplOV TJ/tZO)!/ 'lT)(TOV Xpiarov. V. 9 els TTfpnroirjaiv (rc^njpias 8ia rov Kvpiov ijfjLwv 'Irjaov [Xptoroi)]: cf. II. ii. 14. 23 ev rfj napovo-iq rov Kvpiov yp,wv 'Irjaov Xpiarov : cf. II. ii. I. 28, II. iii. 1 8 rf X^P iS r v Kvpiov yfj.a>v 'l^croC Xptorov fj.(6' (/nera TTCIVTWV) vpwv. II. i. 2 XP l? vp-iv KOI flpijvr) airo... Kvpiov 'l^troO Xptorov. 12 Kara rrjv \apiv... Kvpiov 'Irjcrov Xprrou. ii. 1 6 avroff 8e 6 Kvpios yp,wv 'irj&ovs Xpioros'. iii. 6 Trapa-yye'XXo/zej/. ..e'i/ ov6p.a.Ti rov Kvpiov 'Irjcrov Xptcrrov. 12 napaKaXovfifv cv 'lr} e'Set /xe dovvai euayyeXia) 2 , while the verb, apart from the passages in which it is -specially associated with good news (of victory i Regn. xxxi. 9, of the birth of a son Jer. xx. 1 5), is also found on several occasions with reference to tidings of any kind (2 Regn. xviii. 19, 20 (bis\ 26), following in this the Heb. "1B>3, which in i Sam. iv. 17 is actually used of mournful tidings (cf. Dalman Worte p. 84 (Engl. Tr. p. 103) ) 3 . 1 It would appear to have dropped ye\[iui>] (0. G.I.S. 458, 40). altogether out of general use in the 2 In 2 Eegn. xviii. 22, 25 we should KOH^. At least I have been able to probably read euayyeXi'a ' (not evay- find no instance of it in the papyrus y^Xta), in view of v. 20 avty evayyeXias. collections to which I have access. In 3 It is a curious fact, in view of its his art. on the title EuayyeXio-Tifc in later history, that evayyeXtfa should Z.N.T.W. i. p. 336 ff. A. Dieterich be the word used by Agrippina to cites an inscription from Asia Minor convey to Nero the 'good news' (!) in which, with reference to the birth- that his attempt upon her life had day of the iy TUV 5i' avrbv wait- aury (Dion Cass. Ixi. 13). 142 THE EPISTLES TO THE THESSALONIANS In addition to these passages, however, evayycXifo/zac is used in the Psalms to herald the righteousness and salvation of God, as in Ps. xxxix. (xl.) 10 vr}yye\i(rdfjLr]v diKaioorvvyv, a phrase which Keble renders Thy righteousness aloud, Good tidings of great joy I tell. Of. also Ps. XCV. (xcvi.) 2 evayyeXifco-Qf... v TO cvayycXiov TOV 0eo{5), as contrasted with the proclamation of His forerunner (v. 4 icrjpvo-o-wv /SaTrrttr/xa /xerai/oias), and again in v. 1 5 to indicate the ' nucleus' of Christian teaching embodied in this proclamation (mo-revcTf ev T ei5ayyfXio>: see Swete's notes ad loco). And in the same way St Matthew employs it with reference to the glad news of the 'kingdom' in which the Messianic hopes and blessings are centred and fulfilled (iv. 23, ix. 35, xxiv. 14, cf. xxvi. 13). Other It is all the more surprising, therefore, that in the case of the other N.T writers of the N.T., with the exception of St Paul, the use of the writings. ^ wo wor( j s j s by no means so common as we might have expected. Neither St James in his Epistle, nor St John in his Gospel and Epistles, uses either term, though the latter in the Apocalypse employs the subst. once (xiv. 6), and the verb in the active twice (x. 7, xiv. 6) 8 . St Peter i In the original Heb. it is Sion and Pss. Sol. xi. 2 tcrjpv&Te ev ' Jerusalem who act as 'evangelists': <^WVT\V eiJa-yyeXt^o/x^vou, Sri cf. Aq. Sin. Th. evayye\io/j.frr) Sta^. 6 0e6s 'Icrpar/X v rfj e7rt evayyeXicp aurov, XV. 4 cos fX ere fv rip fvayyc\ico TOV Kvpiov r^nov^ where a written Gospel (apparently St Matthew's from the nature of the accompanying citations) seems to which is found only in later Gk., see version of Bede's Eccl. Hist. 122), the passage already cited from Dion and in Aelfric's Homily on Mt. xi. 4 ff. Cassius, and cf. P.Amh. 2, 16 (a 'and ftearfan bodiaft godspel.' For Christian hymn, iv./A.D.) ircucrlv 5' other examples of this use of the word [e]vyyt\i{e X^ywp, Ilrcoxot f3acn\c-iav see A. S. Cook Biblical Quotations in Note also the interesting use of the Old English Writers (1898) Index s.v. adj. with reference to the Lord's 'godspell.' According to Skeat (Con- Prayer in the Christian amulet B.G.U. cise Etym. Diet., 1901) the A.S. god- 954, 13 ff. (vi./A.D.) STTWJ vy(.a.vu...eiTreiv spell ' was originally * good spell,' a tr. ev of eiJ ayy\(,ov. TTjv cvayyeXiiciiv (ayye\iKrjv Pap.) e&xh" z In Kev. xiv. 16 (&\\ot> ayye\ov... [oirrws? Ilarep r}fj.Qv ...']: cf. Wilcken fyovTa etayytXiov alwvtov etayycXicrai), Archiv i. p. 431 ff. which is also cited in this connexion, 1 The ordinary Engl. rendering g t John has in view not the Gospel 'gospel' is the modern form of the as a whole, but rather a gospel which Anglo-Saxon 'godspell' = ' God (i.e. i s a particular aspect of it, the gospel Christ) story,' as may be seen in King o f the Parousia and the consumma- Alf red's translation of 2 Cor. iv. 4 t ion which the Parousia will bring' 'onllhtnes Crlstes godspelles' (in his (Swete ad loc.). 144 THE EPISTLES TO THE THESSALONIANS be clearly intended, or Ign. Philad. v. TT poo-fay wv r (vayye\ia> as 'iqo-ou /cat roTs drroo-roXois a5s 7rpeav3vrepia> KK\r)aria$, where Ignatius dis- tinguishes between two classes of writings included in our N.T. ro ei5- ayyeXiov the Gospel or Gospels, and ot airocrroXoi the Apostolic Epistles 1 . The plural fvayycXia with direct reference to our four canonical Gospels is first found in the well-known passage in Just. M. Apol. i. 66 ol yap airo- (TTciXoi tv rols yfvo^fvois V7T* avTwv dnoiJ.VTjfjLovfVfjLao'iV) a KoXelrai cvayyeXia. In the same way the title evayytXio-r^s, which in the N.T. describes the man who brought the first news of the Gospel-message to any new region (Ac. xxi. 8, Eph. iv. u, 2 Tim. iv. 5; cf. Ens. H.E. v. 10. 2 of Pantaenus), was afterwards applied to the 'writer' of a 'Gospel,' as by Hippolytus and Origen 2 . 1 For a different interpretation of i. p. 336 ff. Curtius (Ges. Abhand- the passage, according to which rb lungen i. p. 532 f.) recalls, as illustrat- evayytXiov retains its original sense of ing the Hellenistic practice of laying 'the teaching,' not 'the book,' see special stress on the first proclamation Bishop Ligktfoot's note ad loc. of a happy discovery, that the shepherd 2 Cf. Encycl.Bibl.s.v. 'Evangelist,' Pixodaros, who accidentally found the and on the heathen use of the title see stone-bridge at Ephesus, received the especially Dieterich's art. in Z.N.T.W. heroic name Euangelos (Vitruv. x. 7). NOTE F. Ilapovcria. ' The three words napova-ia, enxpdvc m, airoKaXv^is are used in our Epistles with reference to the return of the glorified Lord. All have interesting histories. And it may be well briefly to recall these, in order to determine as exactly as possible the different shades of meaning between them. In classical Gk. the word" irapova-ia denotes generally presence, e.g. Classical Aesch. Pers. 171 o/i/za yap So/za>i/ vopifa deo-TTOTOv 7rapovv irapovTa>v\ but it is also found in the closely-related sense of arrival, e.g. Eur. Ale. 209 aXX' dpi KOI TTJV cryv ayyeXeS irapovo-iav, Thuc. i. 128 BvdvTiov yap f\a>v rf) Trpore'pa Trapovcria. The same usage may also be illustrated from later Gk. Thus in Polyb. Later Gk. iii. 41. i certain events are summarized as having taken place from the beginning of the war eW els rfjv 'A.WI&OV napovo-iav l until the arrival of Hannibal,' and further on in the same chap. (8) Publius, when informed of the arrival of the enemy (irapflvat, rovs vrrfvavriovs) is said not to have believed it 8ia TO rd^os rr/s napovo-ias. In xviii. 31. 