1:2 We give⁴ thanks to God always for you all, making mention of you in our prayers;

1:3 Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ,⁵ in the sight of God and our Father;

1:4 Knowing, brethren beloved, your election of God.

1:5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance;⁶ as ye know what manner of men we were among you for your sake.

1:6 And ye became followers of us, and of the Lord, having received the word in much affliction,⁷ with joy of the Holy Ghost.

1:7 So that ye were ensamples to all that believe in Macedonia and Achaia.

1:8 For from you sounded out⁸ the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.

1:9 For they themselves⁹shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

1:10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

4. It is important to observe in this place, once for all, that St. Paul uses "we," according to the idiom of many ancient writers, where a modern writer would use "I." Great confusion is caused in many passages by not translating, according to his true meaning, in the first person singular; for thus it often hap-pens; that what he spoke of himself individually appears to us as if it were meant for a general truth:instances will occur repeatedly of this in the Epistles to the Corinthians, especially the Second. It might have been supposed, that when St. Paul associated others with himself in the salutation at the beginning of an epistle, he meant to indicate that the epistle proceeded from them as well as from himself; but an examination of the body of the Epistle will always convince us that such was not the case, but that he was the sole author. For example, in the present Epistle, Silvanus and Timothy are joined with him in the salutation; but yet we find (1Th. 3:1, 2) — " we thought it good to be left in Athens alone, and sent Timothy our brother." Now, who was it who thought fit to be left at Athens alone? Plainly St. Paul himself, and he only; neither Timothy (who is here expressly excluded) nor Silvanus (who probably did not rejoin St. Paul till afterwards at Corinth, Act. 18:5, and see the note, p. 338) being included. 1Th. 3:6 is not less decisive — "but now that Timothy is just come to us from you" — when we remember that Silvanus came with Timothy. Several other passages in the Epistle prove the same thing, but these may suffice.

It is true, that sometimes the ancient idiom in which a writer spoke of himself in the plural is more graceful, and seems less egotistical, than the modern usage; but yet (the modern usage being what it is) a literal translation of the hJmeiv very often conveys a confused idea of the meaning; and it appears better, therefore, to translate according to the modern idiom.

5. St. Paul is here referring to the time when he first visited and converted the Thessalonians; the "hope" spoken of was the hope of our Lord’s coming.

6. In illustration of the word here we may refer to Rom. 14:5, and Heb. 10:22.

7. This tribulation they brought on themselves by receiving the Gospel.

8. See p. 279, n. 8.

9."Themselves," emphatic.

1Th. 2:1- 12

2:1 For yourselves, brethren, know our entrance in unto you, that it was not in vain:

2:2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.

2:3 For our exhortation was not of deceit, nor of uncleanness, nor in guile:¹

2:4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

2:5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:

2:6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.²

2:7 But we were gentle among you, even as a nurse cherisheth her children:³

2:8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

2:9 For ye remember, brethren, our labor and travail:for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel⁴ of God.

2:10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:

2:11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,

2:12 That ye would walk worthy of God, who hath called you unto his kingdom and glory.

1. In this and the following verses, we have allusions to the accusations brought against St. Paul by his Jewish opponents. He would of course have been accused of imposture, as the preacher of a miraculous revelation; the charge of impurity might also have been suggested to impure minds, as connected with the conversion of female proselytes; the charge of seeking to please men was repeated by the Judaizers in Galatia. See Gal. 1:10.

2. One of the grounds upon which St. Paul’s Judaizing opponents denied his apostolic authority was the fact that he (in general) refused to be maintained by his converts, whereas our Lord had given to His apostles the right of being so maintained. St. Paul fully explains his reasons for not availing himself of that right in several passages, especially 1 Corinthians 9.:and he here takes care to allude to his possession of the right, while mentioning his renunciation of it. Cf. 2Th. 3:9

3."Her own children." See p. 284, n. 4 It will be observed, also, that we adopt a different punctuation from that which has led to the received version.

4. The original word involves the idea of a herald proclaiming a message.

1Th. 2:13- 16

2:13 For this cause also thank we God without ceasing, because, when ye received the word⁵ of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

2:14 For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus:for ye also have suffered like things of your own countrymen, even as they have of the Jews:

2:15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us;⁶ and they please not God, and are contrary to all men:

2:16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway:for the wrath is come upon them to the uttermost.⁷

5. Literally word received by hearing, i.e. spoken word . Cf. Rom. 10:16

6. Referring to his recent expulsion from Thessalonica and Beroea.

7. More literally, "to make an end of them."

1Th. 2:17- 20

2:17 But we, brethren, being taken from you for a short time in presence, not in heart, endeavored the more abundantly to see your face⁸ with great desire.

