NTERNAT10NAL HANDBOOKS I NEW TESTAMEN' :Mm&m Oreilo Cone D.U §|§|§ THESSAL ONfANSy COR/NTH/ANS, GALAT/ANS, ROMANS, mm ANO PHIUPP/ANS. edited by m x/AMES DRUM MO NO, MA, UD., mm ¦•:>:<: 0 "/give theft BaoA : for tie founding tf a Coll ij Cotottf wAUawM^^^wjasaB DIVINITY SCHOOL TROWBRIDGE LIBRARY INTERNATIONAL HANDBOOKS TO THE NEW TESTAMENT. Edited by Orfxlo Cone, D.D. To be completed in four volumes. I. The Synoptic Gospels. I!y George L. Cary. /;/ frsss. II. The Epistle of Paul the Apostle to the Thes salonians, etc. By James Drummond. III. Hebrews, Colossians, Ephesians, etc. By Orello Cone. In preparation. IV. The Fourth Gospel, Acts, etc. By Henry P. Forbes. In preparation. INTERNATIONAL HANDBOOKS TO THE NEW TESTAMENT By ORELLO CONE, D.D., Editor, GEORGE L. CARY, L.H.D. JAMES DRUMMOND, LL.D., and HENRY P. FORBES, D.D. THE EPISTLES OF PAUL THE APOSTLE TO THE THESSALONIANS, CORINTHIANS, GALATIANS, ROMANS AND PHILIPPIANS BY JAMES DRUMMOND, M.A., LL.D., Litt.D. Principal of Manchester College, Oxford Author of u The Jewish Messiah," ll Philo Juda;us " 11 Via, Veritas, Vita " (Hibbert Lectures), etc. ^Qbrary of^ YALE DIVINny SCHOOL j G. P. PUTNAM'S SONS NEW YORK AND LONDON Gbe "Knickerbocker; presa 1899 Copyright, i8qg BY JAMES DRUMMOND Entered at Stationers' Hall, London Xtbe IknicUctbocbct press, IRew Korfo GENERAL PREFACE TO THE SERIES. THESE Handbooks constitute an exegetical series cover ing the entire New Testament and constructed on a plan which admits of greater freedom of treatment than is usual in commentaries proper. The space generally devoted _J_ in commentaries to a minute examination of the grammatical *• construction of passages of minor importance is occupied ,c with the discussion of those of a special interest from a doc- i., 7. 2iv., 9, 10. ¦'xvii., 15. 'xviii., 5. h'\\\.,isq. FIRST THESSALONIANS 3 him followed Paul to Corinth. The letter was probably written soon afterwards. If these considerations be valid, the Epistle must be dated about the year 53 according to the usual chronology, or perhaps a few years earlier.' The genuineness of this Epistle was not, so far as I know, called in question till modern times, when it was attacked by Baur. It was accepted by Marcion as well as by the Catholic Church ; and though the testimonies to it are not very early, still it was in general circulation at a time when the old men at Thessalonica must have known pretty well whether it was genuine or not. In this respect a letter addressed to a particular church is in a very different position from one written either to a private individual or to an indefinite group of churches. It must have been publicly known whether an epistle had come down among the cherished possessions of a congregation or was newly foisted in from some un known quarter. This consideration seems to me to lend great additional strength to the external evidence of the genuineness of most of the Pauline Epistles. We must, however, briefly notice the principal objections which are urged in the present instance. In energy of style and power of thought the Epistle is un doubtedly inferior to Romans, Corinthians, and Galatians. But then a writer is not always at his highest level. When the great Epistles were written, not only was Paul's mind more mature, and his experience among churches and parties greatly enlarged, but he was roused to the vigorous exercise of his finest gifts by controversy, and by deep pondering on the various problems which were forcing themselves on the attention of Christendom. At an earlier period he wrote out of an affectionate solicitude, and was not concerned with any 1 It is impossible to discuss in this brief commentary the chronology of Paul's life. Able scholars have recently thrown back the accepted dates a few years. This change makes no difference in the significance of the Epistles, and therefore does not greatly concern the interpreter 4 INTRODUCTION question which severely taxed his thought. The style cor responds with this more equable frame of mind ; but we can observe the same warm heart, confident faith, elevated spir ituality, and balanced judgment as in the greater Epistles. The expectation of the second coming' is expressed in greater detail, and I think I must frankly add with greater crudity, here than elsewhere. But though this expectation may have been modified, and lost some of its Jewish features, in the course of time, it is distinctly present in other Epistles. Even in the grand chapter on the resurrection in i Cor inthians we are told that we shall not all sleep, but we shall all be changed, showing that the Apostle still included him self among the possible survivors at the second advent, and reference is even made to the "last trumpet," which shall summon the dead to rise.2 Therefore, although we may wish that our Apostle had been infallible, and had not been so possessed with an idea which to us must appear ground less, and indicative of a certaiii degree of blind enthusiasm, we cannot regard the enunciation of this belief as any argu ment against the genuineness of the writing in which it occurs. We must learn to accept the revelations of God upon His own conditions. We say we must have something infallible, or we will recognise nothing Divine about it ; He gives us truth hemmed in by human limitation, and leaves something to our own experience and spiritual wisdom. Paul himself said that we have our treasure in earthen vessels, and that knowledge must pass away ; but that is a truth which men are always unwilling to accept. Before leaving the subject of the second coming we must observe that the description of it contains an expression which has very properly been urged as an evidence of genuineness. No forger in the post-apostolic time would have ascribed to Paul a belief that he would survive to witness the grand consummation.3 1 iv., 13 sqq. 8 xv., 51, 52. 3 iv., 15-17. FIRST THESSALONIANS $ A more particular objection is founded on the statement made in reference to the Jews, "The wrath came upon them to the uttermost. ' ' ' This, it is said, must refer to the de struction of Jerusalem. There is another reading, "has come." If we could regard the latter as correct, it would relieve the difficulty, for at the time when the Epistle was written, society was becoming demoralised in Palestine ; the fanatical champions of revolt were gaining complete ascend ency ; and it was growing more and more evident that Rome would have to assert its power, and crush the ris ing anarchy with a strong hand. But the perfect tense has such scanty support that we are obliged to-accept the other reading,8 and this properly points to some definite event. It is suggested that it is used in a prophetic sense, the past denoting the certainty of fulfilment, or pointing to the de termination of the Divine purpose. I confess this does not appear to me very satisfactory, and I would suggest that possibly one of the miserable riots under the procuratorship of Cumanus made a deep impression on Paul's mind, and is referred to by him in the present passage.3 If these ex planations be thought unsatisfactory, and reference to the destruction of Jerusalem seem more probable, then we may regard the statement as an editorial comment, rather than allow that it proves the spuriousness of the whole Epistle.