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(5) The Sending of Timothy (3:1-5)
Although Satan had frustrated the immediate realisation of their desire to return, he was unable either to quench that desire (3:11) or to prevent the sending at least of Timothy. It is probable, as Calvin has observed, that vv. 1-5 are apologetic, but precisely what the situation is to which Paul speaks is uncertain. We may suppose that the Jews had alleged not only that the missionaries, and Paul in particular (2:18, 3:5), had purposely left the converts in the lurch with no intention of returning, but also that the fact of Gentile persecution was evidence of the false character of the gospel preached (see on v. 14). Reports of these slanders may have reached Paul and stimulated his eagerness to return. Unable himself to go back at once, he, with Silvanus, determines to send Timothy, a trusted friend, in his stead, and that too at no small cost, for he himself needed Timothy. The purpose of the sending is to strengthen and encourage the converts in the matter of their faith and thus prevent their being beguiled in the midst of their persecutions. As Paul had been singled out by the Jews as the object of attack, he is at pains to add that he too as well as Silvanus had sent to get a knowledge of their faith, for he is apprehensive that the Tempter had tempted them and that his work among them would turn out to be in vain. To the insinuation that their sufferings proved that the gospel which they had welcomed was a delusion, he tacitly replies, with an appeal to their knowledge in confirmation of his words (οδτvv. 3-4, as in 2:1-12), by saying that Christianity involves suffering, a principle to which he had already alluded when he predicted affliction for himself and his converts,—a prediction which, as they know, was fulfilled.
1Wherefore, since we intended no longer to endure the separation, we resolved to be left behind in Athens alone, 2and sent Timothy, our brother and God’s co-worker in the gospel of Christ, to strengthen you and encourage you about your faith, 3to prevent any one of you from being beguiled in the midst of these your afflictions. For you yourselves know that we Christians are destined to this; 4for when we were with you we were wont to tell you beforehand: “We Christians are certain to experience affliction,” as indeed it has turned out and as you know.
5Wherefore, I too, since I intended no longer to endure the separation, sent him to get a knowledge of your faith, fearing that the Tempter had tempted you and that our labour might prove to be in vain.
1. δὸμκτ κλ Since, after the shortest interval, we were anxious to see you because of our love for you, and since the immediate accomplishment of our desire was frustrated by Satan, “so then (δοsumming up the main points of vv. 17-20), since we intended no longer to endure τ ἀοφνζσα ἀʼὑῶ we resolved (ηδκσμ being the climax of ἐπυάαε(v. 17) and ἠεήαε(v. 18)) to be left behind in Athens alone.” The words κτλιθν …μν are emphatic, as Calvin observes. It was at some cost to Paul and Silvanus that they determined to be left behind, and that too alone, parting with so trusted and necessary a companion as Timothy. Such a sacrifice was an unmistakable testimony to their affection for the converts. “It is a sign of rare affection and anxious desire that he is not unwilling to deprive himself of all comfort for the relief of the Thessalonians” (Calvin).
δο(5:11), like δάτῦ (v. 5 which resumes δοhere) and ὣτ(4:18), retains its consecutive force, even if it has lost its full subordinating force. B reads δό, the only case in the N. T. epistles where δοis exchanged for δό (Zim); the reading of B may be due to μκτ(Weiss) or to δό in 2:18 (Zim).—On μκτ cf. v. 5, Rom_6:6, 2Co_5:15, etc. If the classic force of μ with participles is here retained, then a subjective turn is to be given to μκτ “as those who”; if not, μκτ= οκτFor the usage of μ and ο in later Gk., see BMT 485, Bl 75:1, and Moult I, 231 f.—σέε, a Pauline word used with the accus. expressed (πν 1Co_9:12, 1Co_13:7) or unexpressed (here and v. 5) occurs elsewhere in the Gk. Bib. only Sir. 8:17: ο δνστιλγνσέαThe classic sense “cover” and derivatively “shelter,” “protect,” “conceal” is found also in Polybius (e. g. IV, 82, VIII, 145); the meaning βσάεν ὑοέε (Hesychius), likewise in Polyb. (e. g. III, 532, XVIII, 184) fits all the N. T. instances better than “ward off” (which Wohl. here suggests); see especially Lft. ad loc. From Kypke (II, 213) down, Philo (in Flac. 526, ed. Mangey) is usually cited: μκτ σέενδνμνιτςἐδί This passage has led many comm. to take σέοτ here as = δνμνισέε; but the pres. part. probably represents an imperfect of intention (cf. GMT 38), and is equivalent to μλοτςσέε For ηδκσμ (א εδ ADGF) in the sense of “resolve,” see above on 2:8. While it is not certain, it is probable that the resolve was made when Paul and his two companions were in Athens. In this case, the independent account of Acts must be supplemented by the inference that Silas and Timothy did come as quickly as possible to Athens (Act_17:14 f.).