2:18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.

2:19 For what is our hope, or joy, or crown of rejoicing?⁹ Are not even ye in the presence of our Lord Jesus Christ at his coming?

2:20 For ye are our glory and joy.

8. See what is said in the preceding chapter in connection with Beroea.

9. The anticipative blending of the future with the present here is parallel with and explains Rom. 2:15, 16.

1Th. 3:1- 13

3:1 Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;

3:2 And sent Timothy, our brother, and minister of God, and our fellowlaborer¹ in the gospel of Christ, to establish you, and to comfort you concerning your faith:

3:3 That no man should be moved by these afflictions:for yourselves know that we are appointed thereunto.

3:4 For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.

3:5 For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labor be in vain.

3:6 But now when Timothy came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you:

3:7 Therefore, brethren, we were comforted over you in all our affliction and distress² by your faith:

3:8 For now we live,³ if ye stand fast in the Lord.

3:9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;

3:10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

3:11 Now God himself and our Father, and our Lord Jesus Christ,⁴ direct our way unto you.

3:12 And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:

3:13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

1. There is some doubt about the reading here. That which we adopt is analogous to 1Co. 3:9. The boldness of the expression probably led to the variation in the MSS. On the fact mentioned in these two verses, see the note at p. 338 above.

2. See p. 339, and note.

3. Compare Rom. 7:9

4. The word for "Christ" is omitted by the best MSS. both here and in verse 13.

1Th. 4:1- 12

4:1 Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

4:2 For ye know what commandments we gave you by the Lord Jesus.

4:3 For this is the will of God, even your sanctification, that ye should abstain from fornication:

4:4 That every one of you should know how to possess his vessel¹ in sanctification and honor;

4:5 Not in the lust of concupiscence, even as the Gentiles which know not God:

4:6 That no man go beyond and defraud his brother in any matter:² because that the Lord is the avenger of all such, as we also have forewarned you and testified.

4:7 For God hath not called³ us unto uncleanness, but unto holiness.

4:8 He therefore that despiseth, despiseth not man, but God, who hath also given unto us ⁴ his holy Spirit.

4:9 But as touching brotherly love ye need not that I write unto you:for ye yourselves are taught of God to love one another.

4:10 And indeed ye do it toward all the brethren which are in all Macedonia:but we beseech you, brethren, that ye increase more and more;

4:11 And that ye study to be quiet, and to do your own business, and to work with your own hands,⁵ as we commanded you;

4:12 That ye may walk honestly toward them that are without, and that ye may have lack of nothing.⁶

1. The original cannot mean to possess; it means, to gain possession of, to acquire for one’s own use. The use of "vessel" for body is common, and found 2Co. 4:7. Now a man may be said to gain possession of his own body when he subdues those lusts which tend to destroy his mastery over it. Hence the interpretation which we have adopted.

2. The reading adopted in the Received Text is allowed by all modern critics to be wrong. The obvious translation is, "in the matter in question."

3. Literally "in holiness," not "unto holiness," as in A.V.

4. We have retained "us" with the Received Text, on the ground of context; although the weight of MS. authority is in favor of "you."

5. The original expression is almost equivalent to "oe ambitious to be unambitious."

6. It seems better to take this as masculine than as neuter. We may compare with these verses the similar directions in the speech at Miletus, Acts 20.

1Th. 4:13- 18

4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.⁷

4:14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus⁸ will God bring with him.

4:15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

4:16 For the Lord himself shall descend from heaven with a shout,⁹ with the voice of the archangel, and with the trump of God:and the dead in Christ¹⁰ shall rise first:

4:17 Then we which are alive and remain shall be caught up together with them in the clouds,¹¹ to meet the Lord in the air:and so shall we ever be with the Lord.

4:18 Wherefore comfort¹² one another with these words.

7. This hopelessness in death is illustrated by the funeral-inscriptions found at Thessalonica, referred to p. 286.

8. This connection is more natural than that of the Authorized Version.

9. The word denotes the shout used in battle.

10. Equivalent to "they that sleep in Christ" (1Co. 15:18).

11. "[Rome aloft from earth by upbearing clouds," as it is rendered by Professor Ellicott in his Historical Lectures on the Life of our Lord, p. 234. See his note there, and in his Comm . on 1 Thessalonians 2:— H.]