* It is generally admitted, even by followers of the Tubingen school, that the adverse criticism has broken down, and that the Epistle must be accepted as Paul's. ¦ii., 16. 2 Weiss, however, retains the perfect tense, and supposes that the "wrath" was shown in the judicial hardening of the people [The American Journal of Theology, i., p. 333, and Die paulinischen Briefe, p. 481 sq.). 3 See Josephus, Ant., xx., v., 3-vi., 3. Cumanus was procurator a.d. 48-52. 4 In this case might it possibly be borrowed from The Testamen ts of the Twelve Patriarchs, Levi, 6, k'afiade Ss f/ opyr/ uvpiov kit avrovS sti reXoi, instead of the latter being dependent on Paul? 6 INTRODUCTION THE SECOND EPISTLE. The Second Epistle to the Thessalonians bears, like the First, the names of Paul and Silvanus and Timothy. This fact at once leads us to suppose that it was written not long after the First, while the three men were still together at Corinth. The remaining contents of the Epistle are quite consistent with this hypothesis.' Its general structure and the tenor of its teaching are similar to those of the First Epistle ; but some points are dwelt upon at greater length, or more strongly emphasised. Certain persons were dis turbing the minds of the community by saying that the day of the L,ord was already present. They apparently professed to know this through some spiritual revelation or through an epistle of Paul's2 ; and probably in consequence of such teaching the inclination to neglect one's work, and live with out regard to the regular order of society, had increased, and required detailed admonition.3 It seems at first sight very strange that anyone could maintain this position, but we may connect it with an equally curious assertion, referred to in 2 Timothy,1 that the resurrection had already taken place. Such statements could be maintained only by giving them a spiritual, or rather a metaphorical interpretation. We can easily imagine some enthusiasts declaring that the Christian Church was itself the kingdom of the Lord, and that therefore the day of the Eord had come with its estab lishment, that the old order of society was thereby dissolved, and Christians were under no obligation to observe its rules. On its more spiritual side we can sympathise with this position, and think it nearer to the real facts of life than Paul's apocalyptic views. Nevertheless, its apparent spiritu ality was counterfeit, and led to immoral results ; and we see the superiority of Paul in the fact that while he accepted so 'The allusion in iii., 2, to a persecution against Paul himself may be explained by a reference to Acts xviii., 12 sqq. 2ii., 2. 3iii., 6 sqq. 4ii., 18. SECOND THESSALONIANS 7 much of the visionary belief of Judaism, he never allowed it to disturb his sense of present moral relations, but used it to quicken and elevate the life of men in this common, work ing-day world. Thus we learn that it is possible to be nearer to material fact, and yet farther from spiritual truth ; to have more knowledge and less wisdom. In saying this I am as suming that Paul's eschatology was mistaken, a survival from his rabbinical days— filled indeed with Christian mean ing, but destined to pass away under the teachings of history. Alford, I suppose, gives expression to a common view wheu he says : ' 'Have we, in any sense, God speaking in the Bible, or have we not? If we have, — then of all passages, it is in these which treat so confidently of futurity, that we must recognize His voice : if we have it not in these passages, then where are we to listen for it at all ? " ' The answer, however little it is seen through the veil which lies upon the heart of Christendom, is almost too obvious, — in i Corinthians xiii., in Romans xii. , in the Beatitudes, in the parable of the Prodigal Son, and numerous other passages which find an answer in the conscience and the heart. It is assumed that the inspira tion of Apostles can have no analogy in us, and that, there fore, we must seek it most in those things which to us are impenetrable mystery, while the oracles of the Holy Spirit in consecrated souls are to be set aside as common things, which bear no witness to the operation of God. Thus the grandest and clearest truths of the Gospel are neglected as within the range of uninspired humanity, and men have sought for God where least He is to be found, amid fantastic interpretations and apocalyptic dreams. The genuineness of Second Thessalonians has been more extensively questioned than that of the First Epistle. Baur, believing that " the man of sin" must refer to Nero, who was expected to return and play the part of Anti-Christ, and that the ' ' one that restraineth ' ' was Vespasian, places it 'Greek Test., 2nd edition, iii., p. 64. 8 INTRODUCTION soon after the death of Galba, probably in the year 70. It was thus, according to him, written before the First Epistle, which, in his view, refers to the destruction of Jerusalem. The objections of Baur have been frequently answered ; but even so judicious a critic as Weizsacker rejects the Epistle, mainly on the ground that it is too obviously an imitation of the First.' Those who look at the problems of early Christianity from my own point of view could not be sorry to relieve Paul of an Epistle which has no permanent spirit ual value, and presents so strongly a very questionable apocalypse. Nevertheless the weight of argument seems to me to incline in favour of its genuineness. The external attestation, though not of the earliest or strongest kind, is nevertheless,- as we have seen, not to be lightly set aside. Are Weizsacker's reasons sufficient to establish a charge of forgery ? He points out the fact that both in its general structure and in passage after passage the Second Epistle presents striking parallels to the First. With this is com bined the further alleged fact that much of the language and style is unpauline. Such appearances always admit of two explanations, and it seems impossible to lay down any rule of judgment to which criticism is bound to conform, and by which it must correct the aberrations of individual im pression. You may say that the imitator betrays himself at once by his success and his failure, or you may say that the author naturally repeats the same sentiments in similar cir cumstances, but varies the expression. Now, if the Epistle be genuine, it would appear to have been written in order to correct certain errors in regard to the second coming. This being the case, it would be quite natural for Paul, writing perhaps only a few weeks later, to follow the same vein of thought as in the First Epistle, only enlarging on certain points which required particular attention. Thus, in the First Epistle, he exhorts his readers to be quiet, and to do 1 The Apostolic Age, i., p. 295 sqq. (trans.). SECOND THESSALONIANS 9 their own work, as he had desired them.1 This is explained by the fuller statement of the Second Epistle. He had heard that certain persons were neglecting their work, and living in a disorderly way ; and he enjoins on such persons to do their work quietly and eat their own bread, reminding them how he had laid down the rule when he was with them, that if a man would not work he should not eat. 2 In connection with this there is another allusion which seems to me unlike the work of a forger. In the First Epistle, iu quite