—Except in quotations, Paul does not elsewhere use κτλίε The similar ὑοεπιoccurs but once in Paul (Rom_11:3 cit.). The phrases κτλίεθ or ὑοεπσα μν are quite common in Lxx, being employed either in contrast with others who have departed (Gen_32:24, Judith 13:2 with ὑο cf. [Jn.] 8:9 with κτ). or who have perished (Gen_7:23, Gen_42:38, Isa_3:26, 49:21, Isa_3:1 Mac. 13:4 with κτ; Gen_44:20 with ὑο
The “we” in vv. 1-5 is difficult (see on 1:1). Were it true that θίει(v. 3) refers solely to the persecutions that Paul experienced (Dob.), and that consequently the “we” of v. 4 refers to Paul alone, then it would be natural to take the “we” of v. 1 as also referring simply to Paul, and to urge the consideration that a μν which includes Silvanus weakens the argument. But it is by no means certain that θίει(v. 3) has in mind only Paul; furthermore, κίε (v. 3) and μλοε(v. 4) may refer to Christians in general, while ἦεand πολγμ (v. 4) include not only Paul but Silvanus and Timothy. Above all, ἐω(v. 5) is naturally explained (cf. 2:18) as purposely emphasising the fact that he as well as Silvanus had made the resolve to send Timothy, for the Jews obviously had directed their criticisms mainly against Paul. Hence the subject of ηδκσμ and ἐέψμ is Paul and Silvanus (cf. Mill.).—Failure to see the significance of the contrast between ἐω(v. 5) and the subject of ἐέψμ (v. 2) has led Hofmann and Spitta (Zur Geschichte und Litteratur des Urchristentums, 1893, I, 121 ff.), who rightly take the subject of ηδκσμ (v. 1) to be Paul and Silvanus, to infer that Paul (v. 5) sent another person, unnamed, in addition to Timothy. But v. 6 speaks only of the return of Timothy, and the obvious object of ἔεψhere as of ἐέψμ (v. 2) is Τμθο
2. Τμθο…σνρὸ τῦθο κλ Timothy, who has already been called an apostle (2:7), is here described not only as “our brother” (cf. 2Co_1:1, Col_1:1) but also, if the reading of D d e Ambst be accepted, “God’s fellow-labourer.” The sphere in which (Rom_1:9, Php_4:3) he works with God is the gospel which Christ inspires (see on 1:4). The choice of such a representative honours the converts (Chrys.) and proves Paul’s inclination to consult their welfare (Calv.).
The reading of B (κὶσνρό which Weiss and Find. prefer, yields excellent sense and attaches itself nicely to ἡῶ(cf. Php_2:25, Rom_16:21). But if it is original, it is difficult to account for τῦθο in the other readings. If D is original, it is easy to understand (cf. Dob. 131) the suppression of the bold designation σνρὸ τῦθο (elsewhere only 1Co_3:9) by the omission of τῦθο, the substitution of δάοοfor σνρόin א Vulg (δάοο τῦθο; fuld. domini), and the conflated readings of GF (κὶδάοο κὶσνρὸ τῦθο) and DcKL, Pesh (κὶδάοο τῦθο κὶσνρὸ ἡῶ—σνρό outside of Paul, appears in Gk. Bib. only 3Jn_1:8, 3Jn_1:2 Mac. 8:7, 14:5; in Paul it is used with μ (Rom_16:3, Rom_16:21, Phm_1:24, Php_4:3) or ἡῶ(Rom_16:9, Phm_1:1; cf. 2Co_8:23), with a thing (2Co_1:24, Col_4:11), and with θο (only here and 1Co_3:9). Timothy is thus not simply “our fellow-worker” (Rom_16:21) but “God’s fellow-worker.” Apart from א et al., here, Paul does not call Timothy a δάοο τῦθο
2-3a. εςτ σηία…τ μδν σίεθικλ The primary purpose (εςτ) of Timothy’s mission is to strengthen and encourage the converts in reference to (ὑέ= πρ) their faith (1:8). The secondary purpose, dependent on the fulfilment of the primary, is to prevent any person (τ μδν from being beguiled in the midst of these their afflictions. Under the stress of persecutions, some of the converts might be coaxed away from the Christian faith by the insinuations of the Jews. In the phrase ἐ τῖ θίει τύας ἐis primarily local, though a temporal force may also be felt. Since Paul says not ἡῶbut τύα it is evident that he is thinking not of his own but of his converts’ afflictions, as indeed ὑᾶand ὑῶ(v. 2) intimate. Zahn (Introd. I, 218) observes: “The Tempter, who was threatening to destroy the Apostle’s entire work in Thessalonica (3:5), assumed not only the form of a roaring lion (1Pe_5:8), but also that of a fawning dog (Php_3:2) and a hissing serpent (1Co_11:3).”
