06500
 \\The God of peace\\ (\\ho theos tˆs eirˆnˆs\\). 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 humƒs\\). First aorist active optative in a
 wish for the future. New verb in LXX and N.T. for the old \\hagiz“\\,
 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 \\holotel“s\\. 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\\ (\\hum“n to pneuma kai hˆ psuchˆ kai to\\
 \\s“ma\\). Not necessarily trichotomy as opposed to dichotomy as
 elsewhere in Paul's Epistles. Both believers and unbelievers have
 an inner man (soul \\psuchˆ\\, mind \\nous\\, heart \\kardia\\, the inward
 man \\ho es“ anthr“pos\\) and the outer man (\\s“ma, ho ex“ anthr“pos\\).
 But the believer has the Holy Spirit of God, the renewed spirit
 of man
 # 1Co 2:11; Ro 8:9-11
 \\Be preserved entire\\ (\\holoklˆron tˆrˆtheiˆ\\). 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 \\holoklˆron\\ is in predicate and is an old form and
 means complete in all its parts (\\holos\\, whole, \\klˆros\\, lot or
 part). There is to be no deficiency in any part. \\Teleios\\ (from
 \\telos\\, end) means final perfection. \\Without blame\\ (\\amempt“s\\). 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 tˆi parousiƒi\\). The Second
 Coming which was a sustaining hope to Paul as it should be to us
 and mentioned often in this Epistle (
 See note on "1Th 2:19"
 ).

06501
 \\Faithful\\ (\\pistos\\). God, he means, who calls and will carry
 through
 # Php 1:6

06502
 \\Pray for us\\ (\\proseuchesthe [kai] peri hˆm“n\\). 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 4:2
 Probably \\kai\\ also is genuine (B D).

06503
 \\With a holy kiss\\ (\\en philˆmati hagi“i\\). 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.

06504
 \\I adjure you by the Lord\\ (\\enorkiz“ humas ton Kurion\\). Late
 compound for old \\horkiz“\\
 # 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\\ (\\anagn“sthˆnai tˆn epistolˆn pasin tois\\
 \\adelphois\\). First aorist passive infinitive of \\anagin“sk“\\ 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.

06505
 \\The grace\\ (\\hˆ charis\\). Paul prefers this noble word to the
 customary \\err“sthe\\ (Farewell, Be strong). See
 # 2Th 3:18
 for identical close save added \\pant“n\\ (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


06506
 \\Paul, etc.\\ (\\Paulos, etc.\\). This address or superscription is
 identical with that in
 # 1Th 1:1
 save that our (\\hˆm“n\\) is added after \\Father\\ (\\patri\\).

06507
 \\From God the Father and the Lord Jesus Christ\\ (\\apo theou patros\\
 \\kai Kuriou Iˆsou Christou\\). These words are not genuine in
 # 1Th 1:1
 but are here and they appear in all the other Pauline Epistles.
 Note absence of article both after \\en\\ and \\apo\\, though both God
 and Lord Jesus Christ are definite. In both cases Jesus Christ is
 put on a par with God, though not identical.
 See note on "1Th 1:1"
  for discussion of words, but note difference between \\en\\, in the
 sphere of, by the power of, and \\apo\\, from, as the fountain head
 and source of grace and peace.

06508
 \\We are bound\\ (\\opheilomen\\). Paul feels a sense of obligation to
 keep on giving thanks to God (\\eucharistein t“i the“i\\, present
 infinitive with dative case) because of God's continued blessings
 on the Thessalonians. He uses the same idiom again in
 # 2:13
 and nowhere else in his thanksgivings. It is not necessity (\\dei\\)
 that Paul here notes, but a sense of personal obligation as in
 # 1Jo 2:6
 (Milligan). \\Even as it is meet\\ (\\kath“s axion estin\\). \\Opheilomen\\
 points to the divine, \\axion\\ to the human side of the obligation
 (Lightfoot), perhaps to cheer the fainthearted in a possible
 letter to him in reply to Paul's First Thessalonian epistle
 (Milligan). This adjective \\axios\\ is from \\ag“\\, to drag down the
 scales, and so weighty, worthy, worthwhile, old word and
 appropriate here. \\For that your faith groweth exceedingly\\ (\\hoti\\
 \\huperauxanei hˆ pistis hum“n\\). Causal use of \\hoti\\ referring to
 the obligation stated in \\opheilomen\\. The verb \\huperauxan“\\ is one
 of Paul's frequent compounds in \\huper\\ (\\huper-bain“\\,
 # 1Th 4:6
 \\huper-ek-tein“\\,
 # 2Co 10:14
 \\huper-en-tugchan“\\,
 # Ro 8:26
 \\huper-nika“\\,
 # Ro 8:37
 \\huper-pleonaz“\\,
 # 1Ti 1:14
 and occurs only here in N.T. and rare elsewhere (Galen, Dio
 Cass.). Figure of the tree of faith growing above (\\huper\\)
 measure. Cf. parable of Jesus about faith-like a grain of mustard
 seed
 # Mt 13:31
 \\Aboundeth\\ (\\pleonazei\\). Same verb in
 # 1Th 3:12
 here a fulfilment of the prayer made there. Milligan finds
 _diffusive_ growth of love in this word because of "each one"
 (\\henos hekastou\\). Frame finds in this fulfilment of the prayer of
 # 1Th 3:12
 one proof that II Thessalonians is later than I Thessalonians.

06509
 \\So that\\ (\\h“ste\\). Another example of \\h“ste\\ and the infinitive
 (\\enkauchƒsthai\\) for result as in
 # 1Th 1:7
 which see. \\We ourselves\\ (\\autous hˆmas\\). Accusative of general
 reference with the infinitive, but not merely \\hˆmƒs\\ (or
 \\heautous\\), perhaps in contrast with \\en humin\\ (in you), as much as
 to say, "so that we ourselves, contrary to your expectations, are
 boasting" (Frame). \\Enkauchaomai\\ occurs here alone in N.T., but is
 found in the LXX and in _Aesop's Fables_, proof enough of its
 vernacular use. Paul was not above praising one church to other
 churches, to provoke them to good works. Here he is boasting of
 Thessalonica in Macedonia to the Corinthians as he did later to
 the Corinthians about the collection
 # 2Co 8:1-15
 after having first boasted to the Macedonians about the
 Corinthians
 # 2Co 9:1-5
 There were other churches in Achaia besides Corinth
 # 2Co 1:1
 \\For\\ (\\huper\\). Over, about, like \\peri\\
 # 1Th 1:2
 \\In all your persecutions\\ (\\en pasin tois di“gmois hum“n\\). Their
 patience and faith had already attracted Paul's attention
 # 1Th 1:3
 and their tribulations \\thlipsesin\\
 # 1Th 1:6
 Here Paul adds the more specific term \\di“gmos\\, old word from
 \\di“k“\\, to chase, to pursue, a word used by Paul of his treatment
 in Corinth
 # 2Co 12:10
 \\Which ye endure\\ (\\hais anechesthe\\). B here reads \\enechesthe\\, to be
 entangled in, to be held in as in
 # Ga 5:1
 but \\anechesthe\\ is probably correct and the \\hais\\ is probably
 attracted to locative case of \\thlipsesin\\ from the ablative \\h“n\\
 after \\anechesthe\\, \\from which ye hold yourselves back\\ (cf.
 # Col 3:13

06510
 \\A manifest token of the righteous judgment of God\\ (\\endeigma tˆs\\
 \\dikaias krise“s tou theou\\). Old word from \\endeiknumi\\, to point
 out, result reached (\\-ma\\), a thing proved. It is either in the
 accusative of general reference in apposition with the preceding
 clause as in
 # Ro 8:3; 12:1
 or in the nominative absolute when \\ho estin\\, if supplied, would
 explain it as in
 # Php 1:28
 This righteous judgment is future and final (verses
 # 6-10
 \\To the end that you may be counted worthy\\ (\\eis to kataxi“thˆnai\\
 \\humas\\). Another example of \\eis to\\ for purpose with first aorist
 passive infinitive from \\kataxio“\\, old verb, with accusative of
 general reference \\humas\\ and followed by the genitive \\tˆs\\
 \\basileias\\ (kingdom of God). See
 # 1Th 2:12
 for \\kingdom of God\\. \\For which ye also suffer\\ (\\huper hˆs kai\\
 \\paschete\\). Ye \\also\\ as well as we and the present tense means that
 it is still going on.