a differ ent connection, Paul reminds his readers of his life among them, and, along with other things, mentions how he worked day and night that he might not be burdensome to any of them." There is no very apparent reason for his dwelling on this fact. If the Second Epistle be his, it is evident that he was giving his readers a gentle and kindly hint, which he expected them to understand ; for he there repeats the statement almost in the same words,4 but brings it into im mediate connection with the idle busybodies. He then adds a reason which Weizsacker says is quite different from any that Paul gives elsewhere : he and his companions did this that they might make themselves an example for the imita tion of the disciples. Weizsacker has not pointed out that this is only an added reason ; the other, that they should not be burdensome to anyone, is given first. But how ex actly in place is the added reason here. Paul's leading pur pose, no doubt, in working for his own livelihood, was to maintain his independence, and spare the resources of his disciples ; but it may very well have been a secondary con sideration that in so doing he was setting a good example to those who might be tempted to trade upon the Gospel, or to give themselves up to an idle excitement, for we know that Paul considered his own conduct to be worthy of imitation.6 1 iv., n. ! iii., 10 sqq. 'ii., 9. 4 iii., 8. 5 See 1 Thess. i., 6 ; 1 Cor. iv., 16, xi., 1 ; Phil, iii., 17. io INTRODUCTION Much will depend on the interpretation which we give to the passage about the man of sin. It is alleged that the views here expressed contradict those of the First Epistle, in putting off the coming of the Lord to an indefinite future. But this allegation depends on a misunderstanding of a word in ii., 2, which is translated in the Authorised Version by the phrase "is at hand, ' ' but is corrected by the Re vised Version into "is now present." In this Epistle, as in the First, Paul clearly believes that the second coming is not far off. His mind is so full of it that it is made a special ground of exhortation ; and it is still "we" who are to be gathered together to Christ.' This, I think, is against the idea of forgery. A writer in the post-apostolic age would have represented Paul as putting off the appearance of Christ till after his own time, and would not have said that the mystery of lawlessness was already working, and was only delayed by some indi vidual who restrained until he was taken out of the way. According to the Epistle, Paul had spoken of these things while he was at Thessalonica. The same details are not given in the First Epistle ; but there is nothing to contradict them, and it appears incidentally that Paul had included the second coming in his oral teaching, for he says that the readers know that the day of the Lord comes as a thief in the night.3 This is quite an incidental agreement. As to the substance of his doctrine, we may observe that the two Epistles are in harmony in postponing the advent to an indefinite, though not distant future, and that the "sudden destruction " of the First 3 answers to the " eternal destruc tion," and the "slay" and "bring to nought," of the Second.* If, however, it could be shown that the man of sin was Nero, and that there was an allusion here to his supposed return from the East to play the part of Anti-Christ, the 'ii., 1. " v., 2. "v., 3. *i-, 9! "-, 8. SECOND THESSALONIANS n late origin of the Epistle would be proved. But in fact the idea of an Anti-Christ, who should lead the forces of iniquity in their last assault, was Jewish, and there is not a single feature in the man of sin, as here portrayed, to identify him with Nero. The passage is of course exceedingly obscure, and one of its difficulties is the absence of any clear motive for Paul's declining to write down what he appears to have taught plainly by word of mouth. Still it is susceptible of a hypothetical explanation which suits the supposed time and circumstances of the Epistle. In i Thessalonians ii., 14-16, the Apostle uses very strong language in regard to the opposition and wickedness of the Jews. It is therefore probable that the man of sin is the apocalyptic leader of Jewish apostasy. He is to sit in the Temple of God, which must probably mean the Temple in Jerusalem, and is to take upon himself the authority of God. Paul had already had bitter experience of the mystery of Jewish defection, and it seemed to him that the zeal of his countrymen for the letter of the Law was only sinking them deeper into lawlessness. The delay in the final outbreak of their fanaticism was due to some restraining power, " that which restraineth," ' and this power was represented by a person, "one that re straineth." 2 This may be the Roman sway wielded by the Emperor. Judaea and Rome were now in fierce antagonism, and the violence of zealots was held in check only by the heavy hand of military force. Paul may have thought, in these enthusiastic moments, that heathenism must shortly crumble to pieces, and then the stage would be clear for the final conflict between good and evil. To write plainly of the removal of an Emperor might be easily construed into a charge of treason, and he therefore expressed himself in language which was clear only to those who were in posses sion of the key. I do not say that this view is undoubtedly 1 ii., 6. 8 "•, 7- ia INTRODUCTION correct, or in all respects satisfactory ; but it is at least as good as those which suggest a later time. The only other objection which we need notice is founded on the words in iii., 17, " The salutation of me Paul with mine own hand, which is the token in every epistle : so I write." Here two points are dwelt upon : it is said that in the second epistle which he ever wrote, Paul could not have referred to the token in ' ' every ' ' epistle ; and that he could have had no occasion to warn his readers against forgeries by calling attention to his autograph. But we cannot be sure that Paul had not already written several letters which have not been preserved. Such communications may have been short and of minor importance, and therefore allowed to perish ; and even if they were very few they would have established the practice of correspondence, and justified the Apostle in referring to "every epistle." In regard to a suggestion of possible forgery, we must observe that this subject is touched upon in another part of the Epistle.' According to the most obvious interpretation, it would seem that the erroneous views about the second coming were sup ported by an appeal to some epistle wrongly ascribed to Paul. Whether there really was such a letter is not very clear. It is contended with some force that Paul would have expressed himself with indignation against an actual forgery, and accordingly some think that he refers only to a misunderstanding of the First Epistle. But perhaps the difficulty is sufficiently explained by the suggestion that there was a vague rumour that a letter had come from Paul containing the incriminated doctrine. This assumption may have arisen out of a misunderstanding of the First Epistle, and then have created an impression that another one had been received. Thus without the improbable supposition of an actual forgery there would be adequate reason for Paul's slight and passing