A.T. Robertson Commentary 1 Thessalonians 1

Paul, and Silvanus, and Timothy (Παυλος κα Σιλουανος κα Τιμοθεος). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled Σιλβανος in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts 17:14f.). Timothy had joined Paul in Athens (1 Thessalonians 3:1f.), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1 Thessalonians 3:5; Acts 18:5, 2 Corinthians 1:19). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians.

Unto the church of the Thessalonians (τη εκκλησια Θεσσαλονικεων). The dative case in address. Note absence of the article with Θεσσαλονικεων because a proper name and so definite without it. This is the common use of εκκλησια for a local body (church). The word originally meant "assembly" as in Ac 19:39, but it came to mean an organization for worship whether assembled or unassembled (cf. Acts 8:3). The only superscription in the oldest Greek manuscripts (Aleph B A) is Προς Θεσσαλονικεις Α (To the Thessalonians First ). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2 Thessalonians 3:17) against all spurious claimants (2 Thessalonians 2:2). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be!

In God the Father and the Lord Jesus Christ (εν θεω πατρ κα κυριω Jησου Χριστω). This church is grounded in (εν, with the locative case) and exists in the sphere and power of

God the Father and the Lord Jesus Christ . No article in the Greek, for both θεω πατρ and κυριω Jησου Χριστω are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, Matthew 1:21) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be "the Messiah," (ο Χριστος, Acts 9:22). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (σωτηρα Ιησουν). Now Paul follows the Christian custom by adding Χριστος (verbal from χριω, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians 1:1). And he dares also to apply κυριος (Lord) to "Jesus Christ," the word appropriated by Claudius (Dominus, Κυριος) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Ps 32:1f. (quoted by Paul in Ro 4:8). Paul uses Κυριος of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Ro 4:8. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs , but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life.

Grace to you and peace (χαρις υμιν κα ειρηνη). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (χαιρειν) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις, one of the great words of the New Testament (cf. John 1:16f.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word χαρις (from χαιρω, rejoice) from which χαριζομα comes.

Peace (ειρηνη) is more than the Hebrew shalom so common in salutations. One recalls the "peace" that Christ leaves to us (John 14:27) and the peace of God that passes all understanding . This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.

We give thanks (ευχαριστουμεν). Late denominative verb ευχαριστεω from ευχαριστος (grateful) and that from ευ, well and χαριζομα, to show oneself kind. See χαρις in verse 1. "The plural implies that all three missionaries prayed together" (Moffatt).

Always (παντοτε). Late word, rare in LXX. So with ευχαριστεω in 2 Thessalonians 1:3; 2:13; 1 Corinthians 1:4; Ephesians 5:20; Php 1:3. Moffatt takes it to mean "whenever Paul was at his prayers." Of course, he did not make audible prayer always, but he was always in the spirit of prayer, "a constant attitude" (Milligan), "in tune with the Infinite."

For you all (περ παντων υμων). Paul "encircled (περ, around) them all," including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase "you all," particularly in Phil. (Php 1:3,7).

Making mention (μνειαν ποιουμενο). Paul uses this very idiom in Rom 1:9; Ephesians 1:16; Phm 1:4. Milligan cites a papyrus example of μνειαν ποιουμενο in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy?

In here is επι="in the time of our prayers." "Each time that they are engaged in prayers the writers mention the names of the converts" (Frame).

Remembering (μνημονευοντες). Present active participle of old verb from adjective μνημων (mindful) and so to call to mind, to be mindful of, used either with the accusative as in 1 Thessalonians 2:9 or the genitive as here.

Without ceasing (αδιαλειπτως). Double compound adverb of the Koine (Polybius, Diodorus, Strabo, papyri) from the verbal adjective α-δια-λειπτος (α privative and δια-λειπω, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle ποιουμενο rather than with μνημονευοντες as Revised Version and Westcott and Hort rightly do.

Your work of faith (υμων του εργου της πιστεως). Note article with both εργου and πιστεως (correlation of the article, both abstract substantives). Εργου is genitive case the object of μνημονευοντες as is common with verbs of emotion (Robertson, Grammar, pp. 508f.), though the accusative κοπον occurs in 1 Thessalonians 2:9 according to common Greek idiom allowing either case. Εργου is the general term for work or business, employment, task. Note two genitives with εργου. Hυμων is the usual possessive genitive,

your work , while της πιστεως is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans 6-8) as the Baptist taught and as Jesus taught and as James does in Jas 2.