4, on the other hand, the reference is rather to a coming that has not yet taken place, C. Cor- nelius counselling Philip to send ambassadors to Rome Iva ^ 0/07 TOIS Kaipols e(pcdpevv dnoKapadoKflv rr)v 'Avrto^ov Trapov(riav l . With this general usage of the word may be compared such a passage The from the Kotvij as P.Oxy. 486, 1 5 (ii./A.D.), where a certain Dionysia, who Papyri. is engaged in a lawsuit, petitions for leave to return home as the care of her property demands her 'presence' (XPJJ&I p-ov T^S 7rapova-ia[s]): cf. P.Par. 45, 5 (ii./B.C.) KO. avrbs TrapeVo/xru ra^v, 46, 18 (ii./B.C.) Trapa- ^p^/na Trape'tro/iai Trpos V 'EXXiyvwi' p. 65). 'there came some that M. THESS. 10 146 THE EPISTLES TO THE THESSALONIANS Greek O.T. Jewish apoca- lyptic writings. y, and similarly in P.Tebt. 48, 13 f. (ii./B.c.) we hear of an extra levy of wheat imposed rrpbs TTJV TOV /3aX\dKKOV Tjycfji&vos) . 2 In the interesting passage in Test. Abraham xiii. A where Abel is ap- pointed judge fJ.^xP L T ^ s fteydXys Kal vob% v avTov [.sc. 6eov\ irapovdlas, we read also of a devT^pa rrapovvia when all souls Kpid-f)v\CJv TOU 'IANEIA. ATTOKAAYYIC H7 In these circumstances it would seem as if for the definite N.T. The usage of the term to describe the coming of the glorified Christ, we Gospels. must look directly to the impression produced upon His disciples' minds by the words of the Lord Himself. For though neither in St Mark nor in St Luke is He represented as having used the term, it is found four times in the great eschatological discourse in Matt. xxiv. (vv. 3, 27, 37, 39). And without discounting the possibility of the hand of a later redactor, there is after all no reason why the first Evangelist should not on this occasion supply the word, which most faithfully represents the original language of Jesus. If so, we have at once a full and satisfactory explanation of the fact The N.T. that the term -napovo-ia is definitely employed as a term, techn. by all the Epistles. Apostolic writers. St James uses it twice in this sense (v. 7, 8), St Peter or whoever wrote the Second Epistle of that name thrice (2 Pet. i. 16, iii. 4, 12), St John once (i Jo. ii. 28), while by St Paul, apart from several occurrences with the more general meaning of ' presence' as opposed to 'absence' (i Cor. xvi. 17, 2 Cor. vii. 6f., Phil. i. 26, ii. 12; cf. 2 Cor. x. 10), the word is used seven times of the ' Parousia' of the Lord Jesus (i Thess. ii. 19, iii. 13, iv. 15, v. 23, 2 Thess. ii. i, 8, i Cor. xv. 23), and once of its mocking counterpart (2 Thess. ii. 9). And though in all these passages the primary reference is eschatological, to a definite coming that had not yet been fully manifested, it is impossible not to notice how appropriate the word was to emphasize the nearness and the certainty of that 'coming.' So near was it that it was not so much a 'coming' as already a 'presence' of the Lord with His people, a permanent presence moreover, which not even absence from sight for a little while could really interrupt, and which, when fully re-established, would last for ever 1 . To complete our survey of the history of the word it may be added Ecclesi- that this technical use of the term has become firmly established in astical the ecclesiastical writers, though by them it is extended also to the wnters - First Coming of the Lord, a use which is never found in the N.T. Thus Ignatius Philad. ix. writes calpcrov e ri e^fi TO euayye'Atoi/, TTJV 7rapovo~iav TOV craTrjpos rjfjiwv Irjcrov Xpio-rov, TO 7rd6os, avrrjv rr]V avao'Taa'iv, where the position of Trapoucri'ai/ shows that the Incarnation must be intended, while in Justin Martyr the teaching regarding the double Parousia is fully developed: see Dial. 14 (Otto ii. 32 D), 49 (n. 158 B), and especially 31 (n. 98 E) 8vo Trapovo-ias avrov yevTjcr(r6ai fr)yrj(rap.r)v, fj.iav pev p. n n. 1 . According to Volz Jud. of the King, where His people ever Eschat. p. 189, the term, techn. for behold Him, and are ever shielded the coming of God on the Great Day by Him. During the present im- seems rather to have been ^Tricr/coTr??. perfect state He is not so actually 1 Cf. Ewald Die drei ersten Evan- and fully present as His people hope .gelien p. 333 (though it should be and long for;... even when the expres- noted that the actual expression sion more immediately denotes the .Shekinah never occurs in the O.T.) : advent, it still always includes the ' The irapova-ia Xpio-roD perfectly cor- idea of a permanent dwelling from that responds with the n3*3tp of God in coming onwards' (quoted by Cremer the O.T. the permanent dwelling ? 2 3 8 )- IO 2 148 THE EPISTLES TO THE THESSALONIANS tv rj f^CKfVTijdrj vdvetav io-Toprjo-ai rrjs &as, fjv fTredeit-aro rais ddiKws ey&rjQeicrais napdevots. A similar use is found in the inscriptions where the word is employed not only of divine assistance (e.g. O.G.LS. 331, 52 rds e avrov [TOV Atos TOV 2a/3aiov] yevopcvas enKpavcias), but is extended in characteristic fashion to the accession of a Roman Emperor as in Inscriptions of Cos 391 [fji/iavroC TTpaJrov ray [Faijou Kaiavr)5 as the regular appella- tion of Ptolemy V. can no longer be translated 'illustrious,' but is = ' manifest,' much in the sense of the Sanskrit Avatar; cf. O.G.I. S. 90, 6 (Rosetta stone) 0eoD 'Ewi^avovs Ei>xa- piffTov with Dittenberger's note, where a number of parallel passages are cited. See also Schiirer 3 i. p. 192 f. 2 In his valuable note on the use of ^Trt^aveia with reference to God in the Journal of Biblical Literature and Exegesis i. p. i6ff. (reprinted in Criti- cal Essays (Boston, 1888) p. 454 ff.), Prof. Ezra Abbot draws attention to the instructive example from the Additions to Esther Text B vii. 6 (Fritzsche Lib. Apocr. Vet. Test. p. 71) where the sun and light of Morde- cai's dream are said to represent eTri- (f)dvLa TOV deov in the deliverance of Jews. Similar instances of the word are also quoted from Josephus, as when in connexion with the dividing of the waters of the Red Sea Moses is described as opuv r^v eTTL^avetav TOV deov (Antt. n. 339 (xvi. 2)). TTAPOYCIA. EHI^ANEIA. ATTOKAAYYIC 149 quent use of the verb in the Psalms to denote God's making His face to shine upon His people, e.g. Ps. xxx. (xxxi.) 17, cxvii. (cxviii.) 27; while the corresponding adj. enifpav^s is applied by the LXX. translators to the great day of the Lord in. Joel ii. 31 (iii. 4), Hab. i. 7, Mai. i. 14 (cf. Judg. xiii. 6 A) evidently in the sense of ' manifest' of all, through a misunder- standing on their part of the original Hebrew K"VU, * terrible.' In the N.T. errxpavfia is used only by St Paul, and, with the ex- The ception of 2 Thess. ii. 8, only in the Pastoral Epp. (i Tim. vi. 14, 2 Tim. Pauline i. 10, iv. i, 8, Tit. ii. 13). In all these passages it is rendered 'ap- pp * pearing,' both in A.V. and R.V., and except in 2 Tim. i. 10 (cf. Tit. ii. n, iii. 4 eTTffpdvr)), where it is used of Christ's First Coming (8ia T. cnKpavcias r. o-wrrjpos 77/i&>i/ Xpio-rov 'lr)aov\ has a definite eschatological reference. The same is the case in 2 Thess. ii. 8 KaTapyjo-ei T. emfpavfiq T. Trapovcrias aurov, where the A.V., probably on account of the following napova-ias, wrongly renders it 'brightness' (Vg. illustration*) 1 , for which the Revisers have substituted 'manifestation.' This last is probably as accurate a ren- dering as we can get for the word in English, involving as it does the idea of something striking a conspicuous intervention from above 2 . In ecclesiastical writers errKpdveia has the same double reference as Ecclesi- 7rapov<7i'a, and when referring to the First Coming of Christ is sometimes astical distinguished by a characterizing epithet such as evaapicos (Eus. Demonstr. Evang. viii. p. 226) 3 . Hence too it came to be applied not only to the day sacred to Christ's Nativity (e.g. Epiphan. de Haer. ii. ad fin. OVTC eV rfj V^epa TWV enKpavitov, orf fyevrjdr) fv vapid o Kvpios), but also to the day of His Baptism as in the oration of Gregory of Nazianzus inscribed els TO. 