Heinrich Meyer Commentary - 1 Thessalonians 1

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Heinrich Meyer Commentary - 1 Thessalonians 1


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Chapter Level Commentary: A B K, à , 3, 37, 80, et al. pler. Copt. Damasc. have Πρὸς Θεσσαλονικεῖς αʹ , the shortest and apparently the oldest title. It is also found in D E, but prefixing Ἄρχεται .

CHAPTER 1

1Th_1:1. After εἰρήνη , Elz. Matth. Scholz, Bloomfield (The Greek Testament, with English notes, 9th edit. vol. II., London 1855) add: ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ . Bracketed by Lachm. Correctly erased by Tisch. and Alford (The Greek Testament, with a critically revised text, etc., vol. III., London 1856), according to B F G 47, 73, 115, et al. Syr. Baschm. Aeth. Arm. Vulg. Or. lat. seu Ruf. (dis.) Chrys. (comm.) Theoph. Ambrosiast. Pel. An interpolation, for the sake of completion, taken from the usual commencement of Paul’s Epistles. Recently the addition: ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ , is defended by Bouman (Chartae theologicae, lib. i., Traj. ad Rhen. 1853, p. 61) and Reiche (Commentar. criticus in N. T. tom. II. p. 321 sqq.), but on insufficient grounds. For that the addition might easily have been erroneously overlooked by scribes, on account of the similar preceding words: ἐν Θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ , is very improbable on account of the difference in the prepositions and cases of the two forms; that it might have been erased as an inelegant repetition has 2Th_1:2 against it, for then there also traces of similar corrections in the critical testimonies would appear; and lastly, that the bare χάρις ὑμῖν καὶ εἰρήνη , without any further definition, is not elsewhere found in any of Paul’s writings, would only occasion a doubt, were it in itself unsuitable; but this is not the case here, as, from the directly preceding words ἐν Θεῷ τατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ , the specific Christian sense of the formula is self-apparent.—1Th_1:2. ὑμῶν , in the Receptus, after μνείαν , is wanting in A B à * 17, et al. It is found in C D E F G K L à ****, in almost all min., as well as in many Greek and Latin Fathers. Lachm. and Tisch. 1st ed. erroneously erase it. How easily might ὑμῶν after μνείαν be overlooked on account of ὑμῶν before μνείαν ! Comp. Eph_1:16, where, in a similar case, there is the same uncertainty of MSS.—1Th_1:3. Elz. has ὑμῶν τοῦ ἔργου τῆς πίστεως . Instead of this, D E F G, Syr. Arr. Aeth. Vulg. It. Ambrosiast. have τοῦ ἔργου τῆς πίστεως ὑμῶν . An interpretation from misunderstanding.—1Th_1:5. πρὸς ὑμᾶς ] Elz. Griesb. Matth. Scholz, Tisch. 2 and 7, Alford, Reiche have εἰς ὑμᾶς . Against A C** D E F G, min. Copt. Chrys. ed. Theoph. ed.

Instead of the Receptus ἐν ὑμῖν , A C à , min. Vulg. MS. have ὑμῖν ; but ἐν was absorbed by the last syllable of ἐγενήθημεν .—1Th_1:7. τύπον ] recommended to consideration by Griesb., received by Lachm. Tisch. and Alford, according to B D* min. Syr. Erp. Copt. Sahid. Baschm. Aeth. Slav. Vulg. Clar. Germ. Ambrosiast. Pel. The Elz. Matth. Scholz, Reiche, read the plural τύπους (from which τύπος , in D** E 49, proceed, which Mill takes for a neuter form, as πλοῦτος ), according to A C F G K L à , most min. and many Gr. vss.; but it is a correction the better to adapt the predicate to the collective subject, and thus apparently to strengthen the expressed praise; whilst the plural transfers to individual members of the church what the singular predicates of them in general, considered as a unity. Otherwise Bouman (l.c. p. 62 f.), according to whom τύπους of the Receptus is the original, from which τύπος was erroneously formed, and from it τύπον proceeded, being regarded as an error of the nom. sing., and it was considered the easiest method to correct the mistake by changing the nominative singular into the accusative singular.

καὶ ἐν τῇ is to be received, according to A B C D E F G à , min. Vulg. It. Syr. utr. Theodoret, Ambrosiast. Pel., instead of the Receptus καὶ τῇ ; so Lachm. Scholz (with whom it has been omitted by an error of the press), Tisch.—1Th_1:8. Elz. has καὶ Ἀχαΐᾳ . So also Tisch. Bloomfield, and Alford. But Griesb. Matth. Lachm. and Scholz have καὶ ἐν τῇ Ἀχαΐᾳ , according to C D E F G K L à , min. plur. Syr. Slav. MS. Vulg. It. Cyr. Damasc. Oec. Ambrosiast. Pelag. Correctly; for the repetition of the preposition and the article is necessary, as Macedonia and Achaia were to be distinguished as separate provinces.

The καί of the Receptus before ἐν παντὶ τόπῳ (defended by Matth. and Scholz, suspected by Griesb.) is to be erased, according to A B C D* F G à , 17, 37, et al. mult. Syr. utr. Copt. Sahid. Baschm. It. Ambrosiast. ed.; so Lachm. Tisch. and Alford. Because, being usually after οὐ μόνον . ἀλλά , it was easily inserted.

ἡμᾶς ἔχειν ] correctly changed by Lachm. Scholz, Tisch. and Alford into ἔχειν ἡμᾶς , according to A B C D E F G à , min. perm. Theodoret. The Receptus is an alteration, for emphasis, to contrast ἡμᾶς , 1Th_1:8, and αὐτοί , 1Th_1:9.—1Th_1:9. ἔσχομεν ] Elz. has ἔχομεν against preponderating evidence, and devoid of meaning. On account of the similar form with ε in uncial MSS., σ might easily be omitted.—1Th_1:10. ἐκ τῶν νεκρῶν ] Elz. has ἐκ νεκρῶν , against B D E F G L à , min. plur. and Fathers. The article τῶν was lost in the last syllable of νεκρῶν .

CONTENTS.

After the address and salutation (1Th_1:1), Paul testifies to his readers how in his prayers he constantly thanks God for them all, mentioning without ceasing their faith, love, and hope, being firmly convinced of their election; for, on the one hand, the gospel was preached to them with power and much confidence; and, on the other hand, they, amid many trials, had received it with joyfulness, so that they had become examples to all believers in Macedonia and Achaia: for from them the word of the Lord had spread, and the knowledge of their faith had penetrated everywhere, so that he had not to relate anything about it, but, on the contrary, he hears it mentioned by others what manner of entrance he had to them, and how they had turned from idols to the living and true God (1Th_1:2-10).