1 Thessalonians 5 · Robertson's Word Pictures
1But concerning the times and the seasons (per de ton chronon ka ton kairon). See both words used also in Tit 1:2f . Chronos is rather an extended period and kairos a definite space of time.
2Know perfectly (akribos oidate). Accurately know, not "the times and the seasons," but their own ignorance.
As a thief in the night (os kleptes en nukt). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Mt 24:43; Lu 12:39 ), used also in 2 Peter 3:10; Re 3:3; 16:15 .
Cometh (ercheta). Prophetic or futuristic present tense.
3When they are saying (otan legosin). Present active subjunctive picturing these false prophets of
peace and safety like Eze 13:10 (Peace, and there is no peace). Asphaleia only in N.T. in Lu 1:4 (which see); Ac 5:23 and here.
Sudden destruction (aiphnidios olethros). Olethros old word from ollum, to destroy. See also 2Th 1:9 . Aiphnidios, old adjective akin to aphno and in N.T. only here and Lu 21:34 where Westcott and Hort spell it ephnidios.
Cometh upon them (autois epistata). Unaspirated form instead of the usual ephistata (present middle indicative) from ephistem perhaps due to confusion with epistama.
As travail upon a woman with child (osper e odin te en gastr echouse). Earlier form odis for birth-pang used also by Jesus (Mr 13:8; Mt 24:8 ). Technical phrase for pregnancy,
to the one who has it in belly (cf. Mt 1:18 of Mary).
They shall in no wise escape (ou me ekphugosin). Strong negative like that in 4:15 ou me (double negative) and the second aorist active subjunctive.
4As a thief (os kleptes). As in verse 2, but A B Bohairic have kleptas (thieves), turning the metaphor round.
5Sons of light (uio photos),
sons of day (uio emeras). Chiefly a translation Hebraism (Deissmann, Bible Studies, pp. 161ff.). Cf. words of Jesus in Lu 16:8 and Paul in Eph 5:9 . He repeats the same idea in turning from "ye" to "we" and using nuktos (night) and skotous (darkness), predicate genitives.
6So then (ara oun). Two inferential particles, accordingly therefore, as in 2Th 2:15 and only in Paul in N.T.
Let us not sleep (me katheudomen). Present active subjunctive (volitive), let us not go on sleeping.
Let us watch (gregoromen). Present active subj. (volitive) again, let us keep awake (late verb gregoreo from perfect egregora).
Be sober (nephomen). Present active subjunctive (volitive). Old verb not to be drunk. In N.T. only in figurative sense, to be calm, sober-minded. Also in verse 8 with the metaphor of drunkenness in contrast.
7They that be drunken are drunken in the night (o methuskomeno nuktos methuousin). No need of "be" here, they that are drunken. No real difference in meaning between methusko and methuo, to be drunk, except that methusko (inceptive verb in -sko) means to get drunk.
Night (nuktos, genitive by night) is the favourite time for drunken revelries.
8Putting on the breastplate of faith and love (endusameno thoraka pisteos ka agapes). First aorist (ingressive) middle participle of enduo. The same figure of breastplate in Eph 6:14 , only there "of righteousness." The idea of watchfulness brings the figure of a sentry on guard and armed to Paul's mind as in Ro 13:12 "the weapons of light." The word thorax (breastplate) is common in the LXX.
For a helmet, the hope of salvation (perikephalaian elpida soterias). Same figure in Eph 6:17 and both like Isa 59:17 . Late word meaning around (per) the head (kephale) and in Polybius, LXX, and in the papyri. Soterias is objective genitive.
9But unto the obtaining of salvation through our Lord Jesus Christ (alla eis peripoiesin soterias dia tou Kuriou emon Iesou Christou). The difficult word here is peripoiesin which may be passive, God's possession as in 1Pe 2:9 , or active, obtaining, as in 2Th 2:14 . The latter is probably the idea here. We are to keep awake so as to fulfil God's purpose (etheto, appointed, second aorist middle indicative of tithem) in calling us. That is our hope of final victory (salvation in this sense).
10For us (per emon).
Around us . So Westcott and Hort, but uper (over, in behalf of) as in many MSS. These prepositions often interchanged in N.T. MSS.
Whether we wake or sleep (eite gregoromen eite katheudomen). Alternative condition of third class with present subjunctive, though eante--eante more usual conjunction (Robertson, Grammar, P. 1017). Used here of life and death, not as metaphor.
