2. Other Christians also, who have heard thereof, bear witness to the blessed work of the Apostle at Thessalonica, and the thorough conversion of the Thessalonians.
8For [sin. omits
ãÜñ
] from you sounded out [hath been sounded forth,
ἐîÞ÷çôáé
] the word of the Lord not only in Macedonia and Achaia, but also in every [but in every] place your faith to God ward [toward God] is spread abroad [hath gone forth,
ἐîåëÞëõèåí
], so that we need not [have no need] to speak anything. 9For they themselves shew of us [report concerning us,
ðåñὶ ἡìῶí ἀðáããÝëëïõóéí
] what manner of entering in [entrance,
åἴóïäïí
] we had unto you, and how ye turned to God from [the] idols, to serve the living and true God, 10and to wait for His Son from heaven [the heavens], whom He raised from the dead, even Jesus, which delivered us [who delivered us] from the wrath to come [the coming wrath,
ôῆò ὀñãῆò ôῆò ἐñ÷ïìÝíçò
],
EXEGETICAL AND CRITICAL
1. In commencing a new short section with 1Th_1:8, we vary from the common view which takes the whole of the first chapter together. But there are evidently three different testimonies adduced by Paul in support of the two facts, which he is now engaged in proving—his own pure, powerful preaching, and the genuine faith of the Thessalonians. He first gives his own testimony, 1Th_1:2-7, especially 1Th_1:5 sqq.; then he brings forward that of Christians elsewhere, 1Th_1:8-10; lastly, he appeals to the These salonians and their remembrance of his entrance among them (1Th_2:1-2), just as on his side he bears witness to them of their believing reception of the word, of which they had, and still have, experience as the word of God (1Th_2:13-16).
2. (1Th_1:8.) There is a question, first of all, of the punctuation of 1Th_1:8. Ordinarily a comma is put first after
Ἀ÷áÀᾳ
, and then there arises a double inconvenience. In the first place, the proof (
ãÜñ
) stretches unsuitably beyond the thing to be proved (1Th_1:7): Ye are become a pattern to the believers in Macedonia and Achaia, for not only in Macedonia and Achaia, but everywhere, have you been heard of. In the second place, the clause with but is, in a manner at once unsuitable and really insignificant, provided with a new subject and verb, whilst we are expecting only: From you the word of the Lord has come forth not only in Macedonia and Achaia, but in all places. If Paul meant to introduce a new subject and verb into the latter clause, he must have placed after
ïὐ ìüíïí
the subject and verb of the former clause, together with
ἀö
ʼ
ὑìῶí
, which answers to the
ὑìῶí
after
ðßóôéò
. It will therefore be better, with Calvin, Lünemann and others, to put a colon after
êõñßïõ
, so that now
ïὐ ìüíïí ἐí
, as well as
ἀëë
ʼ
ἐí
, is dependent on
ἡ ðßóôéò ὑìῶí ἐîåëÞëõèåí
.. If in this way the second of the difficulties named is obviated, so not less is the first also, since now the logical relation, expressed by
ãἀñ
, of 1Th_1:8 to 1Th_1:7 is formed thus: Ye are become a pattern to the believers in Macedonia and Achaia; for even in other quarters it has become known, how the word of God has wrought among you. On this new thought the Apostle now dwells, and carries it out by itself still further and beyond 1Th_1:7. For the exemplariness of the Thessalonians is not the main thought to be established in the following verses, but forms merely the transition to the new witnesses, the citation of whom is (according to Note 1) properly his object. That the clause with
ïὐ ìüíïí
appears attached to the preceding one by asyndeton need not disturb us, since, with explanatory clauses particularly, this is frequently the case, comp. 1Th_2:7; 1Th_2:9. Winer, p. 476.
3. From you hath been sounded forth.—
Ἀö
ʼ
ὑìῶí
stands emphatically first;
ἀðü
in the proper local sense: out from, you.
Ἐîἠ÷çôáé
in the New Testament
ἅðáî ëåãüìåíïí
;
ἐîç÷ἐù
commonly intransitive, but also in classic Greek transitive=to cause to sound forth;
ἐîç÷åῖôáé
, it sounds forth, is heard abroad. Similarly here with the sense of the perfect: The word of God has been so powerful among you, has produced a movement so lively and loud, that the sound thereof, so to speak, [as of a trumpet; Chrysostom,] has propagated itself to a distance—that people have heard it everywhere. Bengel: claro sono diditus est. The idea of resonance (echo) does not lie in the word. Comp. the parallel
ÝîåëÞëõèåí
: has pressed forth, become known, (Luk_7:17).
