Seasoned with salt (ἅλατι ἠρτυμένος)

Both words only here in Paul. The metaphor is from the office of salt in rendering palatable. Both in Greek and Latin authors, salt was used to express the pungency and wittiness of speech. Horace speaks of having praised a poet for rubbing the city with abundant salt, i.e., for having wittily satirized certain parties so as to make them smart as if rubbed with salt, and so as to excite the laughter of those who are not hit ("Satires," 1 x., 3). Lightfoot gives some interesting citations from Plutarch, in which, as here, grace and salt are combined. Thus: "The many call salt χάριτας graces, because, mingled with most things, it makes them agreeable and pleasant to the taste." Seasoned is, literally, prepared. It is not likely that the fact has any connection with this expression, but it is interesting to recall Herodotus' story of a salt lake in the neighborhood of Colossae, which has been identified, and which still supplies the whole surrounding country with salt (vii., 30). The exhortation to well-seasoned and becoming speech is expanded in Ephesians 4:29; Ephesians 5:4, in a warning against corrupt communication.

Tychicus

Mentioned Acts 20:4; Ephesians 6:21; 2 Timothy 4:12; Titus 3:12.

Minister (διάκονος)

Probably to Paul himself. Compare Acts 19:22; Acts 20:4. Scarcely in the official sense of deacon.

Fellow-servant (σύνδουλος)

Used by Paul only here and Colossians 1:7, of Epaphras. By this term he designates Tychicus as, in common with himself, a servant of Jesus Christ. Probably not with a strict, but with a quasi official reference.

I have sent

Epistolary aorist. Tychicus carried the letter.

He might know your estate (γνῷ τὰ περὶ ὑμῶν)

The correct reading is γνῶτε τὰ περὶ ἡμῶν ye might know the things about us, or our estate. Compare Ephesians 6:21.

Onesimus

See on Plm 1:10.

The faithful and beloved brother

Whom the Colossians had known only as the worthless, runaway slave. See Plm 1:11, Plm 1:16.

Aristarchus, my fellow-prisoner

See on Plm 1:23, Plm 1:24. Unnecessary difficulty is made over the fact that the term fellow-prisoner is applied to Epaphras in Plm 1:23, and not to Aristarchus; while here the case is reversed. It is not necessary to suppose that the two had changed places, or that the captivity was voluntary, if a literal captivity was meant. All the three terms fellow-prisoner, fellow-servant, fellow-worker - might be applied to both; and, as Dwight remarks, "Reasons unknown to us may easily have determined the use of one word or the other, independently of the question as to the particular time when they were in imprisonment."

Mark

See on Plm 1:24.

Sister's son (ἀνεψιός)

Only here in the New Testament. Rev., correctly, cousin. The sense of nephew did not attach to the word until very late. Lightfoot remains that this incidental notice explains why Barnabas should have taken a more favorable view of Mark's defection than Paul, Acts 15:37, Acts 15:39.

Jesus Justus

Not mentioned elsewhere. The only one of these names not mentioned in the salutations of the Epistle to Philemon.

Have been a comfort (ἐγενήθησαν παρηγορία)

Παρηγορία comfort, only here in the New Testament. Properly, an address, an exhortation: an exhortation for the purpose of encouraging: hence a comfort. Plutarch, in his "Life of Cimon," uses it with πένθους grief; a comfort, for grief; and in his "Life of Pericles," of consolation for a dead son. Aretaeus, a medical writer, of the assuaging of a paroxysm. This word, and the kindred adjectives παρηγορικός and παρηγορητικός soothing, are common in medical writings. So Galen, of soothing fictions, pretenses to quiet the diseased. Have been is, more strictly, have proved.

Laboring fervently (ἀγωνιζόμενος)

Rev., striving. See on Colossians 1:29; see on Colossians 2:1. Compare Romans 15:30.

Perfect (τέλειοι)

See on 1 Corinthians 2:6, 1 Corinthians 2:7; see on 1 Corinthians 1:28.

