Bible Commentaries

Finally (λοιπον — loipon). Accusative of general reference of λοιπος — loipos as for the rest. It does not mean actual conclusion, but merely a colloquial expression pointing towards the end (Milligan) as in 2 Corinthians 13:11; 2 Timothy 4:8. So το λοιπον — to loipon in 2 Thessalonians 3:1; Philemon 3:1; Philemon 4:8.

We beseech (ερωτωμεν — erōtōmen). Not “question” as in ancient Greek, but as often in N.T. (1 Thessalonians 5:12; 2 Thessalonians 2:1; Philemon 4:3) and also in papyri to make urgent request of one.

How ye ought (το πως δει υμας — to pōs dei humās). Literally, explanatory articular indirect question (το πως — to pōs) after παρελαβητε — parelabēte according to common classic idiom in Luke (Luke 1:62; Luke 22:2, Luke 22:4, Luke 22:23, Luke 22:24) and Paul (Romans 8:26).

That ye abound (ινα περισσευητε — hina perisseuēte). Loose construction of the ινα — hina clause with present subjunctive after two subordinate clauses with κατως — kathōs (as, even as) to be connected with “beseech and exhort.”

More and more (μαλλον — mallon). Simply more, but added to same idea in περισσευητε — perisseuēte See also 1 Thessalonians 4:11.

What charge (τινας παραγγελιας — tinas paraggelias). Plural, charges or precepts, command (Acts 16:24), prohibition (Acts 5:28), right living (1 Timothy 1:5). Military term in Xenophon and Polybius.

Your sanctification (ο αγιασμος υμων — ho hagiasmos humōn). Found only in the Greek Bible and ecclesiastical writers from αγιαζω — hagiazō and both to take the place of the old words αγιζω αγισμος — hagizōαπεχεσται υμας απο της πορνειας — hagismos with their technical ideas of consecration to a god or goddess that did not include holiness in life. So Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being “the will of God” (apposition) and as further explained by the epexegetic infinitive that ye abstain from fornication (apechesthai humas apo tēs porneias). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.

That each one of you know how (ειδεναι εκαστον υμων — eidenai hekaston humōn). Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity).

To possess himself of his own vessel (το εαυτου σκευος κτασται — to heautou skeuos ktasthai). Present middle infinitive of κταομαι — ktaomai to acquire, not κεκτησται — kektēsthai to possess. But what does Paul mean by “his own vessel”? It can only mean his own body or his own wife. Objections are raised against either view, but perhaps he means that the man shall acquire his own wife “in sanctification and honour,” words that elevate the wife and make it plain that Paul demands sexual purity on the part of men (married as well as unmarried). There is no double standard here. When the husband comes to the marriage bed, he should come as a chaste man to a chaste wife.

Not in the passion of lust (μη εν πατει επιτυμιας — mē en pathei epithumias). Plain picture of the wrong way for the husband to come to marriage.

That know not God (τα μη ειδοτα τον τεον — ta mē eidota ton theon). Second perfect participle of οιδα — oida The heathen knew gods as licentious as they are themselves, but not God. One of the reasons for the revival of paganism in modern life is professedly this very thing that men wish to get rid of the inhibitions against licentiousness by God.

That no man transgress (το μη υπερβαινειν — to mē huperbainein). Old verb to go beyond. Final use of το — to (accusative of general reference) and the infinitive (negative μη — mē), parallel to απεχεσται — apechesthai and ειδεναι κτασται — eidenai ktasthai above.

And wrong his brother (και πλεονεκτειν τον αδελπον αυτου — kai pleonektein ton adelphon autou). To take more, to overreach, to take advantage of, to defraud.

In the matter (εν τωι πραγματι — en tōi pragmati). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2 Corinthians 7:11 (τωι πραγματι — tōi pragmati).

An avenger (εκδικος — ekdikos). Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next.