4. The word of the Lord—your faith in God.—These two expressions of themselves describe Christianity on its two sides; the word on the Divine side, but offering itself to men; faith on the human, but turning to meet the approach of God; 1Th_1:4; 1Th_1:6. In the present connection, however, where the second clause merely carries out further the first, and where also, therefore, the verbs are synonymous, both points are jointly intended under both expressions: the word of God, as it was preached by the Apostle and believingly received by the Thessalonians (so also Olshausen, De Wette, Koch), and hence the emphatic position of
ἀö
ʼ
ὑìὦí
; faith, as it was aroused in the Thessalonians by the Apostle’s preaching (Lünemann). But still the word of the Lord stands first, precluding mere human glory—The word of the Lord (as in 2Th_3:1), the word or the gospel of Christ (Col_3:16; Rom_1:9, and often), not different from the word or gospel of God (1Co_14:36; Rom_1:1, and often), just as in the Acts
ὁ ëüãïò ôïῦ èåïῦ
and
ὁ ëüãïò ôïῦ êõñἰïõ
are used interchangeably. It is not a genitive of the object=verbum de Deo, but, as is clear especially from 1Th_2:13, a genitive of the subject or author=the word which Christ or God causes to be proclaimed (Lünemann, &c.). Faith in God, because most of the Christians in Thessalonica had previously been heathens, see 1Th_1:9;
ðßóôéò ðñüò
, instead of the common
åἰó
, also at Phm_1:5; comp. 2Co_3:4.
5. In every place, where, that is, there are Christian churches, even beyond Macedonia and Achaia; similarly full expressions, Rom_1:8; Col_1:6; Col_1:23. But since Paul had not in the meantime left these countries,
ὡóôå ìÞ
&c. must have reference to letters or visits. Ewald and others call attention to the fact that precisely in Corinth where Paul wrote our Epistle, with trade converging there from all quarters of the Roman world, was it possible for him to give such an assurance. The church need not, therefore, have already existed for a long period (against Baur), but its rapid, powerfully spreading conversion must have excited great attention. The words also indicate an intercourse of the liveliest kind among the Christians.
6. (1Th_1:9.) They themselves.—Ad sensum, the explanation is from the previous
ἐí ðáíôὶ ôüðῳ
(1Th_1:8).—Concerning us.—
Ἡìῶí
refers, as the double specification (
ὁðïßáí êáὶ ðῶò
) shows, to the Apostle and his helpers on the one side, and the Thessalonians on the other.
7. What manner of entrance we had unto you.—
åἴóïäïí
does not answer to the German Eingang in the sense of friendly reception, entrance into the heart (Pelt, Olshausen and many). Opposed to this is partly the word itself (see 1Th_2:1 sq. and comp. Act_13:24), and partly the connection, since it is in the following clause,
êáὶ ðῶò
, that mention is first made of the reception of the Apostle and his preaching. The word means a going in introduction (Chrysostom, Calvin, De Wette, &c.): “what sort of an introduction we had to you, to wit, with the preaching of the gospel; i. e. (comp. 1Th_1:5), with what power and fulness of the Holy Ghost (Calvin), with what inward confidence and contempt of outward dangers (Chrysostom, &c.), we proclaimed to you the gospel.” Mark the expressive emphasis in
äðïßáí
; it is not merely
ἥí
or
ïἷïé
(comp.
ïἷïé
, 1Th_1:5) or
ðïßáí
.
Ðῶò
likewise is not=that [Alford: how that, referring merely to the fact; and so Ellicott], but=under what difficult circumstances, and with what joy of the Spirit withal; it points back to 1Th_1:6. just as
ὁðïßáí
to 1Th_1:6. At the same time we here detect the joy of the foreign brethren over the faith of the Thessalonians.
8. How ye turned to God from the idols.—is the regular New Testament word for conversion; in the Acts, where it is naturally of frequent occurrence, with the addition
ἐðὶ ôὸí êýñéïí
(Act_11:21), or
åἰò öῶò
(Act_26:18), or
ἐðὶ ôὸí èåüí
(Act_26:18; Act_26:20; Act_14:16; Act_15:9), often too with an
ἀðü
, whose substantive describes heathenism sometimes on the side of its demonian background, sometimes on the side of men, sometimes of the idols, viz. Act_26:18
ἀðὸ ôῆò ἐîïõóßáò ôïῦ óáôáíᾶ
. Act_15:19
ἀðὸ ôῶí ἐèíῶí
. Act_14:15
ἀðὸ ôῶí ìáôáßùí ἐðéóôñÝöåéí ἐðὶ èåὸí æῶíôá
. With this class is connected the expression in our verse. The latter, negative clement corresponds to repentance (Act_26:20); the former, positive one to faith (Act_11:21).