allusions, which seem to point SECOND THESSALONIANS 13 more to a possibility than a fact. On the other hand, such vague allusions, which are quite independent of one another, and yet mutually explanatory, are not like the work of a forger. Still less can we believe that a forger would have committed himself to the statement in iii., 17. He would naturally have noticed what Paul's real usage was, and have conformed his statement to the apparent facts. Now the words, "The salutation of me Paul with mine own hand," occur in 1 Corinthians xvi., 21, and Colossians iv., 18, and in no other Epistle. In Galatians Paul speaks of having written with his own hand ; but the remaining Epistles give no indication of the kind. It therefore seems altogether unlikely that a forger would have sought to authenticate his work by a statement which was so ob viously not borne out by the facts. But if Paul wrote the words, they express his intention ; and this intention was satisfactorily fulfilled if he always added the benediction in his own handwriting. On the whole, then, it appears to me that the subject and its treatment suit best the time and circumstances of Pauline authorship, and the very passages which are relied upon as an evidence of forgery are more surprising from a fo"ger than from Paul. The argument from language and style is not such as to require special notice in this summary state ment ; for it may be applied in either direction according to the bias of the critic. When the forces are pretty evenly balanced, tradition, that is to say, the general opinion of people living nearest to the time of composition, assumes its natural authority ; and I must therefore accept the Epistle, at least provisionally, as genuine. FIRST THESSALONIANS. ANALYSIS. Address and greeting, i., i. I. Thankful and defensive allusions to the preaching among the Thessalonians, and their reception of the Gospel, i., 2— iii., 13. 1. Thanksgiving for the faith and love of the Thessalonians, and their manner of receiving the Gospel, i., 2-10. 2. Defensive statement of the way in which Paul and his com panions preached and lived among them, ii., 1-12. 3. Thanksgiving for their reception of the Gospel in spite of persecutions, ii., 13-16. 4. Paul's wish to visit them, which was frustrated, ii., 17-20. 5. Account of the mission of Timothy, audits results, iii., 1-10. 6. A prayer for their continuance in holiness, iii., 11-13. II. Exhortations and doctrines, iv., i-v., 22. 1. Exhortations, iv., 1-12 : a. To purity, 1-8 ; b. To mutual love, and to becoming conduct towards the outside world, 9-12. 2. Doctrine of the last things, iv., 13-v., 11 : a. The dead in Christ shall rise at his coming, and description of his com ing, iv., 13-18 ; b. The uncertainty of the time, and the need of constant vigilance and sobriety, v. , 1-11. 3. Various exhortations, v., 12-22. Conclusion. Prayer for their sanctification; pray for us; salute the brethren ; see that the Epistle be read ; closing bene diction, v., 23-28. 15 FIRST THESSALONIANS. COMMENTARY. THE Epistle opens with an address and greeting, which is here given in its shortest and simplest form (i., i). Paul does not describe himself as an Apostle, probably on account of the informal and affectionate character of the let ter. The same peculiarity is observed in the Second Epistle, in Philippians and Philemon. The union with himself of Silvanus and Timothy does not affect the Pauline author ship, which is made sufficiently manifest in ii., 18. Simi larly he joins other persons with himself in the Epistles to the Corinthians, Galatians, Colossians, Philippians, and Philemon. Silvanus is the same as Silas, mentioned in Acts as Paul's companion on his second missionary journey. On the way they were joined by Timothy, probably a much younger man, and the three laboured together in founding the church at Thessalonica. Their experiences must have been similar ; and as Paul generally uses the first person plural, there is no reason why we should not suppose that, for the most part, he is speaking in the name of his compan ions as well as his own. In God the Father and the Lord Jesus Christ (i., I). — As the Christian congregations in Judaea are distin guished from the Jewish synagogues by being " in Christ " (Gal. i., 22), so " the assembly " (for this is the meaning of the word translated "church") of Christians in a Gentile 17 1 8 FIRST THESSALONIANS i-, i~S- city were in God and Christ. To believe in God as their Father was a new faith to these converts, and they had come to it through the acknowledgment of Jesus as their Lord. These were the central and controlling ideas of Paul's preach ing, and they suitably make their appearance in one form or another in the opening of every Epistle. Grace to you, and peace (i., I). — For the meaning of this greeting, see Gal. i., 3, where its deeper sense is more closely connected with the topics discussed in the Epistle. Paul opens the subject by giving thanks for the spiritual excel lence of the Thessalonians, and their manner of receiving the Gospel (i., 2-10). Your work of faith (i., 3); that is, the work which be longs to faith. The singular denotes the collective activity. Compare Gal. v., 6. Patience of hope (i., 3). — The Greek is stronger than our " patience," and refers to the manly endurance which char acterised their lofty expectations. Observe the union of faith, love, and hope, the three abiding principles of 1 Cor. xiii., 13. Hope in our Lord Jesus Christ (i., 3). — In the Greek the genitive is used, and it seems best to regard Jesus as the object hoped for, the reference being to the second coming, of which, in this Epistle, the Apostle's mind is so full. Your election (i., 4). — The word indicates that the dis ciples were not only called, but chosen. Paul's doctrine of election must be considered elsewhere. Here it must be sufficient to remark that the reception of the Gospel by some, and its non-reception by others, was hardly a matter of hu man will, and that the progress of great religious movements depends upon forces which are not ours. How that (i., 5).— The meaning of the Greek is doubtful. With this translation the following words define the manner of the election ; with the translation " because " they give the reasons for Paul's knowledge that the disciples were L, 5-8. FIRST THESSALONIANS 19 elect, namely, the power with which he was inspired to preach the Gospel, and the admirable way in which they received it. In the Holy Ghost (i., 5). — There is no article in the Greek ; but if ' ' Holy Spirit ' ' be regarded as a proper name, this is not necessary. As the expression, however, stands between "power" and "assurance," with which it seems strictly parallel, it is very harsh to give it a personal meaning. The words indicate three kinds of Divine influence, the powerful speech, the holy exaltation, the fervid conviction, which thrilled and subdued the hearts of the listeners. Ye became imitators of us, and of the Lord (i., 6). — The manner of imitation is defined by the reference to " afflic tion." In the cheerful endurance of persecution they fol lowed Paul and his companions, nay, the Lord himself, who is the great example of righteous suffering for the word of God. The persecution is again referred to in ii., 14, and its beginning is described in Acts xvii., 5 