Not for uncleanness, but in sanctification (επι ακαταρσιαι αλλ εν αγιασμωι — epi akatharsiāi all' en hagiasmōi). Sharp contrast made still sharper by the two prepositions επι — epi (on the basis of) and εν — en (in the sphere of). God has “called” us all for a decent sex life consonant with his aims and purposes. It was necessary for Paul to place this lofty ideal before the Thessalonian Christians living in a pagan world. It is equally important now.

Therefore (τοιγαρουν — toigaroun). This old triple compound particle (τοι γαρ ουν — toiο ατετων — garατετος — oun) is in the N.T. only here and Hebrews 12:1. Paul applies the logic of the case.

He that rejecteth (α — ho athetōn). This late verb (Polybius and lxx) is from τιτημι — ȧthetos (αλλα τον τεον — a privative and verbal of tithēmi to proscribe a thing, to annul it.

But God (alla ton theon). Paul sees this clearly and modern atheists see it also. In order to justify their licentiousness they do not hesitate to set aside God.

Concerning love of the brethren (περι της πιλαδελπιας — peri tēs philadelphias). Late word, love of brothers or sisters. In profane Greek (one papyrus example) and lxx the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here.

Are taught by God (τεοδιδακτοι εστε — theodidaktoi este). Only here and ecclesiastical writers. Passive verbal adjective in τος — ̇tos from διδασκω — didaskō as if τεο — theȯ in ablative case like διδακτοι τεου — didaktoi theou (John 6:45).

To love one another (εις το αγαπαιν αλληλους — eis to agapāin allēlous). Another example of εις το — eis to and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew 5:44). Note the use of αγαπαω — agapaō not πιλεω — phileō f0).

Ye do it (ποιειτε αυτο — poieite auto). The αυτο — auto refers to το αγαπαιν αλληλους — to agapāin allēlous (to love one another). Delicate praise.

That ye study to be quiet (πιλοτιμεισται ησυχαζειν — philotimeisthai hēsuchazein). First infinitive dependent on παρακαλουμεν — parakaloumen (1 Thessalonians 4:10, we exhort you), the second on πιλοτιμεισται — philotimeisthai (old verb from πιλοτιμος — philotimos fond of honour, πιλοσ τιμη — philosπρασσειν τα ιδια — timē). The notion of ambition appears in each of the three N.T. examples (1 Thessalonians 4:11; 2 Corinthians 5:9; Romans 5:20), but it is ambition to do good, not evil. The word ambition is Latin (ambitio from ambo, ire), to go on both sides to accomplish one‘s aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. So Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts 11:18).

To do your own business (τα ιδια — prassein ta idia). Present infinitive like the others, to have the habit of attending to their own affairs (εργαζεσται ταις χερσιν υμων — ta idia). This restless meddlesomeness here condemned Paul alludes to again in 2 Thessalonians 3:11 in plainer terms. It is amazing how much wisdom people have about other people‘s affairs and so little interest in their own.

To work with your own hands (χερσιν — ergazesthai tais chersin humōn). Instrumental case (chersin). Paul gave a new dignity to manual labour by precept and example. There were “pious” idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.

That ye may walk honestly (ινα περιπατητε ευσχημονως — hina peripatēte euschēmonōs). Present subjunctive (linear action). Old adverb from ευσχημων — euschēmōn (ευ σχημα — euschēma Latin habitus, graceful figure), becomingly, decently. In N.T. only here and Romans 13:13. This idea includes honest financial transactions, but a good deal more. People outside the churches have a right to watch the conduct of professing Christians in business, domestic life, social life, politics.

We would not have (ου τελομεν — ou thelomen). We do not wish.

You ignorant (υμας αγνοειν — humas agnoein). Old word, not to know (α — a privative, γνο — gnȯ root of γινωσκω — ginōskō). No advantage in ignorance of itself.