9. To serve the living and true God.—
Äïõëåýåéí
and
ἀíáìÝíåéí
are infinitives of the purpose. The primary feeling of profound awe in presence of Deity, that belongs to human nature and especially to antiquity, finds expression also in language. The Old Testament employs, over against God, the expression that denotes the relation of the most unconditional subjection, that of the slave to his master:
òָáַã
(Exo_9:1; Exo_9:13; Deu_8:19; and often); to which expression the corresponding inner sentiment is fear (
éָøֵà
, Jon_1:9; comp,
ôַּçַã
, of God, Gen_31:42; Gen_31:53). To fear God and to serve God, these are the two most common Biblical expressions for religion. And so in our text also appears
äïõëåýåéí èåῷ
as the designation of religion or of religious practice generally; or rather, what we are accustomed to designate by these faint expressions, is in a more concrete and living way conveyed by the Apostle in that phrase, as we too have the beautiful word Gottesdienst [Divine service]. By means of the additions to
ôῷ èåῷ
phraseology becomes a closer description of the true religion, in opposition to the false:
æῶíôé
, living, in opposition to the dead idol-images (see Rom_1:23);
ἀëçèéíῷ
, existing in objective truth and reality, in opposition to the merely imaginary, lying idols (see Rom_1:25). It may be thought strange that the Apostle uses, in regard to Christianity, such a general expression, that is applied also to the Old Testament religion as contrasted with heathenism, whereas he then puts what is specifically Christian, not into faith in Jesus, the Son of God and the Saviour, but into the expectation of His return from heaven. But it is just in its connection with 1Th_1:10 that the general expression of our verse acquires also a more especially Christian sense. A man can, in truth, only then really serve God, when he has access to him through Christ, and is by His blood purified from the dead works of the old, ungodly mind (see Heb_9:14). And that Paul had not been silent on this point at Thessalonica, that he had proclaimed Christ as the Son of God, as the Saviour, and salvation in His death and resurrection, all that we see from 1Th_1:10. But certainly our two verses show that his preaching at Thessalonica had turned, not so much round this central doctrine of salvation, as about the beginning and the end, the first things and the last. A parallel is furnished by the speech which the Apostle soon afterwards delivered at Athens (Act_17:22-31). There too he first of all leads Iris hearers over from the idols to the living God, and speaks of Christ especially as the future Judge, and only incidentally, in connection with that, of His resurrection, and of faith therein; though this, it is true, significantly enough forms the conclusion.—[Webster and Wilkinson: “He puts together the first and last articles of their creed; and then supplies the two most important of the intervening articles.”—J. L.]
10. (1Th_1:10.) And to wait for.—The Apostle defines the life-aim of the converts in two particulars, the service of God, and the waiting for the return of His Son from heaven. Though we should even say with Olshausen, that
ἐðéóôñÝöåéí
includes faith, and
äïõëåýåéí
implies love, it is only the more surprising that hope is raised into such explicit and emphatic prominence. This agrees and is connected with the Whole eschatological tenor of our Epistles, as well as of the Apostle’s oral teaching at Thessalonica, and it contains a weighty warning for the Church (see Doctrinal and Ethical, no. 3). Bengel says in his New Testament on our text: To wait for the Son of God is the most appropriate mark of a true Christian.
ἈíáìÝíåéí
only here in the New Testament; elsewhere we find used of the eschatological waiting
ðñïóäÝ÷åóèáé
, Luk_12:36; Tit_2:13;
ἀðåêäÝ÷åóèáé
, Php_3:20; Heb_9:26 [28]; 1Co_1:7; Rom_8:19; Rom_8:23; Rom_8:25; Gal_5:5;
ðñïóäïêᾷí
, 2Pe_3:12-14.