Labour of love (του κοπου της αγαπης). Note article with both substantives. Here again του κοπου is the genitive the object of μνημονευοντες while της αγαπης is the descriptive genitive characterizing the "labour" or "toil" more exactly. Κοπος is from κοπτω, to cut, to lash, to beat the bread, to toil. In Re 14:13 the distinction is drawn between κοπου (toil) from which the saints rest and εργα (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Αγαπη is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (αγαπη) God's gift and Philo uses αγαπη in describing love for God. "When Christianity first began to think and speak in Greek, it took up αγαπη and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, Love in the New Testament, p. 40). The New Testament never uses the word ερως (lust).

Patience of hope (της υπομονης της ελπιδος). Note the two articles again and the descriptive genitive της ελπιδος. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. Hυπομονη is an old word (υπο, μενω, to remain under), but it "has come like αγαπη to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (εργου, κοποσ, υπομονη) appears in Re 2:2 and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney).

In our Lord Jesus Christ (του Κυριου ημων Ιησου Χριστου). The objective genitive with ελπιδος (hope) and so translated by "in" here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1.

Before our God and Father (εμπροσθεν του θεου κα πατρος ημων). The one article with both substantives precisely as in Ga 1:4, not "before God and our Father," both article and possessive genitive going with both substantives as in 2 Peter 1:1,11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with ελπιδος. Εμπροσθεν in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

Knowing (ειδοτες). Second perfect active participle of οιδα (ειδον), a so-called causal participle=since we know, the third participle with the principal verb ευχαριστουμεν, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, Grammar, P. 1128).

Beloved by God (ηγαπημενο υπο [του] θεου). Perfect passive participle of αγαπαω, the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελφο here (often in this Epistle as 2:1,14,17; 3:7; 4:1,10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Jude 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes "beloved by the Lord" from De 33:12. The use of αδελφο for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29,37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's Vocabulary).

Your election (την εκλογην υμων). That is the election of you by God. It is an old word from εκλεγομα used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God's eternal selection (Ephesians 1:4). The word εκλογη is not in the LXX and only seven times in the N.T. and always of God's choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; 11:5,7,58; 2 Peter 1:10). The divine εκλογη was manifested in the Christian qualities of verse 3 (Moffatt).

How that (οτ). It is not certain whether οτ here means "because" (θυια) as in 2 Thessalonians 3:7; 1 Corinthians 2:14; Romans 8:27 or declarative οτ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in Ac 16:3; 1 Thessalonians 2:1; 1 Corinthians 16:15; 2 Corinthians 12:3f.; Romans 13:11.

Our gospel (το ευαγγελιον ημων). The gospel (Mr 1:1,15 for ευαγγελιον) which we preach, Paul's phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1 Thessalonians 2:2,8,9), in its substance it is Christ's (3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4,9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God's gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christs (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19). In both instances it is the subjective genitive.

Came unto you (εγενηθη εις υμας). First aorist passive indicative of γινομα in practically same sense as εγενετο (second aorist middle indicative as in the late Greek generally). So also εις υμας like the Koine is little more than the dative υμιν (Robertson, Grammar, p. 594).

Not only--but also (ουκ--μονον, αλλα κα). Sharp contrast, negatively and positively. The contrast between λογος (word) and δυναμις (power) is seen also in 1 Corinthians 2:4; 4:20. Paul does not refer to miracles by δυναμις.

In the Holy Spirit and much assurance (εν πνευματ αγιω κα πληροφορια πολλη). Preposition εν repeated with λογωι, δυναμε, but only once here thus uniting closely

Holy Spirit and

much assurance . No article with either word. The word πληροφορια is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb πληροφορεω see on Lu 1:1. The substantive in the N.T. only here and Col 2:2; Hebrews 6:11; 10:22. It means the full confidence which comes from the Holy Spirit.

Even as ye know (καθως οιδατε). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them.

What manner of men we showed ourselves toward you (οιο εγενηθημεν υμιν). Literally,

What sort of men we became to you . Qualitative relative οιο and dative υμιν and first aorist passive indicative εγενηθημεν, (not ημεθα, we were). An epexegetical comment with

for your sake (δι' υμας) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.