'EnKpdvia. For its reference to the Second Coming it is sufficient to refer to the letter of Dionysius, preserved in Eus. If. E. vii. 24, where in close connexion with TTJS evdo^ov Kcil d\r)6a}s evdeov TOV Kvpiov rj/juav 7ri diro- N.T. These passages, combined with our Lord's own words Lk. xvii. 30 Kara TO. aura carat 77 rj^epa 6 vibs rov dvdpccTrov aVoKaAvTrrerai, give the key to the use of the subst. in the N.T., where it is applied ex- clusively to communications that proceed from God or Christ, or to the Divine unveiling of truths that have been previously hidden. It is thus the exact correlative of /Ltvo-rrjptoi/ as that word is used in the N.T. 1 , as when in .the Gospels it is employed with reference to our Lord Himself as the light given to dispel heathen darkness (Lk. ii. 32 v\ or sums up the visions granted to St John on Patmos under the significant title 'ATTOKOXV^LS 'tyo-oC Xpto-roC (Rev. i. i). Similarly in i Pet. we read of the 'praise and glory and honour' which are to be made known ev drroKaXv^ci 'Irjo-ov Xpio-Toi> (i. 7; cf. v. 13, iv. 13), where, as in i Thess. ii. 19 (see note), the preposition is not to be understood simply as referring to a contemporaneous event, but rather as implying the means 'in and through' which the finding unto praise spoken of is to be brought about (cf. Hort i Pet. p. 44). Pauline The word is, however, pre-eminently a Pauline one, occurring in all the Epp. groups of the Epp. except the Pastorals, and always in its higher or spiritual sense. Thus it is 8t drroKaXv^ew 'Ir/o-oG Xpto-roC (Gal. i. 12) that the Apostle himself received the Gospel, and it is through a similar revelation that he elsewhere claims to have been entrusted with the Divine secret of the extension of that Gospel to the Gentiles (Eph. iii. 3 Kara aVo/ANEIA. ATTOKAAYYIC 151 it has been hidden, or at best only imperfectly known: an unveiling which, though it may pass through a long and varying process, finally reaches its climax in the full revelation of the now unseen, though ever- present Lord. The religious history of the word outside the Canon need not detain Jewish us. In view of what has been said, it will be obvious how readily it lent 1 . 1 itself as a title to the large class of writings, both Jewish and Christian, which, dealing with what lay outside the immediate range of human ex- lypses. perience and knowledge, aimed at exhorting and consoling those to whom they were addressed in the dark days on which they had fallen. ' Tracts for the Times,' as they have been called, they were also ' Tracts for Bad Times 1 ,' and with widely-differing degrees of insight sought by the aid of symbolism and eschatological speculation to disclose to men the hidden but ever-present rule and purposes of God 2 . iv. Summary. If we have been correct in the foregoing distinctions between the General three words, it will be seen that, while all may be used to describe d . is ' the Return of the now exalted and glorified Lord, they do so from three distinct points of view. The first, irapova-la, lays stress on the 'presence' of the Lord with His irapovee'rao-roi/ ov' doptoroi/ upon games and festivities. From this the transition is easy to disorderly or irregular living of any kind as in Plato's reference to UTUKTOI rjdovai (Legg. ii. 660 B, cf. vii. 806 c), or in Plutarch's rebuke of those who, neglecting a ' sane and well- ordered life' (vyiaivovTos K. TfTa.yp.evov /3tou), hurl themselves headlong into 'disorderly and brutal pleasures' (TCIS OTOKTOVS K. dv8pcnroo'a>o'fi$ r/Soi/ds-, de lib. educ. 7 p. 5 A; cf. d/coXao-ra AC. ara*ra, de def. orac. 20 p. 420 E). Greek The word is not found in the canonical books of the LXX., but in O.T. Sap. xiv. 26 the corresponding subst. occurs in the phrase ydjueoi/ dra^'a, with which are associated /iot^em K. aVe'Xyeta. On the other hand the more primary sense of the adj. is well illustrated in 3 Mace. i. 19, where it is used to describe the 'disorderly rush' (8p6p.ov UTUKTOV} of the newly-married brides into the street at the siege of Jerusalem 1 . 1 An interesting use of #TO,KTOS, though it throws no light on the meaning of the word in our Epp. , is afforded by the Tribal Lists in the Inscriptions, where it is applied to a city that has been granted, but has not yet exercised the privilege of self- assessment (e.g. C.I. A. i. 243, 36 &TO.K- TOS 7r6Xt$ : see Eoberts-Gardner p. 290). E#TCIKTOS is found as a proper name in an inscription discovered at Thessalonica A(oikioj) 2^rtos EtfraK- TOS (no. 114, Heuzey et Daumet p. 280). ON ATAKTEH AND ITS COGNATES 153 The usage of dra/trco? naturally follows similar lines, as when in Thuc. 2. 'Ara/c- iii. 1 08 we read that many of the Peloponnesians, after the defeat of Olpae, perished when hurrying ara/crwy K. ovfavl KOO-/XQ) to reach their camp, whereas the Mantineans through the excellence of their order (/zaXto-ra gwreraynevoi) were able to effect a retreat 1 : while for the more meta- phorical sense we can point to such a phrase as ^X^/neXeS? K. arcucrus in PlatO Tim. 30 A, or to Isocr. Evagr. 197 E ovde TTpos ev dramas ovtf dvu- /za'Xcoy diaK.tfjLvos, aXX' o/uotW ras ev rols e'pyois 6fMo\oyias (Zanep ras ev rols \6yots v. A late example to much the same effect is afforded by the dis- Late Gk. covery in the Fayum of the fragment of a philosophic work concerning the gods, belonging to the second century, in which the words occur del TO>V \av\6pwTTtov apx^iv [ro>f] Trpdgecov lfflfVov}f 8e evdvs ccpeTreo-Oai, OVK draKTtos fj-evroi aXX' ei(JLa[p'\iJ.e[va)s]. roO yap aVro^V In later Greek this ethical sense is very common, as when, by Philo- Later Gk. stratus I., the verb was applied to children who dreaded punishment 'if they had done any thing amiss' (e'i n draKTrja-eiav Vit. Soph. p. 230, ed. Kayser), or generally speaking to any irregularities on the part of men (01 yap inrep TOIOVTW aTUKTovvres Vit. Ap. p. 17, ^i^ai araKTOucrat P- 338). In these circumstances we are prepared to take both the verb and its Thessa- cognates metaphorically in the Thessalonian Epp., as indeed the context clearly demands. And the only question that remains is whether they are to be understood positively of actual wrong-doing, or in a more negative sense of a certain remissness in the conduct of life. Of the Gk. commentators Chrysostom apparently inclines to the former view, as when in his Homily on I. v. 14 he describes the araxroi as Trdvres ol irapa TO r doKovv 7rpa.TTOVTes...7rdvTes ol dfiaprdvovres. On the other hand Theodoret confines the oYat'a complained of to idle- ness draKTOvs TOVS dpyiq (Tva)VTa.