11. From the heavens &c. coming, belongs to
ἀíáìÝíåéí
. The plural
ïἱ ïὐñáíïß
, which occurs so often in the New Testament, but in Luther’s version is unhappily obliterated (so even in the address of the Lord’s Prayer), is to give us an impression of the manifold, rich life of the super-terrestrial world (Joh_14:2). These heavens, which frequently seem to us so remote, strange, and shut, will open their doors, and from them the Son of God will come forth with the heavenly host, to the dismay of the world and the joy of His own. Comp. Act_1:1.
12. His Son, whom He raised from the dead.—The expression, Son of God, is thus used of Christ by Paul in his very first Epistle, though as yet without further specification. But it must be considered, in the first place, that the expression is plainly chosen, for the purpose of designating Christ in his inner relation to God mentioned immediately before, and, secondly, that already in connection with it even here is the characteristic from heaven, which holds good as well of His first appearing (Gal_4:4,
ἐ îáðÝóôåéëåí
, sent forth; Rom_8:3; 1Co_15:47): The Son of God is of heavenly, Divine origin. To the heathen at Thessalonica Paul had proclaimed not merely the true God, but also, what was still more unknown to them, that this God has a Son, who has become our Deliverer (
ῥõüìåíïò
). The resurrection of Jesus from the dead is the great fact by which He is shown to be the Son of God (Rom_1:4), and by which at the same time His return is rendered possible and certain (1 Pet. [1]:3–5). Was
ἐê ôῶí íåêñῶí
to form an antithesis to
ἐê ôῶí ïὐñáíῶí
Comp. Rom_10:6-7.
13. Jesus, our Deliverer.—The majestic title, Son of God, is on purpose followed simply and plainly by His human proper name, Jesus. [Webster and Wilkinson: presenting our Lord to us as He was revealed and known in the flesh.—J. L.]
ôὸíῥõüìåíïí
: not
ῥõóἀì
., with reference to the past deliverance by His death; nor
ῥõóüì
., with reference to the future deliverance at the judgment (both, the latter as founded on the former, at Rom_5:9-10), but comprehensively
ῥõüì
., our Deliverer, absolutely and evermore; the participle having thus a substantival sense (Winer, p. 316); comp. Rom_11:26, after Isa_59:20
âּåֹàֵì
.
,
Ῥýåóèáé
(comp. Col_1:13; Rom_7:24; Mat_6:13), stronger than
óþæåéí
, expresses the deliverance as a mighty fact, a strong, powerful extrication from the judgment, which shall inevitably smite all who have no part in Jesus.
Ôὸí ῥõüìåíïí
has an explanatory relation to
Ἰçóïῦí
(comp. Mat_1:21; Act_4:10-12), similar to that of
ὅí ἤãåéñåí
&c. to
ôὸí õßὸí áὐôïῦ
, [Bengel: Christus nos semel
ἐëõôñþóáôï
, redemit: semper
ῥýåôáé
, eripit.—J. L.]
14. From the coming wrath.—Wrath is the holy will of God, energetically upholding, over against the sinful creature, His own inviolable order of life and government as the highest interest of the world, and for that reason surrendering for righteous punishment the party resisting it to self-chosen destruction. The word is used sometimes of the affection in God, His punitive justice (Rom_9:22; Heb_3:11; Heb_4:3; Rev_6:16; and often in the Old Testament); sometimes of the effect in the world, thence resulting, the judicial punishment (Luk_21:23; Rom_2:5; Rom_3:5; comp. Rom_13:4; Rom_13:9 [5]; Eph_5:6; Col_3:6); sometimes in such a way that both ideas are included (Joh_3:36; Rom_1:18; Rom_2:8; Eph_2:3; Rev_14:10; Revelation 16, 19; Rev_19:15). Here and in 1Th_2:16; 1Th_5:9
ὀñãÞ
stands in the second signification. This is shown also by the addition
ἡἐñ÷ïìÝíç
(comp. Col_3:6): the approaching, infallibly imminent punishment; similarly
ἡ ìÝëëïõóáὀñãÞ
, Mat_3:7; and then Rev_11:18,
ἦëèåí ἡ ὀñãÞ óïõ
. Salvation or the deliverance is just the being rescued from the judgment that overwhelms the world, Rom_1:16-18 and, referring back to this, 1Th_5:9-11; and this is the immediate sense of
óþæåéí
,
óùôÞ
,
óùôçñßá
, as here of
ῥýåóèáé
In 1Th_5:9 also
ὀñãÞ
and
óùôçñßá
stand as mutual opposites. Because in Christ judgment has already passed upon the world (Joh_12:31), therefore whosoever believeth in Him is no longer judged (Joh_3:14-18; Joh_5:24).