06511
 \\If so be that it is a righteous thing with God\\ (\\eiper dikaion\\
 \\para the“i\\). Condition of first class, determined as fulfilled,
 assumed as true, but with \\eiper\\ (if on the whole, provided that)
 as in
 # Ro 8:9,17
 and with no copula expressed. A righteous thing "with God" means
 by the side of God (\\para the“i\\) and so from God's standpoint.
 This is as near to the idea of absolute right as it is possible
 to attain. Note the phrase in verse
 # 5
 \\To recompense affliction to them that afflict you\\ (\\antapodounai\\
 \\tois thlibousin hˆmƒs thlipsin\\). Second aorist active infinitive
 of double compound \\ant-apodid“mi\\, old verb, either in good sense
 as in
 # 1Th 3:9
 or in bad sense as here. Paul is certain of this principle,
 though he puts it conditionally.

06512
 \\Rest with us\\ (\\anesin meth' hˆm“n\\). Let up, release. Old word from
 \\aniˆmi\\, from troubles here
 # 2Co 2:13; 7:5; 8:13
 and hereafter as in this verse. Vivid word. They shared suffering
 with Paul (verse
 # 5
 and so they will share (\\meth'\\) the \\rest\\. \\At the revelation of the\\
 \\Lord Jesus\\ (\\en tˆi apokalupsei tou Kuriou Iˆsou\\). Here the
 \\Parousia\\
 # 1Th 2:19; 3:13; 5:23
 is pictured as a \\Revelation\\ (Un-veiling, \\apo-kalupsis\\) of the
 Messiah as in
 # 1Co 1:7, 1Pe 1:7,13
 (cf.
 # Lu 17:30
 At this Unveiling of the Messiah there will come the \\recompense\\
 (verse
 # 6
 to the persecutors and the \\rest\\ from the persecutions. This
 Revelation will be \\from heaven\\ (\\ap' ouranou\\) as to place and \\with\\
 \\the angels of his power\\ (\\met' aggel“n duname“s autou\\) as the
 retinue and \\in flaming fire\\ (\\en puri phlogos\\, in a fire of flame,
 fire characterized by flame). In
 # Ac 7:30
 the text is \\flame of fire\\ where \\puros\\ is genitive (like
 # Isa 66:15
 rather than \\phlogos\\ as here
 # Ex 3:2

06513
 \\Rendering\\ (\\didontos\\). Genitive of present active participle of
 \\did“mi\\, to give, agreeing with \\Iˆsou\\. \\Vengeance\\ (\\ekdikˆsin\\).
 Late word from \\ekdike“\\, to vindicate, in Polybius and LXX. \\To\\
 \\them that know not God\\ (\\tois mˆ eidosin theon\\). Dative plural of
 perfect active participle \\eid“s\\. Apparently chiefly Gentiles in
 mind
 # 1Th 4:3; Ga 4:8; Ro 1:28; Eph 2:12
 though Jews are also guilty of wilful ignorance of God
 # Ro 2:14
 \\And to them that obey not the gospel of our Lord Jesus\\ (\\kai tois\\
 \\mˆ hupakouousin t“i euaggeli“i tou kuriou hˆm“n Iˆsou\\).
 Repetition of the article looks like another class and so Jews
 # Ro 10:16
 Both Jews as instigators and Gentiles as officials (\\politarchs\\)
 were involved in the persecution in Thessalonica
 # Ac 17:5-9; 2Th 1:6
 Note the use of "gospel" here as in
 # Mr 1:15
 "believe in the gospel."

06514
 \\Who\\ (\\hoitines\\). Qualitative use, such as. Vanishing in papyri
 though surviving in Paul
 # 1Co 3:17; Ro 1:25; Ga 4:26; Php 4:3
 \\Shall suffer punishment\\ (\\dikˆn tisousin\\). Future active of old
 verb \\tin“\\, to pay penalty (\\dikˆn\\, right, justice), here only in
 N.T., but \\apotin“\\ once also to repay
 # Phm 1:19
 In the papyri \\dikˆ\\ is used for a case or process in law. This is
 the regular phrase in classic writers for paying the penalty.
 \\Eternal destruction\\ (\\olethron ai“nion\\). Accusative case in
 apposition with \\dikˆn\\ (penalty). This phrase does not appear
 elsewhere in the N.T., but is in IV Macc. 10:15 \\ton ai“nion tou\\
 \\turannou olethron\\ the eternal destruction of the tyrant
 (Antiochus Epiphanes). Destruction (cf.
 # 1Th 5:3
 does not mean here annihilation, but, as Paul proceeds to show,
 separation \\from the face of the Lord\\ (\\apo pros“pou tou kuriou\\)
 and from the \\glory of his might\\ (\\kai apo tˆs doxˆs tˆs ischuos\\
 \\autou\\), an eternity of woe such as befell Antiochus Epiphanes.
 \\Ai“nios\\ in itself only means age-long and papyri and inscriptions
 give it in the weakened sense of a Caesar's life (Milligan), but
 Paul means by age-long \\the coming age\\ in contrast with \\this age\\,
 as \\eternal\\ as the New Testament knows how to make it.
 See note on "Mt 25:46"
  for use of \\ai“nios\\ both with \\z“ˆn\\, life, and \\kolasin\\,
 punishment.

06515
 \\When he shall come\\ (\\hotan elthˆi\\). Second aorist active
 subjunctive with \\hotan\\, future and indefinite temporal clause
 (Robertson, _Grammar_, pp. 971ff.) coincident with \\en tˆi\\
 \\apokalupsei\\ in verse
 # 7
 \\To be glorified\\ (\\endoxasthˆnai\\). First aorist passive infinitive
 (purpose) of \\endoxaz“\\, late verb, in N.T. only here and verse
 # 12
 in LXX and papyri. \\In his saints\\ (\\en tois hagiois autou\\). The
 sphere in which Christ will find his glory at the Revelation. \\And\\
 \\to be marvelled at\\ (\\kai thaumasthˆnai\\). First aorist passive
 infinitive (purpose), common verb \\thaumaz“\\. \\That believed\\ (\\tois\\
 \\pisteusasin\\). Why aorist active participle instead of present
 active \\pisteuousin\\ (that believe)? Frame thinks that Paul thus
 reassures those who believed his message when there
 # 1Th 1:6; 2:13
 The parenthetical clause, though difficult, falls in with this
 idea: \\Because our testimony unto you was believed\\ (\\hoti\\
 \\episteuthˆ to marturion hˆm“n eph' humas\\). Moffatt calls it an
 anti-climax. \\On that day\\ (\\en tˆi hˆmerƒi ekeinˆi\\). The day of
 Christ's coming
 # 2Ti 1:12,18; 4:8