Paul uses πμε with εςτ and infin. elsewhere v. 5, II 2:11, with infin. of purpose (1Co_16:3; cf. 1 Mac. 13:17 (א 2 Mac. 14:19), and with ἵ (2Co_9:3, Php_2:19, Php_2:28; cf. Col_4:8, Eph_6:22). It is a small matter who is the subject of σηία(cf. γῶαv. 5), whether Paul or Timothy, for in the last resort Timothy is the agent of Paul’s purpose.—The collocation σηίε and πρκλῖoccurs in the reverse order also in II 2:17; cf. Rom_1:11, Act_14:22, Act_15:32.—ὑέhere and II 2:1 = πρ (which DcL here read); on πρκλῖ ὑέ cf. 2Co_12:8.—ὑᾶto be supplied after πρκλσ, is expressed by DcKL.—τ μ with infin., a good Pauline construction, is used appositively (Rom_14:13, 2Co_2:1), predicatively (Rom_14:21 with adjective), and as the object of δῖθ (2Co_10:2). Here τ μδνwith infin. may be either in apposition with τ σηία(Lü Born, Find.), or the object of πρκλσ (Ell., Schmiedel, Wohl., Dob.), or the infin. of purpose (Bl 71:2), or better still, as in 4:6, the infin. after an unexpressed verb of hindering (GMT 811).
The meaning of σίεθ (only here in Gk. Bib.) is uncertain. (1) The usual view, that of the Fathers and Versions, interprets it to mean “to be moved” (κνῖθι σλύσα or “to be disturbed” (τρτεθι θρβῖθ); for the latter rendering, cf. Dob. who contrasts σηίε (v. 2) and σήε (v. 8). (2) Lachmann (see Thay sub voc.) conjectures from the reading of G (μδναιεεθ) ἀανι= not λπῖ(Hesychius) but ἀάι= ἄθσα(3) Nestle (ZNW 1906, 361 f. and Exp. Times, July, 1907, 479) assumes σέεθ = σανσα(cf. Mercati, ZNW 1907, 242) and notes in Butler’s Lausiac Hist. of Palladius (TS VI,2 1904) the variant σαδλσε for σαθίThe meaning “to cause or feel loathing” fits all the passages noted by Nestle and Mercati (Dob.), but is not suitable to our passage. (4) Faber Stapulensis (apud Lillie: adulationi cederet) and others down to Zahn (Introd. I, 222 f.), starting from the Homeric literal sense of σίε “to wag the tail,” interpret σίε in the derivative sense of “flatter,” “cajole,” “beguile,” “fawn upon” (cf. Æ Choeph. 194 (Dindorf): σίοα δ ὑʼἐπδ and Polyb. I, 806: ο πεσο σνσίοτ τ δαέτ). This meaning is on the whole preferable; it fits admirably the attitude of the Jews (cf. also Mill. ad loc.). Parallels to σίεθ were gathered by Elsner (II, 275 f.) and Wetstein (ad loc.).