DOCTRINAL AND ETHICAL
1. (1Th_1:8.) The man who walks uprightly before God, God accredits also before his brethren, imparting to them through all that is seen of him joy, refreshment, strength, so that they in return are able by their testimony to his conversion and spiritual walk to strengthen and encourage him, when tempted thereupon from without or within. This is the Christian import of the ideas glory, honor, praise, &c. The lofty consciousness, as it is here aroused by the Apostle, does not flatter self-love, but begets an earnest sense of obligation. To be a city on the hill, to which the eyes of all look, is no light responsibility, and brings a man under the discipline of the Spirit. The increase of idle talk is repressed by much affliction.
2. (1Th_1:9-10.) Christian truth is so rich and manysided (
ðïëõðßêéëïò
, Eph_3:10), that it may be delivered in very various ways and from different points of view. Not only do we find in the New Testament a peculiar style of teaching in the case of every apostolic writer, but even the same Paul, it is evident, addressed the Thessalonians orally and in writing otherwise—put other truths in the foreground—than, for example, in the Epistles to the Galatians and the Romans; and yet at Thessalonica also there was laid the foundation of a steadfast Christianity, approved in trial. This consideration likewise cannot but inspire us in the Church with a large-heartedness and liberality of view in regard to the different ways of conceiving and representing the truth, provided only they stand sincerely and earnestly on the one foundation, 1Co_3:11, whether they be rather mystical or intellectual, churchly or specially biblical, practical or scientific (in the sense of Eph_1:17 sq.), clinging to antiquity or looking towards the future. Church Confessions tolerate and require by the side of them all? forms of expression. In our hymn-books too we find Paul Gerhardt, Tersteegen, Zinzendorf, Gellert [Toplady, Cowper, the Wesleys], and others, in peace together, uttering one language in various dialects.
3. (1Th_1:10.) The earliest Epistles of Paul are distinguished by their eschatological complexion. Subsequently he went back from eschatology to the doctrine of faith and justification (Galatians and Romans), of Christ and the Church (Philippians, Ephesians and Colossians). In his development of doctrine he pursued a regressive course similar to that of Messianic prophecy before him, and of the Church after him: first, the glorious end, and after that, the way to the end. But neither Old Testament prophecy nor apostolic teaching ever on the way lost sight of the end, the glorious consummation in the kingdom of God. And even in one of his latest Epistles (Tit_2:11 sq.) Paul has a passage very kindred to ours: conversion here has its counterpart there in the (objective) appearing of Divine grace, whose aim is declared to be a godly life with denial of the heathen worldly-mindedness (=to serve the living and true God), while expecting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ (=to wait for His Son from heaven). The Church, however, has, especially since the days of Constantine, too much neglected to wait for the coming of Christ; even the Reformation restored, indeed, the genuine Pauline faith, but not yet the full hope. Calvin finds it here worthy of note, that for the hope of eternal salvation Paul puts the expectation of Christ. For, he adds, without Christ we are lost and hopeless; but, where Christ comes forward, there shines life and prosperity. Very beautiful; still one perceives that he had not yet attained to the full apostolic consciousness of the importance of Christ’s coming as distinct from the blessedness after death, when, it is true, we are even already present with the Lord. If the Reformation is a working back to what was originally exhibited for the Church in Holy Scripture, we have then here one of the points in which the Reformation of the 16th century needs to be carried yet further. As we would walk in the footsteps of Prophets and Apostles, and in particular even of our Paul, we must recognize it as our task to quicken anew the element of hope in knowledge and practice. The beginnings, moreover, of such a work show themselves latterly in almost all evangelical countries.
