Bible Heaven/Bible Heaven.iso/robertsn/rwp-1th/1th5.rwp

Text File | 1993-03-13 | 14KB | 260 lines

5:1 {But concerning the times and the seasons} (\peri de tôn
chronôn kai tôn kairôn\). See both words used also in #Tit 1:2f|.
\Chronos\ is rather an extended period and \kairos\ a definite
space of time.

5:2 {Know perfectly} (\akribôs oidate\). Accurately know, not
"the times and the seasons," but their own ignorance. {As a thief
in the night} (\hôs kleptês en nukti\). As a thief at night,
suddenly and unexpectedly. Reminiscence of the word of Jesus (#Mt
24:43; Lu 12:39|), used also in #2Pe 3:10; Re 3:3; 16:15|.
{Cometh} (\erchetai\). Prophetic or futuristic present tense.

5:3 {When they are saying} (\hotan legôsin\). Present active
subjunctive picturing these false prophets of {peace and safety}
like #Eze 13:10| (Peace, and there is no peace). \Asphaleia\ only
in N.T. in #Lu 1:4| (which see); #Ac 5:23| and here. {Sudden
destruction} (\aiphnidios olethros\). \Olethros\ old word from
\ollumi\, to destroy. See also #2Th 1:9|. \Aiphnidios\, old
adjective akin to \aphnô\ and in N.T. only here and #Lu 21:34|
where Westcott and Hort spell it \ephnidios\. {Cometh upon them}
(\autois epistatai\). Unaspirated form instead of the usual
\ephistatai\ (present middle indicative) from \ephistêmi\ perhaps
due to confusion with \epistamai\. {As travail upon a woman with
child} (\hôsper hê ôdin têi en gastri echousêi\). Earlier form
\ôdis\ for birth-pang used also by Jesus (#Mr 13:8; Mt 24:8|).
Technical phrase for pregnancy, {to the one who has it in belly}
(cf. #Mt 1:18| of Mary). {They shall in no wise escape} (\ou mê
ekphugôsin\). Strong negative like that in #4:15| \ou mê\ (double
negative) and the second aorist active subjunctive.

5:4 {As a thief} (\hôs kleptês\). As in verse #2|, but A B
Bohairic have \kleptas\ (thieves), turning the metaphor round.

5:5 {Sons of light} (\huioi phôtos\), {sons of day} (\huioi
hêmeras\). Chiefly a translation Hebraism (Deissmann, _Bible
Studies_, pp. 161ff.). Cf. words of Jesus in #Lu 16:8| and Paul
in #Eph 5:9|. He repeats the same idea in turning from "ye" to
"we" and using \nuktos\ (night) and \skotous\ (darkness),
predicate genitives.

5:6 {So then} (\ara oun\). Two inferential particles, accordingly
therefore, as in #2Th 2:15| and only in Paul in N.T. {Let us not
sleep} (\mê katheudômen\). Present active subjunctive (volitive),
let us not go on sleeping. {Let us watch} (\grêgorômen\). Present
active subj. (volitive) again, let us keep awake (late verb
\grêgoreô\ from perfect \egrêgora\). {Be sober} (\nêphômen\).
Present active subjunctive (volitive). Old verb not to be drunk.
In N.T. only in figurative sense, to be calm, sober-minded. Also
in verse #8| with the metaphor of drunkenness in contrast.

5:7 {They that be drunken are drunken in the night} (\hoi
methuskomenoi nuktos methuousin\). No need of "be" here, they
that are drunken. No real difference in meaning between
\methuskô\ and \methuô\, to be drunk, except that \methuskô\
(inceptive verb in \-skô\) means to get drunk. {Night} (\nuktos\,
genitive by night) is the favourite time for drunken revelries.

5:8 {Putting on the breastplate of faith and love} (\endusamenoi
thôraka pisteôs kai agapês\). First aorist (ingressive) middle
participle of \enduô\. The same figure of breastplate in #Eph
6:14|, only there "of righteousness." The idea of watchfulness
brings the figure of a sentry on guard and armed to Paul's mind
as in #Ro 13:12| "the weapons of light." The word \thôrax\
(breastplate) is common in the LXX. {For a helmet, the hope of
salvation} (\perikephalaian elpida sôtêrias\). Same figure in
#Eph 6:17| and both like #Isa 59:17|. Late word meaning around
(\peri\) the head (\kephalê\) and in Polybius, LXX, and in the
papyri. \Sôtêrias\ is objective genitive.

5:9 {But unto the obtaining of salvation through our Lord Jesus
Christ} (\alla eis peripoiêsin sôtêrias dia tou Kuriou hêmôn
Iêsou Christou\). The difficult word here is \peripoiêsin\ which
may be passive, God's possession as in #1Pe 2:9|, or active,
obtaining, as in #2Th 2:14|. The latter is probably the idea
here. We are to keep awake so as to fulfil God's purpose
(\etheto\, appointed, second aorist middle indicative of
\tithêmi\) in calling us. That is our hope of final victory
(salvation in this sense).