$ eKaXeaev (ad I. V. 18): TTJ dpyia (TV^OHTIV (ad II. iii. n). And of this latter view, at least in a slightly modified form, we have The lately received unexpected confirmation in two striking examples of the Papyri. use of draKTea in the Row/?;, much about the time of St Paul's writing. The first occurs in P.Oxy. 275 (A.D. 66) in a contract of apprenticeship, according to which a father binds himself not to take away his son during a certain specified period, with the further condition that if there are any days on which the boy 'fails to attend,' or 'plays the truant' (oo-as 8' edv tv rot uTaKTija-r] ripepas, 24 f.), he is to produce him for an equivalent number of days after the period is over. 1 Symmachus uses the word in of Jehu dra/mos dyei (Heb. 4 Eegn. ix. 20 to describe the driving madly). 154 THE EPISTLES TO THE THESSALONIANS The second also comes from Oxyrhynchus in a similar contract, dated about one hundred and twenty years later, P.Oxy. 725, according to which a weaver's apprentice is allowed twenty holidays in the year, 'but if he exceeds this number of days from idleness or ill-health or any other reason' (eav de TrAe/cray TOVTWV apy^arj [77 ao\]$6 1/77077 77 draKTijcrrj 77 di a\\r)v r>[a at\riav 39 ff.), he has to make his absences good without wages. If then these instances can be taken as typical of the ordinary colloquial sense of the verb, we can understand how readily St Paul would employ it to describe those members of the Thessalonian Church who, without any intention of actual wrong-doing, were neglecting their daily duties, and falling into idle and careless habits, because of their expectation of the immediate Parousia of the Lord. NOTE H. On the meanings of The verb Kare'xw is found in our Epistles in two distinct senses : (1) < Hold fast': I. V. 21 TO KaXov (2) 'Holdback': II. ii. 6 vvv TO Kare^ov o'l 7 fjLovov o Kare^o)!/ apri ecop CK /ieVov yevrjrai. Both meanings are well-established, but in view of the importance of the passages in which they occur, it will not be out of place to bring together a few passages from the Koii///, which may help to illustrate them. The first meaning ' hold fast ' is best reached through Kare^ta as a i. Kar perfective of e^o> = ' possess,' as in i Cor. vii. 30, 2 Cor. vi. 10 toy prjdev 'hold e^oi/re? K. irdvra /car^oi/res 1 , with which may be compared P.Amh. 30, 26 f. (ii./B.c.) where, in an official report regarding the ownership of a house, proofs were adduced to establish that a certain Marres Kareo-x^j^vai TT)V olKiav ('had become owner of the house'), and the corresponding use of the subst. KOTOX^ = bonorum possessio in E.G. U. 140, 24 ff. (c. i./A.D.), Ofj,as KaT[o]xr)[v] \>[Trd\pxovT<*>v c eKfivov TOV /ue[p]ovs row biarayp-aros. From this the transition is easy to the sense * take possession of,' * lay hold of,' and accordingly in the interesting rescript regarding the Third Syrian War, ascribed with all probability to Ptolemy III. himself, the King narrates how certain ships, acting in his interest, sailed along the coast of Cilicia to Soli, and took on board TO. CK[ei1] r ^ AlyvnTtaKas yvvaiKas...KaTe^fiv ra inrdp^ovra rv KaTfcrx^Ka, 'see that you do not detain the officer' (P.Oxy. 65 (iii. IV./A.D.)). Earlier examples of the same usage are afforded by P. Fay. 109, n (i./A.D.) w KaraaxV* KAWa, P.Tebt. 315, 19 f. (ii./A.D.) eav 8e ae TI Karexn, and the illiterate B.G.U. 775, 12 (ii./A.D.) /z?} Kardv TO>V avdpactTratv KctTfx f T v NOTE I. The Biblical Doctrine of Antichrist 1 . IIcu5/a, ^ffxo-Ttj wpa Here, according to the latest view, we are carried very far back. connexion Gunkel in his epoch-making book Schopfung und Chaos (1895) would with a have us find the roots of the Jewish doctrine of Antichrist in the primitive Babylonian dragon myth of a monster (Tiamat) who opposed the Creator myth. (Marduk) in the beginning and was overcome by Him, but who, it was believed, would in the last days again rear his head in rebellion only to 1 The following Note in a condensed Encyclopaedia, and by Sieffert in form appears in The Standard Die- Hauck RE. S , and to the Excursuses tionary of the Bible under the title in their Commentaries on the Thessa- * Antichrist and the Man of Sin.' Ionian Epistles by Bornemann and 2 On the whole subject, in addition Findlay. Thackeray has a useful to the special literature cited in the Note in his Essay on The Relation course of the Note, reference may be of St Paul to Contemporary Jewish made to the articles on ' Antichrist ' by Thought (1900) p. 136 f., and the Bousset in the Encycl. BibL, by James elaborate study Zur Lehre vom Anti- (under the title 'Man of Sin') in christ by Schneckenburger-Boehmer Hastings' D.B., by Moffatt (under the in the Jahrbucher fur Deutsche Theo- title 'False Christs') in Hastings' logie iv. (1859) p. 405 ff. may still be D.C.G., by Ginsburg in the Jewish consulted with advantage. BIBLICAL DOCTRINE OF ANTICHRIST 159 be finally crushed. And more recently this view has been adopted and developed on independent lines by Bousset in his elaborate monograph on Der Antichrist (1895, translated into English, with a new Prologue by A. H. Keane, under the title The Antichrist Legend, 1896). It is impossible here to examine in detail the evidence adduced by those writers, but their investigations have made it practically certain that this myth had reached Palestine, and is alluded to in the O.T. (see artt. 'Rahab' and 'Sea-Monster' in Hastings' D.B.}. At the same time its influence must not be exaggerated. Whatever part it may have had in familiarizing the Jews with the idea of an arch-enemy of God, it exercised little influence on the development of the idea amongst them, and many of the traits ascribed to Antichrist, which are to be found in the eschatological commentaries of Irenaeus, Hippolytus, and other early writers, and which, because unsupported by anything he can find else- where, Bousset is inclined to refer back to some such esoteric doctrine, are more naturally explained as the result of the imaginations of these commentators themselves, working on the data supplied to them by the Scriptures. 3. In any case we are on surer ground when we turn to those data, Anti- and, in proceeding to examine them, we may start from the general christ in Jewish belief in a fierce attack that would be directed against Israel in the ' T - the end of the days by some hostile person or power, but which would be finally frustrated by the action of Jehovah or His Messiah. The con- ception which the Jewish writers formed of the exact nature of this attack was naturally largely influenced by their particular circumstances at the 'time, but, as it first meets us, it is generally thought of as pro- ceeding from the heathen nations of the world. Thus in Ps. ii., winch Friedlander regards as the real source (' Quelle') Psalms. of the later Antichrist legend 1 , we have a graphic picture of the rebellion of the world-kingdoms 'against the Lord and against His Anointed,' coupled with the assurance that all such rebellion, because directed against Jehovah Himself, is hopeless, and, if persevered in, can only result in the complete overthrow of the nations: while in the exilic Psalm xciii. (xciv.) the Psalmist comforts the oppressed Israelites with the reminder that the Lord cannot have any alliance with ' the throne of lawlessness' (o. 20 ^ avvTrpoa-eo-Tai , Blass), and understands the disputed, but the old derivation from three 'days,' as the secret apoca- ^^ < without ' and }i ' profit ' is still lyptic number, which denotes the strongly supported. ~For