12. This verb, originally to call to one’s title, thence sometimes to comfort, more usually to exhort, must be translated according to the context. (See on Barnabas, pp. 109, 155, and notes. — H.)

1Th. 5:1- 11

5:1 But of the times and the seasons, brethren, ye have no need that I write unto you.

5:2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

5:3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

5:4 But ye, brethren, are not in darkness, that that day should overtake you as a thief.¹

5:5 Ye are all the children of light, and the children of the day:we are not of the night, nor of darkness.

5:6 Therefore let us not sleep, as do others; but let us watch and be sober.

5:7 For they that sleep sleep in the night; and they that be drunken are drunken in the night.

5:8 But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.

5:9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

5:10 Who died for us, that, whether we wake or sleep, we should live together with him.

5:11 Wherefore comfort yourselves together, and edify one another,² even as also ye do.

1. There is some authority for the accusative plural, — "as the daylight surprises robbers;" and this sort of transition, where a word suggests a rapid change from one metaphor to another, is not unlike the the meaning of "the Day" (the great day, the day of Judgment), compare 1Co. 3:13.

2. The full meaning is, "build one another up, that you may all together grow into a temple of God." The word is frequently used by St Paul in this sense, which is fully explained 1Co. 3:10-17. It is very difficult to express the meaning by any single word in English, and yet it would weaken the expression too much if it were diluted into a periphrasis fully expressing its meaning.

1Th. 5:12- 28

5:12 And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you;

5:13 And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.³

5:14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.

5:15 See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.

5:16 Rejoice evermore.

5:17 Pray without ceasing.

5:18 In every thing give thanks:for this is the will of God in Christ Jesus concerning you.

5:19 Quench not the Spirit.

5:20 Despise not⁴ prophesyings.

5:21 Prove all things;⁵ hold fast that which is good.

5:22 Abstain from all appearance of evil.⁶

5:23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

5:24 Faithful is he that calleth you, who also will do it.

5:25 Brethren, pray for us.

5:26 Greet all the brethren with an holy kiss.⁷

5:27 I charge you⁸ by the Lord that this epistle be read unto all the⁹ holy brethren.

5:28 ¹⁰ The grace of our Lord Jesus Christ be with you. Amen.¹¹

3. It appears probable, as Chrysostom thought, that those who are here directed "to admonish" are the same who are described immediately before (v. 12) as "giving admonition." Also they are very solemnly directed (v. 27) to see that the letter be read to all the Christians in Thessalonica; which seems to imply that they presided over the Christian assemblies. At the same time it must be admitted that many of the duties here enjoined are duties of all Christians.

4. We know, from the First Epistle to Corinth, that this warning was not unneeded in the early church. (See 1 Corinthians 14.) The gift of prophesying (i.e. inspired preaching) had less the appearance of a supernatural gift then several of the other Charisms; and hence it was thought little of by those who sought more for display than edification.

5. This word includes the notion of rejecting that which does not abide the test.

6. Not "appearance" (A.V.), but species under a genus.

7. This alludes to the same custom which is referred to in Rom. 16:16; 1Co. 16:20; 2Co. 13:12. We find a full account of it, as it was practised in the early church, in the Apostolic Constitutions (book 2:ch. 57). The men and women were placed in separate parts of the building where they met for worship; and then, before receiving the Holy Communion, the men kissed the men, and the women the women:before the ceremony, a proclamation was made by the principal deacon:— "Let none bear malice against any; let none do it in hypocrisy." "Then," it is added, "let the men salute one another, and the women one another, with the kiss of the Lord." It should be remembered by English readers, that a kiss was in ancient times (as, indeed, it is now in many foreign countries) the ordinary mode of salutation between friends when they met.

8. Whom does he adjure here? Plainly those to whom, in the first instance, the letter was addressed, or rather delivered. Now these must probably have been the Presbyters.

9. The word for "holy" is omitted in the best MSS.

10. It should be remarked, that this concluding benediction is used by St. Paul at the end of the Epistles to the Romans, Corinthians (under a longer form in 2 Cor.), Galatians, Ephesians, Philippians, and Thessalonians. And, in a shorter form, it is used also at the end of all his other Epistles. It seems (from what he says in 2Th. 3:17, 18) to have been always written with his own hand.

11. The "Amen" of the Received Text it a later addition, not found in the best MSS.

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