5:10 {For us} (\peri hêmôn\). {Around us}. So Westcott and Hort,
but \huper\ (over, in behalf of) as in many MSS. These
prepositions often interchanged in N.T. MSS. {Whether we wake or
sleep} (\eite grêgorômen eite katheudômen\). Alternative
condition of third class with present subjunctive, though
\eante--eante\ more usual conjunction (Robertson, _Grammar_, P.
1017). Used here of life and death, not as metaphor. {That we
should live together with him} (\hina hama sun autôi zêsômen\).
First aorist active subjunctive constative aorist covering all
life (now and hereafter) together with (\hama sun\ as in #5:17|)
Jesus.

5:11 {Build each other up} (\oikodomeite heis ton hena\).
Literally, build ye, one the one (\heis\ nominative in partitive
apposition with unexpressed \humeis\ subject of \oikodomeite\.
Then \ton hena\ the accusative in partitive apposition with the
unexpressed \heautous\ or \allêlous\. See the same idiom in #1Co
4:6| {one in behalf of the one}, \heis huper tou henos\. Build is
a favourite Pauline metaphor.

5:12 {Them that labour among you} (\tous kopiôntas en humin\).
Old word for toil even if weary. {And are over you in the Lord}
(\kai proistamenous humôn en Kuriôi\). Same article with this
participle. Literally, those who stand in front of you, your
leaders in the Lord, the presbyters or bishops and deacons. Get
acquainted with them and follow them. {And admonish you} (\kai
nouthetountas humas\). Old verb from \nouthetês\ and this from
\nous\ (mind) and \tithêmi\, to put. Putting sense into the heads
of people. A thankless, but a necessary, task. The same article
connects all three participles, different functions of the same
leaders in the church.

5:13 {And to esteem them} (\kai hêgeisthai\). Get acquainted with
them and esteem the leaders. The idlers in Thessalonica had
evidently refused to follow their leaders in church activities.
We need wise leadership today, but still more wise following. An
army of captains and colonels never won a battle.

5:14 {Admonish the disorderly} (\noutheteite tous ataktous\). Put
sense into the unruly mob who break ranks (\a\ privative and
\taktos\, verbal adjective of \tassô\, to keep military order).
Recall the idlers from the market-place used against Paul (#Ac
17:5|). This is a challenging task for any leader. {Encourage the
fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to
encourage or console as in #Joh 11:31|, though not so common in
N.T. as \parakaleô\, the compound adjective (\oligos\, little or
small, \psuchê\, soul), small-souled, little-souled, late word in
LXX. The verb \oligopsucheô\ occurs in the papyri. Local
conditions often cause some to lose heart and wish to drop out,
be quitters. These must be held in line. {Support the weak}
(\antechesthe tôn asthenôn\). Middle voice with genitive of
\antechô\, old verb, in N.T. only in middle, to cling to, to hold
on to (with genitive). The weak are those tempted to sin
(immorality, for instance). {Be long-suffering toward all}
(\makrothumeite pros pantas\). These disorderly elements try the
patience of the leaders. Hold out with them. What a wonderful
ideal Paul here holds up for church leaders!

5:15 {See to it that no one render unto any one evil for evil}
(\horate mê tis kakon anti kakou apodôi\). Note \mê\ with the
aorist subjunctive (negative purpose) \apodôi\ from \apodidômi\,
to give back. Retaliation, condemned by Jesus (#Mt 5:38-42|) and
by Paul in #Ro 12:17|, usually takes the form of "evil for evil,"
rather than "good for good" (\kalon anti kalou\). Note idea of
exchange in \anti\. {Follow after} (\diôkete\). Keep up the chase
(\diôkô\) after the good.

5:18 {In everything give thanks} (\en panti eucharisteite\).
There is a silver lining to every cloud. God is with us whatever
befalls us. It is God's will that we find joy in prayer in Christ
Jesus in every condition of life.

5:19 {Quench not the spirit} (\to pneuma mê sbennute\). \Mê\ with
the present imperative means to stop doing it or not to have the
habit of doing it. It is a bold figure. Some of them were trying
to put out the fire of the Holy Spirit, probably the special
gifts of the Holy Spirit as verse #20| means. But even so the
exercise of these special gifts (#1Co 12-14; 2Co 12:2-4; Ro
12:6-9|) was to be decently (\euschêmonôs\, #1Th 4:12|) and in
order (\kata taxin\, #1Co 14:40|) and for edification (\pros
oikodomên\, #1Co 14:26|). Today, as then, there are two extremes
about spiritual gifts (cold indifference or wild excess). It is
not hard to put out the fire of spiritual fervor and power.

5:20 {Despise not prophesyings} (\prophêteias mê exoutheneite\).
Same construction, stop counting as nothing (\exoutheneô\,
\outhen=ouden\), late form in LXX. Plutarch has \exoudenizô\.
Plural form \prophêteias\ (accusative). Word means
{forth-telling} (\pro-phêmi\) rather than {fore-telling} and is
the chief of the spiritual gifts (#1Co 14|) and evidently
depreciated in Thessalonica as in Corinth later.