an interest- world-rule until its destruction: cf. ing discussion, in which Dr Cheyne the three-and-a-half 'days 'of Eev.xi. finds in the word a modification of 9, and see Schopfung u. Chaos pp. 268 tne Babylonian Bililu in the sense of n. 1 , 369 n. 1 . the 17> 'Belial' in the Indices. (Paris, 1906) p. 86 f. M. THESS. II 1 62 THE EPISTLES TO THE THESSALONIANS Sibylline Oracles. Rabbi- nical writings. Anti- christ in our Lord' teaching. The most interesting passage, however, for our purpose is contained in the third book of the Sibylline Oracles, in a section which in the main goes back to the same early date, where Beliar is depicted as a truly Satanic being accompanied by all the signs that are elsewhere ascribed to Antichrist 1 . The passage is as follows: fK 6 Se/Sao-rqi/toi/ 2 rjgfi BeXiap /ueroTTto-tfev Kal (TTija'ei, 6pf, who is to be opposed Kara dtafjifrpov to the Christ (c. Celsum vi. 45 f. ed. Koetschau n. 1156.), and similarly Cyril of Jerusalem speaks of Antichrist as Satan's * organ,' who will take his place in the Temple of Jerusalem, when not one stone of the old building has been left standing upon another, and adds the pious wish that he himself may be spared from seeing the horrors of that day (Catech. xv. 7). The Latin commentators follow on much the same lines 2 . By The Latin 'Ambrosiaster' the Antichrist is not named, but, arising out of the circum- commen- cision he is to kill the saints and restore liberty to Rome. The working of a this mystery of iniquity had already begun with Nero, who had killed the Apostles, and from him it had passed on to Diocletian and Julian. 'Ambrosiaster' appears to identify o avopos with the devil. Pelagius says pointedly 'Nisi Antichristus uenerit, non ueniet Christus,' and then goes on to describe how the 'homo peccati' ('diaboli scilicet') will attempt to revive the Temple and its worship with the view of persuading the Jews to accept him 'pro Christo 3 .' For this the false doctrines already at work were preparing the way: the only restraining influence was the 'regnum, quod nunc tenet.' Differences in this general view were naturally caused, according as TO fis dvofjiias was found in the political or in the religious sphere 4 : says that Christians should pray for et sacramenta culturae diuinae corri- the Emperor, because ' clausulam sae- gere uel augere se dicet, et templum culi acerbitates horrendas comminan- Hierusolymae restaurare temptabit tern Romani imperil commeatu scirnus omnesque legis caerimonias reparare retardari ' (Apol. c. 32). tantum ut ueritatis Christi euangelium 1 Cf. c. 6, ev irepiTo/j.fj 6 SWTTJ/J $\6ei> soluat, quae res ludaeos eum pro els TOV Kba^ov, KO! aurds [i.e. the Anti- Christo suscipere persuadebit, in suo, christ] 6/j.olws eXetfo-ercu. Elsewhere non in dei, nomine uenientem.' (c. 15) Hippolytus describes the Anti- 4 In Chrysostom we find again the christ as rvpawos /ecu /SaaiXetfs, /C/)ITT?S attempt to associate Nero with Anti- deivds, vibs TOV 5ia/36Xov. christ : Nep&va 4vTav0d <$>-r\TLXpib) Silvanus, 3 Sleep, figurative use of, 55 ff. Son, Christ as, Ixvi Soteriology, Ixviii f. Spirit: doctrine of the Holy Spirit, Ixviii; spiritual gifts, 75 f., 96; spirit of man, 78 Structure, general, of the Epistles, xlviii ff. Studies, special, on the Epistles, cviii f . Style of the Epistles, Ivi f. Text, Greek, adopted, vii f. ; authorities for, xciii ff. Thanksgiving : the Apostolic, 5, 27, 41, 86, 1 06; the duty of, 75 Thessalonica, the city of, xxi ff . ; St Paul's connexion with, xxvi ff. ; general character of Church of, xlvi ff. Timothy, 3 f., 37; as supposed author of 2 Thess., Ixxxix ff. Title of the Epistles, 3 Tradition, 107 f. Truth and falsehood, 104 f. Type, n Verse -divisions, unusual, in the WH. text, 6, 20, 25 Versions, ancient, of the Epistles, xcvi ff . Versions, renderings from various : early English, 9, 10, 12, 14, 20, 33 f., 50, 55, 73, 86; A.V. of 1611, 13, 64; German, 32, 50, 78, 107, no, 115; Latin, 6, 7, 12, 17, 22, 28, 40, 41, 42, 55, 68, 73, 78, 86, 107, 115 Vocabulary of the Epistles, lii ff. ; of 2 Thess., Ixxix f. Will of God, 48 Women, position of, in Macedonia, xxvii Wrath, Divine, 15 Zoroastrianism, Ixxi II. AUTHOES. The main object of this Index is to supplement the lists of authorities in the Table of Abbreviations and in the Introduction vn and vm. As a rule, there- fore, no references are given to the grammatical, lexical, and textual works that are there described, or to the commentators on the Epistles, though occasionally, in the case of works most frequently cited, a general reference has been added for the sake of completeness. It should be noted further that the majority of references are to actual quotations, and not to mere citations of the authors specified. Abbot, Ezra, 122, 148 Abbott, Edwin A., 13 and passim Abbott, G. F., xxi, xxv, 130 Abbott, T. K., 51, 69 Aeschylus, 14, 38, 56, 105, 145 Antipater of The'ssalonica, xxi Antoninus, Marcus, 98, 115, 117 Aristides, 25, 28, 99 Aristophanes, 141 Aristotle, xlvii, 19, 47, 76, 77 Arnulph, 168 Athanasius, 103 Augustine, 21, 48, 55, 61, 62, 168 Bacon, 43 Bacon, B. W., xxxviii, xlii, Ixxxviii Bahnsen, Ixxviii Barnabas, 52, 86 Bartlet, xxxvii, xliii Basil, in Baur, F. C., xxxix, Ixxiii ff., Ixxviii, Ixxxvi, 172 Bechtel, 27 Beet, J. A., 65 Bevan, E., 160 Bigg, xlvii, 104 Birt, 123 f. Blass, viii, xxix, Ivi, 6 and passim Boehmer, see Schneckenburger Boklen, Ixxi Bousset, Ixii, Ixxi, Ixxxvii, 35, 158, 159, 162, 163, 166, 173 Briggs, Ixvii Brightman, 79 Brooke, A. E., xciii Browning, K., 66, 88 Bruce, A. B., Ixiv, Ixx Bruckner, xxxvi Burton, xxiii, 134 Butcher, 63, 81 Cameniata, xxiv, xxvi Carr, A., Iv Castelli, 163 Catullus, 56 Charles, E. H., ix, Ixxviii, Ixxxvii; and see Index III. 2 Chase, 14, 15, in, 193 Cheyne, 60, 161 Chrysostom, xlvi, 57, 82, 134, 149 Cicero, xxii, 16, 48, 56, 123 Clemen, xxxi, xxxvi, xxxvii, Ixxvi, Ixxviii Clement of Alexandria, 68 Clement of Borne, 9, 79, 117 ; Pseudo- Clement, 15 Clementine Homilies, 39 Clementine Recognitions, 59 Colani, Ixvii Conybeare, F. C., 56, 80, and see Index IV. passim Cook, A. S., 143 Cousinery, xxi Cromwell, 0., 20 Cumont, F., Ixxi, 14, 193 Curtius, E., Iv, 144 Cyril of Jerusalem, 167 Dalman, 27, 88, 136, 141 Dante, 88 Davidson, A. B., 64 Davidson, S., Ixxviii Deissmann, viii, liii, Ivi, Ixix, 3, 4, 62 and passim Delitzsch, F., xlvii Demetrius, 121 Demosthenes, 16, 30, 108, 115, 116, 152 Dick, K, 131 Dieterich, A., 141 Dimitsas, 134 12 2 i8o INDEXES Diodorus Siculus, 20, 31, 40, 145, 148 Dion Cassius, 19, 54, 141 Dion Chrysostom, 19 Dion Halicarnassus, 97, 148 Dobscbiitz, von, xlv, Iv Dollinger, 166 Driver, 160 Drummond, K. J., Ixii Duchesne and Bayet, xxi, xxiii, and see Index III. i (a). Edersheim, xlvii Ellicott, 33, 78, 116 Ephrem Syrus, 167 Epictetus, 17, 37, 40, 46 Epiphanius, 149 Epistle Vienne and Lyons, Ixxvii Erman and Krebs, 123 f. Euripides, 15, 50, 67, 87, 145 Eusebius, 149 Everling, Ixx, 39 Ewald, xxxix, 147, 160 Fabricius, 3 Feine, Ixii, in Firmicus, xlvi Foat, 125 Friedlander, L., 130 Friedlander, M., 159, 161, 162 Fritzsche, 22, 23, 40, 43 Gardner, see Roberts Gardthausen, 123 f. Geldart, 32 Gerhard, G. A., 129 Gfrorer, Ixxxvii Gibbon, xxiv Gifford, 40 Ginsburg, 158 Goguel, Ixii Gorgias, 56 Gregory, C. E., xcix Gregory of Nazianzen, 149 Gregory of Nyssa, lii Gressmann, 64 Grill, 14 Gunkel, Ixxxvii, 158, 161, 164 Harnack, xxxvi, xlv, Ixxviii, 8, u, 21, 193 Harris, Eendel, xxx, 13, 126 Hart, ix, 64 Hartung, 61 Hatch, 23 and passim Hausrath, Ixxxix Hawkins, 32 Heinrici, Ivii Heitmiiller, W., 113 Hermas, Ixxiii, 72 Herodotus, xxi, 21 Heuzey and Daumet, xxi, and see Index III. i (a) Hicks, E. L., Iv, 31, 54, 192 Hilgenfeld, Ixxviii, Ixxxvii Hippocrates, 113 Hippolytus, 167 Hollmann, Ixxxv Holtzmann, Ixvii, Ixix, Ixxxi, Ixxxiii, 172 Homer, 38, 50, 61, 113, 141 Horace, 20, 33, 48 Hort, xxvii, xlviii, 4, 9, 21, 26, 42, 63, 7i, 7 2 89, 193, 194 Ignatius, Ixxiii, Ixxvii, 6, 67, 71, 112, 144, 147 Irenaeus, Ixxiii, Ixxvii, 99, 167 Isidore of Pelusium, xlvi Isocrates, 153 James, M. E., 158, and see Index III. 2 Jannaris, 46 Jebb, E. C., 23 Jerome, xlvii, 12, 55, 64, 100 Joachim, 168 Josephus (ed. Niese), 20, 29, 77, 78, ipo, 122, 131, 133, 148, 164 Jiilicher, xxxi, Ixii, \xxi, Ixxv, Ixxviii, Ixxx Juncker, Ixvi Justin Martyr, xxix, Ixxvii, 66, 72,. 