06516
 \\To which end\\ (\\eis ho\\). So
 # Col 1:29
 Probably purpose with reference to the contents of verses
 # 5-10
 We have had the Thanksgiving (verses
 # 3-10
 in a long, complicated, but rich period or sentence. Now he makes
 a brief Prayer (verses
 # 11-12
 that God will fulfil all their hopes and endeavours. Paul and his
 colleagues can still pray for them though no longer with them
 (Moffatt). \\That\\ (\\hina\\). Common after \\proseuchomai\\
 # Col 4:3; Eph 1:17; Php 1:9
 when the content of the prayer blends with the purpose (purport
 and purpose). \\Count you worthy\\ (\\humas axi“sˆi\\). Causative verb
 (aorist active subjunctive) like \\kataxio“\\ in verse
 # 5
 with genitive. \\Of your calling\\ (\\tˆs klˆse“s\\). \\Klˆsis\\ can apply to
 the beginning as in
 # 1Co 1:26; Ro 11:29
 but it can also apply to the final issue as in
 # Php 3:14; Heb 3:1
 Both ideas may be here. It is God's calling of the Thessalonians.
 \\And fulfil every desire of goodness\\ (\\kai plˆr“sˆi pasan eudokian\\
 \\agath“sunˆs\\). "Whom he counts worthy he first makes worthy"
 (Lillie). Yes, in purpose, but the wonder and the glory of it all
 is that God begins to count us worthy in Christ before the
 process is completed in Christ
 # Ro 8:29
 But God will see it through and so Paul prays to God. \\Eudokia\\
 (cf.
 # Lu 2:14
 is more than mere desire, rather good pleasure, God's purpose of
 goodness, not in ancient Greek, only in LXX and N.T. \\Agath“sunˆ\\
 like a dozen other words in \\-sunˆ\\ occurs only in late Greek. This
 word occurs only in LXX, N.T., writings based on them. It is made
 from \\agathos\\, good, akin to \\agamai\\, to admire. May the
 Thessalonians find delight in goodness, a worthy and pertinent
 prayer. \\Work of faith\\ (\\ergon piste“s\\). The same phrase in
 # 1Th 1:3
 Paul prays for rich fruition of what he had seen in the
 beginning. Work marked by faith, springs from faith, sustained by
 faith. \\With power\\ (\\en dunamei\\). In power. Connect with \\plˆr“sˆi\\
 (fulfil), God's power
 # Ro 1:29; Col 1:4
 in Christ
 # 1Co 1:24
 through the Holy Spirit
 # 1Th 1:5

06517
 \\That\\ (\\hop“s\\). Rare with Paul compared with \\hina\\
 # 1Co 1:29; 2Co 8:14
 Perhaps here for variety (dependent on \\hina\\ clause in verse
 # 11
 \\The name\\ (\\to onoma\\). The Old Testament (LXX) uses \\onoma\\ embodying
 the revealed character of Jehovah. So here the \\Name\\ of our Lord
 Jesus means the Messiahship and Lordship of Jesus. The common
 Greek idiom of \\onoma\\ for title or dignity as in the papyri
 (Milligan) is not quite this idiom. The papyri also give examples
 of \\onoma\\ for person as in O.T. and
 # Ac 1:15
 (Deissmann, _Bible Studies_, pp. 196ff.). \\In you, and ye in him\\
 (\\en humin, kai humeis en aut“i\\). This reciprocal glorying is
 Pauline, but it is also like Christ's figure of the vine and the
 branches in
 # Joh 15:1-11
 \\According to the grace\\ (\\kata tˆn charin\\). Not merely standard,
 but also aim (Robertson, _Grammar_, p. 609). \\Of our God and the\\
 \\Lord Jesus Christ\\ (\\tou theou hˆm“n kai kuriou Iˆsou Christou\\).
 Here strict syntax requires, since there is only one article with
 \\theou\\ and \\kuriou\\ that one person be meant, Jesus Christ, as is
 certainly true in
 # Tit 2:13; 2Pe 1:1
 (Robertson, _Grammar_, p.786). This otherwise conclusive
 syntactical argument, admitted by Schmiedel, is weakened a bit by
 the fact that \\Kurios\\ is often employed as a proper name without
 the article, a thing not true of \\s“tˆr\\ in
 # Tit 2:13; 2Pe 1:1
 So in
 # Eph 5:5
 \\en tˆi basileiƒi tou Christou kai theou\\ the natural meaning is \\in\\
 \\the Kingdom of Christ and God\\ regarded as one, but here again
 \\theos\\, like \\Kurios\\, often occurs as a proper name without the
 article. So it has to be admitted that here Paul may mean
 "according to the grace of our God and the Lord Jesus Christ,"
 though he may also mean "according to the grace of our God and
 Lord, Jesus Christ."

06518
 \\Touching the coming of our Lord Jesus Christ\\ (\\huper tˆs parousias\\
 \\tou Kuriou (hˆm“n) Iˆsou Christou\\). For \\er“t“men\\, to beseech,
 See note on "1Th 4:1"
 See note on "1Th 4:12"
 \\Huper\\ originally meant over, in behalf of, instead of, but here
 it is used like \\peri\\, around, concerning as in
 # 1:4; 1Th 3:2; 5:10
 common in the papyri (Robertson, _Grammar_, p. 632). For the
 distinction between \\Parousia, Epiphaneia\\ (Epiphany), and
 \\Apokalupsis\\ (Revelation) as applied to the Second Coming of
 Christ see Milligan on _Thessalonian Epistles_, pp. 145-151, in
 the light of the papyri. \\Parousia\\ lays emphasis on the \\presence\\
 of the Lord with his people, \\epiphaneia\\ on his \\manifestation\\ of
 the power and love of God, \\apokalupsis\\ on the \\revelation\\ of God's
 purpose and plan in the Second Coming of the Lord Jesus. \\And our\\
 \\gathering together unto him\\ (\\kai hˆm“n episunag“gˆs ep' auton\\). A
 late word found only in II Macc. 2:7;
 # 2Th 2:1; Heb 10:25
 till Deissmann (_Light from the Ancient East_, p. 103) found it
 on a stele in the island of Syme, off Caria, meaning
 "collection." Paul is referring to the rapture, mentioned in
 # 1Th 4:15-17
 and the being forever with the Lord thereafter. Cf. also
 # Mt 24:31; Mr 13:27