5:21 {Prove all things} (\panta [de] dokimazete\). Probably \de\
(but) is genuine. Even the gift of prophecy has to be tested
(#1Co 12:10; 14:29|) to avoid error. Paul shows fine balance
here. {Hold fast that which is good} (\to kalon katechete\). Keep
on holding down the beautiful (noble, morally beautiful). Present
imperative \kat-echô\ (perfective use of \kata-\ here).

5:22 {Abstain from every form of evil} (\apo pantos eidous
ponêrou apechesthe\). Present middle (direct) imperative of
\ap-echô\ (contrast with \kat-echô\) and preposition \apo\
repeated with ablative as in #1Th 4:3|. Note use of \ponêrou\
here for evil without the article, common enough idiom. \Eidos\
(from \eidon\) naturally means look or appearance as in #Lu 3:23;
9:29; Joh 5:37; 2Co 5:7|. But, if so taken, it is not semblance
as opposed to reality (Milligan). The papyri give several
examples of \eidos\ in the sense of class or kind and that idea
suits best here. Evil had a way of showing itself even in the
spiritual gifts including prophecy.

5:23 {The God of peace} (\ho theos tês eirênês\). The God
characterized by peace in his nature, who gladly bestows it also.
Common phrase (Milligan) at close of Paul's Epistles (#2Co 13:11;
Ro 15:33; 16:20; Php 4:9|) and {the Lord of peace} in #2Th 3:6|.
{Sanctify you} (\hagiasai humâs\). First aorist active optative
in a wish for the future. New verb in LXX and N.T. for the old
\hagizô\, to render or to declare holy (\hagios\), to consecrate,
to separate from things profane. {Wholly} (\holoteleis\).
Predicate adjective in plural (\holos\, whole, \telos\, end), not
adverb \holotelôs\. Late word in Plutarch, Hexapla, and in
inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here
alone in N.T. Here it means the whole of each of you, every part
of each of you, "through and through" (Luther), qualitatively
rather than quantitatively. {Your spirit and soul and body}
(\humôn to pneuma kai hê psuchê kai to sôma\). Not necessarily
trichotomy as opposed to dichotomy as elsewhere in Paul's
Epistles. Both believers and unbelievers have an inner man (soul
\psuchê\, mind \nous\, heart \kardia\, the inward man \ho esô
anthrôpos\) and the outer man (\sôma, ho exô anthrôpos\). But the
believer has the Holy Spirit of God, the renewed spirit of man
(#1Co 2:11; Ro 8:9-11|). {Be preserved entire} (\holoklêron
têrêtheiê\). First aorist passive optative in wish for the
future. Note singular verb and singular adjective (neuter)
showing that Paul conceives of the man as "an undivided whole"
(Frame), prayer for the consecration of both body and soul (cf.
#1Co 6|). The adjective \holoklêron\ is in predicate and is an
old form and means complete in all its parts (\holos\, whole,
\klêros\, lot or part). There is to be no deficiency in any part.
\Teleios\ (from \telos\, end) means final perfection. {Without
blame} (\amemptôs\). Old adverb (\a\ privative, \memptos\, verbal
of \memphomai\, to blame) only in I Thess. in N.T. (#2:10; 3:13;
5:23|). Milligan notes it in certain sepulchral inscriptions
discovered in Thessalonica. {At the coming} (\en têi parousiâi\).
The Second Coming which was a sustaining hope to Paul as it
should be to us and mentioned often in this Epistle (see on
»2:19|).

5:24 {Faithful} (\pistos\). God, he means, who calls and will
carry through (#Php 1:6|).

5:25 {Pray for us} (\proseuchesthe [kai] peri hêmôn\). He has
made his prayer for them. He adds this "human touch" (Frame) and
pleads for the prayers of his converts (#2Th 3:1; Col 4:2f.|).
Probably \kai\ also is genuine (B D).

5:26 {With a holy kiss} (\en philêmati hagiôi\). With a kiss that
is holy (Milligan) a token of friendship and brotherly love (#1Co
16:20; 2Co 13:12; Ro 16:16|). In #1Pe 5:14| it is "with a kiss of
love." This was the customary salutation for rabbis.

5:27 {I adjure you by the Lord} (\enorkizô humas ton Kurion\).
Late compound for old \horkizô\ (#Mr 5:7|), to put one on oath,
with two accusatives (Robertson, _Grammar_, pp. 483f.). Occurs in
inscriptions. {That this epistle be read unto all the brethren}
(\anagnôsthênai tên epistolên pasin tois adelphois\). First
aorist passive infinitive of \anaginôskô\ with accusative of
general reference in an indirect command. Clearly Paul wrote for
the church as a whole and wished the epistles read aloud at a
public meeting. In this first epistle we see the importance that
he attaches to his epistles.

5:28 {The grace} (\hê charis\). Paul prefers this noble word to
the customary \errôsthe\ (Farewell, Be strong). See #2Th 3:18|
for identical close save added \pantôn\ (all). A bit shorter form
in #1Co 16:23; Ro 16:20| and still shorter in #Col 4:18; 1Ti
6:21; Tit 3:15; 2Ti 4:22|. The full Trinitarian benediction we
find in #2Co 13:13|.