144, 147 Kabisch, 90 Kaftan, Ixii Karabacek, 123 Kautzsch, ix Keble, 142 Kennedy, H. A. A., Ixix, Ixx, 27, 31, 59, 91, 99, 126, 138 Kenyon, F. G., 8, 122 ff., 156, and see Index III. i (b) Kern, Ixxviii, 172 Klopper, xxxix, 133 Knowling, xxvii, xxxvi, Ixii, Ixxv, Ixxvi, 48, 64 Krauss, 21 Krebs, see Erman Lactantius, 15, 64 Lake, Kirsopp, 58 Laqueur, E., 42 Laurent, xxxix, 126, 131 Leake, xxi Leighton, 75 Lietzmann, 6, 28 Lightfoot, J. B., Ivii, Ixvi, Ixxix, 6, 20,, 21, 71, 94, 105, in, 114, 133 and passim Livy, 35 Lobeck, xlvi Lock, W., xli, xlv, 32, 1 1 6, 126 Locke, John, xlii II. AUTHORS 181 Lucian, xxiii, 52, 124, 141 Lueken, 60 Luther, 169 Mahaffy, xxvi, 125, and see Index III. i (6) Manen, van, Ixxvi Mathews, Shatter, Ixix Mayor, J. B., 35, 108 M c Clellan, 193 M c Giffert, xxxvi, xxxvii, Ixxviii, 76 M c Lean, Norman, xciii Menegoz, xxxvi, Ixiv Meyrick, 166 Middleton, 94 Moft'att, xxxvi, Ixxvi, xc, 101 Mommsen, xlvi Monteil, Ixiii Moule, 126 Moulton, J. H., viii, ix, Ixxi, n, 22, 105 and passim Moulton, W. F., 57 Mozley, F. W., 15 Musonius, 20 Myers, 62 Nageli, Iv and passim Nestle, 38, 52, 123 N. T. in Ap. Fathers, Ixxiii, Ixxvii Nietzsche, xliv Nitzsch, C. L., 170 Oliva, 1 68 Origen, xxxiv, 21, 166, 167 Paley, xxx, 97 Peake, 133 Pelagia-Legenden (ed. Usener), 62 Pfleiderer, Ixxxvii, 172 Philo (cited by sections and by Man- gey's pages), 12, 36, 49, 60, 78 Philodemus, 19 Philostratus, 153 Pindar, 33 Plato (ed. Stallbaum), 18, 24, 34, 50, 54, 70, 72, 74, 104, no, 115, 152, 153 Pliny, xxii, 33, 122 ff. Plutarch, 26, 76, 78, 96, 98, 152 Pollux, 12 Polybius (ed. Schweighauser), 17, 18, 20, 46, 51, 62, 105, 116, 117, 131, r 45 Polycarp, Ixxvii, ex Porter, F. C., 160 Preuschen, E., 156, 173 Preuss, H., 166 Purser, see Tyrrell Quintilian, 115 Eadford, n Eamsay, W. M., xxvii, xxix, xxxvi, xli, xlv, Iv, Ixiv, Ixx, 7, 29, 125 and passim Eeinach, T., 31 Eeitzenstein, 60, 94, 109, and see Index IV. passim Eenan, xli, xlvi, 121, 126 Eendall, xxxvii Eesch, A., Ix, 39, 58, 77, 115 Eeuss, Ixxx Eiddell, 88 Eitschl, 15 Eoberts and Gardner, 1 1 and passim Eobinson, J. Armitage, 4, 29, 93, 102, ^ 129, 135, 138 Eopes, 58, 77 Eound, Douglass, xxxvii Sabatier, xlii, Ixiv Sanday, xxxiv, Ivi, Ixvi, Ixix, 14, 81, 121, 126 Sanday and Headlam, 4 and passim Sandys, xxiv Schader, E., Ixix Schettler, Ixviii Schmidt, J. E. C., Ixxviii Schneckenburger-Boehmer, 158, 173 Schottgen, 54, 98, 172 Schrader, Ixxiii Schiirer, 65, 148, 151, 162, 163 Scott, C. A., 151 Seeberg, Ixvii, 51, 108 Seneca, 124 Severianus, 38, 101 Steffert, 158 Skeat, 143 Smith, W. E., 64 Socrates, 76 Soden, von, xxxiv, Ixxv, xcv, 140 Soderblom, Ixxi Somerville, 138, 139 Sophocles, 49, 91, 117 Souter, A., ix, xciv, xcix, cii, civ Spitta, Ixxxix ff., 39, 164, 172 Stanley, A. P., 75 Stan ton, V. H., 137, 139 Stead, F. H., 140 Steck, Ixxv, 58 Strabo, xxi, xxiii, no Suetonius, 130, 164 Swete, 38, 81, 101, 126, 137, 142, 143, 151, 164 Tacitus, xxix, 31, 164 Tafel, xxi, xxii Tatian, 52 Taylor, xlvii, 35, 77 Teichmann, Ixx, 146 Tertullian, 30, 81, 91, 101, 166 Thackeray, St John, 61, 158 Theocritus (ed. Ziegler), 56, 71 Theodoret, xxiv 182 INDEXES Theophilus, 52 Theophrastus, 19 Thompson, E. M., 122 ff. Thucydides, 30, 145, 153 Thumb, A., ix, 193 Tindale, 141 Tischendorf, xciii Titius, Ixx, 49, 60 Trench, B. C., 7, 99 and passim Turner, C. H., xxxvi, cii Tyrrell and Purser, 129 Vaganay, 161 Vaughan, 103 Vergil, 56, 109 Vischer, Ixxxvi Volz, Ixvii, Ixix, 56, 60, 64, 70, 91, 99, H7 Wadstein, 166 Wagner, 69 Warfield, 101 Weber, F., 9, 60, 65, 103, 162 Weber, V., xxxvii Weinel, xlv, xlviii Weiss, B., xxxii, Ixxiv, 37, 66 Weiss, J., Ivi Weizsacker, Ixxxi, 3, 126, 172 Wellhausen, Ixix Wendland, 69 Wernle, xlv, Ixxxiii, Ixxxvi Westcott, 6, 31, 52, 68, 78, 86, 105, 118, 136, 150 Wette, de, Ixxviii Wieseler, 12, 172 Wilamowitz-Moellendorff, 121 Wilcken, Ixiv, 35, 4 6, 48, 75, 123, 143 Wilke, 23 Williams, A. L., 124 Wilson, A. J., Ivii Witkowski, 129, 132, and see Index IV. passim Wrede, Ixii, Ixxxi ff. Wright, 59 Wiinsche, 80 Wycliffe, 169 Xenophon, 10, 26, 47, 49, 76, 141, 152, 153 Zahn, xlv, Ixvi, Ixxvii, Ixxviii, Ixxxv, 3 and passim Zimmer, F., xciii, 5 III. REFERENCES. I. INSCRIPTIONS AND PAPYRI. (a) INSCRIPTIONS. C.I. A. Corpus Inscriptionum Atticarum (Berlin, 1873 ). PAGE PAGE PAGE I. 170 243 II. 403 . 107 II n. 444 m. 23 : 8 m. 74 690 '. 88 C.I.G. Corpus i. 84 n. 1967 3037 Inscriptionum 134 37 Graecarum, ed. A. 111.3817 4896 . Boeckh ' I34 ; . 146 (Berlin, 1828). iv. 9313 9439 '- 56 Cos Inscriptions of Cos, by W. B. Paton and E. L. Hicks (Oxford, 1891). no. 391 . . 148 Crum Coptic Ostraca, by W. E. Crum (London, 1902). no. 522 . . 157 Duchesne et Bayet Memoire sur une Mission au Mont Athos, by L'Abbe Duchesne and M. Bayet (Paris, 1876). p. 29 . . . 79 | p. 43 . . . 134 | p. 50 . . . 134 Heuzey Mission Archeologique de Macedoine, by L. Heuzey and H. Daumet (Paris, 1876). p. 280 . . 152 | p. 282 . . 29 I.G.S.I. Inscriptiones Graecae Siciliae et Italiae, ed. G. Kaibel (Berlin, 1890). no. 549 . 56 I no. 929 . 56 I no. 1879 5^ 830 . 24 | 956 . . 8 I I.M.A. Inscriptiones Graecae Insularum Maris Aegaei, edd. H. von Gaertringen and W. B. Paton (Berlin. 1895). 111.1238 . . 80 1 84 INDEXES J.H.S. Journal of Hellenic Studies. PAGE PAGE xviii. 333 . . xxvii Kaibel Epigrammata Graeca, ed. G. Kaibel (Berlin, 1878). no. 247 . . 22 Magn. Die Inschriften von Magnesia am Maeander, ed. 0. Kern (Berlin, 1900). PAGE no. 33 85 90 IOO 26 26 6 97 no. 105 109 113. 157 9. 155 37 18, 24 Ixvi, 148 no. 163 179 1 88 II 4 57 9 r Michel Recueil d' Inscriptions Grecques, ed. Ch. Michel (Paris, 1900). no. 459 . . 50 O.G.I.S. Orientis Graeci Inscriptions Selectae, ed. W. Dittenberger, 2 vols. (Leipzig, 190305). no. 335 339 437 444 484 4 90 194 227 262 331 . 141 . 8, 96, 148 22 41 . I0 4 . . I 4 8 93 no. 485 25 - 65 5'5 . . 96 . IOO 629 . xxix, 117 5i 646 .19 xxix, 132 728 . 72 Pergamene Die Inschriften von Pergamon [in Altertiimer von Pergamon viii.], ed. M. Frankel (Berlin, 1900 ). no. 248 . . 26 Priene Die Inschriften von Priene, ed. H. von Gaertringen (Berlin, 1906). no. 195 . . 156 Revue des Etudes Grecflues. xv. 142 . . xxix Sylloge 2 Sylloge Inscriptionum Graecarum, 2nd Edit., ed. W. Dittenberger, 2 vols. and Index (Leipzig, 1888 1901). 110. 153 no. 318 36, no. 376 Wilcken Ostr. Griechische Ostraka, ed. U. Wilcken, 2 vols. (Leipzig, 1899). ii. no. 670 . . 113 | ii.no. 1153 . 54 | ii.no. 1372 . . 