06519
 \\To the end that\\ (\\eis to\\). One of Paul's favourite idioms for
 purpose, \\eis to\\ and the infinitive. \\Ye be not quickly shaken\\ (\\mˆ\\
 \\tache“s saleuthˆnai humas\\). First aorist passive infinitive of
 \\saleu“\\, old verb to agitate, to cause to totter like a reed
 # Mt 11:7
 the earth
 # Heb 12:26
 Usual negative \\mˆ\\ and accusative of general reference \\humas\\ with
 the infinitive. \\From your mind\\ (\\apo tou noos\\). Ablative case of
 nous, mind, reason, sober sense, "from your witte" (Wyclif), to
 "keep their heads." \\Nor yet be troubled\\ (\\mˆde throeisthai\\). Old
 verb \\throe“\\, to cry aloud (from \\throos\\, clamour, tumult), to be
 in a state of nervous excitement (present passive infinitive, as
 if it were going on), "a continued state of agitation following
 the definite shock received (\\saleuthˆnai\\)" (Milligan). \\Either by\\
 \\spirit\\ (\\mˆte dia pneumatos\\). By ecstatic utterance
 # 1Th 5:10
 The nervous fear that the coming was to be at once prohibited by
 \\mˆde\\ Paul divides into three sources by \\mˆte, mˆte, mˆte\\. No
 individual claim to divine revelation (the gift of prophecy) can
 justify the statement. \\Or by word\\ (\\mˆte dia logou\\). Oral
 statement of a conversation with Paul (Lightfoot) to this effect
 \\as from us\\. An easy way to set aside Paul's first Epistle by
 report of a private remark from Paul. \\Or by epistle as from us\\
 (\\mˆte di' epistolˆs h“s di' hˆm“n\\). In
 # 1Th 4:13-5:3
 Paul had plainly said that Jesus would come as a thief in the
 night and had shown that the dead would not be left out in the
 rapture. But evidently some one claimed to have a private epistle
 from Paul which supported the view that Jesus was coming at once,
 \\as that the day of the Lord is now present\\ (\\h“s hoti enestˆken hˆ\\
 \\hˆmera tou kuriou\\). Perfect active indicative of \\enistˆmi\\, old
 verb, to place in, but intransitive in this tense to stand in or
 at or near. So "is imminent" (Lightfoot). The verb is common in
 the papyri. In
 # 1Co 3:22; Ro 8:38
 we have a contrast between \\ta enest“ta\\, the things present, and
 \\ta mellonta\\, the things future (to come). The use of \\h“s hoti\\ may
 be disparaging here, though that is not true in
 # 2Co 5:19
 In the _Koin‚_ it comes in the vernacular to mean simply "that"
 (Moulton, _Proleg_., p. 212), but that hardly seems the case in
 the N.T. (Robertson, _Grammar_, p. 1033). Here it means "to wit
 that," though "as that" or "as if" does not miss it much.
 Certainly it flatly denies that by conversation or by letter he
 had stated that the second coming was immediately at hand. "It is
 this misleading assertion that accounts both for the increased
 discouragement of the faint-hearted to encourage whom Paul writes
 # 1:3-2:17
 and for the increased meddlesomeness of the idle brethren to warn
 whom Paul writes
 # 3:1-18
 " (Frame). It is enough to give one pause to note Paul's
 indignation over this use of his name by one of the over-zealous
 advocates of the view that Christ was coming at once. It is true
 that Paul was still alive, but, if such a "pious fraud" was so
 common and easily condoned as some today argue, it is difficult
 to explain Paul's evident anger. Moreover, Paul's words should
 make us hesitate to affirm that Paul definitely proclaimed the
 early return of Jesus. He hoped for it undoubtedly, but he did
 not specifically proclaim it as so many today assert and accuse
 him of misleading the early Christians with a false presentation.

06520
 \\Let no man beguile you in any wise\\ (\\mˆ tis humas exapatˆsˆi kata\\
 \\mˆdena tropon\\). First aorist active subjunctive of \\exapata“\\ (old
 verb to deceive, strengthened form of simple verb \\apata“\\) with
 double negative (\\mˆ tis, mˆdena\\) in accord with regular Greek
 idiom as in
 # 1Co 16:11
 rather than the aorist imperative which does occur sometimes in
 the third person as in
 # Mr 13:15
 (\\mˆ katabat“\\). Paul broadens the warning to go beyond
 conversation and letter. He includes "tricks" of any kind. It is
 amazing how gullible some of the saints are when a new deceiver
 pulls off some stunts in religion. \\For it will not be\\ (\\hoti\\).
 There is an ellipse here of \\ouk estai\\ (or \\genˆsetai\\) to be
 supplied after \\hoti\\. Westcott and Hort make an anacoluthon at the
 end of verse
 # 4
 The meaning is clear. \\Hoti\\ is causal, because, but the verb is
 understood. The second coming not only is not "imminent," but
 will not take place before certain important things take place, a
 definite rebuff to the false enthusiasts of verse
 # 2
 \\Except the falling away come first\\ (\\ean mˆ elthˆi hˆ apostasia\\
 \\pr“ton\\). Negative condition of the third class, undetermined with
 prospect of determination and the aorist subjunctive. \\Apostasia\\
 is the late form of \\apostasis\\ and is our word apostasy. Plutarch
 uses it of political revolt and it occurs in I Macc. 2:15 about
 Antiochus Epiphanes who was enforcing the apostasy from Judaism
 to Hellenism. In
 # Jos 22:22
 it occurs for rebellion against the Lord. It seems clear that the
 word here means a religious revolt and the use of the definite
 article (\\hˆ\\) seems to mean that Paul had spoken to the
 Thessalonians about it. The only other New Testament use of the
 word is in
 # Ac 21:21
 where it means apostasy from Moses. It is not clear whether Paul
 means revolt of the Jews from God, of Gentiles from God, of
 Christians from God, or of the apostasy that includes all classes
 within and without the body of Christians. But it is to be \\first\\
 (\\pr“ton\\) before Christ comes again. Note this adverb when only
 two events are compared (cf.
 # Ac 1:1
 \\And the man of sin be revealed, the son of perdition\\ (\\kai\\
 \\apokaluphthˆi ho anthr“pos tˆs anomias, ho huios tˆs ap“leias\\).
 First aorist passive subjunctive after \\ean mˆ\\ and same condition
 as with \\elthˆi\\. The use of this verb \\apokalupt“\\, like
 \\apokalupsin\\ of the second coming in
 # 1:7
 seems to note the superhuman character (Milligan) of the event
 and the same verb is repeated in verses
 # 6,8
 The implication is that \\the man of sin\\ is hidden somewhere who
 will be suddenly manifested just as false apostles pose as angels
 of light
 # 2Co 11:13
 whether the crowning event of the apostasy or another name for
 the same event. Lightfoot notes the parallel between the man of
 sin, of whom sin is the special characteristic (genitive case, a
 Hebraism for the lawless one in verse
 # 8
 and Christ. Both Christ and the adversary of Christ are revealed,
 there is mystery about each, both make divine claims (verse
 # 4
 He seems to be the Antichrist of
 # 1Jo 2:18
 The terrible phrase, the son of perdition, is applied to Judas in
 # Joh 17:12
 (like Judas doomed to perdition), but here to the lawless one (\\ho\\
 \\anomos\\, verse
 # 8
 who is not Satan, but some one definite person who is doing the
 work of Satan. Note the definite article each time.

06521
 \\He that opposeth and exalteth himself\\ (\\ho antikeimenos kai\\
 \\huperairomenos\\). Like John's Antichrist this one opposes (\\anti-\\)
 Christ and exalts himself (direct middle of \\huperair“\\, old verb
 to lift oneself up \\above\\ others, only here and
 # 2Co 12:7
 in N.T.), but not Satan, but an agent of Satan. This participial
 clause is in apposition with the two preceding phrases, the man
 of sin, the son of perdition. Note
 # 1Co 8:5
 about one called God and
 # Ac 17:23
 for \\sebasma\\ (from \\sebazomai\\), object of worship, late word, in
 N.T. only in these two passages. \\So that he sitteth in the temple\\
 \\of God\\ (\\h“ste auton eis ton naon tou theou kathisai\\). Another
 example of the infinitive with \\h“ste\\ for result. Caius Caligula
 had made a desperate attempt to have his statue set up for
 worship in the Temple in Jerusalem. This incident may lie behind
 Paul's language here. \\Setting himself forth as God\\ (\\apodeiknunta\\
 \\heauton hoti estin theos\\). Present active participle (\\mi\\ form) of
 \\apodeiknumi\\, agreeing in case with \\auton\\, \\showing himself that he\\
 \\is God\\. Caligula claimed to be God. Moffatt doubts if Paul is
 identifying this deception with the imperial cultus at this
 stage. Lightfoot thinks that the deification of the Roman emperor
 supplied Paul's language here. Wetstein notes a coin of Julius
 with \\theos\\ on one side and \\Thessalonike“n\\ on the other. In
 # 1Jo 2:18
 we are told of "many antichrists" some of whom had already come.
 Hence it is not clear that Paul has in mind only one individual
 or even individuals at all rather than evil principles, for in
 verse
 # 6
 he speaks of \\to katechon\\ (that which restraineth) while in verse
 # 7
 it is \\ho katech“n\\ (the one that restraineth). Frame argues for a
 combination of Belial and Antichrist as the explanation of Paul's
 language. But the whole subject is left by Paul in such a vague
 form that we can hardly hope to clear it up. It is possible that
 his own preaching while with them gave his readers a clue that we
 do not possess.