Complete (πεπληροφορημένοι)

See on most surely believed, Luke 1:1; and compare full assurance, Colossians 2:2. Rev., fully assured.

In all the will (ἐν παντὶ θελήματι)

Lit., in every will. Will means the thing willed, as Luke 12:47; James 5:30; 1 Thessalonians 5:18. Hence used sometimes in the plural, as Acts 13:22, shall do all my will (θελήματα), i.e., perform all the things willed by me. Ephesians 2:3, desires, strictly willings. So here the sense is, everything willed by God. The connection is apparently with σταθῆτε ye may stand. For a similar construction see John 8:44; Romans 5:2; 1 Corinthians 15:1; 1 Corinthians 16:13. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will).

Zeal (ζῆλον)

Read πόνον labor, which occurs elsewhere only in Revelation 16:10, Revelation 16:11; Revelation 21:4, in the sense of pain. Πονος labor is from the root of πένομαι to work for one's daily bread, and thence to be poor. Πόνος toil, πένης one who works for his daily bread, and πονηρός wicked, have a common root. See on wickedness, Mark 7:22. In their original conceptions, κόπος labor (1 Corinthians 15:58; 2 Corinthians 6:5) emphasizes the fatigue of labor: μόχθος hard labor (2 Corinthians 11:27; 1 Thessalonians 2:9), the hardship: πόνος the effort, but πόνος has passed, in the New Testament, in every instance but this, into the meaning of pain.

Hierapolis

The cities are named in geographical order. Laodicaea and Hierapolis faced each other on the north and south sides of the Lycus valley, about six miles apart. Colossae was ten or twelve miles farther up the stream. Hierapolis owed its celebrity to its warm mineral springs, its baths, and its trade in dyed wools. It was a center of the worship of the Phrygian goddess Cybele, whose rites were administered by mutilated priests known as Galli, and of other rites representing different oriental cults. Hence the name Hierapolis or sacred city.

Luke - Demas

See on Plm 1:24.

The beloved physician

See Introduction to Luke.

Nymphas

Probably contracted from Nymphodorus, as Artemas from Artemidorus (Titus 3:12): Zenas from Zenodorus (Titus 3:13); Olympas from Olympiodorus (Romans 16:15).

The Church

Compare Plm 1:2; Romans 16:5; 1 Corinthians 16:19; Acts 12:12.

His house (αὐτοῦ)

Others read αὐτῶν their (so Rev., Lightfoot, Meyer). Others, as Westcott and Hort, αὐτῆς her, regarding the name as female, Nympha. It is difficult, however, to know to whom the plural can refer. Some explain, Nymphas and his family. Meyer refers it to the brethren at Laodicaea and Nymphas, and thinks that the allusion is to a foreign church in filial association with the church at Laodicaea, and holding its meetings in the same place.

The epistle from Laodicaea (τὴν ἐκ Λαοδικείας)

That is, the letter left at Laodicaea, and to be obtained by you from the church there. This letter cannot be positively identified. The composition known as the Epistle to the Laodicaeans is a late and clumsy forgery, existing only in Latin MSS., and made up chiefly of disconnected passages from Philippians, with a few from other epistles.

With mine own hand

The letter was written by an amanuensis, Paul adding his autograph.

Grace be with you

On the benedictions, see on 2 Corinthians 13:14. This short form occurs only here, 1 Timothy 6:21; 2 Timothy 4:22.

The address of the first Epistle is shorter than that of any of the Pauline letters. In the other Epistles Paul either indicates the contents of the letter, or adds details concerning the writer or his correspondents, or amplifies the apostolic greeting. The names of Silvanus and Timothy are added to that of Paul as the senders of the letter. They were with him at Corinth when it was written (Acts 18:5; 2 Corinthians 1:19). They had assisted him in the foundation of the Thessalonian Church (Acts 16:1-3; Acts 17:4, Acts 17:10, Acts 17:14). Paul's official title; "Apostle" is omitted in the addresses of both Epistles, although in 1 Thessalonians 2:6 he uses ἀπόστολοι apostles, including Silvanus and Timothy under that title. The title appears in all the other Epistles except Philippians and Philemon. The reason for its omission in every case appears to have been the intimate and affectionate character of his relations with the parties addressed, which rendered an appeal to his apostolic authority unnecessary. Paul does not confine the name of apostle to the twelve.