146 (b) PAPYRI. P.Alex. Bulletin de la Societe archeologique d' Alexandrie ii., ed. G. Botti (Alex- andria, 1899). no. 4 . 34 III. REFERENCES I8 5 P.Amh. The Amherst Papyri, edd. B. P. Grenfell and A. S. Hunt (London, 190001).' PAGE PAGE PAGE Part i. nos. i 9. no. i . 143 Part ii. nos. 10 201. . 156 5' 73 26 Ixiv, 42 22 . 156 128 4 s 5 H3 130 Vol. iv. (in progress). no. 1039 46 | no. 1079 4*>i 81 P.Cairo Greek Papyri from the Cairo Museum, ed. E. J. Goodspeed (Chicago, 1902). no. 3 . 57, 64 i no. 5 . 35 | no. 29 . .81 C.P.R. Corpus Papyrorum Eaineri archiducis, i. Griechische Texte, ed. C. Wessely (Vienna, 1895). no. 19 . 97 I no. 27 . . 44 I no - 3 2 33 P.Fay. Fayum Towns and their Papyri, edd. B. P. Grenfell, A. S. Hunt, and no. 30 . . 155 no. 66 9 no. 97 33 4 2 78 29, 50 133 35 98, 125 80 156 H 1 46 . . 25 93 . 41 B.G.U. Griechische Urkunden, from the Berlin Museum. Vol. i. nos. i 361 (1895). no. 10 . -134 no. 140 . 155 no. 246 27 Ixiv, 55, 131 147 54 297 86 . . 114 174 Ixvi 323 113 . . 94 242 9 1 332 Vol. n. nos. 362 696. no. 362 . 62, 91 no. 385 12 no. 612 372 . . 156 594 . 4 o 632 380 . . 69 596 127, 132 Vol. in. nos. 697 1012. no. 741 . -74 no. 844 6 no. 954 757 -no 884 96 1009 775 ' i57 948 78 ion D. G. Hogarth (Egyptian Exploration Fund, London, 1900). 81 no. 109 119 80 no. 123 337 65 no. 20 21 34 P.Fior. Papiri Fiorentini, ed. G. Vitelli (Milan, 1905 06). Part i. 135. no. 9 . . 32 Part ii. 36 105. no. 57 . 87 | no. 99 . .no P.Gen. Les Papyrus de Geneve, i. Papyrus Grecs, ed. J. Nicole (Geneve, 18961900). no. 52 . . 123 | no. 54 13 1 86 INDEXES P.Grenf. I. An Alexandrian Erotic Fragment, and other Greek Papyri, chiefly Ptolemaic t ed. B. P. Grenfell (Oxford, 1896). PAGE PAGE PAGE 18 30 22 105, 130 no. 37 40 8 1 ur no. 41 53 35 P.Grenf. II. New Classical Fragments, and other Greek and Latin Papyri, edd. B. P. Grenfell and A. S. Hunt (Oxford, 1897). no. 14 . . 146 | no. 35 . 66 | no. 38 . .124 P.Heid. Heidelberger Papyrus- Sammlung, i. Die Sept uaginta - Papyri und andere altchristliche Texte, ed. A. Deissmann (Heidelberg, 1905). no. 6 . 6, 47, 132 P.Hib. The Hibeh Papyri i., edd. B. P. Grenfell and A. S. Hunt (Egypt Exploration Fund, London, 1906). no. 30 4 o f 6 4 no. 44 132 no. 49 P.Leid. Papyri graeci Musei antiquarii publici Lugduni-Batavi, ed. C. Leemans, 2 vols. (1843, 1885). no. S . . 122 | no. U . . 122 I no. V . .80 P.Leip. Griechische Urkunden der Papyrussammlung zu Leipzig, i., ed. L. Mitteis (Leipzig, 1906). no. no . . 137 | no. 119 . . 32 P.Lond. Greek Papyri in the British Museum, 3 vols. (London, 1893, 1898, 1907). Vol. i. nos. i 138, ed. F. G. Kenyon. 116 no. 121 . 78, 109, 123 no. 3 . 22 I no. 44 42 . 6, 63, 118, 156 I 46 .. 117 Vol. ii. nos. 139 484, ed. F. G. Kenyon. no. 342 . . 156 | no. 413 . .no Vol. in. nos. 485 1331, edd. F. G. Kenyon and H. J. Bell, no. 951 . . 98 | no. 1178 . . 41 P.Oxy. The Oxyrhynchus Papyri, edd. B. P. Grenfell and A. S. Hunt (Egyptian Exploration Fund, London, 1898, 1899, 1903, 1904). Part i. nos. i 207. no. 38 . . 103 41 . 77 45 125 Part ii. nos. 208 400. no.237 20,32,77,117,155 245 259 97 49, 102 no. 57 I! no. 261 275 292 78 94 50 ' ' * 153 . 10, 46, 53 no. 115 "9 126 no. 294 301 62, 129 59 . 24 46, IO2 . I2 4 . I2 4 III. REFERENCES PAGE Part in. nos. 401 653. no. 413 . . 149 I no. 486 471 . 26, 118 I 491 Part iv. nos. 654 839. no. 657 713 718 122 155 117 no. 719 725 726 H5 114 114 154 1 9 no. 496 532 no. 744 745 74 6 1 8 7 PAGE 74 156 46 xxiii 127 P.Par. Paris Papyri in Notices et Extraits xvm. ii., ed. Brunet de Presle (Paris, 1865). no. 7 10 74 12 73 T53 no. 42 43 45 47 .8,35 . 132 23, no. 49 117 122 61 P.Petr. The Flinders Petrie Papyri (in the Proceedings of the Koyal Irish Academy " Cunningham Memoirs," nos. viii., ix., xi.), 3 vols. (Dublin, 1891, 1893). Part i. nos. i 30, ed. J. P. Mahaffy. no. ii . 37 | no. 29 . . 53 Part n. nos. i 50, ed. J. P. Mahaffy. no. 9 . 74 I no. 39 . 35, 145 I no. 45 . . 155 15 . . 64 | 4 o . . 73 | Part in. nos. i 146, edd. J. P. Mahaffy and J. G. Smyly. no. 42 . . 53 I n <>- 49 134 I no - 73 . . 7 43 22, no | P.Reinach Papyrus Grecs et Demotiques, ed. Th. Reinach (Paris, 1905). no. 15 91 P.Strass. GriechiscTie Papyrus der Kaiserl. Universitdts- und Landesbibliothek zu Strassburg i., ed. Fr. Preisigke (Strassburg, 1906). no. 22 . . 156 P.Tebt. The Tebtunis Papyri, 2 vols. (University of California Publications, London, 1902, 1907). Part i. nos. 1264, edd - B - p - Grenfell, A. S. Hunt, and J. G. Smyly. no. 5 49,72,114,155 19 24 27 28 23, 65 93 no. 43 56 . 62 no. 58 . 41,77, 132 23 62, 146 61 74 . 51 51 75 116 . . 146 Part ii. nos. 265 689, edd. B. P. Grenfell, A. S. Hunt, with the assistance of E. J. Goodspeed. no. 314 . . 55 | no. 315 . . 157 | no. 410 . . 53 P. Tor. Papyri graeci regii Taurinensis Musei Aegyptii, ed. A. Peyron, 2 vols. (Turin, 1826, 1827). no. i 8 1 88 INDEXES II. JUDAISTIC WRITINGS. Apoc. Bar. The Apocalypse of Baruch, ed. E. H. Charles (London, 1896). i. 4 xi. 4 . xni. 3 xv. 8 xx. 6 Aristeas Aristeae ad Philocratem Epistula, ed. P. Wendland (Leipzig, 1900). PAGE PAGE 31 XXX. I . I 4 6 xlviii. 49 56 xxxix. 7 103, 163 lix. i 79 xl. i, 2 . . 161 Ixxii. 2 27 xliv. 1 5 90 Ixxxv.i3 Ixix xlviii. 39 . 90 PAGE 27 . 9P Ixvn 90 no. 79 148 53 117 no. 1 88 209 n 4 68 no. 284 Asc. Isai. The Ascension of Isaiah, ed. E. H. Charles (London, 1900). iv. 16 . 45, 58 18 . .98 iv. 4 ff. 5 . 104 162, 163 59. vi. xi. vii. 9 Ass. Mos. The Assumption of Moses, ed. E. H. Charles (London, 1897). i. 15 . . 56 | x. t 4 . .56 Bel 27 . . 99 Didache The Teaching of the Twelve Apostles, ed. H. de Eomestin, 2nd Edit. 1885); and ed. A. Harnack (Texte und Untersuchungen ii. Leipzig, 1884). in. i ix. 4 xii. 3 xiii. i xv. 3 4 114 117 75 xvi. 6 f. (Oxford, i and 2, . 60 45 Enoch The Book of Enoch, tr. from the Ethiopia and ed. by E. H. Charles (Oxford, 1893). i. 8 xxxviii. 4 xlv. 3 1 Esclras iv. 62 . 2 Esdras xii. 6 , 93 i 6l Ixvn 146 Ixii. 2 Ixix. 27 xvn, 103 . Ixvii xc. 16 cviii. 1 1 f. 68 67 4 Ezra The Fourth Book of Ezra, edd. E. L. Bensly and M. E. James (Texts and Studies iii. 2, Cambridge, 1895). 59, 61 103 45 V. I ff . 103, 161 vii. 28 . 45, 61, 89 xiii. 24 4 162, 163 32 56 32 41 f. . xxxiii, 58 42 . 27 33 vi. 6 . Ixvii viii. 39 . 62 38 1$ . 60 61 . Ixix 5 2 55 f- 3 1 xiii. 10 . . 164 III. REFERENCES 189 Jubilees The Book of Jubilees, ed. E. H. Charles (London, 1902). PAGE PAGE i. 20 . . . 161 I xxiii. i . 56 I xxxvi. 18 xv. 33 . . . 161 | xxiv. 30 . 15 | Judith x. 18 . . . 146 PAGE 56 1 Maccabees vi. 8 . 2 Maccabees 96 | xii. 27 i. 27 . . .96 vii. 37 . 23 xii. 44 . 56 31 . . .61 Vlll. II . 9 1 xiv. 15 . . 148 ii. 7 . . .96 12 . 146 17 . 65 21 ... 148 xii. 22 .. 148 23 . . no iii. 24 . . . 148 23 . 87 XV. 21 . . 146 v. 4 . . .148 3 Maccabees i. 19 . . . 157 iii. 17 . 146 v. 8, 51 . 148 ii. 9 . . 148 ,24 65 4 Maccabees x. 15 . . 65, 91 xv. 17 . . 78 xviii. 8. . 104 xiii. 1 8 . . . oi Orac. Sib. Oracula Sibijllina, ed. A. Ezach (Vienna, 1881). ii. 167 f. . . 162 iii. 64 f. 163 iii. 663 f. . 68 iii. 63 ff. . 104, 162 286 f. Ixvii iv. 40 ff . . Ixvii Pss. Sol. The Psalms of Solomon, edd. H. E. Eyle and and ed. 0. von Gebhardt (Texte und M. E. James (Cambridge, 1891); Untersuchungen xiii. 2, Leipzig, 1895). ii. i, 29 . . 160 xiii. 8 72 xvii. 27, 41 . 103, 164 iii. 16 62 xiv. i 79 36 . J 39 iv. 8 . . 19 xv. 6 . 96 38 viii. 39 . 93, 96 xvi. 12 . 44, 93 39 ; Ji ix. 7 8 xvii. 13 1 60 5 59 xi. i, 4 . . 