06522
 \\When I was yet with you\\ (\\eti “n pros humas\\). The present
 participle takes the time of the verb \\elegon\\ (imperfect active),
 \\I used to tell you these things\\. So Paul recalls their memory of
 his words and leaves us without the clue to his idea. We know
 that one of the charges against him was that Jesus was another
 king, a rival to Caesar
 # Ac 17:7
 That leads one to wonder how far Paul went when there in
 contrasting the kingdom of the world of which Rome was ruler and
 the kingdom of God of which Christ is king. Frame notes Paul's
 abrupt question here "with an unfinished sentence behind him"
 (verses
 # 3
 even "with a trace of impatience."

06523
 \\That which restraineth\\ (\\to katechon\\). \\And now you know\\ (\\kai nun\\
 \\oidate\\), says Paul in this cryptic apocalyptic passage.
 Unfortunately we do not know what Paul means by \\that which\\
 \\restrains\\ (holds back, \\katechon\\), neuter here and masculine in
 verse
 # 7
 \\ho katech“n\\. "This impersonal principle or power is capable also
 of manifesting itself under a personal form" (Milligan). "He is
 Satan's messiah, an infernal caricature of the true Messiah"
 (Moffatt). Warfield (_Expositor_, III, iv, pp. 30ff.) suggested
 that the man of lawlessness is the imperial line with its rage
 for deification and that the Jewish state was the restraining
 power. But God overrules all human history and his ultimate
 purpose is wrought out. \\To the end that\\ (\\eis to\\). Another example
 of \\eis to\\ and the infinitive for purpose. \\In his own season\\ (\\en\\
 \\t“i autou kair“i\\). Note \\autou\\ (his), not \\heautou\\ (his own),
 \\revealed in his time\\, in the time set him by God.

06524
 \\For the mystery of lawlessness doth already work\\ (\\to gar\\
 \\mustˆrion ˆdˆ energeitai tˆs anomias\\). See
 # 1Th 2:13
 for \\energeitai\\. The genitive \\tˆs anomias\\ (lawlessness) describes
 \\to mustˆrion\\ (note emphatic position of both). This mystery
 (\\mustˆrion\\ secret, from \\mustˆs\\, an initiate, \\mue“\\, to wink or
 blink) means here the secret purpose of lawlessness already at
 work, the only instance of this usage in the N.T. where it is
 used of the kingdom of God
 # Mt 13:11
 of God
 # 1Co 2:1
 and God's will
 # Eph 1:9
 of Christ
 # Eph 3:4
 of the gospel
 # Eph 6:9
 of faith
 # 1Ti 3:9
 of godliness
 # 1Ti 3:16
 of the seven stars
 # Re 1:20
 of the woman
 # Re 17:7
 But this secret will be "revealed" and then we shall understand
 clearly what Paul's meaning is here. \\Until he be taken out of the\\
 \\way\\ (\\he“s ek mesou genˆtai\\). Usual construction with \\he“s\\ for the
 future (aorist middle subjunctive, \\genˆtai\\). Note absence of \\an\\
 as often in N.T. and the \\Koin‚\\. Paul uses \\he“s\\ only here and
 # 1Co 4:5
 When the obstacle is removed then the mystery of lawlessness will
 be revealed in plain outline.

06525
 \\And then\\ (\\kai tote\\). Emphatic note of time, \\then\\ when the
 restraining one (\\ho katech“n\\) is taken out of the way, then \\the\\
 \\lawless one\\ (\\ho anomos\\), the man of sin, the man of perdition,
 will be revealed. \\Whom the Lord [Jesus] shall slay\\ (\\hon ho kurios\\
 \\[Iˆsous] anelei\\). Whether Jesus is genuine or not, he is meant by
 Lord. \\Anelei\\ is a late future from \\anaire“\\, in place of
 \\anairˆsei\\. Paul uses
 # Isa 11:4
 (combining \\by the word of his mouth\\ with \\in breath through lips\\)
 to picture the triumph of Christ over this adversary. It is a
 powerful picture how the mere breath of the Lord will destroy
 this arch-enemy (Milligan). \\And bring to naught by the\\
 \\manifestation of his coming\\ (\\kai katargˆsei tˆi epiphaneiƒi tˆs\\
 \\parousias autou\\). This verb \\katarge“\\ (\\kata, argos\\) to render
 useless, rare in ancient Greek, appears 25 times in Paul and has
 a variety of renderings. In the papyri it has a weakened sense of
 hinder. It will be a grand fiasco, this advent of the man of sin.
 Paul here uses both \\epiphaneia\\ (\\epiphany\\, elsewhere in N.T. in
 the Pastorals, familiar to the Greek mind for a visit of a god)
 and \\parousia\\ (more familiar to the Jewish mind, but common in the
 papyri) of the second coming of Christ. "The apparition of Jesus
 heralds his doom" (Moffatt). The mere appearance of Christ
 destroys the adversary (Vincent).

06526
 \\Whose coming is\\ (\\hou estin hˆ parousia\\). Refers to \\hon\\ in verse
 # 8
 The Antichrist has his \\parousia\\ also. Deissmann (_Light from the
 Ancient East_, pp. 374, 378) notes an inscription at Epidaurus in
 which "Asclepius manifested his \\Parousia\\." Antiochus Epiphanes is
 called _the manifest god_ (III Macc. 5:35). So the two Epiphanies
 coincide. \\Lying wonders\\ (\\terasin pseudous\\). "In wonders of a
 lie." Note here the three words for the miracles of Christ
 # Heb 2:4
 power (\\dunamis\\), signs (\\sˆmeia\\), wonders (\\terata\\), but all
 according to the working of Satan (\\kata energeian tou Satana\\, the
 energy of Satan) just as Jesus had foretold
 # Mt 24:24
 wonders that would almost lead astray the very elect.

06527
 \\With all deceit of unrighteousness\\ (\\en pasˆi apatˆi adikias\\).
 This pastmaster of trickery will have at his command all the
 energy and skill of Satan to mislead and deceive. How many
 illustrations lie along the pathway of Christian history. \\For\\
 \\them that are perishing\\ (\\tois apollumenois\\). Dative case of
 personal interest. Note this very phrase in
 # 2Co 2:15; 4:3
 Present middle participle of \\appollumi\\, to destroy, the dreadful
 process goes on. \\Because\\ (\\anth' hon\\). In return for which things
 (\\anti\\ and the genitive of the relative pronoun). Same idiom in
 # Lu 1:20; 12:3; 19:44; Ac 12:23
 and very common in the LXX. \\The love of the truth\\ (\\tˆn agapˆn tˆs\\
 \\alˆtheias\\). That is the gospel in contrast with _lying_ and
 _deceit_. \\That they might be saved\\ (\\eis to s“thˆnai autous\\).
 First aorist passive infinitive of \\s“z“\\ with \\eis to\\, again,
 epexegetic purpose of \\the truth\\ if they had heeded it.