3b-4. ατὶγροδτ κλ “I mention these persecutions of yours, for (γ) you yourselves are aware (cf. 2:1) that we Christians are destined to suffer persecution (κίε ; Calv. ac si dixisset hac lege nos esse Christianos). And I say you are aware that suffering is a principle of our religion, for (κὶγ v. 4 resuming and further explaining γ v. 3) when we three missionaries were with you, we stated this principle in the form of a prediction repeatedly declared: “We Christians are certain to be afflicted.” And the prophecy has proved true of us all as you know (2:5).” It is to be observed that Paul not only states the prophecy and its fulfilment, but also appeals to the knowledge of the readers in confirmation of his statement. This appeal, in the light of the similar appeals in 2:1-12, suggests that Paul is intending not only to encourage the converts but also at the same time to rebut the cajoling insinuations of the Jews who would coax the converts away from the new faith on the pretence that persecution is evidence that the gospel which they welcomed is a delusion.
εςτῦ = εςτ θίεθ κῖα ε (Php_1:16, Luk_2:34) does not occur in Lxx (Jos_4:6 is not a parallel); it is equivalent to τθια ε (Bl 23:7; cf. Luk_23:53 with Joh_19:41). Christians as such are “set,” “appointed,” “destined” to suffer persecution (cf. Act_14:22). In ενιπό(II 2:5, 3:10) as in πρῖα πό(Gal_4:18, Gal_4:20, 2Co_11:9), πό= “with,” “bei,” “chez” (cf. Bl 43:7). The phrase κὶγρὅ …ἦεrecurs in II 3:10. The imperfect πολγμ denotes repeated action; ποis predictive as μλοεshows; cf. Gal_5:21, 2Co_13:2, Isa_41:26; and below 4:6. The ὅ before μλοεmay be recitative or may introduce indirect discourse unchanged. μλοεis followed by the present infin. here and Rom_4:24, Rom_8:13. It is uncertain whether μλοε= κίε “are certain to” or is a periphrasis for the future (Bl 62:4), “are going to.” The construction κθςκι…κιis similar to that in 4:6; “as also has happened,” corresponding to the prediction, “and as you know,” corresponding to their knowledge. The κιis implied in κθ and is sometimes expressed (4:1, 6, 13, 5:11, II 3:1), sometimes not (1:5, 2:2, etc.).
5. δὰτῦοκγ κλContrary to the slanders which you are hearing, “I too, as well as Silvanus, intending to stand the separation no longer, sent Timothy to get a knowledge of your faith.” This verse obviously resumes v. 1, though the purpose of the sending of Timothy is put in different language. As in 2:18 (ἐὼμ), so here the change from the plural to the singular (κγ) is due to the fact that the Jews had singled out Paul as especially the one who, indifferent to the sufferings of the converts, had left them in the lurch with no intention of returning. The κιbefore ἐωis emphatic, “I too as well as Silvanus.” That the object of ἕεψis Τμθοis plain not only from v. 1 but from v. 6 which reports the return of Timothy only.
μ πςἐερσνκλ He sent to get a knowledge of their faith, “fearing that” (sc φβύεο and cf. Gal_4:11) the Tempter had tempted them, that is, in the light of v. 3, that the Jews, taking advantage of the persecutions, had beguiled them from their faith; and fearing that, as the result of the temptation, the labour already expended might prove to be fruitless. The aorist indicative ἐερσ suggests that the tempting has taken place, though the issue of it is at the time of writing uncertain; the aorist subjunctive γντ intimates that the work may turn out to be in vain, though that result has not yet been reached (cf. Gal_2:2 μ πςεςκνντέωἢἔρμ. The designation of Satan (2:18) as ὁπιάωis found elsewhere in the Gk. Bib. only Mat_4:3; it is appropriate, for as Calvin remarks: proprium Satanae officium est tentare (cf. 1Co_7:5).
The construction of μ πςκλassumed above (cf. BMT 225 and Bl 65:3) is preferable to that which takes it as an indirect question (cf. Luk_3:15). The order of B τνὑῶ πσιputs an emphasis on ὑῶwhich is more suitable in v. 7. On the subject of γῶα see on the subject of σηίαv. 2. εςκν, found in N. T. only in Paul, is a common phrase in the Lxx e. g. with γνσα(as here; Mic_1:14), τέε (Gal_2:2, Php_2:16), δχσα(2Co_6:1), εν (Lev_26:20), and κπᾶ(Php_2:16; Job_2:9, Job_39:16, Isa_65:23, Jer. 28:58). For ὁκπςἡῶ see 1:3 and cf. 1Co_15:58. The designation of Satan as ὁπιάωdoes not appear in Lxx Test. xii, Ps. Sol. or in the Apostolic Fathers.