Silvanus

The Silas of the Acts, where alone the form Σίλας occurs. By Paul always Σιλουανός, of which Σίλας is a contraction, as Λουκᾶς from Λουκανός. Similar contractions occur in Class., as Ἁλεξᾶς for Ἁλέξανδρος for Ἁλέξανδρος, and that for Ἁρτεμίδωρος. Silas first appears in Acts 15:22, as one of the bearers of the letter to the Gentile Christians at Antioch. He accompanied Paul on his second missionary tour, and was left behind with Timothy when Paul departed from Macedonia after his first visit. He was probably a Jewish Christian (see Acts 16:20), and was, like Paul, a Roman citizen (Acts 16:37, Acts 16:38). Hence his Roman name. He cannot with any certainty be identified with the Silvanus of 1 Peter 5:12.

Timothy

Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, Acts 16:2; comp. 2 Timothy 3:10, 2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul "the brother" (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Plm 1:1); with Paul himself "a bondservant of Jesus Christ" (Philippians 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philippians 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as "his beloved and faithful child in the Lord" who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes.

To the church of the Thessalonians

This form of address appears in 1st and 2nd Corinthians, Galatians, 2nd Thessalonians. The other letters are addressed to "the saints, " "the brethren, " "the saints and faithful brethren." The use of the genitive of the national name is peculiar. Comp. 1 Corinthians 1:22; 2 Corinthians 1:1; Galatians 1:2; Philippians 1:1; Colossians 1:2.

The church (ἐκκλησίᾳ)

From ἐκ out, and καλεῖν to call or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So Acts 19:39. lxx uses it for the congregation of Israel, either as convened for a definite purpose (1 Kings 8:65; Deuteronomy 4:10; Deuteronomy 18:16), or as a community (2 Chronicles 1:3, 2 Chronicles 1:5; 2 Chronicles 23:3; Nehemiah 8:17). The verbs ἐκκλησιάζειν and ἐξεκκλησιάζειν to summon formally, which do not occur in N.T., are found in lxx with συναγωγὴν gathering, λαόν people, and πρεσβυτέρους elders. Συναγωγὴ is constantly used in lxx of the children of Israel as a body (Exodus 12:6, Exodus 12:19, Exodus 12:47; Leviticus 4:13, etc.), and is the more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Acts 8:5; Acts 14:1; Acts 17:1). It is once used of a Christian assembly (James 2:2). Ἑπισυναγωγὴ gathering together, occurs 2 Thessalonians 2:1; Hebrews 10:25. The Ebionites retained συναγωγὴ in preference to ἐκκλησία. The lxx translators found two Hebrew words for "assembly" or "congregation,": עֵדָה and קָהָל, and rendered the former by συναγωγὴ in the great majority of instances. Ἑκκλησία does not appear as the rendering of עֵדָה. They were not as consistent in rendering קָהָל, since they used both συναγωγὴ and ἐκκλησία, though the latter was the more frequent: see Leviticus 4:13; Deuteronomy 5:22, etc. The A.V. renders both words by "congregation" and "assembly" indiscriminately. Ἑκκλησία is only once used in N.T. of a Jewish congregation, Acts 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ἐν Χριστῷ in Christ, Galatians 1:22; ἐν θεῷ πατρὶ και, κυρίῳ Ἱησοῦ Χριστῷ in God the Father and the Lord Jesus Christ, 1 Thessalonians 1:1; comp. 2 Thessalonians 1:1. In both Hebrew and N.T. usage, ἐκκλησία implies a community based on a special religious idea, and established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Romans 16:5, etc.