HOMILETICAL AND PRACTICAL
1Th_1:8. The clear pealing sound, that rings out from the living Church. J. M. Hahn: The awakening of some souls may produce much reflection far and wide.—J. G. Kolb: A good man may through his earnestness become the light and salt of a whole neighborhood. (Kurzer Lebensabriss von J. G. Kolb, nebst einer Sammlung von Betrachtungen, Stuttgart, 1859).—The report of faith a sweet-savor of Christ (comp. 2Co_2:15 sq.). Chrysostom: As a sweet-scented **ointment keeps not its fragrance shut up within itself, but sends it afar, so likewise noble men keep not their virtue shut up within themselves, but through their reputation are of service to many for their improvement. Chrysostom then further makes mention of the renown acquired by Macedonia, of which Thessalonica was a principal city, through Alexander the Great, who was not without reason beheld by the prophet [Dan_7:6] as a winged leopard, the swiftness and force being thus described, wherewith he scoured the whole world; and so what happened in Macedonia became not less universally known than what occurred in Rome (the seat of the fourth-world empire of Daniel; see Rom_1:8).—The same: In such circumstances there frequently arises envy (there is indeed, alas, such a thing as spiritual envy; see Gal_5:26,
öèïíïῦíôåò
; Php_2:3-4; 1Co_12:15 sqq.); but even this also your excellence has overcome, and they themselves are heralds of your conflicts.—Zinzendorf: When Jesus glorifies His time of grace now here now there, rejoice thou in the mercy to others returning.—The testimony of others to our faith a comfort in trial.—[Benson: It was an honor to any church or city, to have the gospel go out from thence to other places.”—J. L.]
1Th_1:9. When the Lord enters the heart through the powerful preaching of the word, that is even the entrance of a king, though in humble raiment—Zwingli: Paul did not ride into Thessalonica with such pride and pomp, as Cardinals, Bishops, and Popish Legates are wont to display.—Rieger: The idols of the altar were not to be overthrown by the purer knowledge of God, which many philosophers at that time had; the word of the Cross must come, which brought the idols to an end in the heart’s affection, and forthwith also in the members; then too they fell as to the service that was paid to them a the altar.—Calvin: The end of true conversion is the living God. Many renounce superstition only to fall into what is worse; for, losing all sense of God, they plunge into a worldly minded, irrational contempt of the Holy One.—The same: We must first be converted, before we can serve God.—The same:—No one is duly converted to God, but the man who has learned to yield himself fully to Him as a servant (in servitutem).—Rieger: Conversion from idolatry to God was certainly in former times a great change; but neither is it at the present time any trifle, when on obedience to the truth the idols of wealth, pleasure, fleshly ease, honor from men, seeking to save one’s life in this world, self love, confidence in the flesh, and such like, are cast forth from the heart’s affection.—The same: The living and true God can be served only in spirit and in truth; and that requires a conscience purified in the blood of Jesus from dead works. Without fellowship with the Light, a man deals even with the living God as with a dumb idol (Joh_4:23-24; Heb_9:14; see Joh_1:5-10).
1Th_1:10.—[On the first clause of this verse, see a good note by Barnes.—J. L.]—The Christian is a man who serves God and waits for Jesus.—Calvin: In the service of God, which in the corruption of our nature is a more than difficult matter, we are kept and established by the expectation of Christ; otherwise the world drags us back to itself, and we grow weary. Waiting for the Lord a main point 1. in the doctrine of Jesus and His Apostles, 2. in the life of faith of the Apostles and first Christians.—Rieger: As to what is behind, free from everything; for what is before, watchful (Mar_13:33 sqq.; Luk_21:36).—[Alford: The especial aspect of the faith of the Thessalonians was hope: hope of the return of the Son of God from heaven: a hope, indeed, common to them with all Christians in all ages, but evidently entertained by them as pointing to an event more immediate than the church has subsequently believed it to be. Certainly these words would give them an idea of the nearness of the coming of Christ: and perhaps the misunderstanding of them may have contributed to the notion which the Apostle corrects, 2Th_2:1 sqq.