sqq. Joy of the Holy Ghost (i., 6) ; that is, joy inspired by the indwelling of the Spirit of God, the joy that attends the consciousness of acting in obedience to the Divine will. Ye became an ensample (L, 7). — This must refer to a time subsequent to Paul's visit, for the church at Thessalonica was itself the second that was founded in Europe. Its fidelity furnished a model for all others. Macedonia and Achaia are the names of the two Roman provinces into which Greece was divided. The word of the Lord (i., 8). — I think " the Lord " here means Christ, as in v. 6, and usually in Paul. Thessa lonica, being a busy commercial town, served as a good start ing-point from which the sound of the Gospel spread over Greece. This sound was connected with the faith of the converts, which the Apostle accordingly mentions, thereby changing the construction of the sentence, which would nat urally close with the words " in every place." Observe that 20 FIRST THESSALONIANS i., 9. I0- the faith spoken of is that directed towards God. This was fundamental iu the conversion of the Gentiles ; and that the church was composed of Gentiles appears from the following verse, where it is said that the disciples had turned unto God from idols. They themselves (i., 9) ; that is, the people in Macedonia and Achaia. Wherever Paul went, the news of his work at Thessalonica, and of its success, had preceded him, so that he had not to tell the story. To serve a living and true God, and to wait for his Son from heaven (i., 9, 10). — These verses probably contain in a con densed form the substance of Paul's doctrinal teaching at this time. The resurrection of Jesus is ascribed to the agency of God, and is probably referred to here both as proving the Divine sonship of Jesus (see Romans i., 4) and as presupposed in his expected return. "The wrath" is used not only of the anger which God feels against sin, but of the manifestation of His retributive justice, which Paul ex pected soon to break upon the world. The Greek does not suggest that this wrath was "to come" in some indefinite future, but that it was " coming," as though it were actually on the way. From the dread crisis Jesus was continually delivering men by gathering them, through the preaching of the Gospel, into the kingdom of God. Paul now takes up, and treats at greater length, the subject of i., 9 ; first, describing his manner of preaching and living among the Thessalonians (ii., 1-12), and, secondly, referring to their reception of the Gospel in spite of persecutions (ii., 13-16). The Apostle seems to be here defending himself against actual or possible charges. There is, however, no reason for supposing that these were made by Jewish Christians within the church. They are rather advanced by opponents of the whole Christian movement, who sought to discredit it by ac cusing its leaders of sordid and selfish motives. Paul, fear- ii., 1-6. FIRST THESSALONIANS at ing that some of the brethren might be influenced by such attacks, endeavours to strengthenthem by appealing to their own better knowledge. He had borne persecution no less than they ; he had 'worked for his own bread ; and he had treated them with all gentleness and love. Found vain (ii., i). — The Greek is "empty" ; that is, it was not empty of power and influence, as that of pretend ers would have been. Of error (ii., 3) ; literally " out of error " ; that is, it does not spring from error. The reference is general, to his preaching at all times and places. Nor of ' uncleanness (ii., 3). — The meaning is a little uncer tain, but the word is probably used of impurity of motive, and base desire of gain. A cloak of covetousness (ii., 5) ; a specious pretext which served to conceal a real covetousness. Been burdensome, or, as the margin has it, claimed honour •' (ii.,6). — The Greek is literally " to be in weight." This may refer to the burden of maintenance, as is clearly the case in v. 9, where the construction is different, but a word from the same root is used. See also 2 Thess. iii., 8 ; 2 Cor. xi., 9, xii., 16. This meaning suits very well the refer ence to covetousness, and is strongly supported by the parallel passages. The other sense comes from the applica tion of the word in a figurative way, like our own ' ' weight, ' ' as when we speak of a man of weight and dignity. This is favoured here by the allusion to seeking glory from men, and by the contrast of ' ' gentleness ' ' which follows. The two meanings, however, need not be widely separated in the present passage ; for it would be as men of weight and dis tinction that they would claim the right of maintenance. Apostles (ii., 6). — The word is here used in its wide sense, and includes Paul's companions. They naturally followed the same rules when working together. 1 So in the English Version. The American edition is different. 22 FIRST THESSALONIANS ii., 7~i5- Gentle (ii., 7).— The margin tells us that "most of the ancient authorities read babes." The words have no resem blance in English, but in Greek they differ only by a single letter ; and as this letter happens to come at the end of the previous word, it was easy for a transcriber to make a mis take, for in the ancient manuscripts the words were not divided by a space from one another. The context requires " gentle," which also has ample authority. For this cause (ii., 13), refers to the whole of the previous statement : we were so earnest in our work that we also (as well as you who received the benefit) are most thankful for your acceptance of our message. The word of God (ii., 13). — " Word " denotes the substance of the message, the rational thought contained in it, not the particular phraseology in which it was expressed ; so that if a claim to inspiration is found here, it relates to the truths themselves, not to the manner of their presentation. It is the kind of claim which all men make on behalf of a truth which has come to and commands them. Such truths work energetically, and prove their Divine power, in the lives of those who believe them. For (ii., 14), introduces a proof that the word of God was operative in them : they bore persecution as bravely as the Judsean churches, which had been the first to receive Christianity. Your own countrymen (ii., 14). — It is harder to bear perse cution when it comes from those who ought to befriend us. According to Acts xvii., 5, the Jews were at the bottom of the mischief, but they acted through 4he rabble of the city, and inflamed them by political misrepresentations. Who both killed the Lord Jesus, etc. (ii., 15). — This vehe ment attack on the Jews is probably suggested not only by the persecutions in Palestine, but by the bitter opposition which they offered to Paul in Macedonia. It is well to bear in mind this aspect of the facts, for it appears sometimes to ii., 16-18. FIRST THESSALONIANS 23 be forgotten. The judicial murder of Jesus placed an in superable barrier between Jews and Christians, and, in the eyes of the latter, marked the culminating sin of the nation. Christianity was cradled in persecution. It began by offer ing a great victim to the religious blindness and hardness of the Jews, and wherever the Christian preachers went they were dogged by Jewish calumny and violence. Forbidding us to speak to the Gentiles (ii., 1 6). — These words explain in what way the Jews were "contrary to all men." By thus acting they were continuing the sin of the crucifixion, and filling up whatever may have been lacking there. Compare Matt, xxiii., 32. For the final clause of this verse see the Introduction. Paul's earnest affection for the Thessalonians had made him wish to visit them more than once (ii., 17-20). For a short season (ii., 17). — These words show that no very long time can have elapsed since his visit. Having been driven away prematurely, he was anxious about the results of his work, and wanted to see the brethren face to face that he might complete what he had begun. Satan hindered us (ii., 18.)