06528
 \\And for this reason God sendeth them\\ (\\kai dia touto pempei autois\\
 \\ho theos\\). Futuristic (prophetic) present of the time when the
 lawless one is revealed. Here is the definite judicial act of God
 (Milligan) who gives the wicked over to the evil which they have
 deliberately chosen
 # Ro 1:24,26,28
 \\A working of error\\ (\\energeian planˆs\\). Terrible result of wilful
 rejection of the truth of God. \\That they should believe a lie\\
 (\\eis to pisteusai autous t“i pseudei\\). Note \\eis to\\ again and \\t“i\\
 \\pseudei\\ (the lie, the falsehood already described), a
 contemplated result. Note
 # Ro 1:25
 "who changed the truth of God into the lie."

06529
 \\That they all might be judged\\ (\\hina krith“sin pantes\\). First
 aorist passive subjunctive of \\krin“\\, to sift, to judge, with
 \\hina\\. Ultimate purpose, almost result, of the preceding obstinate
 resistance to the truth and "the judicial infatuation which
 overtakes them" (Lightfoot), now final punishment. Condemnation
 is involved in the fatal choice made. These victims of the man of
 sin did not believe the truth and found pleasure in
 unrighteousness.

06530
 See
 # 1:3
 for same beginning. \\Beloved of the Lord\\ (\\ˆgapˆmenoi hupo kuriou\\).
 Perfect passive participle of \\agapa“\\ with \\hupo\\ and the ablative
 as in
 # 1Th 1:4
 only here \\kuriou\\ instead of \\theou\\, the Lord Jesus rather than God
 the Father. \\Because that God chose you\\ (\\hoti heilato humas ho\\
 \\theos\\). First aorist middle indicative of \\haire“\\, to take, old
 verb, but uncompounded only in N.T. here,
 # Php 1:22; Heb 11:25
 and here only in sense of \\choose\\, that being usually \\exaireomai\\
 or \\prooriz“\\. \\From the beginning\\ (\\ap' archˆs\\). Probably the
 correct text (Aleph D L) and not \\aparchˆn\\ (first fruits, B G P),
 though here alone in Paul's writings and a hard reading, the
 eternal choice or purpose of God
 # 1Co 2:7; Eph 1:4; 2Ti 1:9
 while \\aparchˆn\\ is a favourite idea with Paul
 # 1Co 15:20,23; 16:15; Ro 8:23; 11:16; 16:5
 \\Unto salvation\\ (\\eis s“tˆrian\\). The ultimate goal, final
 salvation. \\In sanctification of the Spirit\\ (\\en hagiasm“i\\
 \\pneumatos\\). Subjective genitive \\pneumatos\\, sanctification wrought
 by the Holy Spirit. \\And belief of the truth\\ (\\kai pistei\\
 \\alˆtheias\\). Objective genitive \\alˆtheias\\, belief in the truth.

06531
 \\Whereunto\\ (\\eis ho\\). The goal, that is the final salvation
 (\\s“tˆria\\). Through our gospel (\\dia tou euaggeliou hˆm“n\\). God
 called the Thessalonians through Paul's preaching as he calls men
 now through the heralds of the Cross as God \\chose\\ (cf.
 # 1Th 2:12; 5:24
 \\To the obtaining\\ (\\eis peripoiˆsin\\). Probably correct translation
 rather than possession.
 See note on "1Th 5:9"
 , there \\of salvation\\, here \\of glory\\ (the _shekinah_, glory of
 Jesus).

06532
 \\So then\\ (\\ara oun\\). Accordingly then. The illative \\ara\\ is
 supported (Ellicott) by the collective \\oun\\ as in
 # 1Th 5:6; Ga 6:10
 etc. Here is the practical conclusion from God's elective purpose
 in such a world crisis. \\Stand fast\\ (\\stˆkete\\). Present imperative
 active of the late present \\stˆko\\ from \\hestˆka\\ (perfect active of
 \\histˆmi\\).
 See note on "1Th 3:8"
 \\Hold the traditions\\ (\\krateite tas paradoseis\\). Present imperative
 of \\krate“\\, old verb, to have masterful grip on a thing, either
 with genitive
 # Mr 1:31
 or usually the accusative as here. \\Paradosis\\ (tradition) is an
 old word for what is handed over to one. Dibelius thinks that
 Paul reveals his Jewish training in the use of this word
 # Ga 1:14
 but the word is a perfectly legitimate one for teaching whether
 oral, \\by word\\ (\\dia logou\\), or written, \\by epistle of ours\\ (\\di'\\
 \\epistolˆs hˆm“n\\). Paul draws here no distinction between oral
 tradition and written tradition as was done later. The worth of
 the tradition lies not in the form but in the source and the
 quality of the content. Paul in
 # 1Co 11:23
 says: "I received from the Lord what I also handed over
 (\\pared“ka\\) unto you." He praises them because ye "hold fast the
 traditions even as I delivered them unto you." The \\tradition\\ may
 be merely that of men and so worthless and harmful in place of
 the word of God
 # Mr 7:8; Col 2:6-8
 It all depends. It is easy to scoff at truth as mere tradition.
 But human progress in all fields is made by use of the old, found
 to be true, in connection with the new if found to be true. In
 Thessalonica the saints were already the victims of theological
 charlatans with their half-baked theories about the second coming
 of Christ and about social duties and relations. \\Which ye were\\
 \\taught\\ (\\has edidachthˆte\\). First aorist passive indicative of
 \\didask“\\, to teach, retaining the accusative of the thing in the
 passive as is common with this verb like _doce“_ in Latin and
 teach in English.

06533
 \\And God our Father\\ (\\kai [ho] theos ho patˆr hˆm“n\\). It is
 uncertain whether the first article \\ho\\ is genuine as it is absent
 in B D. Usually Paul has the Father before Christ except here,
 # 2Co 13:13; Ga 1:1
 \\Which loved us\\ (\\ho agapˆsas hˆmas\\). This singular articular
 participle refers to \\ho patˆr\\, "though it is difficult to see how
 St. Paul could otherwise have expressed his thought, if he had
 intended to refer to the Son, as well as to the Father. There is
 probably no instance in St. Paul of a plural adjective or verb,
 when the two Persons of the Godhead are mentioned" (Lightfoot).
 \\Eternal comfort\\ (\\paraklˆsin ai“nian\\). Distinct feminine form of
 \\ai“nios\\ here instead of masculine as in
 # Mt 25:46

06534
 \\Comfort and stablish\\ (\\parakalesai kai stˆrixai\\). First aorist
 active optative of wish for the future of two common verbs
 \\parakale“\\ (
 See note on "1Th 3:7"
 See note on "1Th 4:18"
 See note on "1Th 5:14"
 ) and \\steriz“\\ (
 See note on "1Th 3:2"
 See note on "1Th 3:13"
 ). God is the God of \\comfort\\
 # 2Co 1:3-7
 and strength
 # Ro 1:11; 16:25

06535
 \\Finally\\ (\\to loipon\\). Accusative of general reference. Cf. \\loipon\\
 # 1Th 4:1
 \\Pray\\ (\\proseuchesthe\\). Present middle, keep on praying. Note \\peri\\
 as in
 # 1Th 5:25
 \\That the word of the Lord may run and be glorified\\ (\\hina ho logos\\
 \\tou kuriou trechˆi kai doxazˆtai\\). Usual construction of \\hina\\
 after \\proseuchomai\\, sub-final use, content and purpose combined.
 Note present subjunctive with both verbs rather than aorist, may
 keep on running and being glorified, two verbs joined together
 nowhere else in the N.T. Paul probably derived this metaphor from
 the stadium as in
 # 1Co 9:24; Ga 2:2; Ro 9:16; Php 2:16; 2Ti 4:7
 Lightfoot translates "may have a triumphant career." On the word
 of the Lord
 See note on "1Th 1:8"
 Paul recognizes the close relation between himself and the
 readers. He needs their prayers and sympathy and he rejoices in
 their reception of the word of the Lord already, \\even as also it\\
 \\is with you\\ (\\kath“s kai pros humas\\). "As it does in your case"
 (Frame).