—J. L]—We must be in earnest with the expectation of Christ’s coming, if we would stand in the fulness of apostolic Christianity. This carries with it, 1. a Warning, a. against every kind of worldly happiness, and service of perishable things and men, especially against the modern absorption in practical and theoretic materialism, even of a refined sort; b. against the Romanizing over valuing of what we already have even in the Church, and against striving for the Church’s outward dominion and glory; c. against false ideals of a great future of the life of nations, to be introduced by our own, be it even Christian, power and activity; and against the so frequent intermixture, concurrent therewith, of the world and the kingdom of God; 2. Comfort, a. in regard to imperfections and sins in ourselves, in the world, in the Church: it has not yet appeared, what we shall be (1Jn_3:2); b. in regard to the sufferings and afflictions, which are the divinely appointed way to the future glory, 2Co_4:17 sq.; Rom_8:17.—Chrysostom: The sword in hand, the good in expectancy.—[Vaughan: A summary of the Christian life in all times; service, and expectation. The loss or disparagement of either has been in all times the cause of injury to the Church. The one, by itself, degenerates into a dry routine of duty: the other, into excitement, dreaminess, and indolent sentiment. The two together make up that life of practical piety which is the true end and chief glory of the Gospel. Tit_2:12-13.—J. L.] Jesus, the Deliverer from the future wrath: 1. The wrath cometh; the world is going on to meet the judgment: an irrefragable matter of fact. On one hand, Roos: When the unbelieving world looks out to the time after death, it sees nothing, hopes for nothing, fears nothing, except when conscience is stirred; whereas there is to be feared a fearful wrath of God, which at the appearing of Christ shall wholly burst over it, and, even before that, will make the condition of the soul separated from the body an unhappy condition. On the other hand, Rieger: The wrath of God, its revelation against all ungodliness of men, judgment on hidden sins, is already written deep in the consciences of all men. Under that wrath abide, and are even already grievously tormented by the fear of it in this world and the next, all who are not begotten again by the gospel unto hope. 2. In Christ is deliverance from the judgment. Calvin: It is an invaluable privilege that believers, as often as the judgment is spoken of, know that Christ will come for their deliverance.—The same: The wrath of God is a future thing. We are not to measure it by our present afflictions in the world, as nothing is more absurd than to snatch at the enjoyment of transitory blessings, by way of forming an estimate of the grace of God. Faith is the sight of the invisible, and so is not misled by the aspect of the present life. Whilst the ungodly revel in their security, and we languish in sorrow, let us learn to fear the vengeance of God that is hidden from the eyes of the flesh, and rest in the calm pleasures of the spiritual life!
[Vaughan: The three phrases are equally scriptural, (1) Christ saved, (2) Christ saves, (3) Christ will save. Comp. (1) Rom_8:24; Eph_2:5; 2Ti_1:9. (2) 1Co_1:18; 1Co_15:2. (3) Mat_24:13; Mar_13:13; Php_2:12; 2Ti_2:10; Heb_9:28; 1Pe_1:5.—J. L.]
[There is a discourse by bishop Sherlock on 1Th_1:9-10.—J. L.]
Footnotes:
1Th_1:8.—[The German adopts a different arrangement of this verse. See Exeg. Note 2. For
êõñéïõ
, Sin.1 has
èåïῦ
.—J. L.]
1Th_1:8.—[There is large authority of manuscripts (including Sin.) and versions for the repetition of
ἐí ôῇ
every before
Ἀ÷á
ḯ
ᾳ
(Scholz, Schott, Lachmann). But this is supposed to be an assimilation to 1Th_1:7. Tischendorf, Alford, Ellicott, &c., retain the common reading (A. B., many cursive mss., and some versions and Fathers).—J. L.]
1Th_1:8.—
Êáß
after
ἀëëÜ
should be cancelled, with Lachmann, Tischendorf and others [Alford, Wordsworth, Ellicott], on superior manuscript authority [including Sin.]—to the advantage of the sense.
1Th_1:8.—[
ìὴ ÷ñåßáí ἡìᾶò ἔ÷åéí
(rather:
ἔ÷åéí ἡìᾶò
, with A. B. C. D. Sin., &c.; Lachmann, Scholz, Tischendorf, Alford, Wordsworth, Ellicott) Our English Version renders
÷ñåßáí ἔ÷åéí
, to have need or lack, 24 times; and in 6 of these the negative phrase is, to have no need.—J. L.]
1Th_1:9.—Instead of the Recepta
ἔ÷ïìåí
, all now read
ἔó÷ïìåí
, according to the best manuscripts [Sin., &c.], and the sense also favors this.
1Th_1:10.—[The reading,
ôῶí íåêñῶí
, which nearly all the critical editions now follow, “is supported,” says Ellicott, “by preponderating external evidence... and by the probability of a conformation to the more usual
ἐãåßñåéí ἐê íåêñῶí
.” Sin has the article.—J. L.]
1Th_1:10.—[Or, our Deliverer,
ôὸí ῥõüìåíïí ἡìᾶò
. See Exeg. Note 13. Our Translators here followed the Vulgate, qui eripuit, against the older English versions.—For
ἀðü
, Sin. and one cursive manuscript have
ἐê
.—J. L.]
[Accordingly, not a few interpreters from Pagninus to Schott and Gerlach assume such a transposition.—J. L.]