— He was prevented by adverse circumstances, of what nature we are not told. The Apostle, following the belief of his time, ascribes them to Satan. If any are unable to follow Paul in this view, they do not deny his inspiration except on that particular point. It is a subject on which he never dwells, though he occasionally accepts the current language. The coming of Christ was very near to his heart, and filled him with expectation ; yet there he was under a mistake, which history has corrected. We must learn that inspiration is limited, without denying its reality. As Paul could not visit the Thessalonians himself, he sent Timo thy to confirm them, and was comforted by the good report which he received of their faith (iii., 1-10). For an explanation of the circumstances see the Introduction. 24 FIRST THESSALONIANS iii., 1-4- We thought ii good (iii., i).— Though Paul retains the plural form, he seems now to be referring exclusively to himself, having distinctly intimated in ii., 18, that such was his meaning. We are to suffer affliction (iii., 4). — We must notice once more how largely the thought of persecution enters into Paul's writing. It was not mere sporadic violence, but was constant in its assaults. It was what all religious reformers, and not least the first Christian disciples, had to expect. But it had its compensations, the joy and thankfulness which were awakened by the triumph of a holy cause, and by the steadfastness of believers who had many a temptation to desert. The first part of the Epistle concludes with a prayer for the readers' increase in love and holiness (iii., 11-13). In the expression of this devout wish it is clear that the Lord Jesus is regarded as personally active in directing the affairs of the Church, of which, under God, he was the head and leader. God and the Father are here, as else where, identified, and, if we are to understand language in the usual way, the Lord Jesus is plainly distinguished from God. The word " direct " (v. 11), however, is in the singu lar. The same phenomenon is observed in 2 Thess. ii., 17, whence it has been supposed to follow that, though the Father and Jesus are two persons, they are one substance. But in fact it is a regular Greek construction, in such a case, to allow the verb to agree with ' ' the nearest or the pre dominating subject." ' This construction suggests itself most readily when the verb occupies the first place, for then successive nominatives are added as a kind of afterthought. The New Testament affords many examples (for instance, Acts xxvi., 30). When the verb follows, it is habitually in the plural in the New Testament, but this is not necessitated 1 See Donaldson's Greek Grammar, third ed., p. 400. FIRST THESSALONIANS 25 by classical usage, and the present passage may be an ex ception on quite other than the theological ground which has been suggested. The activity is regarded as one, Christ acting in accordance with the will of the Father. The Lord (iii., 12). — This is the reading accepted by re cent critics as having most authority. It is, however, not absolutely certain, some few authorities reading "God," and others omitting the subject altogether. If the reading be retained I think the reference is to Christ, not only on account of Pauline usage generally, but on account of the application of the word in the immediate context. Coming (iii., 13), literally " presence." It is a technical word and more expressive than "coming." It implies that, however Christ may have been spiritually present with his Church, he was, comparatively speaking, absent (com pare 2 Cor. v., 6). The word occurs six times in the two Epistles to the Thessalonians ; elsewhere only once in Paul (1 Cor. xv., 23). The second part of the Epistle is devoted to exhortations, and doctrinal statements respecting the future life and the second com ing of Christ (iv., i-v., 22). The first subject dealt with is the need of personal purity, on which Gentiles had very lax notions, and which Paul evidently had great difficulty in enforcing (iv., 1-8). In the Lord Jesus (iv., i) ; that is, as living in and in fluenced by him. The exhortation was not Pauline, but Christian. A similar idea is expressed by the words through the Lord Jesus (iv., 2) ; the commands were given under his direction, and in his name. This is dwelt upon to add weight and solemnity to the exhortation. The references here and in v. 6 to Paul's oral teaching are inter esting as showing how earnestly he insisted on holiness of life as part of his commission in founding churches. His own vessel (iv., 4). — There are two principal interpre tations of this expression. Some understand it of the body. 26 FIRST THESSALONIANS iv., 6-n. But this is not suitable to the emphatic " own," or to the idea conveyed by "possess himself of " ; and moreover the sentence would thus become simply an enlarged repetition of the command to abstain from fornication. It is therefore more generally understood in the sense of a wife ; and this meaning is sufficiently justified by examples, and is favoured by the similar teaching of i Cor. vii., 2. It is sometimes said that Paul takes a low view of marriage. He undoubt edly looks upon it as a proper remedy for heathen vice. But is it not part of his greatness that, in spite of his own somewhat ascetic temperament, he was not blind to social and physiological facts ? He sought not to destroy, but to hallow; and the "sanctification and honour," of which he here speaks, disclose his high ideal of the relation of the sexes, and his faith that Christian marriage could transform a physical instinct into holy love and mutual reverence. Wrong his brother in the matter (iv., 6). — As there is no apparent change of subject, the reference must be to adultery, or anything whereby the marriage relation is imperilled. Who giveth his Holy Spirit unto you (iv., 8). — This phrase suggests, not distinct personality, but spiritual influence, the inworking of the Divine holiness in the heart. God gives this transforming and sanctifying power ; but man may reject it, and so in yielding to impurity he is rejecting God Himself by violating the Spirit which is His. This subject is succeeded by a delicate admonition to increase of brotherly love, and, with more emphasis, to a quiet and dignified behaviour towards outsiders (iv., 9-12). Taught of God(iv., 9).— This is expressed in Greek by one word, ' ' God- taught. ' ' The word deserves notice as illustrat ing Paul's comprehensive view of inspiration. That ye study to be quiet (iv., II).