Bible Commentaries

But concerning the times and the seasons (περι δε των χρονων και των καιρων — peri de tōn chronōn kai tōn kairōn). See both words used also in Titus 1:2. Χρονος — Chronos is rather an extended period and καιρος — kairos a definite space of time.

Know perfectly (ακριβως οιδατε — akribōs oidate). Accurately know, not “the times and the seasons,” but their own ignorance.

As a thief in the night (ως κλεπτης εν νυκτι — hōs kleptēs en nukti). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matthew 24:43; Luke 12:39), used also in 2 Peter 3:10; Revelation 3:3; Revelation 16:15.

Cometh (ερχεται — erchetai). Prophetic or futuristic present tense.

When they are saying (οταν λεγωσιν — hotan legōsin). Present active subjunctive picturing these false prophets of peace and safety like Ezekiel 13:10 (Peace, and there is no peace). Ασπαλεια — Asphaleia only in N.T. in Luke 1:4 (which see); Acts 5:23 and here.

Sudden destruction (αιπνιδιος ολετρος — aiphnidios olethros). Ολετρος — Olethros old word from ολλυμι — ollumi to destroy. See also 2 Thessalonians 1:9. Αιπνιδιος — Aiphnidios old adjective akin to απνω — aphnō and in N.T. only here and Luke 21:34 where Westcott and Hort spell it επνιδιος — ephnidios

Cometh upon them (αυτοις επισταται — autois epistatai). Unaspirated form instead of the usual επισταται — ephistatai (present middle indicative) from επιστημι — ephistēmi perhaps due to confusion with επισταμαι — epistamai

As travail upon a woman with child (ωσπερ η ωδιν τηι εν γαστρι εχουσηι — hōsper hē ōdin tēi en gastri echousēi). Earlier form ωδις — ōdis for birth-pang used also by Jesus (Mark 13:8; Matthew 24:8). Technical phrase for pregnancy, to the one who has it in belly (cf. Matthew 1:18 of Mary).

They shall in no wise escape (ου μη εκπυγωσιν — ou mē ekphugōsin). Strong negative like that in 1 Thessalonians 4:15 ου μη — ou mē (double negative) and the second aorist active subjunctive.

As a thief (ως κλεπτης — hōs kleptēs). As in 1 Thessalonians 5:2, but A B Bohairic have κλεπτας — kleptas (thieves), turning the metaphor round.

Sons of light (υιοι πωτος — huioi phōtos), sons of day (υιοι ημερας — huioi hēmeras). Chiefly a translation Hebraism (Deissmann, Bible Studies, pp. 161ff.). Cf. words of Jesus in Luke 16:8 and Paul in Ephesians 5:9. He repeats the same idea in turning from “ye” to “we” and using νυκτος — nuktos (night) and σκοτους — skotous (darkness), predicate genitives.

So then (αρα ουν — ara oun). Two inferential particles, accordingly therefore, as in 2 Thessalonians 2:15 and only in Paul in N.T.

Let us not sleep (μη κατευδωμεν — mē katheudōmen). Present active subjunctive (volitive), let us not go on sleeping.

Let us watch (γρηγορωμεν — grēgorōmen). Present active subj. (volitive) again, let us keep awake (late verb γρηγορεω — grēgoreō from perfect εγρηγορα — egrēgora).

Be sober (νηπωμεν — nēphōmen). Present active subjunctive (volitive). Old verb not to be drunk. In N.T. only in figurative sense, to be calm, sober-minded. Also in 1 Thessalonians 5:8 with the metaphor of drunkenness in contrast.

They that be drunken are drunken in the night (οι μετυσκομενοι νυκτος μετυουσιν — hoi methuskomenoi nuktos methuousin). No need of “be” here, they that are drunken. No real difference in meaning between μετυσκω — methuskō and μετυω — methuō to be drunk, except that μετυσκω — methuskō (inceptive verb in σκω — ̇skō) means to get drunk.

Night (νυκτος — nuktos genitive by night) is the favourite time for drunken revelries.

Putting on the breastplate of faith and love (ενδυσαμενοι τωρακα πιστεως και αγαπης — endusamenoi thōraka pisteōs kai agapēs). First aorist (ingressive) middle participle of ενδυω — enduō The same figure of breastplate in Ephesians 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 Romans 13:12 “the weapons of light.” The word τωραχ — thōrax (breastplate) is common in the lxx.

For a helmet, the hope of salvation (περικεπαλαιαν ελπιδα σωτηριας — perikephalaian elpida sōtērias). Same figure in Ephesians 6:17 and both like Isaiah 59:17. Late word meaning around (περι — peri) the head (κεπαλη — kephalē) and in Polybius, lxx, and in the papyri. Σωτηριας — Sōtērias is objective genitive.