[Others, on the contrary, as Martin’s French version and Michaelis, introduce the colon immediately after
ôüðῳ
, and throw all that precedes on the first verb. “The most simple explanation,” says Ellicott, “appears that of Rückert (Loc. Paul. Expl. Jena, 1844), according to which the Apostle is led by the desire of making a forcible climax into a disregard of the preceding nominative, and in fact puts a sentence in antithesis to
ïὐ ìüíïí
—
Ἀ÷áÀᾳ
instead of a simple local clause,
ἐí ðÜíôé ôüðῳ
or
ἐí ὅëῳ ôῷ êüóìῳ
(Rom_1:8), as the strict logical connection actually required.” But if we acquiesce in this view of the case as one of interrupted or mixed construction, it is not necessary, as I remarked in the Revision of the verse, Note g, with Rückert, to lay the main stress on
ἡ ðßóôéò ὑìῶí
, or, except in the particular of local extent, to find any increase of force whatever in the latter clause. On the contrary,
ἀö
̓
ὑìῶí ἐîÞ÷çôáé ὁ ëüãïò ôïῦ êõñßïõ
sounds something greater than
ἡ ðßóôéò ὑìῶí ἐîåëÞëõèåí
; and the very feeling of the writer that the former phrase implied, on the part of the Thessalonians, more of evangelical influence, if not missionary activity, than could properly be asserted of them in reference to the regions beyond their own Greek provinces, may have prompted the use, in the latter connection, of the weaker form of expression: From you hath been sounded forth the word of the Lord, and not only is that true, as I have just intimated (1Th_1:7), in relation to Macedonia and Achaia, but everywhere, throughout all the household of faith, the fact and the circumstances of your conversion are familiarly known.” Alford retains the ordinary punctuation, but regards the “new subject and predicate as merely an epexegesis of the former.”—J. L.]
[This view of the synonymous equivalence of the two clauses is given by Baumgarten, and is adopted, besides those mentioned above, by Alford. But see Note† on p. 70.—J. L.]
[Ellicott: “The less usual preposition
ðñüò
is here used with great propriety, as there is a tacit contrast to a previous faith,
ðñὸò ôὰ åἵäùëá
(see 1Th_1:9), in which latter case the deeper
ðßóô
.
åἰò
... would seem theologically unsuitable.”—J. L.]
[So Lünemann. But the common restriction of
ἡìῶí
to the preachers is greatly to be preferred; see Alford. Of the other view Ellicott remarks: “The studied prominence of
ðåñὶ ἡìῶí
and the real point of the clause are thus completely overlooked: Instead of our telling about our own success, they do it for us;
ἃ ãὰñ áὐôïὺò ἐ÷ñῆí ðáῤ ἡìῶí ἀêïýåéí
,
ôáῦôá áὐôïὶ ðñïëáâüíôåò ëÝãïõóé
, Chrys.”—J. L.]
[The very word applied by Rome to her worship of the saints, while she reserves
ëáôñåýåéí
for God.—J, L.]
[See Critical Note 9.—J. L.]
[Grouius, Benson, Koppe, Pelt, and others.—J. L.]
[According as the development of error, and the circumstances of particular churches, required.—J. L.]
[For sufficiently obvious reasons, the general tone of the Reformation period on the subject of Christ’s second advent is not quite that of the apostolic age. Much more emphatically, however, is this true of the times that followed the Reformation. In the writings of the more eminen Reformers themselves, Luther, Melanchthon, Calvin Knox, &c., not a few strong and fervid utterances are found to which the remark of our Author would not do justice. For example, immediately preceding the above quotation from Calvin we find these words: “Ergo quisquis in vitæ sanctæ cursu perseverare volet, totam mentem applicet ad spem adventus Christi”—where there is no reference whatever to death or the intermediate state. And similar testimonies could easily be multiplied (see the Homiletical Notes on 1Th_1:10, and my Missionary Address, on The Hope of the Church, before the Synod of New York, 1865). But take only this pregnant one from Bishop Latimer’s Third Sermon on the Lord’s Prayer: “All those excellent learned men whom, without doubt, God hath sent into this world in these latter days to give the world warning—all those men do gather out of Sacred Scripture that the last day cannot be far off. And this is most certain and sure that, whensoever He cometh, He cometh not too timely; for all things which ought to come before are passed now: so that, if He come this night or to-morrow, He cometh not too early.” The modern device, of interposing between us and that blessed hope the promised times of universal blessing, had not yet been thought of.—J. L.]
[Weltlichgesinnte, unvernünftige; Calvin: profanum et brutum, profane and brutish.—J. L.]