(6) Timothy’s Return and Report (3:6-10)
The apprehension that induced Paul to send Timothy is allayed by the favourable report of the religious and moral status of the converts and of their personal regard for him. From their faith which still kept hardy in trials, Paul derived courage to face his own privations and persecutions: “We live if you stand fast in the Lord.” Transported by the good news, he cannot find adequate words to express to God the joy he has, as he prays continually that he might see them and amend the shortcomings of their faith. The exuberance of joy, the references to the visit (vv. 6, 10), the insistence that the joy is δʼὑᾶ(v. 9) and the thanksgiving πρ ὑῶ(v. 9) imply that the insinuations of the Jews are still in mind. The Tempter has tempted them but they have not succumbed. To be sure the exuberance of feeling; due not only to their personal affection for him, but also to their spiritual excellence, does not blind his mind to the fact that deficiencies exist, to which in 4:1 ff. he turns.
6But now that Timothy has just come to us from you and has brought us good news of your faith and love, and has told us that you have been having a kindly remembrance of us always and have been longing to see us as we too to see you,—7 for this reason, brothers, we became encouraged in you to face all our privations and persecutions through your faith, 8for now we live if you stand fast in the Lord. 9Indeed, what adequate thanks can we return to God for you for all the joy we express for your sake in the presence of our God, 10begging night and day most earnestly to see your face and make up the deficiencies of your faith.
6. ἄτ δ ἐθνο κλ With δ (cf. 2:17), a new point in the apologetic historical review of Paul’s acts and intentions since his departure from Thessalonica is introduced, the return and report of Timothy. The selection of material is still influenced by the criticisms directed by the Jews against Paul’s character and conduct. It is first stated that Timothy has but now (ἄτ come from them to Paul and Silvanus, a fact that makes clear, as Grotius has observed, that our letter was written not in Athens but in Corinth, and that too under the fresh inspiration of the report of Timothy. Although ἐθνοmay be simply temporal, it is probably also causal, as δὰτῦ (v. 7) which resumes the genitive absolute clause suggests.
ἄτ which is to be joined with the gen. abs. (cf. 3 Mac. 6:16) and not with πρκήηε may refer either to the immediate present, “just now,” “modo” (cf. Mat_9:18, Gal_1:10, Gal_1:4:20, Gal_1:2 Mac. 9:18 (V) 3 Mac. 6:16) or to the more distant past, “nuper” (cf. II 2:7, 1Co_13:12, 16:7; also Poole, ad loc.) The former sense is preferable here as no contrast between the now and a more distant past is evident in the context. δ is not in itself adversative, but introduces either a new section (2:17, 3:11, etc.) or a new point within a section (2:16, 3:12, etc.). ἀʼὑῶmay be emphatic (Find.); it is from the Thessalonians that Paul desires news, and Timothy comes directly from them, bringing with him a letter. That Silvanus is already with Paul is the intimation of ἡᾶ(but cf. Act_18:5).
εαγλσμννκλ The word itself reveals the character of the report; it is good news that the messenger brings. “Do you see the exuberant joy of Paul? He does not say ἀαγίατ (1:9) but εαγλσμν. So great a good did he think their steadfastness (ββίσ) and love.” The first element in the good news is their excellence religiously (πσιand morally (ἀά); “in these two words, he indicates tersely totam pietatis summam” (Calvin).
εαγλζσα“to bring good news,” is a classic word (cf. Aristoph. Eq. 642 f.) found in Lxx (2 Reg. 1:20 parallel with ἀαγλε, Psa_39:9, Isa_40:9, Isa_52:7, Isa_60:6, Isa_61:1, etc.) and N. T. (chiefly in Pauline and Lukan writings; cf. Luk_1:19, Luk_2:20, Luk_3:18, etc.). Paul uses it either absolutely in the technical sense of preaching the gospel (1Co_1:17, etc.). or with εαγλο(Gal_1:11, 1Co_15:1, 2Co_11:7), πσι(Gal_1:23), ποτςΧιτυ or with Christ as the object (Gal_1:16; cf. Act_5:42, Act_8:35, Act_11:20, Act_17:18). On the word, see Mill. 141 ff. and Harnack, Verfassung und Recht, 199 ff.—ἀά for Paul as for Christ fulfils the law on the ethical side (Rom_13:10, Gal_5:14). The comprehensiveness of its meaning is made clear in 1Co_13:1 ff. where the points emphasised are pretty much the same as those in Gal_5:22-23 and Rom_12:6-21. Paul speaks regularly of divine love to men (ἀάητῦθο II 3:5, Rom_5:5, etc.; τῦΧιτυRom_8:35; τῦπεμτ Rom_15:30), but he rarely speaks of man’s love to God (1Co_2:9, 1Co_8:3, Rom_8:28) or Christ (1Co_16:22, Eph_6:24).