But unto the obtaining of salvation through our Lord Jesus Christ (αλλα εις περιποιησιν σωτηριας δια του Κυριου ημων Ιησου Χριστου — alla eis peripoiēsin sōtērias dia tou Kuriou hēmōn Iēsou Christou). The difficult word here is περιποιησιν — peripoiēsin which may be passive, God‘s possession as in 1 Peter 2:9, or active, obtaining, as in 2 Thessalonians 2:14. The latter is probably the idea here. We are to keep awake so as to fulfil God‘s purpose (ετετο — etheto appointed, second aorist middle indicative of τιτημι — tithēmi) in calling us. That is our hope of final victory (salvation in this sense).

For us (περι ημων — peri hēmōn).

Around us. So Westcott and Hort, but υπερ — huper (over, in behalf of) as in many MSS. These prepositions often interchanged in N.T. MSS.

Whether we wake or sleep (ειτε γρηγορωμεν ειτε κατευδωμεν — eite grēgorōmen eite katheudōmen). Alternative condition of third class with present subjunctive, though εαντεεαντε — eantė̇eante more usual conjunction (Robertson, Grammar, P. 1017). Used here of life and death, not as metaphor.

That we should live together with him (ινα αμα συν αυτωι ζησωμεν — hina hama sun autōi zēsōmen). First aorist active subjunctive constative aorist covering all life (now and hereafter) together with (αμα συν — hama sun as in 1 Thessalonians 5:17) Jesus.

Build each other up (οικοδομειτε εις τον ενα — oikodomeite heis ton hena). Literally, build ye, one the one (εις — heis nominative in partitive apposition with unexpressed υμεις — humeis subject of οικοδομειτε — oikodomeite Then τον ενα — ton hena the accusative in partitive apposition with the unexpressed εαυτους — heautous or αλληλους — allēlous See the same idiom in 1 Corinthians 4:6 one in behalf of the one, εις υπερ του ενος — heis huper tou henos Build is a favourite Pauline metaphor.

Them that labour among you (τους κοπιωντας εν υμιν — tous kopiōntas en humin). Old word for toil even if weary.

And are over you in the Lord (και προισταμενους υμων εν Κυριωι — kai proistamenous humōn en Kuriōi). 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 (και νουτετουντας υμας — kai nouthetountas humas). Old verb from νουτετης — nouthetēs and this from νους — nous (mind) and τιτημι — tithēmi 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.

And to esteem them (και ηγεισται — kai hēgeisthai). 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.

Admonish the disorderly (νουτετειτε τους ατακτους — noutheteite tous ataktous). Put sense into the unruly mob who break ranks (α — a privative and τακτος — taktos verbal adjective of τασσω — tassō to keep military order). Recall the idlers from the market-place used against Paul (Acts 17:5). This is a challenging task for any leader.

Encourage the fainthearted (παραμυτειστε τους ολιγοπσυχους — paramutheisthe tous oligopsuchous). Old verb to encourage or console as in John 11:31, though not so common in N.T. as παρακαλεω — parakaleō the compound adjective (ολιγος — oligos little or small, πσυχη — psuchē soul), small-souled, little-souled, late word in lxx. The verb ολιγοπσυχεω — oligopsucheō 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 (αντεχεστε των αστενων — antechesthe tōn asthenōn). Middle voice with genitive of αντεχω — antechō 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 (μακροτυμειτε προς παντας — 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!

See to it that no one render unto any one evil for evil (ορατε μη τις κακον αντι κακου αποδωι — horate mē tis kakon anti kakou apodōi). Note μη — mē with the aorist subjunctive (negative purpose) αποδωι — apodōi from αποδιδωμι — apodidōmi to give back. Retaliation, condemned by Jesus (Matthew 5:38-42) and by Paul in Romans 12:17, usually takes the form of “evil for evil,” rather than “good for good” (καλον αντι καλου — kalon anti kalou). Note idea of exchange in αντι — anti

Follow after (διωκετε — diōkete). Keep up the chase (διωκω — diōkō) after the good.

In everything give thanks (εν παντι ευχαριστειτε — en panti 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.

Quench not the spirit (το πνευμα μη σβεννυτε — to pneuma mē sbennute). Μη — Mē 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 1 Thessalonians 5:20 means. But even so the exercise of these special gifts (1 Corinthians 12-14; 2 Corinthians 12:2-4; Romans 12:6-9) was to be decently (ευσχημονως — euschēmonōs 1 Thessalonians 4:12) and in order (κατα ταχιν — kata taxin 1 Corinthians 14:40) and for edification (προς οικοδομην — pros oikodomēn 1 Corinthians 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.

Despise not prophesyings (προπητειας μη εχουτενειτε — prophēteias mē exoutheneite). Same construction, stop counting as nothing (εχουτενεω — exoutheneō ουτενουδεν — outhen̂ouden), late form in lxx. Plutarch has εχουδενιζω — exoudenizō Plural form προπητειας — prophēteias (accusative). Word means forth-telling (προπημι — prȯphēmi) rather than fore-telling and is the chief of the spiritual gifts (1 Corinthians 14) and evidently depreciated in Thessalonica as in Corinth later.