Concerning them that fall asleep (περι των κοιμωμενων — peri tōn koimōmenōn). Present passive (or middle) participle (Aleph B) rather than the perfect passive κεκοιμημενων — kekoimēmenōn of many later MSS. From old κοιμαω — koimaō to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John 11:11) and N.T. generally (cf. our word cemetery). Somehow the Thessalonians had a false notion about the dead in relation to the second coming.

Even as the rest which have no hope (κατως οι λοιποι οι μη εχοντες ελπιδα — kathōs hoi loipoi hoi mē echontes elpida). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.

For if we believe (ει γαρ πιστευομεν — ei gar pisteuomen). Condition of first class, assuming the death and resurrection of Jesus to be true.

In Jesus (δια του Ιησου — dia tou Iēsou). Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with τους κοιμητεντας — tous koimēthentas (that are fallen asleep in or through Jesus) like οι κοιμητεντες εν Χριστωι — hoi koimēthentes en Christōi in 1 Corinthians 15:18 and probably correct or with αχει — axei (through Jesus with God).

With him (συν αυτωι — sun autōi). Together with Jesus. Jesus is the connecting link (δια — dia) for those that sleep (κοιμητεντας — koimēthentas first aorist passive, but with middle sense) and their resurrection.

By the word of the Lord (εν λογωι Κυριου — en logōi Kuriou). We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning only the point in the teaching of Christ rather than a quotation. He may be claiming a direct revelation on this important matter as about the Lord‘s Supper in 1 Corinthians 11:23. Jesus may have spoken on this subject though it has not been preserved to us (cf. Mark 9:1).

Ye that are alive (ημεις οι ζωντες — hēmeis hoi zōntes). Paul here includes himself, but this by no means shows that Paul knew that he would be alive at the Parousia of Christ. He was alive, not dead, when he wrote.

Shall in no wise precede (ου μη πτασωμεν — ou mē phthasōmen). Second aorist active subjunctive of πτανω — phthanō to come before, to anticipate. This strong negative with ου μη — ou mē (double negative) and the subjunctive is the regular idiom (Robertson, Grammar, p. 929). Hence there was no ground for uneasiness about the dead in Christ.

With a shout (εν κελευσματι — en keleusmati). Note this so-called instrumental use of εν — en Old word, here only in N.T., from κελευω — keleuō to order, command (military command). Christ will come as Conqueror.

With the voice of the archangel (εν πωνηι αρχαγγελου — en phōnēi archaggelou). Further explanation of κελευσματι — keleusmati (command). The only archangel mentioned in N.T. is Michael in Judges 1:9. But note absence of article with both πωνηι — phōnēi and αρχαγγελου — archaggelou The reference may be thus indefinite.

With the trump of God (εν σαλπιγγι τεου — en salpiggi theou). Trumpet. See same figure in 1 Corinthians 15:52.

The dead in Christ shall rise first (οι νεκροι εν Χριστωι αναστησονται πρωτον — hoi nekroi en Christōi anastēsontai prōton).

First here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.

Then (επειτα — epeita). The next step, not the identical time (τοτε — tote), but immediately afterwards.

Together with them (αμα συν αυτοις — hama sun autois). Note both αμα — hama (at the same time) and συν — sun (together with) with the associative instrumental case αυτοις — autois (the risen saints).

Shall be caught up (αρπαγησομετα — harpagēsometha). Second future passive indicative of αρπαζω — harpazō old verb to seize, to carry off like Latin rapio.

To meet the Lord in the air (εις απαντησιν του Κυριου εις αερα — eis apantēsin tou Kuriou eis aera). This special Greek idiom is common in the lxx like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, Proleg., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul‘s argument of consolation.

And so (και ουτως — kai houtōs). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul‘s life (1 Thessalonians 5:10; Philemon 1:23; Colossians 3:4; 2 Corinthians 5:8).

With these words (εν τοις λογοις τουτοις — en tois logois toutois). In these words. They were a comfort to the Thessalonians as they still comfort the people of God.