κὶὄιἔεεμεα κλ The second element in the good news is personal; the Thessalonians have been having all along (ἔεεπνο) a kindly remembrance of Paul, “notwithstanding the efforts of the hostile Jews” (Mill.). This constant remembrance is significantly revealed in the fact that they have been all the time longing (ἐιοονε sc. πνο) to see the missionaries as the missionaries have been (sc. πνοεἐιοομνἰε and cf. 2:17 ff.) to see them.
ὅ naturally goes with εαγλσμν (cf. Act_13:32); the change of construction is more felt in English than in Gk. But others supply επνοor λγνο(Jer_20:15) before ὅ—Although πνο sometimes precedes (4:17, 5:15, 16) and sometimes follows the verb (1:2, 2:16, II 1:3, 11, 2:13), and hence could be here taken either with ἐιοονεor with ἔενμεα yet the latter construction is to be preferred in the light of 1:2 and Rom_1:10 (πιῖθιμεα ἀιλίτ). In this case, the present ἔε, because of the adverb of duration (πνο), describes an action begun in the past and still continuing at the time of speaking; and is to be rendered: “And that you have had always,” etc. (cf. BMT 17).—ἀαό(5:15, II 2:16, 17) means here as in Rom_5:7 (Lft.) “kindly,” “pleasant.” It is doubtful whether ἐιοε (a characteristic word of Paul; cf. Rom_1:11, Php_2:26) differs greatly from πθῖ(a word not in Paul; cf. Sap. 15:5f. with 15:19). On κθπ (2:11) with comparative κι cf. 3:12, 4:5, Rom_4:6, 2Co_1:14.
7. δὰτῦοπρκήηε κλ The good news dispelled the anxiety created by the situation in Thessalonica and gave him courage to face his own difficulties. “Wherefore, because of the good news (δὰτῦ resuming ἐθνο κλ we became encouraged (cf. v. 2 πρκλσ) brothers (2:17) in you (ἐʼὑῖ to face (ἐι all our privation and persecution through your faith.” The first ἐιdenotes the basis of the encouragement; the second ἐιthe purpose for which it was welcome; and the δαthe means by which it was conveyed, “through this faith of yours” (ὑῶbeing emphatic; contrast vv. 2, 5).
Grot. and Lillie take the first ἐι= “on your account”; the second ἐιlocal with a touch of purpose in it (cf. Bl 43:3). On πρκλῖθιἐι cf. 2Co_1:4, 2Co_1:7:7; Deu_32:36, Psa_89:13, 134:14, Psa_89:2 Mac. 7:6. θίιis not distress of mind but as in 1:6 “persecution” (cf. 2Co_12:10); ἀάκis here not carking care (2Co_9:7) but “physical privation” (Lft.) as in 2Co_6:4: ἐ θίει, ἐ ἀάκι, ἐ σεοωίι see further Job_15:24, Zep_1:15. ἐὶπσ τ (v. 9, 2Co_1:4, 2Co_7:4, Php_1:3) is less frequent in Paul than ἐ πσ τ (II 2:9, 10; 3:17, 1Co_1:5, etc.). Here and v. 9, πσ may be comprehensive, the instances of privation and persecution being regarded as a unit, or may express heightened intensity (Dob.).
8. ὅιννζμνκλ “Through your faith,” I say, “for now we live, if you stand fast in the Lord.” Though at death’s door constantly (Rom_8:36, 1Co_15:31, 2Co_6:9, 2Co_11:23), he feels that he has a new lease of life (recte valemus, Calv.), if their faith stands unwavering in virtue of the indwelling power of Christ (Php_4:1), notwithstanding their persecutions (cf. II 1:4) and the beguilement of the Jews.