That we should live together with him (ina ama sun auto zesomen). First aorist active subjunctive constative aorist covering all life (now and hereafter) together with (ama sun as in 5:17) Jesus.
11Build each other up (oikodomeite eis ton ena). Literally, build ye, one the one (eis nominative in partitive apposition with unexpressed umeis subject of oikodomeite. Then ton ena the accusative in partitive apposition with the unexpressed eautous or allelous. See the same idiom in 1Co 4:6 one in behalf of the one , eis uper tou enos. Build is a favourite Pauline metaphor.
12Them that labour among you (tous kopiontas en umin). Old word for toil even if weary.
And are over you in the Lord (ka proistamenous umon en Kurio). Same article with this participle. Literally, those who stand in front of you, your leaders in the Lord, the presbyters or bishops and deacons. Get acquainted with them and follow them.
And admonish you (ka nouthetountas umas). Old verb from nouthetes and this from nous (mind) and tithem, to put. Putting sense into the heads of people. A thankless, but a necessary, task. The same article connects all three participles, different functions of the same leaders in the church.
13And to esteem them (ka egeistha). Get acquainted with them and esteem the leaders. The idlers in Thessalonica had evidently refused to follow their leaders in church activities. We need wise leadership today, but still more wise following. An army of captains and colonels never won a battle.
14Admonish the disorderly (noutheteite tous ataktous). Put sense into the unruly mob who break ranks (a privative and taktos, verbal adjective of tasso, to keep military order). Recall the idlers from the market-place used against Paul (Ac 17:5 ). This is a challenging task for any leader.
Encourage the fainthearted (paramutheisthe tous oligopsuchous). Old verb to encourage or console as in Joh 11:31 , though not so common in N.T. as parakaleo, the compound adjective (oligos, little or small, psuche, soul), small-souled, little-souled, late word in LXX. The verb oligopsucheo occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line.
Support the weak (antechesthe ton asthenon). Middle voice with genitive of antecho, old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance).
Be long-suffering toward all (makrothumeite pros pantas). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!
15See to it that no one render unto any one evil for evil (orate me tis kakon ant kakou apodo). Note me with the aorist subjunctive (negative purpose) apodo from apodidom, to give back. Retaliation, condemned by Jesus (Mt 5:38-42 ) and by Paul in Ro 12:17 , usually takes the form of "evil for evil," rather than "good for good" (kalon ant kalou). Note idea of exchange in ant.
Follow after (diokete). Keep up the chase (dioko) after the good.
18In everything give thanks (en pant eucharisteite). There is a silver lining to every cloud. God is with us whatever befalls us. It is God's will that we find joy in prayer in Christ Jesus in every condition of life.
19Quench not the spirit (to pneuma me sbennute). Me with the present imperative means to stop doing it or not to have the habit of doing it. It is a bold figure. Some of them were trying to put out the fire of the Holy Spirit, probably the special gifts of the Holy Spirit as verse 20 means. But even so the exercise of these special gifts (1Co 12-14; 2Co 12:2-4; Ro 12:6-9 ) was to be decently (euschemonos, 1Th 4:12 ) and in order (kata taxin, 1Co 14:40 ) and for edification (pros oikodomen, 1Co 14:26 ). Today, as then, there are two extremes about spiritual gifts (cold indifference or wild excess). It is not hard to put out the fire of spiritual fervor and power.
20Despise not prophesyings (propheteias me exoutheneite). Same construction, stop counting as nothing (exoutheneo, outhen=ouden), late form in LXX. Plutarch has exoudenizo. Plural form propheteias (accusative). Word means
forth-telling (pro-phem) rather than
fore-telling and is the chief of the spiritual gifts (1Co 14 ) and evidently depreciated in Thessalonica as in Corinth later.
21Prove all things (panta [de] dokimazete). Probably de (but) is genuine. Even the gift of prophecy has to be tested (1Co 12:10; 14:29 ) to avoid error. Paul shows fine balance here.
Hold fast that which is good (to kalon katechete). Keep on holding down the beautiful (noble, morally beautiful). Present imperative kat-echo (perfective use of kata- here).