06536
 \\And that we may be delivered\\ (\\kai hina rusth“men\\). A second and
 more personal petition (Milligan). First aorist passive
 subjunctive of \\ruomai\\, old verb to rescue. Note change in tense
 from present to aorist (effective aorist). \\From unreasonable and\\
 \\evil men\\ (\\apo t“n atop“n kai ponˆr“n anthr“p“n\\). Ablative case
 with \\apo\\. Originally in the old Greek \\atopos\\ (\\a\\ privative and
 \\topos\\) is out of place, odd, unbecoming, perverse, outrageous,
 both of things and persons. \\Ponˆros\\ is from \\pone“\\, to work
 (\\ponos\\), looking on labour as an annoyance, bad, evil. Paul had a
 plague of such men in Corinth as he had in Thessalonica. \\For all\\
 \\have not faith\\ (\\ou gar pant“n hˆ pistis\\). Copula \\estin\\ not
 expressed. \\Pant“n\\ is predicate possessive genitive, faith
 (article with abstract substantive) does not belong to all. Hence
 their evil conduct.

06537
 \\But the Lord is faithful\\ (\\pistos de estin ho kurios\\). \\But\\
 \\faithful is the Lord\\ (correct rendition), with a play
 (paronomasia) on \\pistis\\ by \\pistos\\ as in
 # Ro 3:3
 we have a word-play on \\apiste“\\ and \\apistia\\. The Lord can be
 counted on, however perverse men may be. \\From the evil one\\ (\\apo\\
 \\tou ponˆrou\\). Apparently a reminiscence of the Lord's Prayer in
 # Mt 6:13
 \\rusai hˆmas apo tou ponˆrou\\. But here as there it is not certain
 whether \\tou ponˆrou\\ is neuter (evil) like to \\ponˆron\\ in
 # Ro 12:9
 or masculine (the evil one). But we have \\ho ponˆros\\ (the evil
 one) in
 # 1Jo 5:18
 and \\tou ponˆrou\\ is clearly masculine in
 # Eph 6:16
 If masculine here, as is probable, is it "the Evil One"
 (Ellicott) or merely the evil man like those mentioned in verse
 # 2
 ? Perhaps Paul has in mind the representative of Satan, the man
 of sin, pictured in
 # 2:1-12
 by the phrase here without trying to be too definite.

06538
 \\And we have confidence\\ (\\pepoithomen\\). Second perfect indicative
 of \\peith“\\, to persuade, intransitive in this tense, we are in a
 state of trust. \\In the Lord touching you\\ (\\en kuri“i eph' humas\\).
 Note the two prepositions, \\en\\ in the sphere of the Lord
 # 1Th 4:1
 as the _ground_ of Paul's confident trust, \\eph'\\ (\\epi\\) with the
 accusative (towards you) where the dative could have been used
 (cf.
 # 2Co 2:3
 \\Ye both do and will do\\ (\\[kai] poieite kai poiˆsete\\). Compliment
 and also appeal, present and future tenses of \\poie“\\. \\The things\\
 \\which we command\\ (\\ha paraggellomen\\). Note of apostolic authority
 here, not advice or urging, but command.

06539
 \\Direct\\ (\\kateuthunai\\). First aorist active optative of wish for
 the future as in
 # 2:17; 1Th 5:23
 from \\kateuthun“\\, old verb, as in
 # 1Th 3:11
 (there \\way\\, here \\hearts\\) and
 # Lu 1:79
 of \\feet\\ (\\podas\\). Perfective use of \\kata\\. Bold figure for making
 smooth and direct road. The Lord here is the Lord Jesus. \\Into the\\
 \\love of God\\ (\\eis tˆn agapˆn tou theou\\). Either subjective or
 objective genitive makes sense and Lightfoot pleads for both,
 "not only as an objective attribute of deity, but as a ruling
 principle in our hearts," holding that it is "seldom possible to
 separate the one from the other." Most scholars take it here as
 subjective, the characteristic of God. \\Into the patience of\\
 \\Christ\\ (\\eis tˆn hupomnˆn tou Christou\\). There is the same
 ambiguity here, though the subjective idea, the patience shown by
 Christ, is the one usually accepted rather than "the patient
 waiting for Christ" (objective genitive).

06540
 \\Now we command you\\ (\\paraggellomen de humin\\). Paul puts into
 practice the confidence expressed on their obedience to his
 commands in verse
 # 4
 \\In the name of the Lord Jesus Christ\\ (\\en onomati tou kuriou Iˆsou\\
 \\Christou\\). \\Name\\ (\\onoma\\) here for authority of Jesus Christ with
 which compare \\through the Lord Jesus\\ (\\dia tou kuriou Iˆsou\\) in
 # 1Th 4:2
 For a full discussion of the phrase see the monograph of W.
 Heitmuller, _Im Namen Jesu_. Paul wishes his readers to realize
 the responsibility on them for their obedience to his command.
 \\That ye withdraw yourselves\\ (\\stellesthai humas\\). Present middle
 (direct) infinitive of \\stell“\\, old verb to place, arrange, make
 compact or shorten as sails, to move oneself from or to withdraw
 oneself from (with \\apo\\ and the ablative). In
 # 2Co 8:20
 the middle voice (\\stellomenoi\\) means taking care. \\From every\\
 \\brother that walketh disorderly\\ (\\apo pantos adelphou atakt“s\\
 \\peripatountos\\). He calls him "brother" still. The adverb \\atakt“s\\
 is common in Plato and is here and verse
 # 11
 alone in the N.T., though the adjective \\ataktos\\, equally common
 in Plato we had in
 # 1Th 5:14
 which see. Military term, out of ranks. \\And not after the\\
 \\tradition\\ (\\kai mˆ kata tˆn paradosin\\).
 See note on "2Th 2:15"
  for \\paradosin\\. \\Which they received of us\\ (\\hˆn parelabosan par\\
 \\hˆm“n\\). Westcott and Hort put this form of the verb (second
 aorist indicative third person plural of \\paralamban“\\, the \\-osan\\
 form instead of \\-on\\, with slight support from the papyri, but in
 the LXX and the Boeotian dialect, Robertson, _Grammar_, pp.
 335f.) in the margin with \\parelabete\\ (ye received) in the text.
 There are five different readings of the verb here, the others
 being \\parelabon, parelabe, elabosan\\.