— The connection between this advice and that to brotherly love is not immediately apparent, but we may suppose that there was a tendency to iv., 12. FIRST THESSALONIANS 27 fussiness and neglect of their proper business, on the part of some members of the church, in fulfilling the offices of kindness, and this may have excited the animadversion of heathen neighbours. Honestly (iv., 12). — The word does not refer to honesty in its modern sense, but to a becoming and dignified deportment. Nothing (iv., 12). — The Greek may be masculine, " no man." Whichever may be preferred, the warning is against becoming dependent through neglect of their proper work. The restless spirit which has just been alluded to was partly due to mistaken notions connected with the second coming of Christ ; and we find here a line of transition to the following passage, which sets forth the doctrine of the last things (technically known as es chatology) (iv., 13-v., n). Paul had probably learnt that some of the disciples were troubled with uncertainty about the fate of those who died before the com ing of Christ, and he begins by reassuring them on this point (iv., 13-18). It seems clear that the Apostle expected that he himself and some of his readers would survive to witness the return of Christ (iv., 15, 17), and that he conceived of this return in a manner which depends on a view of the universe which has forever passed away. Alford says : ' ' Either these details must be received by us as matter of practical expectation, or we must set aside the Apostle as one divinely empowered to teach the Church." One who lays down such an alternat ive is no real friend of Christianity. Alford himself admits that Paul was mistaken as to the time of the coming ; but then, he says, this was not revealed, and, in support of this statement, appeals to Mark xiii., 32. It seems clear, how ever, that Paul believed that the nearness of the second advent was revealed, though not its precise time. And this is exactly what is laid down in Mark : the coming of the Son of Man, with all its glorious accompaniments, was to be witnessed by the existing generation ; this is asserted with the most solemn asseveration, and only "the day and the 28 FIRST THESSALONIANS iv., 15. hour ' ' are unknown. Yet these things did not come to pass, and the first generation of Christians was mistaken. It is not for us to dictate to the Almighty how He shall reveal Himself, but to learn humbly from experience ; and what we are really taught by this passage is to distinguish between "the deep things of God," which are in truth disclosed to spiritual insight, and apocalyptic visions of future events, which do not properly belong to the matter of revelation. Where Paul appears as the inspired teacher is in the sober spiritual use that he makes of a view which has sometimes given rise to the wildest fanaticism. The view itself belongs to the age, and perhaps at that time it was not yet possible to believe in the Messiahship of Jesus without it. By the word of the Lord (iv., 15). — Paul distinctly appeals to the authority of Christ. Some suppose that he refers to a private revelation ; but I think it is more likely that he has in mind some accepted teaching. Long eschatological dis courses are ascribed to Christ in the Gospels, and, though the exact statement here made is not found, it is implied in the promise that the Son of Man will gather together his elect (Matt, xxiv., 31 ; Mark xiii., 27). What Paul meant literally we may understand in the spirit, not in the letter ; and the abiding lesson of the passage is this, that those who die in the Lord shall not be separated from him, but God has in store for them greater things than the heart of man conceives. But though the coming of Christ was not distant, its precise time was quite uncertain, and therefore there was need of constant vigilance and sobriety (v., 1-11). This view exactly corresponds to the representations in the Gospels ; and it is this union of confident expectation of a near event with uncertainty as to the definite moment of its arrival that keeps our vigilance on the strain. The most tremendous occurrence that may be thousands of years off excites only a languid interest. v., 2-10. FIRST THESSALONIANS 29 Cometh as a thief in the night (v., 2) ; that is to say, quite unexpectedly. This was evidently a familiar figure iu Christ ian teaching : see Matt, xxiv., 43 ; Luke xii., 39 ; 2 Pet. iii., 10; Rev. iii., 3, xvi., 15. As travail (v., 3). — The figure is founded on the uncer tainty of the time. There may possibly be some allusion to the " birth-pains of the Messiah " : see Matt, xxiv., 8. Sons of light (v., 5), a Hebrew form of expression, denot ing an intimate connection with, and possession of, the attri bute of light. They that sleep sleep in the night (v., 7), a literal statement, to be applied metaphorically. The breast-plate of faith and love, and for a helmet the hope of salvation (v., 8). — Appropriately to the context only de fensive armour is here alluded to. Compare the fuller work ing out of the metaphor in Eph. vi., 11-17; and see also Rom. xiii., 12, and 2 Cor. x., 4. For God appointed us (v., 9). — The sense of a Divine purpose of love towards us ought to strengthen every holy resolution ; but it seems clearly implied that it may be otherwise. Whether we wake or sleep (v., 10). — The metaphor here seems to be changed, and to refer to life and death. This was the object for which Christ died in our behalf, that, whether in this waking world or in the sleep of death, we should live with him, sharing in the same exalted life of righteousness. The precise idea is not very clear, for sleep ing suggests unconsciousness, which is not compatible with the life that is spoken of. But I think there is a recurrence to the thought of iv., 14 : fulness of life with Christ awaits us, whatever may be our condition at his coming ; therefore let us who look for that coming act in a manner worthy of our lofty hopes. Several miscellaneous exhortations are now introduced, describ ing with beautiful simplicity some of the finest features of the Christian life (v., 12-22). 3o FIRST THESSALONIANS v., 12-24. Know them that labour among you (v., 12). — It is evident from this verse that the church had received some organisa tion, and had presidents, who, along with other work, had the duty of admonishing, differing probably from regular teaching, and implying some amount of authoritative disci pline. This may explain the subjoined advice to "be at peace among yourselves " ; for a quarrelsome and disorderly spirit is connected with want of submission to proper author ity. The word " know " is used in a Hebrew sense, imply ing regard and friendship. Compare Gal. iv., 9. Rejoice alway (v., 16). — A joyous temper is one on which Paul sets great store. It is closely connected with thankful ness, which not only flows forth for every obvious blessing, but in everything finds traces of the love of God ; and it is nurtured by prayer, the inward communion which conse crates every word and deed. Prophesyings (v., 20). — This does not refer to predictions, but answers rather to our " preaching." It is the inspired enunciation of truth, and an appeal to the hearers. The exhortations are succeeded by a prayer for the readers' sanc tification, and an assurance of its accomplishment (v., 23, 24). Spirit and soul and body (v., 23). — In this division the spirit refers to that higher portion of our nature