60 23 102 xviii. 8 139 2 . I 4 2 Sap. The Wisdom of Solomon. i. 12 . . . 65 vi. 13 . 59 xiv. 20 . 99 ii. 10 . . . 117 viii. 8 . 63 26 . 152 23 -5^ xi. 10 . 72 xv. 3 78 iii. 8 . . -45 16 . 89 17 . 99 v. 17 . . . 68 20 . 103 xvi. 28 59 vi. 7 . . .113 xii. 2 . 72 xvii. 15 65 Sayings 2 Sayings of the Jewish Fathers, 2nd Ed., by C. Taylor (Cambridge, 1897). p. 25 . . . 77 | p. 68 . . .35 190 INDEXES Secrets of Enoch The Book of the Secrets of Enoch, tr. from the Slavonic by W. E. Morfill, and ed. by R. H. Charles (Oxford, 1896). PAGE PAGE PAGE 6 1 | xliv. 2 . . . 15 Sir. The Wisdom of Jesus the son of Sirach, or Ecclesiasticus. in. 23 xi. 27 XV. 20 xvi. 13 "5 149 89 66 xxii. 1 6 22 xx vi. 10 xxviii. 9, 44 149 89 72 xxix. 23 xxxv. 14 xlii. i 93 93 23 149 Testament of Abraham Ed. M. E. James (Texts and Studies ii. 2, Cambridge, 1892). xiii. A . . 146 Test. xii. patr. The Testaments of the Twelve Patriarchs, ed. E. H. Charles (Oxford, 1908). Benj . iii. 4 Jos. xx. 4 Jud. xxii. 3 Levi iii. 3 61 56 146 161 Levi vi. 1 1 . viii. 15 . , xviii. ii 44 Levi xviii. 12 Eeub. iv. 7 . ,, vi. 3 . 161 161 161 IV. GEEEK WOEDS. This is intended to be primarily an Index to the Greek words discussed in the Introduction and Notes, and not a Concordance to the Epistles : in the case, however, of characteristic words and phrases, references have sometimes been given to passages which are not directly annotated. A few additional references have also been inserted, principally to lexical and grammatical authorities, in the hope that they may prove useful to the student. The abbreviations employed for this purpose are explained in the list of abbreviations, p. xiii ff. ay ados, I. iii. 6, v. 15, II. ii. 16 dyaducrtivr], II. i. n dyaTrdk), I. iv. 9 ; rjyaTrrifjievos u?r6, I. i. 4 , II. ii. 13 dyaTnj, I. i. 3, iii. 6, II. iii. 5 (ay. r. deov) dyaTrrjTos, I. ii. 8 AyyeXos, II. i. 7; cf. Nageli p. 38 dyidfa, I. v. 23 dyiaafj.6s, I. iv. 7, II. ii. 13 cfyios, I. i. 5 f., iv. 8 ; ol ayi.oi, I. iii. 13, II. i. 10 dyiua-uvri, I- iii- J 3 J f- Nageli p. 43 dyvotu, I. iv. 13 &yw, I. iv. 14 dyuv, I. ii. 2 d5eX06s, I. i. 4 ; p. xliv, cf. Witkowski Epp. p. 38 ddia\eiTTTidios, I. v. 3 aitovtos, II. i. 9, ii. 16 dKadapcria, I. ii. 3, iv. 7 d/co?7, I. ii. 13 d/cotfw, II. iii. ii dK/sijSws, I. v. 2 dXrideia, II. ii. 135 ^ dX?J0eia, II. ii. 10, 12 d\r]dt.v6s, I. i. 9 dXyd&s, I. ii. 13 a^a crtfj/, I. iv. 17, V. 10 d/j-apria, I. ii. 16, II. ii. 3 s, I. iii. 13 s, I. ii. 10, iii. 13, v. 23 p. 45 7, I. iii. 7 dvaipeu, II. ii. 8 dva(j.Vb}, I. i. 10 dva.Tr\rip6w, I. ii. 16 , II. i. 4 , I. ii. 4; 6 cu/flp. r. II. ii. 3 dvi(TTri/Ju, I. iv. 14, 16 II. ii. 3, 7 , II. ii. 8 dvTaTTo5ld(dfj.i, I. iii. 9, II. i. 6 dvrexpiJ.a.1, I. V. 14 di'rt, I. v. 15 ; di^' wy II. ii. 10 aj'Tt/cet/Acu, II. ii. 4 a^ios, II. i. 3 d^tow, II. i. ii ,d|tws T. ^eoO, I. ii. 12 6,Trayy\\(ji}, I. i. 9 dTrdisrrjcris, I. iv. 17 aVa /cat 5is, I. ii. 18 d-n-apx-rj, p. 106; cf. Wilcken Ostr. i. P- 345 f - arras, II. ii. 12 dirdTTj, II. ii. 10 d?rexw, I. iv. 3, v. 22 ; cf. Nageli p. 54 f. diro, I. i. 8, ii. 6, II. i. 9 Ct7ro5et'/o'y / tu, II. ii. 4 , I. v. 15 w, I. iv. 14, v. 10 ;, II. ii. 3, 6, 8; p. 149 f. s, II. i. 7; p. 149 ff. , I. ii. 15 d7r6\Xu/xt, II. ii. 10 diropaviofjiat., I. ii. 17 aTroo-rao-ta, II. ii. 3 a7r6Tos, II. iii. 8, 12 I. iv. 16 ; cf. Nageli p. 48 f. xri, II. ii. 13 S, I. v. 14 192 INDEXES I. v. 26 dcr7raa>i6s, II. iii. 17 dcr0dXeta, I. V. 3 , II. iii. 7; p. 153 f. S, I. V. 14 ; p. 152 , II. iii. 6, n; p. 153 OLTOTTOS, II. iii. 2 ai)r6s, 6, I. iii. u, iv. 16, v. 23, II. ii. 1 6, iii. 1 6 'Axata, I. i. 7 f. ; p. xlv /Sdpos, I. ii. 7 , I. ii. 12, II. i. 5 70/3, I. ii. i, 20; /cal 7dp, I. iii. 4 700-7-77/3, I. v. 3 yli>o/j,ai' ytyova, I. ii. i; tyev6fji.rit>, I. i. 7, iii. 4 f., II. ii. 7 ; tyevrjdrjv, I. i. 5 (6i's), 6, ii.^5, 7, 8, 10, 14 yLvwaKd), I. iii. 5 7pd0co, OUTOJS, II. iii. 1 7 ; for the authenticating signature cf. Mel. Nic. p. 130 ff. ypTjyoptw (ethical), I. v. 6, (meta- phorical) I. v. 10 Set, p. 86 S^ojucu, I. iii. 10 5^XA""> I- i- 6, ii. 13, II. ii. 10 5?/yu,os, 6, p. xxiii 5td, c. gen. I. iii. 7, iv. 2, 14, II. ii. 2 (ws 5i' 77/uov) ; c. ace. I. i. 5 (cV tyxas) 5icUoi/os, I. iii. 2 Stctyuapriypoyucu, I. iv. 6 5ldu/uu, I. iv. 2, 8; cfy'?7, II. iii. 16 SiKcuos, II. i. 5, 6 ; cf. Lft. Notes p. 286 f. 5t/ccu'ws, I. ii. 10 diK-rjv rivd), II. i. 9 5t6, I. iii. i, v. ii cH6ri, I. ii. 8 ; cf. Mayser p. 161 5tory/x6s, II. i. 4 5iw/cw, I. v. 15 doKifAdfa, I. ii. 4 (Ms), v. 21 56Xos, I. ii. 3 56a, I. ii. 6, 12, 20, II. i. 9, ii. 14 5od^o/u, II. iii. i dov\evKa>, I. ii. 15 KK\Tjffia Qeaa'aXovt.K^wv, I. i. i , II. i. i ; fKK\r) Kvpiov, iv. 15; 6i>6jj.a.Ti T. Kvpiov, II. iii. 6 evavrios, I. ii. 15 , II. i. 5 wcu, II. i. 10, 12 tfw, I. v. 8 evtpyeta, II. ii. 9, ii evepyfa, I. ii. 13, II. ii. 7 L ) II. ii. 2; cf. Mayser p. 371 ), II. iii. 13 i) II. i. 4 tj, I. ii. 18 evopntfa, I. v. 27 i., II. iii. 14; cf. Anz Subsidia p. 13 f., Witkowski ^. p. 47 w, II. ii. 3 i, I. i. 8 ^0;, I. i. 8 , I. v. 20 ; cf . Soph. I/ea;. s.v. tt-ovffia, II. iii. 9 ; cf . Eeitzenstein Poimandres p. 48 w, ot, I. iv. 12 ^Treira, I. iv. 17 ^TT, c. gen. I. i. 2 ; c. dat. iii. 7, 9, iv. 7; c. ace. ii. 16, II. i. 10, iii. 4 eTrtjSap^w, I. ii. 9, II. iii. 8 eiridv/j-ia, I. ii. 17, iv. 5 7mrod, II. iii. 10 efrt, II. ii. 5 evayye\iofji.ai, I. iii. 6; p. 141 ff. evayyeXiov, TO, I. ii. 4 ; Tj/uDi', I. i. 5, II. ii. 14 ; T. 0eov, I. ii. 2, 8, 9 ; T. xpio-roO, I. iii. 2 ; r. Kvptov T\p. 'I?7, I. iv. ii ia., II. iii. 12 0dX7rw, I. ii. 7; cf. Thumb Hellen. p. 215, .MeL Me. p. 249 dav/uidfa, II. i. 10 0t\r)(j.a (dead), I. iv. 3, v. 18; cf. Hort i Pet. p. 142 f. 0Aw, I. ii. 18, II. iii. 10 ; ov 0Aw dyvoeiv, I. iv. 13 deodiddKTOS, I. iv. 9 0eos, 6, p. Ixiv; debs TrctTTjp, p. Ixv QeiK(:fa, I. i. i, II. i. i 0M/3w, I. iii. 4, II. i. 6, 7 d\tyts, I. i. 6, iii. 3, 7, II. i. 4, 6 8poeoiJ.aU) II. ii. 2 0o>pa (THO-TCWS), I. v. 8; for the ' militia Christi ' see Harnack's Essay (1905), and cf. Cumont Relig. orient, p. xiii ff. fStos, I. ii. 14; rd tdta, iv. TI iep6dov\oi, p. 14; cf. Herwerden Ap- pendix s.v. M. THESS. 'l777ry ou Kapdiq.), iii. 13 (, II. iii. i , I. i. 7 f., iv. 10; p. xlv fjt,a.Kpo6vfji.fa, I. v. 14 yuaXXop (intensive), I. iv. i, 10 fJMpT6pl01>, II. i. IO fj.aprej;ia, I. ii. 5 ir\r)po(f)opia, I. i. 5 7TA?7p6cO, II. 1. II irvev/jLa, I. v. 19, 23, II. ii. 2, 13 ; of Christ, II. ii. 8 ; irvev^a ayiov, I. i. 5, 6, iv. 8 Troteco, I. v. 24 Trovrjpds, I. v. 22, II. iii. 2, 3 ia, I. iv. 3 , I. iv. 6 ), I. iv. 1 1 L, I. v. 12 , I. iii. 4, iv. 6 7rpo7rdo'xw> I. ii. 2 ?rp6s c. ace. after verb of rest, I. iii. 4, II. ii. 5, iii. i ; irpbs TO c. inf., I. ii. 9 irpoo-evxy, I. i. 2 Trpocrei'xoyUcu, I. v. 17; irpocrfV'xofj.a.L if a, II. i. ii, iii. i 7rpoiyu, I. v. 19 0-e/3ao>ta, II. ii. 4 ffrj/me'cov, II. ii. 9, iii. 17 (rr}fj.i6ofj.ai, II. iii. 14 (TicuVoyuai, p. 38; cf. also Z.N.T.W. viii. p. 242 StAovcwos, I. i. i, II. i. i tr/cevos, I. iv. 4 (T/COTOS, I. V. 4 f. <77rof5dcv, I. ii. 17 o-T^yw, I. iii. i, 5 ava/j.Lyvv/ji.a.i, II. iii. 14 I- i- 8 Xpt(rr6s, p. 136 ff. oi/os, I. v. i ; see also Kcup6s , II. ii. 9, u I- " 8, v. 23 w8ii>, I. v. 3 wpa, I. ii. 17 cos edv, I. ii. 7 ; ws 6'rt, II. ii. 2 coo-re consecutive, I. i. 4 PRINTED BY JOHN CLAY, M.A. AT THE UNIVERSITY PRESS. Works by the Rev. Professor H. B. 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