On the late Gk. σήε, built on ἕτκ see Bl 17 and Kennedy, Sources, 158; and cf. Jdg_16:26 (B), 3 Reg. 8:11 (B; A has σῆα Exo_14:13 (A; B has σῆ), Rom_14:4, etc. The phrase σήεεἐ κρῳrecurs in Php_4:1; on ἐ see 1:1. The reading σήε (BAGF) is more original than σήη (א on ἐ with indic., cf. 1Jn_5:15, Mar_11:25. It is not the form (BMT 242, 247) but the fact of the condition that suggests that Paul here speaks “with some hesitation. Their faith was not complete” (Lft. who notes ὑτρμτv. 10). If this is so, ν is not temporal but logical: “this being the case” (so Ell.).
9. τν γρεχρσίνκλ The faith of the converts gave Paul and his associates not only life but joy (Chrys.), as γ, parallel to ὅ and introducing a second and unqualifed confirmation of δὰτςὑῶ πσε, makes plain. This joy, which is not so much personal as religious, and which therefore finds its constant outlet ἔποθντῦθο ἡῶ(Dob.), is so excessive that Paul is unable to give God that adequate thanks which is his due. Although it is pointed out, over against the insinuations of the Jews, that it is none other than the converts for whom (πρ ὑῶ he renders thanks to God, none other than they who are the basis of his joy (ἐὶπσ τ χρ), and none other than they on whose account (δʼὑᾶ cf. 1:5) he constantly expresses before the Christian God (ὁθὸ ἡῶ cf. 2:2) his overwhelming feeling of joy, yet it is likewise indicated that it is God after all, not himself, not even the converts, that he must try to thank for their spiritual attainment.
On the co-ordinating γ in interrogative sentences, see Bl 78:6. εχρσί a favourite word of Paul, denotes for him not “gratitude” (Sir. 37:11, 2 Mac. 2:27) but the “giving of thanks” (Sap. 16:28 where it is parallel to ἐτγάε). ἀτπδδν, common in Lxx and used by Paul either in a good sense as here and Psa_115:3 (Grot.) or in a bad sense (cf. II 1:6, Rom_12:19, Deu_32:41), is probably stronger than ἀοιόα(5:15), and “expresses the idea of full, complete return” (Mill.). “What sufficient thanks can we repay?” (Lft.). Instead of τ θῷ(ABEKL), א read κρῳ influenced doubtless by ἐ κρῳ(v. 8); similarly אreads at the end of v. 9 τῦκρο ἡῶFor πρ ὑῶ B alone has πρ ἡῶ which is “sinnlos” (Weiss).—πρ after δνμθ ἀτπδῦαis like that with εχρσε (1:2, II 1:3, 2:13, etc.). ἐιindicates that joy, full and intense (πσ contrast ἐὶπσ τ ἀάκ v. 8), is the basis of the thanksgiving; cf. 2Co_9:15. ᾖbefore χίοεstands not for ἐʼᾖ(cf. 2Co_7:13), but either for the cognate dative χρ (Joh_3:29, Isa_66:10 B) or for the congnate accus. ἥ(Mat_2:10, Isa_39:2 א 66:10 A, Jon_4:6). δʼὑᾶ(Joh_3:29) is stronger than the expected ἐʼὑῖ(cf. χίενἐιRom_16:19, 1Co_13:6, 16:17, 2Co_7:13; Isa_39:2, Hab_3:18 and often in Lxx). ἔποθ goes with χίοε
10. νκὸ…δόεο It is in the atmosphere of intense joy that he prays unceasingly (νκὸ κὶἡέαas 2:9) and exuberantly (ὑεεπρσο as 5:13), not simply that he might see their face (as 2:17) but also that he might make up the deficencies of their faith (cf. v. 8). Both his desire to return which has been the point of his defence since 2:17 and his desire to amend the shortcomings of their faith are suffused by the spirit of joy. The converts are thus tactfully assured both of the genuineness of his longing to see them and of his confidence that their imperfections are not serious. In passing, it is worth nothing that the enthusiasm of his feeling does not prevent him from being aware of the existence of moral defects,—an interesting side-light on the ethical sondness of his religious feelings. δόεο loosely attached to χίοε prepares the way not only for the prayer (vv. 11-13), namely, that God and Christ may direct his way to them (v. 11), and that the Lord may increase their brotherly love and love in general (v. 12) and strengthen them to remove their defects, but also for the exhortations (4:1 ff.) in which there is a detailed and at the same time tactful treatment of the ὑτρμτ