In God the Father, etc.

Const. with the church, and comp. 2 Thessalonians 1:1. The phrase "the church in God" is peculiar to the Thessalonian Epistles. Elsewhere "of God" (1 Corinthians 10:32; 1 Corinthians 11:16, 1 Corinthians 11:22; 1 Corinthians 15:9, etc.); "of the saints" (1 Corinthians 14:33). Lightfoot suggests that the word ἐκκλησία can scarcely have been stamped with so definite a Christian meaning in the minds of these recent and early converts as to render the addition "in God the Father," etc., superfluous.

Grace to you and peace (χάρις ὑμῖν καὶ εἰρήνη)

In Romans, 1st and 2nd Corinthians, Galatians, Ephesians, Philippians, the salutation is, Grace to you and peace from God our Father and the Lord Jesus Christ: Colossians omits the last five words of this: 2 Thessalonians mits our before Father. On the union of the Greek and Jewish forms of salutation, see on 1 Corinthians 1:3.

We give thanks (εὐχαριστοῦμεν)

According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessed be God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Macc. 1:11; 10:7; 3 Macc. 7:16. In the N.T. Epistles, Po. Originally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία giving of thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Ephesians 8. Comp. Just. Mart. Apol. i., 64, 65.

In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Rom 3:9 seems to be a clear case of the latter usage. In 1 Thessalonians 3:1, 1 Thessalonians 3:2, ηὐδοκήσαμεν we thought it good, and ἐπέμψαμεν we sent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς unto us, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4, 1 Corinthians 9:5, 1 Corinthians 9:25, 1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering.

On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans 6 and 8; but in other cases, when Paul speaks in the plural, he usually associates his fellow-ministers, mentally, with himself.

Making mention (μνείαν ποιούμενοι)

For the phrase see Romans 1:9; Ephesians 1:16; Plm 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3.

In my prayers (ἐπὶ)

When engaged in offering my prayers. Επὶ here blends the local with the temporal sense.

Prayers (προσευχῶν)

The more general term, and limited to prayer to God; while δέησις petitionary prayer, supplication, may be addressed to man. Paul alone associates the two words. See Philippians 4:6; Ephesians 6:18. In classical Greek the word does not occur in the sense of prayer. It is found in later Greek, meaning a place for prayer, in which sense it appears in Acts 16:13, Acts 16:16. It signified either a synagogue, or an open praying-place outside of a city.

Without ceasing (ἀδιαλείπτως)

Po. In lxx see 1 Macc. 7:11; 2 Macc. 3:26; 9:4; 8:12; 15:7; 3 Macc. 6:33. Should be construed with making mention, not with remembering, as A.V. and Rev. The salutations of Paul reproduce ordinary conventional forms of greeting. Thus the familiar Greek greeting χαίρειν be joyful, hail, welcome, appears in χάρις grace. This was perceived by Theodore of Mopsuestia (350-428 a.d.), who, in his commentary on Ephesians, says that in the preface to that letter Paul does very much as we do when we say "So and so to So and so, greeting" (ὁ δεῖνα τῷ δεῖνι χαίρειν). Deissmann gives some interesting parallels from ancient papyri. For instance, a letter dated 172 b.c., from an Egyptian lady to her brother or husband: "Isias to her brother Hephaestion, greeting (χαίρειν). If you are well, and other things happen as you would wish, it would be in accordance with my constant prayer to the gods. I myself am well, and the boy; and all at home make constant remembrance of you. Comp. Romans 1:9; Ephesians 1:16; Plm 1:4. Again: "Ammonios to his sister Tachnumi, abundant greeting (τὰ πλεῖστα χαίρειν). Before all things, I pray that you may be in health; and each day I make the act of worship for you." In these specimens the conventional salutations in correspondence include the general greeting (χαίρειν) and the statement that prayer is made for the correspondent's welfare; and the words constant and daily are attached to the act of prayer. It is further to be noticed that many passages of Paul's Epistles give evidence of having been shaped by expressions in letters received by him from the parties he is addressing. In his answer he gives them back their own words, as is common in correspondence. Thus, making mention of you and remembering your work, etc., together with the statement that Timothy reports that you have a good remembrance of us (1 Thessalonians 3:6), all together suggest that Paul had before him, when writing to the Thessalonians, a letter which Timothy had brought from them. Other instances will be noted as they occur.