Prove all things (παντα δε δοκιμαζετε — panta ̣dě dokimazete). Probably δε — de (but) is genuine. Even the gift of prophecy has to be tested (1 Corinthians 12:10; 1 Corinthians 14:29) to avoid error. Paul shows fine balance here.

Hold fast that which is good (το καλον κατεχετε — to kalon katechete). Keep on holding down the beautiful (noble, morally beautiful). Present imperative κατεχω — kaṫechō (perfective use of κατα — katȧ here).

Abstain from every form of evil (απο παντος ειδους πονηρου απεχεστε — apo pantos eidous ponērou apechesthe). Present middle (direct) imperative of απεχω — aṗechō (contrast with κατεχω — kaṫechō) and preposition απο — apo repeated with ablative as in 1 Thessalonians 4:3. Note use of πονηρου — ponērou here for evil without the article, common enough idiom. Ειδος — Eidos (from ειδον — eidon) naturally means look or appearance as in Luke 3:23; Luke 9:29; John 5:37; 2 Corinthians 5:7. But, if so taken, it is not semblance as opposed to reality (Milligan). The papyri give several examples of ειδος — 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.

The God of peace (ο τεος της ειρηνης — ho theos tēs eirēnēs). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul‘s Epistles (2 Corinthians 13:11; Romans 15:33; Romans 16:20; Philemon 4:9) and the Lord of peace in 2 Thessalonians 3:6.

Sanctify you (αγιασαι υμας — hagiasai humās). First aorist active optative in a wish for the future. New verb in lxx and N.T. for the old αγιζω — hagizō to render or to declare holy (αγιος — hagios), to consecrate, to separate from things profane.

Wholly (ολοτελεις — holoteleis). Predicate adjective in plural (ολος — holos whole, τελος — telos end), not adverb ολοτελως — holotelōs 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 (υμων το πνευμα και η πσυχη και το σωμα — humōn to pneuma kai hē psuchē kai to sōma). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul‘s Epistles. Both believers and unbelievers have an inner man (soul πσυχη — psuchē mind νους — nous heart καρδια — kardia the inward man ο εσω αντρωπος — ho esō anthrōpos) and the outer man (σωμα ο εχω αντρωπος — sōmaολοκληρον τηρητειη — ho exō anthrōpos). But the believer has the Holy Spirit of God, the renewed spirit of man (1 Corinthians 2:11; Romans 8:9-11).

Be preserved entire (ολοκληρον — holoklēron tērētheiē). 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. 1 Corinthians 6). The adjective ολος — holoklēron is in predicate and is an old form and means complete in all its parts (κληρος — holos whole, Τελειος — klēros lot or part). There is to be no deficiency in any part. τελος — Teleios (from αμεμπτως — telos end) means final perfection.

Without blame (α — amemptōs). Old adverb (μεμπτος — a privative, μεμπομαι — memptos verbal of εν τηι παρουσιαι — memphomai to blame) only in I Thess. in N.T. (1 Thessalonians 2:10; 1 Thessalonians 3:13; 1 Thessalonians 5:23). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica.

At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19).

Faithful (πιστος — pistos). God, he means, who calls and will carry through (Philemon 1:6).

Pray for us (προσευχεστε και περι ημων — proseuchesthe ̣kaǐ peri hēmōn). He has made his prayer for them. He adds this “human touch” (Frame) and pleads for the prayers of his converts (2 Thessalonians 3:1; Colossians 4:2.). Probably και — kai also is genuine (B D).

With a holy kiss (εν πιληματι αγιωι — en philēmati hagiōi). With a kiss that is holy (Milligan) a token of friendship and brotherly love (1 Corinthians 16:20; 2 Corinthians 13:12; Romans 16:16). In 1 Peter 5:14 it is “with a kiss of love.” This was the customary salutation for rabbis.

I adjure you by the Lord (ενορκιζω υμας τον Κυριον — enorkizō humas ton Kurion). Late compound for old ορκιζω — horkizō (Mark 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 (αναγνωστηναι την επιστολην πασιν τοις αδελποις — anagnōsthēnai tēn epistolēn pasin tois adelphois). First aorist passive infinitive of αναγινωσκω — anaginōskō 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.

The grace (η χαρις — hē charis). Paul prefers this noble word to the customary ερρωστε — errōsthe (Farewell, Be strong). See 2 Thessalonians 3:18 for identical close save added παντων — pantōn (all). A bit shorter form in 1 Corinthians 16:23; Romans 16:20 and still shorter in Colossians 4:18; 1 Timothy 6:21; Titus 3:15; 2 Timothy 4:22. The full Trinitarian benediction we find in 2 Corinthians 13:13.