ὑεεπρσο is found in 5:13 (א BDGF read ὑεεπρσῶ a word occurring in 1 Clem. 20:11 but not in Lxx), Eph_3:20 and Test. xii, Jos_17:5, but not in Lxx It is stronger than πρσοέω(2:17) and ὑεπρσῶ(in Gk. Bib. only Mar_7:37) and ἐ πρσο (Dan. (Th.) 3:22; Mar_6:51 v. l.). See Ell. on Eph_3:20 and cf. Ambst abuntantissimo. εςτ introduces the object of δόεο(BMT 412). δῖθ (Rom_1:10, Gal_4:12, etc.), like ἐωᾶ(4:1, 5:12, II 2:1, Php_4:3), is less frequent in Paul than πρκλῖὑτρμis found six times in Lxx, eight times in Paul, and once in Luke (Luk_21:4); it indicates a lack and is opposed to πρσεμ(2Co_8:13 f.). It is joined with ἀαλρῦ(1Co_16:17, Php_2:30; cf. Test. xii, Benj. 11:5 1 Clem. 38:2), ποααλρῦ(2Co_9:12, 2Co_11:9) and ἀτνπηο (Col_1:24) but not elsewhere in Gk. Bib. with κτρίε This word (Gal_6:1, Rom_9:22, etc.; cf. ποαατζι2Co_9:5), common in Lxx, means generally to render ἄτο hence to “adjust” differences, “repair” things out of repair, “set” bows, “prepare” dishes, etc.; and here “make up,” “make good” that which is lacking to complete faith. Since, however, the sense “das Fehlende” passes imperceptibly into that of “Fehler” (Dob.), as indeed 1 Clem. 2:6 (where ὑτρμτis parallel to πρπώα) and Hermas Vis. III, 2:2 (where it is parallel to ἁατμτ suggest, we may translate either “make up the deficiencies of your faith” (Lillie) or “amend the short-comings of your faith” (Ruther).
III. PRAYER (3:11-13)
With δ, introducing a new section in the epistolary disposition of the letter, Paul passes from the superscription (1:1) and the thanksgiving (1:2-3:10) to the prayer (3:11-13). But the desire to see them (v. 10) and the desire to amend the deficiencies of their faith (v. 10) are resumed as he turns in prayer to the supreme court of appeal, God and Christ; but the emphasis in (3:11-13 is put less on the longing to see them (v. 11), the apologetic interest underlying 2:17-3:10, than on the shortcomings of their faith (vv. 12-13), the ὑτρμτof v. 10. This change of emphasis prepares the way for the exhortations (4:1 ff.); in fact, when he prays that Christ may make them abound in brotherly love as well as in love (v. 12) and may strengthen them inwardly so that they may become blameless in saintliness when they appear before God at the last day when Jesus comes attended by his glorious retinue of angels (v. 13), it is not improbable that he has more or less distinctly in mind the matter of φλδλί(4:9-12) and ἁισό(4:3-8), to which, with λιό(4:1), he forthwith addresses himself.
11Now may our God and Father and our Lord Jesus himself direct our way to you. 12And as for you, may the Lord make you to increase and abound in love toward one another and toward all men, just as we too toward you, 13in order that he may strengthen your hearts (so that they may be) blameless in holiness in the presence of our God and Father when our Lord Jesus comes with all his angels.
11. ατςδ ὁθό κλ Since δ introduces a new epistolary division, and is not of itself adversative, it is unnecessary to seek a contrast with the immediately preceding (v. 10) or with the remoter words: “and Satan hindered us” (2:18). Indeed the prayer “to see your face” (v. 10) is not contrasted with but is resumed by the prayer that God and Christ “may open up and direct our way to you de medio eorum qui moram fecerunt verbo nostro” (Ephr.). While it is striking that in Paul’s expressions of religious feeling, in superscriptions, thanksgivings, prayers, etc., the name of the Lord Jesus Christ stands next to the name of the Father (see on θῷπτι 1:1), usually after but sometimes before (II 2:16, Gal_1:1), it is even more striking that both names should be unitedly governed by a verb in the singular (ατ …κτυύα cf. II 2:16 f.). The estimate of the lordship of Christ, explicit in Colossians, is latent not only in 1Co_8:6 but here, a consideration that forbids (cf. Dob.) the taking of the ungrammatical step of denying that ατ here includes both God and Christ as the objects of prayer.
Lillie, however, finds in δ the idea both of transition and of slight opposition: “After all our own ineffectual attempts and ceaseless longings, m