Work - labor - patience (ἔπργου - κόπου - ὑπομονῆς)

Ἔργον work, may mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Κόπος labor, from κόπτειν to strike or hew; hence, laborious, painful exertion. Ὑπομονὴ patience, patient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; see on James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 15:4; 1 Corinthians 8:7; Hebrews 7:11, Hebrews 7:12. ὑπομονὴ in lxx, see 1 Chronicles 29:15; Job 14:19; Psalm 9:18; Psalm 38:7; Jeremiah 1 Jeremiah 4:8. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5, Galatians 5:6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4, Colossians 1:5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 2 Thessalonians 3:5, 2 Thessalonians 3:8; 1 Corinthians 15:10, 1 Corinthians 15:58; 2 Corinthians 11:27; Revelation 2:2.

In our Lord, etc. (τοῦ κυρίου)

Lit. of our Lord. For a similar use of the genitive, see John 5:42; 1 John 2:5, 1 John 2:15; Acts 9:31; Romans 1:5;Romans 3:18, Romans 3:22, Romans 3:26, etc. Connect with hope only.

Before our God and Father

Const. with remembering, and comp. 1 Thessalonians 2:19; 1 Thessalonians 3:9.

Election of God

Incorrect. Const. of or by (ὑπὸ) God with beloved. Ἑκλογὴ election, in N.T., mostly by Paul. Elsewhere only Acts 9:15, and 2 Peter 1:10. This, and the kindred words, ἐκλέγειν to choose, and ἐκλεκτὸς chosen or elect, are used of God's selection of men or agencies for special missions or attainments; but neither here nor elsewhere in the N.T. is there any warrant for the revolting doctrine that God has predestined a definite number of mankind to eternal life, and the rest to eternal destruction. The sense in this passage appears to be defined by the succeeding context. The Thessalonians had been chosen to be members of the Christian church, and their conduct had justified the choice. See 1 Thessalonians 1:5-10.

For (ὅτι)

Incorrect. Rend. how that. It is explanatory of your election. For similar usage see 1 Corinthians 1:26.

Our gospel

The gospel as preached by Paul and his colleagues. Comp. Romans 2:16; Romans 16:25; Galatians 1:11; Galatians 2:2; 1 Thessalonians 2:4. My gospel is sometimes used in connection with an emphasis upon some particular feature of the gospel, as in Romans 2:16, where Paul is speaking of the judgment of the world by Christ; or in Romans 16:25, where he is referring to the extension of the messianic kingdom to the Gentiles.

In word (ἐν λόγῳ)

The gospel did not appeal to them as mere eloquent and learned discourse.

In power (ἐν δύναμει)

Power of spiritual persuasion and conviction: not power as displayed in miracles, at least not principally, although miraculous demonstrations may be included. Paul rarely alluded to his power of working miracles.

Assurance (πληροφορίᾳ)

Assured persuasion of the preacher that the message was divine. The word not in pre-Christian Greek writers, nor in lxx. Only in one other passage in Paul, Colossians 2:2. See Hebrews 6:11; Hebrews 10:22.

We were (ἐγενήθημεν)

More correctly, we shewed or proved ourselves.

Followers (μιμηταὶ)

More literally and better, imitators. Only once outside of Paul's writings, Hebrews 6:12. Comp. 1 Thessalonians 3:9; 2 Thessalonians 3:7; 1 Corinthians 4:16; 1 Corinthians 11:1; Galatians 4:12; Philippians 3:17; Philippians 4:9.