which can enter into conscious communion with God ; soul, to the animal principle of life, including intelligence in its lower ranges. Hence the psychical (" natural") man is one in whom the spiritual element is dormant ; the spiritual man, one in whom it has wakened to its true life, and become recipient of the Spirit of God. Calleth (v., 24) : present tense, as in ii., 12. He who calls cannot change ; He will accomplish His own work. The Epistle closes with a request for the prayers of the church ; a direction to salute the brethren, and to see that the letter is pub licly read ; and the usual benediction (v., 25-28). v., 26, 27. FIRST THESSALONIANS 31 A holy kiss (v., 26). — The customary kiss of greeting was to be more than conventional among the Christians ; it was to be given in the full consciousness of the holiness of brotherhood . I adjure you (v., 27). — The reason for such a strong mode of request is not apparent. Perhaps we may find some ex planation in the word " all." It might be read at a public meeting, and this might be thought sufficient ; yet many might be absent. Paul was anxious that all who needed such strength and comfort as it could impart, should have the benefit of hearing it. SECOND THESSALONIANS. ANALYSIS. Address and greeting, i., i, 2. I. Introductory thanks, encouragement, and prayer, i., 3-12. 1. Thanksgiving for the Thessalonians' increase in faith and love, in spite of persecutions, i., 3, 4. 2. Promise of recompense and of the destruction of persecu tors, at the coming of Christ, i., 5-10. 3. Prayer that the disciples may be worthy, i., 11, 12. II. Doctrinal statement about the events before the SECOND ADVENT, ii., I-I2. III. Exhortations, mingled with thanksgiving and PRAYERS, ii., 13— iii., 15. 1. Exhortation to stand fast in the doctrine which they had received, ii., 13-17. 2. Request for their prayers that Paul and his companions may be delivered from wicked men, iii., 1, 2. 3. Assurance that they will be confirmed, and do what is en joined, iii., 3-5. 4. Exhortation to withdraw from the disorderly, and work quietly for their own bread, as Paul himself had done, iii., 6-15. Conclusion : Benediction suited to the exhortations. Au thentication of the Epistle. Closing benediction, iii., 16-18. 33 SECOND THESSALONIANS. COMMENTARY. The Epistle begins, as usual, with an address and greeting (i., I, 2). Paul unites Silvanus and Timothy with himself, as in the First Epistle. See the Introduction. The first part may be treated as introductory to the main subject («-, 3-iz)- It begins with a thanksgiving for the growing faith and love ot the Thessalonians (i., 3, 4). As it is meet (i., 3). — These words are a mere tautology unless we connect them closely with the following clause, — as is meet on account of your growing faith. We ourselves (i., 4), as well as others (see 1 Thess. i., 8, 9), to whom we might be expected to leave the commendation of the results of our own work. The allusion to persecutions from which disciples suffered leads the Apostle to speak of the rest which they would enjoy, and the destruction which would come upon their enemies, when Christ was revealed (i., 5-10). Token (or proof, i., 5). — The sufferings of the good, the triumph of evil, in the present are an evidence of future judgment, if we believe that God is just. To the end that (i., 5). — This probably expresses the end contemplated in the judgment, that you who have suffered 35 36 SECOND THESSALONIANS i., 5"9- for the kingdom of God should be pronounced worthy of it. The " kingdom of God " is here regarded not only as estab lished in the hearts of individuals, but as triumphant in the world through the return of Christ, and therefore becomes coincident with the Messianic kingdom. For which ye also suffer (i., 5). — Observe the form of ex pression, which is identical with that which is used in con nection with the sufferings of Christ. If so be that (i., 6). — This form of supposition, so far from indicating doubt, is rather applied to that which cannot be reasonably doubted : there must be a change from the pres ent oppression, so surely as God is just. Rest with us (i., 7). — These words naturally suggest a judgment near at hand, for there is no intimation that Paul and his readers were to die before it took place. This is im portant in comparing the doctrine of the Second Epistle with that of the First. To them that know not God, and to them that obey not the Gospel (i., 8). — Two classes of men are thus distinguished, which answer roughly to heathens and Jews, though of course Gentiles who had deliberately rejected the Gospel might be included in the latter class. It seems clear from this and other passages that the first Christians believed that a great crisis was coming upon the world as decisive and sweeping as in the days of the deluge. The world was lying in wickedness, and must be cleansed by a purifying judg ment, a manifestation of Divine "wrath" against sin. This judgment was to be executed through the agency of Christ ; and out of the general ruin those who accepted the Gospel would be saved. At a later time Paul presents his views in a loftier strain, and seems to have looked for a longer de velopment and a richer harvest of salvation. Eternal destruction from the face of the Lord (i., 9). — Though the word translated ' ' eternal ' ' does not necessarily denote everlasting duration, the destruction is clearly re- i., II. SECOND THESSALONIANS 37 garded as final. I think, however, that it is doubtful whether duration, long or short, entered into the conception. The view was bounded by the coming of Christ, and the estab lishment of his glorious kingdom, and beyond that no inquiry was raised. All that belonged to it was in the future " age," and as such was reckoned part of the eternal world as distinct from the present order of things. Once, however, iu a later Epistle, Paul strains his glance into a more distant future, and sees the time when the Messianic reign will be over, when every enemy will be subdued, and " God will be all in all " (1 Cor. xv., 24-28). These last words express a far-reaching and all-inclusive faith. In the present passage ' ' destruction ' ' naturally suggests extinction of conscious being, or may refer to the ruin of the higher nature brought about by guilt.1 In any case there is no allusion to physical torture, and the subject is treated with a reverent reserve which less inspired theologians would have done well to imitate. Separation from the presence of the Lord is inevit able ; for sin cannot see holiness. This picture of future judgment is followed by a prayer that the Thessalonians may be counted -worthy (i., ii, 12). Worthy of your calling (i., Il) : not, worthy of being called at the last day ; but, worthy of your Christian calling which ye have already received. The Apostle now proceeds to the subject for the sake of which the Epistle was written. He corrects an error which had arisen in regard to the second coming of Christ, and makes a doctrinal statement about "the apostasy " and "the man of sin " (ii., 1-12). For the general meaning of this passage I must be content with referring to the Introduction. It would be impossible in this brief commentary to discuss the various opinions which have been held in regard to an apocalypse where 1 Lysias uses the phrase a7CooXs