22Abstain from every form of evil (apo pantos eidous ponerou apechesthe). Present middle (direct) imperative of ap-echo (contrast with kat-echo) and preposition apo repeated with ablative as in 1Th 4:3 . Note use of ponerou here for evil without the article, common enough idiom. Eidos (from eidon) naturally means look or appearance as in Lu 3:23; 9:29; Joh 5:37; 2Co 5:7 . But, if so taken, it is not semblance as opposed to reality (Milligan). The papyri give several examples of eidos in the sense of class or kind and that idea suits best here. Evil had a way of showing itself even in the spiritual gifts including prophecy.
23The God of peace (o theos tes eirenes). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Co 13:11; Ro 15:33; 16:20; Php 4:9 ) and
the Lord of peace in 2Th 3:6 .
Sanctify you (agiasa umas). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old agizo, to render or to declare holy (agios), to consecrate, to separate from things profane.
Wholly (oloteleis). Predicate adjective in plural (olos, whole, telos, end), not adverb olotelos. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, Vocabulary). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively.
Your spirit and soul and body (umon to pneuma ka e psuche ka to soma). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul psuche, mind nous, heart kardia, the inward man o eso anthropos) and the outer man (soma, o exo anthropos). But the believer has the Holy Spirit of God, the renewed spirit of man (1Co 2:11; Ro 8:9-11 ).
Be preserved entire (olokleron teretheie). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. 1Co 6 ). The adjective olokleron is in predicate and is an old form and means complete in all its parts (olos, whole, kleros, lot or part). There is to be no deficiency in any part. Teleios (from telos, end) means final perfection.
Without blame (amemptos). Old adverb (a privative, memptos, verbal of memphoma, to blame) only in I Thess. in N.T. (2:10; 3:13; 5:23 ). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica.
At the coming (en te parousia). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on 2:19).
24Faithful (pistos). God, he means, who calls and will carry through (Php 1:6 ).
25Pray for us (proseuchesthe [kai] per emon). He has made his prayer for them. He adds this "human touch" (Frame) and pleads for the prayers of his converts (2Th 3:1; Col 4:2f. ). Probably ka also is genuine (B D).
26With a holy kiss (en philemat agio). With a kiss that is holy (Milligan) a token of friendship and brotherly love (1Co 16:20; 2Co 13:12; Ro 16:16 ). In 1Pe 5:14 it is "with a kiss of love." This was the customary salutation for rabbis.
27I adjure you by the Lord (enorkizo umas ton Kurion). Late compound for old orkizo (Mr 5:7 ), to put one on oath, with two accusatives (Robertson, Grammar, pp. 483f.). Occurs in inscriptions.
That this epistle be read unto all the brethren (anagnosthena ten epistolen pasin tois adelphois). First aorist passive infinitive of anaginosko with accusative of general reference in an indirect command. Clearly Paul wrote for the church as a whole and wished the epistles read aloud at a public meeting. In this first epistle we see the importance that he attaches to his epistles.
28The grace (e charis). Paul prefers this noble word to the customary errosthe (Farewell, Be strong). See 2Th 3:18 for identical close save added panton (all). A bit shorter form in 1Co 16:23; Ro 16:20 and still shorter in Col 4:18; 1Ti 6:21; Tit 3:15; 2Ti 4:22 . The full Trinitarian benediction we find in 2Co 13:13 .
SECOND THESSALONIANS
FROM CORINTH A.D. 50 OR 51
BY WAY OF INTRODUCTION
It is plain that First Thessalonians did not settle all the difficulties in Thessalonica. With some there was precisely the opposite result. There was some opposition to Paul's authority and even defiance. So Paul repeats his "command" for discipline (2Th 3:6 ) as he had done when with them ( 3:10). He makes this Epistle a test of obedience ( 3:14) and finds it necessary to warn the Thessalonians against the zeal of some deceivers who even invent epistles in Paul's name to carry their point in the church (2:1f. ), an early instance of pseudepigraphic "Pauline" epistles, but not for a "pious" purpose. Paul's keen resentment against the practise should make us slow to accept the pseudepigraphic theory about other Pauline Epistles. He calls attention to his own signature at the close of each genuine letter. As a rule he dictated the epistle, but signed it with his own hand ( 3:17). Paul writes to calm excitement (Ellicott) and to make it plain that he had not said that the Second Coming was to be right away.
This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first.
2 Thessalonians 1