And of the Lord

Guarding against any possible imputation of self-assertion or conceit. Comp. 1 Corinthians 11:1.

Tribulation (θλίψει)

See on Matthew 13:21. Referring especially to persecutions at the hands of the Jews (Acts 17:5 ff.), which probably continued after Paul's departure from Thessalonica.

An ensample (τύπον)

See on 1 Peter 5:3.

Macedonia and Achaia

Shortly after 146 b.c., all Greece south of Macedonia and Epirus was formed into a Roman province under the name of Achaia, and Macedonia with Epirus into another province called Macedonia.

Hath sounded forth (ἐξήχηται)

N.T.o. lxx Joel 3:14; Sir. 40:13, of thunder; 3 Macc. 3:2, of a report. It means a loud, unmistakable proclamation.

The word of the Lord (ὁ λόγος τοῦ κυρίου)

The phrase in Paul only in these Epistles. Comp. 2 Thessalonians 3:1; 1 Thessalonians 4:15. Comparatively frequent in Acts. Paul has λόγος Θεοῦ or τοῦ Θεοῦ word of God, eight times, and λόγος τοῦ χριστοῦ word of the Christ, once, Colossians 3:16. The meaning here is the gospel, regarded either as the message proceeding from the Lord, or concerning him. It is the εὐαγγέλιον θεοῦ the gospel of God: see 1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9; Romans 1:1; Romans 15:16; 2 Corinthians 11:7. As Professor Sanday remarks on Romans 1:1, "it is probably a mistake in these cases to restrict the force of the genitive to one particular aspect: all aspects are included in which the gospel is in any way related to God and Christ."

In every place

A rhetorical exaggeration, signifying the whole known world. It is explained by the extensive commercial relations of Thessalonica. Comp. Romans 1:8; Colossians 1:6, Colossians 1:23, 2 Corinthians 2:14.

Is spread abroad (ἐξελήλυθεν)

Lit. and better, has gone forth.

They themselves shew (αὐτοὶ ἀπαγγέλλουσιν)

They themselves in contrast with we, 1 Thessalonians 1:8. We need not speak of anything: they themselves volunteer testimony to your faith. Shew, more correctly announce or report.

Entering in (εἴσοδον)

Comp. 1 Thessalonians 2:1. The thought of 1 Thessalonians 1:5 is resumed. The repetition of the word in 1 Thessalonians 2:1, and of in vain in 1 Thessalonians 3:5, may point to expressions in a letter of the Thessalonians.

Unto you (πρὸς)

The preposition combines with the sense of direction that of relation and intercourse. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Colossians 4:5; Hebrews 9:20.

Ye turned unto God (ἐπεστρέψατε πρὸς τὸν Θεὸν)

Comp. Acts 14:15. The exact phrase only here. The verb is common in lxx, with both κύριον Lord and θεὸν God.

Idols

See on 1 Corinthians 8:3. The word would indicate that the majority of the converts were heathen and not Jews.

Living and true (ζῶντι καὶ ἀληθινῷ)

The only instance in N.T. of this collocation. It does not occur in O.T. For ἀληθινὸς genuine, see on John 1:9; see on John 4:37; see on John 7:28. Mostly in the Johannine writings.

To wait for (ἀναμένειν)

N.T.o. Several times in lxx, as Job 2:9; Job 7:2; Isaiah 59:11. Paul's usual word is ἀπεκδέχομαι: see Romans 8:19, Romans 8:28, Romans 8:25; 1 Corinthians 1:7; Philippians 3:20.