06541
 \\How ye ought to imitate us\\ (\\p“s dei mimeisthai hˆmas\\). Literally,
 how it is necessary to imitate us. The infinitive \\mimeisthai\\ is
 the old verb \\mimeomai\\ from \\mimos\\ (actor, mimic), but in N.T. only
 here (and verse
 # 9
 # Heb 13:7; 3Jo 1:11
 It is a daring thing to say, but Paul knew that he had to set the
 new Christians in the midst of Jews and Gentiles a model for
 their imitation
 # Php 3:17
 \\For we behaved not ourselves disorderly among you\\ (\\hoti ouk\\
 \\ˆtaktˆsamen en humin\\). First aorist active indicative of old verb
 \\atakte“\\, to be out of ranks of soldiers. Specific denial on
 Paul's part in contrast to verse
 # 6,17

06542
 \\For nought\\ (\\d“rean\\). Adverbial accusative, as a gift, gift-wise
 (\\d“rea\\, gift, from \\did“mi\\). Same claim made to the Corinthians
 # 2Co 11:7
 old word, in LXX, and papyri. He lodged with Jason, but did not
 receive his meals _gratis_, for he paid for them. Apparently he
 received no invitations to meals. Paul had to make his financial
 independence clear to avoid false charges which were made in
 spite of all his efforts. To eat bread is merely a Hebraism for
 eat (verse
 # 10
 See
 # 1Th 2:9
 for labour and travail, and night and day (\\nuktos kai hˆmeras\\,
 genitive of time, by night and by day). See
 # 1Th 2:9
 for rest of the verse in precisely the same words.

06543
 \\Not because we have not the right\\ (\\ouch hoti ouk echomen\\
 \\exousian\\). Paul is sensitive on his \\right\\ to receive adequate
 support
 # 1Th 2:6; 1 Co 9:4
 where he uses the same word \\exousian\\ in the long defence of this
 \\right\\,
 # 1Co 9:1-27
 So he here puts in this limitation to avoid misapprehension. He
 did allow churches to help him where he would not be
 misunderstood
 # 2Co 11:7-11; Php 4:45
 Paul uses \\ouch hoti\\ elsewhere to avoid misunderstanding
 # 2Co 1:24; 3:5; Php 4:17
 \\But to make ourselves an ensample unto you\\ (\\all' hina heautous\\
 \\tupon d“men humin\\). Literally, \\but that we might give ourselves a\\
 \\type to you\\. Purpose with \\hina\\ and second aorist active
 subjunctive of \\did“mi\\. On \\tupon\\
 See note on "1Th 1:7"

06544
 \\This\\ (\\touto\\). What he proceeds to give. \\If any will not work,\\
 \\neither let him eat\\ (\\hoti ei tis ou thelei ergazesthai mˆde\\
 \\esthiet“\\). Recitative \\hoti\\ here not to be translated, like our
 modern quotation marks. Apparently a Jewish proverb based on
 # Ge 3:19
 Wetstein quotes several parallels. Moffatt gives this from
 Carlyle's _Chartism_: "He that will not work according to his
 faculty, let him perish according to his necessity." Deissmann
 (_Light from the Ancient East_, p. 314) sees Paul borrowing a
 piece of workshop morality. It was needed, as is plain. This is a
 condition of the first class (note negative \\ou\\) with the negative
 imperative in the conclusion.

06545
 \\For we hear\\ (\\akouomen gar\\). Fresh news from Thessalonica
 evidently. For the present tense compare
 # 1Co 11:18
 The accusative and the participle is a regular idiom for indirect
 discourse with this verb (Robertson, _Grammar_, pp. 1040-2).
 Three picturesque present participles, the first a general
 description, \\peripatountas atakt“s\\, the other two specifying with
 a vivid word-play, \\that work not at all, but are busy-bodies\\
 (\\mˆden ergazomenous alla periergazomenous\\). Literally, \\doing\\
 \\nothing but doing around\\. Ellicott suggests, \\doing no business\\
 \\but being busy bodies\\. "The first persecution at Thessalonica had
 been fostered by a number of fanatical loungers
 # Ac 17:5
 " (Moffatt). These theological dead-beats were too pious to work,
 but perfectly willing to eat at the hands of their neighbours
 while they piddled and frittered away the time in idleness.

06546
 \\We command and exhort\\ (\\paraggellomen kai parakaloumen\\). Paul
 asserts his authority as an apostle and pleads as a man and
 minister. \\That with quietness they work, and eat their own bread\\
 (\\hina meta hˆsuchias ergazomenoi ton heaut“n arton esthi“sin\\).
 Substance of the command and exhortation by \\hina\\ and the present
 subjunctive \\esthi“sin\\. Literally, \\that working with quietness\\
 \\they keep on eating their own bread\\. The precise opposite of
 their conduct in verse
 # 11

06547
 \\But ye, brethren, be not weary in well-doing\\ (\\humeis de,\\
 \\adelphoi, mˆ enkakˆsˆte kalopoiountes\\). Emphatic position of
 \\humeis\\ in contrast to these piddlers. \\Mˆ\\ and the aorist
 subjunctive is a prohibition against beginning an act (Robertson,
 _Grammar_, pp. 851-4). It is a late verb and means to behave
 badly in, to be cowardly, to lose courage, to flag, to faint,
 (\\en, kakos\\) and outside of
 # Lu 18:1
 in the N.T. is only in Paul's Epistles
 # 2Th 3:13; 2Co 4:1,16; Ga 6:9; Eph 3:13
 It occurs in Polybius. The late verb \\kalopoie“\\, to do the fair
 (\\kalos\\) or honourable thing occurs nowhere else in the N.T., but
 is in the LXX and a late papyrus. Paul uses \\to kalon poiein\\ in
 # 2Co 13:7; Ga 6:9; Ro 7:21
 with the same idea. He has \\agathopoie“\\, to do good, in
 # 1Ti 6:18

06548
 \\And if any one obeyeth not our word by this epistle\\ (\\ei de tis\\
 \\ouch hupakouei t“i log“i hˆm“n dia tˆs epistolˆs\\). Paul sums up
 the issue bluntly with this ultimatum. Condition of the first
 class, with negative \\ou\\, assuming it to be true. \\Note that man\\
 (\\touton sˆmeiousthe\\). Late verb \\sˆmeio“\\, from \\sˆmeion\\, sign,
 mark, token. Put a tag on that man. Here only in N.T. "The verb
 is regularly used for the signature to a receipt or formal notice
 in the papyri and the ostraca of the Imperial period" (Moulton &
 Milligan's _Vocabulary_). How this is to be done (by letter or in
 public meeting) Paul does not say. \\That ye have no company with\\
 \\him\\ (\\mˆ sunanamignusthai aut“i\\). The MSS. are divided between the
 present middle infinitive as above in a command like
 # Ro 12:15; Php 3:16
 or the present middle imperative \\sunanamignusthe\\ (\\-ai\\ and \\-e\\
 often being pronounced alike in the _Koin‚_). The infinitive can
 also be explained as an indirect command. This double compound
 verb is late, in LXX and Plutarch, in N.T. only here and
 # 1Co 5:9,11
 \\Aut“i\\ is in associative instrumental case. \\To the end that he may\\
 \\be ashamed\\ (\\hina entrapˆi\\). Purpose clause with \\hina\\. Second
 aorist passive subjunctive of \\entrep“\\, to turn on, middle to turn
 on oneself or to put to shame, passive to be made ashamed. The
 idea is to have one's thoughts turned in on oneself.

06549
 \\Not as an enemy\\ (\\mˆ h“s echthron\\). This is always the problem in
 such ostracism as discipline, however necessary it is at times.
 Few things in our churches are more difficult of wise execution
 than the discipline of erring members. The word \\echthros\\ is an
 adjective, hateful, from \\echthos\\, hate. It can be passive, \\hated\\,
 as in
 # Ro 11:28
 but is usually active \\hostile\\, enemy, foe.