From heaven (ἐκ τῶν οὐρανῶν)

Lit. from the heavens. Comp. 1 Corinthians 15:47; 1 Thessalonians 4:16; 2 Thessalonians 1:7. Paul uses the unclassical plural much oftener than the singular. Although the Hebrew equivalent has no singular, the singular is almost universal in lxx, the plural occurring mostly in the Psalm. Οὐρανός is from a Sanscrit word meaning to cover or encompass. The Hebrew shamayim signifies height, high district, the upper regions. Similarly we have in N.T. ἐν ὑψίστοις in the highest (places), Matthew 21:9; Luke 2:14 : ἐν ὑψηλοῖς in the high (places), Hebrews 1:3. Paul's usage is evidently colored by the Rabbinical conception of a series of heavens: see 2 Corinthians 12:2; Ephesians 4:10. Some Jewish teachers held that there were seven heavens, others three. The idea of a series of heavens appears in patristic writings, in Thomas Aquinas's doctrine of the celestial hierarchies, and in Dionysius the Areopagite, Through the scholastic theologians it passed into Dante's Paradiso with its nine heavens. The words to await his Son from heaven strike the keynote of this Epistle.

Jesus which delivered (Ἱησοῦν τὸν ῥυόμενον)

More correctly, delivereth. See on Matthew 1:21. Ῥύεσθαι to deliver, mostly in Paul. Lit. to draw to one's self. Almost invariably with the specification of some evil or danger or enemy. Σώζειν to save is often used in a similar sense, of deliverance from disease, from sin, or from divine wrath: see Matthew 1:21; Mark 6:56; Luke 8:36; Acts 2:40; Romans 5:9 : but σώζειν is a larger and more comprehensive term, including not only deliverance from sin and death, but investment with all the privileges and rewards of the new life in Christ.

The wrath to come (τῆς ὀργῆς τῆς ἐρχομένης)

Lit. the wrath which is coming. The wrath, absolutely, of the wrath of God, as Romans 5:9 Romans 7:19; 1 Thessalonians 2:16. Sometimes for the punishment which wrath inflicts, as Romans 12:4; Ephesians 5:6; Colossians 3:6. See on John 3:36. The phrase wrath to come is found in Matthew 3:7; Luke 3:7. Coming does not necessarily imply the thought of speedy or imminent approach, but the general tone of the Epistle points in that direction.

Was not in vain (οὐ κενὴ γέγονεν)

More accurately, hath not proved vain. Κενὴ is empty. Ματαία, also rendered vain, is fruitless.

Having suffered before (προπαθόντες)

N.T.o. Although we had suffered.

Having been shamefully entreated (ὑβρισθέντες)

Comp. Matthew 22; Luke 18:32; Acts 14:5. This may have been added because προπαθόντες alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the narrative in Acts 16, which gives the historical explanation of the two words. It appears frequently in 2ndCorinthians.

As ye know (καθὼς οἴδατε)

One of the many characteristic expressions of these Epistles which indicate community of experience and sentiment on the part of Paul and his readers. See 1 Thessalonians 1:5, 1 Thessalonians 1:8; 1 Thessalonians 2:1, 1 Thessalonians 2:5, 1 Thessalonians 2:10, 1 Thessalonians 2:11; 1 Thessalonians 3:3, 1 Thessalonians 3:4, 1 Thessalonians 3:12; 1 Thessalonians 4:1, 1 Thessalonians 4:2, 1 Thessalonians 4:6, 1 Thessalonians 4:11; 1 Thessalonians 5:1, 1 Thessalonians 5:11; 2 Thessalonians 2:16; 2 Thessalonians 3:1, 2 Thessalonians 3:2.

Philippi

See Acts 16:19-40; Philippians 1:1.

We waxed bold (ἐπαρρησιασάμεθα)

Only once elsewhere in Paul, Ephesians 6:20. Frequent in Acts. Always in N.T. in connection with speaking. Derived from πᾶν every, and ῥῆσις speaking. Hence παρρησία boldness, bold speaking out of every word. The noun is very often used adverbially, as παρρησίᾳ boldly or openly, Mark 8:32; see also John 18:20. In Acts always μετὰ παρρησίας with boldness, comp. Hebrews 4:16. Ἑν παρρησίᾳ in boldness, John 7:4; John 16:29; Ephesians 6:19; Philippians 1:20. Both the verb and the noun are found in lxx. See Leviticus 26:13; Proverbs 10:10; Wisd. 5:1; 1 Macc. 4:18; Sir. 6:11.

In our God (ἐν τῷ θεῷ ἡμῶν)

Const. with we waxed bold. Their boldness was not mere natural courage, but was inspired by God. There is a slight emphasis on our God, as contrasted with the idols from which they had turned (1 Thessalonians 1:9). The phrase only here in N.T.

Gospel of God (εὐαγγέλιον τοῦ Θεοῦ)

continued...

Exhortation (παράκλησις)

See on Luke 6:24 and see on 1 Corinthians 14:3. Exhortation or counsel is Paul's usual sense.

Of deceit (ἐκ πλάνης)

Better, of error. It may imply deceit as accompanying or causing error, but it does not occur in the sense of deceit. Our exhortation did not proceed from any false teaching which we had ourselves received. We were guided by "the spirit of truth"; See 1 John 4:6, and comp. 2 Peter 1:16.

Of uncleanness (ἐξ ἀκαθαρσίας)

Ἀκαθαρσία in Matthew 23:27 of the corruption of the sepulchre. Elsewhere in N.T. of sensual impurity. See Romans 1:24; 2 Corinthians 12:21; Ephesians 4:19. Here in the sense of impurity on the side of sordidness. In Ephesians 4:19, Paul speaks of working uncleanness (ἀκαθαρσίαν) in a spirit of selfish desire (πλεονεξία) which is the spirit of covetousness. In Ephesians 5:3, uncleanness and covetousness are closely associated. Paul means that his exhortation did not proceed from greed for gain or lust for power.

In guile (ἐν δόλῳ)

While uncleanness expresses impure purpose or motive, guile has reference to improper means; plausible but insincere methods of winning converts; suppression of the truth; "huckstering the word of God" (see on 2 Corinthians 2:17); adulterating it for purposes of gain or popularity.

We were allowed (δεδοκιμάσμεθα)

More correctly, approved. See on 1 Peter 1:7. We came and spoke to you as tested men.

Pleasing (ἀρέσκοντες)

As being those who seek to please. Comp. Galatians 1:10, and ἀνθρωπάρεσκοι man-pleasers, Ephesians 6:6; Colossians 3:22. Comp. lxx, Psalm 52:5 : "God hath scattered the bones of men-pleasers." The fourth Psalm of Solomon is entitled: Against the men-pleasers (ἀνθρωπαρέσκοις).

Who proveth (δοκιμάζοντι)

Word-play with δεδοκιμάσμεθα we were approved.

Used we flattering words (ἐν λόγῳ κολακίας ἐγενηθήμεν)

Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with ἐν are found, Luke 22:44; Acts 22:17; 2 Corinthians 3:7; Philippians 2:7; with εἰς, Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Thessalonians 3:5. Κολακία flattery, N.T.o. olxx. Rare in Class. Λόγῳ is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands.

Cloke of covetousness (προφάσει πλεονεξίας)

For πρόφασις see on John 15:22. Properly pretext: πρό before, φάσις a word or saying. Others, less probably, from προφαίνειν to cause to shine forth or before. Paul means that he had not used his apostolic office to disguise or conceal avaricious designs.

God is witness (θεὸς μάρτυς)

Comp. Romans 1:9; 2 Corinthians 1:23; Philippians 1:8; 1 Thessalonians 2:10. God or the Lord is witness is a common O.T. formula: see Genesis 31:44, Genesis 31:50; 1 Samuel 12:5, 1 Samuel 12:6; 1 Samuel 20:23, 1 Samuel 20:42; Wisd. 1:6. For testimony to his conduct, he appeals to the Thessalonians (as ye know): for testimony to his motives, he appeals to God. Comp. 1 Thessalonians 2:10, where there is the double appeal.